What Lessons Can
We Learn From
the Pharisees?

As the scenario of Jesus and the Pharisees begins to unfold in Matthew twenty-three, we need an awareness of the audience to whom Jesus was speaking. This discourse of the Lord in regard to the Pharisees has been problematic, because the readers of this chapter are unable to differentiate between who the audience was and to whom Jesus was speaking. "Then spake Jesus to the multitude, and to his disciples" (Matthew 23:1).

Immediately we are greeted by a Semitism that is enigmatic unless understood in a Hebraic construct. In this verse we find evidence of a hendiadys. ". . .It literally means, ‘one by two,’ and is a figure of speech in which two terms connected by and are used to qualify each other and express a single concept. This occurs commonly in Hebrew, as for example in Genesis 12:1: "From your land and from your birthplace’ which means ‘From your native land.’"1 Another example of this can be found in Luke 7:11: "And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him and much people" (i.e., "his disciples and a large crowd"). This phrase would actually mean, "a large crowd of his disciples." If Matthew 23:1 was originally written with a Semitic mind-set, it would had read, "Then spake Jesus to a multitude of his disciples," the same construct found in Luke 7:11. Evidence of the audience is also found in verse 8 where Jesus said, "But be not ye called Rabbi:2 for one is your Master, even Christ; and all ye are brethern." There are many examples throughout the New Testament which indicate that Jesus had more than just twelve disciples. In Luke 10:1 ". . .the Lord appointed other seventy also. . ." In the upper room ". . .were about a hundred and twenty" (Acts 1:15b). Within the group of twelve, Jesus had an inner circle, ". . . Peter, James, John his brother" (Matthew 17:1). Evendently, this scenario was to a large crowd of Jesus’ disciples, and the criticism was basically "in-house," i.e., not for the ears of the common public, the "people of the land" (font not available).

Were there Pharisees present within the multitude of Jesus’ disciples? Were some of Jesus’ disciples Pharisees? The term disciple in Hebrew is "talmid"(font not available), which means, "student." Pharisees and scribes were always listening to various teachers within their ranks. This is why they were critical at times because of the interpretation of the Law. John also speaks of Nicodemus (a Pharisee), who defended Jesus: "Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, ‘Does our law condemn anyone without first hearing him to find out what he is doing?’ " (John 7:50 NIV)3 The Scriptures also speak of Joseph of Arimathea: "When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus’ disciple ["secret Disciple" John 19:38]" (Matthew 27:57). He was "an honorable counselor" (Mark 15:43; Luke 23:50), "or a member of the Sanhedrin."4

It is they [i.e., the Pharisees] who built up a purely spiritual worship; deepened the belief in the immortality of the soul; and made the Sacred Scriptures the possession of the people. Through their "fences" for the safeguarding of the religious life, they rescued pure monotheism and real morality in their time and for all time. It is unfortunate that these Jewish Puritans have been for 1800 years so maligned by sectarian hatred, that the very name "Pharisee" is often used as a synonym for "hypocrite." Yet they were among the noblest men that ever lived.5

This inveterate attitude of the Christian Faith has helped build a wall of anti-Semitism between the Church and Synagogue. "We must realize that the prophets didn’t denounce hypocrisy, for hypocrisy can only be used within religion, not by outsiders."6 Only the ones who have the truth, or who know the truth, can be hypocrites. There are no hypocrites within those who have no knowledge. It was this very same group that Jesus held in high esteem, "The scribes and the Pharisees sit in Moses’ seat" (Matthew 23:2). Jesus also mentioned in verse 3 that his disciples should do as the Pharisees taught them but warned them of their ostentatious works. David Flusser writes: "Here he [Jesus] was making a clear distinction between the negative types of Pharisees and the rest of the Pharisees; he spoke of the Pharisees in general, but inserted into his speech the polemic we find in the Talmudic sources against the negative kinds of Pharisees."7 "While Jesus criticized the hypocritical practices of some Pharisees, he never uttered a negative word about the teachings of the Pharisees."8 An interesting observation is that Matthew 23:14 is not found in certain popular Greek versions.9 It was probably borrowed from Mark 12:40 where Jesus is speaking about the degenerate religious teachers within the ranks of the scribes. One must realize the final canonization of the New Testament Scriptures was not until the fourth century A.D.10 Most of the polemics between Jesus and the Pharisees was minor compared to later times. "The harsh portraits of the Pharisees reflect not so much Jesus’ time as the clashes between Christians and the Pharisees after 70 A.D.11

