Setting Aside Cultural Biases in Biblical Contextualization

Biblical contextualization involves understanding the Scriptures within their original historical, cultural, and linguistic settings, a process that requires conscious effort to set aside one's own cultural biases. This is crucial because the biblical texts emerged from ancient Near Eastern and Greco-Roman cultures, which often differ significantly from modern perspectives ^[2].

One key aspect of this is recognizing the specific audiences and their predispositions. For instance, John Chrysostom notes that the author of Hebrews, unlike Paul in other epistles, "strikes directly into his subject, without any sort of preface," possibly due to the specific disposition of his Hebrew audience ^[2]. Similarly, Paul's approach to the Jews and Gentiles in Romans addresses potential objections regarding theocratic prerogatives, acknowledging the Jewish advantage in receiving the Old Testament scriptures while emphasizing that this did not guarantee righteousness ^[4]. The Jamieson, Fausset & Brown commentary on Jeremiah highlights that "Jacob" and "Israel" refer to the whole nation, emphasizing that God's word was for them both collectively and individually ^[9].

The New Testament frequently addresses the tension between Jewish traditions and the emerging Christian faith, a point where cultural biases could easily distort understanding. Paul, for example, directly confronts the blending of Judaism with Oriental philosophy and its combination with Christianity in Colossians, warning against "enticing words" that might appear wise but are misleading ^[5]. He emphasizes that in the renewed person, distinctions like "Greek and Jew," "circumcision and uncircumcision," or "bondman, freeman" are abolished, indicating a new spiritual reality that transcends previous cultural and social markers ^[7]. Calvin, in his commentary on Colossians, interprets Paul's mention of "neither Jew nor Greek" as an intentional effort to draw the Colossians away from ceremonies, arguing that Christian perfection does not depend on such "outward observances" ^[6].

Understanding the nature of covenants is another area where cultural context is vital. The Old Covenant, made with the fathers, is contrasted with the New Covenant, which is "very different from, and far superior to," the old. The old covenant "worked wrath" because people did not regard it, whereas the new covenant enables obedience through the Spirit's inward impulse and forgiveness of sins ^[10]. This distinction, as seen in Jeremiah 31:32, is crucial for understanding the abrogation of the law by the gospel, a concept that can be misunderstood if one imposes a continuous, undifferentiated view of God's dealings with humanity ^[8]. The Old Testament itself provides numerous examples of God's expectations for His people, such as Micah 6:8, which calls for doing justice, loving kindness, and walking humbly with God, cross-referencing passages that emphasize obedience and righteousness over mere ritual ^[1].

When interpreting biblical texts, it is also important to consider the human experience of the biblical figures. For example, the High Priest, Jesus, is described as one who "sympathizes with us in every temptation," having been "in all points one with us as to manhood, sin only excepted." This understanding of Christ's humanity, as noted by Jamieson, Fausset & Brown on Hebrews 4:15, allows for a deeper appreciation of His role, recognizing that His exalted position did not change His nature or affection towards humanity ^[3].

Sources

Treasury of Scripture Knowledge “Micah 6:8 cross-references: Genesis 5:22, Genesis 18:19, Leviticus 26:41, Deuteronomy 10:12, Deuteronomy 27:10, Joshua 24:14, 1 Samuel 12:23, 1 Samuel 15:22, 2 Chronicles 30:11, 2 Chronicles 32:26, 2 Chronicles 33:12, 2 Chronicles 33:19, 2 Chronicles 33:23, 2 Chronicles 34:27, Nehemiah 9:13, Psalms 37:26, Psalms 73:28, Psalms 101:1, Psalms 112:4, Psalms 112:9, Proverbs 21:3, Ecclesiastes 12:13, Isaiah 1:16, Isaiah 57:1, Isaiah 57:15, Isaiah 58:6, Isaiah 66:2, Jeremiah 7:3, Jeremiah 9:23, Jeremiah 22:3, Jeremiah 22:16, Lamentations 3:26, Ezekiel 16:63, Daniel 4:37, Hosea 6:6, Hosea 12:6, Amos 5”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: The passage iii. 1–8 considers four possible objections. (1) “This placing of Jews and Gentiles in the same condition, takes away all the theocratic prerogatives.” ( v. 1 .) No, answers Paul, they have a great advantage as to light and privilege, though none as to righteousness. ( v. 2 .) (2) “They have the O.T. scriptures, you say; but what if those scriptures have not attained their end in bringing the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he i”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:4: And--"Now." Compare with "lest any man," &c. Col 2:8, Col 2:16, Col 2:18. He refers to the blending of Judaism with Oriental philosophy, and the combination of this mixture with Christianity. enticing words--plausible as wearing the guise of wisdom and humility (Col 2:18, Col 2:23).”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.3: highest perfection and blessedness to bear the image of God. 11. Where there is neither Jew . He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision , of Jew and Greek , he includes, by synecdoche , 441 441 Synecdoche, a figure of sp”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:11: Where--Translate, "Wherein," namely, in the sphere of the renewed man. neither . . . nor . . . nor . . . nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions ex”
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 ”
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).”
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”

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