Most readers of this site will share my angst about biblical illiteracy. I think we sometimes assume, though, that this illiteracy is simply a problem in the broadest sweep of cultural Christianity. It is there, to be sure. That’s why Christian bookstores (or their digital equivalents) don’t sell many books on the meaning of justification in Galatians, but tons of books with diet tips from Ezekiel or channeled messages from heaven. The problem, though, is far bigger than that.

I’ve never really known how to identify the scope of the biblical illiteracy facing us until I read this past weekend a sentence that perfectly articulated what I had noticed, in David Nienhuis’ very helpful new book A Concise Guide to Reading the New Testament (Baker). Speaking of the students in his college New Testament classes, Nienhuis writes that they struggle with the biblical material “because they have been trained to be Bible quoters, not Bible readers.”

He is exactly right.



Biblical interpretation in American evangelicalism tends to be trickle-down, from the entrepreneurial ministry pioneers to everyone else.

Nienhuis locates part of the problem in the way higher criticism has sought to remove the Bible from the terrain of the church to the alleged expertise of those able to discern the “original context” in ways novel to the reading of the church through the ages. But the problem goes beyond this, he notes. The problem is also the way the Bible is used in churches.

“Some of my students attend popular non-denominational churches led by entrepreneurial leaders who claim to be ‘Bible believing’ and strive to offer sermons that are ‘relevant’ for successful Christian living,” he writes. “Unfortunately, in too many cases, this formula results in a preacher appealing to a short text of Scripture, out of context, in order to support a predetermined set of ‘biblical principles’ to guide the congregants’ daily lives. The only Bible these students encounter, sadly, is the version that is carefully distilled according to the theological and ideological concerns that have shaped the spiritual formation of the lead pastor.”

I would say the problem goes far beyond non-denominational churches, or even entrepreneurial churches, as biblical interpretation in American evangelicalism tends to be trickle-down, from the entrepreneurial ministry pioneers to everyone else.

Here’s the end-result according to Nienhuis: “They have the capacity to recall a relevant biblical text in support of a particular doctrinal point, or in opposition to a hot spot in the cultural wars, or in hope of emotional support when times get tough. They approach the Bible as a sort of reference book, a collection of useful God-quotes that can be looked up as one would locate words in a dictionary or an entry in an encyclopedia.”



If the Bible is God’s Word, we must raise up people who don’t merely believe the Bible but also know what it says.

He continues: “What they are not trained to do is to read a biblical book from beginning to end, to trace its narrative arc, to discern its main themes, and to wonder how it shapes our faith lives today.”

This is not a matter of the educated versus the uneducated. The same problem exists among both. I have noticed people who were experts in the grammar of the Hebrew and Greek Bibles who didn’t really get the flow of the old, old story. If the Bible, though, is God’s Word, and it is, we must raise up people who don’t merely believe the Bible but also who know what it says.

The answer is not easy. Part of the problem is what Nienhuis mentions, the modeling of the use of Scripture in some teaching and preaching. Part of the problem is the larger cultural question of whether the distracted, fragmented modern mind any longer has the attention span to read a text (meaning a literary text, as opposed to a text message). And part of the problem is that in order to train people to read their Bibles, the church must be gathered more than just an hour or two a week. To engage with a narrative requires (pardon this metaphor, my paedobaptist friends) not just a sprinkling but an immersion in the text.

You can find part two of this article series here, “You Can’t Have Ethics Without Stories.”