The Message Remix (3 page)
Authors: Eugene H. Peterson
An image of human growth suggests a reason for the powerful pull of these stories and signposts on so many millions of men, women, and children to live as
God’s
people. The sketch shows the five books as five stages of growth in which God creates first a cosmos and then a people for his glory.
God’s
people. The sketch shows the five books as five stages of growth in which God creates first a cosmos and then a people for his glory.
Genesis
is Conception. After establishing the basic elements by which God will do his work of creation and salvation and judgment in the midst of human sin and rebellion (chapters 1-11), God conceives a People to whom he will reveal himself as a God of salvation and through them, over time, to everyone on earth. God begins small, with one man: Abraham. The embryonic People of God grow in the womb. Gradually details and then more details become evident as the embryo takes shape: Sarah, Isaac, Rebekah, Jacob and Esau, Rachel, Joseph and his brothers. The pregnancy develops. Life is obviously developing in that womb but there is also much that is not clear and visible. The background history is vague, the surrounding nations and customs veiled in a kind of mist. But the presence of life, God-conceived life, is kicking and robust.
is Conception. After establishing the basic elements by which God will do his work of creation and salvation and judgment in the midst of human sin and rebellion (chapters 1-11), God conceives a People to whom he will reveal himself as a God of salvation and through them, over time, to everyone on earth. God begins small, with one man: Abraham. The embryonic People of God grow in the womb. Gradually details and then more details become evident as the embryo takes shape: Sarah, Isaac, Rebekah, Jacob and Esau, Rachel, Joseph and his brothers. The pregnancy develops. Life is obviously developing in that womb but there is also much that is not clear and visible. The background history is vague, the surrounding nations and customs veiled in a kind of mist. But the presence of life, God-conceived life, is kicking and robust.
Exodus
is Birth and Infancy. The gestation of the People of God lasts a long time, but finally the birth pangs start. Egyptian slavery gives the first intimations of the contractions to come. When Moses arrives on the scene to preside over the birth itself, ten fierce plagues on Egypt accompany the contractions that bring the travail to completion: at the Red Sea the waters break, the People of God tumble out of the womb onto dry ground, and their life as a free People of God begins. Moses leads them crawling and toddling to Sinai. They are fed. God reveals himself to them at the mountain. They begin to get a sense of their Parent. They learn the language of freedom and salvation—a word here, a word there, the Ten Words (commandments) as a beginning, their basic vocabulary. The signposts begin to go up: do this; don’t do that. But the largest part of their infant life is God, the living God. As they explore the deep and wide world of God, worship becomes their dominant and most important activity. An enormous amount of attention is given to training them in worship, building the structures for worship, mastering the procedures. They are learning how to give their full attention in obedience and adoration to God.
is Birth and Infancy. The gestation of the People of God lasts a long time, but finally the birth pangs start. Egyptian slavery gives the first intimations of the contractions to come. When Moses arrives on the scene to preside over the birth itself, ten fierce plagues on Egypt accompany the contractions that bring the travail to completion: at the Red Sea the waters break, the People of God tumble out of the womb onto dry ground, and their life as a free People of God begins. Moses leads them crawling and toddling to Sinai. They are fed. God reveals himself to them at the mountain. They begin to get a sense of their Parent. They learn the language of freedom and salvation—a word here, a word there, the Ten Words (commandments) as a beginning, their basic vocabulary. The signposts begin to go up: do this; don’t do that. But the largest part of their infant life is God, the living God. As they explore the deep and wide world of God, worship becomes their dominant and most important activity. An enormous amount of attention is given to training them in worship, building the structures for worship, mastering the procedures. They are learning how to give their full attention in obedience and adoration to God.
Leviticus
is Schooling. As infancy develops into childhood, formal schooling takes place. There’s a lot to know; they need some structure and arrangement to keep things straight: reading, writing, arithmetic. But for the People of God the basic curriculum has to do with God and their relationship with God. Leviticus is the
McGuffey’s Reader
of the People of God. It is an almost totally audiovisual book, giving a picture and ritual in the sacrifices and feasts for the pivotal ways in which God’s people keep alert and observant to the ways their relationship with God goes awry (sin) and the ways they are restored to forgiveness and innocence (salvation). Everyday life consists of endless and concrete detail, much of it having to do with our behavior before God and with one another, and so, of course, Leviticus necessarily consists also of endless detail.
is Schooling. As infancy develops into childhood, formal schooling takes place. There’s a lot to know; they need some structure and arrangement to keep things straight: reading, writing, arithmetic. But for the People of God the basic curriculum has to do with God and their relationship with God. Leviticus is the
McGuffey’s Reader
of the People of God. It is an almost totally audiovisual book, giving a picture and ritual in the sacrifices and feasts for the pivotal ways in which God’s people keep alert and observant to the ways their relationship with God goes awry (sin) and the ways they are restored to forgiveness and innocence (salvation). Everyday life consists of endless and concrete detail, much of it having to do with our behavior before God and with one another, and so, of course, Leviticus necessarily consists also of endless detail.
