There is a kind of scholarship that starts with a very literalistic reading of a source text, finds contradictions in it, and concludes either that it is a combination of contradictory texts or that a very non-literal reading is justified. This is a method that seeks to justify one extreme by criticizing another extreme. No serious thought is given to the many options between these extremes, that the text is meant neither as a literal extreme nor a figurative extreme.
For example, Genesis 1:1 to 2:2 contrasted with Genesis 2:3 to 2:22 has differences that are asserted to be in conflict and hence represent contradictory traditions. The Documentary (Wellhausen) Hypothesis explains perceived inconsistencies in the Pentateuch by asserting it was written independently by four different authors and subsequently woven together by redactors. While the presence of various sources in the Bible is not a concern, the assertion that these contradict one another is.
This line of scholarship leads in two directions: (1) discerning every contradictory thread and inferring various factions, and (2) interpreting the whole text by inferring poetic license. So a whole panoply of figurative devices is promoted for hermeneutics and a playwright’s brew of characters is encouraged for historical studies.
There is an alternative to this game: reading the text not too literally and not too metaphorically. That is how people normally speak and it works rather well. People who are called biblical literalists usually do this and are able to reconcile supposed contradictions through a natural but close reading of the text. Those who are most opposed to literalism are the ones who follow the kind of scholarship I have outlined and end up with a one-two punch of a very literal reading (rejected) followed by an excessively metaphorical reading that knocks out the intended meaning.