Like many who will pick up Zach W. Lambert's "Better Ways to Read the Bible," I'm someone who has experienced the Bible used as a weapon.

And yet, I've always loved the Bible. I've always seen through and around the weaponizing and the lenses birthed more out of fear than love.

The "Good Book" is far too often used to justify our own biases, agendas, fears, and desires. The Bible has been used to keep women submissive, amplify racism, demonize those with disabilities, excuse and even empower abuse, and so much more.

A pastor for over 10 years, Lambert has crafted a gentle and wise resource that encourages a different way to read the Bible, a way that he believes is more consistent with centering our faith around Jesus and a way, ways really, to renew our relationship with Scripture and to see even the most troubling, misused scriptures through a different lens.
If you've been hurt by harmful interpretations or feel disconnected from Scripture, this book offers a path forward to reclaim the Bible's life-giving message. This accessible resource will help you

A surprisingly quick and accessible read, "Better Ways to Read the Bible" shatters to pieces for common lenses that have done great harm. In their place, Lambert offers four new lenses. In some ways, "Better Ways to Read the Bible" is surprisingly simple in its approach. At times, it almost feels like Lambert is playing a game of "Mr. Obvious" here as he invites us into a different relationship with scripture that not only promotes healing and wholeness but feels more relational than transactional.

Even in those few spots where it felt like Lambert's argument is a bit too simplified, Lambert's compassionate boldness in opening himself up to these discussions is refreshing, encouraging, and life-giving. If you are married to your Christian nationalist views, "Better Ways to Read the Bible" will challenge those exclusionary views and will open the door to a different relationship with the Bible and with our faith.

I was deeply moved by Lambert's frequent inclusion of disability here, a topic and a population far too often considered an afterthought by Christian leaders and writers, and I greatly appreciate the almost matter-of-fact way that Lambert challenges us to view the Bible differently and to be present with one another through our theological disagreements and different practices.

As someone who grew up in what amounts to being a cult (Jehovah's Witnesses) and who has been kicked out of two churches, one because I was gay (I'm not) and one because I attempted suicide (I did), I felt the healing of Lambert's words and Lambert's literary presence here. I practically wanted to book a trip to visit his church and bask in his community.

Don't worry. I didn't. Yet.

Ultimately, Lambert creates a literary world where the Bible is a tool of liberation and not harm, a book of love and not of hate.

If you've grown tired of a weaponized faith, this book is for you. If you love the Bible, but you don't love how it's used this book is for you. If you've longed to find the words to express a different way to read the Bible, then this book is most definitely for you.

It's okay to wonder. It's okay to question. It's okay to challenge. It's okay to doubt. As Lambert paints time and time again here, it's okay to fall back in love with the Bible and Lambert helps us find the path to doing so.

This was a fine entry-level introduction to a variety of hermeneutical topics, but only had space for one or two Scripture examples of each. The first half highlighted a handful of unhealthy lenses, while the second half introduced the "better ways." Even in the first half the author was trying to suggest better alternative interpretations, so I would have appreciated reading earlier on the author's thesis of what makes the better interpretations better, perhaps laid out in an introductory chapter.