What If We’ve Been Reading the Bible Wrong?
Evaluating Dan Kimball’s Hermeneutics: An Analysis of How (Not) to Read the Bible
In a culture that often disregards objective truth and organized religion, Dan Kimball's book How (Not) to Read the Bible aids both followers of Jesus and non-believers in understanding the most controversial, intriguing, and puzzling book of all time: the Bible. Chapter by chapter, Kimball addresses common objections raised by skeptics, clarifies misunderstandings held by Christians and non-Christians, and offers a framework for everyday people to engage with the Bible. In doing so, he addresses questions such as: Is the Bible anti-women? Anti-science? Does it have a "my God can beat up your God" complex? Why does it appear to support, or at the very least, remain indifferent towards slavery? And much, much more. Ultimately, he aims to address a question many Christians and non-Christians ask: "How do thinking people understand and believe the weird disturbing things found in the Bible?"1 Thus, Kimball not only provides answers to complex questions but also helps the reader learn to read the Bible individually and collectively. Having established everything stated, this essay seeks to analyze Kimball's argument in Part 1: Never Read a Bible Verse (Or You Will Have to Believe in Magical Unicorns). Building on this idea, this essay will examine chapters one through three, analyzing Kimball's hermeneutic. With that established, let's delve into Kimball's argument.
Breaking Down Kimball’s Argument: A Chapter-by-Chapter Overview
"So you believe in unicorns?"2 This question, posed by Kimball's barber to him, is not all that unreasonable if one believes the Bible is the Word of God. At least, that is what Daniel, the barber, thought. Why? Because the Bible not only mentions unicorns but also believes they exist altogether. That is true if one is reading the King James version. It states, "And the unicorns shall come down with them."3 So, is it true? Does the Bible suggest that these mythical creatures exist?
In part one, Kimball uses this example, among several others, to work through an improper hermetic. Before we dive into precisely what that is, it is essential to understand what he is communicating. Daniel, like many who have picked up a Bible and read it or heard it discussed by others, sees the highly complicated ancient text as unbelievable. He believes it is unbelievable because it makes claims such as the one earlier noted. How could a book that believes in unicorns be true? Better yet, why does it state so many bizarre, crazy things that are even more unbelievable than unicorns? Through this question, Kimball sees this as an opportunity to teach that we should never read a Bible verse alone.
Proceeding from the idea that we should never read a Bible verse alone, it is crucial to note that this entire section, part one, deals with this issue. In chapter one, besides the unicorn question, he highlights the issue behind this and many other questions: we do not truly understand the Bible. He states, "Many Christians grew up in Christian families, went to church, heard sermons, read parts of the Bible, and even memorized some verses. Usually these were positive sections with encouraging messages. When these Christians encounter the disturbing Bible verses, it can be alarming, shocking, and even embarrassing. Memes point out that many Christians don't really know their Bibles."4 The unicorn question reveals that we struggle to know the Bible and how our English Bibles came to be. He works through how unicorn meant a one-horned animal, but since it has come to mean something entirely different in our current era, this takes us to chapter two, which leads us to the crux of his argument.
In chapter two, Kimball establishes his main idea for part one and, thus, the entire book. He quotes the scholar and Christian thinker John Walton, stating, "We believe the Bible was written for us, that it's for everyone of all times and places because it's God's Word. But it wasn't written to us. It wasn't written in our language, it wasn't written with our culture in mind or culture in view."5 According to Kimball, where many Christians and non-Christians go wrong is by going against this thought. We often think the Bible was written to us, but truthfully, it was not. It is an ancient document that spans across eras, regions, languages, and philosophies. However, that does not mean the Bible is not for us. What Walton and Kimball are getting at is that the Bible is not devoid of context and culture. It was written by human authors, as God intended. Do not miss Kimball's point. He is not saying the Bible is not for our day. He is simply saying, along with Walton, that the Bible must be understood through the lens of its place and time. This naturally leads Kimball to explore how to read, or in his language, not read the Bible, so let us look at chapter three.