Who were the Pharisees? They were the fathers of orthodox Judaism and the traditions of Israel. According to Alfred Edersheim there were about "6000 members."12 Their objectives were two-fold: "to observe in the strictest manner, and according to traditional law, all ordinances concerning Levitical purity," and, ". . .to be extremely punctilious in all connected with religious duties [tithes and all other duties]."13 "They were a closely organized society, all the members of which called each other ‘haberim’(font not available)neighbors)."14 The Pharisees proceeded from the scribes and by nature were rigidly legalistic. There were Sadducean scribes, yet all the influential scribes belonged to the Pharisaic Party and were called, "men learned in the Law."15 They believed that the interpretation of Scripture and the traditional law were binding. Jesus said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill" (Matt. 5:17). It was believed that "one who interprets Scripture in opposition to tradition has no part in the world to come."16 Pharisaism simply represented Orthodox Judaism.

Within the Pharisees there were two well known groups: the School of Hillel and the School of Shammai. During the Second Period it was believed that Jesus was close to the School of Hillel17 and quoted this great Sage; however, ". . .it is more likely that the spirit of the Shammaite School had the upper hand during the time of Jesus."18 Evidence of this is found during the Sermon on the Mount discourse in Matthew chapter five. Here Jesus would juxtapose both schools, viz., vss. 31-32. "It hath been said [according to the liberal School of Hillel], Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you [according to the conservative School of Shammai], that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery. . ." Although Jesus was not a card-carrying Pharisee, he represented the very essence of their theology and beliefs.

It was never the theology of the Pharisees which Jesus criticized. It was their concept of the Letter of the Law which developed into a form of righteousness (tsedakah (font not available)), i.e., justice without benevolence, which built an ostentatious hedge around the Torah, and created an obstacle between the people and the [true] righteousness of God. Jules Isaac writes: ". . .that Jesus did not stand against the Law, not even Pharisaism, but only against the elevation of the Letter of the Law above the Spirit of the Law."19

There were seven orders of Pharisees, each one representing a specific group. Again, these various groups are stereotypes given to the Pharisees to describe a particular characteristic. First is the "Shikmi (font not available) [shoulder] Pharisee: he is one who performs the action of Shechem (also known as a Shechemite),"20 "who carries his religious duties [i.e., commandments] upon his shoulder (shekem (font not available)), i.e., ostentatiously."21 "The ‘shoulder’ Pharisee who wears his good deeds on his shoulders and obeys the precept of the Law, not the principle, but from expediency."22 The Jerusalem Talmud speaks of this order of Pharisee. There was a person called the "Shechemite Pharisee." He was a citizen of Shechem (Nablus today), and the Babylonian Talmud adds that he used to follow the practices of the Shechemites. In Genesis chapters 33-34, the people of Shechem converted to Judaism only as outward appearances were concerned. ". . .all that went out of the gate of the city; every male was circumcised. . ." (Gen. 34:24b). When you juxtapose Matthew 23:27, ". . .for ye are like whited sepulchers, which indeed appear beautiful outward, but are full of dead men’s bones, and uncleanness," with the statement from the Babylonian Talmud ". . .outward appearances," these relatively speak of the same group, i.e., the Shechemites (vss. 25-28 also speak of outward appearances). The Jerusalem Talmud (Berakhot) says, "He lays the burden of the commandments on the shoulder [Shechem] (i.e., other peoples shoulders)," which brings us back to Matthew 23:4: "For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers" (cf. 23:5 ". . .to be seen of men"). Already you know at this point that Jesus is speaking of the Shechemites (Vss.4-6; 25-27).

"Another characteristic of Hebrew is the repeated use of the conjunction and. Although it is known technically by the fearful-looking word polysyndeton. This syntactic feature is common to all Semitic languages. Not just sentences, but often paragraphs, chapters and books begin in Hebrew with vav [ (font not available) ], the Hebrew word usually translated as and [or but., etc.]."23 The KJV preserves this characteristic e.g., vss. 4-13. In a Hebrew context these verses would all be related to the same group, i.e, the Shechemites.

