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The Bible and Poetry
The Bible is full of poems. It includes the Psalms and the Song of Songs of course, but poetry plays an immense part in the prophets and shows up in the historical books of the Old Testament. The New Testament, for its part, reverberates with allusions to the poetry of the Old and concludes with Revelations, a visionary poem, while Jesus, seeking to open his listener’s eyes to the kingdom of heaven, describes it with the poetic epithet of “a treasure hid in a field,” while the son of God is the “true vine,” “the light of the world,” “the good shepherd,” “the way, the truth, and the life.” The Bible, in other words, asks to be read poetically throughout, and yet readers have rarely considered the implications of that, much less heeded its call.
In Bible and Poetry, the poet and scholar Michael Edwards seeks to transform how the Bible and Christianity are understood, arguing that poetry is not an ornamental or accidental feature of the Bible, but central to its meaning. The creative use of words that is poetry is the necessary medium of the Creator’s word, and belief emerges not from precepts and propositions, but out of the lived experience—this is what the Bible offers above of all—of the power of that word.
Michael Edwards is professor of English literature at the Collège de France in Paris, poet, critic, and the first British subject to be elected to the French Academy. In 2016 he published Bible et poésie, which was released in English in 2022.
In Bible and Poetry, the poet and scholar Michael Edwards seeks to transform how the Bible and Christianity are understood, arguing that poetry is not an ornamental or accidental feature of the Bible, but central to its meaning. The creative use of words that is poetry is the necessary medium of the Creator’s word, and belief emerges not from precepts and propositions, but out of the lived experience—this is what the Bible offers above of all—of the power of that word.
Michael Edwards is professor of English literature at the Collège de France in Paris, poet, critic, and the first British subject to be elected to the French Academy. In 2016 he published Bible et poésie, which was released in English in 2022.
192 pages, Paperback
Published August 15, 2023
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About the author
Michael Edwards
290 books6 followersThis is the disambiguation profile for otherwise unseparated works by authors publishing as Michael Edwards
See also@
Michael Edwards: wrote about perfumes & fragrances
Michael Edwards: GR Author
Michael Edwards: wrote short stories
Michael Edwards: Michael Aubrey Edwards (born Liverpool, England, 1957), wrote about civil society, philanthropy and social transformation
Michael Edwards: narrator
Michael Edwards: wrote about gardening
Michael Edwards: wrote about wine & champagne
Michael Edwards: Translator and Professor of Classics
See also@
Michael Edwards: wrote about perfumes & fragrances
Michael Edwards: GR Author
Michael Edwards: wrote short stories
Michael Edwards: Michael Aubrey Edwards (born Liverpool, England, 1957), wrote about civil society, philanthropy and social transformation
Michael Edwards: narrator
Michael Edwards: wrote about gardening
Michael Edwards: wrote about wine & champagne
Michael Edwards: Translator and Professor of Classics
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Displaying 1 - 10 of 10 reviews
December 4, 2023
It is the author’s contention that we do not read the Bible as it meant to be read. He thinks that too often we want to create rational meanings, theological ones, , and use Biblical texts simply as a point of departure. The Bible, though, is full of poetry that doesn’t lend itself to ordinary logical and rational language.
He points out that when we respond well to poetry we do not paraphrase poems to extract a meaning and leave behind its form, its sounds and rhythms, especially evident in the Hebrew language. Edwards gives two examples of extremely detailed theology, the SUMMA THEOLOGICA of Thomas Aquinas, and the INSTITUTES OF THE CHRISTIAN RELIGION of Calvin, both of which draw us away from the poetry of the Bible. What poetry does is call our attention to language and the mystery of words that create new networks of imaginative meaning.
Edwards gives many examples of poetry in the Bible, especially in the Old Testament, but there are plenty in the New Vestment as well. Jesus’ parables are poetic; Edwards writes they “present complex truths in he form of stories. . . in order to provoke his listeners – and us, his readers – to search each time, for meaning in the multiple facets of fiction. They are not understood right away. They ask that we receive them as we receive poetry, by becoming conscious of the mystery that accompanies them.”
But not to go too far, Edwards insists that we not see the Bible solely as a literary text. There may be real moral issues that we have to explain and deal with in our lives examples such as sin, redemption, or the resurrection. You could well say, though, the Bible was not written for philosophers.
