What is Historical and Literary Context?

Historical and literary context is essential when one tries to interpret the Biblical text because it helps the reader identify the meaning of a particular section of Scripture (Grand Canyon University,” 2019). Historical context is normally referred to as the background of the text (i.e., contextualization; Duvall & Hayes, 2012; Klein, Blomberg, & Hubbard, 2004). God chose to dictate His words to us during a specific time, with a specific set of people, under a specific culture (Duvall & Hayes, 2012). It is due to these reasons that it makes it rather crucial to understand who these people are, where they came from, and under what circumstances they lived under during the time that they wrote the Biblical letters down (Duvall & Hayes, 2012; “Grand Canyon University,” 2019). Fee and Stuart (2003) rightly emphasize that “the true meaning of the biblical text for us is what God originally intended it to mean when it was first spoken” (p. 30). Historical context often involves the Biblical writer, the audience, geography, social customs, economic/religious/political elements, and any other cultural ideas within the passage of study (Duvall & Hayes, 2012;“Grand Canyon University,” 2019).

Literary context “relates to the particular form a passage takes (the literary genre) and to the words, sentences, and paragraphs that surround the passage you are studying” (Duvall & Hayes, 2012, p. 150). A simple observation of the immediate context and the surrounding context of the passage is what the literary context focuses on. Figuring out the meaning using the surrounding context while also considering the historical context helps one understand the true meaning of the text (Duvall & Hayes, 2012). In addition to this, the genre is vital when reflecting on the literary context. Is the text genre narrative, law, poetry, prophecy, wisdom, gospel, history, letter, or apocalyptic literature? There are even subgenres to consider like: parables, riddles, and sermons (Duvall & Hayes, 2012; Klein, Blomberg, & Hubbard, 2004). All of these things one needs to consider when looking at the literary context of a passage.

Duvall & Hays (2012) sum up historical and literary context this way,

What exactly do we mean by historical-cultural context? Generally speaking, this kind of context involves the biblical writer, the biblical audience, and any historical-cultural elements touched on by the passage itself. Historical-cultural context relates to just about anything outside the text that will help you understand the text itself… Literary context, as we will see in chapter 8, relates to the context within the book, e.g., the form a passage takes, the flow of argument within the book, and the meaning of the words and sentences that surround the passage you are studying. (p. 118)

May theologians proclaim context is the champion when determining the interpretation of a word or passage (Duvall & Hays, 2012; “Grand Canyon University,” 2019; Klein, Blomberg, & Hubbard, 2004; Plummer, 2010). One theologian rightfully says context is the 500-pound gorilla that one must not ignore (Barrick, 2008). It has been said that if one reads what comes before and after a passage; they will eliminate about 75% of all interpretive mistakes (Duvall & Hays, 2012, p. 160; “Grand Canyon University,” 2019). 

Another aspect that is important regarding context is to be aware of the baggage that humans bring to the text (Duvall & Hays, 2012). People bring preconceived notions, understandings, and influences with them when they approach the text. This is called preunderstanding (Duvall & Hays, 2012; “Grand Canyon University,” 2019; Klein, Blomberg, & Hubbard, 2004). Experiences, pre-taught theological concepts, familiarity with the text, one’s culture, socioeconomic status, and even one’s relationships in life can give a person a default false interpretation of the word of God (Duvall & Hays, 2012). When one does this, Duvall & Hays (2012) paint a picture of what this reflects about a person, “we as readers stand over the Word of God and determine what it means, rather than placing ourselves under that Word, seeking diligently to determine what God means in the text” (p. 140). It is vital that anyone who interprets scripture to not bring this baggage with them since it has devastating effects. This is why when people approach the Word of God one must rid themselves of their preunderstanding and focus on the context of the passage.

An Example of Examining the Context in the Book of Colossians 

The New Testament letter I chose to evaluate the historical and literary context was Colossians. This particular letter follows the standard flow of most New Testament letters: introduction, body, and conclusion (Carson & Moo, 2005; Duvall & Hays, 2012; Plummer, 2010). In addition, the letter also includes a very short greeting at the end of verse two and also has a beautiful opening prayer for the Church (Col. 1:3-14). 

