Tradition

Colossians 2:8 Titus 1:14, a doctrine, sentiment, or custom not found in the Bible, but transmitted orally from generation to generation from some presumed inspired authority. In patriarchal times, much that was valuable and obligatory was thus preserved. But tradition has long been superseded by the successive and completed revelations of God's will which form the inspired Scriptures, the only perfect and sufficient rule of belief and practice. With this, even before the time of the Savior, Isaiah 8:20, all traditions were to be compared, as being of no value if they conflicted with it, added to it, or took from it, Revelation 22:19. The Jews had numerous unwritten traditions, which they affirmed to have been delivered to Moses on Mount Sinai, and by him transmitted to Joshua, the judges, and the prophets. After their wars with the Romans under Adrian and Severus, in view of their increasing dispersion over the earth, the Jews desired to secure their traditions by committing them to writing. Accordingly Rabbi Judah "the Holy," composed the Mishna, or second law, the most ancient collection of the Hebrew traditions, about A. D. 190-220.

To this text two commentaries were afterwards added: the Gemara of Jerusalem, probably about A. D. 370; and the Gemara of Babylon, A. D. 500; forming, with the Mishna, the Talmud of Jerusalem and that of Babylon. The contents of these voluminous works poorly remunerate the student of the laborious task of reading them. Our Savior severely censured the adherents of such legendary follies in his own day, and reproached them with preferring the traditions of the elders to the law of God itself, and superstitiously adhering to vain observances while they neglected the most important duties, Matthew 15:1-20 Mark 7:1-13. The traditions of the Romish church, with less apology than the ancient Jews had before the New Testament was written, are still more in conflict with the word of God, and still more deserving of the Savior's condemnation.

In 2 Thessalonians 2:15 3:6, "tradition" means inspired instructions from the lips of those who received them from God, and were authorized to dispense them in his name. These apostolic sayings were obligatory only on those who received them as inspired directly from the apostles. Had any of them come down to our times, the only means of endorsing them must be by showing their agreement with the word of God, since inspiration and miracles have ceased.

TRADITION

tra-dish'-un: The Greek word is paradosis, "a giving over," either by word of mouth or in writing; then that which is given over, i.e. tradition, the teaching that is handed down from one to another. The word does not occur in the Hebrew Old Testament (except in Jeremiah 39 (32):4; 41 (34):2, used in another sense), or in the Septuagint or the Apocrypha (except in 2 Esdras 7:26, used in a different sense), but is found 13 times in the New Testament (Matthew 15:2, 3, 6 Mark 7:3, 5, 8, 9, 13 1 Corinthians 11:2 Galatians 1:14 Colossians 2:8 2 Thessalonians 2:15; 2 Thessalonians 3:6).

1. Meaning in Jewish Theology:

The term in the New Testament has apparently three meanings. It means, in Jewish theology, the oral teachings of the elders (distinguished ancestors from Moses on) which were reverenced by the late Jews equally with the written teachings of the Old Testament, and were regarded by them as equally authoritative on matters of belief and conduct. There seem to be three classes of these oral teachings:

(a) some oral laws of Moses (as they supposed) given by the great lawgiver in addition to the written laws;

(b) decisions of various judges which became precedents in judicial matters;

(c) interpretations of great teachers (rabbis) which came to be prized with the same reverence as were the Old Testament Scriptures.

It was against the tradition of the elders in this first sense that Jesus spoke so pointedly to the scribes and Pharisees (Matthew 15:2 Mark 7:3 f). The Pharisees charged Jesus with transgressing "the tradition of the elders." Jesus turned on them with the question, "Why do ye also transgress the commandment of God because of your tradition?" He then shows how their hollow traditionalism has fruited into mere ceremonialism and externalism (washing of hands, vessels, saying "Corban" to a suffering parent, i.e. "My property is devoted to God, and therefore I cannot use it to help you," etc.), but He taught that this view of uncleanness was essentially false, since the heart, the seat of the soul, is the source of thought, character and conduct (Mark 7:14 f).

2. As Used in 1 Corinthians and 2 Thessalonians:

The word is used by Paul when referring to his personal Christian teachings to the churches at Corinth and Thessalonica (1 Corinthians 11:2 2 Thessalonians 2:15; 2 Thessalonians 3:6). In this sense the word in the singular is better translated "instruction," signifying the body of teaching delivered by the apostle to the church at Thessalonica (2 Thessalonians 3:6). But Paul in the other two passages uses it in the plural, meaning the separate instructions which he delivered to the churches at Corinth and Thessalonica.

3. As Used in Colossians:

The word is used by Paul in Colossians 2:8 in a sense apparently different from the two senses above. He warns his readers against the teachings of the false teachers in Colosse, which are "after the tradition of men." Olshausen, Lightfoot, Dargan, in their commentaries in the place cited., maintain that the reference is to the Judaistic character of the false teachers. This may be true, and yet we must see that the word "tradition" has a much broader meaning here than in 1 above. Besides, it is not certain that the false teachings at Colosse are essentially Jewish in character. The phrase "tradition of men" seems to emphasize merely the human, not necessarily Jewish, origin of these false teachings.

The verb paradidomi, "to give over," is also used 5 times to express the impartation of Christian instruction: Luke 1:2, where eyewitnesses are said to have handed down the things concerning Jesus; 1 Corinthians 11:2, 23 and 15:3 referring to the apostle's personal teaching; 2 Peter 2:21, to instruction by some Christian teacher (compare 1 Peter 1:18).

LITERATURE.

Broadus, Allen, Meyer, commentaries on Matthew 15:2; Swete, Gould, commentaries on Mark (7:3); Lightfoot, Meyer, commentaries on Galatians 1:14; Lightfoot, Olshausen, Dargan (American Commentary), commentaries on Colossians 2:8; Milligan, commentary on 1 and 2 Thessalonians (2 Thessalonians 2:15 and 3:6); Weber, Jewish Theology (Ger., Altsyn. Theol.); Pocock, Porta Mosis, 350-402; Schurer, HJP, II, i, section 25; Edersheim, Life and Times of Jesus the Messiah, II, chapter xxxi; Josephus, Ant, XIII, x, 6. Charles B. Williams

Any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Colossians 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thessalonians 2:15; 3:6, it is used in a good sense. Peter (1 Peter 1:18) uses this word with reference to the degenerate Judaism of the "strangers scattered" whom he addresses (Comp. Acts 15:10; Matthew 15:2-6; Galatians 1:14).

1. (n.) The act of delivering into the hands of another; delivery.

2. (n.) The unwritten or oral delivery of information, opinions, doctrines, practices, rites, and customs, from father to son, or from ancestors to posterity; the transmission of any knowledge, opinions, or practice, from forefathers to descendants by oral communication, without written memorials.

3. (n.) Hence, that which is transmitted orally from father to son, or from ancestors to posterity; knowledge or belief transmitted without the aid of written memorials; custom or practice long observed.

4. (n.) An unwritten code of law represented to have been given by God to Moses on Sinai.

5. (n.) That body of doctrine and discipline, or any article thereof, supposed to have been put forth by Christ or his apostles, and not committed to writing.

6. (v. t.) To transmit by way of tradition; to hand down.

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