Role of Tradition in Biblical Interpretation and Application
Scripture itself uses "tradition" in both positive and negative senses. Paul commends the Thessalonians to "stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle" (2 Thessalonians 2:15), while Jesus condemns the Pharisees for making "the word of God of none effect" through their tradition (Mark 7:13) [1]. This dual usage establishes that not all tradition is illegitimate, but that tradition must be measured against Scripture rather than placed alongside it as an equal authority.
The Apostolic Deposit
The positive use of tradition in 2 Thessalonians refers to apostolic teaching delivered both orally and in writing [4]. Calvin notes that Paul uses "tradition" to mean "the whole of that doctrine in which they had been instructed," emphasizing that the context determines whether the term carries positive or negative weight [5]. The apostolic era represents a unique moment when oral tradition carried divine authority because it came directly from Christ's commissioned witnesses. Once that teaching was inscribed in the New Testament canon, the need for authoritative oral tradition ceased.
Jewish Tradition as Warning
The negative examples of tradition in Scripture involve human interpretations that accumulated around the Law. The Pharisees developed "age-old tradition" that sought to apply Torah to everyday circumstances, creating an oral system passed from teacher to student [6]. Jesus rebuked this system not because it was old or communal, but because it contradicted Scripture's plain meaning (Matthew 15:2-6). Peter similarly describes the "vain conversation received by tradition from your fathers" as something from which believers are redeemed (1 Peter 1:18) [1].
Interpretive Tradition in the Church
Post-apostolic tradition functions differently. Creeds, confessions, and commentaries represent the church's accumulated wisdom in interpreting Scripture, but they carry derivative rather than independent authority. Ancient versions and translations serve as "important helps to the right interpretation of the Word" [2], yet they remain tools for understanding the text rather than sources of doctrine in themselves. The Reformers distinguished between Scripture as the norming norm (norma normans) and tradition as the normed norm (norma normata)—tradition must continually be tested and corrected by Scripture.
The pattern established in Psalm 78:5-6 shows God commanding fathers to transmit his testimony to children [3], but this transmission always points back to the revealed word, not to interpretive accretions that might obscure it.
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).”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Version — A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.) 1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Ar”
- Psalms “For he established a testimony in Jacob, and appointed a teaching in Israel, which he commanded our fathers, that they should make them known to their children; -- Psalms 78:5”
- 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”
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 15:2: 15:2 The Jewish teachers’ age-old tradition sought to apply the written Torah to common circumstances in the ordinary course of life. This tradition was memorized and passed on orally from teacher to student (cp. 1 Cor 11:23; 15:1-5). • To ignore the tradition of . . . hand washing (see Mark 7:2-4; Luke 11:38) was considered disobedient to the Torah and unfaithful to God’s will for Israel (cp. Matt 23:25-26).”