Like many people, I once approached the Bible as a sacred monolith—divinely inspired, infallible, and beyond critique. But after decades of study, I’ve had to reassess that relationship.
We need to approach it differently. Instead of assuming it’s the perfect Word of God, we should read it as a collection of human writings—fallible, complex, and shaped by the messy realities of history.
This is where the hermeneutic of suspicion enters the conversation. Coined by philosopher Paul Ricœur, this interpretive lens challenges readers to look beneath the surface of texts, questioning their motives, ideologies, and power dynamics.
What Is the Hermeneutic of Suspicion?
At its core, the hermeneutic of suspicion is about reading critically. It assumes that texts—especially revered ones—may not be transparent or innocent. Instead, they often reflect the biases, fears, and ambitions of their authors and communities.
Importantly, this lens doesn’t aim to destroy meaning but to unmask it—revealing what lies beneath theological claims or moral imperatives.
Applied to the Bible, this approach raises hard questions:
– Who wrote these texts, and under what conditions?
– What social or political agendas might be embedded in their words?
– How have these texts been used to justify authority, suppress dissent, or reinforce hierarchy?
The Bible as Human Testimony
To read the Bible with suspicion is to recognize its humanity. It’s a library of voices—poets, prophets, storytellers, and theologians—each shaped by their own time, culture, and limitations.
These writers weren’t divine instruments; they were people interpreting their experiences, wrestling with suffering, and trying to make sense of the divine in a fractured world.
This perspective helps explain the Bible’s contradictions, its evolving moral frameworks, and its silences. Why does God appear violent in one passage and merciful in another? Why are women marginalized in some texts and empowered in others? Why do some laws seem just, while others feel archaic or cruel? These tensions suggest not a single, unified voice from heaven, but a chorus of human voices—sometimes in harmony, sometimes in conflict.
In many cases, the authors are stitching together divergent viewpoints into one text. Often, they function more as editors than originators—weaving together stories from different traditions, which naturally results in contradictions.
Reading with Courage
To read the Bible through the hermeneutic of suspicion is to read with courage. It means asking uncomfortable questions, confronting inherited assumptions, and embracing complexity. It’s not about rejecting the sacred—it’s about refusing to settle for easy answers.
In the end, the Bible may not be the Word of God. But it is the word of people—people who, like us, were reaching, questioning, and hoping. And that, perhaps, is sacred enough.
Jay N. Forrest
Rev. Dr. Jay N. Forrest, D.Min., is an independent scholar, interfaith hermit, and author specializing in comparative religious studies, scriptural translation, and contemplative practice. A retired ordained minister and certified meditation teacher with decades of ministry experience, he has produced rigorous translations of key selections from the Pali Canon and Greek New Testament, blending historical-critical methods with insights from Eastern and Western traditions. His scholarship explores the intersections of early Christian texts, Sufi mysticism, and perennial philosophy, offering fresh hermeneutical perspectives on transformative spirituality. Dr. Forrest’s publications, including works on Buddhism, Christianity , and Zentheism, establish him as a distinctive voice in bridging theological erudition and lived devotion for contemporary seekers. Grounded in extensive academic training, his contributions illuminate scriptural foundations and mystical encounters across faiths.