Cultural Influences on Biblical Interpretation and Hermeneutics
Cultural influences significantly shape both the interpretation of biblical texts and the methods used for hermeneutics. These influences can manifest in linguistic understanding, historical context, and even the theological frameworks applied to scripture.
One prominent cultural factor is language. The original biblical texts were written in Hebrew, Aramaic, and Greek. Over time, the common languages of communities changed, necessitating translation and explanation. For instance, by the time of Nehemiah, many Jewish people spoke Aramaic rather than Hebrew as their primary language, leading Levites to explain Hebrew scriptures in Aramaic [5]. This linguistic shift highlights how the prevailing language of a culture directly impacts access to and understanding of the biblical text. The Septuagint, a Greek translation of the Hebrew Bible, and later Aramaic Targums, served to bridge this linguistic gap for Greek-speaking and Aramaic-speaking Jewish communities, respectively [2, 5]. The Jamieson, Fausset & Brown commentary notes that the prophet Jeremiah's reference to a nation whose language the Israelites "knowest not" (Jeremiah 5:15) likely refers to the Chaldeans, whose language was unfamiliar to the general populace, though educated classes might have understood Aramaic [3]. This illustrates how linguistic barriers were a real concern even in biblical times.
Cultural background also influences how specific terms and concepts are understood. For example, the term "Hebrews" can refer to language and nationality, "Israelites" to the theocracy, and "seed of Abraham" to a claim in the Messiah, demonstrating a nuanced cultural understanding of identity within ancient Jewish society [6]. The Apostle Paul, in his epistles, sometimes adopted rhetorical strategies that would have resonated with his audience. John Chrysostom notes that Paul often used an "introductory thanksgiving" to conciliate his readers, a practice particularly necessary when writing to Hebrews who might have been prejudiced against him [4]. This suggests an awareness of cultural sensitivities and an adaptation of communication style to suit the audience.
Furthermore, the philosophical and intellectual currents of a given era can influence theological interpretation. John Chrysostom observed that "heathen philosophical ideas" exerted a significant influence on the theology, religion, and life of the church for centuries [1]. This indicates that external cultural and intellectual frameworks can be integrated into or used to interpret Christian doctrine, sometimes shaping the understanding of biblical texts in profound ways.
Hermeneutical approaches themselves can be culturally conditioned. The way scholars or communities approach the text—whether emphasizing literal meaning, allegorical interpretation, or historical-critical methods—often reflects broader intellectual trends. For instance, the Jamieson, Fausset & Brown commentary notes that the Spirit, through Paul, treats the Hebrew of the Old Testament with "independence of handling," sometimes sanctioning the Septuagint and sometimes the Hebrew, or even varying from both [2]. This suggests a dynamic approach to the source text that might be influenced by the specific theological or rhetorical aims of the writer, reflecting a particular hermeneutical flexibility.
The development of different covenants, such as the Old Testament covenant and the "gospel covenant," also highlights how theological understanding evolves within a cultural and historical context, leading to new interpretations of God's relationship with humanity [7]. These shifts in understanding are not merely internal theological developments but are often intertwined with the lived experiences and cultural changes of the communities interpreting the scriptures.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: heathen philosophical ideas which were destined to exert a mighty influence upon the theology, religion and life of the church for centuries. The last group—the Pastoral epistles—has a peculiar private and personal character from being addressed to individuals. They have a special value, for all who hold their genuineness, from being the latest Christian counsels of “Paul the aged.”—G.B.S. 1188 The “learning” of the Apostle Paul has been greatly exaggerated on both sides. It has been customary to overestimate it. He has been described as learned in G”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:12: vesture--Greek, "an enwrapping cloak." fold them up--So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Rev 6:14); sometimes the Hebrew; sometimes varying from both. changed--as one lays aside a garment to put on another. thou art the same-- (Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. s”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 5:15: (Jer 1:15; Jer 6:22). Alluding to Deu 28:49, &c. Israel--that is, Judah. mighty--from an Arabic root, "enduring." The fourfold repetition of "nation" heightens the force. ancient--The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they immigrated into Babylonia; like all mountaineers, they were brave and hardy (see on Isa 23:13). language . . . knowest not-- Isa 36:11 shows that Aramaic was not understood by the "multitude," but only by the educated classes [MAURER]. HENDERSON refers it to th”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
- Nehemiah (Protestant academic) “Tyndale House on Nehemiah 8:7: 8:7-9 The Levites always had the role of teaching people God’s word (Deut 33:10; Mal 2:5-6). In this case, they probably explained the meaning of the Hebrew Scriptures to smaller groups of people in Aramaic. Most of the people spoke Aramaic, the language of Babylon, rather than Hebrew as their first language. Jewish leaders eventually translated large portions of the Hebrew Bible into Aramaic, allowing people to hear and study the Bible in a language they understood.”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 11:22: Hebrews . . . Israelites . . . the seed of Abraham--A climax. "Hebrews," referring to the language and nationality; "Israelites," to the theocracy and descent from Israel, the "prince who prevailed with God" (Rom 9:4); "the seed of Abraham," to the claim to a share in the Messiah (Rom 11:1; Rom 9:7). Compare Phi 3:5, "An Hebrew of the Hebrews," not an Hellenist or Greek-speaking Jew, but a Hebrew in tongue, and sprung from Hebrews.”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:32: Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the ”