Pharisee

The Pharisee was an essential Jewish group that increased in Palestine from the
late 2 century B.C. to the late 1st century A.D. The word Pharisee is mentioned 96 times in the
nd

NIV New Testament. The expression “Pharisee” is from a Greek word (Pharisaios) taken from
the Aramaic word “Perisha,” meaning “separated one.” 1 Generally, the term is not in singular
form but plural form. They were also known as “Chasidim,” meaning “loved of God” or “loyal
to God.” The Pharisee separated themselves from Hellenism that was invading Judaism and from
the ways of the ordinary Jewish people in the land.2

History

According to Josephus, the Pharisee first became a significant force in Jewish

affairs during the reign of Hyrcanus I (134-104 B.C.). He rejected pharisee and crucified
hundreds of them. In earlier work, however, Josephus places the rise of the Pharisee later.
Throughout the reign of Salome Alexandra (76-67 B.C.), several scholars who view the Pharisee
as the shapers of late 2nd Temple Judaism have required to trace the early stages back to the time
of Ezra and beyond. But such reconstructions are speculative at best. It is more likely that the
Pharisee was one of several groups to grow out of the revival and resistance movement of the
Maccabean period (166-160 B.C.)3

Beliefs and Practices

They believe in only one God. All Jews of the time shared one belief central to
the Pharisee is monotheism. This evidence is in the practice of reciting the Shema. A prayer
composed of select verse from the Torah. Both in temples and synagogues, the Shema begins
with the verses, “Hear O Israel; the Lord is our God; the Lord is one.” They believe in angels and
spirits, and they had developed angelology and a strong belief in spirit. They also believe in an
afterlife and literal resurrection from death. They thought that a person would bring back to life
sometime in the future. Pharisee held the people resurrected to reward or punishment in a future
world based upon behavior in this world. One of the fundamental beliefs of the Pharisee is the
oral Law. They believe that without the oral Law, the Torah would be taken too literally and
cause confusion. Pharisee believed in the political Messiah. It also said to them, they preserved

1
Lee Martin McDonald and Stanley E. Porter, Early Christianity and Its sacred literature
(USA:Hendrickson Publishers, 2002), 648.

2
Frederick J. Murphy, Early Judaism from the Exile to the time of Jesus (USA:Hendrickson Publishers,
2002), 216.

3
Ibid., 217.

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the Messianic hopes of the nation when their opponents prepared to sacrifice everything to the
Romans. To gain more considerable political influence for themselves, they were waiting for a
political Messiah. The Pharisee believed that the “Anointed Lord” would overthrow Gentile
supremacy and drive them from the Promised Land. Messiah would then restore Israel and
establish a kingdom that would subjugate the “heathen nations,” converting them to Israel
worship.4

The Pharisee was vast proponents of human equality. They seemed to be

representatives of a democratic movement. They opposed the aristocratic political leaders often,
and this constituted a significant reason for the popularity and high regard for tolerance and a
great love of peace.5 Josephus notes that they had a status for being perfect interpreters of the
Law, though he remains noncommittal. Pharisee was argumentative about clean and unclean and
also the self-righteous people. They pretend to be righteous, but it was not the truth. It is not to
say that all of them were hypocrites, but most of them have a higher percentage of hypocrites.
As a group, they were powerful. Josephus wrote that the Pharisee has such high power over the
multitude, that if they speak anything against the High priest or king, they presently believed.
Pharisee was very ritualistic because of producing an orderly society and maintaining holiness by
separating from the influence of Hellenism and Rome.6

Sadducee

The Sadducee was a predominantly aristocratic and exclusive sect that holds
positions of authority in the upper ranks of the priesthood. Sadducees were particularly dominant
in Jerusalem.7 The word Sadducees are mentioned 15 times in the NIV New Testament. The
origin of the term “Sadducee” is uncertain. Some content originated from the Hebrew meaning
“righteous ones.” But since the Sadducee was not particularly distinguished for their
righteousness. It is unlikely that they got their name from this word. Others argue that the term is
linked to the perper noun “Zadok” (a leading priest under David), making the Sadducee the “sons
of Zadok.”8

4
Lee L. Levine, Jerusalem:Portrait of the City in the Second Temple Period (USA:The Jewish Publication
Society, 2002), 375.

