Chapter 8 – Authority of the Bible

Authority of the Bible

The Foundations of Management Ethics

Why emphasize the Bible in exploring management principles? For non-religious readers or those uninterested in spiritual matters, why should biblical narratives influence modern management practice? And even if biblical characters achieved historical significance, can their experiences meaningfully translate to contemporary organizational challenges?

The answer lies in the Bible’s unparalleled authority as humanity’s most comprehensive treatise on ethical behavior. Spanning thousands of years yet maintaining contemporary relevance, the Bible forms the foundation of three globally influential religions that have shaped human civilization, spawning philosophical traditions, cultural frameworks, and yes, even conflicts. Its influence extends to nearly every person worldwide—from legal systems to fundamental beliefs, the Bible’s imprint appears in virtually every significant civilization of the past 2,500 years. This observation doesn’t diminish other religious traditions like Buddhism or Hinduism, nor does it invalidate atheistic perspectives; rather, it acknowledges the Bible’s profound influence on Western societal development.

Significantly, this influence extends beyond believers to encompass skeptics and critics. Even committed atheists would struggle to deny the Bible’s impact on their lives and the freedoms that enable them to challenge biblical authority.

Societal Frameworks

Fundamental societal structures trace their origins to biblical principles – the separation of powers in the United States Constitution, judicial methodologies, social welfare approaches, criminal and civil legal frameworks, and even leadership succession models all reflect biblical influences. While parallel legal codes exist from various periods and cultures, the Bible remains the most widely recognized and comprehensive societal guide, making it an invaluable resource for legal and management guidance.

Biblical Legal Systems

The Noachide laws, discussed in Chapter 1, establish seven universal principles applicable to all humanity following the flood. In traditional Jewish understanding, non-Jews who observe these laws (addressing theft, justice, homicide, sexual morality, idolatry, blasphemy, and animal cruelty) merit divine reward. These fundamental principles form a significant component of the 613 Jewish laws (Mitzvot).

Moses ben-Maimon (Maimonides or Rambam, 1135-1204), one of history’s most influential Jewish philosophers, Torah scholars, and physicians, systematically analyzed these laws. His fourteen-volume Mishneh Torah remains authoritative in Talmudic law codification. His Sefer Hahinooch (Book of Commandments) comprehensively examines all 613 Mitzvot.

These commandments divide into positive obligations (e.g., writing a Bible, building a sanctuary) and prohibitions (e.g., avoiding non-kosher foods, rejecting idolatry). Though some commandments cannot be performed without the Temple, many remain applicable today, categorized as follows:

• Book of Knowledge (Bible foundation, character, studying, repentance)
• Book of Love of the Lord (Prayer, blessings, religious exercises, circumcision)
• Book of Seasons (Festivals and holidays)
• Book of Women (Laws of marriage, divorce, maidens)
• Book of Holiness (Forbidden relations and food)
• Book of Pledging (Oaths, vows)
• Book of Seeds (Tithing, crop related laws)
• Book of Temple Services (Temple activities)
• Book of Sacrifices (Sacrifices)
• Book of Purity (Purity of dead/people, food, vessels)
• Book of Damages (Civil Remedies, punishments)
• Book of Acquisition (Sales, agents, slaves)
• Book of Civil Laws (Hiring, borrowing, inheritance)
• Book of Judges (Courts, evidence, kings)

Among the 613 Mitzvot, 66 expand upon the Noachide laws:

* While prohibited in the Ten Commandments, homicide is not counted among the 613 Mitzvot.

Notably, while 3 commandments address Sabbath observance, 11 prohibit slander, and 28 govern kosher food, over 100 Mitzvot – nearly one-sixth of the total – address economic conduct. This substantial business focus established ethical commercial guidelines essential for societal sustainability. Without regulations governing collateral, repayment, and interest, lending would cease. Similarly, standardized weights created level commercial playing fields. These regulations fostered trust and protected citizens from exploitation, enabling economic prosperity through fair enforcement.

Transparent Governance

Rather than merely a story collection, the Bible functions as a comprehensive legal framework for civilized society. Its written nature provides equal access for all adherents – similar to open-book management principles where all employees understand organizational finances, resources, and progress toward goals. This transparency prevents authorities from weaponizing rules against the uninformed.

For example, laws concerning interest or debt-slavery clearly outline rights and obligations for all parties. While rabbinical interpretations address legal gaps, these too have been widely published to maintain equitable access. The Bible combined with the Talmud and subsequent rulings constitutes the foundation of Jewish law.

Judaism emphasizes legal literacy through two critical commandments: every Jewish male must write his own Bible (or commission a scribe if unable), ensuring universal biblical knowledge for community contribution and leadership accountability. Additionally, kings bear a separate obligation to write their own Bible and carry it everywhere – a reminder that leaders remain subject to law rather than above it. This parallels modern managers carrying policy manuals to ensure consistent rule application and compliance.

Interpretive Frameworks

While the Bible provides legal guidance, application requires interpretive frameworks. Even seemingly straightforward laws like the prohibition against murder raise complex questions about self-defense, premeditation versus accident, juvenile offenders, and other variables. The Bible anticipates these complexities through its multilayered design.

