The name Pharisee in its Hebrew form means separatists, or the separated ones. They were also known as chasidim, which means loyal to God, or loved of God - extremely ironic in view of the fact that by His time, they made themselves the most bitter, and deadly, opponents of Jesus Christ and His message.The Pharisees perhaps meant to obey God, but eventually they became so devoted and extremist in very limited parts of The Law (plus all that they themselves added to it), that they became blind to The Messiah when He was in their very midst. They saw His miracles, they heard His Words, but instead of receiving it with joy, they did all that they could to stop Him - eventually to the point of getting Him killed because He truthfully claimed to be the Son of God.Jesus Christ had strong words about the Pharisees, and what awaits some of them:"For I tell you, unless your righteousness exceeds that of the scribes [see Lawyers] and Pharisees, you will never enter the kingdom of heaven." (Matthew 5:20 RSV)."He answered them, "And why do you transgress the Commandment of God for the sake of your tradition? For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him surely die.' But you say, 'If any one tells his father or his mother, What you would have gained from me is given to God, he need not honor his father.' So, for the sake of your tradition, you have made void the Word of God." (Matthew 15:3-6 RSV) [see The Ten Commandments and The Ten Commandments Now?]."How is it that you fail to perceive that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees." Then they understood that He did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees." (Matthew 16:11-12 RSV)(Note: Just as yeast causes bread to rise, yeast was sometimes used as a symbol of sinful pride which made people haughty and "puffed up.")"The scribes and the Pharisees sit on Moses' seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice. They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with their finger. They do all their deeds to be seen by men; for they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues, and salutations in the market places, and being called rabbi by men. But you are not to be called rabbi, for you have one teacher, and you are all brethren. And call no man your father on earth, for you have one Father, who is in heaven." (Matthew 23:2-9 RSV)(Note: A perhaps somewhat surprising statement - the Pharisees were correct according to their limited perspective, and were to be obeyed by the Jews under their authority. But, they were not to be emulated in their way of life - they were Hypocrites.)"But woe to you, scribes and Pharisees, hypocrites! because you shut the kingdom of heaven against men; for you neither enter yourselves, nor allow those who would enter to go in." (Matthew 23:13 RSV)."Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cummin, and have neglected the weightier matters of the Law, justice and mercy and faith; these you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel!" (Matthew 23:23-24) The lesson from the Pharisees' example is that self-righteousness is not righteousness, and that God's true people are to live according to all of God's Word, not just certain parts that are most convenient or to one's own liking
Pharisees,Sadducees
- Thread starter Christina
- Start date
-
Welcome to Christian Forums, a Christian Forum that recognizes that all Christians are a work in progress.
You will need to register to be able to join in fellowship with Christians all over the world.
We hope to see you as a part of our community soon and God Bless!
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an alternative browser.
You should upgrade or use an alternative browser.
