Avoiding Cultural Biases in Biblical Interpretation and Application
Biblical interpretation and application are susceptible to cultural biases, which can distort understanding and lead to misapplication of scripture. The Apostle Paul warns against being "taken captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ" (Colossians 2:8). This admonition highlights the danger of allowing external cultural frameworks to supersede or twist biblical truth [1].
One significant aspect of cultural bias is the tendency to interpret scripture through the lens of one's own contemporary societal norms and values, rather than seeking to understand the original historical and cultural context of the biblical text. This can lead to anachronistic readings, where modern ideas are projected onto ancient texts. For instance, the Jamieson, Fausset & Brown commentary notes that the "minds" of those who do not understand the Old Testament are "blinded" or "hardened," suggesting a lack of perception that prevents them from seeing the true meaning, much like a veil [7]. This "veil" can be understood metaphorically as any cultural or personal bias that obscures the intended meaning of the text.
Another form of cultural bias manifests in the selective emphasis or de-emphasis of certain biblical passages based on cultural comfort or discomfort. For example, some traditions might downplay passages that challenge prevailing cultural norms, while others might overemphasize those that align with their cultural values. John Gill, in his commentary on Hebrews 13:9, warns against being "carried about with divers and strange doctrines," which he describes as varying from the uniform doctrine of the Scriptures [5]. These "divers and strange doctrines" can often be rooted in human traditions or cultural philosophies that diverge from biblical teaching.
The concept of "judicial blindness" is also relevant here, as described by John Gill on Luke 11:33. He suggests that if one neglects and despises the light of the Gospel, they risk being given up to a "judicial blindness and hardness of heart," losing even the notional light and knowledge of divine things they might have possessed [4]. This can be exacerbated by cultural biases that prevent individuals from truly seeing and accepting biblical truths that challenge their worldview.
Cultural biases can also influence the application of biblical principles. What might be considered a righteous application in one cultural context could be inappropriate or even harmful in another, if the underlying principles are not carefully discerned from the cultural expressions. The author of Hebrews exhorts believers to be "looking diligently" lest "any man fail of the grace of God" [6]. This diligence implies a careful examination of both doctrine and practice, guarding against influences that could lead one away from God's favor. The "Treasury of Scripture Knowledge" cross-references Hebrews 12:15 with numerous passages that warn against bitterness, defilement, and falling away, indicating the serious consequences of straying from biblical truth, often due to external influences [3].
The challenge of avoiding cultural biases is not new. Even in the early church, there were concerns about the influence of "human tradition" and "spiritual forces of the world" (Colossians 2:8) [1]. The Apostle Paul frequently addressed issues arising from the clash between Christian teachings and the prevailing Greco-Roman or Jewish cultures. For instance, in 1 Corinthians 14:13, John Gill discusses the gift of speaking in tongues and the need for interpretation, highlighting the practical challenges of communication and understanding across linguistic and cultural divides within the early church [9]. This suggests that even divinely inspired communication required careful handling to ensure its meaning was not lost or distorted.
Furthermore, cultural biases can affect how individuals perceive the authority of scripture itself. If cultural norms are implicitly or explicitly given higher authority than the Bible, then interpretation will inevitably be skewed. The Jamieson, Fausset & Brown commentary on Romans 3:4 emphasizes the absolute truthfulness of God, stating, "yea, let God be true, and every man a liar" [8]. This assertion underscores the principle that divine truth stands supreme, even if it contradicts human perspectives or cultural consensus. This perspective is crucial for counteracting cultural biases, as it places God's word as the ultimate standard.
To mitigate cultural biases, interpreters are encouraged to engage in careful exegesis, seeking to understand the original meaning of the text within its historical, linguistic, and literary context. This involves studying the customs, social structures, and thought patterns of the biblical world. It also requires a commitment to humility, recognizing one's own cultural situatedness and the potential for bias. The "Treasury of Scripture Knowledge" provides extensive cross-references for various biblical concepts, such as the ministry of angels (Hebrews 1:14), which can help interpreters gain a broader understanding of how a theme is developed across different biblical books and contexts, thereby reducing the likelihood of isolated, culturally-driven interpretations [2].
Sources
- Colossians “Colossians 2:8 (BSB) — See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.”
- Treasury of Scripture Knowledge “Hebrews 1:14 cross-references: Genesis 19:15, Genesis 32:1, Genesis 32:24, 1 Kings 22:19, Job 1:6, Psalms 34:7, Psalms 91:11, Psalms 103:20, Psalms 104:4, Isaiah 6:2, Daniel 3:28, Daniel 6:22, Daniel 7:10, Daniel 9:21, Daniel 10:11, Matthew 1:20, Matthew 2:13, Matthew 13:41, Matthew 13:49, Matthew 18:10, Matthew 24:31, Matthew 25:34, Luke 1:19, Luke 1:23, Luke 2:9, Luke 2:13, Luke 16:22, Acts 5:19, Acts 10:3, Acts 11:22, Acts 12:7, Acts 12:23, Acts 13:2, Acts 16:26, Acts 27:23, Romans 8:17, Romans 13:6, Romans 15:16, Romans 15:27, 2 Corinthians 9:12, Galatians 3:7, Galatians 3:9, Galatians 3:2”
- Treasury of Scripture Knowledge “Hebrews 12:15 cross-references: Exodus 32:21, Deuteronomy 4:9, Deuteronomy 29:18, Deuteronomy 32:32, Joshua 6:18, Joshua 7:25, Joshua 22:17, 1 Kings 14:16, Proverbs 4:23, Isaiah 5:4, Isaiah 5:7, Jeremiah 2:21, Matthew 7:16, Luke 22:32, Acts 20:30, 1 Corinthians 5:6, 1 Corinthians 9:24, 1 Corinthians 10:12, 1 Corinthians 13:8, 1 Corinthians 15:33, 2 Corinthians 6:1, 2 Corinthians 13:5, Galatians 2:13, Galatians 5:4, Ephesians 5:3, Colossians 3:5, 2 Timothy 2:16, Hebrews 2:1, Hebrews 3:12, Hebrews 4:1, Hebrews 4:11, Hebrews 6:11, Hebrews 10:23, 2 Peter 1:10, 2 Peter 2:1, 2 Peter 2:18, 2 Peter 3:”
- Luke (Baptist/Reformed) “John Gill on Luke 11:33: Take heed therefore,.... By attending to the light of the Gospel, shining in the ministration of it, and do not neglect and despise it: that the light which is in thee be not darkness; lest being given up to a judicial blindness and hardness of heart, not only the light of nature, which the Jews had in common with the Gentiles, but even that notional light and knowledge of divine things, which they had by being favoured with an external revelation, the writings of the Old Testament, should be lost.”
- 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 (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”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 3:14: Parenthetical: Of Christians in general. He resumes the subject of the ministry, Co2 4:1. minds--Greek, "mental perceptions"; "understandings." blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (Co2 3:13). The veil on Moses' face is further typical of the veil that is on their hearts. untaken away . . . which veil--rather, "the same veil . . . remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE OLD TESTAMENT,' or covenant of lega”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:4: God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE]. yea, let God be--held true, and every man a liar--that is, even though it should follow from this that every man is a liar. when thou art judged--so in Psa 51:4, according to the Septuagint; but ”
- 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 ”