Challenging the Abstract Nature of the Bible in Historical Context

The Bible is deeply rooted in historical contexts, with its narratives, prophecies, and teachings often directly addressing specific times, places, and cultural situations. Understanding these historical settings is crucial for interpreting biblical texts accurately ^[6].

Many biblical books are explicitly historical in nature. For instance, Psalm 63 is understood to have been composed during David's flight from Absalom's rebellion, reflecting his earnest desire for God's favor amidst his outward circumstances of moral destitution ^[1]. Similarly, Psalm 78 provides a historical narrative of God's dealings with Israel, recounting both divine mercies and the nation's provocations and subsequent judgments ^[7]. The book of Acts, particularly Stephen's speech in chapter 7, offers a review of Israel's history, focusing on the patriarchs, Moses, and the Tabernacle/Temple, to highlight the nation's repeated rejections of God's messengers ^[2].

Prophetic books also engage directly with historical realities. The book of Daniel, for example, describes the destruction of worldly kingdoms by the kingdom of God, an event that will occur "at once, and utterly," rather than through gradual erosion ^[9]. This imagery of destruction, like chaff scattered from summer threshing-floors, is a common biblical metaphor for the judgment of the ungodly ^[9].

Even when discussing theological concepts, biblical authors often draw upon historical events or cultural practices. Parables, such as those Jesus taught, are stories that create an analogy between a common aspect of life and a spiritual truth. To grasp their meaning, one must understand their historical context and the specific circumstances of the Gospel text ^[6]. Speculative allegorical interpretations that ignore the original historical intent are to be avoided ^[6].

The language and literary forms used in the Bible also reflect their historical origins. For instance, the Septuagint (the Greek translation of the Old Testament) sometimes varies from the Hebrew text, and New Testament authors like Paul may handle these texts with independence, presenting divine truth in various aspects, sometimes aligning with the Septuagint, sometimes with the Hebrew, and sometimes varying from both ^[8]. This demonstrates an engagement with existing textual traditions within their historical framework.

Scholarly approaches to biblical texts often emphasize their historical grounding. For example, in his commentary on Genesis, Calvin discusses the views of scholars like Vitringa and Hengstenberg regarding the names of God in the Pentateuch, acknowledging the importance of careful examination of the text while also noting that some interpretations might be "too refined for the simplicity of the Holy Scriptures" ^[3]. He also considers different translations of phrases, such as "which he had perfected in creating" versus "which he had begun to make," highlighting the critical work involved in understanding the original meaning within its linguistic and historical context ^[4].

The Bible's historical nature is not merely a backdrop but an integral part of its message. The "things freely given to us of God" are communicated through Spirit-inspired texts, and understanding these spiritual truths often involves "comparing spiritual things with spiritual," which can mean expounding the Old Testament by comparing it with the Gospel, or illustrating Gospel mysteries by comparing them with Old Testament types ^[5]. This comparative approach inherently relies on understanding the historical development and interconnections of biblical revelation.

Sources

Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 63 (introduction): The historical occasion referred to by the title was probably during Absalom's rebellion (compare Sa2 15:23, Sa2 15:28; Sa2 16:2). David expresses an earnest desire for God's favor, and a confident expectation of realizing it in his deliverance and the ruin of his enemies. (Psa 63:1-11) early . . . seek thee--earnestly (Isa 26:9). The figurative terms-- dry and thirsty--literally, "weary," denoting moral destitution, suited his outward circumstances. soul--and--flesh--the whole man (Psa 16:9-10).”
Acts (Protestant academic) “Tyndale House on Acts 7:1: 7:1-53 Stephen responded to the accusations by testifying about his Lord (cp. Luke 21:12-17). Instead of defending himself against their prosecution, he became a witness in God’s prosecution of them, exposing their stubbornness and unfaithfulness to God. Stephen’s recital of Israel’s past reminded them of their repeated rejections of those whom God had sent. • Stephen’s review of Israel’s history has three principal parts, dealing with the work of the patriarchs (Acts 7:2-16), the ministry of Moses (7:17-43), and the role of the Tabernacle and the Temple (7:44-50). S”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.10: be found to Vitringa and others. Against this view, however, Hengstenberg argues with considerable force, in his Dissertation “on the Names of God in the Pentateuch;” and if some of his reasonings in the use of these names seem too refined for the simplicity of the Holy Scriptures, and for the comprehension of those to whom the Scriptures are chiefly addressed, yet we may discover the germ of very important truths, thought they may be, in some degree, hidden beneath a variety of fanciful developments. By a very careful examination”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.42: had perfected in creating.” See also Professor Bush in loco. Le Clerc, whose extraordinary learning and industry render his opinion on merely critical questions of great value, notwithstanding his lamentable scepticism, would rather translate the expression, “which he had begun to make.” But the other translation is to be preferred. Vide Johannes Clericus in Genesin. — Ed 108 A new section of the history of Moses commences at this point; and, from the repetition which occurs of some facts — such as the creation of man — which had ”
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:”
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.”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 78 (introduction): This psalm is historical; it is a narrative of the great mercies God had bestowed upon Israel, the great sins wherewith they had provoked him, and the many tokens of his displeasure they had been under for their sins. The psalmist began, in the foregoing psalm, to relate God's wonders of old, for his own encouragement in a difficult time; there he broke off abruptly, but here resumes the subject, for the edification of the church, and enlarges much upon it, showing not only how good God had been to them, which was an earnest of further finishing mercy”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:12: vesture--Greek, "an enwrapping cloak." fold them up--So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Rev 6:14); sometimes the Hebrew; sometimes varying from both. changed--as one lays aside a garment to put on another. thou art the same-- (Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. s”
Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 2:35: broken . . . together--excluding a contemporaneous existence of the kingdom of the world and the kingdom of God (in its manifested, as distinguished from its spiritual, phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly (Th2 1:7-10; Th2 2:8). However, the Hebrew may be translated, "in one discriminate mass." chaff--image of the ungodly, as they shall be dealt with in the judgment (Psa 1:4-5; Mat 3:12). summer threshing-floors--Grain was winnowed in the East on an elevated space in the open air, by th”

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