Colossians was written by the Apostle Paul and was directed directly at the Church of Colossae (Col. 1:1-2, 23; 4:18; cf. 2 Thess. 3:17). After the letter was read though, Paul wanted this letter to go beyond the scope of Colossae and for it to reach the Church of Laodicea (Col. 4:16). Colossians is known as a prison epistle, and one can observe this fact within the text and other New Testament letters which confirm these conclusions. Paul was perhaps in Rome during the time he wrote this letter and perhaps even wrote to other churches and people during this time as well (Acts 28:16-31; Col. 4:3, 10, 18; MacArthur, 2003; Philem. 9, 10, 13, 23). If this is true, then this New Testament letter would have been written in A.D. 60-62 (Carson & Moo, 2005; MacArthur, 2003).

When it comes to the original audience and what it meant to them (i.e., historical context), Paul is writing to a group of believers in Colossae who were battling false teaching. This divisive teaching was giving Christ a place, but not the supreme place which is rightfully His alone (Carson & Moo, 2005; Col. 2:4-5, 8, 16-23; MacArthur, 2003). Paul then writes to refute this teaching, and he emphasizes the supremacy of Christ (Duvall & Hays, 2012, p. 120-121). MacArthur (2003) points out, “Colosse was a city in Phrygia, in the Roman province of Asia (part of modern Turkey), about 100 miles east of Ephesus in the region of the seven churches of Revelation 1–3” (pp. 414-415). The population of Colosse was both Jew and gentile which is perhaps why this particular Church began to have trouble with “Jewish legalism and pagan mysticism” (MacArthur, 2003, pp. 414-415).

Moving gears away from the historical context and looking at the literary context, this letter has much to discover. Duvall & Hays (2012) remind us, “When it comes to interpreting and applying the Bible, context is crucial. In fact, we would go so far as to say that the most important principle of biblical interpretation is that context determines meaning” (p. 149). Colossians has some of the richest statements regarding the Gospel and the deity of Christ. Examining the literary context (e.g., genre, words, sentences, paragraphs, immediate context, and the surrounding text) will be even more crucial to highlight these glorious truths (Duvall & Hays, 2012). For the sake of time and length, I will highlight just a few critical things about this book regarding literary context.

1. This letter has a well-known early oral creed that was circulating in the early Church (Col 1:15–20; Klein, Blomberg, & Hubbard, 2004, p. 435).

2. Literary cause and effects are found throughout the letter. An important one is located in Col. 3:1 which says, “since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God (Duvall & Hays, 2012, p. 57).

3. Conjunctions are found within this NT letter as well. Col. 3:12 has an important but perhaps kind of puzzling conjunction, therefore. “In the preceding verses Paul tells the Colossians to put on the new self (see especially v. 10). Since they have put on ‘the new self,’ they ‘therefore’ should also put on new virtues—compassion, kindness, and so on” (Duvall & Hays, 2012, p. 60).

4. Prepositional phrases are important in this letter. “Examples of prepositional phrases in Colossians 1:2 are: ‘to the holy and faithful brothers,’ ‘in Christ,’ ‘at Colosse,’ ‘to you,’ ‘from God our Father” (Campbell, 1991, pp. 117-118). 

5. Active and passive verbs are important in this letter. An example can be found in Col. 3:1, “Since, then, you have been raised[passive] with Christ, set[active!] your hearts on things above, where Christ is, seated at the right hand of God” (Duvall & Hays, 2012, p. 61).

6. The tone of this letter is important to identify. Unlike Paul’s tone to the Galatians which is a scolding type of tone (Gal. 3:1-4), Paul instead has a calm and explanatory tone with the Church of Colosse (Col. 3:1-4).

7. Connections within the text of Colossians are essential as well. One vital connection to draw from the text can be found when comparing Col. 1:3-8 with 1:9-14. Duvall & Hays (2012) summarize these connections by saying, 

In the first paragraph, Paul and Timothy have heard of the Colossians’ initial saving faith and love, and Paul and Timothy are thanking God for this. However, they do not stop at simply thanking God for new believers. They continue in the second paragraph to pray that these new believers will move on to maturity, being filled with the knowledge of God’s will, doing good works, and continuing to grow in the knowledge of God (pp. 96-97). 

