How can I know what passages of the Bible have a specific cultural application vs. a universal one?

To correct this disorder the Apostle takes a way often adopted in Scripture to settle questions. In order to learn the principles involved in any question or difficulty, we are taken back to the first occasion of the principles being set forth. Here, a question having arisen as to the relative position of men and women, we are taken back to the order first established in creation. It is true that in Christ — in the new creation — “there is neither bond nor free, there is neither male nor female”. In the old creation, as in the assembly, these distinctions still exist. Christianity, however great the common privileges it confers, does not set aside the order of creation, and, while in these mortal bodies in a scene where these differences exist, the Christian is responsible to observe this order.

The Apostle asserts, as the first great truth in connection with creation, that “the Head of every man is Christ”. Here there is no reference to the Headship of Christ in relation to the church. It asserts that Christ, having become a Man and entered the scene of creation, necessarily takes the place of pre-eminence and authority over man. Moreover, “the head of the woman is the man; and the Head of Christ is God”. This latter assertion does not in anywise detract from the Deity of the Son. It is no question in this passage of Christ's place in the Godhead, but of the place He has taken in creation. This, then, is the simple and beautiful order of creation. The head of the woman is man; the Head of man is Christ; and the Head of Christ is God.

1888 10 It is profitable to seek to place ourselves in the circumstances of those to whom the New Testament scriptures were immediately addressed. Not that the same scriptures are not immediately applicable to ourselves; they are so because applying to that which is essential and characteristic. But by placing ourselves among those first addressed, we shall better discern the way in which the Holy Ghost regards and uses the circumstances of the saints in communicating truth unto them. Indeed when circumstances are thus duly regarded, we shall find perspicuity given to many statements which otherwise might be general or vague; and this will be found especially the case when any direct contrast with the habit of thought and tone of feeling of those addressed is intended.

It is profitable to seek to place ourselves in the circumstances of those to whom the New Testament scriptures were immediately addressed. Not that the same scriptures are not immediately applicable to ourselves; they are so because applying to that which is essential and characteristic; but by placing ourselves among those first addressed, we shall the better discern the way in which the Holy Ghost regards and uses the circumstances of the saints in communicating truth unto them. Indeed when circumstances are thus duly regarded, we shall find perspicuity given to many statements which otherwise might be general or vague; and this will be found especially the case, when any direct contrast with the habit of thought and tone of feeling of those addressed is intended.

The first thing to realise is that God’s Word, and every part of it, is inspired and useful for instruction. But the second thing to notice is equally important: in order to understand the Bible as a whole and to see how everything fits together, one needs to examine every statement in its own context. In different passages God speaks to different people who lived in completely different epochs.

'if any brother have an unbelieving wife, and she consent to dwell with him, let him not leave her' (1 Cor. 7:12). Ezra 9 and 10 clearly show the contrast between Ezra's time (under the Mosaic law) and the period of grace in which we live. This is not to say that now a believer can marry an unbeliever, but it means that if a couple were married as unbelievers and one of them is saved afterwards, the other partner should be allowed to stay in the marriage. In Ezra's days this was not the case, for they as God's people willfully married foreign women who then had to be sent away. While respecting this difference, we can draw many practical lessons from the Old Testament about relationships. Generally speaking, the New Testament provides us with doctrine, principles and guidelines, whereas the Old supplies us object lessons - illustrations in events, persons, laws and sacrifices - to help us put those New Testament principles into practice. Principles do not change unless God changes them. All this is part of rightly dividing the Word.

It is of the utmost importance that we should distinguish between the different ways in which God has dealt with men at different times. Certain things were true under the reign of Law which are not true under the reign of Grace, and vice versa. Principles that obtained under the Mosaic economy have in this Christian era been superseded by others.

Sir A. Conan Doyle is surely aware that there are major and minor enactments upon every Statute book. It is the law of this land that we attach an appropriate postage stamp to every letter that we commit to the post, it is also the law of the land that a man who wilfully murders another shall hang by the neck until he is dead. So in the "old Mosaic law" there were definite instructions as to what the people should wear and eat, and these were to teach them lessons, and us also if we are ready to learn; but there were also laws forbidding great crimes under terrible penalties, and the very things that Sir A. Conan Doyle is following with such ardour are found in this category. But further, the laws relating to what the people should eat and drink were for Israel alone, while those that forbade consultation with familiar spirits and with the dead were of universal application, for we learn that because the Canaanites practised these abominations God drove them out of the land before the Israelites. Moreover these things are called abominations in the sight of the Lord God, and I ask you if it is conceivable that God would tell His chosen people at one time that certain things were an abomination to Him, and at another urge them to do these very things? If he is a God who acts in that way He is not the God that some of us have learnt to reverence and love; He is not the same from everlasting to everlasting, who changes not, and He is of no use to me, for how do I know that He will not condemn me tomorrow for doing that which He commanded me to do a week ago?

We may wonder as to the practical value of all this to the people of Israel. Having so many rules and regulations, did they keep them all? And if not keeping them, did they always suffer the penalties that were threatened? The answer to both of these is certainly, No. In fact the significance of these things is specially for our admonition today, as 1 Corinthians 10:11 declares. We are not expected to carry these things out literally, but the spiritual and moral significance of them should be greatly impressed on the hearts of all Christians.

But while man in the flesh was under probation the time had not come to state this. You will find several things which have always been true, not presented as doctrine in the Old Testament. Take, for example, the natural relationship of marriage and the inviolability of the marriage tie. "Moses because of the hardness of your hearts suffered you to put away your wives." Christ adds, "I say unto you," etc. (Matt. 19). Take the question of how a man is to be justified and accounted righteous (Rom. 4). While man — Israel — was under probation, he was told to keep the law, observe the rite of circumcision, etc. But Abraham and David were reckoned righteous by faith without works. Take faith as the principle by which saints have always walked (Heb. 11). Hebrews were always brought up surrounded by promises which related to the earth, and things that were seen; yet faith was the principle according to which they lived.

286 However abidingly true the blessed moral principles of these chapters may be, there is no real understanding them without taking them as addressed to the Remnant in the time in which the Lord spoke to them, and as applied to their position at that time.