Historical and Cultural Context in Evaluating Extrabiblical Examples

Understanding the Historical and Cultural Context of Biblical Texts

The historical and cultural context is crucial in understanding biblical texts, as it provides the background against which the events, teachings, and interpretations are set. The biblical texts themselves often rely on historical events and cultural practices to convey their messages ^[1].

The biblical account of Moses, for instance, highlights his growth and renown among the Hebrews and Egyptians. According to Jamieson, Fausset & Brown, Moses' accomplishments and military prowess made him notable, and there was a significant change in his worldly condition, possibly due to his royal upbringing ^[3]. This context is essential in understanding Moses' role and the events that unfolded.

The use of parables in the New Testament, such as those spoken by Jesus, also relies heavily on historical and cultural context. The Tyndale House commentary on Matthew 13:3 explains that parables are stories that express an analogy between a common aspect of life and a spiritual truth. Understanding these parables requires locating the central analogy and interpreting it within its historical context and the context of the Gospel text ^[1].

The biblical imagery used in Revelation, such as adultery representing serving other gods, is another example where historical and cultural context is vital. The Tyndale House commentary on Revelation 17:2 notes that this imagery is rooted in Old Testament passages like Exodus 34:12-16 and Hosea 2. This context helps in understanding the symbolic language used in Revelation ^[4].

The early Christian practice of reading Scripture in public congregations, as mentioned in 1 Timothy 4:13, was transferred from the Jewish synagogue. Jamieson, Fausset & Brown note that this practice included reading both the Old Testament and the New Testament writings as they became available ^[5]. This historical context is essential in understanding the development of Christian worship and the importance of Scripture.

The interpretation of biblical texts also involves comparing spiritual things with spiritual, as noted in 1 Corinthians 2:13. Jamieson, Fausset & Brown suggest that this involves expounding the Spirit-inspired Old Testament Scripture by comparison with the Gospel revealed by the same Spirit ^[6]. This approach highlights the interconnectedness of the biblical texts and the importance of understanding their historical and cultural context.

The prophetic books, such as Zechariah, contain passages that refer to historical events and cultural practices. For example, Zechariah 14:3 mentions God's fighting in times past, such as the exodus from Egypt. The Tyndale House commentary on this verse provides historical context, referencing Exodus 14-15 and Isaiah 42:13 ^[2]. Similarly, Zechariah 8:23 speaks of Gentiles seeking to share the religious privileges of the Jews, illustrating the cultural and religious dynamics of the time ^[7].

The book of Revelation, with its apocalyptic imagery and historical allusions, is another text where understanding the historical and cultural context is crucial. The Tyndale House commentary on Revelation 1:9 explains that the historical introduction to the book shows God communicating with humanity through historical events, such as John's exile to Patmos ^[8].

The New Testament writers often drew on the Old Testament to illustrate their teachings. For instance, Romans 4:23 applies the example of Abraham to illustrate God's method of justification by faith. Jamieson, Fausset & Brown note that the historical facts about Abraham were recorded as illustrations for all time ^[9].

The contrast between the old and new covenants, as discussed in Hebrews 8:9, is also rooted in historical and cultural context. Jamieson, Fausset & Brown highlight that the new covenant is far superior to the old and enables obedience through the Spirit's inward impulse ^[10].

Sources

Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
Zechariah (Protestant academic) “Tyndale House on Zechariah 14:3: 14:3 fought in times past: An example would be the exodus from Egypt (Exod 14–15; see Isa 42:13).”
Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 2:11: HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25) in those days, when Moses was grown--not in age and stature only, but in power as well as in renown for accomplishments and military prowess (Act 7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a d”
Revelation (Protestant academic) “Tyndale House on Revelation 17:2: 17:2 Adultery with her is a biblical image for serving other gods (see, e.g., Exod 34:12-16; Judg 2:17; Hos 2). • drunk by . . . her immorality: Drunkenness in Scripture often depicts nations that indulge in wanton and immoral behavior (see Rev 18:3, 9; Jer 25:27; 51:7; Lam 4:21; Ezek 23:33).”
1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 8:23: ten--a definite number for an indefinite. So in Lev 22:26; Num 14:22. of all languages of the nations--that is, of nations of all languages (compare Isa 66:18; Rev 7:9). take hold of the skirt--a gesture of suppliant entreaty as to a superior. Compare Isa 3:6; Isa 4:1, on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it (Num 15:38; Deu 22:12) was a distinguishing badge of a Jew. God is with you--the effect produced on unbelievers in entering the ”
Revelation (Protestant academic) “Tyndale House on Revelation 1:9: 1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preach”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:23: Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”

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