How should a Christian view tradition?

But the Lord's warning to the hypocrites of that day has its application equally to the conditions of the present day. "May we all bear in mind how deeply we need to watch against the spirit of tradition. Wherever we impose with absolute authority a thing that does not proceed from God Himself, it is a tradition. It is all very well to take counsel of one another, and it is not a happy feature to oppose others needlessly; but it is of all consequence that we should strengthen each other in this, that nothing but the word of God is entitled or ought to govern the conscience. It will be found that when we let go this principle, and allow a rule to come in and become binding, so that what is not done according to that rule is regarded as a sin, we are gone from the authority of the word of God to that of tradition, perhaps without knowing it ourselves.

May we all bear in mind how deeply we need to watch against the spirit of tradition! Wherever we impose with absolute authority a thing that does not proceed from God Himself, it is a tradition. It is all very well to take counsel of one another, and it is not a happy feature to oppose others needlessly; but it is of all consequence that we should strengthen each other in this, that nothing but the word of God is entitled or ought to govern the conscience. It will be found that when we let go this principle, and allow a rule to come in and become binding, so that what is not done according to that rule is regarded as a sin, we are gone from the authority of the word of God to that of tradition, perhaps without knowing it ourselves.

We find in this chapter striking evidence of the great change which was now fast coming in through the rejection of Jesus by Israel. For, first, we have certain religious guides, "Scribes and Pharisees which were of Jerusalem," who had the best spiritual opportunities of their nation, and who came clothed with all that savoured of antiquity and outward sanctity. These men put the question to our Lord, "Why do Thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread." The Lord proceeds to deal with conscience. He does not enter into an abstract discussion about tradition; nor does He dispute with them as to the authority of the elders; but He at once lays hold of the plain fact that, in their zeal for the tradition of the elders, they were setting themselves point-blank against the clear, positive commandment of God. This I believe to be the invariable effect of tradition, no matter with whom it may be found. If we take up the history of Christendom, and consider any rule that ever was invented, it will be found to carry those who follow it in opposition to the mind of God. It may seem to be the most natural thing possible, and growing out of the new circumstances, of the Church; but we are never safe in departing from God's word for any other standard.

And they do come with authority; they say to Jesus, "Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread." (v. 2.) But Jesus at once puts both scribes and Pharisees, and their tradition, in direct contact with God. He says to them, "Why do ye also transgress the commandment of God by your tradition?" (v. 3.) He does not go round about and battle the question of this tradition; it might be right enough in some sense; at all events it was reputable in the eyes of man, sanctioned by the learning of the scribes as well as by the religiousness of the Pharisees, and comely in Jerusalem; but He says, 'You are flying in the face of God by your tradition!' He at once closes the point, dropping elders and all besides. Man may plead tradition, the authority of antiquity and the like, but the fact is, he does so but to clothe himself with it. To the Pharisees, this tradition was the tradition of the elders; but to Christ, it was "ye" and "your tradition." He takes hold of them. They were using it to accredit themselves unto men, not to lay the conscience bare before God: Religiousness and ceremonial holiness accredit us with men; but faith lays us bare before God.

And this is His method of proof. He takes one of these noted traditions and shows that, plausible as it might seem, it was but the cunning slight of deceivers, led by one more cunning than themselves, and destructive of the true fear of God. It drew men into disobedience, and made excuse for sin, or, rather, denied it. Thus their zeal for tradition blinded them to what ordinary conscience must have felt, "for, leaving the commandment of God, ye hold the tradition of men." He does not call it a wicked tradition; it was "of men," and is not to be held. "And He said to them, Well do ye set aside the commandment of God, that ye may observe your own tradition." There is the process: give up what is of God, and then you will fall into the hands of man. There is great importance in the principle. It is not a comparison of things as to whether this is better than that. The evil is laying aside the commandment of God, and preferring man's tradition to it. The only thing that has claim upon the Christian heart is what comes from God. Whatever God wills, whatever is His revealed mind on any given subject, demands the believer's reception and obedience. "For, leaving the commandment of God, ye hold the tradition of men, as the washing of vessels and cups: and many other such like things ye do."

