Navigating Tradition in a Modern Christian World
Tradition, in a Christian context, refers to any teaching, whether written or spoken, that has been passed down through generations [1]. This concept carries both positive and negative connotations within biblical texts. For instance, in Mark 7:3, 9, 13, and Colossians 2:8, the term "tradition" is used to describe the "arbitrary interpretations of the Jews," which are presented critically [1]. These traditions are contrasted with divine commands, as seen in Jesus's rebuke of the Pharisees for nullifying God's word for the sake of their tradition (Matthew 15:2-6) [1]. Similarly, Peter refers to the "degenerate Judaism" of his audience as "tradition" in 1 Peter 1:18 [1].
However, tradition is also used in a positive sense in the New Testament. Paul, in 2 Thessalonians 2:15 and 3:6, uses the term to refer to the teachings and practices he delivered to the Thessalonian church, urging them to "stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter" [1]. John Calvin notes that while "tradition" can refer to human traditions, as in Matthew 15:6, Paul also uses it to mean the "rule that he had laid down," encompassing the entire doctrine in which believers had been instructed [6]. This indicates that tradition, when aligned with apostolic teaching, is considered a valuable means of preserving and transmitting Christian faith.
The early Christian church adapted the Jewish worldview of history being divided into two ages, identifying the coming of Christ as the beginning of a new age of salvation [5]. However, this new age did not immediately end the old one, leading to an ongoing tension where "the old way of thinking and living continues, and it is a source of temptation even to Christians who seek to conform their lives to the values of the new age" [5]. This dynamic underscores the importance of discerning which traditions align with the "new age" inaugurated by Christ and which belong to the "old age."
Christian life is not merely a system of beliefs but a practical religion intended to shape one's conduct [2]. Matthew Henry emphasizes that Christianity is designed "not only to inform our judgments, but to reform our hearts and lives" [2]. This practical dimension of faith is often expressed through traditions that guide believers in their daily walk. For example, Adam Clarke describes genuine Christians as "holding forth the word of life" through their "holy lives and conversation," acting as guides for others, much like towers with fires direct ships into a harbor [4]. This imagery suggests that the lived tradition of faithful Christians serves as a beacon.
The concept of unity within the Christian faith is another significant aspect related to tradition. Jesus's prayer in John 17:21, "that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us," highlights a profound desire for spiritual unity among believers [3]. Jamieson, Fausset & Brown explain that the "indwelling Spirit of the Father and the Son is the one perfect bond of union," connecting believers to each other and to the Godhead [3]. This unity is not merely organizational but spiritual, rooted in a shared experience of the divine. Traditions that foster this unity, therefore, align with Christ's prayer.
The spread of the Gospel is also described in terms of a traveling tradition. Adam Clarke likens the doctrine of the Gospel to a "traveler, whose object it is to visit the whole habitable earth" [9]. This traveler, starting in Judea, rapidly moved through various regions, "proclaiming glad tidings of great joy to all people" [9]. This imagery suggests that the transmission of the Gospel message itself is a form of tradition, one that is dynamic and expansive, reaching "nearly through the whole of the countries under the Roman dominion" and continuing its journey until its message is proclaimed universally [9].
Believers are often described as "strangers in the earth" [8]. John Gill notes that while saints are not strangers to divine and spiritual things, they are often perceived as strangers by the world, and they, in turn, behave as strangers to the world's sinful ways [8]. This sense of being distinct from the surrounding culture often leads to the development of specific traditions within Christian communities that reinforce their identity and values. These traditions can help believers navigate a world that may not understand or accept their faith.
Hope is presented as an anchor for believers, particularly in times of trouble [7]. Adam Clarke uses the metaphor of a ship in a tempestuous sea, unable to reach port but able to cast out an anchor to prevent being driven back out to sea [7]. This "hope we have as an anchor" provides stability and security in the "tempestuous ocean of human life" [7]. Christian traditions, whether liturgical, theological, or communal, often serve to cultivate and sustain this hope, providing a sense of continuity and steadfastness amidst life's challenges.
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).”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 12 (introduction): The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal minister”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 17:21: that they all may be one, as thou, Father, art in me, and I in thee, that they may be one in us--The indwelling Spirit of the Father and the Son is the one perfect bond of union, knitting up into a living unity, first all believers amongst themselves; next, this unity into one still higher, with the Father and the Son. (Observe, that Christ never mixes Himself up with His disciples as He associates Himself with the Father, but says I in THEM and THEY in US). that the world may believe that thou hast sent me--sentest me. So the grand impression upon th”
- Philippians (Methodist/Wesleyan) “Adam Clarke on Philippians 2:16: Holding forth the word of life - An allusion, some think, to those towers which were built at the entrance of harbours, on which fires were kept during the night to direct ships into the port. Genuine Christians, by their holy lives and conversation, are the means of directing others, not only how to escape those dangers to which they are exposed on the tempestuous ocean of human life, but also of leading them into the haven of eternal safety and rest. That I have not run in vain - This appears to be a part of the same metaphor; and alludes to the case of a wea”
- Romans (Protestant academic) “Tyndale House on Romans 12:2: 12:2 this world (literally this age): The division of history into two ages was typical of the Jewish worldview. Early Christians adapted this point of view, identifying the coming of Christ as the time when the new age of salvation began. Unexpectedly, however, the new age did not bring an end to the old age. The old way of thinking and living continues, and it is a source of temptation even to Christians who seek to conform their lives to the values of the new age.”
- 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”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 6:19: Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 119:17: I am a stranger in the earth,.... As all his fathers were, and all the saints are; not to divine and spiritual things; to God, and communion with him; to Christ, and the knowledge of him; to the Spirit, and his operations in their hearts; to their own hearts, and the plague of them; to the Gospel, and its truths; nor to the people of God, and fellowship with them: but to the world, among whom they are, not being known, valued, and respected by them; and they also behaving as strangers to the world, having no fellowship with them in their sinful works; as also not be”
- Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 1:6: Which is come unto you - The doctrine of the Gospel is represented as a traveler, whose object it is to visit the whole habitable earth; and, having commenced his journey in Judea, had proceeded through Syria and through different parts of Asia Minor, and had lately arrived at their city, every where proclaiming glad tidings of great joy to all people. As it is in all the world - So rapid is this traveler in his course, that he had already gone nearly through the whole of the countries under the Roman dominion; and will travel on till he has proclaimed his messag”