The Pharisees

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Interior of a Synagogue by Charles Philibert de Lasteyrie, 1816: The Pharisees were primarily active within synagogues.

The Pharisees were a Jewish sect that emerged around 150 B.C. The Greek term ϕαρισαῖος (pharisaîos)[1] corresponds to Perushim in Hebrew, derived from the verb פָּרָשׁ‎ (parash), meaning “to separate.” This designation signifies “those who are separated.”[2][3][4]

The Pharisees were staunch in upholding not only the laws written in the Bible but also oral traditions.[5][6] They maintained a highly exclusive stance toward those who did not conform to their practices.[7] Jesus criticized the Pharisees for their hypocritical faith.[8]

The Origin of the Pharisees

In the 2nd century B.C., during the reign of King Antiochus IV of the Seleucid dynasty, (reigned: B.C. 175–B.C. 164), Judaism faced extensive persecution. Antiochus’s policies, aimed at imposing Greek culture and faith on the Israelites, included measures such as forbidding the observance of the Law of Moses. This led to a growing sense of resentment and dissatisfaction among the Jewish population toward the Greeks. Amidst this turmoil, there emerged a group of Jews who adamantly rejected Greek culture, being adhered strictly to the Law of Moses and the traditions of their ancestors, and sought to live devoutly as God’s chosen people. These people were known as the Hasidim (חֲסִידִים), which means “godly people.”[9] The Hasidim contributed Judea’s independence by supporting Judas Maccabeus in his struggle against the Seleucid dynasty.[10] Following the successful attainment of independence, the Jews maintained their sovereignty for approximately 80 years until they fell under the dominion of the Roman Empire in 63 BC. During this transitional period, two groups emerged as descendants of the Hasidim: the Pharisees and the Essenes. Among them, the Pharisees stood out as a sect committed to strict adherence to the law and placed significant emphasis on its importance.

Characteristics

The Pharisees and the Herodians Conspire Against Jesus by James Tissot, 1886–1894

In Jewish society during Jesus’ time, the Pharisees held the most significant sway over the public.[11] Unlike the Sadducees, who were led by high priests and an aristocratic class centered on the temple, the Pharisees, mainly consisting of the Jewish middle class, expanded their influence through public support, being facilitated by their organization around synagogues.

  • Legalists Obsessed With a Sense of Privilege
The Pharisees believed in the strict literal observance of the Law of Moses, convinced that adherence to every detail of the law justified them.[12] Their dedication to meticulously following even the smallest aspects of the law garnered trust and respect from the people. The Pharisees valued the customs recorded in the Pentateuch, the decrees of purification, fasting, tithes, and the Sabbath, and also tried to observe even the smallest items of oral tradition (the inheritance of the elders). In addition to their strict adherence to Jewish law, the Pharisees adamantly rejected Greek culture and refused to pledge allegiance to the Roman Empire. While some Pharisees were admired for their piety and moral character, many of them openly displayed their faith, often with a sense of superiority, believing themselves to be the most knowledgeable and devout followers of the Law of Moses.
  • Relationship With the Sadducees
The Pharisees and the Sadducees pursued distinct religious paths. Their doctrinal disagreements were so significant that Apostle Paul strategically utilized them to navigate a crisis he faced.[13]
Classification Pharisees Sadducees
Members Middle class in Judea Priestly or wealthy noble families
Influence Exercising religious influence Exercising political and religious influence
Gaining public support Unsuccessful in gaining public support
Doctrines Believing in the resurrection, angels, and the soul Not believing in the resurrection, angels, and the soul
Keeping all the traditions and teachings of the elders, in addition to the Pentateuch Claiming to only keep the Pentateuch, but in actuality respecting the opinion of high priests
Rejecting Greek culture Accepting Greek culture
After the fall of Jerusalem in AD 70 Maintained Disappeared
However, the Pharisees occasionally allied with the Sadducees, despite their differing religious beliefs, in their efforts to persecute Jesus and the apostles, and to obstruct the spread of the gospel.[14] On one occasion, a Sadducee came to test Jesus, but was unable to respond and left. Soon after, a Pharisee attempted to test Jesus.[15] When Jesus rebuked their actions and illuminated the truth of the Bible to the people, both the Sadducees and the Pharisees felt threatened and conspired together to kill Jesus.[16]

Jesus and the Pharisees

The Pharisees, primarily active in the synagogue, had more encounters with Jesus and engaged in numerous debates with Him, compared with the Sadducees, who focused on the sanctuary. They often criticized Jesus and His disciples for allegedly violating the Sabbath laws[17][5] or for associating with people of low social status, such as tax collectors and sinners.[18] Some Pharisees also rebuked Jesus and His disciples for not adhering to traditional laws, such as the elders’ practice of handwashing before meals.[19][20]

However, it is important to note that not all Pharisees rejected Jesus during this time. Some Pharisees received Jesus or showed openness toward Him. For example, Nicodemus, a Pharisee, approached Jesus under the cover of night to learn from Him with a humble heart.[21] He later defended Jesus among the Jewish leaders.[22] Additionally, Apostle Paul, formerly a Pharisee, underwent a profound conversion from Judaism to Christianity and became one of its most ardent proponents.[23][24][25] Even when the Sadducees sought to silence the apostles, Gamaliel, a Pharisee and a highly respected Jewish teacher who mentored Paul, intervened to calm the crowd and protect the apostles.[26]

