Role of Tradition in Evaluating Extrabiblical Examples

The term "tradition" in a biblical context refers to any teaching, whether written or spoken, that has been passed down through generations ^[1]. While sometimes used in a negative sense to denote arbitrary human interpretations, it can also carry a positive connotation, referring to divinely inspired instruction ^[1].

In the New Testament, Jesus frequently contrasted his teachings with the traditions of the Jewish religious leaders. For instance, in Matthew 5:21-47, Jesus highlights the difference between his understanding of God's will and the traditional interpretations of the Law by the teachers of religious law and Pharisees ^[7]. These traditions, while prohibiting murder, did not necessarily prohibit hatred, a distinction Jesus challenged by demanding reconciliation ^[7]. Similarly, Mark 7:3, 9, 13 and Colossians 2:8 use "tradition" to describe the arbitrary interpretations of the Jews ^[1].

However, the Apostle Paul uses "tradition" in a positive sense in 2 Thessalonians 2:15 and 3:6, referring to the teachings he delivered to the Thessalonian church ^[1]. John Calvin notes that while the term "tradition" can refer to human traditions, as in Matthew 15:6, Paul uses it to mean the rule or doctrine he had laid down, encompassing the entire body of instruction they had received ^[5]. This suggests that "tradition" can refer to authoritative, divinely-given instruction that secures faith ^[5]. The Jamieson, Fausset & Brown commentary on 2 Thessalonians 2:15 emphasizes that God's sovereign choice of believers serves as a strong incentive for action and perseverance, urging them to "stand fast" and "hold" to these traditions ^[2].

The practice of public reading of Scripture, for example, is a tradition that transferred from the Jewish synagogue to the early Christian Church ^[4]. This included the reading of Old Testament texts alongside the newly written New Testament Gospels and Epistles, which were recognized as inspired ^[4].

When evaluating extrabiblical examples, the role of tradition can be complex. While some traditions may represent human interpretations that deviate from divine will, others can be seen as faithful transmissions of inspired teaching. The New Testament itself describes the final judgment as a harvest, a metaphor that illustrates the scriptural principle that behavior merits judgment ^[3]. However, Jesus also rejected simplistic applications of this principle to analyze people's lives ^[3].

The Apostle Paul, in 1 Corinthians 7:25, distinguishes between a direct commandment from the Lord and his own judgment or opinion, given under ordinary inspiration ^[6]. This indicates that not all apostolic pronouncements were considered direct commands, but some were recommendations that believers were free to adopt or reject ^[6]. This distinction is crucial when considering the authority of various traditions.

Past experiences of God's people, as recorded in Scripture, can also serve as a ground for trust and a form of tradition ^[8]. The Jewish custom of supporting a reference to the Law with a reference from the Prophets or Writings, as seen in Paul's use of Psalm 32:1-2 in Romans 4:7-8, demonstrates a method of interpreting and validating scriptural principles through established exegetical techniques ^[9]. This highlights how certain interpretive traditions can be employed to understand and apply biblical truths.

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”
Job (Protestant academic) “Tyndale House on Job 4:8: 4:8 The harvest metaphor illustrates the scriptural principle that behavior merits judgment (Prov 22:8; Hos 8:7; Rom 2:9-11; Gal 6:7-8). The New Testament describes the final judgment as a harvest (Matt 13:39). Jesus rejected simplistic attempts to analyze people’s lives by this principle (Luke 13:4; John 9:1-3).”
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 (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 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). ”
Matthew (Protestant academic) “Tyndale House on Matthew 5:21: 5:21-47 You have heard. . . . But I say: Jesus contrasts his own teaching to six misinterpretations of the law. Each antithesis provides an example of the surpassing righteousness of Jesus. Jesus reveals the will of God as it contrasts with traditions. 5:21 our ancestors were told: The expression refers to the traditional interpretation of the teachers of religious law and Pharisees. Though their traditions prohibited murder, they did not prohibit hatred. The surpassing righteousness of Jesus demands reconciliation (5:23-24); merely refraining from committing mur”
Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 22:4: Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.”
Romans (Protestant academic) “Tyndale House on Romans 4:7: 4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.”

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