Applying Biblical Principles Beyond Cultural Specificity
Biblical principles, while originating in specific cultural and historical contexts, are presented as having enduring relevance beyond those initial settings. The New Testament, in particular, frequently addresses the distinction between outward cultural practices and the underlying spiritual realities they were intended to signify [4].
One key aspect of applying biblical principles beyond cultural specificity involves understanding the transition from the Old Covenant to the New Covenant. The Old Covenant, with its detailed laws and ceremonies, was distinct from the New Covenant, which is characterized by an inward impulse of the Spirit and the forgiveness of sins [2]. John Gill notes that the "rites and ceremonies of the law" were "rudiments, or first principles of the Gospel," but that believers are to move beyond these to a "more perfect knowledge of Gospel truths" [8]. This progression means that while the Old Testament provides foundational principles, its specific cultural expressions, such as dietary laws or ceremonial practices, are not binding in the same way under the New Covenant [7]. The apostle Paul, for instance, emphasizes that being a "Jew" or undergoing "circumcision" were intended as outward symbols of an inward devotion to God, and without that inward reality, the outward signs lose their significance [4].
The New Testament writers frequently warn against being "carried about with divers and strange doctrines" [1, 7]. These "divers" doctrines often referred to various human traditions, including legalistic interpretations of the Mosaic Law or ascetic practices, which were foreign to the truth of the gospel [1, 7]. The emphasis is on being "established with grace," rather than with external observances like distinctions between clean and unclean meats [7]. This highlights a principle of discerning between core theological truths and culturally specific practices that might be mistakenly elevated to the level of essential doctrine.
The dispersion of the Jewish people, for example, is interpreted as having a broader missional purpose, preparing the way for the spread of the gospel to various cultures [3]. This suggests that God's plan often involves transcending cultural boundaries to disseminate spiritual truths. Similarly, the call to "brotherly love" in Hebrews 13:1 is presented not merely as a general affection for all humanity or for immediate family, but as a "special and spiritual affection" among believers [5]. This kind of love is a principle that transcends specific cultural norms for social interaction, establishing a new community identity based on shared faith.
The concept of "leaving the principles of the doctrine" and moving towards maturity also speaks to this idea [6]. Calvin, as cited by Jamieson, Fausset & Brown, compares this to building a house: one must lay a foundation, but it would be "ridiculous" to be always laboring in laying the foundation without progressing to the rest of the structure [6]. This implies that while foundational truths are constant, their application and understanding can deepen and mature, moving beyond initial, sometimes culturally bound, expressions. The ultimate design of Christ's work is to create "a peculiar people, zealous of good works," which is a universal call to ethical living that transcends specific cultural manifestations of morality [5].
Sources
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- 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”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 10:9: sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mic 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 2:28: he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless. Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Rom 2:4, and compare Pe2 3:9; Ecc 8:11). (2) Amidst all the inequalitie”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 13:1: The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel. I. To brotherly love (Heb 13:1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the ”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6 (introduction): WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion ”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:3: And this will we do, if God permit. That is, leave the rites and ceremonies of the law, which were the rudiments, or first principles of the Gospel, and go on to a more perfect knowledge of Gospel truths; and, not lay again as the foundation of the ministry, or insist upon them as if they were the main things, even the above articles of the Jewish creed, especially in the, way and manner in which they had been taught and learnt: the sense is, that the apostle and his brethren, in the ministry were determined to insist upon the more solid and substantial parts of the G”