Influence of Tradition and Culture on Biblical Interpretation
Biblical interpretation is significantly shaped by the traditions and cultural contexts of those who engage with the text. Tradition, broadly defined as any teaching, written or spoken, passed down through generations, can influence how scriptures are understood [1]. This influence can be seen in various ways, from the specific interpretations of passages to the very act of reading and translating the Bible.
One prominent example of tradition's impact is in the Jewish context, where "tradition" sometimes referred to arbitrary interpretations [1]. Jesus himself critiqued certain traditions of the Jews that he saw as superseding divine commands (Mark 7:3, 9, 13) [1]. Similarly, Peter refers to the "degenerate Judaism" of his audience as a tradition (1 Pet. 1:18) [1]. Paul also warns against traditions that are not aligned with Christ (Col. 2:8) [1]. However, tradition is not always presented negatively in scripture; Paul uses the term in a positive sense when referring to teachings he handed down to the Thessalonians (2 Thess. 2:15; 3:6) [1]. This distinction highlights that not all traditions are viewed equally; some are seen as helpful for understanding and living out faith, while others can obscure or distort biblical truth.
The act of translating the Bible itself is a form of tradition, as different "versions" or translations are produced to make the holy Scriptures accessible [2]. These translations are considered important aids for the "right interpretation of the Word" [2]. For instance, after the return from Babylonian captivity, the Jews, no longer fluent in Old Hebrew, required translations into Chaldaic, known as Targums [2]. The Septuagint, a Greek translation of the Old Testament, also demonstrates how translation can influence interpretation. The apostle Paul, when quoting from the Old Testament, sometimes sanctions the Septuagint, sometimes the Hebrew text, and sometimes varies from both, indicating an independence in handling the text to present divine truth in various aspects [5]. This suggests that even ancient translators and apostles engaged with the text in ways that reflected their linguistic and theological contexts.
Cultural context also plays a crucial role in shaping interpretation. The "Jamieson, Fausset & Brown" commentary, for example, often interprets biblical prophecies through a lens that anticipates future events for Israel and the Church. In Ezekiel 37:28, the commentary explains "sanctify Israel" as setting it apart as holy and inviolable, connecting it to Exodus 19:5-6 [7]. When discussing the objections to a literal interpretation of the Gog prophecy in Ezekiel, one tradition notes the "ideal nature" of the name Gog and the unlikelihood of the diverse nations mentioned acting in concert, suggesting a cultural or theological predisposition towards certain interpretive approaches [7]. Similarly, in Jeremiah 31:32, the commentary contrasts the Old Testament covenant with the "gospel covenant," emphasizing the "abrogation of the law by the gospel" and the "inworking of effectual grace ensuring permanent obedience" [6]. This interpretation reflects a theological tradition that distinguishes between the old and new covenants, a distinction central to many Christian denominations.
The practice of public reading of Scripture, transferred from the Jewish synagogue to the Christian Church, is another example of how cultural practices influence biblical engagement [4]. Early Christians recognized the New Testament Gospels and Epistles as inspired and read them alongside the Old Testament in church services [4]. This practice established a tradition of communal engagement with scripture, where the interpretation was often guided by those with the "gift of discerning spirits" [4].
Furthermore, cultural and linguistic differences are acknowledged in biblical narratives themselves. The story of the Tower of Babel (Genesis 11:7) describes God confounding human language, resulting in a "failure in utterance" and a difference in dialect that led to the dispersion of people [3]. This biblical account provides an explanation for the origin of different nations and languages, highlighting the inherent diversity of human culture and its impact on communication and understanding [3]. This event, according to one tradition, led to men "gradually fall[ing] from true religion," while a later "miracle of tongues" (Pentecost) broke down national barriers for the spread of the gospel [3].
Interpretive traditions can also be seen in how specific words are understood. For instance, in Jeremiah 3:14, the phrase "I am married" is literally "I am Lord," with the commentary noting that the Septuagint and Paul's quotation in Hebrews 8:9 translate it as "I have rejected you" [9]. This illustrates how different translations and interpretive traditions can lead to varying understandings of a single phrase, even within ancient texts [9]. The commentary also notes that the Hebrew "hardly admits the rendering though" in some cases, indicating a scholarly awareness of the nuances of original languages and their impact on interpretation [9].
The concept of "comparing spiritual things with spiritual" (1 Corinthians 2:13) suggests an interpretive method where Old Testament Scripture, inspired by the Spirit, is expounded by comparison with the Gospel revealed by Jesus through the same Spirit [8]. This approach, advocated by figures like Chrysostom, involves illustrating Gospel mysteries by comparing them with Old Testament types [8]. This method itself is a tradition of interpretation, emphasizing the internal coherence of scripture and the role of the Holy Spirit in understanding it [8].
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).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Version — A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.) 1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Ar”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 11:7: confound their language--literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be bro”
- 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”
- 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”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:32: Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the ”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 37:28: (Eze 36:23). sanctify Israel--set it apart as holy unto Myself and inviolable (Exo 19:5-6). The objections to a literal interpretation of the prophecy are--(1) The ideal nature of the name Gog, which is the root of Magog, the only kindred name found in Scripture or history. (2) The nations congregated are selected from places most distant from Israel, and from one another, and therefore most unlikely to act in concert (Persians and Libyans, &c.). (3) The whole spoil of Israel could not have given a handful to a tithe of their number, or maintained”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 3:14: I am married--literally, "I am Lord," that is, husband to you (so Jer 31:32; compare Hos 2:19-20; Isa 54:5). GESENIUS, following the Septuagint version of Jer 31:32, and Paul's quotation of it (Heb 8:9), translates, "I have rejected you"; so the corresponding Arabic, and the idea of lordship, may pass into that of looking down upon, and so rejecting. But the Septuagint in this passage translates, "I will be Lord over you." And the "for" has much more force in English Version than in that of GESENIUS. The Hebrew hardly admits the rendering though [HEN”