What is the harm of all this? It may not be wise, but is merely innocent, a person might argue. But the Lord does not judge so lightly of nullifying God's commandments by the deference that men show to the will and word of man. "For Moses said, Honour thy father and thy mother; and he who speaks ill of father or mother, let him surely die." There we have the plain revelation of God's mind. To honour parents is right and of God, to make light of them unfits man to live in God's estimate. How did tradition dissolve so plain a duty? "Ye say, If a man say to his father or mother, It is Corban, that is, gift, by whatsoever thou mightest be profited by me; and ye suffer him no more to do anything for his father or his mother, making void the word of God69 through your traditions which ye have delivered: and many such like things ye do." Just consider what an issue this was. A man sees his father and mother in want; he has received in earthly goods that which would relieve them, but the tradition-mongers have invented a plan to benefit religion so called at the cost of filial duty. If one said "Corban" the duty was totally changed, and that which would have been due to the parent must now be devoted to the priest. No matter what the need of father and mother, that word "Corban" estopped all action of heart or conscience. The leaders had devised the scheme to secure property for religious purposes, and to quiet persons from all trouble of conscience about the word of God.

Our Lord, in this place, asserts that deference to mere human tradition leads into direct disobedience of God's will. Washing the hands might have seemed to be a most proper act. Nobody could pretend that Scripture forbade it; and, no doubt, the Jewish doctors could press its great significance. They might very well argue how calculated it was to keep before their minds the purity God insists on, and especially that we ought never to receive anything from His hand without putting away all defilement from ours. They might reason thus to a people who loved all outward routine. At all events they might say, What was the harm of such a tradition? But our Lord simply comes to this issue: "Why do ye also transgress the commandment of God by your tradition?" By means of their tradition God was disobeyed. The command to honour the father and mother was the first commandment with promise, as the apostle says in writing to the Ephesians. Other commandments had the threat of death annexed to them; this commandment carried the promise of long life upon the earth. The apostle's reasoning is, that, if a Jewish child was not only bound, but encouraged by such a promise, to venerate his parents, how much more is a christian child to obey them — not merely in the law, but in the Lord.

The Lord, then, confronts the Pharisees with, "God commanded, saying, honour thy father and mother; and he that curseth father or mother, let him die the death." Honour to parents was valued by God; and disrespect was deadly in His sight — "But ye say, Whosoever shall say to his father or mother, It is a gift, by whatsoever thou mightest be profited by me, and honour not his father or his mother …" The Jews had brought in a cheat (to quiet their consciences) by which they might free themselves from the obligation to meet filial duties. They had only to pronounce the word, "It is a gift" (Corban), and a parent might be forgotten! Doubtless, it was one of their authorized traditions, and for the priest's profit, but in God's sight a direct breach of His command. "Thus have ye made the commandment of God of none effect by your tradition." And this is what tradition usually does, whether in Romanism or elsewhere. To add to Scripture is ruinous: it does not matter by whom it may be done, or for whatever holy motives men may allege; God is jealous about it, and will not have His word enlarged or amended. Revelation is complete, and our simple business is to be obedient to the word of God.

273 But there is a further point, not yet noticed, not only: "Ye reject the commandment of God," but "making the word of God of none effect through your tradition." Not only was a particular, or any particular commandment set aside that they might keep their tradition, but they rendered null, and rejected, nullified the authority of the whole word of God by this. If I break one, I am guilty of all; but in setting up another authority, I displace and render void and null the whole word of God which claims all authority. If another can direct, I am not sole master, and the man is not my servant; and not only is the servant misled but the master is set aside. God's authority, and His revealed will as authority is entirely set aside by one who adds one tittle. If it be only to wash my hands, another can meddle and claim obedience - the word of God is not the sole authoritative rule. God may be patient, but it is entire apostasy from the whole mercy and will of God saving the soul, He in mercy having taken the pains to take it into His hand, and to guide us. So was Paul jealous as to Titus. God, therefore, is jealous of His word, for whenever we get out of it, we get into the darkness and bondage of Satan. It is the only light and guide we have - the fulness and truth of the light of creation being embodied in it in all its clearness as far as an evidence to the conscience and soul. "Many such things," adds the Lord, "ye do." This solution of God's will was found in and by many things as well as tradition. Man, be it under the form of godliness, desires it everywhere, and everywhere to be without God; and the enemy can provide religion for that, as well as anything else, provided it is for nature worship, for nature is just what Satan does provide for, that we may not feel the need of grace, and man then can be zealous for that against the truth, for it is something of his own - ours, not God. The Lord then goes straight to the thoughts and purity of the heart - the plain direction for the whole multitude. He answered the enquiries (and therein us) as to all the principles of judgment against their tradition - a special subject before. Yet the disciples could not understand this plain principle. And here we have the further evidence of the deadly evil of the system, that so entirely does it rest the mind upon what is external that so plain a principle as this is darkened to the mind, even of those who are sincere, and had been led as followers of Jesus with unfeigned intention. They had not sense enough to see that it was not what went into the belly, but what came out of the heart, that defiled a man. There was that which "purged all meats." What a reproof! But the great principle of all Christ's dealings and ministry, the great ground of plain moral righteousness making the real difference, was brought out; at least the great principle on which He rested His controversy with them, for grace they did not understand. And the Lord, by their own petty objection, came now to the direct question of righteousness, and showed how, in their selfish and self-sufficient traditions, they set even their own law aside. The Lord looked, when asked by His disciples, to the heart, and showed what came forth out of it. He had addressed the great principle to the multitude carefully, that all who had ears to hear might hear. The Pharisees had been convicted on the law as it stood, in which they boasted, while the Lord withal judged them Himself. He left them, and turned to Gentile quarters.

