Reading the Bible has always been a challenge. Some would open the texts with the question: "What does the Bible mean for me?" Others would rely on their traditions to understand the texts. Still others would use the Bible to resolve some pressing issues in life. With 66 books in the Old and New Testaments, the Bible can be intimidating, which leads some toward simplistic readings and selective applications. The problem with such approaches is that people would miss out the forest for the trees. Using a socio-historical interpretive approach, author Jonathan Walton seeks to address these problems with two key objectives. First, he aims to engage the four major sections of the Bible to give us a big story context. These sections are the "Dynastic Literature, the Pentateuch, the Gospels, and the Epistles." The Dynastic Literature gives us the backdrop to the Old Testament. The Pentateuch provides the narrative origins while the gospels shine on the life of Jesus. Finally, the epistles show us the early life of the Christian communities. The second objective is to build a bridge from the ancient to the modern world, to "promote ethical and responsible biblical interpretation among nonspecialists." This second task would be appealing to those who are concerned about the complex political, ethical, and social justice issues happening in contemporary times. Issues such as racism, rich-poor divide, gender discrimination, immigration, sexual discrimination, and so forth.


Written in three parts, Part One shows us the theoretical portion of his interpretive framework. Walton calls it "The Promise of Moral Imagination." He gives readers a big picture overview of the Old and New Testaments; biblical history; understanding the authorial intent; symbolic and metaphorical languages used; the process of exegesis; the different literal and literary styles; ancient cultural attitudes; and very importantly, how our modern attitudes shape our interpretations. He notes that since God views the world from the lens of love, we too ought to do the same. For throughout Scripture, God has sided with the underprivileged, the marginalized, and the bullied. Through moral imagination, we allow the biblical vision to shape our contemporary outlook, just like the late Dr Martin Luther King Jr and the theologian, Stanley Hauerwas, and many others. Walton reminds us that for moral imagination to happen, we need an ethic of love. He gives attention to the feminist account, noticing how women were most vulnerable then and now. In doing so, he avoids the common interpretation of women being seen as a lower class. One should not use the Bible to justify lower wages or lower treatment in our modern age just because there were instances of gender hierarchy. For the Bible's narrative promotes human dignity and fair treatment more than anything else. Walton gives an interesting twist to the understanding of the Exodus narrative, claiming from secondary sources that Israel was not actually enslaved in Egypt. It was symbolism at work. We cannot interpret the Exodus from the viewpoint of "Egyptians Bad; Israel Good." For there are Egyptians who were victims of Pharaoh's policies. From the lens of love, we learn to pray like the Jewish prayer which said: "They are made in the image of God just like us."

Part Two is about the "Power of Sacred History" which uses stories and writings to bring across critical messages. Many of them are not to be seen as literal non-fiction like what we do in our modern literature. The word "myth" is less about factual matters but more about impact messages that communicate themes, principles, and ideals. Just like tales we use in Aesop's fables to communicate an important truth, we should not view the Bible as some scientific textbook or an encyclopedia of Bible knowledge. Even Jesus uses parables to teach us about the Kingdom of God. By being open to ancient usage of myths and storytelling, we are better able to understand the nuances of the biblical writings. The author tackles racism and sexism by warning us against using the Bible for our own selfish means. Any such approach will only lead to greater suffering and injustice. On the genocidal passages and the rather bizarre parts of the Old Testament, we should not be too shocked about the ancient mistreatment as our modern examples are often much worse in numbers, in intensity, and in morality. The key is using the big picture of interpretation. The Bible states the matter without explicitly telling us about what to do or what not to do. The narratives speak of the importance of hospitality, the tragedy of immorality; and the despicable level of sin. Walton makes a keen observation that "love is always bound with pain." For if we see with the lens of love, we ought to see it as follows: "If we feel appalled by the ancient injustice of old, how about God?"