He quotes Pascal who said, “Christianity is strange,” implying that Christianity is not a logically systematic explanation of reality, but rather a gift of faith which comes from beyond. The prayer, “I believe, help my unbelief,” expresses that split between a self-created intellectual approach and a transcendent enlightenment which like poetry depends upon imagination and feelings. Poetry awakens a sense of presence that lets us draw near to the center of what it is evoking. The point Is that we are “awakened” by something that comes from outside us.
Edwards specifically discusses the poetic dimensions of the Lord’s Supper, the Psalms (which he calls the “poetry of faith”), the prophets, particularly Isaiah, the Song of Songs, and especially Luke in the New Testament.
Poetry, Edwards points out, is never “the most obvious precise and memorable way to articulate what one had wanted to say, but rather as the simultaneous search for what awaits us in the unexplored in language, in the world, and in the poet.” Poetry always moves beyond familiar reality and suggests “everything in our experience can be open to what exceeds it.”
Is Edwards convincing in his case for reading the Bible more poetically. For the most part, I’d say yes. A good poem is always open to further interpretation, simply because words change their connotations, and in the same way, there are always going to be new interpretations of Biblical words. God, for example, is called “light”, “living”, a “wind,” “breath,” “fire,” many more words, but in the end is “unknowable.” Who can exhaust the meaning of those words?
He points out that when we respond well to poetry we do not paraphrase poems to extract a meaning and leave behind its form, its sounds and rhythms, especially evident in the Hebrew language. Edwards gives two examples of extremely detailed theology, the SUMMA THEOLOGICA of Thomas Aquinas, and the INSTITUTES OF THE CHRISTIAN RELIGION of Calvin, both of which draw us away from the poetry of the Bible. What poetry does is call our attention to language and the mystery of words that create new networks of imaginative meaning.
Edwards gives many examples of poetry in the Bible, especially in the Old Testament, but there are plenty in the New Vestment as well. Jesus’ parables are poetic; Edwards writes they “present complex truths in he form of stories. . . in order to provoke his listeners – and us, his readers – to search each time, for meaning in the multiple facets of fiction. They are not understood right away. They ask that we receive them as we receive poetry, by becoming conscious of the mystery that accompanies them.”
But not to go too far, Edwards insists that we not see the Bible solely as a literary text. There may be real moral issues that we have to explain and deal with in our lives examples such as sin, redemption, or the resurrection. You could well say, though, the Bible was not written for philosophers.
He quotes Pascal who said, “Christianity is strange,” implying that Christianity is not a logically systematic explanation of reality, but rather a gift of faith which comes from beyond. The prayer, “I believe, help my unbelief,” expresses that split between a self-created intellectual approach and a transcendent enlightenment which like poetry depends upon imagination and feelings. Poetry awakens a sense of presence that lets us draw near to the center of what it is evoking. The point Is that we are “awakened” by something that comes from outside us.
Edwards specifically discusses the poetic dimensions of the Lord’s Supper, the Psalms (which he calls the “poetry of faith”), the prophets, particularly Isaiah, the Song of Songs, and especially Luke in the New Testament.
Poetry, Edwards points out, is never “the most obvious precise and memorable way to articulate what one had wanted to say, but rather as the simultaneous search for what awaits us in the unexplored in language, in the world, and in the poet.” Poetry always moves beyond familiar reality and suggests “everything in our experience can be open to what exceeds it.”
Is Edwards convincing in his case for reading the Bible more poetically. For the most part, I’d say yes. A good poem is always open to further interpretation, simply because words change their connotations, and in the same way, there are always going to be new interpretations of Biblical words. God, for example, is called “light”, “living”, a “wind,” “breath,” “fire,” many more words, but in the end is “unknowable.” Who can exhaust the meaning of those words?
February 23, 2024
dnf. do NOT waste your time on this.
February 8, 2024
This was extremely good in ways I wasn't expecting at all. Very deep reflection on what genre implies for the interpretation of scripture, how poetry differs from other genres, translation, and how medium and genre create meaning additional to content. I can't recommend this enough to anyone who reads the Bible or honestly anyone who wants to read any text of any genre charitably and on its own terms.
February 28, 2025
The beginning of this book was so promising, as it described poetry in a way that was so clear and moving. It inspired me to look at poetry in the new light.