In the last part of this section, Kimball works through the idea that we should never read a Bible verse alone. What he does not mean is that we should never read Scripture. Au contraire, we should dive into the surrounding context of a said passage, study the literary design, and look for its meaning, which is more profound than the surface. Furthermore, we should see the Bible as a unified story that pieces together the various writings across eras, styles, and genres to tell the story of God and humanity. This is where Kimball really dives into not only how not to read the Bible, but how to read it.
In summary, part one, like much of the book, is about seeing the Bible through its cultural and rhetorical lens. It pulls together the Bible as a unified story while learning to study how it came to be. Still, the question remains about how this relates to hermeneutics and how it is employed. The following section will examine this key point.
Dan Kimball, How (Not) to Read the Bible → Amazon Link
Evaluating the Hermeneutics in How (Not) to Read the Bible
In part one of How (Not) to Read the Bible, Kimball effectively uses context to clarify difficult passages we find in the Bible. He does so in each chapter by answering common objections presented in the last section of this essay, but he also delves into how the Bible, as we have seen, is deeply misunderstood. In chapter one, section "'The Good Book' Is Now Seen as 'The Evil Book,'" Kimball questions the line of thinking that if we were to read the Bible, we would discover how evil it frankly is. Behind this question, according to Kimball, is a faulty reading of Scripture; thus, he employs his hermeneutical approach. He states, "We must learn how to, and how not to, read the Bible. Most of the examples we're seen so far are a result of people who are not reading the Bible correctly. If you are willing to look beyond the visual image and explore beyond a literal, out-of-context reading of a verse, you'll discover the Bible is not 'sheer nonsense.' There are many strange things in it, but when we study what it really says, the Bible is an amazing, life-changing book written by people who were directed by God through God's Spirit."6 He approaches Scripture as God's Word that is truthful yet written in a unique culture and context. If we read it all literally, not delineating between genres, we misread Scripture, and Kimball calls us out.
In chapter two, Kimball continues to build on his hermeneutical framework. Before we can read the Bible, Kimball asks what it is. He is not robotic as he works through this argument because, according to Kimball, Scripture is more than just propositional truths. Instead, Kimball tells the story of Scripture in such a way that engages the reader. He breaks down Scripture's library, genres, and more. Further, he explains the theological depth of Scripture, pointing to God as good and as a God Who wants to be known. Later, he unpacks the practical accessibility of the library of Scripture. While it is an ancient document, or documents, it is undoubtedly approachable if we read it with the proper framework, as he unpacks it.
Chapter three culminates in part one. As Bible readers and students, we again learn to read the Bible as a story. It is not one book but sixty-six, comprised of two testaments: the Old and New Testaments. However, if we read the Old as for yesterday, we miss out on it. The same is true for the New. We miss both if we just read the New, devoid of the Old. Kimball's framework has a high view of Scripture while also placing emphasis on human authorship. He does pick or choose like many scholars do.
In summary, Kimball offers a unique framework in chapters one through three. In review, he highlights the importance of reading rightly, which means understanding the cultural and historical context. Additionally, we must engage with Scripture's literary design and genres, understanding it is not one book but sixty-six with many different styles and voices. Scripture is practically accessible, meaning anyone can participate with the right tools. Lastly, Scripture is relevant. It is transcendent while remaining applicable, even in the modern era. Kimball's framework is both scholarly and pastoral, which we will look at in the concluding section.
Reflections on Kimball’s Contribution to Biblical Hermeneutics
Kimball's hermeneutical approach is fascinating and unique, viewing the Bible as approachable and sacred despite its ancient origins. Learning from Kimball can deepen our understanding of God through His Word. However, similar to Daniel, we may misinterpret it if we lack the right tools. It is essential to learn how to read the Bible effectively. This involves understanding its cultural and social context, recognizing its genre, appreciating its literary design, and more. We too, like Kimball, must learn how (not) to read the Bible.
