Jordan Peterson has emerged as a global figure, celebrated for his deep reflections on philosophy, psychology, and the human experience. His engagement with the Bible has drawn attention from both secular audiences and Christians alike, as he mines the ancient texts for moral wisdom and psychological insight. However, as insightful and compelling as Peterson’s interpretations of Scripture may be, his readings remain incomplete from a Christian perspective. Peterson’s emphasis on order, responsibility, and meaning offers much for individuals seeking stability in a chaotic world, but it falls short of the transformative power of the gospel—the redemptive work of Jesus Christ. This critique will explore Peterson’s views, the Christian response, and the profound ways in which his philosophy intersects with and diverges from biblical truth.
Personal Reflections: My Journey with Jordan Peterson
Before diving into a Christian critique of Jordan Peterson’s philosophy, it’s important to acknowledge the profound impact he has had on many, including myself and my son, Elijah. As a 19-year-old philosophy student, Elijah is captivated by Peterson’s intellectual depth and the way he addresses the deep questions of life—questions about meaning, responsibility, and navigating the complexities of the modern world. This appeal is not unique to Elijah; it resonates with many young men across the globe who are searching for clarity and a sense of purpose in an age of uncertainty.
For me, a 45-year-old with a theological and reflective bent, Peterson has also been intriguing. I’ve personally listened to his entire podcast series, over 100 episodes in total, and worked my way through his seminal work, Maps of Meaning—a 30-hour audiobook that explores the psychological underpinnings of myth, narrative, and human experience. His 12 Rules for Life further extended his ideas into a more accessible format, offering practical wisdom for self-discipline and order. And while I approach Peterson’s work as a Christian, I cannot deny his powerful influence in prompting deeper reflection on life’s big questions.
Peterson’s upcoming book, We Who Wrestle with God, is already on my reading list, and I am fascinated to see how his ideas continue to evolve. My engagement with Peterson isn’t casual; I’ve delved deeply into his material and engaged with it critically. This gives me a unique perspective as a Christian to analyze his work thoughtfully, acknowledging the intellectual depth while also recognizing the significant theological differences between Peterson’s philosophical approach and the gospel message of Jesus Christ.
My conversations with Elijah about Peterson have been rich and rewarding, reflecting not only the generational interest in Peterson’s work but also a shared desire to engage deeply with questions of meaning, purpose, and faith. And it’s through these conversations that I’ve come to see how Peterson, despite his significant contributions, ultimately falls short of the Christian understanding of truth—because while Peterson wrestles with the meaning of life, the Bible points us to the one who offers life itself.
This personal journey with Peterson informs my critique, not as someone standing at a distance but as someone who has walked through his ideas, absorbed them, and wrestled with them. I’ve read and listened to his manifesto and engaged with his vision of order and chaos, responsibility and meaning. From that place of familiarity, I want to engage with his work from a Christian perspective—highlighting both the intellectual appeal and the theological shortcomings that need to be addressed.
1. Peterson’s Allegorical Reading of the Bible: Insightful but Incomplete
One of the most distinctive aspects of Peterson’s engagement with the Bible is his allegorical approach. Drawing heavily from Carl Jung’s psychological framework, Peterson views the stories of the Old Testament as archetypal symbols—representations of the eternal struggles and moral lessons that shape human existence. For Peterson, the narratives of Cain and Abel, Adam and Eve, Moses, and Abraham are not historical records of divine intervention but profound allegories that provide moral and psychological insights.
For instance, the story of Cain and Abel is, in Peterson’s view, a reflection on the destructive power of resentment and jealousy. Cain’s failure to overcome his bitterness toward Abel serves as a moral warning to modern readers about the consequences of indulging in envy and moral failure. Similarly, Adam and Eve are not historical figures who introduced sin into the world through their disobedience to God; rather, their story symbolizes the awakening of human consciousness, representing the tension between moral knowledge and existential guilt.
While these interpretations provide practical insights into human psychology and moral behaviour, they miss the central message of Scripture. From a Christian perspective, the Bible is not primarily a collection of moral allegories or psychological insights but the unfolding narrative of God’s redemptive plan in history. The stories of Cain, Abel, Adam, and Eve are not merely symbolic—they are historical realities that point to humanity’s fallen nature and the need for divine redemption. The Bible reveals God’s direct intervention in the world, not just to teach us how to live better lives but to offer salvation through Jesus Christ.
