SPECIAL TOPIC: PHARISEES

I. The term had one of the following possible origins:

A. “To be separate.” This group developed during the Macaabean period
(this is the most widely accepted view), and separated themselves from the
populace in order to keep the oral traditions of the Mosaic Law (i.e.,
Hasidim).

B. “To divide.” This is another meaning of the same Hebrew root (BDB
827, BDB 831 I, KB 976); both mean “dividing.” Some
scholars say it meant an interpreter (cf. Neh. 8:8; 2 Tim. 2:15).

C. “Persian.” This is another meaning of the same Aramaic root (BDB
828, KB 970). Some
of the doctrines of the Pharisees have much in common with Persian Zoroastrian
dualism (see Special Topic: Personal Evil).

II. There have been several theories as to who made up the Pharisees.

A. a theological sect of early Judaism (i.e., Josephus)

B. a political group from the Hasmonean and Herodian periods

C. a scholarly group of Mosaic interpreters helping the common person understand
the Mosaic Covenant and the oral traditions that surround it

D. a lay movement of scribes, like Ezra and the Great Synagogue, in competition
to the priestly leadership of the temple

They were formed out of conflict with

1. non-Jewish overlords (esp. Antiochus IV)

2. aristocracy versus laity

3. those committed to covenant living versus the common Jew of Palestine

III. Our information about them comes from

A. Josephus, who was a Pharisee

1. Antiquities of the Jews

2. Wars of the Jews

B. the New Testament

C. later Jewish sources

IV. Their major doctrines.

A. Belief in a coming Messiah, which was influenced by interbiblical
Jewish apocalyptic literature like I Enoch.

B. Belief that God is active in daily life. This was directly opposite from the Sadducees
(cf. Acts 23:8). Many
Pharisaic doctrines were theological counterpoints to the doctrines of the
Sadducees.

C. A belief in a physically-oriented afterlife based on earthly life, which
involved reward and punishment (cf. Dan. 12:2).

D. Belief in the authority of the OT as well as the Oral Traditions (Talmud). They were
conscious of being obedient to the OT commands of God as they were interpreted
and applied by schools of rabbinical scholars
(Shammai, the conservative and Hillel, the liberal). The rabbinical
interpretation was based on a dialogue between rabbis of two differing
philosophies, one conservative and one liberal. These
oral discussions over the meaning of Scripture were finally written down in two
forms: the Babylonian Talmud and the incomplete Palestinian Talmud. They
believed that Moses had received these oral interpretations on Mt. Sinai. The
historical beginning of these discussions started with Ezra and the men of the
“Great Synagogue” (later called the Sanhedrin).

E. Belief in a highly developed angelology. This involved both good and evil
spiritual beings. This developed from Persian dualism and the interbiblical
Jewish literature.

F. Belief in the sovereignty of God, but also the exercise of human free will (yetzers).

V. The strengths of the Pharisaical movement.

A. They loved, respected, trusted God’s revelation (i.e., all of it, including
Law, Prophets, Writings, and Oral Traditions).

B. They were committed to being righteous followers (i.e., daily faith and life)
of God’s revelation. The wanted a “righteous Israel” to fulfil prophetic
promises of a new, prosperous day.

C. They advocated an equality with Judaistic society, which included all levels
of people. In a sense, they rejected priestly (i.e., Sadduceean) leadership
and theology (cf. Acts 23:8).

D. They championed a valid human component to the Mosaic Covenant. They
fully assserted God’s sovereignty, but also held to the need for the exercise of
human free will (i.e., the two yetzers).

E. The NT mentions several respected Pharisees (i.e., Nicodemus, Rich Young
Ruler, and Joseph of Arimathea).

VI. They were the only sect of first century Judaism to survive the destruction
of Jerusalem and the temple by the Romans in a.d.
70. The became modern Judaism.