Part 1The origin of these two sects cannot be definitively traced. The first specific mention we see of them is during the reign of John Hyrcanus (134-104 BCE). The scant evidence available suggests that they coalesced as distinctive groups soon after the Maccabean revolt. To fully grasp the basis for the emergence of the Pharisees and Sadducees, it's helpful to understand the political climate in which they developed. I would encourage you to study the history of Judea in the two centuries before the ministry of Messiah. Regarding the factors which led to the establishment of the Pharisees as a distinct party, British historian Paul Johnson writes: In their battle against Greek education, pious Jews began, from the end of the second century BC, to develop a national system of education. To the old scribal schools were gradually added a network of local schools where, in theory at least, all Jewish boys were taught the Torah. This development was of great importance in the spread and consolidation of the synagogue, in the birth of Pharisaism as a movement rooted in popular education, and eventually in the rise of the rabbinate. (p. 106, A History Of The Jews) Addressing this same topic in his history of the Hasmonean dynasty, Elias Bickerman states: The Pharisees . . . wished to embrace the whole people, and in particular through education. It was their desire and intention that everyone in Israel achieve holiness through the study of the Torah . . . (p. 93, The Maccabees) While the Pharisees primarily came from middle-class families and were zealous for the Mosaic law, the Sadducees were generally wealthy members of the Jewish aristocracy who had embraced hellenism. Because of their support for the program of economic and military expansion instituted by the Hasmonean rulers, the Sadducees came to exercise considerable influence in the court of John Hyrcanus. During this same period, the Pharisees became distinct from the Hasidim who had fought against the hellenizing forces in the Maccabean revolt. The Pharisees emerged as a significant force in Jewish affairs because of their influence with the common people. According to Josephus' classic history, The Antiquities of the Jews, John Hyrcanus was originally a disciple and supporter of the Pharisees. However, a Pharisee named Eleazer opposed Hyrcanus serving as high priest because of doubts about his genealogy. Eleazer alleged that his mother had been raped during the persecution of Antiochus Epiphanes, calling Hyrcanus' lineage into question. When Hyrcanus proved that this story was a lie, a Pharisaic court recommended a lenient punishment of lashes for the slanderer. This angered Hyrcanus, who, with the encouragement of a Sadducean friend, quit the popular Pharisees and became a Sadducee. He even went so far as to abolish the Pharisaic practices that had been enacted into law and punish those who observed them. The hellenistic Sadducees consequently amassed considerable power during his reign. Things got much worse for the Pharisees during the reign of Hyrcanus' son, Alexander Jannaeus (103-76 BCE). One year during the Feast of Tabernacles, Alexander, performing as high priest, corrupted the libation ceremony by pouring the water over his feet instead of on the altar as the Pharisees decreed. For this, he was pelted by the religious Jews with lemons. Outraged at this affront, he had his soldiers slay 6,000 of the offenders. This brought on a civil war which lasted six years and cost 50,000 Jewish lives. When the war eventually ended, Josephus records that Alexander transported some of his Jewish prisoners of war, most of them probably Pharisees, "to Jerusalem, and did one of the most barbarous acts in the world to them; for as he was feasting with his concubines, in the sight of all the city, he ordered about eight hundred of them to be crucified; and while they were living, he ordered the throats of their children and wives to be cut before their eyes " (bk. 13, ch. 14, sec. 2, The Antiquities of the Jews). Alexander became increasingly unpopular among the Jews because of the civil war and his pro-Sadducee, hellenizing tendencies. The influence of the Sadducees was prevalent until his death in 76 BCE. On his deathbed, Alexander encouraged his wife, Salome Alexandra, to make peace with the Pharisees, since they had influence with the majority of the population. In a statement which calls to mind a major criticism Yeshua had of some of the Pharisees of his day, the Babylonian Talmud records Alexander telling Salome, "Fear not the Pharisees and the non-Pharisees, but the hypocrites who ape the Pharisees " (Sotah 22b). Once in power, Salome took her husband's advice and began favoring the Pharisees. This was not difficult for her, because her brother, Simon ben Shetech, was the leader of the Pharisees at this time. During Salome's reign (76-67 BCE), the Sadducees lost much of their authority. Although Salome was the recognized leader of the nation, it soon became obvious that the Pharisees had gained significant influence. They were brought into the Sanhedrin and became the major force in national politics. In reality, they became the actual power behind the throne. Now in a position to avenge earlier persecution from the pro-Sadducean faction, they had some of those who had advised Alexander put to death. After an outcry from the Sadducees, including her son Aristobulus II, Salome allowed them to leave Jerusalem for several surrounding fortresses.
