We all know we should read the Bible. Pastors, books, and resources like this one on the internet tell us constantly how we need to engage the written Word of God. And yet we also know how difficult it can be. With sincere motivation and intent, we get started (usually at the beginning of the year).
Then we reach Leviticus with its details and long chapters about how to remove mold from a house. This often coincides with the psychological and emotional point where we find it hard to stay disciplined. So, we fade out.
Therefore, we rarely read a few books of the Bible. Church services or Bible studies might cover the main passages and stories, the really dramatic and central characters. Others prove more obscure, short, and easily passed over.
The whole Bible is inspired and God-breathed. So even the least read books of the Bible have value to teach and point us back to Jesus. We’ll start with listing the top (or bottom) ten.
The Bible contains 66 books, each with a unique mix of message, genre, and purpose. Here are the top ten least read books of the Bible and why.
Obadiah’s single chapter focuses on Edom’s judgment and Israel’s restoration. It seems independent from the broader Old Testament story and lacks a clear or direct personal lesson for modern readers.
Philemon, another single-chapter document, addresses a very personal story about a runaway slave, Onesimus, and Paul writes to his former master Philemon to discuss the situation. As perhaps the most intimate letter from Paul, it lacks any real theological or doctrinal declaration, at least compared to other epistles.
Nahum prophesies Nineveh’s destruction, a type of continuation of Jonah’s story. The descriptions of judgment are vivid, less from a “loving” God, and focused on a city and people group far removed from us today.
Haggai calls the Jews to rebuild the temple, but the short book concentrates on the historical situation without any real resolution or narrative to keep people interested.
Like Obadiah, Zephaniah speaks of coming judgment. The heavy focus on destruction and repentance from sin reads negative to modern audiences, even though it does promise hope of future restoration for those who turn back to God.
2 John only has 13 verses and is located towards the back end of the New Testament. It contains important warnings against false teachers, and like many of John’s writings, the letter calls Christians to love. So do others, so Bible studies and teachings generally don’t reference it. 3 John is also brief and lacks even the teaching of 2 John, making it easy to skip.
Another short letter, Jude (a brother of Jesus) strongly warns against false teaching with harsh language, and it references a non-biblical text, like Enoch. The letter reads judgmental and mystical to more Evangelical readers.
The Song of Solomon poetically shares a love story between a man and woman. Its sexual innuendo through older symbols creates a distance with readers today, and it makes it more difficult for some to understand and pull relative lessons from.
As we’ve already mentioned, Leviticus’ detailed laws about rituals and traditions feels repetitive, and since modern Evangelicals don’t believe they’re bound to the Law, they get quickly frustrated and move on from this book.
Despite the reasons for many people to skip or dismiss any of these books, each one still contains valuable lessons and revelation for Christians. As examples, I’ll focus on two, one from each of the testaments.
Obadiah writes this prophecy around 506 BC, at some point after Babylon’s destruction of Jerusalem. A neighboring nation, Edom, took advantage of the Jewish crisis. The Edomites have an ancient and important connection with Israel — they are descendants of Esau, the twin brother of Jacob (renamed Israel). Esau should have received the older brother blessing from Isaac, including the Abrahamic covenant, but he gave away the birthright for a bowl of stew. Even though Jacob further deceived and got the blessing, Esau still became a great man and produced a nation after him, Edom.
While God’s judgment against Judah and Jerusalem was just and right after centuries of warnings, Edom acted selfishly and violently during the great struggle. They plundered the Jews and helped Babylon in capturing Jews trying to escape. In the prophecy, God considers them prideful and hostile, betraying a brother in need.
Scholars don’t know much about Obadiah himself. The book doesn’t give any details or a biography. His name means “servant of Yahweh,” a great name for a prophet. While a judgment against Edom, he writes to Judah to tell them his plans for Edom.
Obadiah finds similarity with other Minor Prophets regarding a declaration on God’s justice, addressing sin and oppression and promise for consequences. The themes of judgment connect with books like Amos and Joel, also addressing the Lord’s justice and promising a future restoration. The singular focus on Edom sets Obadiah apart but seems logical considering the covenant background between Edom and Jacob.
Obadiah teaches how God holds nations accountable for what they do. Just as he warned and gave Israel and Judah consequences regarding their actions, he does the same for other countries and kingdoms. When he allows the fall of a nation, that doesn’t mean other countries should use that as an opportunity to be oppressive or violent. God’s justice prevails, and he will ultimately right all wrong.
We can apply this to our day and age. Like Israel, Judah, and Edom, God will hold our nation (wherever we might live) accountable. Leaders and governments hold power over people, individuals and groups God loves, and they should use that power for good, not evil. We should then pray for our leaders and government, that God would lead and guide them to foster a safe and prosperous environment. As individuals, we should realize God holds us accountable, as well. Whatever power and influence we may have, we must leverage such for his glory and to bless others.
