In my previous posts I've dealt with some of the critical problems with the New Testament that many students have to grapple with (often for the first time) when they take seminary courses on biblical studies during their ministerial training.  One of the big questions I address in my book Jesus Interrupted (HarperOne, 2009) is why pastors who learn such things in seminary don't say anything about them in their churches after graduation, not even in adult education classes.  Isn't one of the objectives of education to get educated?   In this post I continue with an excerpt from the book dealing with comparable problems in the Old Testament. **************************** These kinds of problems turn out to be even more common in the Old Testament, starting at its very beginning. Some people go to great lengths to smooth over all these differences, but when you look at them closely, they are very difficult indeed to reconcile. And why should they be reconciled? Maybe they are simply differences. The creation account in Genesis 1 is very different from [...]

Was the account of creation found in Genesis comparable to (or even borrowed from?) other ancient accounts in scattered throughout the world at the time? Last month my colleague Joseph Lam, an expert in the Hebrew Bible and the languages and literature of the Ancient Near East provided us with a guest post about some of the creation stories found outside Scripture in non-Israelite cultures -- stories in circulation before the ones written in Genesis (https://ehrmanblog.org/creation-stories-of-the-ancient-world-part-1-on-enuma-elish-and-genesis-1-guest-post-by-joseph-lam/) Here now is a second and equally interesting post dealing with stories from ancient Memphis Egypt (not Tennessee!)! This is the topic of his lecture course for the Great Courses/Wondrium, "Creation Stories of the Ancient World" (links at bottom) **************************** In my last blog entry, I offered a brief description of the Babylonian Creation Epic, Enuma Elish, and reflected on how one might imagine its relationship to the seven-day creation story of Genesis 1. In this post, I turn to an enigmatic but fascinating text from ancient Egypt known as the Memphite Theology that has also been compared with Genesis [...]

We come now to the conclusion of the dialogues of Job.   His friends have stridently insisted that he is suffering because he has sinned.  He vehemently argues he has not.  As it turns out, he's right.  Then why is God making him suffer?  Here God himself appears to explain.  Or rather, to insist that he is not going to explain and that Job has no right to ask him to. Is this an answer to suffering?  Or, well, a satisfactory one?  We can't even ask? Decide for yourself.  Here's how I explain the climax of the book of Job in my book God's Problem (HarperOne, 2008). ****************************** Job has no time – or need – to reply to this restatement of his friends’ views.  Before he can respond, God himself appears, in power, to overwhelm Job with his presence and to cow him into submission in the dirt.  God does not appear with a still, small voice from heaven, or in human guise, or in a comforting dream.  He sends a violent and terrifying whirlwind, [...]

In my last post I began discussing the dialogues at the heart of the book of Job, where Job's friends declare that he is simply getting what he deserves because he is so sinful, and he defends himself by saying he has done nothing to deserve this.  It turns out he's right.  But why then is he suffering?  Here is how the dialogue continues, as the "friends" intensify their attacks on his morals and Job stands firm in declaring his righteousness. ****************************** Sometimes the friends bar no holds in accusing Job, wrongly, of great sin before God, as when Eliphaz later declares:   Is it for your piety that he reproves you, and enters into judgment with you? Is not your wickedness great? There is no end to your iniquities. For you have ... stripped the naked of their clothing. You have given no water to the weary to drink, and you have withheld bread from the hungry... You have sent widows away empty handed, and the arms of the orphans you have crushed. Therefore [...]

I have been doing a series of posts on the views of suffering in the book of Job.  I quite intentionally use the plural “views” because, unlike what most people think or assume (those who have any opinion on the matter) the book of Job does not present a solitary view but several views that are at odds with each other.  One of those views is opposed by the author.  But two of them – that are at odds! – are embraced by the author.  Or, rather, we need to use the plural again: by the “authors.”   As I point out, there are at least two authors behind our book of Job, writing at different times, in different places, for different audiences, and setting forth different views.  Only later did some unknown third person combine the writings – one of them a narrative folk tale told in prose (chs. 1-2, 42) and the other a set of dialogues presented in poetry (chs. 3-42). If you haven’t read the previous posts, no worries.  This one and [...]

Is there any way to consider the God portrayed in Job as a morally upright being who deserves complete devotion?  Read the account yourself.  I have summarized the "folktale" of Job (found in Job 1-2, 42) in my previous post.  This is a tale that portrays God, Job, and the reason for human suffering very differently from the (different) composition of Job 3-42, a set of dialogues between Job and his friends and eventually God that I will discuss in my next posts.  For now I'm interested in the reasons God crushes the righteous Job with suffering in the tale. The overarching view of suffering from the story is clear: sometimes suffering comes to the innocent in order to see whether their pious devotion to God is genuine and disinterested.  Are people faithful only when things are going well, or are they faithful no matter what the circumstances?  Obviously for this author, no matter how bad things get, God still deserves worship and praise. But serious questions can be raised about this perspective, questions raised [...]

In my previous post I explained how the book of Job comprises both a folk-tale written in prose about a righteous man named Job (chs. 1-2; 42) and a set of dialogues written in poetry between Job, his so-called friends, and eventually God (chs. 3-42).   These are two different compositions with two different authors living at two different times with two different understandings of why Job and people like him suffer. To unpack these understandings, I begin with the folktale as discussed in my book God's Problem (HarperOne, 2008). ****************************** The Folktale: The Suffering of Job as a Test of Faith The action of the prose folktale alternates between scenes on earth and in heaven.  It begins by indicating that Job lived in the land of Uz; usually this is located in Edom, to the southeast of Israel.  Job, in other words, is not an Israelite.  As a book of “wisdom,” this account is not concerned with specifically Israelite traditions: it is concerned with understanding the world in ways that should make sense to everyone living [...]