Part 2 Herod the Great's rule (37-4 BCE) brought changing fortunes for both sects. One of Herod's initial political goals was to reduce the power of the Pharisees, who held enormous sway with the people. As the Dictionary of Jesus and the Gospels states, Herod's "first adversaries, the people and the Pharisees, objected both to his being Idumean, a half-Jew, as well as his friendship with the Romans. Those who opposed him were punished, and those who took his side were rewarded with favors and honors" (p. 319, "Herodian Dynasty"). Josephus records that two of those rewarded were a Pharisee named Pollio and his disciple Sameas, who had encouraged the Jews to accept Herod because they felt the rule by a foreigner resulted from divine judgement and the people should willingly bear it. Perhaps because of this intervention, Herod was on fairly good terms with the Pharisees throughout most of his reign and generally avoided conflict with them until just before his death. By that time, it appears that the Pharisees as a party had essentially withdrawn from politics, although individual Pharisees may have remained politically active. Herod also sought to diminish the position of the Sadducees, who had regained their power after the death of Salome and held the high priesthood and the majority of the seats on the Sanhedrin. One of the first things Herod did upon becoming king in 37 BCE was to order the execution of 45 Sadducean members of the Sanhedrin for their support of his rival for the kingship, Antigonus; in addition, he confiscated their property to pay Marc Antony, the Roman who had appointed him king. He also turned the Sanhedrin into a religious court only, taking away its power in secular matters. Since he was only half Jewish, Herod knew the people would not tolerate him serving as high priest in addition to being king, as some of the Hasmoneans had. So he separated the two positions and began appointing high priests at his pleasure. Eusebius, in his 4th-century Ecclesiastical History, wrote: When Herod was appointed king by the Romans, he no longer nominated the chief priests from the ancient lineage, but conferred the honour upon certain obscure individuals. . . . Herod was the first that locked up the sacred vesture of the high priest, and having secured it under his own private seal, no longer permitted the high priests to have it at their disposal. (p. 31, ch. VI, pop. ed.) This broke the custom of the high priesthood being attached to a particular family. Herod also abolished the practice of the high priest holding the position for life. According to Josephus, in the 107 years from the beginning of Herod's reign to the fall of Jerusalem, there were 28 high priests. The Talmud records that by the time of Messiah, the high priest bought the office from the government and the position was changed every year. But even after he was out of office, the ex-high priest kept his rights to the dignity of the office. These policies resulted in a group of wealthy Sadducean priestly families (primarily the Boethus, Anan, and Phiabi families) being appointed to the office on a regular basis. .....................This is a very import point in Bible history this is where the priesthood became totally defiled this is where the Kennites or Jews you say they are Jews but are not (REV 1-3) see the churches of Philedelphia and Smyrna the only two churches God was pleased with) began to fully take over the Jewish Priesthood..................................................Herod's decision to appoint the high priest had a major impact on the operation of the Temple. British historian Paul Johnson writes: By downgrading the importance of the high-priest, a hated Sadducee, Herod automatically raised in importance his deputy, the segan, a Pharisee, who got control over all the regular Temple functions and ensured that even the Sadducee high-priests performed the liturgy in a Pharisaical manner. (pp. 117-118, A History Of The Jews)
