Explainer
Creed
Old Testament
Politics
Weirdness
6 min read

Lady Mary's guide to Old Testament gangsters

How the weirdest characters in the Bible's ancient story apply to today's politics.
A renaissance picture depitcs Jacob and Esau, in contemporary clothing, around a table
Jacob and Esau.
Matthias Stom, Public domain, via Wikimedia Commons.

Have you looked at the Old Testament lately? In terms of how much better it can make you feel, I mean – particularly in the face of modern politics? No, me neither. Or at least not until a few days ago. Having not been a Christian for most of my life, I’d fought shy of the Bible rather, and the oldest bit in particular. Too remote, too ferocious, too weird, it seemed to me. Full of unpronounceable names and lists of strange rules. How could those be applicable? And then I made the mistake of going to evensong with my friend Alice, an agnostic animal lover, and we got a reading from the book of Judges about that heroic strongman Samson tying foxes together, setting fire to their tails and letting them loose in the Philistines’ crops. Which sent us both running out of the service and finished off Alice’s church career, terminally I think! 

But as always in life, exploring new territory can be made enjoyable or otherwise by who you go exploring with. And a couple of weeks ago in a second-hand bookshop, I found a thin volume entitled Unread Best-seller: Reflections on the Old Testament by someone called Mary Stocks, which looked interesting. So I bought it and started reading it that day. I finished it that day. Then I read it again the next day, and I might read it again this week actually.  

Mary Stocks, it turns out, was extremely posh (she became a baroness eventually, and a life peer in the House of Lords); extremely scholarly (she did a whole series of talks for the BBC in the 1950s, when not many women did such things), and extremely funny. She also adored the Old Testament. Not only is it full of glorious language she said, but it also offered great emotional resonance and satisfaction – particularly since she was writing during the Second World War, and finding many parallels between her own time and the fierce and far-off past. ‘Deborah was, I think, the Winston Churchill of her people’, she said of one outspoken prophetess, who inspired dispirited Israel (‘a remnant against the mighty’) to new efforts – and ultimate victory – over the King of Canaan. The battle of Megiddo that they won was the very same Megiddo fought over by General Allenby in the First World War, alongside some of Lady Mary’s own family. Echoes upon echoes. Elsewhere she described seeing a young serviceman, clearly not a regular church goer, listening to the Song of Deborah during ‘one of the blackest weeks of the war’ and saying ‘quite loudly, because he couldn’t help it, “Splendid”.’ ‘People are not often provoked to behave like that in Church’, she continued. ‘But there are lines in the Bible which, coming suddenly right at one, might prompt that sort of outburst.’ 

With all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. 

From my point of view though, the most thought-provoking insight I gained from Lady Mary was centred around how dreadful a lot of the Old Testament heroes were. Jacob, for example. Jacob – the founding father of the tribes of Israel! He swindled his brother Esau out of his birthright, by pretending to be him in front of their poor old father Isaac, who was blind. ‘Esau was an hairy man’, we are told. So smooth Jacob magically became an hairy man too, by strapping sheepskin to his arms, which Isaac fell for and pronounced his blessing upon him, the cheating git. And Samson, cruel to foxes as we saw above, was also vain, selfish and violent to boot. Not to mention David. Shiny King David, glorious poet, heroic defeater of the giant Goliath and ancestor of Christ himself, was first a voyeur (spying on beautiful Bathsheba while she was washing) then a date rapist (seducing same Bathsheba) then a murderer (seeing off Bathsheba’s husband Uriah by ordering his comrades to abandon him in battle). Even Noah, who I’d assumed to be a good sort (seeing as he’d rescued all of creation from the Great Flood in his ark) was given to drunkenness, and behaved very badly to his grandson who’d seen him flopped on his bed without his clothes. 

In fact from the time that Adam and Eve disastrously ate the forbidden apple onwards, the whole book contains a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else. But this is where it’s got weird for me. Suddenly, I can see Lady Mary’s ‘emotional resonance’ – because our world today also contains exactly that: a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else.  

But the point is that God doesn’t seem to mind this terribly: he engaged directly with all those awful old sorts – and despite their flaws, they became the heroes of the Old Testament and the agents of his will upon the earth. Moses might have murdered an Egyptian overseer and run away and hidden because of it, but he also was chosen by the Lord to lead the Israelites to the promised land. God’s actual game plan didn’t get corrupted, just because the pieces on the board were bent and chipped. 

So with all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. A menacingly orange person with a foul mouth and an unpleasant attitude towards women need not be a source of dismay – even as the new president of America. A friend once described Mr Trump as ‘God’s wrecking ball’, which made me roll my eyes. But perhaps that’s exactly what he is. If David could be ‘a man after God’s own heart’ as the book of Samuel calls him, sexual misdemeanours notwithstanding, there is no reason why Donald couldn’t be a force for good, when wielded by the Lord. Bad manners and a felony conviction are small beer compared to other things God has tolerated in his servants. 

‘Let not your hearts be troubled, neither let them be afraid,’ says Jesus in the New Testament, about a thousand years after David’s death. Having been keeping company with Mary Stocks and seeing the big picture of what the Old Testament has to tell us, I might now manage not to be so troubled – at least not by Mr Trump. And the Bible has some tremendous stories about what happens to the seriously wicked. King Saul killed himself when he realised the battle was lost. Well, you know, so did Hitler. And the appalling dictators of Romania in the 1980s – Nicolae and Elena Ceaușescu – came to an end not unlike wicked Queen Jezebel’s, who was thrown from the windows of her palace and trampled by Jehu’s army. Bad King Nebuchadnezzar ‘was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses’, says the book of Daniel. Which makes me remember Saddam Hussein being dragged out of a muddy sort of burrow at the end of the Iraq War in 2003, looking completely dishevelled. And come to think of it, didn’t Osama bin Laden – architect of the Twin Towers attack – also spend a lot of time hiding in caves in the wilderness of Swat before he was eventually caught?  

