Understanding Cultural Context of Non-Biblical Examples in Exegesis
Understanding the cultural context of non-biblical examples is crucial for accurate biblical exegesis, as these examples often illuminate the social, historical, and linguistic environment in which the biblical texts were written and received. Early Christian interpreters, such as John Chrysostom, were noted for their ability to avoid excessive allegorization and dogmatic tendencies, focusing instead on the literal and historical sense of the text [1]. This approach inherently requires an understanding of the cultural backdrop.
For instance, when Jesus speaks of "earthly things" in John 3:12, Adam Clarke suggests that this refers to a custom of the kingdom established over the Jewish nation, specifically the practice of being "born of baptism" during the initiation of proselytes [6]. This non-biblical example—the contemporary Jewish practice of proselyte baptism—provides a cultural lens through which Jesus's words about being "born again" would have been understood by his audience, particularly by a "teacher in Israel" like Nicodemus [6]. Without this cultural context, the full force of Jesus's statement might be missed.
Similarly, the Apostle Paul frequently engaged with the cultural distinctions of his time. In Colossians 3:11, when he states, "Where there is neither Jew nor Greek, circumcised nor uncircumcised," John Calvin explains that Paul intentionally includes these distinctions to draw the Colossians away from ceremonial observances [2]. Calvin argues that Paul uses "synecdoche" to encompass all outward observances under the categories of "circumcision and uncircumcision" and "Jew and Greek," implying that Christian perfection does not require such practices [2]. The cultural significance of these categories—Jew/Gentile, circumcised/uncircumcised—was profound in the ancient world, and Paul's argument relies on his audience's understanding of these social and religious divisions.
Another example comes from Ezekiel 16:13, where the prophet describes Israel's prosperity. Adam Clarke notes that the Targum, an ancient Aramaic paraphrase, interprets the imagery of being "decked out and ornamented" as referring to the tabernacle service and religious ordinances [3]. The figure of a "wretched infant" growing into a woman, adorned and betrothed, is understood to represent the low origins of the Jewish nation, its growth, and the covenant God made with it [3]. Here, the non-biblical interpretive tradition of the Targum provides insight into how the imagery was understood within Jewish culture, connecting the metaphorical language to specific religious and historical realities.
Even the style of preaching can be informed by cultural context. The Jamieson, Fausset & Brown commentary on 1 Corinthians 2 notes that Paul, despite having studied secular learning in Tarsus—a city renowned for its schools, even preferred over Athens or Alexandria by some—chose not to use an "ornate style" when preaching [4]. This decision reflects a deliberate choice to prioritize the message of "Christ crucified" over worldly wisdom, contrasting with the rhetorical expectations of the Greco-Roman world [4]. Paul's approach, therefore, is understood in light of the prevailing cultural value placed on eloquent speech.
Furthermore, the concept of being "without the camp" in Hebrews 13:13 is interpreted by Theodoret as being "outside the legal polity of Judaism" [5]. This understanding draws on the cultural and religious significance of the "camp" in ancient Israelite and Jewish thought, representing the community and its sacred space. To go "without the camp" meant to separate oneself from the established religious system, mirroring Jesus's suffering "without the gate" [5]. This interpretation highlights the cultural contrast between those who clung to an earthly sanctuary and those who sought a heavenly one, a distinction deeply rooted in the cultural and religious landscape of the time [5].
These examples demonstrate that non-biblical cultural contexts are not merely supplementary details but are often integral to grasping the intended meaning of biblical passages. They provide the framework within which the original audience would have understood the text, offering crucial insights for contemporary exegesis.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- 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”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 16:13: Thus wast thou decked, etc. - The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, etc. Thou didst prosper into a kingdom - Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out; by the growing up of this child into woman's estate, the increase and multiplication of the people; by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:13: therefore--This "therefore" breathes the deliberate fortitude of believers [BENGEL]. without the camp--"outside the legal polity" [THEODORET] of Judaism (compare Heb 13:11) "Faith considers Jerusalem itself as a camp, not a city" [BENGEL]. He contrasts with the Jews, who serve an earthly sanctuary, the Christians to whom the altar in heaven stands open, while it is closed against the Jews. As Jesus suffered without the gate, so spiritually must those who desire to belong to Him, withdraw from the earthly Jerusalem and its sanctuary, as from this wo”
- John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”