How To Read The Bible Responsibly
Four Principles for Faithful Biblical Study
In our modern world of hot takes and quick opinions, approaching Scripture with care and responsibility has never been more important. The Bible remains the most influential texts in human history, yet it's often misunderstood, misquoted, and misapplied. How can we engage with these ancient texts in ways that honor their original context while still finding meaning for today? I'd like to offer four principles that have helped me navigate this sacred library with greater wisdom and humility.
1. Scripture Should Interpret Scripture
We've often thought of the Bible as a "book" but I think the more precise language is that the Bible is a "library of books." This means when we open up Scriptures, we actually have built into our Bible a library of books (66 books, 40+ authors, 3 languages, 2,000+ years) to help inform, clarify, and bring further direction. This means the first place we should go for answers to our questions about Scripture is Scripture!
This principle recognizes the Bible's internal coherence. In other words, the Bible contains a series of hyperlinks linking to each other in order to convey a larger literary context. When we encounter difficult passages, we should look to clearer, related texts for guidance. For example, if we're struggling to understand Jesus's cryptic parables in Matthew, we might find clarification in Luke, where the same stories sometimes appear with additional context or explanation.
The biblical authors were in conversation with one another—later prophets built upon earlier ones, gospel writers drew from shared traditions while emphasizing different theological points, and Paul often referred back to Jesus's teachings and the Hebrew Scriptures. This web of interconnection gives us a built-in interpretive framework. Rather than immediately reaching for external commentaries (which certainly have their place), we should first allow Scripture to shed light on itself.
This approach also helps us avoid the common mistake of building entire theological systems on isolated verses taken out of context. When we recognize the Bible as a diverse library with internal connections and conversations, we're less likely to cherry-pick passages that support our preexisting views while ignoring those that challenge them.
2. Scripture Should Be Read First in Its Natural and Intended "Genre"
Because the Bible is a library of books we need to recognize that books have different genres. There is historical work, poetic work, apocalyptic work, and then mixed genre. There is history and mythic language in some sections and then poetic language in others. In the New Testament, we have ancient biographies (Matthew, Mark, Luke, John) and Ancient letters (Paul's letters.)
Genre recognition fundamentally shapes our interpretation. We wouldn't read a love poem the same way we'd read a legal document, yet we sometimes approach biblical texts without this basic literary awareness. The Psalms use vivid metaphors and emotional language that would be misunderstood if read as literal history. Revelation employs apocalyptic imagery and symbolism that becomes nonsensical when interpreted as straightforward prediction. Sometimes books weave between genres mixing historical narrative with poetic prose.
The Bible's diverse genres reflect the many ways God has spoken to humanity across time and cultures. Historical narratives like Exodus tell stories of God's actions in history. Wisdom literature like Proverbs offers practical guidance for daily living. Prophetic literature combines poetic imagery with calls for justice and renewal. The gospels present theological biographies of Jesus, while Paul's letters address specific situations in early church communities.
Recognizing genre doesn't diminish Scripture's authority or inspiration—it enhances our understanding by honoring the forms God chose to communicate through.
When we read a psalm as poetry rather than proposition, we engage with its truth in the way its author intended. This approach respects both the divine inspiration and human authorship of these texts.
3. Scripture Should NOT Be Used to Weaponize Other Scriptures
There is a certain unity in the Bible. One of the tragic ways unity is broken is when we hijack parts of Scripture as a weapon against other parts of Scripture. Weaponizing Scripture against Scripture is often the first step in weaponizing Scripture against other people. This means the Bible is a harmony where it is distinct but correlates in beauty and unity with each other. The key to maintaining harmony in Scripture is making sure we tune each Scripture to Jesus. This is exactly what Jesus himself proclaims. Consider:
“He said to them, “How foolish you are, and how slow to believe all that the prophets have spoken! Wasn’t it necessary for the Messiah to suffer these things and enter into his glory?” Then beginning with Moses and all the Prophets, he interpreted for them the things concerning himself in all the Scriptures.” (Luke 24:25–27, CSB)
“You don’t have his word residing in you, because you don’t believe the one he sent. You pore over the Scriptures because you think you have eternal life in them, and yet they testify about me. But you are not willing to come to me so that you may have life.” (John 5:38–40, CSB)
“In this way God fulfilled what he had predicted through all the prophets—that his Messiah would suffer. Therefore repent and turn back, so that your sins may be wiped out, that seasons of refreshing may come from the presence of the Lord, and that he may send Jesus, who has been appointed for you as the Messiah. Heaven must receive him until the time of the restoration of all things, which God spoke about through his holy prophets from the beginning. Moses said: The Lord your God will raise up for you a prophet like me from among your brothers. You must listen to everything he tells you. And everyone who does not listen to that prophet will be completely cut off from the people. “In addition, all the prophets who have spoken, from Samuel and those after him, have also foretold these days. You are the sons of the prophets and of the covenant that God made with your ancestors, saying to Abraham, And all the families of the earth will be blessed through your offspring.” (Acts 3:18–25, CSB)
This Christ-centered approach doesn't flatten Scripture's diversity but gives us a focal point for understanding its harmony. Different instruments play different parts, but Jesus conducts the symphony.
