Traditions and Commandments

The scripture from Matthew 15:1-20 and Mark 7:1-23 describes a pivotal confrontation between Jesus and the religious authorities, specifically the Pharisees and teachers of the law who had journeyed from Jerusalem. This event is deeply embedded in the historical, political, cultural, and religious landscape of first-century Palestine. Both Gospel accounts were written after the events they describe, with distinct but overlapping aims and audiences. Mark, generally considered the earliest Gospel (mid-to-late 60s CE), was likely written for a primarily Gentile-Christian audience, possibly in Rome. This is evident in its explanations of Jewish customs, such as the detailed description of ceremonial handwashing in Mark 7:3-4, which would have been unfamiliar to a non-Jewish readership. Matthew, written slightly later (70s-80s CE), targeted a Jewish-Christian audience, aiming to present Jesus as the long-awaited Messiah who fulfilled Old Testament prophecies and represented a new, authoritative interpretation of the Torah, thus explaining the focus on Jesus's critique of tradition in relation to God's commandments. The political and social climate of Judea and Galilee during Jesus's ministry was complex. Judea was under direct Roman provincial rule since 6 CE, governed by a procurator, while Galilee was part of the client kingdom of Herod Antipas, a tetrarch under Roman oversight. This foreign domination fueled a pervasive sense of national yearning for liberation and the re-establishment of an independent Jewish kingdom, contributing to a vibrant environment of messianic expectations. Within this framework, different Jewish groups held varying degrees of influence and interpretations of the Law. The Pharisees, while not holding official political power, were highly respected religious leaders among the common people. They were devout and committed to the comprehensive application of the Mosaic Law, along with their 'tradition of the elders,' to all aspects of life. Their concern with ritual purity and strict adherence to established customs was, in part, a means of preserving Jewish identity and holiness in the face of Roman occupation and pervasive Hellenistic cultural influences, which had permeated the region since Alexander the Great. The cultural and religious landscape was dominated by the Mosaic Law (Torah) as the foundational divine revelation. However, alongside the written Law, the 'tradition of the elders' – an evolving body of oral interpretations, elaborations, and applications of the Torah – had developed over centuries. The Pharisees considered this oral tradition to be as authoritative as the written Law itself, believing it to have been passed down from Moses. The specific issue in the scripture – ceremonial handwashing before meals (netilat yadayim) – was one such rabbinic tradition, distinct from the Levitical purity laws that applied primarily to priests or specific states of impurity. It was an extension of priestly purity practices to all Jews, intended to elevate daily life to a sacred level. Jesus's confrontation with the Pharisees also highlights the practice of 'Corban' (Qorban), a vow where an individual could dedicate property or resources to God, thus rendering them unavailable for other uses. Jesus condemned the misuse of this tradition, where it was exploited to circumvent the clear biblical command to honor and support one's parents, effectively nullifying divine law for human tradition. This incident reveals a fundamental tension between Jesus's understanding of God's core commandments and the Pharisees' emphasis on external, often human-made, rituals and traditions. The geographical setting also plays a significant role. The Pharisees and teachers of the law journeyed from Jerusalem, the religious and political capital, the seat of the Temple, and the center of rabbinic authority. Their presence in Galilee, Jesus's primary operational base and a region often viewed by Jerusalemites as less religiously pure or sophisticated, underscores the growing scrutiny and concern of the established religious elite regarding Jesus's teachings and burgeoning popularity. The confrontation between these figures, representing the apex of Jewish religious orthodoxy, and Jesus, a Galilean teacher challenging their interpretations, symbolizes the clash between established authority and a revolutionary reinterpretation of God's will. Jesus's teaching that true defilement comes not from external practices but from the internal disposition of the heart, challenged the very foundation of the purity system upheld by the Pharisees and represented a radical shift in understanding the essence of piety and righteousness. This interaction was not merely about hygiene but about theological authority, the interpretation of the Law, and the nature of genuine holiness in the eyes of God.