Peterson’s allegorization of the Old Testament is insightful on a psychological level, but it disconnects the Bible from its theological foundation. By focusing on moral lessons, Peterson reduces the Bible to a guidebook for personal improvement, overlooking its primary purpose—to reveal God’s redemptive work in Jesus Christ. The stories of Scripture are not just moral archetypes; they are part of the grand narrative that culminates in the life, death, and resurrection of Christ, the true source of meaning and salvation.
2. Peterson’s Concept of God: Order Without Redemption
Central to Peterson’s philosophy is his concept of God as the force of order in the universe. For Peterson, God represents the principle of moral and psychological structure, the highest good that opposes chaos and destruction. This concept of God resonates with many because it addresses the existential struggle between order and chaos that characterizes human life. In this view, Satan represents the force of chaos, the destructive power that undermines stability and meaning. Peterson’s God is an abstract principle, a symbol of moral order, rather than the personal, relational God of Christianity.
This concept of God aligns with a dualistic worldview, in which the universe is a battleground between opposing forces—good versus evil, light versus darkness, order versus chaos. God, in Peterson’s framework, becomes almost like an egregore, a collective thought-form that arises from humanity’s shared longing for order, morality, and justice. An egregore, in this sense, is a powerful psychological construct that gains influence through collective human consciousness.
However, this dualistic and abstract concept of God falls short of the Christian understanding. In Christianity, God is not merely a force of order but a personal and relational Creator who enters into history to bring redemption. The God of the Bible is not an abstract principle; He is a God who makes covenants, who speaks, who saves. He is the God who became flesh in the person of Jesus Christ to take on the sins of the world and reconcile humanity to Himself. Peterson’s concept of God as order without redemption misses the heart of the gospel—that God’s work in the world is not just to impose order but to bring life out of death, redemption out of sin, and salvation through the cross.
3. What Makes Scripture Christian: Christ at the Center
Peterson’s approach to Scripture offers moral wisdom and insight, but it fails to recognise what makes the Bible inherently Christian: Christ. As Jesus said to the Pharisees, "You diligently study the Scriptures because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life" (John 5:39-40). This is a profound warning, reminding us that the Scriptures themselves are not inherently Christian if they are disconnected from Christ. True Christianity is not about studying the Bible alone; it is about following and trusting Jesus, who is the fulfilment of all Scripture.
The Pharisees knew the Scriptures inside and out, yet they missed Christ, the very One to whom the Scriptures pointed. Similarly, Peterson’s deep engagement with the Bible reveals valuable moral truths, but by treating the Bible as a repository of psychological and philosophical wisdom, he misses the central truth: that the Bible is about God’s revelation of Himself through Christ. The Bible’s ultimate purpose is to lead us to Christ—not just as a source of moral wisdom, but as the Saviour and Lord who offers eternal life.
This is why there is nothing inherently Christian about the Scriptures when they are read in a purely allegorical or moralistic way. The Bible becomes Christian when it is read through the lens of Christ’s redemptive work. Every story, every prophecy, every law ultimately points to Jesus. The Old Testament anticipates His coming, and the New Testament reveals the fulfilment of God’s plan of salvation in Him. Without this recognition, the Scriptures, no matter how deeply studied or appreciated for their wisdom, remain incomplete. Peterson, by missing Christ, ultimately reduces the Bible to something less than what it truly is—God’s revelation of the way, the truth, and the life through His Son.
4. The Incomplete Wisdom of Pragmatism: Why “What Works” Isn’t Enough
A central theme in Peterson’s philosophy is his emphasis on pragmatism—the idea that truth is what works. In his view, the Bible offers valuable lessons for creating order, taking responsibility, and living a meaningful life. These are principles that resonate with many, particularly in a world where chaos and instability seem ever-present. Peterson’s emphasis on self-discipline, responsibility, and moral integrity appeals to our innate desire for stability and success.
However, pragmatism, no matter how effective, is not enough to address the deeper issues of the human heart. The Bible’s purpose is not simply to teach us what works but to reveal what God has done. The gospel is not about self-improvement or achieving success in this life; it is about God’s grace—the unearned, undeserved gift of salvation through Jesus Christ. As Ephesians 2:8-9 reminds us, "For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast."
