ii
Contents
Introduction....................................................................................................................................1
Part One: Above the Surface........................................................................................................ 1
Summary..............................................................................................................................1
Analysis...............................................................................................................................2
Part Two: Just Below the Surface................................................................................................3
Summary..............................................................................................................................3
Analysis...............................................................................................................................4
Part Three: Deep Below the Surface............................................................................................5
Summary..............................................................................................................................5
Analysis...............................................................................................................................5
Conclusion...................................................................................................................................... 6
Bibliography...................................................................................................................................7
1
Introduction
The process of interpreting Scripture is unique to each individual through their
presuppositions and preunderstandings that influence how they chose to read the Bible. Reading
Scripture requires a theological foundation to ensure the passages are not taken out of context or
adjusted to serve an individual’s self-seeking motives. This issue is addressed by E. Randolph
Richards and Brandon J. O’Brien in Misreading Scripture with Western Eyes: Removing
Cultural Blinders to Better Understand the Bible. Their thesis states that they want to remind
readers of the “crosscultural nature of biblical interpretation” and hope to inspire readers to take
a closer look at what might be missed from cultural blinders.1 Through an analysis of the three-
part text, the thesis provided by the authors is appropriately represented and supported by
personal experiences, Scripture, and cultural worldviews.
Part One: Above the Surface
Summary
Beginning with the exterior, they write about what is above the surface through two main
areas, “Language is perhaps the most obvious difference between cultures…Mores are the social
conventions that dictate which behaviors are considered appropriate or inappropriate.”2 To stay
aligned with their thesis, they discuss the implications of reading Scripture for one’s own benefit
because of these mores, which is complicated further by the difference in mores universally. Not
all cultures have the same reactions to passages of Scripture, and this is due in part to the mores
and language barriers, “The trouble is, what is “proper” by our standards—even by our Christian
1 E. Randolph Richards and Brandon J. O’Brien, Misreading Scripture with Western Eyes: Removing
Cultural Blinders to Better Understand the Bible (Downers Grove, IL: InterVarsity Press, 2012), 26.
2 Ibid.
2
standards—is as often projected onto the Bible as it is determined by it. This is because our
cultural mores can lead us to emphasize certain passages of Scripture and ignore others.”3
Continuing in the first section, the author also address the race versus ethnicity debate
and how generalizations formed by our presuppositions can change the way passages of
Scripture are processed. Pointing out the prejudices found in history and the Bible does not serve
as an invitation to continue these perspectives, “…we are not endorsing prejudice. The Christian
message is clear: ethnic prejudice is morally reprehensible. It is wrong.”4
Analysis
While this section does align with the thesis of revealing cultural blinders, the authors
simplify the context to a level that lacks a deep theological analysis of Scripture. The examples
provided are based on personal experiences of interpretive disagreements about Scripture. In the
discussion about mores, the authors provide useful examples and make the concept applicable to
readers, but they condense the biblical perspective into the Christian view and the Western view,
which presupposes their audience is strictly from a Western background. Mores are important to
revealing cultural blinders, but other cultures must also be considered as they are influential
within Western cultures.
The flow jumps around somewhat. In the introduction, they list language as the most
influential aspect, but they then delay the discussion until later in the section to expand, and they
use a different format by inputting personal experiences later on instead of first, as they did in the
first two chapters, which impedes the overall movement of the section.
By providing some verses as references, they are able to support their claims about how
these issues were relevant in biblical times and continue to explain how this translate to modern
3 Richards, Misreading Scripture, 33.
4 Ibid., 68.
3
life. In the examples about privacy, the authors share a personal experience about how
Indonesians and Americans very differently view personal space, and this was an issue that arose
during communication, “For most North Americans, space is to be guarded, protected and
preserved. ‘Stay out of my personal space!’ is a common sentiment. But for the ancient world
(and most of the non-Western world), space is to be used. That’s why they drive on the shoulders
of the road. Why waste usable space? In other words, while Westerners crave privacy, privacy is
a situation that Indonesians, for example, seek to avoid.”5 This example shows that their life
experiences led them to the conclusion that a resource was necessary for those attempting to
understand the Bible without presuppositions or bias.
