Why it Matters that the Bible was Written to Specific People at a Specific Time

While the Bible was written for us (1 Cor 10:11), it was not written to us. When we read the Bible, we are reading someone else’s mail.

This is why context matters. It is not appropriate to isolate sentences and sentiments and use them to our own ends. We must grasp the author’s main point to his original audience. We must consider how that main point either looks forward to Christ or reflects back upon him. And only when we have done those things are we in a position to consider how the text ought to produce change in anyone’s life today.

Historical Context Defined

We’ve spent much space on this blog giving examples of how the literary context matters. But that is not the only kind of context.

One other such context is the historical context. How does the historical situation of this text affect the way we read it? And by “historical situation,” I’m not referring to cultural practices or artifacts within the text. I’m talking about the real-life situation of the author and audience of the text. What was going on in the lives of the author and audience that caused this person to write this text to these people at this time?

We cannot answer that question with certainty—or even high probability—for every book of the Bible. But whenever we can answer it, we ought to make sure that answer guides us whenever we seek to understand a text.

An Example

Have you ever noticed the difference between how the books of Kings and Chronicles describe the moral character of King Abijah (Abijam) of Judah?

In the eighteenth year of King Jeroboam… Abijam began to reign over Judah… He walked in all the sins that his father did before him, and his heart was not wholly true to Yahweh his God, as the heart of David his father. Nevertheless, for David’s sake Yahweh his God gave him a lamp in Jerusalem. (1 Kings 15:1-4)

Then Abijah stood up…and said… “But as for us, Yahweh is our God, and we have not forsaken him… Behold, God is with us at our head, and his priests with their battle trumpets to sound the call to battle against you. O sons of Israel, do not fight against Yahweh, the God of your fathers, for you cannot succeed.” (2 Chron 13:4-12)

Both Kings and Chronicles go out of their way to label each king of Judah as doing either what is right or what is evil in God’s eyes. There are clear good guys and bad guys, good kings and bad kings. But when it comes to Solomon’s grandson Abijah, the authors of these two books just couldn’t get their assessments aligned.

The author of Kings definitely knew about the warfare between Abijah and the northern kingdom (1 Kings 15:6; see 2 Chron 13:2). But he chose to leave Abijah’s faith in God, as demonstrated in that warfare, out of his narrative. Why would he do that?

The historical context of these two books can help.

Different Audiences, Different Times

The book of Kings (1 Kings and 2 Kings make up one long book that happened to be divided into two scrolls) was written for the people of God languishing in Babylonian exile. The book tells the story of the kingdom, ending with Nebuchadnezzar’s conquest of Jerusalem and the deportation of the population to a foreign land. The book is not without hope, as the final paragraph describes the reversal of fortune for one of their last kings (2 Kings 25:27-30).

But when all is taken into account, the book of Kings answers the chief question of those stuck in Babylon without temple, priest, or sacrifice: How did we get here?

The book of Chronicles (again, 1 Chronicles and 2 Chronicles are one book kept on two scrolls) was written for the people of God who had returned to Jerusalem to rebuild the city and repair their lives. This book also tells the story of the kingdom, but it ends with a very different hope: Cyrus’s decree to return and rebuild (2 Chr 36:22-23). From the detailed genealogies of 1 Chr 1-9 to the lengthy liturgical sections (1 Chr 15-16, 22-29; 2 Chr 15, 19-20, 24, 29-31, 35), the book of Chronicles provides pertinent instruction and thrilling hope for those reconnecting to their past and reinstating the proper and authoritative worship of their God.

So when all is taken into account, the book of Chronicles answers the chief question of those who have returned from exile: How do we start things back up in the right way, without repeating the mistakes of our ancestors?

Employing Historical Context for Interpretation

How does this historical context help us to answer the thorny interpretive question of King Abijah? Was he good or evil? Faithful or disobedient?

The audience of Kings needed to hear of Abijam’s faults. The thrust of his life and rule was more like his father Rehoboam than his great-grandfather David. He was not undivided in his allegiance to Yahweh, and he carried the pride and insecurity of Rehoboam into a new generation. This was not pleasing to Yahweh, and it was one step along a lengthy slide into Judah’s abandonment of the covenant, leading to her demise and deportation.

But the audience of Chronicles needed a different message. They needed to know that Abijah was not as bad as he could have been. In fact, he had his shining moments. One such moment was when he publicly professed his faith in Yahweh and gave the priesthood its proper place: not as a magical totem but as an opportunity to lead the people toward covenant fidelity. Now that you are back in the land, you need to know that you, like Abijah, have a history of great sin against God. But if you bear fruit in keeping with repentance—demonstrating your faith through establishing a legitimate priesthood that leads the people to serve Yahweh above all gods—you, too, will find great success and security in the land you rebuild.

Conclusion

The historical context is an important piece of the puzzle we call Bible study. By placing yourself in the shoes of the original audience, you are more likely to grasp the intended message for them in their day. And when you have done so, you will unsurprisingly find the Bible becoming even more — not less — relevant to our lives today.