Does Jordan Peterson Understand the Gospel? A Gospel-Centered Reflection

By Dr. Tim Orr

This blog is the first in a three-part series exploring Jordan Peterson and the Gospel. Jordan Peterson has become a prominent cultural figure, boldly addressing human life's moral and spiritual underpinnings. With his sharp intellect and deeply personal reflections, he has captivated millions, mainly when he delves into the Bible. While Peterson provides profound insights into Scripture, one crucial question remains for those rooted in the gospel: Does he truly understand it?

To answer this, we must look beyond appreciation for Peterson's contributions and critically assess where his perspectives align with—and diverge from—the biblical gospel.

The Gospel: A Radical Message

At its core, the gospel is the good news of Jesus Christ. It declares that humanity is hopelessly separated from God by sin and cannot bridge the gap through effort, morality, or intellect. But God, in His love, provided the way through Jesus Christ, who lived a sinless life, died as a substitute for sinners, and rose from the dead, conquering sin and death. Salvation comes not through works or self-improvement but grace and faith in Christ alone (Ephesians 2:8–9, New International Version, 2011).

Peterson approaches the Bible through a different lens. For him, it is a profound repository of psychological and moral wisdom, filled with archetypal truths illuminating the human experience (Peterson, 2018). But what is an archetype, and why does Peterson gravitate toward this framework?

An archetype, a concept popularized by Carl Jung, represents a universal symbol or theme embedded in the collective unconscious, shaping how humans interpret life, morality, and meaning (Jung, 1968). Peterson identifies these archetypes throughout the Bible, including the hero's journey, the struggle between chaos and order, and the concept of sacrifice. For Peterson, Jesus embodies the ultimate archetype of sacrifice and redemption—a figure who courageously takes on suffering to create meaning and transform the world (Peterson, 2018).

This approach resonates with many because it deeply connects with the human condition and our desire for purpose. However, there’s a fundamental divergence between Peterson’s interpretation and the biblical gospel. While Peterson sees Jesus as a model for living—a profound archetype of courage and meaning—the gospel is not about Jesus as merely a model. It is about Jesus as a Savior who accomplishes what humanity could never do on its own.

This distinction is critical. By framing Jesus primarily as an archetype, Peterson acknowledges the moral and psychological depth of Scripture but stops short of recognizing the gospel’s central claim: Jesus is not just a guide but the way, the truth, and the life (John 14:6, New International Version, 2011). Understanding this difference will be essential as we continue to evaluate Peterson’s views in light of the gospel.

Peterson’s Encounter with the Cross

One of the most poignant glimpses into Peterson’s struggle with the gospel comes from his conversation with Jonathan Pageau. In that interview, Peterson, visibly emotional, said:

"The story of Christ—it’s either the most terrifying truth you can imagine, or it’s nothing. Because if it’s true, it’s not only that it changes everything, but you don’t get to play at it" (Peterson, 2021).

This is a profound admission. Peterson recognizes the gravity of Jesus’ life, death, and resurrection yet hesitates to embrace it fully. He understands that the gospel demands total surrender, not just intellectual acknowledgment.

This tension reflects the rich young ruler in Mark 10. Like Peterson, the ruler admired Jesus and even sought Him out for eternal life. But when Jesus asked him to sell all he had and follow Him, the man walked away sorrowful. Why? because his wealth was more than just material possessions—it represented his security, identity, and autonomy (Mark 10:17–22, NIV, 2011).

For Peterson, the stumbling block may be his commitment to human effort, reason, and autonomy. The gospel confronts this head-on. It says that we cannot save ourselves no matter how much we strive, think, or achieve. That message is deeply countercultural—and deeply humbling.

Archetypes and the Gospel

As mentioned, Peterson often interprets the Bible as a collection of archetypal stories. For instance, in his analysis of Cain and Abel, Peterson describes Cain’s resentment as a warning against bitterness and self-pity. He highlights the psychological truth that unchecked envy can lead to destructive consequences (Peterson, 2018).

While this is insightful, it reduces the story to a moral lesson. The biblical account of Cain and Abel is far more than a cautionary tale—it’s a window into the human heart and our broken relationship with God. Cain’s real problem isn’t his relationship with Abel; it’s his rejection of God. When God confronts Cain, He doesn’t warn him about bitterness but offers him a chance to repent (Genesis 4:6–7, NIV, 2011). Cain’s refusal shows the depth of humanity’s rebellion against God, a rebellion that only Christ can resolve.