Mr Putin, Kim Jong Un and the other bad hats of the world might like to watch themselves: it is odds on that the Lord ‘shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble’. It says so in the Old Testament.  

‘Splendid!’ as Lady Mary would say. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief

Article
Belief
Creed
Economics
5 min read

The insane economics of Jesus

Does he even know about inflation, budget fights, and mutual funds?

Mockingbird connects the Christian faith with the realities of everyday life.

A still from The Chosen shows Jesus and the disciples around a table
Splitting the bill?
The Chosen.

Written by David Clay. This article first appeared in Mockingbird, 11 November 2025. By kind permission. 

Having evolved into a month-long monstrosity of various parties and trunks-or-treats, Halloween has left my daughters with an absurd surfeit of candy. It’s enough to keep several dentists in business. Even so, my children still fear the annual imposition of the dreaded “dad tax,” which they argue is illegitimate due to their lack of representation. My kids have long since learned that no matter how impressive their hoard of candy, it always runs out eventually. 

What seemed like an abundance the night before is revealed to be limited supply. In other words, my children are always shocked to discover scarcity. 

Most people for most of history produced about enough to keep themselves alive. The Domesday Book (1086 AD), a survey of England commissioned by William the Conqueror, shows that peasants (i.e., people with limited or no land ownership rights who were beholden to a local lord) made up 95 per cent of the population. While peasants in some cases achieved prosperity, this was the exception to the rule of subsistence labor, usually agricultural in nature. For almost everyone, the possibility of starvation was anything but theoretical. 

In that respect, the situation in early medieval England was little different from that in first-century Palestine. There as well, nine out of ten people made just enough to survive — and, sometimes, not even that much. Both Josephus and the New Testament mention the mid-century famine (44–48 AD) that devastated Judea. There was no social safety net in that time and place. People could and did starve to death. 

It was to people permanently conscious of scarcity, then, that a certain self-styled rabbi — until very recently a day laborer himself — said, 

“Do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? …  But seek first his kingdom and his righteousness, and all these things shall be yours as well. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day.” 

Jesus’ audience would have agreed that provision ultimately comes from God. But “don’t be anxious about tomorrow”? In a world where starvation is always just a bad harvest away? Jesus, with a straight face, is instructing his audience to live as if abundance, not scarcity, is the ultimate reality in life. Not for the first time, he seems more than a little disconnected from what it’s actually like to live on this planet. 

Insofar as some of us moderns in industrialized societies are a little less worried about starving or dying from exposure, this is thanks to human ingenuity (thank you very much) coming up with ways to radically increase our productivity. An undeniably magnificent achievement — but also one that’s exacerbated other forms of scarcity. 

Think, for instance, of the “attention economy,” the battle to secure ever-shrinking attention spans. The very computational tools that have made our contemporary standard of living possible have also hooked us up to a constant pipeline of far more information than we could ever possibly process. So much so that the act of paying attention, seemingly a basic feature of being human, is valued at an increasing premium. 

Or, consider time. The mid-twentieth-century economist John Maynard Keynes speculated that automation and enhanced productivity would naturally result in less stress and more leisure time. What he did not foresee is that increasing productivity increases expectations of how productive we should be. Time, in all times and places, is the ultimate “vanishing asset,” but the proliferation of time-management strategies and gadgets tells us, I think, that time seems even more limited when we are expected (or expect ourselves) to hustle and grind. 

I don’t think it’s much of an exaggeration to say that scarcity is the single most pressing reality in human experience. In some form or another, this is true of every human culture. We combat scarcity with the urge to simplify, to streamline, to do more with less, to find life hacks, or invent new technologies. 

Jesus, however, tells us to ignore it. Or, at least, to behave as though scarcity is not that interesting or important. God feeds the birds and clothes the lilies; you’re more important than a bird or lily to God; ergo, God will take care of you. Stop stressing. 

This doesn’t feel aspirational or inspirational. It feels insane. I have a mortgage. I have three girls to put through college. I need money, energy, focus, and time, not the bizarre exhortations of some mystic. Does Jesus even know about inflation? 

But the weird thing is that, yeah, he does. Jesus is very much not detached from the realities of everyday life in his time and place. He is up on current events like collapsing towers and the machinations of Herod Antipas (“that fox,” Jesus calls him. Not a compliment). He seems a little bored by politics, but he’s definitely not naive about the power structures and major players in Galilee and Judea. He makes a conniving, dishonest middle manager the hero of one of his stories. Politics, taxes, sectarian violence, collapsing infrastructure — the Gospels describe Jesus interacting with a world very different than our own, but one that’s still immediately recognizable. 

The difference is that I tend to think of inflation data, budget fights, geopolitical maneuvering over scarce resources, and supply chains as “the real world,” while the kingdom of heaven is something lovely but also a bit airy, a little insubstantial. Jesus saw things in exactly the opposite way. The kingdom is Reality, while the lords of the gentiles, the payment of taxes, even the pressing daily concerns for food and clothing, are all fleeting or at most secondary. And the kingdom is abundant, for its King doesn’t give stones when his children need bread. 

What does it mean to live as if abundance and not scarcity is the final word? I don’t know. What I do know is that what really feels insane, some days, is thinking I can conserve enough time, money, energy, focus or whatever else to build a life in which I find fulfillment or peace. There are cracks in my no-nonsense, economically rational world that beckon me to ask, what if I have no money, time, energy — nothing but my daily bread — only to find that I already have all I need? 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?

Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief