interpretation of Scripture are found in the Bible itself. In distinction
The author's historical circumstances and his frame of mind also influenced his writing. This applies, not only to the books of the Bible, but also to the speeches and discourses that are recorded in it. It is impossible to interpret the touching elegy of David on the occasion of Saul and Jonathan's death, except in the light of his profound reverence for the anointed of the Lord, and of his great love for Jonathan (2 Sam. 1:19–27). How shall anyone give an adequate explanation of the Lamentations of Jeremiah, unless he is acquainted with the sad plight of the Holy City, and with the dejection and anguish of the disconsolate prophet? The real sentiment and the touching beauty of the 137th Psalm can only be understood by him who realizes the great attachment of the pious exiles to Jerusalem, and the wistful longings for Zion that filled their heart. Cf. also John 14:16; Phil. 1:12–35; 2 Tim. 4:6–18.
But while the interpreter should gratefully apply whatever historical knowledge he has at his command, in the interpretation of the Bible, he must be careful not to let his imagination run riot in the exposition of Scripture. What is purely the fruit of the imagination should never be presented as historical truth.
E. Helps for the Historical Interpretation
1. INTERNAL. The principal resources for the historical interpretation of Scripture are found in the Bible itself. In distinction from all other writings, it contains the absolute truth, and therefore its information deserves to be preferred to that gleaned from other sources. This reminder is not superfluous in view of the fact that many seem inclined to give more credence to the voices of hoary antiquity that were made vocal by recent archaeological discoveries than to the infallible Word of God. The believing and conscientious expositor will ask first of all: What does the Bible say?
In 2 Chron. 30:1, King Hezekiah commands all Israel and Judah to keep the Passover. If the interpreter desires more light on this feast, he should not turn to Josephus in the first place, but to such