Part Three is entitled the "Practice of Subverting Authority" which highlights the power of love as a way to let the Kingdom of God take root in our world. The chief example is the way the gospels subvert the religious and political authorities of the first century. Jesus critiqued the society of "power, privilege, and empire." On miracles, we should avoid becoming so infatuated with the scientific facts and forget the spiritual realities they highlight. Like the cross of Christ that opens the way to subvert even the most powerful authorities of the day. Love triumphs over the hateful things happening, especially the "purity politics" in Jerusalem and elsewhere. The author makes a succinct observation about leadership: "Weak leaders tend to need strong scapegoats." This is so relevant to our day and age where we have leaders who have become so arrogant and prideful that the only way to prevent their reputation from tanking is to blame others. With love comes the ethic of compassion where we learn once again the interpretive lens of love. First, identify the genre to help us make sense of the original contexts. Second, consult the secondary sources to illuminate the reasons why the stories occur. Third, place ourselves in the texts with eyes of compassion and love, which is another way of saying, "View from God's perspective."

We also learn about reading Paul's letters to let the historical events help us understand the meaning. For instance, the conversion experience of Paul does not give us a license to criticize the Jewish culture of old, for Paul himself was very proud of his Jewish roots. Becoming a follower of Christ does not mean he forgets his roots overnight. It simply means Christ has transformed his thinking and revolutionized his behaviour toward all cultures, including his own.

My Thoughts
This is a fascinating book about Bible interpretation from the lens of love. Walton shows us that reading the Bible requires humility in our interpretation and boldness in our practice. He writes specifically to those who tend to be literal interpreters and conservative theologians who prefer to focus on the texts more than the contexts. The texts are important but the contexts are necessary to illuminate the texts. Without understanding the background and the genres behind the books of the Bible, we are easily prone to misinterpreting the Bible. This humility means we be ready to let our views be changed with regard to comparing our present understanding with the interpretive lens of love. Like the way we understand myths, we cannot let our modern dichotomy between fiction and non-fiction cripple our acceptance of biblical narratives that brilliantly combine both fiction and non-fiction stories to communicate truth.

On boldness, we are challenged to stand up for love and compassion for the marginalized, the weak, and the disenfranchised because that is what Jesus had done. The example of Paul interceding on behalf of Onesimus is a case in point. In one letter, Paul not only affirms the teachings about the freedom of Christ in pleading for forgiveness, he also upholds Roman law in asking the slave to return to his master. At the heart of the willingness to adopt the lens of love is about putting faith over fear. Far too many politics and activities we have in our modern day and age is dependent on fear. We compromise our principles because of fear of losing our jobs. We lie because we fear punishment. We condone unethical behaviour because we fear the loss of relationships with the rich and powerful. If we are willing to let truth challenge falsehood and let compassion rule in all we do, we would be better equipped to make this world a better place for all, especially the weak and marginalized. I appreciate how Walton concludes with his take mass imprisonment in the United States which is in essence a sense of fear. He attacks the gun laws by saying they are symbols of idolatry. While violence and political oppression still remains in many parts of the world, understanding the Bible would equip us with ways to minimize them. Perhaps, in our boldness to let compassion and love rule, we are more enthused with regard to seeing God's kingdom come, not according to our own expectations but in accordance with Christ's promises. Patient hope for the promised King.

Maranatha! Come Lord Jesus.

Jonathan L. Walton is the Plummer Professor of Christian Morals, Professor of Religion and Society, and Pusey Minister in the Memorial Church of Harvard University. He is the author of Watch This! The Ethics and Aesthetics of Black Televangelism.

Rating: 4.5 stars of 5.

conrade
This book has been provided courtesy of Westminster John Knox Press and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.

Reader's seeking a way to study the Bible in deeper ways will enjoy reading A Lens of Love. Walton is an expert and gently gives advice on how to be open to the true intentions behind many scriptures that are taken out of context in today's world. By looking at the biblical timeline you can find to what issues the scriptures were meant to address and better apply them to today's struggles. Well written and concise it is easy reading and explained in a manner that a lay person can understand but will also hold interest of biblical scholars.

Not really my cup of tea. Way more theological than I expected, and not nearly as cultural. I'm sure there is a large audience out there for this content, it just doesn't include me.

Author engages in straw man arguments left and right throughout the book. I. E. MLK and chrles finney aren't looked up to by conservatives not because some people came up with a random definition of what it means to be in. It is because they are heretics. MLK denied the physical resurrection and so did finney along with denying atonement. As apostle Paul teaches, anyone who does that is anathema.

The author intentionally misleads his readers into thinking he teaches the Bible properly