Part 3. Any light that might be cast on the history of the Pharisees and their teachings in the pre-destruction period would be critically important. With new evidence from the Dead Sea Scrolls it is now possible to demonstrate that for much of the Hasmonean period Pharisaic views were indeed dominant in the Jerusalem Temple . . . (pp. 30-31, Bible Review, June 1992, "New Light on the Pharisees: Insight from the Dead Sea Scrolls") One of the Dead Sea Scrolls, known as MMT, sheds light on the prestige the Pharisees enjoyed prior to the ministry of Yeshua. According to Schiffman: MMT is a foundation text of the Qumran sect. It was written in the early Hasmonean period when the Temple was managed and its rituals conducted in accord with Pharisaic views. The Hasmoneans made common cause with the Pharisees in order to cleanse the Temple of the excessive hellenization that they blamed to a great extent on the Sadducean priests who had become, in their view, too hellenized. Various elements in MMT and in the Temple Scroll [another Dead Sea document] represent the polemic of those who continued piously to hold fast to Sadducean views against the Hasmoneans and their Pharisaic allies. . . . It can no longer be claimed that there is no evidence for the Pharisees earlier than the tannaitic materials and the first-century Jewish historian Josephus, who wrote after the Roman destruction of Jerusalem. In fact, the scrolls provide extensive and wide-ranging testimony about the pre-destruction history of the Pharisees and their ideology. MMT and the Temple Scroll provide evidence of Pharisaic dominance over the Temple ritual in the early days of the Hasmonean period. (Ibid., p. 54) Regarding later Pharisaic control of the Temple, The Eerdmans Bible Dictionary says: By the time of Jesus they [the Sadducees] included the families who supplied the high priests, as well as other wealthy aristocrats of Jerusalem. Most members of the Sanhedrin, the central judicial authority of Jewish people, were Sadducees. Thus, the Sadducees were the party of those with political power, those allied with the Herodian and Roman rulers, but they were not a group with influence among the people themselves. The views of the Pharisees prevailed among the common people, so that even though the two groups differed with regard to items in the laws of purity and details of temple procedure during the feasts, the Sadducean priests were compelled to operate according to the Pharisees' views. (p. 902, "Sadducees") Emil Schürer, in his extensive history of the Jews during this period, wrote: The Pharisees maintained their leadership in spiritual matters, especially in urban circles. It is true that the Sadducean high priests stood at the head of Sanhedrin. But in fact it was the Pharisees, and not the Sadducees, who made the greatest impact on the ordinary people . . . The Pharisees had the masses for their allies, the women being especially devoted to them. They held the greatest authority over the congregations, so that everything to do with worship, prayers, and sacrifice took place according to their instructions. Their popularity is said to have been so high that they were listened to even when they criticized the king or the high priest. They were in consequence able to restrain the king. For the same reason, also, the Sadducees in their official functions complied with the pharisaic requirements because otherwise the people would not have tolerated them (p. 402, vol. II, rev. ed., The History of the Jewish People in the Age of Christ (175 B.C. - A.D. 135)) Addressing the differences between the Pharisees and Sadducees regarding religious observances, Alfred Edersheim, a noted 19th-century Jewish scholar, wrote: Even greater importance attached to differences on ritual questions, although the controversy here was purely theoretical. For, the Sadducees, when in office, always conformed to the prevailing Pharisaic practices (p. 320, ch. II, bk. III, The Life and Times of Jesus the Messiah) Because of their fear of the people, this Sadducean adaptation to Pharisaic views extended to all official duties the Sadducees performed. Josephus verifies this fact; of the Sadducees, he states: They are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitudes would not otherwise bear them." (bk. 18, ch. 1, sec. 4, The Antiquities of the Jews) The New Unger's Bible Dictionary confirms this severe restriction on the power of the Sadducees during the time of Yeshua: Although the spiritual power of the Pharisees had increased greatly, the Sadducean aristocracy was able to keep at the helm in politics. The price at which the Sadducees had to secure themselves power at this later period was indeed a high one, for they were in their official actions to accommodate themselves to Pharisaic views.(p. 1112, "Sadducee") Even though the high priest was a Sadducee, history shows that the Sadducees were compelled to follow Pharisaic customs in the Temple rituals because of their fear of the people. This gave the Pharisees effective control of Temple observances, which was probably most noticeable during the annual feasts.