Peterson’s pragmatic wisdom may help people manage life’s challenges and create order out of chaos, but it cannot save. Success in this life—whether moral, psychological, or material—does not guarantee salvation. True transformation comes not from what we can do but from what God has done for us in Christ. 1 Corinthians 1:18 tells us that "the message of the cross is foolishness to those who are perishing, but to us who are being saved, it is the power of God." The cross, which appears to be a failure in worldly terms, is the very place where God’s power is revealed.
Peterson’s focus on what works offers temporary solutions to life’s problems, but it does not provide the eternal solution that only the gospel can. The gospel is not about what we do; it is about what God has done through Christ’s death and resurrection. Without this understanding, Peterson’s teachings remain valuable for personal growth but incomplete for salvation.
5. General Revelation vs. Special Revelation: The Limits of Human Wisdom
Peterson’s insights into human behaviour and morality reflect what theologians call general revelation—the knowledge of God that is accessible through creation, human reason, and the moral law written in our hearts. Romans 1:20 tells us that "since the creation of the world, God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse." Peterson grasps these universal truths—the need for order, the moral structure of the universe, and the importance of responsibility.
However, general revelation can only take us so far. While it reveals aspects of God’s character, it does not reveal the way of salvation. For that, we need special revelation—the gospel of Jesus Christ, which is revealed through Scripture. As Romans 10:17 reminds us, "Faith comes from hearing, and hearing through the word of Christ." While Peterson’s teachings align with general revelation, they fall short of offering the special revelation that leads to eternal life.
Without the gospel, general revelation provides moral guidance but cannot offer the forgiveness of sins and the hope of salvation. Peterson’s reliance on human wisdom and natural law addresses the symptoms of human brokenness but not the root cause—sin. Only through the gospel of Jesus Christ can we experience the fullness of God’s redemptive plan.
6. John Walton and Gregory Beale: Understanding the Old Testament in Light of Christ
One of the most significant challenges with Jordan Peterson’s interpretation of the Bible is his allegorical reading of the Old Testament, where he seeks to extract moral lessons or psychological truths rather than engaging with the historical and theological reality of the text. Scholars such as John Walton and G.K. Beale offer a much-needed corrective to this approach, providing us with tools to understand the Old Testament on its own terms and within the broader narrative of God’s redemptive plan, culminating in Christ.
John Walton: Reading the Old Testament in its Ancient Near Eastern Context
John Walton argues that the Old Testament cannot be properly understood without considering its original context—specifically, the ancient Near Eastern world in which it was written. Walton emphasizes that the Old Testament was not written to modern audiences, nor was it intended to convey abstract psychological archetypes or universal moral lessons, as Peterson often suggests. Instead, it was written to the Israelites, a specific people living in a specific time and place, and its meaning must be understood in relation to their cultural, historical, and theological context.
According to Walton, in order to grasp the true meaning of the Old Testament, we must first ask: What did the original authors intend to communicate to their original audience? This involves recognizing the literary, historical, and theological dimensions of the text as understood by ancient Israel. Walton’s work teaches us that the Old Testament stories—whether about Moses, Abraham, or David—cannot be reduced to timeless metaphors. They are deeply embedded in the covenantal relationship between God and Israel, and their meaning is inseparable from this historical reality.
G.K. Beale: The Redemptive-Historical Fulfillment of Scripture in Christ
While Walton helps us to understand the Old Testament in its original context, G.K. Beale provides insight into how the Old Testament is to be read through the lens of Christ’s redemptive work. Beale’s focus on the New Testament use of the Old Testament shows how Jesus and His apostles read the Old Testament as part of the unfolding narrative of God’s salvation plan. For Beale, the Old Testament is not merely a series of isolated stories or moral lessons—it is part of a grand narrative that finds its fulfilment in Christ.
Beale’s concept of typology is particularly relevant here. He argues that many of the figures, events, and institutions in the Old Testament serve as types or foreshadowings of Christ. For instance, the Passover lamb is a type of Christ, who is the true Lamb of God who takes away the sin of the world. The sacrificial system points to Christ’s ultimate sacrifice on the cross. The Exodus prefigures Christ’s deliverance of His people from the bondage of sin. This typological reading of the Old Testament helps us to see how all of Scripture is ultimately about Christ.