However, the rest of the book was a lot of intellectual wordplay. It was heavily based in theology, which was disappointing as I was hoping that the book would analyze biblical poetry as poetry rather than use it to support long-winding, confusing and frankly pointless theories on religion.
Happy I read the first chapter but could have dispensed with the rest.
However, the rest of the book was a lot of intellectual wordplay. It was heavily based in theology, which was disappointing as I was hoping that the book would analyze biblical poetry as poetry rather than use it to support long-winding, confusing and frankly pointless theories on religion.
Happy I read the first chapter but could have dispensed with the rest.
May 21, 2024
the french!
January 13, 2024
"...belief emerges not from precepts and propositions, but out of the lived experience—this is what the Bible offers above of all—the power of that word."
Edwards, a poet and scholar, offers a lucid discourse on the nature of poetry, and applies that understanding to both the Hebrew Bible (Old Testament) and the Christian (New Testament).
Poetry, as distinct form merely rational propositions and explanations, instead aims to engage its hearer as in a conversation.
The OT, over many centuries explored and expressed in every manner possible (psalms and stories) the nature of God and ppl's response to their experience of God. It is replete with poetry--that is, it leaves space in its stories and passages to engage the hearer, the imagination, as in a conversation.
The NT 'responds to a crisis in which the OT is fulfilled 'in a manner both foreseen and unforeseen', a new event and its consequences.
Jesus spoke Aramaic. The NT (possibly with he exception of Luke) is written in Greek. It is not the mother tongue of the OT, and yet, it uses the images and songs of the OT.
We today hear it in the many languages of translation. And yet, heard in faith and with open hearts and minds, it speaks to us more in the sense of encounter than explanation. There is the danger of taking poetic forms literally, as if they were hard and fast precepts, like a prescription or an eye-witness report rather than an invitation requiring personal consideration and response.
I found Edwards examples beautifully done, especially his comments on the Psalms and The Book of Job. "Job asks questions, and instead of answers, God appears without offering knowledge: 'Where were you when I founded the earth.." It is a reproach, and also continues with a description of the wonders of Creation, and a reminder of the inexhaustible discovery of who we are, and who God is.
Edwards, a poet and scholar, offers a lucid discourse on the nature of poetry, and applies that understanding to both the Hebrew Bible (Old Testament) and the Christian (New Testament).
Poetry, as distinct form merely rational propositions and explanations, instead aims to engage its hearer as in a conversation.
The OT, over many centuries explored and expressed in every manner possible (psalms and stories) the nature of God and ppl's response to their experience of God. It is replete with poetry--that is, it leaves space in its stories and passages to engage the hearer, the imagination, as in a conversation.
The NT 'responds to a crisis in which the OT is fulfilled 'in a manner both foreseen and unforeseen', a new event and its consequences.
Jesus spoke Aramaic. The NT (possibly with he exception of Luke) is written in Greek. It is not the mother tongue of the OT, and yet, it uses the images and songs of the OT.
We today hear it in the many languages of translation. And yet, heard in faith and with open hearts and minds, it speaks to us more in the sense of encounter than explanation. There is the danger of taking poetic forms literally, as if they were hard and fast precepts, like a prescription or an eye-witness report rather than an invitation requiring personal consideration and response.
I found Edwards examples beautifully done, especially his comments on the Psalms and The Book of Job. "Job asks questions, and instead of answers, God appears without offering knowledge: 'Where were you when I founded the earth.." It is a reproach, and also continues with a description of the wonders of Creation, and a reminder of the inexhaustible discovery of who we are, and who God is.
August 2, 2024
While insightful in spades, Edwards mostly wrestles with a heady thesis involving a close, overly literal reading of poetry in the Bible in an attempt to find ways to amplify its importance. While not fully on board with the thoughts presented, this book can serve as a purposeful tool when trying to pull apart some of the more abstract thoughts that may naturally occur when reading the Bible. The chapter specifically on the Psalms is one I’ll be returning to regularly, as I feel his general thesis applies most when tackling the inherent, and obviously poetic beauty of the works.
November 5, 2023
Pascal was right. Also, the Bible is chock full of poetry. Even those parts that are not poetry are in some elusive sense “poetic.” Take up and read (the Bible).
February 28, 2024
I enjoyed the points made — a little repetitive
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Displaying 1 - 10 of 10 reviews