Part 4Pharisaic control of the local synagogues was more direct. Synagogues first came into being after the Jews returned from the Babylonian exile. They were not intended to replace the Temple, but were meant to be places of prayer and instruction in the Torah. At first, the teachers of the law in the synagogues were priests and Levites. But some in the priesthood became hellenized and lost the respect of the people because of their accommodation of Greek ideas at the expense of the law. The apocryphal book of II Maccabees shows that, by the reign of Antiochus Epiphanes, even the priests at the Temple in Jerusalem had become enamored with the Greek way of life; so much so "that the priests had no courage to serve any more at the altar, but despising the Temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise, after the game of Discus called them forth" (II Macc. 4:14). Because of this, the scribes, who were lay teachers of the law, eventually supplanted the priests in the synagogues. The model for the scribes was Ezra, who was designated by the Hebrew title soper. After the Jewish return from exile in Babylon, this term came to mean one who was learned in the Hebrew Scriptures, especially the Torah. In the New Testament, these men are primarily called "scribes," but they are also referred to as "lawyers" and "teachers of the law." Although not all Pharisees were scribes, the vast majority of the scribes were Pharisees, and they regulated the synagogues, teaching and interpreting the law. The Pharisees were solidly devoted to the daily application and observance of the Mosaic law and the "oral law," known as the Oral Torah. Paul Johnson describes this "oral law" of the Pharisees as follows: They followed ancient traditions inspired by an obscure text in Deuteronomy, "put it in their mouths", that God had given Moses, in addition to the written Law, an Oral Law, by which learned elders could interpret and supplement the sacred commands. The practice of the Oral Law made it possible for the Mosaic code to be adapted to changing conditions and administered in a realistic manner. (p. 106, A History Of The Jews) Dr. Brad Young, a professor at Hebrew University in Jerusalem, writes of the oral law: The Oral Torah clarified obscure points in the written Torah, thus enabling the people to satisfy its requirements. If the Scriptures prohibit work on the Sabbath, one must interpret and define the meaning of work in order to fulfill the divine will. Why is there a need for an oral law? The answer is quite simple: Because we have a written one. The written record of the Bible should be interpreted properly by the Oral Torah in order to give it fresh life and meaning in daily practice. . . . Moreover, it should be remembered that the Oral Torah was not a rigid legalistic code dominated by one single interpretation. The oral tradition allowed a certain amount of latitude and flexibility. In fact, the open forum of the Oral Torah invited vigorous debate and even encouraged diversity of thought and imaginative creativity. Clearly, some legal authorities were more strict than others, but all recognized that the Sabbath had to be observed. (p. 105, Jesus the Jewish Theologian) The Sadducees however, rejected everything except the written Scriptures (primarily the Pentateuch) and their own Book of Decrees, which specified a system of capital punishment: who was to be stoned, who strangled, who burned, and who beheaded. To the Law of Moses they adhered strictly to the letter, without making allowances for the spiritual intent. This was one of the major points of contention between the Pharisees and Sadducees; however, it wasn't the only difference of belief. Both the New Testament and Josephus show that the Pharisees believed in the resurrection from the dead and the existence of spirit beings such as angels and demons. They believed humans had freedom to make their own choices, but that God could and did interpose His will in mens' lives. Josephus also wrote that the Pharisees believed "souls have an immortal vigor in them," and that men would be punished or rewarded in the next age based on how they conducted themselves in this life. Josephus further states that "on account of which doctrines, they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction" (bk. 18, ch. 1, sec. 4, The Antiquities of the Jews).
