Justin Marc Smith argues that the gospels were intended to be addressed to a wide and varied audience. He does this by considering them to be works of ancient biography, comparative to the Greco-Roman biography. Smith argues that the earliest Christian interpreters of the Gospels did not understand their works to be sectarian documents. Rather, the wider context of Jesus literature in the second and third centuries points toward the broader Christian practice of writing and disseminating literary presentations of Jesus and Jesus traditions as widely as possible. Smith addresses the difficulty in reconstructing the various gospel communities that might lie behind the gospel texts and suggests that the 'all nations' motif present in all four of the canonical gospels suggests an ideal secondary audience beyond those who could be identified as Christian.

It's an exciting time to be reading the Bible. As we increasingly encounter readers with perspectives, experiences, and cultures different from our own, we can incorporate new ideas and approaches to interpreting Scripture. When diverse interpretations from various social locations are gathered together, we gain new vistas and a fuller image of the text. In Reading the Bible Around the World, a crosscultural team of scholars describes and workshops global readings in biblical interpretation, focusing on passages in both the Old and New Testaments. By presenting a range of readings from different regions and people groups, with particular attention to marginalized groups, the authors demonstrate the importance of contextually sensitive approaches. They help us build up key values for reading Scripture in the twenty-first century: self-awareness, other-awareness, and true dialogue. Who we are shapes how we read. Guided by these expert teachers, readers will gain a deeper understanding of the influence of their own social location and how to keep growing in biblical wisdom by reading alongside the global Christian community.

Justin Marc Smith argues that the gospels were intended to be addressed to a wide and varied audience. He does this by considering them to be works of ancient biography, comparative to the Greco-Roman biography. The earliest Christian interpreters of the Gospels did not understand their works to be sectarian documents. Rather, the wider context of Jesus literature in the second and third centuries points toward the broader Christian practice of writing and disseminating literary presentations of Jesus and Jesus traditions as widely as possible. Smith addresses the difficulty in reconstructing the various gospel communities that might lie behind the gospel texts and suggests that the 'all nations' motif present in all four of the canonical gospels suggests an ideal secondary audience beyond those who could be identified as Christian.