5
Ibid., 379.

6
J. Murphy, Op.cit., 220.

7
M.L. Strauss, Sadducee, Dictionary of Jesus and the Gospels, edited by Joel B. Green, J.K. Drown and
Nicholas Perrin (USA:IVP, 2013), 823.

8
J.Murphy, Early Judaism…, op.cit., 237.

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History

Equally uncertain are the details of Sadduceean history. The little evidence
suggests the following outline. The Sadducee solidified as a group soon after the Maccabean
revolt (167-160 B.C.) and were successors to a stubborn tendency inside the Jewish aristocracy
to get Judaism as a temple-centered religion rather than a Law-centered way of life. Because they
sustained the Hasmonean strategy of the army and economic extension. They gradually came to
exercise tremendous influence in John Hyrcanus’s court (134-104 B.C.). Under Queen
Alexandra (76-67 B.C.), the Sadducee lost their power, and their number significantly
concentrated. They progressed little better under Herod the Great (37 B.C.-4 A.D.), who deeply
distrusted the natural Jewish aristocracy. With the obligation of straight Roman rule (6 A.D.).
Sudduceean fortunes revived. Between 6 A.D. and 66, the Sadducee not only became a
momentous power within the Sanhedrin, but they were capable of controlling the high priesthood
as well. The rebellion of 66-70 spelled the end for the Sadducee. Although they sought to
forestall Revolt, the Romans had no use for failed aristocracy with the destruction of the Temple
and the dissolution of the nation. The Sadducee faded into oblivion.9

Beliefs and Practices

Sadducee believed that there is no divine providence. They say there are no such
things as fate and that the events of human affairs are not at its disposal. They suppose that all-
out actions are in our power, so that we are ourselves the causes of what is right, and received
what is evil from our folly. It’s not necessary to say that they did not trust God and are not
concerned about Israel. They didn’t think God was intimately tangled in the world and with His
people. It is easy to see, the conclusion that Sadducees would draw, after dropping their liberty
and being submissive to foreign powers for so long. Sadducee rejected the existence of angels
and demons. They teach that wealth and influence as evidence of divine blessing. Josephus
confirms that the Sadducee denied the resurrection, the immortality of the soul, eternal rewards,
or the “world to come.” The Sadducee rejected “the tradition of the elders.” That body of oral
and written commentary interpreted the Law of Moses.10

They believed in free will strongly, but their intention was a doctrine that left no
room for any interference from God. Sadducee thought that all human affairs result from human
freedom. The fact that Sadducee did not believe in God’s apocalyptic intervention in history
could have given the impression that they denied fate and saw everything under human control.

9
W.D. Dauies and L. Finkelstein, eds., The History of Judaism (UK:Cambridge University Press, 1999),
428.

10
Sbaye F.D. Coben, From the Maccabees to the Mishnah, (London:Westminster John Knox Press, 2006),
141.

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They had orthodox characteristics.11 According to Josephus, they were cold, insensitive, and
unaffectionate with one another and all people. Aristocratic is one of the features of them.
Josephus says that though they were of the highest dignity, they were few, and gained power,
and forced to follow the ways of the Pharisee because of the firm will of the people. Yet, they
seem to have a little more ability than in Acts 4:1-3; 5:17; 23:6-10. As with any social group,
their strength had peaks and valleys.12

Essene

The Essene were members of an ascetic Jewish sect if the last century B.C. and
the first century A.D. most of them lived on the western shore of the Dead Sea. Many scholars
identify them with the Qumran community that wrote the documents popularly called the Dead
Sea Scrolls. They numbered about 4,000 members. As faraway as radicalism goes, neither the
Pharisees nor Sadducee, but only the Essene fit that description. 13 The expression Essene cannot
found in the NIV New Testament. The English translation of the Greek “Essenoi” is “Essene.”
Philo speculated that the “Essenes” word derived from the Greek word “hosios,” which simply
means “holy.” Modern scholars have asked to go back to Semitic originals. The community at
Qumran was an Essene community.14

History

The Essene word cannot found in the New Testament or the Talmud, but Philo
and Pliny the Elder do mention them. Josephus contributes a detailed description of them, and
there are other later sources. The community at Qumran was an Essene community. Although
their name not written in the New Testament, they were active during the life of Jesus. Essene
was a group. Pharisees, when the Hellenists came and attacked their traditions, Pharisees
accepted the Hasmonean rulers in the high priesthood, but Essene ignored it and supported to
Zadokian priesthood. That’s a reason after leaving the community and went down by the Dead
Sea in the desert.15

11
Ibid., 142.

12
Ibid.

13
D.M. Peters, Essence, Dictionary of Jesus and the Gospels, edited by Joel B. Green, J.K. Drown and
Nicholas Perrin (USA:IVP, 2013), 239.

