Role of Tradition in Non-Scriptural Examples and Scripture
The concept of "tradition" in Christian thought encompasses both positive and negative connotations, depending on its source and content. Generally, tradition refers to any teaching, whether written or spoken, that is passed down through generations [1].
In some biblical contexts, tradition is viewed negatively, particularly when it refers to human interpretations or customs that supersede divine law. For instance, Jesus critiques the "tradition of the elders" in Matthew 15:2-6 and Mark 7:3, 9, 13, where ceremonial handwashing, a memorized oral tradition, was considered by Jewish teachers to be an application of the written Torah [6]. To disregard this tradition was seen as disobedience to God's will [6]. However, Jesus argues that these human traditions can nullify God's commandments, such as honoring one's parents [1]. Peter also uses the term negatively when referring to the "degenerate Judaism" of his audience in 1 Peter 1:18 [1]. Paul similarly warns against being "taken captive by philosophy and empty deceit, according to human tradition" in Colossians 2:8 [1].
Conversely, tradition is used in a positive sense in other New Testament passages, referring to the authoritative teachings and practices handed down by the apostles. Paul exhorts believers in 2 Thessalonians 2:15 to "stand fast and hold to the traditions that you were taught by us, either by our spoken word or by letter." He reiterates this in 2 Thessalonians 3:6, urging them to "keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us." John Calvin interprets "tradition" in these instances as encompassing the entirety of the doctrine in which the Thessalonians had been instructed, emphasizing its importance for their faith [3]. The Jamieson, Fausset & Brown commentary on 2 Thessalonians 2:15 understands "stand fast" as resisting being "shaken or troubled" and "hold" as not letting go, seeing God's sovereign choice as an incentive for perseverance [2].
The practice of public reading of Scripture, for example, is a tradition transferred from the Jewish synagogue to the Christian Church, as evidenced in Luke 4:16-20 and Acts 13:15 [4]. Early Christians recognized the New Testament Gospels and Epistles as inspired and read them alongside the Old Testament [4].
The relationship between tradition and Scripture is a significant point of theological discussion. While some traditions, like those criticized by Jesus, are seen as human inventions that detract from God's word, others are understood as the faithful transmission of divine revelation. The Psalms, for instance, contain numerous references and allusions to earlier inspired utterances, demonstrating how later inspired writers drew upon and affirmed the antiquity and inspiration of previous scriptural texts, thereby incorporating existing traditions into new revelation [5]. This suggests a continuity of divine teaching, where earlier inspired words form a foundation for later ones [5].
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).”
- 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”
- 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”
- Jonah (Presbyterian) “Jamieson, Fausset & Brown on Jonah 2:2: His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in , ; in , ; in , ; in , ; in , ; ; in , ; in , , and . Jonah, an inspired man, thus attests both the antiquity and inspiration of the Psalms. It marks the spirit of faith, that Jonah identifies himself with the saints of old, appropriating their experiences as recorded in the Word of God (). Affliction opens up the mine of Scripture, before seen only on the surface. out of the belly of h”
- 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).”