Peterson’s framework often stops at the psychological and moral levels. He sees the Bible as a tool for personal growth and order, but the gospel goes deeper. It doesn’t just teach us how to live better; it transforms us from the inside out.

The Missing Element: Grace

Perhaps the most glaring gap in Peterson’s understanding is grace. Peterson emphasizes responsibility—his famous admonition to “clean your room” reflects his belief that taking small steps toward order can create meaning in life (Peterson, 2018). He urges people to confront chaos, bear burdens, and strive for moral excellence.

These are valuable principles, but they cannot address humanity’s deepest problem: sin. The gospel declares that we are spiritually dead, incapable of saving ourselves (Ephesians 2:1–5, NIV, 2011). Salvation is not a reward for effort but a gift of grace.

In one sense, Peterson’s emphasis on responsibility aligns with biblical stewardship principles (Genesis 1:28; Matthew 25:14–30, NIV, 2011). But without grace, responsibility becomes a crushing burden. The gospel says, “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28, NIV, 2011). Grace lifts the burden of self-reliance and replaces it with the freedom of knowing that Christ has done what we could never do for ourselves.

Peterson and Surrender

Why does Peterson seem unable to embrace the gospel fully? Part of the answer may lie in his worldview. Peterson’s philosophy is built on the foundation of individual agency. He often describes life as a struggle between chaos and order, with humans called to navigate that tension through effort and courage (Peterson, 2018).

The gospel, however, calls us to surrender. It demands that we admit our inability to save ourselves and place our trust entirely in Christ. This is not merely an intellectual exercise; it’s an act of the will. As C.S. Lewis famously said, “Fallen man is not simply an imperfect creature who needs improvement: he is a rebel who must lay down his arms” (Lewis, 1952).

Peterson’s hesitation mirrors the tension we all feel. Surrendering to Christ means giving up control, admitting our helplessness, and trusting in something—or Someone—beyond ourselves. It’s a terrifying prospect, but it’s also the only path to true freedom.

What If Peterson Embraced the Gospel?

Imagine the impact of Peterson fully embracing the gospel. His profound intellect, emotional vulnerability, and massive platform could become a powerful witness to Christ. Peterson has already opened the door for countless people to explore Scripture and wrestle with questions of meaning and morality. If he were to move from admiration of Jesus to faith in Jesus, the ripple effects could be extraordinary.

But this isn’t just about Peterson. His journey reflects a broader cultural struggle. Many people admire Jesus as a great teacher or moral exemplar but resist His call to surrender. They want the wisdom of Scripture without the cross, the benefits of faith without the cost of discipleship.

The gospel, however, cannot be domesticated. It is not a self-help program or a guide to living well. It is the power of God for salvation (Romans 1:16, NIV, 2011). It demands everything, but it gives infinitely more in return.

Conclusion

Does Jordan Peterson understand the gospel? Not fully. He sees the depth and wisdom of Scripture, wrestles honestly with Jesus's person, and recognizes the terrifying implications of the resurrection. But he remains caught in the tension between human effort and divine grace.

Peterson’s journey reminds us that the gospel is both deeply personal and profoundly transformative. It challenges our pride, confronts our sin, and calls us to surrender, yet it also offers hope, freedom, and eternal life.

As Christians, we should pray for Peterson—not just as an intellectual giant but as a person made in God’s image, loved by Him, and invited into His kingdom. We should also examine our own hearts. Are we, like Peterson, hesitant to fully embrace the gospel’s demands? Do we admire Jesus from a distance while resisting His call to follow Him completely?

The gospel is not a terrifying truth to avoid but a life-changing gift to receive. May we—and Jordan Peterson—come to the foot of the cross, where human striving ends and grace begins. It is there, and only there, that we find true peace, purpose, and life.

References

Jung, C. G. (1968). The archetypes and the collective unconscious (R. F. C. Hull, Trans.). Princeton University Press.

Lewis, C. S. (1952). Mere Christianity. HarperCollins.

New International Version. (2011). The Holy Bible. Biblica, Inc.

Peterson, J. B. (2018). 12 rules for life: An antidote to chaos. Random House Canada.

Peterson, J. B. (2021). Jonathan Pageau interview. Retrieved from YouTube.

Tim Orr is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, Imperial College London, the University of Tehran, Islamic College London, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.