274 All tradition, though the tradition of the elders so designated by the word, and so even called by man, for it has authority with him, is called by the Lord "your tradition." Man's religion glorifies man; it is his. God says: "From within, out of the heart, proceed" - what a catalogue there is when God's religion begins! A man, such as he is, can wash his hands, and say "Corban," but it is a terrible thing to see so laid bare - quite another thing. First, it is "tradition of men," then "your tradition." A Mahomedan likes Mahomedan tradition; an Establishment person that of the Establishment; a Roman Catholic that of the Romanists; a Greek that of the Greeks; it is his own, and it has that value to him. Nothing is so dear to a man as the cover of his corruption, or so full of Satan's power as false religion. This is true even in the worst of apostasy, the chief priests and Pilate, the prophet and the beast. Next, if I add anything, God is imperfect in what He has given as a guide - actually, I ever substitute, in fact I must, for the guide is perfect for the man of God, and this is the subtlest substitute of the man of nature. But, if God has been imperfect in one tittle, I can reckon upon Him in none of the rest; but indeed, on the contrary, "in vain do they worship me, teaching for doctrines the commandments of men." The word of God to man, as he is, becomes purely a detective, a pure detective as the light, whereas the traditions satisfy the natural cravings after religion by what the flesh can do, and therefore are the worst securer against, and barrier of light, besides making void the sole authority of God's word, and therefore all of it, as well as rejecting the actual commandment. It is the arranged religion of nature, and therefore the stronghold of Satan; compare verse 21, taking man as he is, the light entering into the heart, and He was the light. They break through Moses, worship in vain, make void the word of God - whereas God's commandment detects man as he is; so of all true religion.

Before the canon of holy Scripture was completed and became accessible in a written form, much of the apostolic teaching was circulated in the early church in the form of tradition either by word or letter. Hence we read of Paul exhorting the Thessalonian saints to "hold the traditions wherein ye have been taught, whether by word or our epistle" (2 Thess. 2:15) similarly also in 2 Thess. 3:6. Again, the same apostle, writing to the Corinthians, praises them that "ye remember me in all things, and hold fast the traditions as I delivered them to you" (1 Cor. 11:2). Whatever truth was delivered to the saints through the medium of the apostles was necessarily a tradition, whether written or oral, and being inspired, had a paramount claim over them (1 Cor. 11:23; 2 Peter 2:21; Jude 3).

"Now I praise you that in all things ye remember me, and hold fast the traditions according as I delivered [them] to you." (Ver. 2.) Tradition in scripture is used, not only for the added maxims of men, as in Matthew 15, but for what the apostles enjoined on the saints, first orally, then in inspired writings, as also in both ways, while the canon was in course and not yet complete. Compare also Romans 6:17; 2 Thessalonians 2:15.

We have had already in an earlier part of the Gospel some of the things they had added to the word of God, some of the traditions of men. The apostolic "traditions" (2 Thess. 2:15; 3:6) were of divine authority, and now we have them as Scripture in the written word of God.