14
Martin McDonald and Stanley E. Porter, op. cit., 649.

15
J.Murphy, Early Judaism…, op.cit., 173.

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Beliefs and Practices

Essene believed in the resurrection. They think that the flesh will rise again and
then be immortal like the soul. They taught that God would punish an evil soul but set free the
souls of the righteous. Theologically they were strict predestination. They believed in the
preexistence and the immortality of the soul. They respect the Law of Moses, though they added
their interpretation as authoritative. They carefully studied TaNaK and other ancient texts for
knowledge about religion and the natural world. One had to swear allegiance to the Law of
Moses to be accepted as a member at Qumran. They believed that they are living in the last days
and hoping for the coming of political Messiah.16

The Essene stressed respect and obedience to elders. Complaining against the
authorities resulted in expulsion from the community. The elders became unclean if a younger
person touched them. Josephus pens that they avoided taking oaths, believing that he who cannot
consider without (swearing by) God already condemned. It sounds a lot like Matthew 5:34-37.
Josephus says that they were communalism, they owned no private property, but shared
everything equally, and were very simple in food and dress. Their daily ritual involved rising
before sunrise, prayer, work, until midday, purificatory bath, and typical meal, work until
evening, and a second standard meal. Standard meals were so sacred a priest prayed both before
and after the meal, and they maintained silence during the lunch. They also offered prayers
before sunrise. They even refused to handle a coin with the man’s image on it, by believing it
was idolatry even to look at it.17

Essene was male and remained unmarried, like monks. Josephus state a different
group who did marry. Approximately, the archeological evidence is not yet conclusive on this
point, but it is adequate to conclude that among some groups of Essene, was some celibacy.
According to Josephus, these essences reject pleasures as evil and therefore live without luxuries
as an agricultural community. They would not use oil on their bodies, probably considering that
too luxurious. Essence forbade both meat and marriage.18

Zealot

The Zealot were members of a first-century political movement among Judean

Jews who sought to overthrow the occupying Roman government. 19 The word zealot mentioned
Four times in the NIV New Testament, which is always about a disciple “Simon the Zealot.”
16
L. Levine, op. cit., 130.

17
Ibid., 131.

18
Ibid.

19
J.Murphy, Early Judaism…, op.cit., 381.

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Luke identifies Simon, a disciple as a “zealot,” which might mean a member of the Zealot party
(which already been in existence in the lifetime of Jesus) or an enthusiastic person. The word
Zealot derives from the Greek Zelotes, meaning “emulator or (zealous) follower.” The term
“Zealot” is taken from the Hebrew word “Kanai,” which means one who is zealous on behalf of
God, frequently used in plural custom.20

History

The Zealot was a “fourth sect,” founded by Judas of Galilee (also called Judas of
Gamala) in the year Six against Quirinius tax reform. Roman Empire stated the tetrarchy of
Herod Archelaus, a Roman province, which was “approved in all other things with the Pharisaic
nations. They have an unbreakable attachment to freedom, and say that God is to be their only
Ruler and Lord.” During the reign of Herod, Zealot’s religious and political murder practice
system was in existence.21

When Rome in traduced the imperial cult, the Jews unsuccessfully rebelled in the
Great Jewish Revolt (66-73 C.E.), the Zealots had the chief part in the Jewish Revolt of 66. They
succeeded over Jerusalem and held it until 70. During the destruction of Jerusalem, the Roman
Emperor’s son Vespasian, Titus retook the city and destroyed Herod’s Temple during the
destruction of Jerusalem. Josephus writes, the zealots followed John of Gischala, who had battled
the Romans in Galilee, escaped, came to Jerusalem, and then stimulated the locals to an arbitrary
position that led to the Temple’s destruction. Because of their often-violent tactics, the Zealot has
called some of the world’s first terrorists though the label is only partially correct (not all Zealot
were violent).22

