Role of Tradition and Example in Biblical Hermeneutics
The concept of "tradition" in biblical hermeneutics refers to teachings, whether written or spoken, that are passed down through generations [1]. While the term can carry negative connotations in some biblical contexts, referring to arbitrary interpretations or degenerate practices [1], it also appears in a positive sense, particularly in the Pauline epistles, where believers are exhorted to "stand fast" and "hold" to traditions [2].
In the New Testament, the apostle Paul encourages adherence to traditions he has taught, whether by word or letter (2 Thessalonians 2:15) [1]. This suggests a positive role for the transmission of apostolic teaching. Similarly, in 2 Thessalonians 3:6, Paul instructs believers to withdraw from those who do not live according to the tradition received from him [1]. This highlights the normative function of apostolic tradition in guiding Christian conduct and belief.
However, the Bible also critiques certain traditions. Jesus and Peter, for instance, address Jewish traditions that had become corrupt or superseded divine law [1]. Mark 7:3, 9, 13 and Colossians 2:8 refer to "arbitrary interpretations of the Jews" as tradition [1]. Peter, in 1 Peter 1:18, speaks of the "degenerate Judaism" of the "tradition received by your fathers" [1]. These instances demonstrate that not all traditions are considered equally valid or authoritative; some can deviate from or even contradict God's revealed will.
The role of example also plays a significant part in biblical hermeneutics, often intertwined with tradition. The lives of biblical figures serve as patterns for believers. Paul, for example, presents his own experience as a "pattern" of God's long-suffering and mercy for those who would believe in Christ (1 Timothy 1:16) [5]. The author of Hebrews also points to numerous figures from Israel's history—Gideon, Barak, Samson, Jephthah, David, and Samuel—as examples of faith, encouraging believers to consider their steadfastness [6]. These examples are not merely historical accounts but are presented as instructive for Christian living.
The early church also established practices that became traditional, such as the public reading of Scripture. This practice was transferred from the Jewish synagogue to the Christian church, where Old Testament texts were read alongside newly written New Testament Gospels and Epistles, recognized as inspired [7]. This demonstrates how established practices, or traditions, can serve to transmit and reinforce biblical teaching.
The relationship between tradition and the "first principles" or "rudiments" of Christian doctrine is also noteworthy [3]. The author of Hebrews admonishes his audience for still needing to be taught the basic elements of the faith, implying that they should have progressed beyond these foundational teachings [3, 4]. Calvin, in his commentary on Hebrews, likens this to building a house: while the foundation is essential, one should not be perpetually laboring in "laying the foundation" [4]. This suggests that while foundational traditions are crucial, there is also an expectation of growth and deeper understanding beyond the initial instruction.
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 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 ”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 1:16: Howbeit--Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy. for this cause--for this very purpose. that in me--in my case. first--"foremost." As I was "foremost" (Greek for chief, Ti1 1:15) in sin, so God has made me the "foremost" sample of mercy. show--to His own glory (the middle Greek, voice), Eph 2:7. all long-suffering--Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor. a pattern--a sample (Co1 10:6, Co1 10:11) to assure the gr”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 11:32: the time--suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith. Gideon--put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before JephthÃ&brvbr. The mention of JephthÃ&brvbr as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.”
- 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”