Biblical Contextualization in Modern Interpretation and Application
Biblical contextualization in modern interpretation and application involves understanding the original meaning of a text within its historical, cultural, and literary setting, and then discerning its relevance for contemporary audiences [2]. This process acknowledges that while the biblical text is ancient, its message is considered to have ongoing significance [2].
One aspect of contextualization is recognizing the different layers of meaning within a biblical passage. For instance, some Psalms, while originating in David's experiences, are understood to have a "higher import" that typifies the Messiah [1, 5]. The suffering described in certain Psalms, such as Psalm 38, can be applied to Christ as a sufferer, with David serving as a type of Christ [1]. This approach distinguishes between David's personal confessions of sin and the "pains or penalties" Christ bore for humanity [1]. Similarly, Psalm 40, which celebrates God's deliverance and expresses devotion, is quoted by Paul in Hebrews 10:5-8 as the words of Christ, offering himself as a superior sacrifice [6]. This suggests that the New Testament authors themselves engaged in a form of contextualization, applying Old Testament texts to new theological realities [6]. The commentary Jamieson, Fausset & Brown argues that Paul's quotation would lose its argumentative force if it were merely an accommodation of David's words, implying that the passage genuinely expresses Christ's sentiments [6].
Contextualization also involves understanding the specific historical and cultural challenges addressed by biblical authors. For example, Paul's letter to the Colossians confronts a blend of Judaism with Oriental philosophy that was being combined with Christianity [3]. The "enticing words" Paul warns against in Colossians 2:4 refer to plausible arguments that wore the guise of wisdom and humility, which were part of this syncretistic movement [3]. Interpreting this passage today requires understanding the specific nature of these ancient philosophical and religious influences to grasp Paul's counter-argument and apply its principles to contemporary challenges to Christian faith.
The ongoing relevance of biblical instruction is a key theme in contextualization. The exhortation in Hebrews 3:15, "While it is said today," emphasizes that biblical instructions and exhortations are of "perpetual use" and apply to the "present times of the Gospel" [2]. This highlights the belief that the Bible's message transcends its original historical moment and continues to speak to believers in different eras [2]. The author of Hebrews, for instance, draws on Psalm 95 to encourage believers to "hold fast Christ and his Gospel, and faith and confidence therein," demonstrating how ancient texts are re-contextualized for contemporary encouragement and warning [2].
Furthermore, contextualization considers the nature of Christ's humanity and his role as High Priest. Hebrews 4:15 states that Christ, though "great," is not above caring for humanity; rather, he sympathizes with believers in every temptation because he was "in all points one with us as to manhood, sin only excepted" [4]. This passage provides a theological basis for understanding Christ's ability to relate to human experience across different contexts. His exaltation to heaven did not change his nature or his office in relation to humanity, nor his affection [4]. This understanding allows believers to find solace and strength in Christ's empathy, regardless of their specific circumstances.
The process of contextualization is not about altering the biblical message but about making it intelligible and applicable to diverse audiences without compromising its original intent. It requires careful attention to the literary genre, historical background, and theological themes of a passage. For instance, understanding the "dispensation of the Messiah" as typified by events in the Old Testament, such as the dedication of the tabernacle on Mount Zion, allows for a richer interpretation of Psalms like Psalm 95 [5]. These events, involving a more permanent seat of worship and more spiritual services, are seen as having a "higher import" that points to the coming of Christ [5]. This typological interpretation is a form of contextualization that connects Old Testament narratives and prophecies to New Testament fulfillment.
Sources
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 38:21: (Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. Next: Psalms Chapter 39”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 3:15: While it is said today,.... Exhort one another, and hold fast Christ and his Gospel, and faith and confidence therein; what follows is a repetition of the citation in Heb 3:7 in order to make a further improvement of it; which shows, that the words belong to the present times of the Gospel, and contain in them matter of moment, and great concern; and that Scripture instructions and exhortations are of perpetual use. in order to make a further improvement of it; which shows, that the words belong to the present times of the Gospel, and contain in them matter of momen”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:4: And--"Now." Compare with "lest any man," &c. Col 2:8, Col 2:16, Col 2:18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity. enticing words--plausible as wearing the guise of wisdom and humility (Col 2:18, Col 2:23).”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 95 (introduction): The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch. 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used. (Psa 9”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 40 (introduction): In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In Heb 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by h”