Pharisees
Jewish group mentioned, either collectively or as individuals, ninety-eight times in the New Testament, all but ten times in the Gospels.
The root meaning of the word "Pharisee" is uncertain. It is probably related to the Hebrew root, meaning "separate" or "detach."
From whom did the Pharisees separate? From those, especially priests or clerics, who interpreted the Law differently than they? From the common people of the land ( John 7:49 )?
From Gentiles or Jews who embraced the Hellenistic culture? From certain political groups?
All these groups of people the Pharisees would have been determined to avoid in their resolution to separate themselves from any type of impurity proscribed by the levitical law or, more specifically, their strict interpretation of it.
In any case, they were certainly one of the groups that sought to adapt Judaism for the postexilic situation.
John Hyrcanus was at first "a disciple" of the Pharisees but became their enemy. The Pharisees were opponents of the Hasmonean rulers from then on. The hostility was especially great during the reign of Alexander Jannaeus (103-76), and they seem to have taken a leading part in opposition to him; it is usually assumed that Pharisees composed either all or a large part of the eight hundred Jews he later crucified (Ant13.14.2 [380]). The one exception to Pharisaic opposition to the Hasmoneans was Salome Alexandria (76-67), under whom they virtually dominated the government.
Josephus's information about the Pharisees under the Romans is spotty.
Under Herod (37 b.c.-4 b.c.) the Pharisees were influential, but carefully controlled by the king.
Some individual Pharisees did oppose Herod on occasion. Josephus gives almost no information about the Pharisees from the death of Herod until the outset of the revolt against Rome (about a.d. 66).
At first they attempted to persuade the Jews against militant actions (War2.17.3 [411]). Later Pharisees appear as part of the leadership of the people during the revolt, some individuals playing a leading role in it.
The New Testament depicts the Pharisees as opponents of Jesus or the early Christians.
On the other hand, they warn Jesus that his life is in danger from Herod ( Luke 13:31 ), invite him for meals ( Luke 7:36-50 ; 14:1 ), are attracted to or believe in Jesus ( John 3:1 ; 7:45-53 ; 9:13-38 ), and protect early Christians ( Acts 5:34 ; 23:6-9 ).
Paul asserts he was a Pharisee before his conversion ( Php 3:5).
The clearest New Testament statement of Pharisaic distinctives is Acts 23:8: "The Sadducees say that there is no resurrection, and that there are neither angels, nor spirits, but the Pharisees acknowledge them all."
This would give the impression that doctrine was the basic concern of the group. However, Mark 7:3-4 says that "The Pharisees do not eat unless they give their hands a ceremonial washing holding to the tradition of the elders. When they come from the marketplace they do not eat unless they wash.
And they observe many other traditions, such as the washing of cups, pitchers and kettles." Thus, we are also told of the Pharisees' concern for washing (ceremonial cleansing) and observance of "the traditions of the elders, " a description of the Oral Law. Matthew 23 calls attention to their
(1) positions of religious authority in the community,
(2) concern for outward recognition and honor,
(3) enthusiasm for making converts, and
(4) emphasis on observing the legalistic minutia of the law.
In verse 23 Jesus condemns them, not for what they did, but for neglecting "the more important matters of the law justice, mercy and faithfulness."
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