If you want to live well and share wisdom with your children and your neighbors about how they can also live well, the Bible will chart a sound course.
If you are looking for inspiration or comfort or if you are preparing a speech, you will certainly want to lift some of the soaring phrases from the psalms or a stirring descriptive passage from Isaiah to adorn your thinking.
If you are curious about the future or have strong ideas about politics, you’ll find gasoline-words in the Bible to support your position and to throw on any conversation to keep the flames dancing high.
It’s clear that we can add the Bible to our rhetorical tool belt and never once be singed by its fiery truth; however, this is not the reason the Word has been given. In Eat This Book: A Conversation in the Art of Spiritual Reading, Eugene Peterson has written a practical guide for those who want to approach Scripture in the manner suggested to the Apostle John in his Revelation:
The voice out of Heaven spoke to me again: “Go, take the book held open in the hand of the Angel astride sea and earth.” I went up to the Angel and said, “Give me the little book.” He said, “Take it, then eat it” (Revelation 10:8-9, The Message).
Ingesting the Truth
John was not the first man in history to eat a book.
In an era in which English-speaking people can select from a menu of Scripture texts, the challenge for us is to begin reading them–and then, to take the next step and begin “reading the Scriptures formatively, reading in order to live.” (p. xi) To illustrate the kind of reading he’s advocating, Peterson employs the delightful imagery of a dog working with fortitude on a bone superimposed upon an image from the book of Isaiah of a “lion growling over its prey.” Apparently, that Hebrew word for “growling” is usually rendered as “meditate,” as in Psalm 1 where the righteous meditate on the Law of the Lord “day and night.”
As readers of Truth, we are called to take the Word into our being in a way that changes us. In John’s case, we can see from the text that eating the scroll of God’s Word was not an entirely pleasant experience. His stomachache is an important reminder that we may not find everything to our liking as we try to digest the hard truths of Scripture or the parts that seem strange to us.
Scripture in Service to My Needs, Wants, and Feelings
This full-bodied entering into a text, essentially chewing on it, is the kind of reading that takes time and a lot more thought and focused attention than most of us are currently investing in our spiritual reading, and yet it is the words of Scripture, the sentences and paragraphs and trains of thought through which God has chosen to communicate his holiness, his wisdom, and his love to mankind.
Peterson floats a very plausible theory that readers of Scripture have replaced the inspired text with a new text of “the sovereign self.” Rather than taking the Truth of God’s Word into our jaws, and ultimately into “the tissues of our lives,” (p. 20) we have replaced Father, Son, and Spirit with a new Holy Trinity.
If my needs become non-negotiable, if my wants have taken on the weight and urgency of a need, and if my feelings have become the sum total of who I am, then the Real Trinity and their communication to me through the Bible become nothing more than a tool in “service of [those] needs, wants, and feelings.” (p. 33)
Rather than “privatizing” (p. 46) Scripture by controlling and fragmenting its message, the believer is called to personalize its words and then to submit to their revelation of God’s character and will. The truth is that we are gathered into the narrative of Scripture; our story is enfolded into the overarching story of God’s people; and the “stories” that we share to illustrate a point are best seen as elements of one huge and coherent narrative.
Approaching the Bible with this in mind affects the way we read, teach, and apply its truth. I appreciated the clarity Peterson brought to five specific topics:
1. The Reader as Exegete
Exegesis is a pretty intense term for “the discipline of attending to the text and listening to it rightly and well.” (p. 50) In her role as exegete, the reader will pay rigorous attention to the words and their intent, proceeding with caution in order to get it right.
“Exegesis is loving God enough to stop and listen carefully to what He says.” (p. 55)
2. The Obedient Reader
Peterson compares his reading of Scripture to his reading of a running magazine. When he was actively involved in running as a habit, he never tired of reading about it. However, when a pulled muscle interrupted his running routine, he noticed that his reading came to a halt. In the same way, spiritual reading is “participatory reading.” If we are not participating in the reality of the Bible, we will not have as much interest in reading. Our reading should be formed around this question: “What can I obey?” (p. 71)
“All right knowledge of God is born of obedience.” ~John Calvin (p. 69)
3. Let the Reader Beware!
As the residents of Narnia warned that Aslan is “not like a tame lion,” Peterson warns that the Word of God will not be tamed by the reader. It is a living Word, and it was first spoken into a particular context, a specific time and place and language. It was not given to make our lives more convenient or more manageable.
“We want to get in on the great invisibles of the Trinity, the soaring adorations of the angels, the quirky cragginess of the prophets, and . . . Jesus.” (p. 87)
4. Reading as a Way of Living
Peterson’s thoughts about lectio divina with its four components (reading, meditating, praying, and contemplating) rescue the concept from the ethereal and impractical by acknowledging that “they are not four discrete items that we engage in one after another in stair-step fashion. Rather than linear, the process is more like a looping spiral in which all four elements are repeated, but in various sequences and configurations.”
(p. 91) The practice of tying all our spiritual disciplines back to the Truth of Scripture grounds us in a true living out of their essence rather than a self-conscious performance mentality.
5. Reading in the Company of Translators
The story behind Eugene Peterson’s translation of The Message Bible links every teacher, preacher, and student of the Word to the role of translator. Against the backdrop of historical translations from Hebrew into Aramaic, Greek, and all the various English translations, Peterson found himself having to translate again, from the pulpit, into “American English.” The formal process that resulted in The Message Bible took ten years and formed his thinking about the importance of remembering the humble origins of the Bible in its original writing. Since the days of Tyndale’s translation which was intended for “the boy that driveth the plough,” (p. 161) many traditional and more modern translations left Tyndale’s plow boy in a cloud of dust with a kind of language that obscured the Spirit-given perspicuity of the text.
Dealing with God is Not Optional
God intends to speak with clarity to his people through a written Word. Therefore, in reading his Word in the way he intends, we learn that dealing with God is not optional. Participatory reading, reading that is formative, hands over all preconceived ideas about God and eats, chews, gnaws and receives, with humble delight the wild and untamed words of Scripture. In the process, our reading and our living become one offering and one way of being with God in this world.