Part Two: Just Below the Surface
Summary
The second portion of the book, entitled “Just Below the Surface” shifts the focus to an
individual versus collective assumptions, Western and biblical influence on honor and shame,
and the concept of time as kairos or chronos.6 One of the most important points in this section is
the way that shame is perceived depending on the cultural environment, “Shame is not negative
in honor/shame cultures; shaming is. Technically, in these cultures, shame is a good thing: it
indicates that you and your community know the proper way to behave.”7 The purpose of this
section is to illuminate the deeper values relevant in part three and to provide a bridge between
the predetermined social practices with one’s inner monologues.
Analysis
5 Richards, Misreading Scripture, 77.
6 Ibid., 91-151.
7 Ibid., 119.
4
By beginning this section with Scripture, Richards and O’Brien transitions effectively
between the first section to the second as it applies to both. Although the content does coincide
with the purpose of the text, the chapter on honor and shame seems to oversimplify right and
wrong into these two words based on their own understandings, but there is much more that the
Bible teaches about individual actions and reactions that could be used to support their claims,
specifically in Genesis 18 and 19, “Will you indeed sweep away the righteous from the wicked?”
(Genesis 18:23, English Standard Version). The terms righteous and wicked hold authority in
Scripture. In Western cultures, not all would be familiar with the concepts of honor and shame
enough to use them to influence how they interpret the Bible. That being said, there is still value
in the way the authors present their arguments and offer advice for adapting the cultural blinders
to include a further reach, “You’ll begin to see honor/shame language in the Bible when you are
more familiar with the concept. In the meantime, pay attention to where stories take place in
Scripture. If an event or conversation is taking place publicly, there’s a good chance that
honor/shame is at stake.”8 By stating their purpose of writing intentionally in this section, the
authors do provide sufficient evidence to support their statements about cultural issues and how
they influence the way readers interpret Scripture.
Part Three: Deep Below the Surface
Summary
The final section of the book covers deeper issues that are fundamental to humans and
Christians, so they should be uniform across cultural divides but are often too deeply imbedded.
8 Richards, Misreading Scripture, 135.
5
Here they employ more of the right and wrong perspective instead of honor and shame, “Our
sense of virtue and vice is likely influenced by this, too, and by our guilt (rather than shame)
orientation. These final cultural differences may be the least obvious, but they are often the most
consequential for our interpretation. This is often where profound misunderstandings occur.”9
In a different chapter, relationships and rules are discussed in the context of how humans
define reality and how easily misunderstandings are formed. The premise is that there should be
a greater emphasis on relationships instead of prioritizing rules in order to effectively understand
passages of Scripture. This ties into the final chapter in this section about the selfish nature of
man and how God’s will for a life is perceived. It serves as both an encouragement and as a
moment of accountability. The readers may find a personal connection to how they view
themselves while reading the Bible.
Analysis
The approach used to relay the vices and virtues chapter is based on a children’s story,
most likely for relatability, but it takes away from the theological implications by
oversimplifying the importance of distinguishing right from wrong and grouping behaviors into
two categories only. The authors may not have intended for this to be interpreted this way, but
they direct thinking towards this, “We are profoundly influenced by our culture to recognize
certain behaviors as virtues and other behaviors as vices.”10
The final chapter in this section may be viewed as a call to action. By encouraging
readers to identify personal struggles with interpretating Scripture, the authors provide verses
and experience to strengthen their case. Richards and O’Brien employ the methods they teach to
interpret Bible passages as a way to explain how personal bias and selfish human nature can
9 Richards, Misreading Scripture, 155.
10 Richards, Misreading Scripture, 178.
6
distract from the true intentions. The viewpoint of other theologians, such as John Calvin, are
also shared as a way to give credibility to not only their own research and Scripture, but to major
religious figures, which may redirect readers to study other resources and gain more knowledge
on the interpretation of Scripture.
Conclusion
Richards and O’Brien used their knowledge of both culture and Scripture to redefine how
the Bible is interpreted through an analysis of major issues in Western practices and providing
encouragement for understanding Scripture with grace and truth. While the content does not
always effectively flow, the bulk of the book does offer useful information for those interested in
shifting their perspective.
