Role of Tradition in Biblical Hermeneutics and Exegesis

Tradition, in a general sense, refers to any teaching, whether written or spoken, that is passed down through generations ^[1]. In biblical hermeneutics and exegesis, the role of tradition is complex, with Scripture itself sometimes using the term in both positive and negative ways. For instance, in Mark 7:3, 9, 13, and Colossians 2:8, "tradition" refers to the "arbitrary interpretations of the Jews," which are presented critically ^[1]. Conversely, in 2 Thessalonians 2:15 and 3:6, the term is used in a positive sense, referring to teachings to be upheld ^[1]. Peter also uses the word in 1 Peter 1:18 to describe the "degenerate Judaism" of the dispersed Jewish Christians he addresses ^[1].

The New Testament writers, particularly Paul, emphasize the importance of holding fast to the traditions received. In 2 Thessalonians 2:15, believers are exhorted to "stand fast" and "hold" to the traditions they have been taught, whether by word or by letter ^[2]. This instruction suggests that certain teachings, even if not explicitly written down at the time, were considered authoritative and essential for Christian life and doctrine. one commentary tradition Jamieson, Fausset & Brown interprets this as an incentive to action and perseverance, linking God's sovereign choice of believers with their duty to uphold these teachings ^[2].

The early church's practice of public reading of Scripture, transferred from the Jewish synagogue, highlights a form of tradition in practice ^[7]. The New Testament Gospels and Epistles were recognized as inspired and read alongside the Old Testament in churches from their inception ^[7]. This practice established a tradition of scriptural authority and interpretation within the Christian community.

However, the concept of tradition also involves a dynamic relationship with the biblical text itself. For example, in Hebrews 1:12, the author quotes Psalm 102:26, where the Septuagint (Greek translation of the Old Testament) uses "fold them up," while the Hebrew text says "change them" ^[3]. The Spirit, through Paul, handles the Hebrew text with independence, presenting divine truth in various aspects, sometimes sanctioning the Septuagint, sometimes the Hebrew, and sometimes varying from both ^[3]. This demonstrates that even within inspired writings, there was an interpretive tradition that could engage with different textual forms to convey truth.

The development of Christian doctrine also shows the interplay between foundational principles and ongoing understanding. The author of Hebrews chastises his audience for still needing to be taught "the first principles" or "the rudiments of the beginning of" Christian doctrine, despite having been Christians for a long time ^[4]. This implies a progression in understanding, moving beyond elementary teachings ^[5]. Calvin, as cited in Jamieson, Fausset & Brown, compares this to building a house: one must never leave the foundation, but to always labor in "laying the foundation" would be ridiculous ^[5]. This illustrates that while foundational truths are constant, the church's understanding and articulation of them develop over time, forming a tradition of theological reflection.

Furthermore, certain practices, such as "the doctrine of baptisms" and "laying on of hands," are presented as fundamental elements of Christian teaching in Hebrews 6:2 ^[6]. These practices, which transitioned from Jewish purifications to Christian rites, represent a continuity of tradition, even as their specific meaning and application were reinterpreted in light of Christ ^[6]. The plural "baptismoi" in the Greek text of Hebrews 6:2 is understood to include both Jewish and Christian baptisms, indicating a historical and theological connection ^[6].

The role of tradition, therefore, is not merely a static transmission of ancient beliefs but an ongoing process of interpreting and applying biblical truth within the community of faith. It involves both the preservation of foundational teachings and the development of deeper understanding, always rooted in the authoritative Scriptures.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Tradition — Any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14).”
2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 2:15: Therefore--God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Phi 2:12-13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS]. stand fast--so as not to be "shaken or troubled" (Th2 2:2). hold--so as not to let go. Adding nothing, subtrac”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:12: vesture--Greek, "an enwrapping cloak." fold them up--So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Rev 6:14); sometimes the Hebrew; sometimes varying from both. changed--as one lays aside a garment to put on another. thou art the same-- (Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. s”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:12: for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early. which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on Gal 4:3; Gal 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1-2 [BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulga”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6 (introduction): WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion ”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:2: the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, ”
1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”

Ask Your Own Question