Christians and Biblical Interpretation: Always on the Wrong Side of History

As a conservative Christian trained in contemporary theology and ethics, I was deeply disappointed to discover how frequently, over the course of history, Christians have found themselves on the wrong side of critical moral and social issues. At first, I thought this troubling pattern was a mere anomaly—a “bug” within Christian theology—but over time, I came to realize it was actually a feature.

My theological education emphasized doctrines such as the verbal and plenary inspiration of Scripture (the belief that every word in the Bible is intentionally God-breathed), the canonization of Scripture (determining which biblical texts are authoritative), and the notions of biblical inerrancy or infallibility (the conviction that Scripture is without error or incapable of misleading). Each of these doctrines reinforced the Bible’s authority, indirectly amplifying the power of those entrusted with its interpretation—typically pastors, theologians, or religious leaders.

Yet, while churches vigorously debated concepts of inerrancy and infallibility, far less attention was given to hermeneutics (how we interpret the Scriptures) and ethics (how we apply these interpretations). Historically, scriptural interpretation was often monopolized by societal elites—those with advanced education or positions of power—whose biases inevitably shaped the understanding of Scripture. These human interpretations became entry points for prejudice, imperfection, and sin, embedding systemic bias around class, gender, and race into biblical teaching and practice.

In previous essays, I explored how Scripture was used to justify colonialism, imperialism, Manifest Destiny, slavery, segregation, and racism. In this new series, I will broaden that analysis to examine how problematic biblical interpretations have also justified:

• The Crusades (11th–13th Centuries) – Literal interpretations of passages like Deuteronomy 20:17 (which commands the destruction of enemy nations) led to the belief that war against non-Christians was divinely ordained. This resulted in massacres of Muslims and Jews in the name of reclaiming the Holy Land.
• The Inquisition (12th–19th Centuries) – John 14:6 (“No one comes to the Father except through me”) was cited to justify forced conversions, torture, and executions of Jews and Muslims. Titus 3:10 (which warns against heretics) was weaponized to suppress dissent and execute those accused of heresy.
• The Inferiority and Subjugation of Women—leveraging passages such as Genesis 2:18 (“helper”), 1 Timothy 2:11-15 (“women remain silent”), and Ephesians 5:22 (“wives submit to your husbands”) to uphold patriarchal structures, deny women’s rights, and reinforce gender inequality.

• The witch trials in Europe and America—citing Exodus 22:18 (“Thou shalt not suffer a witch to live”) and Deuteronomy 18:10-12 to persecute and execute countless innocent individuals.

• Support for wars such as the Vietnam War—employing passages like Romans 13 (obedience to governing authorities) and Old Testament warfare narratives to justify questionable military interventions.

• Opposition to nuclear disarmament—interpreting apocalyptic literature and doctrines of national exceptionalism to advocate for or defend nuclear proliferation and military strength rather than peacemaking.

• American Exceptionalism—misusing passages such as Matthew 5:14 (“You are the light of the world”), Matthew 28:19-20 (“make disciples of all nations”), and Old Testament narratives about Israel’s special covenant with God to claim divine endorsement of America’s national superiority, expansionist policies, and interventionist actions.

• The Witch Trials in Europe and America—citing Exodus 22:18 (“Thou shalt not suffer a witch to live”) and Deuteronomy 18:10-12 to persecute and execute countless innocent individuals accused of witchcraft.

• Support for Wars, such as the Vietnam War—employing passages like Romans 13:1-7 (“obedience to governing authorities”) and Old Testament warfare narratives to justify controversial military interventions.

• Opposition to Nuclear Disarmament—interpreting apocalyptic literature (e.g., Revelation, Ezekiel, Daniel) and doctrines of national strength to advocate for nuclear armament and resistance to peace treaties.

• Support for Nazi Germany and the Third Reich—misusing Romans 13 (“obey governing authorities”) alongside antisemitic interpretations of John 8:44 (“You belong to your father, the devil”) and Ezra 9–10 to rationalize persecution and genocide of Jewish people.

• Antisemitism and Persecution of Jewish Communities—distorting passages like Matthew 27:25 (“His blood be upon us”) and John 8:44 to justify hatred, violence, and systematic discrimination against Jews.

• Opposition to Scientific Discoveries—using passages like Joshua 10:12-14 (“sun standing still”) and literal interpretations of Genesis to oppose scientific findings such as heliocentrism and evolution.

• Opposition to Medical Advances (e.g., vaccines, anesthesia)—arguing against medical interventions based on divine sovereignty, natural law, or bodily sanctity drawn from Scripture.

• Resistance to Environmental Protection and Climate Action—misinterpreting Genesis 1:28 (“dominion over creation”) to justify exploitation and neglect of the environment.

• Capital Punishment—citing Old Testament laws (Exodus 21:12-14, Leviticus 24:17) to support the death penalty despite New Testament emphasis on mercy and forgiveness.

• Child Labor and Opposition to Labor Reforms—misapplying 2 Thessalonians 3:10 (“If anyone will not work, neither shall he eat”) to justify exploitative labor practices and resist welfare policies.

• Economic Inequality and Opposition to Welfare Programs—misinterpreting Matthew 26:11 (“the poor you will always have with you”) to oppose social safety nets and economic justice policies.

• Support for Authoritarianism and Dictatorships—employing Romans 13:1-7 (“submission to authorities”) to justify oppressive regimes and suppress dissent.

• Ableism and Marginalization of Disabled People—misusing Leviticus 21:16-23 (regulations on priestly physical conditions) to justify exclusion and stigma against disabled individuals.

• Domestic Abuse and Family Violence—misusing Ephesians 5:22 (wives’ submission) and Proverbs 13:24 (“spare the rod”) to rationalize domestic violence and abusive family dynamics.

• Religious Persecution and Intolerance—misusing Old Testament commands (Deuteronomy 13:6-10) to justify persecution and forced conversions against religious minorities.

• Torture and Inhumane Treatment—misusing Proverbs 20:30 (“blows cleanse away evil”) and punitive narratives to justify cruel interrogation practices.

• Forced Assimilation in Residential Schools for Indigenous Peoples—citing Matthew 28:19-20 (Great Commission) as justification for forcibly removing Indigenous children to assimilate them into dominant Christian cultures.

The consequences of these misunderstood biblical interpretations have been profound, leading directly to oppression, injustice, violence, and countless human tragedies throughout history. Such examples highlight the urgent need to critically re-examine our approach to interpreting Scripture.

This series aims not merely to critique historical uses but to challenge readers toward a more faithful, humble, and ethically sound approach to Scripture—one committed to justice, peacemaking, equality, and genuine Christian witness. Perhaps we need to rethink the methodology we use to use Hermeneutics. This comprehensive analysis invites readers into a more humble, reflective approach to biblical interpretation—one committed to justice, peacemaking, equality, and authentic Christian witness.