Lastly, word studies are fundamental in this letter. One of the most crucial words to understand in this letter is the word firstborn (Klein, Blomberg, & Hubbard, 2004). A careful word study on this word concludes the following: 

Paul is not saying is that Jesus was the first created being like the Jehovah Witnesses would tell you, but rather Jesus is preeminent in position, privilege, rank, uniqueness, and heir over all things (Dockery, 1992; Grudem, 2004; Klein, Blomberg, & Hubbard, 2004; MacArthur, 2006; Melick, 1991; Sproul, 2005). If one just quickly surveys the Bible, one sees that firstborn is not speaking of chronological birth order but rather privilege, rank, rights, position and heir (Exodus 4:22; Jerimiah 31:9; Psalm 89:27; Revelation 1:5). Furthermore, Jesus is identified once again as the creator of all things, and then Paul explicitly makes sure that every reader knows that Christ existed before all creation (Col. 1:16-17; Sproul, 2005).  

Speaking of verse 17, MacDonald (1995) rightly points out:

Paul says, “He is[italicsadded] before all things,” not “He wasbefore all things.” The present tense is often used in the Bible to describe the timelessness of Deity. The Lord Jesus said, for instance: “Before Abraham was, I AM.” (John 8:58; p. 1994)

As you can see from our quick survey or historical and literary context, one can gain a tremendous amount of understanding in the New Testament letter to the Colossians if one takes careful considerations regarding these two different types of contexts.

References

Barrick, W. D. (2008). Exegetical fallacies: Common interpretive mistakes every student must avoid. The Master’s Seminary Journal, 19(1), 15–27. Retrieved from https://lopes.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx?direct=true&db=rfh&AN=ATLA0001655123&site=eds-live&scope=site

Blomberg, C. (1992). Matthew(Vol. 22). Nashville: Broadman & Holman Publishers.

Campbell, D. K. (1991). Foreword. In C. Bubeck Sr. (Ed.), Basic Bible interpretation: A practical guide to discovering Biblical truth. Colorado Springs, CO: David C. Cook.

Carson, D. A., & Moo, D. J. (2005). An introduction to the New Testament(Second Edition). Grand Rapids, MI: Zondervan.

Dockery, D. S. (Ed.). (1992). Holman Bible handbook. Nashville, TN: Holman Bible Publishers.

Duvall, J. S., & Hays, J. D. (2012). Grasping God’s Word: A hands-on approach to reading, interpreting, and applying the Bible(Third Edition). Grand Rapids, MI: Zondervan.

Fee, G.D., & Stuart, D. (2003) How to read the Bible for all its worth, (Third Edition). Grand Rapids, MI: Zondervan.

Grand Canyon University. (2019). Topic 2 overview: Context and application in Biblical interpretation[HTML Document]. Retrieved from http://lc.gcu.edu/

Grudem, W. A. (2004). Systematic theology: An introduction to Biblical doctrine. Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

Klein, W. W., Blomberg, C., & Hubbard, R. L. (2004). Introduction to Biblical interpretation. Nashville, TN: Thomas Nelson.

MacArthur, J. F., Jr. (2003). The MacArthur Bible handbook. Nashville, TN: Thomas Nelson Publishers.

MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible.(Jn 1:3). Nashville, TN: Thomas Nelson Publishers. 

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.). Nashville: Thomas Nelson.

Melick, R. R. (1991). Philippians, Colossians, Philemon(Vol. 32). Nashville: Broadman & Holman Publishers.

Sproul, R. C. (Ed.). (2005). The reformation study Bible: English standard version. Orlando, FL; Lake Mary, FL: Ligonier Ministries.

Plummer, R. L. (2010). 40 Questions about interpreting the Bible. (B. L. Merkle, Ed.). Grand Rapids, MI: Kregel Academic & Professional.