Using Open-Ended Questions to Foster Biblical Dialogue and Reflection
Open-ended questions serve as a foundational method for fostering biblical dialogue and reflection, encouraging deeper engagement with scripture rather than simple recall. This approach mirrors ancient pedagogical practices and biblical invitations to seek understanding.
The use of questions in religious instruction is not new. The customary form of rabbinical teaching involved a method of question and answer, where both teacher and learner would take turns asking and answering, allowing for comprehensive exploration of a topic [8]. This method is exemplified in the account of the young Jesus in the temple, "hearing... asking" the teachers, astonishing them with his understanding and answers [8]. Such dialogue facilitates a more profound grasp of biblical truths.
Biblical texts themselves often invite inquiry. For instance, Matthew 7:7 encourages direct engagement with God: "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you" [1]. This verse, while primarily about prayer, also implies that seeking answers and understanding is a divinely sanctioned activity. Similarly, God's call to humanity is presented in various forms, including through His Spirit and His ministers, addressing all people and inviting a response [2]. The prophet Malachi's messages are described as literary disputations, establishing a courtroom-like tone that debates theological truths with the audience, such as God's love for Israel [9]. This structure inherently promotes questioning and reflection.
Open-ended questions move beyond surface-level comprehension, prompting individuals to connect biblical narratives and doctrines to their own lives and experiences. For example, understanding the concept of sin involves recognizing that "all human beings are born sinners" [3], and that sin can manifest as "vanity" or "all sorts of sinful acts" [4]. Deliberate sins are often committed with an "insolent or arrogant attitude" [6]. Reflecting on these aspects through open-ended questions can lead to a deeper personal examination of one's own nature and actions, rather than merely assenting to a definition.
Furthermore, such questions can help clarify complex theological ideas. For instance, the distinction between "having no sin" and "not having sinned" in 1 John 1:8 and 1:10, respectively, highlights the difference between an inherent corrupt nature and the commission of actual sins [7]. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that while one can be a "son of the devil" through imitation, the devil does not "beget" or "create" in the same way God does [5]. Open-ended questions can guide learners to explore these nuances, fostering a more robust and personal theological understanding.
Sources
- Matthew ““Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. -- Matthew 7:7”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Call of God, The — By Christ -- Isa 55:5; Ro 1:6. By his Spirit -- Re 22:17. By his works -- Ps 19:2,3; Ro 1:20. By his ministers -- Jer 35:15; 2Co 5:20. By his gospel -- 2Th 2:14. Is from darkness -- 1Pe 2:9. Addressed to all -- Isa 45:22; Mt 20:16. Most reject -- Pr 1:24; Mt 20:16. Effectual to saints -- Ps 110:3; Ac 2:47; 13:48; 1Co 1:24. To man is Of grace. -- Ga 1:15; 2Ti 1:9. According to the purpose of God. -- Ro 8:28; 9:11,23,24. High. -- Php 3:14. Holy. -- 1Ti 1:9. Heavenly. -- Heb 3:1. To fellowship with Christ. -- 1Co 1:9. To holiness. -- 1Th 4:7. To liber”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 2:46: hearing . . . asking--The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Luk 2:52). In fact, the beauty of Christ's example lies very much in His”
- Malachi (Protestant academic) “Tyndale House on Malachi 1:2: 1:2-5 Malachi’s sermons are literary disputations—a format that calls to mind the setting of a courtroom and establishes the tone of a trial for the prophet’s message. This first disputation presents the truth that God loves Israel (1:2). The prophet then debates this thesis with his audience in the five messages that follow. 1:2 loved: In portraying a relationship between the Lord and Israel, love has covenant implications. The term may be equated with God’s choice, or election, of Israel as his people. Malachi’s message indicates that the other dimensions of God”