Herodian

Herodian was another Jewish sect, the word Herodian is mentioned Three times in
the gospels as acting with the Pharisee in antagonism to Jesus. They were the name implies, a
court or political party supporters of the dynasty of Herod, not a religious sect. They were
ordinary people with no specific group affiliations. There has been much discussion of the origin
of the name. Some think that the Latin suffix-ianus has happened to there adjectives employed as
substantives in that period of Greek literature, meaning that they were domestic servants of
Herod. Others hold that the suffix represents the true Greek ending and would have the meaning
of officers or agents of Herod. When one examines the gospel narratives, however, it seems that
20
Dauies and L. Finkelstein, eds., op. cit., 501.

21
F.D. Coben, op. cit., 158.

22
Ibid., 159.

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the Herodians were neither domestic servants nor official agents of Herod but rather adherents or
partisans of Herod who were men of standing influence. Their outlook was friendly to the
Herodian rule, and consequently to the Roman Law upon which it rested.23

History

The Herodian ruling dynasty was begun by Julius Caesar in 47 B.C. when he
appointed Antipater I the Idumean to be procurator of Judea. His son Herod (the great). Although
appointed King of Judea in 40 B.C. did not begin to rule Judea until 37 B.C. Herod Antipas, son
of Herod the Great, became tetrarch of Galilee and Perea in 4 A.D. after the death of his father.
It was this Herod who jailed and beheaded John the Baptist.24

The Herodian held political power, and most scholars believe that they were a
political party that supported King Herod Antipas, the Roman Empires. He was ruler over Jew’s
land from 4 - 39 A.D. The Herodian preferred submitting Herods, consequently Rome’s political
expediency. This support of Herod compromised Jewish independence in the minds of the
Pharisee, making it difficult for the Herodians and Pharisees to unite and agree on anything. But
one thing did join them – opposing Jesus. Herod himself wanted Jesus dead (Luke 13:31), and
the Pharisee had already hatched plots against Him (John11:53), so they joined efforts to achieve
their common goal.25

Differences between Sadducees and Pharisees

Sadducees: Though both groups were Jewish, their belief and practices were extremely
dissimilar from each other. Sadducees were in support of Roman with their political views. The
Sadducees were wealthy, and also they accepted and mingled with Hellenistic Greek culture and
secularism with open arms. The Sadducees captured the high priesthood and belonged to the
high-class family and influential in the Sanhedrin. They are unpopular with the masses because
they have the wealth, power, and assimilated into Hellenistic culture. 26 Sadducees declined to
accept anything not written in the Torah. They strictly questioned the concept of punishments
and rewards in a life after death and denied the resurrection. John the Baptist and Jesus strongly
denounced Sadducees, who were also unpopular with the ordinary people. Though Sadducees
believed in Torah, they were not so pious as Pharisees. Due to a lack of knowledge, Sadducees
23
Rick Griffith, New Testament Background (2005), 123.

24
Ibid., 125.

25
Ibid.

26
Darrell L. Buck, Studying the Historical Jesus: A Guide to Sources and Methods (USA:Baker Book House
Company, 2002), 88.

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questioned him regarding the resurrection. Jesus answered they were misguided that why they
don’t know scripture (Matthew 22:22-33).27

Pharisees: There’s a big contrast between these two groups, Pharisees and Sadducees. Pharisees
were totally against the Romans and their political views. They were poor but more religious and
respected by the common folk. At the same time, Hellenism culture and secularism were so
effective on their age, but they held their tradition more tightly and separated themselves from it.
They were the largest of the Jewish sects and became scholars of the Law, making the synagogue
as a place of study, working, and prayer. 28 Pharisees were familiar with the masses and got
respected by them because of there core faith. Although both groups believed in Torah, Pharisees
accepted the Oral Law and also added their rituals. They believed in life after death and in the
resurrection of the dead. Jesus publicly criticized the Pharisees but did not condemn their faith;
instead condemned them for the hypocritical manner they taught. Pharisees were well known for
their religious and core belief. But Jesus rebuked them as a hypocrite and the style they were
living there life. Though they made the Law but did not follow it (Matthew 23).29

27
L. Bock, op. cit., 89.

28
F.D. Coben, From the…, op. cit., 149.

29
Ibid., 150.