Jewish tradition recognizes “seventy faces” of Torah – diverse valid interpretations of biblical text. Despite this interpretive diversity, the Hebrew text remains remarkably consistent worldwide, with only seven minor letter-transposition differences among all Hebrew Bibles. While textual difficulties exist, the text itself provides solutions to these challenges (Bonchek, 1996).

Centuries of scholarly commentary provide important perspectives without assuming legal authority unless accepted by the Jewish community – either through scholarly consensus or individual credibility. Competing interpretations among respected scholars exemplify intellectual discourse seeking truth rather than victory. The famous disputes between Rabbi Hillel and Rabbi Shammai represent this ideal of “Leshem Shamayim” (for heaven’s sake) – debate seeking truth rather than personal vindication. This model offers valuable guidance for organizational dispute resolution focused on truth-seeking rather than winning.

Beyond commentaries, Jewish law incorporates oral traditions and community customs. Minhag (tradition) describes customs evolving into legally binding practices when followed by community majorities with rabbinical approval. Additionally, individuals can establish personal minhags through deliberate or thrice-repeated actions, binding until formally annulled during the Rosh Hashanah period.

The Living Book

The Bible represents civilization’s foundation—providing rules, laws, and order to rescue humanity from chaos. Unlike modern laws frequently violated (speeding limits, cell phone restrictions while driving), biblical directives gained widespread adherence. Though interpretations vary and adherents occasionally stray, the biblical authority remains internalized and accepted.

The Bible’s enduring authority stems from religious leaders’ ability to interpret it contextually within prevailing cultures while maintaining its core integrity. This interpretive flexibility makes the Bible accessible and practical rather than merely theoretical. Since the Israelites voluntarily agreed to follow this book sight unseen (Exodus 23:7), they became the “people of the book” – a term coined not by themselves but by Mohammed (Sura III).

Responsibility Framework

Rabbi Lord Jonathan Sacks (2005) identifies a responsibility progression through the Bible’s first four narratives:

1. Adam and Eve: Adam denied personal responsibility, blaming others for his choices. This story distinguishes between natural limitations (what we can do) and ethical limitations (what we may do).
2. Cain and Abel: Cain acknowledged his actions but denied moral responsibility (“Am I my brother’s keeper?”). Notably, history’s first religious act (sacrifice) led to its first violent act (murder).
3. Noah: The focus shifts to collective responsibility and Noah’s inaction. His name derives from Hebrew “lanuach” or “nach” (rest), reflecting his failure to influence his generation despite saving his family. Sacks describes Noah as “tzadik pelz” (righteous person in a fur coat) – warming himself without helping others, contrasting with Abraham’s intercession for Sodom and Gomorrah and Queen Esther’s plea for her people (Esther 8:6).
4. Tower of Babel: This narrative examines collective ambition without moral foundation – builders attempting to reach heaven through technology rather than righteousness, losing unity of purpose through misguided goals.

The first two stories examine individual personal and moral responsibility, while the latter two explore group responsibility and power limitations. These four narratives provide crucial management guidance: take responsibility, act with moral courage, consider others, and avoid power abuses and ethical transgressions. They set the stage for Abraham, who embodied these positive qualities.

These narratives trace human development from individuality to civilization, establishing a “roadmap” for responsibility codified in Deuteronomy. This map outlines individual, communal, and leadership responsibilities, particularly for kings who faced biblical limitations on wives, horses, and wealth. Most significantly, kings had to write their own Bible and carry it constantly (Deuteronomy 17:18) – a perpetual reminder that their actions required honor, respect, diligence, and responsibility toward their people.

Deliverables

For organizational mission statements, goals, and policies to gain authentic acceptance, those bound by these frameworks must participate in their development. Top-down dictates prove less effective than collaborative efforts involving followers in rule creation. Though divinely delivered, the Bible provides a framework that rabbinical interpretation has refined over centuries – representing the integration of divine guidance and human insight.

Organizational principles derived from biblical authority include:

1. Universal Access to Rules: All organizational members should have equal access to governing policies and variance request mechanisms.
2. People-Centric Regulations: Rules should emphasize positive guidance rather than punitive measures, reducing incentives to search for loopholes when legitimate variance procedures exist.
3. Acknowledging Informal Structures: Every organization has both official and unofficial “maps.” Effective management recognizes both, understanding that overemphasizing official structures while ignoring unofficial ones undermines organizational cohesion.
4. Interpretive Flexibility with Core Integrity: Like biblical interpretation, organizational policies require contextual application while maintaining fundamental principles.
5. Responsibility at All Levels: Effective organizations establish clear responsibility frameworks for individuals, teams, and leaders, with heightened expectations for those in authority positions.

Discussion Questions

1. If you were designing a “bible” for a new religion or a new organization, what would you include and why? Who would you try to get involved to help co-author this “bible?”
2. To completely understand what the Lord communicated in the Bible it is important to examine rabbinic analysis of biblical passage. However, the text speaks for itself. In fact, the Talmud (Shabbat 63a) suggests that “a biblical passage never loses its plain interpretation.” What other part of a business, if any, will never lose it plain meaning? How about axioms such as “the customer is always correct?”