Understanding the Role of Culture in Biblical Interpretation

The role of culture in biblical interpretation is significant because the biblical texts themselves emerged from specific cultural contexts, and interpreters approach these texts from their own cultural standpoints. Understanding the original cultural setting of the biblical authors and audiences is crucial for grasping the intended meaning of the scriptures. For instance, when Paul refers to his "former way of life" in Galatians 1:13, he is speaking of his adherence to the "Jews' religion," a cultural and national identity distinct from Gentiles, even as "Israelite" refers to religious privileges within the theocracy ^[2].

The Bible frequently uses language and imagery that are culturally embedded. John Gill, in his commentary on 1 Corinthians 14:10, notes that there are many "kinds of voices" or "languages" in the world, each with a specific "signification" or meaning that it conveys to those who understand it ^[1]. This highlights that language, a core component of culture, is not merely a collection of sounds but a system of meaning-making. When a speaker in an unknown tongue prays, they might understand themselves, but without the gift of interpretation, the message cannot be translated into the common language of the people, underscoring the need for cultural and linguistic bridges in communication ^[4].

Interpreters must also recognize that their own cultural background shapes their understanding. The process of "comparing spiritual things with spiritual" involves expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types ^[3]. This interpretive method, while divinely guided, is still undertaken by individuals whose perspectives are influenced by their cultural lens. The "mystery of Christ," once hidden but now revealed, requires understanding, and this understanding is mediated through reading and interpretation, which are always culturally situated activities ^[7].

The New Testament writers often addressed specific cultural practices and beliefs. For example, the exhortation in Hebrews 12:14 to "look diligently" lest any "fail of the grace of God" could be directed at church officers or individual members, whose responsibility it is to guard against false doctrines and immoral lives within their community ^[5]. These concerns are often tied to the prevailing cultural norms and temptations of the time. Similarly, Paul's discussion of the liberality of the Gentile churches in 2 Corinthians 9:13, which led the poor saints in Jerusalem to "glorify God," demonstrates how cultural acts of charity and their reception are interpreted through a theological lens ^[8].

The biblical text itself often speaks to entire communities, such as "Jacob . . . Israel—the whole nation," and also to "families," emphasizing that God's word is to be heard both collectively and individually ^[6]. This collective and individual reception of scripture is always filtered through existing cultural frameworks. Therefore, a careful interpreter seeks to understand not only the explicit statements but also the implicit cultural assumptions and contexts that inform the biblical message, while also being aware of how their own cultural context might influence their reading.

Sources

1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:10: There are, it may be, so many kinds of voices,.... "tongues", or "languages", as the Syriac version renders it; that is, as many as there are nations in the world; there may be seventy of them, as the Jews say there were at the confusion of languages at Babel; there may be more or less: and none of them is without signification: every language, and every word in a language, has a meaning in it, an idea annexed to it, which it conveys to him that understands it, and that cannot be done without a voice ordinarily speaking.”
Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 1:13: heard--even before I came among you. conversation--"my former way of life." Jews' religion--The term, "Hebrew," expresses the language; "Jew," the nationality, as distinguished from the Gentiles; "Israelite," the highest title, the religious privileges, as a member of the theocracy. the church--Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ. of God--added to mark the greatness of his sinful alienation from God (Co1 15:19). wasted--laid it waste: the opposite of "building it up."”
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:”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:13: Wherefore let him that speaketh in an unknown tongue,.... The Hebrew, or any other, the gift of speaking with which is bestowed upon him: pray that he may interpret; that he may have also the gift of interpretation of tongues; for as has been before hinted, these two gifts were distinct; and a man might have the one, and not the other; a man might speak in an unknown tongue, so as to understand himself, what he said, and be edified, and yet not be capable of translating it at once into the common language of the people; and if he could not do this, he would ”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 12:14: Looking diligently,.... Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more especially to inspect into the principles and practices of the members of it, and take care that they did not imbibe false doctrines, or live immoral lives; or rather the several members of the church, whose business it is to watch over one another, since this epistle seems to be written to the whole church. Lest any man fail of the grace of God; not the free favour and lo”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 2:4: Jacob . . . Israel--the whole nation. families--(See on Jer 1:15). Hear God's word not only collectively, but individually (Zac 12:12-14).”
Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 3:4: understand my knowledge--"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (Ti2 3:15-16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand. the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).”
2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”

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