The biblical literacy crisis & what it means for Israel’s future

We are witnessing a strange paradox in American spiritual life. A recent Barna Group State of the Church report showed a rise in Bible engagement alongside a profound decline in biblical literacy and conviction.  

Weekly Bible reading among self-identified Christians reached 42% in 2025—the highest record in over a decade, with young adults leading the way, according to Barna CEO David Kinnaman. However, Kinnaman also stated that the number of Americans who believe the Bible is completely accurate in its principles dropped to 36% in 2025. In a similar vein, a 2022 Ligonier study found 53% of US adults viewed the Bible merely as a collection of ancient myths. “Engagement is outpacing conviction,” says Kinnaman. 

This decline in biblical literacy and conviction creates a vacuum that is quickly filled by cultural narratives and theological errors. Even Christians can fall prey to significant misconceptions. And when they don’t know the story of the Bible or believe it to be true, it impacts more than their relationship with Jesus: it skews their entire worldview and reduces the significance of the covenantal land promised to Abraham and his descendants to mere tale. 

When this happens, said Eagle’s Wings Founder Bishop Robert Stearns in a recent interview on my Out of Zion podcast, the people of the Bible (the Jews) and the land of the Bible (Israel) become less important. Israel becomes known as “just another country,” and Jerusalem—the place where God has placed His name and to where Jesus will one day return—becomes just another city. And the modern State of Israel ceases to make sense. 

Without a structured understanding of the Bible’s geographic home, with Jerusalem as its center, the biblical narrative, with the Jewish people as key players and Jerusalem as its fulcrum, unravels. We are watching it happen—the ripple effect of this vacuum is manifesting in our streets and on our screens.  

As literacy fades, understanding of God’s character erodes. Biblical illiteracy often leads to a disconnect with the Old Testament, which, in turn, can lead a person to adopt a theology in which God can “replace” His original covenants or change His mind. However, if He breaks covenants, He is unfaithful. This contradicts Scripture, such as Deuteronomy 7:9, which says God is faithful and “keeps covenant and mercy for a thousand generations,” and 2 Timothy 2:13, which says even if we are faithless, God remains faithful, for “He cannot deny Himself.”  

Once God’s covenant with Abraham is dismissed as invalid, it becomes easy to embrace Replacement Theology—the belief that the church has permanently superseded Israel in God’s plan. The church is redefined as “spiritual” Israel, and the Jewish people are no longer set apart for a specific purpose, rendering the modern State of Israel irrelevant to God’s plan of redemption. This view ignores the scriptural narrative that affirms that God will use the Jewish people as a primary instrument in His end-time activity, fulfilling a prophetic plan that began in Jerusalem and will ultimately culminate there. 

This shift inevitably removes the Jewishness from Jesus. He becomes “Western-centered,” a modern cultural figure depicted as a light-skinned, English-speaking man rather than a first-century, Middle Eastern Jew born in Nazareth from the line of King David. By stripping Jesus of His context, Christians lose the ability to see the Jewish people as the family from which their Savior came. 

Perhaps most dangerous, this leads to passive antisemitism through indifference. If the Jewish people are no longer God’s people—the “hinge” in His plan of redemption—attacks against them are just political conflict, not an attack on God and His Word. When the thread that knits the Bible together—God’s enduring commitment to a particular people in a particular piece of land—is relegated to myth, Israel is downgraded from a biblical priority to a geopolitical nuisance. Consequently, antisemitic narratives often go unchallenged in Christian circles; when the “spiritual home” of Jerusalem is no longer valued, the people who belong to it are no longer defended. 

However, all is not lost. Kinnaman sees the issue as a “reset moment” for the American church—and I agree. We stand at a crossroads where rising biblical engagement must be met with radical biblical reeducation. If we continue to raise a generation that opens the Bible and enjoys its stories but disconnects them from the divine blueprint of God’s work over all time, we will leave them with nothing but “helpful myths”—and leave the nation of Israel to face a rising tide of global hostility without its most natural and informed allies.