Role of Tradition and Historical Examples in Biblical Hermeneutics
Tradition, in a biblical hermeneutical context, refers to teachings, whether written or spoken, that have been passed down through generations [1]. While some traditions, particularly those of the Jews criticized in the New Testament, are presented negatively as "arbitrary interpretations" (Mark 7:3, 9, 13) [1], the term can also be used in a positive sense, as seen in 2 Thessalonians 2:15 and 3:6 [1].
Historical examples and the continuity of tradition play a significant role in understanding biblical texts. For instance, the doctrine of the resurrection is presented as a teaching found in the Old Testament (Job 19:26; Ps 16:10; Isa 26:19; Da 12:2; Ho 13:14) and a "first principle of the gospel" (1 Co 15:13,14; Heb 6:1,2) [2]. This demonstrates a continuous theological thread across different periods of biblical revelation. The expectation of resurrection among Jews (John 11:24; Heb 11:35) further illustrates the historical understanding of this doctrine [2].
Commentators often draw upon past experiences of God's people as a basis for trust, indicating the value of historical precedent in faith [7]. For example, the genealogies in 1 Chronicles, though sometimes presenting differences when compared with other parallel passages, are preserved as part of the sacred history [6]. While these discrepancies can be challenging to reconcile, the "wise God" has ensured that "things necessary to salvation are plain enough" [6].
The dating of biblical texts and events also relies on historical and traditional understanding. The Epistle to the Hebrews, for instance, is considered a later Pauline epistle due to its reference to the recipients having been Christians for a "long time" [3]. Similarly, the book of Ruth includes an appendix detailing the "generations of Pharez" to trace the genealogy of David, highlighting the author's intent to preserve historical memory and lineage [4]. This shows how later biblical authors themselves engaged with and built upon earlier traditions.
Even in textual variations, tradition is evident. The Septuagint, a Greek translation of the Old Testament, sometimes presents readings that differ from the Hebrew Masoretic Text. In Hebrews 1:12, the Spirit, through Paul, handles the Old Testament text with independence, sometimes sanctioning the Septuagint (as in Isaiah 34:4; Revelation 6:14) and sometimes the Hebrew, or varying from both, to present divine truth in various aspects [5]. This demonstrates a dynamic engagement with existing textual traditions.
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).”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
- 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”
- Ruth (Presbyterian) “Jamieson, Fausset & Brown on Ruth 4:18: these are the generations of Pharez--that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links. Ne”
- 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”
- 1 Chronicles (Nonconformist/Puritan) “Matthew Henry on 1 Chronicles 1 (introduction): This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God ha”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 22:4: Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.”