Avoiding Cultural Relativism in Biblical Interpretation and Application
Avoiding cultural relativism in biblical interpretation and application involves recognizing the timeless truths of Scripture while discerning how those truths apply across different cultural contexts. The New Testament frequently warns against being swayed by human traditions or worldly philosophies that deviate from divine truth [1, 2]. For instance, Paul admonishes against "Jewish myths and commandments of people who turn away from the truth" (Titus 1:14 LEB) and "myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith" (1 Timothy 1:4 LEB) [1, 2].
One aspect of avoiding cultural relativism is distinguishing between the enduring principles of God's covenant and the specific cultural expressions or temporary aspects of previous dispensations. The author of Hebrews encourages believers to move beyond "the elementary teaching about the Christ" and "press on to maturity," implying a progression from foundational, perhaps culturally-bound, understandings to deeper spiritual truths (Hebrews 6:1 NASB) [3]. The Old Covenant, with its specific laws and rituals, is contrasted with the "gospel covenant" in Jeremiah 31:32, a passage quoted in Hebrews 8:8-12 to demonstrate the abrogation of the old law by the new [4]. This new covenant, according to Jamieson, Fausset & Brown, secures forgiveness and ensures obedience through "effectual grace" [4].
Interpreters must also be careful not to conform to the prevailing cultural norms of their own time or any other era when those norms contradict biblical teaching. John Gill, commenting on Romans 12:2, interprets "be not conformed to this world" as a warning against adopting either the Mosaic dispensation's practices, which were "worldly" in their sanctuary and ceremonies, or the "carnal and unregenerate" ways of the men of the world [6]. Similarly, Adam Clarke notes that the apostles deliberately avoided the "high and florid language" of Greek orators and the "obscurity" of rabbinical interpretations, choosing instead to speak "the things of God in the words of God," making them "plain and intelligible" [5]. This suggests a commitment to clear, divinely-inspired communication over culturally-preferred rhetorical styles.
Furthermore, biblical application requires laying aside "malice" and other negative "tempers and dispositions" that may have been common in certain cultures, such as among the Jews in Peter's time, because "Christianity can never admit of such" [7]. These are seen as reflecting "the mind, not of Christ, but of the old murderer" [7]. This highlights that certain moral and ethical commands are universal and transcend cultural particularities.
Sources
- Titus “Titus 1:14 (LEB) — not paying attention to Jewish myths and commandments of people who turn away from the truth.”
- I Timothy “I Timothy 1:4 (LEB) — and not to pay attention to myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith.”
- Hebrews “Hebrews 6:1 (NASB) — Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,”
- 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 ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:13: Which things also we speak - We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible”
- Romans (Baptist/Reformed) “John Gill on Romans 12:2: And be not conformed to this world,.... By this world is meant, either the Mosaic dispensation, and Jewish church state, so called in opposition to , "the world to come", the Gospel dispensation; in which there were a worldly sanctuary, and the rites and ceremonies of which are styled the rudiments and elements of the world; to which believers in the present state are by no means to conform, there being sacrifices and ordinances of another nature, it is the will of God they should observe and attend unto: or else the men of the world are designed, carnal and unregener”
- 1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 2:1: Wherefore, laying aside - This is in close connection with the preceding chapter, from which it should not have been separated, and the subject is continued to the end of the 10th verse. Laying aside all malice - See the notes on Eph 4:22-31 (note). These tempers and dispositions must have been common among the Jews, as they are frequently spoken against: Christianity can never admit of such; they show the mind, not of Christ, but of the old murderer.”