Numbers
is Adolescence. The years of adolescence are critical to understanding who we are. We are advanced enough physically to be able, for the most part, to take care of ourselves. We are developed enough mentally, with some obvious limitations, to think for ourselves. We discover that we are not simply extensions of our parents; and we are not just mirror images of our culture. But who are we? Especially, who are we as a People of God? The People of God in Numbers are new at these emerging independent operations of behaving and thinking and so inevitably make a lot of mistakes. Rebellion is one of the more conspicuous mistakes. They test out their unique identity by rejecting the continuities with parents and culture. It’s the easiest and cheapest way to “be myself” as we like to say. But it turns out that there isn’t much to the “self” that is thus asserted. Maturity requires the integration, not the amputation, of what we have received through our conception and birth, our infancy and schooling. The People of God have an extraordinarily long adolescence in the wilderness—nearly forty years of it.
is Adolescence. The years of adolescence are critical to understanding who we are. We are advanced enough physically to be able, for the most part, to take care of ourselves. We are developed enough mentally, with some obvious limitations, to think for ourselves. We discover that we are not simply extensions of our parents; and we are not just mirror images of our culture. But who are we? Especially, who are we as a People of God? The People of God in Numbers are new at these emerging independent operations of behaving and thinking and so inevitably make a lot of mistakes. Rebellion is one of the more conspicuous mistakes. They test out their unique identity by rejecting the continuities with parents and culture. It’s the easiest and cheapest way to “be myself” as we like to say. But it turns out that there isn’t much to the “self” that is thus asserted. Maturity requires the integration, not the amputation, of what we have received through our conception and birth, our infancy and schooling. The People of God have an extraordinarily long adolescence in the wilderness—nearly forty years of it.
Deuteronomy
is Adulthood. The mature life is a complex operation. Growing up is a long process. And growing up in God takes the longest time. During their forty years spent in the wilderness, the People of God developed from that full-term embryo brought to birth on the far shore of the Red Sea, are carried and led, nourished and protected under Moses to the place of God’s Revelation at Sinai, taught and trained, disciplined and blessed. Now they are ready to live as free and obedient men and women in the new land, the Promised Land. They are ready for adulthood, ready to be as grown up inwardly as they are outwardly. They are ready to live as a free people, formed by God, as a holy people, transformed by God. They still have a long way to go (as do we all), but all the conditions for maturity are there. The book of Deuteronomy gathers up that entire process of becoming a People of God and turns it into a sermon and a song and a blessing. The strongest and key word in Deuteronomy is
love.
Love is the most characteristic and comprehensive act of the human being. We are most ourselves when we love; we are most the People of God when we love. But love is not an abstract word defined out of a dictionary. In order to love maturely we have to live and absorb and enter into this world of salvation and freedom, find ourselves in the stories, become familiar with and follow the signposts, learn the life of worship, and realize our unique identity as the People of God who love.
is Adulthood. The mature life is a complex operation. Growing up is a long process. And growing up in God takes the longest time. During their forty years spent in the wilderness, the People of God developed from that full-term embryo brought to birth on the far shore of the Red Sea, are carried and led, nourished and protected under Moses to the place of God’s Revelation at Sinai, taught and trained, disciplined and blessed. Now they are ready to live as free and obedient men and women in the new land, the Promised Land. They are ready for adulthood, ready to be as grown up inwardly as they are outwardly. They are ready to live as a free people, formed by God, as a holy people, transformed by God. They still have a long way to go (as do we all), but all the conditions for maturity are there. The book of Deuteronomy gathers up that entire process of becoming a People of God and turns it into a sermon and a song and a blessing. The strongest and key word in Deuteronomy is
love.