4. The "Plain" Reading of Scripture Ought to Inform the "Obscure" Areas of Scripture
There are hard parts of Scripture. There are statements that are made that are not common, rarely (if ever) repeated, and downright confusing. What do we do with these kinds of passages of Scripture? For example, 1 Timothy 2:12 where Paul says "Women should be silent"? There's a lot that's difficult here. The Greek word for silence/ αὐθεντέω/authenteo is only used here in the entire NT. Only one other passage gets close to this in 1 Cor 14:34. Now, how do we make sense of this?
We have to use the larger and plainer reading of Scripture to inform these obscure passages. Genesis through revelation speaks to the value, worth, and inherent dignity of women. Women serve in leadership roles throughout the history of the Israelites and in the first-century church. So, the plain reading and pattern of the value and worth of women in Scripture must be weighed against the obscure reading.
This principle acknowledges that not all biblical passages are equally clear or central. Some texts—like John 3:16 or the Great Commandment—express core truths repeatedly affirmed throughout Scripture. Others—like certain ceremonial regulations in Leviticus or apocalyptic imagery in Daniel—are more specialized, culture-bound, or difficult to interpret.
Responsible reading means allowing the clear, consistent themes of Scripture to guide our understanding of more challenging passages. We shouldn't build major doctrines on obscure verses that stand in tension with Scripture's broader witness. Instead, we should interpret the difficult in light of the clear, the occasional in light of the consistent, the specific in light of the universal.
This approach requires both intellectual honesty about textual difficulties and theological humility about our interpretations. It acknowledges that some passages remain genuinely puzzling even after careful study. Rather than forcing premature certainty, responsible readers hold challenging texts in conversation with Scripture's clearer teachings.
Conclusion
Reading Scripture responsibly isn't about finding quick answers or proof texts for our positions. It's about entering into a living conversation with texts that have shaped faith communities for thousands of years. These four principles—letting Scripture interpret Scripture, honoring genre, avoiding weaponization, and allowing the plain to inform the obscure—help us engage with biblical texts in ways that are both intellectually honest and spiritually formative.
The Bible invites us into a story larger than ourselves—a story of creation, fall, redemption, and restoration. Responsible reading recognizes our place within this ongoing narrative and approaches Scripture not primarily as a rulebook or instruction manual but as a dynamic witness to God's unfolding work in the world.
When we read responsibly, we find that Scripture reads us in return—questioning our assumptions, challenging our comfort, and continually calling us back to the way of Jesus. In this mutual reading, we discover not just information but transformation, not just correct doctrine but renewed hearts and minds committed to living out God's love in our complex world.
The peace we long for begins with coming to the end of ourselves.
There are inescapable aspects of life we are all marked by. We have less control than we want, more anxiety than we're comfortable with and just enough insecurity to continually remind us of our shortcomings. To experience these things is to be human. We aren't superheroes and invincibility isn't an option.
But humility is.
Overcome the fear of being "found out" or looking like a fraud by realizing God's intent for shortcomings and weaknesses.
Walk through hurtful situations in the most God-honoring way by gaining a true understanding of biblical humility.
Answer the question "why do bad things happen to good people?" by learning a perspective shift that will change how you process suffering.
Know confidently that you're living with purpose and being used by God through seven ways to practically live like Him today.
Be led by the biblical definition of self-awareness so you can experience the unexpected ways it brings safety and security to your life.
Stop believing the lie that theology is out of touch or too difficult to comprehend as Joel shows you how to dig into scripture and study it yourself.
Weakness is not your enemy. Planted in the soil of humility, weakness becomes a means to gaining more strength and more peace.
I think under point 2, especially the Pauline letters, it’s really important to understand what was happening historically in the church and community around them. Sometimes that means becoming informed by other historical texts that were written by contemporaries. For the gospels, remembering that Jesus was raised in an eastern culture and was speaking to eastern people, not our western world, shifts the focus of the passages greatly and layers of so much more depth that we miss out on the intent of the retelling. The authors made literary decisions for a reason, not simply their perspective in a historical event.
Under point 4, sadly I’ve heard several say “plain reading of scripture” to justify laziness for the obscure passages like the one you reference. As an example, they say it clearly says women shouldn’t teach men and then jump through all the hoops to minimize other passages (Judges, Acts, Exodus, Genesis, other references in Paul’s letters, etc). I fear that in this instance, one cares more about preserving the belief they come to the text with rather than being informed by the text in all its complexity and context. It takes time to learn history or learn the language to inform one’s understanding, and great self-control and self-discipline to set down one’s bias for a moment to truly be with the text at hand and then reevaluate said belief saying “Can I resume holding this in light of new information?” Indeed for too many, they rather stick to the surface than admit an incorrect application or initial interpretation. Too much of their system was built on said belief that change one small part would call into question so much previously held certain.
For both points, praying for my fellow believers and our contemporary theologians—that they would approach the text with both honor and honesty, allowing it to read them instead of reading it.
This was so good! I’ve learned so much in the last couple years about reading the Bible responsibly, and I’m so thankful for that. I do wish that I had been taught this when I was younger, but I am thankful for this now. Really loved all of the 4 principles you laid out. Very helpful! Thank you!