Part 5Regarding the beliefs of the Pharisees, The International Standard Bible Encyclopedia states: The presentation of the Pharisees in the Gospels is generally negative. Jesus is seen to be disputing with them continually, which suggests that his teaching was the antithesis of pharisaism. Closer investigation, however, does not support this suggestion. The NT evidence shows Jesus in agreement with core beliefs and practices vitally important to the Pharisees. (p. 828, vol. 3, "Pharisees") The Sadducees had very different beliefs from the Pharisees. They denied the resurrection of the dead, as well as the existence of spirit beings. The Sadducees believed, according to the teachings of the Greek philosopher Epicurus, that the soul dies with the body. Therefore, they taught that there were no rewards or punishments after death. The Sadducees had a deistic view of God; they saw Him as uninterested in human affairs and therefore unwilling to intervene. Regarding their views on the resurrection, Messiah issued a strong denunciation, telling them that they were wrong because they did not know the Scriptures or the power of God (Matt. 22:29; Mark 12:24). The average Jew rejected the teachings of the Sadducees, and they had very little support among the common people. While some scholars have interpreted these beliefs as a conservative effort by the Sadducees to resist religious innovations by the Pharisees, Messiah's teachings were clearly much closer to those of the Pharisees than the Sadducees. It's more likely that the doctrines of the Sadducees simply represented a corrupt elite's attempt to minimize the impact of religion on their secular lives. The International Standard Bible Encyclopedia states the following about the motivation of the Sadducees: As a result of their high social status the Sadducees were dominated by political interests, and in these areas they were rigidly conservative, it naturally being in their best interest to maintain the status quo. Maintaining the status quo necessarily entailed collaboration with the Roman occupiers, by whom their power was delegated, and for this self-serving policy the masses despised the Sadducees. (p. 279, vol. 4, "Sadducees") During the time of Messiah's ministry the two parties are thought to have been relatively small; the number of Pharisees is estimated to have been about 6,000, while the Sadducees were only half as many. Both groups came into conflict with Yeshua during his ministry; however, it was the scribes and Pharisees who first opposed him. Concerning the primary cause of this conflict, Dr. Brad Young writes: Many scholars and Bible students fail to understand the essence of Jesus' controversial ministry. Jesus' conflict with his contemporaries was not so much over the doctrines of the Pharisees, with which he was for the most part in agreement, but primarily over the understanding of his mission. He did sharply criticize hypocrites . . . (p. 100, Jesus the Jewish Theologian) These teachers of Jewish law, the very name Pharisee has become synonymous with hypocrisy and self-righteousness." He goes on to say that many modern scholars "have failed to realize that the Pharisaic religion was divided into TWO SEPARATE SCHOOLS - the School of Shammai and the School of Hillel. The group that Christ continually took to task in the New Testament was apparently the School of Shammai - a faction that was very rigid and unforgiving in their outlook" (p. 1, "Dead Sea Scrolls Prove Pharisees Controlled Temple Ritual!"). Although Pharisees were frequently the adversaries of Yeshua, it should also be noted that not all their interactions were hostile. Pharisees asked him to dine with them on occasion (Luke 7:36; 11:37; 14:1), and he was warned of danger by some Pharisees (Luke 13:31). Additionally, it appears that some of the Pharisees (including Nicodemus) believed in him, although they did so secretly because of the animosity of their leaders toward Yeshua. The New Testament shows that Yeshua did not clash with the Sadducees until near the end of his ministry. This was because they were a political party, not the religious teachers of the people. The Sadducees were not primarily concerned with religion, but with the power they could acquire through the high priesthood and the political system. They used their position in society to increase their wealth and affluence.
