Understanding the Original Context of Scripture and Interpretation
Understanding the original context of Scripture is foundational for its proper interpretation, a principle recognized across various Christian traditions [3, 7]. The term "Scripture" in the New Testament consistently refers to the Old Testament, a collection of sacred books regarded as divinely inspired [2, 5]. This collection was preserved, likely written on skins and rolled into volumes, similar to modern synagogue scrolls [1]. The original character of the Hebrew text has largely been preserved, with only minor changes in a few letters [1].
The process of interpreting Scripture involves recognizing its divine origin while also acknowledging the human authors involved [5]. The Bible is considered "God-breathed," meaning it is breathed out by God's own speech, yet this does not negate the active involvement of human writers [5]. This dual authorship implies that understanding the human context—the historical, cultural, and linguistic setting of the original authors and audiences—is crucial for grasping the divine message.
For instance, the practice of public Scripture reading was transferred from the Jewish synagogue to the early Christian Church [4]. Passages like Luke 4:16-20, Acts 13:15, and Acts 15:21 illustrate this continuity [4]. As the New Testament Gospels and Epistles were written, they were recognized as inspired and read alongside the Old Testament in Christian assemblies [4]. This historical context highlights the early Church's understanding of Scripture as a continuous revelation, building upon the foundation of the Old Testament.
The Old Testament Scriptures provided the wisdom necessary to receive Christ Jesus, and conversely, Jesus Christ is essential for fully understanding the Old Testament [8]. This interconnectedness underscores the importance of a holistic approach to biblical interpretation, where both testaments inform and illuminate each other. For example, Timothy's education in the Old Testament from his Jewish grandmother and mother prepared him for his faith in Christ [8].
Interpreters throughout history have grappled with the nuances of biblical texts. John Chrysostom, an early Church Father, emphasized that the "Catholic doctrine of the true and perfect Godhead, united in One Person with true and perfect Manhood," provides a key to understanding difficult texts [7]. This Christological lens, central to Eastern Orthodox theology, helps resolve passages that might otherwise seem to support heretical views, demonstrating how theological frameworks influence interpretation [7]. Chrysostom also noted the differences between the Septuagint (Greek translation of the Old Testament) and the Hebrew text, particularly in psalm numbering, indicating an awareness of textual variations even in antiquity [9].
Textual criticism, the study of biblical manuscripts to determine the most accurate original text, is another aspect of understanding original context. For example, Adam Clarke, a Methodist commentator, discusses how certain verses in 1 Samuel are absent in the Septuagint but present in other manuscripts like the Codex Alexandrinus [10]. He cites Dr. Kennicott's work, which suggests that some of these portions might not be original to the text [10]. This highlights the scholarly effort to reconstruct the earliest possible form of the biblical text, which directly impacts interpretation.
The challenge of language is also central to understanding original context. Adam Clarke, commenting on 1 Corinthians 14:13, suggests that someone speaking or reading prophetic declarations in their original tongue should pray for the gift of interpretation to explain them fully to others [3]. He further elaborates on the difficulty of "speaking in an unknown tongue" in 1 Corinthians 14:2, proposing that "unknown tongue" might refer to Hebrew, which would have been unfamiliar to many in the Corinthian church [6]. This illustrates the need for linguistic proficiency or reliable translation to bridge the gap between the original text and contemporary readers.
The inspiration of Scripture, described as "God-breathed" (Greek: theopneustos), means that God is fully responsible for the truthfulness and authority of the biblical text [5]. This divine origin ensures its effectiveness in providing wisdom for salvation and equipping believers for good works [5]. However, this divine inspiration does not negate the human element, including the cultural and historical particularities of the authors and their audiences. Therefore, understanding the original context involves appreciating both the divine message and the human medium through which it was conveyed.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Old Testament — I. TEXT OF THE OLD TESTAMENT.-- + History of the text. -A history of the text of the Old Testament should properly commence from the date of the completion of the canon. As regards the form in which the sacred writings were little doubt that the text was ordinarily were preserved, there can be written on skins, rolled up into volumes, like the modern synagogue rolls. (Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1) The original character in which the text was expressed is that still preserved to us, with the exception of four letters, on the M”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Scripture — Invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20). It was God's purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The "Scripture," or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed "Scripture," consisting of the Old and New Testa”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:13: Pray that he may interpret - Let him who speaks or reads the prophetic declarations in the Old Testament, in that tongue in which they were originally spoken and written, pray to God that he may so understand them himself, and receive the gift of interpretation, that he may be able to explain them in all their depth and latitude to others.”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:16: 3:16-17 These verses elaborate on 3:15 by explaining Scripture’s effectiveness, its source, and the ways that it gives wisdom to live out our salvation. Paul was speaking of the Hebrew Scriptures (the Old Testament), but his statement can now apply to all Scripture, including the New Testament (see, e.g., 2 Pet 3:15-16). 3:16 The fact that Scripture is inspired by God (literally God-breathed, breathed out by God’s own speech; see also Heb 4:12-13; 2 Pet 1:20-21) does not negate the active involvement of the human authors. But it does affirm that God is fully re”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:2: For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching. Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored th”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: this he usually does with great success, since the Catholic doctrine of the true and perfect Godhead, united in One Person with true and perfect Manhood, affords a key that easily opens texts which most stubbornly resist any confused notion of an inferior Divinity, or an unreal Humanity. The texts urged by the heretic, put to this test, are found not really to belong to him. They are not even arguments so far for his view of the case, but perfectly consistent with the truth always held by the Church. There may remain a few cases, after attentive stu”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:14: 3:14-15 from childhood: Timothy’s Jewish grandmother and mother, Lois and Eunice (see Acts 16:1-3), provided his education in the Old Testament Scriptures (see 2 Tim 1:5), and their lives reinforced their teaching. • The Old Testament Scriptures give the wisdom to receive . . . Christ Jesus. In turn, Jesus Christ is needed to understand the Old Testament Scriptures fully.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- 1 Samuel (Methodist/Wesleyan) “Adam Clarke on 1 Samuel 17:12: The 12th verse, to the 31st inclusive, are wanting in the Septuagint; as also the 41st verse; and from the 54th to the end; with the first five verses of 1 Samuel 18, and the 9th, 10th, 11th, 17th, 18th, and 19th of the same. All these parts are found in the Codex Alexandrinus; but it appears that the MS. from which the Codex Alexandrinus was copied, had them not. See observations at the end of this chapter, Sa1 17:58 (note). Dr. Kennicott has rendered it very probable that these portions are not a genuine part of the text. Notwithstanding what Bishop Warburton a”