3 Questions to Ask When Reading the Bible: A Multi-Faith Perspective

Jewish tradition has long treated scripture not as a text to be passively received but as a living document demanding active interrogation. The rabbis of the Talmudic era — figures like Rabbi Akiva (c. 50–135 CE) and later Maimonides (1138–1204 CE) — built entire interpretive systems around the idea that every word of Torah invites questioning. Three questions naturally emerge from this tradition when reading the Bible.

1. What does this text actually say? King Josiah's response to the rediscovered scroll in 2 Kings is instructive — his first instinct was to inquire about the text's meaning and implications 2 Kings 22:13. Careful reading of the literal content comes first.

2. What does God require of me through this passage? Both 2 Kings 22:13 and 2 Chronicles 34:21 frame scripture-reading as a call to obedience and accountability 2 Chronicles 34:21 2 Kings 22:13. The question isn't merely intellectual — it's covenantal.

3. What is God actually saying here? Jeremiah 23:37 models this directly, urging the reader to ask, what did God speak? Jeremiah 23:37 This question pushes beyond surface meaning toward divine intent. Jewish hermeneutics, particularly the fourfold PaRDeS method, formalizes exactly this kind of layered inquiry.

It's worth noting that scholars like James Kugel (in How to Read the Bible, 2007) argue there's genuine tension between ancient and modern reading strategies — a disagreement within Judaism itself about how literally or allegorically these questions should be pursued.

Christian Bible-reading has been shaped by centuries of hermeneutical debate — from Origen's allegorical method in the 3rd century to the Reformation's insistence on the sensus literalis (literal sense) championed by Luther and Calvin. Despite these disagreements, three questions consistently emerge across traditions.

1. What does this passage mean in context? Paul explicitly links the act of reading to the act of understanding in Ephesians 3:4, suggesting that reading and comprehension are inseparable Ephesians 3:4. Context — historical, literary, theological — is essential to that comprehension.

2. What question is being raised or answered here? Even Jesus modeled interrogative engagement with scripture. In Mark 9:16, he asks a probing question mid-encounter — "What question ye with them?" — modeling the habit of surfacing the underlying issue before drawing conclusions Mark 9:16.

3. What does this reveal about Christ? For Christian readers, Ephesians 3:4 frames all scripture-reading christologically: reading should yield understanding of "the mystery of Christ" Ephesians 3:4. Scholars like N.T. Wright and Gordon Fee (in How to Read the Bible for All Its Worth, 1981) argue this christological lens is non-negotiable for Christian interpretation.

There's real disagreement here, though. Evangelical readers tend to prioritize the literal-grammatical method, while Catholic and Orthodox traditions weight tradition and magisterium more heavily — meaning the same three questions can yield very different answers depending on one's confessional starting point.

Islam's relationship to the Bible is complex. Muslims revere the Tawrat (Torah) and Injil (Gospel) as originally revealed scriptures, but classical Islamic scholarship — including figures like Ibn Kathir (1301–1373 CE) — holds that the current biblical text has been subject to tahrif (alteration). That said, the Quran itself directly addresses the act of questioning and reading scripture, making the three-questions framework relevant from an Islamic angle.

1. Does this text align with what God has revealed? Quran 10:94 instructs the Prophet — and by extension believers — to consult "those who have been reading the Scripture before you" when in doubt, but always to anchor that inquiry in divine truth Quran 10:94. The question of textual reliability is always in view.

2. What does this scripture teach me? Quran 68:37 poses a rhetorical question — "Or do you have a scripture in which you learn" — implying that genuine learning, not mere recitation, is the goal of engaging any revealed text Quran 68:37.

3. Am I approaching this with certainty or doubt? Quran 10:94 explicitly warns against being "among the doubters," suggesting that a Muslim reader's third question should be one of epistemic humility and faith-grounded inquiry Quran 10:94. Contemporary scholar Tariq Ramadan (in Radical Reform, 2009) argues this kind of critical-yet-faithful reading is essential for Muslims engaging biblical texts in interfaith contexts.

It should be noted that for most Muslims, the Quran supersedes the Bible as the primary scriptural authority, so these questions function differently than they do for Jewish or Christian readers.

Three helpful questions, drawn from Tanakh, when reading the Bible:

• What does God require here? The king says, “Go, inquire of GOD… concerning the words of the scroll,” urging readers to seek God’s will in the text. 2 Kings 22:13
• Is it true, and can it be confirmed? The Torah commands: “enquire, and make search, and ask diligently… if it be truth,” modeling careful verification. Deuteronomy 13:14
• How is God answering us through prophetic teaching? Jeremiah instructs: “What did GOD answer you?”—a question that centers divine response and faithful interpretation. Jeremiah 23:37

These questions keep reading anchored in obedience, truth-testing, and listening for God’s answer through authentic teaching. 2 Kings 22:13 Deuteronomy 13:14 Jeremiah 23:37

Three New Testament-shaped questions for Bible reading:

• What does this passage reveal about “the mystery of Christ,” and how should I understand it? Paul writes, “when ye read, ye may understand my knowledge in the mystery of Christ.” Ephesians 3:4
• What questions do I need to bring into honest conversation with others? Jesus asked, “What question ye with them?” highlighting open, communal clarification. Mark 9:16
• Am I reading to gain understanding, not just information? The aim of reading is comprehension of God’s revealed mystery in Christ. Ephesians 3:4

This frames reading around Christ-centered understanding and humble dialogue in the community of faith. Ephesians 3:4 Mark 9:16

When Muslims consider the Bible as earlier revelation, two Qur’anic prompts shape three questions:

• If I’m in doubt, who are the knowledgeable People of the Book I should ask? “Ask those who have been reading the Scripture before you.” Quran 10:94
• Do I have scriptural warrant for what I’m concluding? “Or do you have a scripture in which you learn.” Quran 68:37
• Am I approaching with certainty rooted in truth from the Lord, avoiding doubt? The verse affirms, “The truth has certainly come to you… so never be among the doubters.” Quran 10:94

This fosters consultation with informed readers, checking claims by scripture, and seeking certainty rather than speculation. Quran 10:94 Quran 68:37