Love is the most characteristic and comprehensive act of the human being. We are most ourselves when we love; we are most the People of God when we love. But love is not an abstract word defined out of a dictionary. In order to love maturely we have to live and absorb and enter into this world of salvation and freedom, find ourselves in the stories, become familiar with and follow the signposts, learn the life of worship, and realize our unique identity as the People of God who love.
The Books of Moses are foundational to the sixty-one books that follow in our Bibles. A foundation, though, is not a complete building but the anticipation of one. An elaborate moral infrastructure is provided here for what is yet to come. Each book that follows, in one way or another, picks up and develops some aspect of the messianic salvation involved in becoming the People of God, but it is always on this foundation. This foundation of stories and signposts has proved over and over to be solid and enduring.
A note on translating the name of God. In the original Hebrew text of the Old Testament, the generic name for divinity used by both Israel and its neighbors is translated God (or god). But the unique and distinctively personal name for God that was revealed to Moses at the burning bush (Exodus 3:13-14) I have translated as “GOD.” The Jewish community early on substituted “LORD” for the unique name out of reverence (our lips are not worthy to speak The Name) and caution (lest we inadvertently blaspheme by saying God’s name “in vain”). Most Christian translators continue that practice.
INTRODUCTION
GENESISFirst, God. God is the subject of life. God is foundational for living. If we don’t have a sense of the primacy of God
, we will never get it right, get life right, get
our
lives right. Not God at the margins; not God as an option; not God on the weekends.
God at center and circumference; God first and last; God, God, God.Genesis gets us off on the right foot. Genesis pulls us into a sense of reality that is God-shaped and God-filled. It gives us a vocabulary for speaking accurately and comprehensively about our lives, where we come from and where we are going, what we think and what we do, the people we live with and how to get along with them, the troubles we find ourselves in and the blessings that keep arriving.Genesis uses words to make a foundation that is solid and true. Everything we think and do and feel is material in a building operation in which we are engaged all our life long. There is immense significance in everything that we do. Our speech and our actions and our prayers are all, every detail of them, involved in this vast building operation comprehensively known as the Kingdom of God. But we don’t build the foundation. The foundation is given. The foundation is firmly in place.Jesus concluded his most famous teaching by telling us that there are two ways to go about our lives—we can build on sand or we can build on rock. No matter how wonderfully we build, if we build on sand it will all fall to pieces like a house of cards. We build on what is already there, on the rock. Genesis is a verbal witness to that rock: God’s creative acts, God’s intervening and gracious judgments, God’s call to a life of faith, God’s making covenant with us.But Genesis presents none of this to us as an abstract, bloodless “truth” or “principle.” We are given a succession of stories with named people, people who loved and quarreled, believed and doubted, had children and married, experienced sin and grace. If we pay attention, we find that we ourselves are living variations on these very stories: Adam and Eve, Cain and Abel, Noah and his sons, Abraham and Sarah, Isaac and Rebekah, Jacob and Rachel, Joseph and his brothers. The stories show clearly that we are never outsiders or spectators to anything in “heaven and earth.” God doesn’t work impersonally from space; he works with us where we are, as he finds us. No matter what we do, whether good or bad, we continue to be part of everything that God is doing. Nobody can drop out—there’s no place to drop out to. So we may as well get started and take our place in the story—at the beginning.From:
Tradition attributes Genesis to Moses, a gnarled, stubborn, but oddly humble man who led a rabble of slave families out of Egypt to become one nation under God. Moses had been a pampered Egyptian prince, a murderer, and then a desert tribesman, but he was a Hebrew, and he ended up working for the Hebrews’ God.To:
The Hebrew slaves had a different language and culture from their Egyptian masters, so as long as they were under the thumb of those oppressors, they stuck together. Once free, however, and left to themselves, they tended to splinter into squabbling clans. God wanted to forge them into a nation, Israel, with God as its king. In Genesis, Moses traced their roots to a single family and even to the foundation of the planet and the human species. He wanted them to know where they’d come from in order to understand where they were going.Re:
Very roughly, Abraham, Isaac, Jacob, and Jacob’s twelve sons probably lived between 1900 and 1650 B.C. The pharaohs of Egypt’s Middle Kingdom (such as Amenemhet I) built smaller pyramids than the famous ones of the Old Kingdom. Still, Egypt was a commercial powerhouse and employed many foreigners. Also at this time, Babylon’s King Hammurabi developed the first known written law code, and in distant Britain, druids were actively using Stonehenge.
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