Not long ago I was eating with a chef and it reminded me of a Jewish Rabbi. Here is what happened.

The chef and I were eating and she began to talk about how she would have prepared the dish differently. She had comments on the quality of ingredients and the role of salt at different stages of cooking. Due to her training and love of food, she could see and taste things that I could not. While she was talking about the brilliant use of the kalamata olives to balance the dish, I was thinking about why some olives are sold in cans while others are in jars.

She and I were on different levels. And then I recalled Rabbi Joel Nickerson's interview by Rob Bell.

In the interview Rabbi Joel said that in his tradition there is a way to do exegesis of the scripture and it has four layers:

simple
hints
commentary
mystery

Here is a quick breakdown of these layers as I understand them (which is limited as I am not Jewish):

The simple layer is just that. When you read a text there is a simple (literal) understanding. It is when you read the story of the good Samaritan and hear God saying it is good to take care of those in need.

The "hints" layer is what many preachers do in their sermons. The preacher will then go though the scripture then point out all the other scripture that is "hinted" at in the particular preaching text. So when you hear about John the Baptist, the text hints at the story of Elijah. For many, this is the essence of what passes for "biblical preaching."

The commentary layer is that layer where one finds their own voice in the text and contributes to the story. It is the layer that some fear as "diverging" from the Word and is sometimes met with resistance with phrases like, "where in scripture do you read that?" or "The Bible says ..." Commentary is something that we all do, but not every tradition values as commentary.

The mystery layer is that layer that needs the Spirit of God to breathe upon us in order to expose. It is that layer that we get glimpses of at and it is this layer that makes Scripture the inspired word of God. It is a layer that is hidden in plain sight but we are often looking for other things or just plain blind to being able to see it. It is this layer that Jesus exposes the world to when he says, "you have heard it said... But I say..." or "Blessed are the poor..."

When I listen to a preacher, much like the chef I ate with, I too am busy analyzing the sermon, commenting on the delivery, making note on the way the "salt" was used. I am constantly in search of the preachers who expose the mystery. And too often I find myself frustrated at my own inability to expose the mystery as I only stay at the other levels.

And so, for those who are feasting on the word of God in Christ it is my prayer that we may all find ourselves exposed the the deep mystery and not just fill up on the simple, hints and commentary.

We all read the Bible a little bit differently than our neighbor. We all have our a DNA, a set of experiences and a set of lenses that shape what we see and how we see it. Even with all these unique voices and people, all the conversations I have ever had about the Bible still root back to ancient Greek and even ancient Jewish thought.

We can read the Bible as:

Literal - what the text says is all that it says, there is no underlying meaning. (In poster form)

Allegorical/Typological - connecting the Hebrew testament and the Christian testament. In Christian circles, the most common example is connecting prophecies of one testament with the message and life of Jesus.

Moral - what we are supposed to do in light of this story. Traditional children's sermons or lessons for children are moral heavy, but the moral level is not limited to children but is also very prominent in the UMC.

Anagogical - the text is dealing with the ultimate end of things. It is looking at the text in the long view of time. Seeing trends and overall patterns that might give a sense of how the arc of history is bent.

The great divides in how Christians read and understand the Bible, for as far as I have see, come back to these layers of meaning. The literalists may conflict with the moralists who conflict with the allegorical people who may disagree with the anagogical readers. In our efforts to argue our views, we often overlook the key to reading the Bible: Humility.

So I submit to us once again a metaphor that comes to us through the ages. Think of reading the bible like riding in a Quadriga. In Rome a chariot race was a chariot pulled with four horses. Each horse was needed to make it all the way around the course and each horse pulled their share of the weight. Sometimes it was the case that some horses were running faster and pulling more weight during the race, but that does not make the other horses less important.

When we read the Bible, we ride in a chariot of humility that is pulled with the four horses of interpretation.

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