Reading the Old Testament with Christ at the Centre
By combining the insights of Walton and Beale, we can approach the Old Testament with a fuller understanding. First, we must read it in light of its original context (Walton), recognizing that it was written to ancient Israelites with a specific historical and theological purpose. Then, we must read it in light of Christ’s redemptive work (Beale), recognizing that the Old Testament ultimately points forward to the fulfilment of God’s promises in Christ.
Peterson’s allegorical readings often miss both of these aspects. He overlooks the original context of the Old Testament, treating it as a collection of universal psychological insights, and he also misses the Christocentric nature of Scripture, focusing instead on human moral development rather than on God’s redemptive work.
Walton’s and Beale’s approaches offer a corrective, showing us that the Old Testament cannot be reduced to moral lessons or allegories—it must be understood as divine revelation, with Christ at the centre of its meaning. The Old Testament is not merely about order versus chaos or responsibility versus despair; it is about God’s covenant faithfulness and His plan to redeem the world through His Son, Jesus Christ.
The Missing Power of the Gospel
Jordan Peterson offers valuable insights into the human condition, drawing on ancient wisdom and modern psychology to help people navigate life’s challenges. His emphasis on order, responsibility, and meaning speaks to a deep need in our world for moral clarity and psychological stability. However, as Christians, we must recognise that Peterson’s teachings, while helpful, are incomplete. By focusing on what works and treating the Bible as a guidebook for personal improvement, Peterson misses the true power of Scripture—the gospel of Jesus Christ.
The Bible is not primarily about teaching us how to live better lives; it is about revealing how God has saved us through Jesus Christ. It is not about order versus chaos; it is about life out of death. The cross, which appears to be a moment of defeat, is the place where true victory is won. As 1 Corinthians 2:2 declares, "For I resolved to know nothing while I was with you except Jesus Christ and Him crucified." It is this message—the message of the cross—that transforms lives, not through human effort but through God’s grace.
As Christians, we can engage with Peterson’s teachings and appreciate his insights into human nature, moral responsibility, and the need for order in a chaotic world. But we must also remember that the true power of the Bible lies not in its moral lessons or psychological wisdom but in its revelation of Jesus Christ, the Savior of the world. Without Christ, the Scriptures remain incomplete, and success in this life, no matter how impressive, cannot offer the eternal hope that comes only through faith in Him.
Bibliography
Throughout my engagement with Jordan Peterson’s work, I’ve been informed by his profound contributions to the discussion of psychology, philosophy, and the human experience. Specifically, I’ve read and studied:
- Jordan Peterson: Maps of Meaning: The Architecture of Belief
- Jordan Peterson: 12 Rules for Life: An Antidote to Chaos
These works have shaped my understanding of Peterson’s views on order, chaos, responsibility, and the allegorical readings of Scripture.
Additionally, my critique of Peterson’s interpretations of the Old Testament has been significantly informed by the work of biblical scholars who provide corrective frameworks to his allegorisation:
John Walton: Wisdom for Faithful Reading: Principles and Practices for Old Testament Interpretation
John Walton: The Lost World Series
Walton’s insights on how to read the Old Testament in its historical and cultural context have deeply influenced my approach. He emphasizes the importance of understanding the ancient Near Eastern context and the original meaning intended by the biblical authors. His work provides an essential counterbalance to Peterson’s tendency to moralize and allegorize biblical narratives.G.K. Beale: A New Testament Biblical Theology: The Unfolding of the Old Testament in the New
G.K. Beale: Handbook on the New Testament Use of the Old Testament
Beale’s scholarship has been invaluable in helping me grasp the redemptive-historical fulfilment of the Old Testament in the New Testament. He explores the way in which the entire Bible—particularly the Old Testament—points toward Christ, a theme that is often absent in Peterson’s readings. Beale’s work on New Testament use of the Old Testament highlights how Christ and His apostles revealed the ultimate meaning and purpose of Scripture.
Acknowledgements
I've used ChatGPT to assist in creating and editing this article; however, all insights, arguments, and original content presented here are wholly my own.
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