Offense of Jesus Teaching Tradition in the Gospels
Jesus' teaching often caused offense, particularly when it challenged established traditions and expectations. The Gospels record various instances where people took offense at Jesus' words and actions [1].
One significant area of offense stemmed from Jesus' critique of Jewish "tradition." The term "tradition" (Greek: paradosis) refers to any teaching, written or spoken, passed down through generations [2]. While the Apostle Paul uses "tradition" in a positive sense to refer to authoritative Christian teaching [3, 4], in the Gospels, particularly in Mark 7:3, 9, 13 and Matthew 15:2-6, it often denotes the "arbitrary interpretations of the Jews" [2]. Jesus directly confronted these human traditions when they contradicted God's commandments, as seen in Matthew 15:2-6, where he rebukes the Pharisees for nullifying God's word for the sake of their tradition [2]. Calvin notes that while "tradition" can refer to a rule laid down, in Matthew 15:6, it specifically concerns human traditions [5].
Beyond challenging traditions, other aspects of Jesus' teaching and person also caused offense:
- His low station: Many were offended by Jesus' humble origins, as prophesied in Isaiah 53:1-3, and questioned his authority because of it (Matthew 13:54-57) [1].
- His identity as the cornerstone: Jesus presented himself as the cornerstone, a concept that became a "stumbling block" or "rock of offense" for many (Isaiah 8:14; Romans 9:33; 1 Peter 2:8) [1].
- His teaching on the "bread of life": His discourse on eating his flesh and drinking his blood was difficult for many to accept, leading some disciples to turn away (John 6:58-61) [1].
- The message of the cross: The idea of a crucified Messiah was a scandal (offense) to Jews and foolishness to Gentiles (1 Corinthians 1:23; Galatians 5:11) [1].
- The righteousness of faith: The concept of righteousness through faith, rather than works of the law, was also a point of contention (Romans 9:32) [1].
- The necessity of inward purity: Jesus' emphasis on internal purity over external observances challenged the religious leaders (Matthew 15:11-12) [1].
Jesus himself acknowledged that offenses would come (Matthew 18:7) [1]. However, he also pronounced a blessing on those who would not take offense at him (Matthew 11:6) [1]. His teachings, though sometimes challenging, were intended to provide a defense against the world and equip the church [6].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Offence — Occasions of, must arrive -- Mt 18:7. Occasions of, forbidden -- 1Co 10:32; 2Co 6:3. Persecution, a cause of, to mere professors -- Mt 13:21; 24:10; 26:31. The wicked take, at The low station of Christ. -- Isa 53:1-3; Mt 13:54-57. Christ, as the corner-stone. -- Isa 8:14; Ro 9:33; 1Pe 2:8. Christ, as the bread of life. -- Joh 6:58-61. Christ crucified. -- 1Co 1:23; Ga 5:11. The righteousness of faith. -- Ro 9:32. The necessity of inward purity. -- Mt 15:11,12. Blessedness of not taking, at Christ -- Mt 11:6. Saints warned against taking -- Joh 16:1. Saints ”
- 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 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 11:2: 11:2 the teachings I passed on to you: This language generally refers to an authoritative tradition of Christian teaching being passed down orally (see also 11:23; 15:1-3; 2 Thes 2:15).”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:2: Here the chapter ought to begin. ye remember me in all things--in your general practice, though in the particular instances which follow ye fail. ordinances--Greek, "traditions," that is, apostolic directions given by word of mouth or in writing (Co1 11:23; Co1 15:3; Th2 2:15). The reference here is mainly to ceremonies: for in Co1 11:23, as to the LORD'S SUPPER, which is not a mere ceremony, he says, not merely, "I delivered unto you," but also, "I received of the Lord"; here he says only, "I delivered to you." Romanists argue hence for ora”
- 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”
- John (Protestant academic) “Tyndale House on John 17:14: 17:14 God’s word, which Jesus had given his disciples, also provides a defense against the world. The Spirit would preserve and recall God’s word in the church (14:26), equipping the church for its encounter with the world.”