Evaluating Non-Scriptural Examples in Light of Tradition
The term "tradition" refers to any teaching, whether written or spoken, that is passed down through generations [1]. In biblical texts, the word carries both positive and negative connotations depending on its application. 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 apostolic teachings that believers are encouraged to uphold [1]. Peter also uses the term in 1 Peter 1:18 to describe the "degenerate Judaism" of the dispersed Jewish people he addresses [1].
The concept of tradition, particularly in its positive sense, is understood as the body of doctrine in which believers have been instructed [6]. This includes the "rule" or teaching laid down by apostles like Paul [6]. The apostle Paul, in 2 Thessalonians 2:15, exhorts believers to "stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle" [7]. This instruction highlights that some traditions were transmitted orally ("by word") while others were in written form ("our epistle") [7]. This dual mode of transmission underscores the importance of both spoken and written teachings from the apostles.
The early Christian church adopted practices from the Jewish synagogue, such as the public reading of Scripture [2]. As the New Testament Gospels and Epistles were recognized as inspired, they were read alongside the Old Testament in Christian worship [2]. This practice established a continuity between the Old and New Covenants in terms of public instruction and the reception of divine revelation [2].
However, the relationship between non-scriptural examples and tradition, especially in light of scriptural authority, has been a point of theological discussion. The apostle Paul, in 1 Corinthians 7:25, distinguishes between a direct "commandment of the Lord" and his own "judgment" or opinion [4]. While he asserts that his judgment is given under the "ordinary inspiration which accompanied the apostles in all their canonical writings," he clarifies that some of his advice is a recommendation rather than a positive command [4]. This distinction suggests that not all apostolic teachings carried the same weight as direct divine commands, even if they were inspired [4]. This nuance is crucial when evaluating non-scriptural examples, as it implies a hierarchy of authority within the broader category of apostolic tradition.
John Calvin, a prominent Reformed theologian, acknowledged that the term "tradition" can refer to human traditions, which he viewed critically, citing Matthew 15:6 [6]. In this passage, Jesus condemns the Pharisees for nullifying the word of God through their traditions [1]. Calvin, however, also recognized the positive sense of tradition as the "rule that he [Paul] had laid down" and the "whole of that doctrine in which they had been instructed" [6]. For Calvin, the context of the term is crucial for understanding its meaning, especially when it pertains to the foundational doctrines of faith [6].
The emphasis on scriptural authority is a hallmark of Reformed thought. The "Jamieson, Fausset & Brown" commentary, reflecting a Presbyterian perspective, frequently highlights the centrality of Scripture. For example, in discussing John 5:47, it notes the "necessity universally felt for documentary testimony in revealed religion" [8]. This underscores the importance of written revelation as a reliable and authoritative source for faith and practice [8]. The Old Testament, though sometimes seen as the "letter" compared to the "spirit and life" of the New Testament, still serves as a foundational "documentary testimony" [8].
Eastern Orthodox tradition, as exemplified by John Chrysostom, also values the written word. Chrysostom's homilies demonstrate a meticulous engagement with the biblical text, often focusing on the "particular words and constructions" of the New Testament [3]. His work, like other patristic writings, contributes to the understanding and transmission of Christian doctrine, forming a significant part of the Church's tradition [5]. While not explicitly addressing non-scriptural examples in the provided excerpts, the detailed exegetical work of figures like Chrysostom illustrates the careful attention given to the biblical text as the primary source of theological understanding.
The distinction between divine command and apostolic recommendation, as seen in 1 Corinthians 7:25, provides a framework for evaluating non-scriptural examples [4]. While certain practices or teachings may have been handed down through tradition, their authority must be weighed against explicit scriptural commands and the overall tenor of biblical revelation. The "Jamieson, Fausset & Brown" commentary on 2 Thessalonians 2:15 emphasizes that God's sovereign choice of believers is an "incentive to action and perseverance," linking divine grace with human responsibility [7]. This suggests that traditions, when properly understood, should motivate believers to uphold the faith rather than detract from it [7].
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).”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 7:25: no commandment of the Lord: yet . . . my judgment--I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare Co1 7:40; Co1 14:37; Th1 4:15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject--not a positive command. In the second case (Co1 7:10-11) it was a positive command; for the Lord had already made known His will (Mal 2:14-15; Mat 5:31-32). ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 79.2: order, and I admit that it is taken in this sense when human traditions are treated of, ( Matthew 15:6 .) Paul, however, will be found in the next chapter making use of the term tradition , as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all — that their faith may remain secure in th”
- 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”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 5:47: If ye believe not--(See Luk 16:31). his writings . . . my words--a remarkable contrast, not absolutely exalting Old Testament Scripture above His own words, but pointing to the office of those venerable documents to prepare Christ's way, to the necessity universally felt for documentary testimony in revealed religion, and perhaps (as STIER adds) to the relation which the comparative "letter" of the Old Testament holds to the more flowing "words" of "spirit and life" which characterize the New Testament. Next: John Chapter 6”