Sermon notes – Mark 7:1-13
Here, we see the tragic and disgraceful results of legalism imposed upon a people. Some Pharisees and scribes come down from Jerusalem once more to hear and investigate Christ. They soon accuse Him of violating the commandments of the elders by eating bread with unwashed hands (Mk 7:5). Note, they took issue with Christ’s violation of the traditions of men, not of God! There is no OT command for everyday men to ritualistically wash before a meal!
I want to take a moment to emphasize a point – it is far too simplistic to simply call the Pharisees legalistic, evil men and move on to the next Scripture passage. Why were they so legalistic? The answer is that they were seeking to preserve their Jewishness in a distinctly un-Jewish world. The destruction of the temple and the sack of Jerusalem by the Babylonians in 586 B.C. completely decimated the social, cultural, political and religious structure of the Jewish state. Their national identity as a people of God had been abolished in one fell stroke. Even later, after the return from exile, the Jews existed as a mere vassal state of the Persian, Greek, and now Roman Empires. Even today, the modern state of Israel has not been reconstituted as it was before the fall of Jerusalem. The times of the Gentiles are still ongoing.
Consider these very important points:
“Rituals concerning cleanness and uncleanness reflect rabbinic developments more than actual Torah prescriptions . . . As Judaism’s encounter with Gentile culture increased in the post-exilic period, however, the question of ritual cleanliness took on new significance as a way of maintaining Jewish purity over against Gentile culture.”
“[T]he defeat and exile faced the surviving Hebrews with the loss of their central national and religious institutions. They were without a unifying center of influence. They were forced to rethink the nature of God, his relation to them, and the viability of Old Testament religion. They were thrown into close contact with other cultures, and their traditional way of life became difficult or impossible. They, in a new way, confronted the relation between religion and culture. In every area the Hebrew race and its political and religious systems encountered a constant threat to survival.”
Much like the erroneous and dangerous teaching of Roman Catholics who believe in two well-springs of divine authority, Scripture and tradition, the Pharisees in Jesus’ day fell into the very same error.
“The predominance of Pharisaism is that which most distinctly characterized this period. The legalistic tendency inaugurated by Ezra had now assumed dimensions far beyond anything contemplated by its originator. No longer did it suffice to insist on obedience to the commandments of the Scripture Thora. These divine precepts were broken down into an innumerable series of minute and vexatious particulars, the observance of which was enforced as a sacred duty, and even made a condition of salvation. And this exaggeration even made a condition of salvation. And this exaggerated legalism had obtained such an absolute ascendency over the minds of the people, that all other tendencies were put entirely in the background.”
To bring this to a modern context, how do we fall into the same legalistic traps today? We are commanded to be in the world, but not of the world (Jn 17:15). Do we impose legalistic restrictions in our own circles? Consider what Christ has to say on this very important matter.
 James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Kregel, 2002), 205
 J. Julius Scott, Jr., Jewish Backgrounds of the New Testament (Grand Rapids, MI: Baker, 2001), 108-112.
 Emil Shurer, A History of the Jewish People in the Time of Christ, First Division, vol. 1 (Peabody, MS: Hendrickson, 2012), 2.