"There's no better book with which to defend the Bible than the Bible itself."

The Question: How does this fit in?

So in looking at the context of a passage, the reader must ask himself, how does this verse fit into the rest of the passage, book, etc.?

When first reading a verse, it is often a good idea to read the whole paragraph. The writers of scripture often thought and wrote in paragraph-sized chunks. It can be potentially harmful to the intention of the author to remove a thought from where he placed it. In the same way that a word can change from one word to another by having its letters rearranged, so the thoughts or intentions of Scripture can be twisted by rearranging the thoughts of the writers.

Ignoring context is the most common error in interpreting the Scriptures; removing a verse or thought from its context and imposing a new context upon it. This new context can be our life experiences; our faulty perception of what we think the author is talking about, or even sometimes our systematic theology. Regardless of what we might think, the proper way to study a verse or passage is only in light of where God has put it. Thus, we need to be careful to let God’s word speak for itself. The process of studying God’s word, to get the original meaning, is what Bible Study Methods is all about.

Since context is important, it is one of the first principles of biblical interpretation.

Removing something from its context is the most common method of misinterpretation. Sometime this is accidental, and sometimes this is done on purpose to interpret something a specific way. When interpreting, being aware of the different layers of context is a primary interpretational principle

Taking something out of context is like ripping a page out of one book, and inserting that page into the middle of another book. Context gives words their meaning. Context helps us see the author’s flow of thought. Context helps us understand ideas in their rightful place.

We don’t normally communicate without context. We don’t appreciate it when someone takes our comments out of context. Why should God feel any different about His word?

Historical Appropriateness

One application of Context is the principle of Historical Appropriateness. This means that we should interpret a passage in such a way that the treatment of the passage is fitting, appropriate, and in harmony with the situation at that point in Scripture and in history. This principle works with the principle of Progressive Revelation.

The concept of proof texting can easily fall into an eisegetical method, that is, reading our own meaning into a text. When looking for what the Bible says about certain topics, it is important to properly interpret the texts. The idea of proof-texting is that a person is looking for proof for a particular position or line of thinking, and selecting verses to support their argumentation. Oftentimes, the interpretive process is not properly applied, and verses are selected that are not necessarily interpreted in their context.

Understanding the chronological development of the Bible, how the books and scrolls were written in a certain chronological order can help the reader understand better. For example, when looking at the development of Jewish interpretation, and the impact of how Jewish thought and philosophy influenced and informed the Scriptures, it is inappropriate to inject later thought into an earlier context with the idea that it was one influencing the other, when chronological it may have been the reverse.

For instance, if you were studying Jewish Backgrounds on the Bible, it would be wise and helpful to understand the chronology of those that might be involved in the formation of Jewish thought. There are many assumptions that might be made, such that the teacher was teaching something that was latent or generally known, but understanding the time period from when some cultural insight happened might be helpful to determine the depth of validity. For instance, below is a list of great Teachings and Rabbis of the Jewish faith, but notice that none are before B.C. 250 and some are as late as the last century. It would be anachronistic to import Jewish cultural customs back hundreds or thousands of years.

• Dead Sea Scrolls 250 B.C. - A.D. 50

• Antigonus of Socho 150 B.C.

• The Book of Enoch 100 B.C.

• Simeon ben Shetach 60 B.C.

• Rabbi Channina ben Dosa A.D. 50

• Nachum Ish Gamzu A.D. 50

• Rabban Gammaliel A.D. 52

• Chanan Hanechba A.D. 60

• Rabbi Jose A.D. 100

• Simeon Ben Yochai A.D. 100

• Ben Azzai A.D. 130

• Rabbi Joshua A.D. 131

• Rabbi Akiva A.D. 135

• Rabbi Simeon ben Zoma A.D. 150

• Rabbi Eleazar A.D. 150

• The Mishnah A.D. 200

• The Mishnah Sotah A.D. 220

• Rabbi ben Eleazar A.D. 220

• Rabbi Samuel the Short A.D. 254

• Simeon ben Menasya A.D. 300

• Rabbi Zeira and Judah A.D. 315

• Rabbi Hiyaa bar Abba A.D. 350

• The Yelamdenu A.D. 600

• The Soferim A.D. 750

• Rabbi David Kimchi A.D. 1235

• Saul Liberman A.D. 1950

• Abarham Heschel A.D. 1972

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