In Obadiah, God points out Edom’s pride. The nation trusted in its wealth and alliances, not realizing any success came from God. “The pride of your heart has deceived you” (Obadiah 1:3). Their arrogance led to believing they could rest in their own ability and wouldn’t be held accountable for violence against others.
For us, we are reminded that nations can be guilty of pride, like individuals. Whether a group or a person, God opposes the proud and gives grace to the humble (James 4:6). And pride leads to a fall (Proverbs 16:18). First, we pray for our nation to keep them from pride, for our leaders and governments to be humble and recognize all they have comes from God, not their own power. Second, we must learn humility in our own lives, living by these principles to gain God’s grace and blessing instead of destruction.
For Edom, their “betrayal” of Judah led to consequences, teaching us how our nations have relationships, as well. Personally and between countries, God desires us to be good neighbors and live for the good of all, instead of selfishly.
Like many of the Old Testament prophets, Obadiah gives hope to God’s people. Despite Edom’s betrayal during Judah’s traumatic crisis of exile to Babylon, God will restore. He loves his people and continues to be faithful to his covenant with Israel. Those current struggles weren’t the end of the story. Obadiah promises a future day when “the kingdom shall be the Lord’s” (Obadiah 1:21).
God’s goal with judgment and accountability is redemptive. He will set everything right. The hardships of today, even if they are our own fault, aren’t the end of the story. God always offers the opportunity to repent, get back on the right path, and enjoy full restoration and blessing again. God still specializes in restoring the broken and hurting, whether personally or our nation. With Christ, hope exists.
Paul wrote Philemon during his first imprisonment in Rome around AD 60. He sends this letter to Philemon, a disciple of Jesus who hosted a church in his home in Colossae. Paul planted the Colossian church, including Philemon, so the apostle feels a certain amount of responsibility and authority in Philemon’s life.
The letter tells a compelling story. Philemon had a slave, Onesimus, who ran away and perhaps further wronged Philemon in other ways. The runaway slave made it to Rome and encountered Paul while the apostle was under house arrest. Onesimus heard the Gospel and decided to follow Jesus.
Many slaves existed in the Roman Empire, and since the economy unfortunately relied upon the practice, Roman law gave runaway slaves harsh punishments, including death, in order to deter others. Therefore, Philemon had the legal right to bring consequences against Onesimus. Paul decides to send Onesimus back to face the man he wronged, and the apostle appeals to Philemon to treat the former slave like a brother instead of a slave. This would have gone against Roman social and legal culture, but it reflected Gospel principles.
Paul affirms Philemon’s faith, counting him a faithful and compassionate Christian who obviously uses his resources to bless the community. At the same time, Paul recounts how Onesimus has done the same for Paul in Rome. Paul closes with the appeal, believing Philemon would do the right and godly thing when Onesimus arrived.
Philemon is unique among Paul’s epistles. The apostle wrote to whole church groups, generally in cities where he planted churches, and other leaders like Timothy regarding truth, doctrine, and Christian life. With Philemon, Paul addresses a very personal and important situation, and yet the short letter aligns with the doctrine and principles from other apostolic letters.
Philemon teaches the power of love on several levels, pointing to the Gospel with how we live. First, we see how even in a culture where slavery was common and legal, Paul showed how the institution wasn’t consistent with the Good News of Christ. Christ sets people free to live in freedom, and slavery is the opposite of that. Here Paul connects the spiritual with the practical and social.
Paul appeals to Philemon as a brother in Christ, even though he was an apostle. He exemplifies how leaders should influence through request, encouragement, and inspiration with the truth rather than organizational command. “I could be bold and order you to do what you ought to do” (Philemon 1:8). Instead, he pleads with Philemon to act with faith and love.
In addition, Paul clearly had a deep relationship with Philemon and Onesimus. He knows details about their faith and character. He even calls Onesimus “my son” and “a beloved brother” in Christ, not a slave. This teaches us the importance of relationship, how we should care about those we lead on a personal level. All God’s people are part of the Father’s family and equal in God’s eyes.
Philemon teaches us how obedience should be from a willing heart, not coercion. If anyone could force us to follow God, it’s God. He has all power. But he doesn’t. He invites and appeals. God reasons and loves. Paul emulates this in his interaction with Philemon. For Paul to force him to do what is right, he would ruin it. Coercion wouldn’t foster brotherhood between Philemon and Onesimus. Paul dignifies Philemon’s freedom of choice.
True transformation comes from the heart. We can encourage and invite others to change and do what’s right, but we must dignify the image of God in each person to respond willingly.
Hopefully, we can learn how even though these two books are among the least read in the Bible, they have powerful lessons for us today.
Peace.
Britt Mooney lives and tells great stories. As an author of fiction and non-fiction, he is passionate about teaching ministries and nonprofits the power of storytelling to inspire and spread truth. Mooney has a podcast called Kingdom Over Coffee and is a published author of We Were Reborn for This: The Jesus Model for Living Heaven on Earth as well as Say Yes: How God-Sized Dreams Take Flight.
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