  • Tempted Jesus With Paying Taxes
During the time of Emperor Tiberius, the Roman denarius bore the inscription “TI CAESAR DIVI AVG F AVGVSTVS” on the front, signifying “Tiberius Caesar, Son of the Divine Augustus,” and “PONTIF MAXIM” on the back, denoting “Supreme Pontiff.”
The Pharisees once approached Jesus with a question about paying taxes to the Roman emperor, Caesar, hoping to trap Him. When Jesus asked to see the coin used for paying taxes, He was presented with a Roman denarius.[27] During that era, the obverse of the denarius coin bore the inscription “Caesar,” along with the likeness of Tiberius, who held the title of Caesar during that period. Upon seeing the image of Caesar and the inscription on the coin, Jesus responded wisely, saying, “So give back to Caesar what is Caesar’s, and to God what is God’s.” Later, the high priest and the Pharisees accused Jesus before Pilate, the governor, seeking His execution. They falsely claimed that Jesus opposed paying taxes to Caesar and declared Himself to be the Messiah, a king.[28][29]
  • Jesus’ Rebuke
Phylactery (Teffilin) case, a small leather case containing portions of the Torah that Jewish men over the age of 13 traditionally wear on their foreheads and wrists during morning prayers.  Inside the leather box of the phylactery, parchment strips are inscribed with specific Bible verses, including passages from Exodus 13:1–10, 11–16, and Deuteronomy 6:4–9; 11:13–21. Brooklyn Museum
Jesus acknowledged the Pharisees’ commitment to observing the law to some extent.[30] However, He rebuked them for prioritizing human traditions over the commandments of God, due to their extreme legalism.[31] He rebuked the Pharisees who made their phylacteries[32] wide and the tassels on their garments long,[33] only emphasizing fancy and formality, as the “prophets who are like whitewashed tombs full of greed and lawlessness.”[34] Jesus emphasized the importance of inner qualities such as compassion, humility, and mercy over mere outward displays of religious observance.[35][36]

Jesus admonished the Pharisees for their pride in their knowledge of the Scriptures, yet their rejection of Him as the Messiah and their efforts to hinder others from believing in Him. He warned them, saying, “Those who shut the door of the kingdom of heaven that neither they themselves nor those who are trying to enter cannot enter.”


“Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to.”

Matthew 23:13


Post-Jesus History

In the book of Acts written after Jesus, the religious distinctions between the Pharisees and the Sadducees become evident.[13] Indeed, Paul’s background as a Pharisee, persecuting Christians before his conversion, highlights the Pharisees’ active opposition to the early Christian church.[37] According to the prophecy of Jesus in A.D. 70, the Pharisees continued to exist even after Jerusalem was destroyed by the Roman army. Their influence persisted into the 2nd and 3rd centuries A.D., maintaining a significant role within Judaism and retaining prominence as a denomination.[38][39]

See also

References

  1. ↑ "Strong's #5330 - Φαρισαῖος". StudyLight.org.
  2. ↑ "Strong's #6567 - פָּרַשׁ". StudyLight.org.
  3. ↑ "5330. Pharisaios". Bible Hub.
  4. ↑ "6567. parash". Bible Hub.
  5. ↑ 5.0 5.1 "Matthew 12:1–2".
  6. ↑ "Mark 7:3–4".
  7. ↑ "John 7:46–49".
  8. ↑ "Matthew 23:25–27".
  9. ↑ Maccabean Revolt, Oxford Bibliopgraphies
  10. ↑ New Testament literature, Britannica
  11. ↑ Acts 5:34 (NET), BibleGateway
  12. ↑ Chapter 5, The Wars of the Jews or History of the Destruction of Jerusalem, Flavius Josephus, August 3, 2013
  13. ↑ 13.0 13.1 "Acts 23:6–10".
  14. ↑ "Matthew 16:1–4".
  15. ↑ "Matthew 22:23–46".
  16. ↑ "John 11:47–53".
  17. ↑ "Luke 6:7–9".
  18. ↑ "Matthew 9:10–11".
  19. ↑ "Luke 11:37–38".
  20. ↑ "Mark 7:5".
  21. ↑ "John 3:1–2".
  22. ↑ "John 7:45–51".
  23. ↑ "Philippians 3:5".
  24. ↑ "Acts 22:3".
  25. ↑ "Acts 26:5".
  26. ↑ "Acts 5:33–40".
  27. ↑ "Matthew 22:15–22".
  28. ↑ "Luke 23:1–2".
  29. ↑ "John 19:12–16".
  30. ↑ "Matthew 5:20".
  31. ↑ "Matthew 15:3–6".
  32. ↑ phylactery, Merriam-Webster
  33. ↑ "Matthew 23:1–7".
  34. ↑ "Matthew 23:25–28".
  35. ↑ "Matthew 23:23".
  36. ↑ "Luke 18".
  37. ↑ "Acts 9:1–2".
  38. ↑ Pharisee, Britannica
  39. ↑ Kefar Ḥasidim, Jewish Virtual Library
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