Part 6In his Bible dictionary, James Hastings describes why the Sadducees became antagonistic toward Yeshua: It was only toward the close of His life that our Saviour came into open conflict with them. They had little influence with the people, especially in religious matters; His criticism was therefore mainly directed against the Pharisees and scribes, the supreme religious authorities, although, according to Matt. 16:6, 11, He also warned His disciples against the leaven of the Sadducees, meaning, probably, their utterly secular spirit. They, on their part, seem to have ignored Him, until, by driving the moneychangers out of the Temple (Matt. 21:12, Mark 11:15, Luke 19:45), He interfered with the prerogatives of the Sanhedrin. His acceptance of the Messianic title "son of David" also filled them with indignation against Him (Matt. 21:15). They accordingly joined the scribes and Pharisees in opposition to Him, and sought to destroy Him (Mark 11:18, Luke 19:47), first, however, attempting to discredit Him in the eyes of the people, and to bring down upon Him the vengeance of the Romans, by their questions as to His authority, as to the resurrection, and as to the lawfulness of paying tribute to Caesar (Matt. 21:23, 22:23, Mark 11:27, 12:l8, Luke 20:1, 19, 27). In the Sanhedrin that tried Him they probably formed the majority, and the "chief priests," who presided, belonged to their party. (p. 351, vol. IV, Hastings Dictionary of the Bible, "Sadducees") For a number of reasons, a group of leading Pharisees and Sadducees conspired to put Yeshua to death. But because of his popularity, they knew they had to do so secretly or risk the wrath of the people, because many of them considered him at the very least a prophet, and quite possibly the long-awaited Messiah. Due to the treachery of Judas Iscariot, the Pharisees and Sadducees managed to capture Yeshua by force in the dead of night. He was illegally tried and crucified before the Passover feast. This isn't the last we hear of these two groups in the New Testament, however. The book of Acts shows that they both impacted the Church of God, each in a different way. The Sadducees were the continual opponents of the early Church and the apostles. No Sadducees are ever mentioned as having become part of the community of believers in the Bible. Conversely, the New Testament records that there were Pharisaic Christians in the early Church. Acts 15:5 shows some of the Pharisees who had accepted Yeshua as the Messiah voicing their opinion on the circumcision question. Some commentators believe that the zealous Jews mentioned in Acts 21:20 were actually Christian Pharisees. And Pharisaic scribes on the Sanhedrin council stood up for the apostle Paul when he was brought before them in 58 CE (Acts 23:9). In fact, the man responsible for writing more of the New Testament than anyone else was unquestionably a member of the sect of the Pharisees. Paul affirms his affiliation in several places. In Acts 22:3, Paul states that he was a Jew brought up in Jerusalem at the feet of Gamaliel, a leading Pharisee who had intervened for Peter and the apostles soon after the beginning of the Church (Acts 5:33-39). In Acts 23:6, Paul publicly declared, "I am a Pharisee, the son of a Pharisee" (Acts 23:6). It is very telling that more than twenty years after his miraculous conversion on the road to Damascus, Paul still claims to be a Pharisee. This alone should be proof that, on a basic core level, Pharisaism and Christianity did not conflict. The formal end of both the Pharisees and the Sadducees came after the Romans quelled the Jewish revolt of 66-70 CE. After the destruction of Jerusalem in 70 CE, Pharisaism gradually died out. But the basic Pharisaic tenets lived on in an altered form, that of rabbinic Judaism. However, with the Temple destroyed and the support of the Romans withdrawn, the Sadducees ceased to exist as a party. It wasn't until the 8th century CE that Sadducean principles were revived by the Karaite movement. Nearly 2,000 years after the life and death of Yeshua the Messiah, we have a tendency to view biblical events through the filter of our own modern western culture. But Yeshua is intricately linked to the Jewish religion and society of his day. To truly grasp his message, it's vital that we have a historical understanding of the time in which Yeshua lived. This requires a basic knowledge of 1st-century Jewish culture and society. Hopefully this article has been helpful in arriving at a better appreciation of our Messiah through a more complete understanding of the Pharisees and Sadducees. The formal end of both the Pharisees and the Sadducees came after the Romans quelled the Jewish revolt of 66-70 CE. After the destruction of Jerusalem in 70 CE, Pharisaism gradually died out. But the basic Pharisaic tenets lived on in an altered form, that of rabbinic Judaism. However, with the Temple destroyed and the support of the Romans withdrawn, the Sadducees ceased to exist as a party. It wasn't until the 8th century CE that Sadducean principles were revived by the Karaite movement. Nearly 2,000 years after the life and death of Yeshua the Messiah, we have a tendency to view biblical events through the filter of our own modern western culture. But Yeshua is intricately linked to the Jewish religion and society of his day. To truly grasp his message, it's vital that we have a historical understanding of the time in which Yeshua lived. This requires a basic knowledge of 1st-century Jewish culture and society. Hopefully this article has been helpful in arriving at a better appreciation of our Messiah through a more complete understanding of the Pharisees and Sadducees.
Similar threads
- Replies
- 0
- Views
- 38
- Replies
- 0
- Views
- 214
- Replies
- 4
- Views
- 154
- Replies
- 2
- Views
- 246
