Role of Tradition and Human Example in Biblical Hermeneutics
Role of Tradition and Human Example in Biblical Hermeneutics
The New Testament itself establishes a pattern of learning from those who have gone before. When the author of Hebrews catalogs the faithful—Abel, Enoch, Noah, Abraham, Moses, Gideon, Barak, Samson, Jephthah, David, and Samuel—he presents these figures not merely as historical curiosities but as instructive examples whose faith speaks across generations [6, 8]. This catalog functions hermeneutically: the text invites readers to interpret their own circumstances through the lens of these precedents, suggesting that past faithfulness illuminates present obedience.
The Apostolic Appeal to Tradition
Paul's instruction to the Thessalonians makes explicit what remains implicit in many passages: "stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle" [3]. The Greek term for "hold" conveys tenacity—believers are not to let go of what has been transmitted. This transmission occurs through dual channels: oral teaching and written correspondence. The apostolic generation understood that interpretation required continuity with received instruction, not innovation detached from authoritative sources.
The warning against being "shaken or troubled" [3] suggests that interpretive stability depends partly on fidelity to transmitted teaching. Where believers abandon the traditions they received, they become vulnerable to doctrinal confusion. This principle operates even when the content of those traditions is elementary. The author of Hebrews rebukes his audience precisely because, "for the time" they have been Christians, they should have progressed beyond needing instruction in "the first principles" [2]. The rebuke assumes that foundational teaching—"the rudiments of the beginning"—had been delivered and should have been retained [2].
Foundational Principles and Progressive Understanding
Hebrews 6 develops this pedagogical framework further. The text urges readers to move beyond "the principles of the doctrine"—literally "the word of the beginning"—while simultaneously affirming that one must never abandon the foundation [4]. Calvin's analogy, preserved in the commentary tradition, captures the tension: "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [4]. Interpretation thus requires both continuity and development. The foundation includes repentance, faith, baptismal instruction, laying on of hands, resurrection of the dead, and eternal judgment—a catechetical structure that presumes communal transmission [4].
This progression from milk to solid food [7] describes not merely individual spiritual maturity but the corporate interpretive task. "The word of righteousness"—the Gospel revealing God's righteousness from faith to faith—encompasses both "the first principles, as well as the perfection, of the doctrine of Christ" [7]. To remain perpetually at the elementary stage is to misuse the word, to "partake" of it improperly [7]. Mature interpretation requires familiarity with the full scope of revealed truth, including complex typological patterns like the Melchizedekian priesthood.
The Hermeneutical Function of Example
The extended catalog in Hebrews 11 demonstrates how human examples function interpretively. These figures are not arranged strictly chronologically—Gideon precedes Barak, and Samson precedes Jephthah, "not chronologically, but as being more celebrated" [8]. The arrangement itself reflects interpretive priorities: prominence and instructive value determine sequence. David serves as a "transition from warrior chiefs to the 'prophets,' of whom 'Samuel' is mentioned as the first" [8], suggesting that the catalog's structure guides readers toward particular theological conclusions about the unity of faithful witness across different vocations and eras.
The mention of Jephthah as an example of faith carries hermeneutical weight. The commentary tradition notes that "the mention of Jephthah as an example of 'faith,' makes it unlikely he sacrificed the life of his daughter for a rash vow" [8]. Here, the canonical function of the example constrains interpretation of the earlier narrative. If Hebrews commends Jephthah's faith, interpreters must read Judges 11 in a manner consistent with that commendation—the New Testament's use of the Old Testament story becomes a hermeneutical control.
Resurrection as Interpretive Precedent
The doctrine of resurrection illustrates how tradition shapes interpretation across testaments. Resurrection appears as "a doctrine of the Old Testament" in Job 19:26, Psalm 16:10, Psalm 49:15, Isaiah 26:19, Daniel 12:2, and Hosea 13:14 [1]. It constitutes "a first principle of the gospel" (1 Corinthians 15:13-14; Hebrews 6:1-2) and was "expected by the Jews" (John 11:24; Hebrews 11:35) [1]. Yet the Sadducees denied it, and false teachers explained it away [1]. Jesus "assumed and proved" the doctrine (Matthew 22:29-32; Luke 14:14; John 5:28-29), and the apostles preached it [1].
This trajectory reveals how tradition functions hermeneutically. The Old Testament texts required interpretation—their meaning was contested in Second Temple Judaism. Jesus' teaching and the apostolic preaching established an authoritative reading of those texts, one that the early church received as normative. When Paul addresses those who questioned resurrection (1 Corinthians 15:12) [1], he appeals not to novel exegesis but to received tradition: "that which I also received" (1 Corinthians 15:3). The hermeneutical method is traditionary—interpretation proceeds from what has been handed down.
The Independence and Authority of Apostolic Handling
The New Testament writers exercise "independence of handling" even while working within tradition [5]. When citing Psalm 102:26, the author of Hebrews follows the Septuagint's "fold them up" rather than the Hebrew's "change them," yet both convey the same theological truth about God's immutability [5]. The Spirit "presents the divine truth in various aspects; sometimes as here sanctioning the Septuagint... sometimes the Hebrew; sometimes varying from both" [5]. This flexibility does not represent arbitrary innovation but authoritative interpretation that recognizes multiple valid expressions of the same revealed reality.
The christological reading of Old Testament texts exemplifies this apostolic authority. When Hebrews applies Psalm 102 to Christ, affirming "thou art the same" (Isaiah 46:4; Malachi 3:6) [5], it establishes an interpretive precedent: God's immutability, attested in the Psalms and Prophets, applies to the Son. Subsequent interpretation operates within this apostolic framework, not independently of it. The New Testament's use of the Old becomes itself a tradition—a received pattern of reading that constrains and guides the church's ongoing hermeneutical work.
Sources
- 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”
- 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 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 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 (Methodist/Wesleyan) “Adam Clarke on Hebrews 11 (introduction): A definition of faith, Heb 11:1, Heb 11:2. What are its immediate objects, Heb 11:3. What are its effects, instanced in Abel, Heb 11:4. In Enoch, Heb 11:5, Heb 11:6. In Noah, Heb 11:7. In Abraham, Heb 11:8-10. In Sara, Heb 11:11. In their righteous posterity, Heb 11:12-16 In Abraham's offering of his son Isaac, Heb 11:17-19. In Isaac, Heb 11:20. In Jacob, Heb 11:21. In Joseph, Heb 11:22. In Moses, Heb 11:23-28. In the Israelites in the wilderness, Heb 11:29. In the fall of Jericho, Heb 11:30. In Rahab, Heb 11:31. In several of the judges, and in David,”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:13: useth--Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet. the word of righteousness--the Gospel wherein "the righteousness of God is revealed from faith to faith" (Rom 1:17), and which is called "the ministration of righteousness" (Co2 3:9). This includes the doctrine of justification and sanctification: the first principles, as well as the perfection, of the doctrine of Christ: the nature of the offices and person of Christ as the true Melchisedec, that ”
- 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.”