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The After Life

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According to Josephus, the Pharisees taught a resurrection:

"that every soul is imperishable, but that only those of the righteous pass into another body, while those of the wicked are, on the contrary, punished with eternal torment" -Josephus Wars 2.8.14

"they hold the belief that an immortal strength belongs to souls, and that there are beneath the earth punishments and rewards for those who in life devoted themselves to virtue or vileness, and that eternal imprisonment is appointed for the latter, but the possibility of returning to life for the former" -Josephus Ant. 18.1.3

This is actually the Jewish doctrine of retribution and resurrection (Dan 12:2), testified to by all Jewish literature, and also by the New Testament, as the common possession of any devoted follower of Judaism.


The Pharisaic views of the afterlife were in marked contrast with the views of the Sadducees. In the Psalms of Solomon, the eschatological expectations of a Messiah who would restore the fortunes of Israel are prominent. The Pharisees looked for that day when the present evil age (esp. the wickedness of the Sadducees) would be dissolved and the glorious kingdom of righteousness for a righteous Israel would come. They believed that their own righteousness and zeal would herald the coming of the Messiah.

The Pharisees differed from the Sadducees with respect to the future, for the Pharisees and taught the resurrection of the dead. According to Josephus, the Pharisees believed in the immortality of the soul and in reward and retribution after death (Jos. Antiq. XVIII. i. 3; War II. viii. 14). In the same passage he speaks of the soul moving into "another body."

These teachings were rejected by the Sadducees (who believed in Sheol; see Matt 22:23) mainly because such teachings were not found in the written Torah, and therefore were foreign imports.

The subject of the resurrection was such a hot issue with the Pharisees and Sadducees that even Paul cleverly refers to the question of the resurrection of the dead in his trial before the Sanhedrin (Acts 23 : 6ff.).

The ultimate triumph of the Pharisaic view of the resurrection is very apparent in the Mishnah where it gives a strong assertion that:

"he that says there is no resurrection of the dead prescribed in the Law.. has no share in the world to come" -Sanhedrin 10:1 bar1.gif

The Pharisees - Jewish Leaders in the New Testament.

The Pharisees Overview of the Pharisees The Name Pharisee Origin of the Pharisees Brief History of the Pharisees Teaching of the Pharisees Influence of the Pharisees Practices of the Pharisees Dress, Clothing, and Appearance of the Pharisees Traditions of the Pharisees Jesus and the Pharisees Conclusion -  the Pharisees Bible Dictionaries - the Pharisees Bible Encyclopedias - The Pharisees Historical Quotes about the Pharisees

Name

"Pharisee" is from a Greek word (pharisaios) taken from the Heb/Aramaic "Perisha" meaning "Separated one." In the time of Jesus the Pharisees were one of the three chief Jewish sects, the others were the Sadducees and the Essenes. Of the three, the Pharisees were the most separated from the ways of the foreign influences that were invading Judaism, and from the ways of the common Jewish people in the land.

The Pharisee

"There was probably no town or village inhabited by Jews which had not its Pharisees, although they would, of course, gather in preference about Jerusalem with its Temple, and what, perhaps would have been even dearer to the heart of a genuine Pharisee--its four hundred and eighty synagogues, its Sanhedrims (great and small), and its schools of study. There could be no difficulty in recognising such an one. Walking behind him, the chances were, he would soon halt to say his prescribed prayers. If the fixed time for them had come, he would stop short in the middle of the road, perhaps say one section of them, move on, again say another part, and so on, till, whatever else might be doubted, there could be no question of the conspicuousness of his devotions in market-place or corners of streets. There he would stand, as taught by the traditional law, would draw his feet well together, compose his body and clothes, and bend so low "that every vertebra in his back would stand out separate," or, at least, till "the skin over his heart would fall into folds" (Ber. 28 b). The workman would drop his tools, the burden-bearer his load; if a man had already one foot in the stirrup, he would withdraw it. The hour had come, and nothing could be suffered to interrupt or disturb him. The very salutation of a king, it was said, must remain unreturned; nay, the twisting of a serpent around one's heel must remain unheeded." – Alfred Edersheim

Origin and History

The sect of Pharisees is thought to have originated in the 3rd century B.C., in days preceding the Maccabean wars, when under Greek domination and the Greek effort to Hellenize the Jews, there was a strong tendency among the Jews to accept Greek culture with its pagan religious customs. The rise of the Pharisees was a reaction and protest against this tendency among their fellow kinsmen. Their aim was to preserve their national integrity and strict conformity to Mosaic law. They later developed into self-righteous and hypocritical formalists. Later they were among those who had condemned Jesus to death.

How fearfully the prophecy of destruction that Jesus had foretold was fulfilled! In a few brief years the Roman legions of the Emperor Titus utterly destroyed the city and its glorious Temple. Over a million Jews perished in the siege in a few days, and a hundred thousand more were taken away in captivity.

Without its marvelous Temple, the Jewish religion was forced to take on a new character, and after the final Jewish rebellion (132 A.D.) all hope of rebuilding the Temple was lost, and the work of these rabbis took a different direction.

The Mishnah, compiled by the Patriarch Judah (200 A.D.), which is the final work of these rabbis, began a final work in the history of Jewish scholarship. It is a monument of Pharisaic scholarship and a testimony to the final triumph of Pharisaism, which now is compiled into the Talmud which has become synonymous with Judaism.

Jesus and the Pharisees


The Pharisees were the most numerous and influential of the religious sects of Jesus’ day. The were strict legalists. They stood for the rigid observance of the letter and forms of the Law, and also for the Traditions. There were some good men among them, no doubt, but for the most part they were known for their covetousness, self-righteousness and hypocrisy.

Scribes were copyists of the Scriptures and because of their minute acquaintance with the Law they became recognized authorities. They were sometimes called "lawyers." Scribes and Pharisees were the religious leaders of the nation.

The incredible influence of the Pharisees among the masses cannot be mistaken. The were the most honored in Judaism at the time of Christ. When Christ won the favor of the people.

"But the great crowd of people went on hearing Him gladly."

The Words spoken by Jesus in Matt 23 constitute the most bitter denunciation that ever fell from His lips. The enemies of Jesus could not answer Him a word, nor did anyone ever again dare to ask Him anything. The Pharisees were unrepentant, hypocritical, and more determined than ever to seek His destruction. In His final public discourse in the Temple, it was fitting that He should warn His disciples against the hypocrisy of these corrupt and wicked men. Even while He denounced their spiritual blindness, ritualism, and wickedness, He wept over Jerusalem, and ended His discourse with a lamentation, addressed to the beloved but doomed city which had sinned away its day of opportunity.

The Paradox of the Pharisees

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Introduction

Overview

The Name

Their Origin

Their History

Their Teaching

Their Influence

Their Practices

Their Dress

Their Traditions

Jesus and the Pharisees

Bible Dictionaries

Bible Encyclopedias

Scriptures

Historical Quotes

Conclusion

The Paradox of the Pharisees

 


The Pharisees

Bible History Online