The second order is called the Nikip(font not available) [stumbling] Pharisee. He is the one who knocks his feet together. He walks with exaggerated humility. According to the Jerusalem Talmud: "He says, ‘spare me a moment that I may perform a commandment.’ "24 "This is the wait-a-little Pharisee, who begs for time in order to perform a meritorious action."25

The third order is called the Kizai(font not available)[bleeding] Pharisee. "He is the one who makes his blood to flow against walls. In his anxiety to avoid looking upon a woman he dashes his face against the wall,"26 i.e., "in his eagerness to avoid looking for a woman shuts his eyes and so bruises himself to bleeding by stumbling against a wall."27 "In enacting this sin and this command, the one will balance the other."28

The fourth order is called the Pestle (font not available) [Mortar] Pharisee. "[His head] is bowed like [a pestle in] a mortar."29 "The ‘painted’ Pharisee, who advertises his holiness least anyone should touch him so that he should be defiled."30

The fifth order is the one "who constantly exclaims"31 (font not available) [Reckoning]32 Pharisee. "What is my duty that I may perform it? As though he had fulfilled every obligation"33 "I want to know what is incumbent on me."34

The sixth order is called the "Pharisee from Love (font not available) [of God]. In all but this one there is the element of ‘acting’ of hypocrisy."35 "This is the only order that is a reality. All the others create a negative criticism. Probably only one of these seven types of Pharisees is positive."36 Joseph of Arimathea would probably have been a part of this category, along with Nicodemus. "Prush [Pharisee] who loves: like Abraham. Our father Abraham made the evil inclination good, as it is written, ‘and you found his heart faithful before you [Neh. ix. 8].’ "37

The seventh order was the "Pharisee from fear,"38

(font not available)"whose relation to God is one of trembling awe."39 The verb for "fear" in Hebrew is yare (font not available). One nuance of the verb connotes, "Standing in awe."40 This is not considered fear, but a sense of reverence. An example of this verb is found in Exodus 14:31: "And Israel saw that great work which the Lord did upon the Egyptians; and the people feared(font not available) the Lord, and believed the Lord, and his servant Moses." "Who fears like Job."41 "There is more involved here than mere psychological fear. The people also showed proper ‘honor’ ("reverence") for God and ‘stood in awe of’ Him and of His servant as their song demonstrates [i.e., "The Song of Moses"] (Exodus 15)."42

A New Testament example can be found in Philippians 2:12: ". . .work out your own salvation with fear (fovbou43) and trembling." Lightfoot writes (in regard to fovbou): "A nervous and trembling anxiety to do right."44 Hatch Redpath shows the relationship between yare(font not available) and fovbou.45

Jesus turns from his polemics of the Pharisees and mourns over Jerusalem, "O Jerusalem, Jerusalem, thou that killest the prophets and, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not" (Matthew 23:37). The key word in this verse is "gathered" (episunago, evpisunagw). In Hebrew this word would be lekabetz (font not available), the same root as in the word kibbutz. Lekabetz(font not available)appears about fifteen times in the Old Testament and is used of God or spoken by God. In essence Jesus is speaking like God (cf. Psalm 91:4). "When the root qabats(font not available) appears in the intensive stem, God is often the subject . . . The verb is used in this sense of ‘divine judgment.’ " Jesus concludes his teaching by universalizing it to include the whole nation and its people much the same as the prophet Jeremiah is told to generalize the guilt in 7:11 and 22:5. It isn’t that Scribes and Pharisees are more hypocritical and blind than everyone else but that they are more responsible as leaders for the overall condition. God deals with the Pharisees perfectly well without our help. He knows how to bump into people like on the road to Damascus. Where would Christianty be without that "Pharisee?" Scribes and Pharisees are those who seek to know and teach what is written. Do we need more or less scholarship in times of crisis and in preparation for the coming of the Messiah? In the confusion and chaos of today, the answer seems clear.

No doubt the Pharisees had built an ostentatious hedge around the Torah. They had placed the ordinances of tradition above those of the Law (Torah). In essence, it was not the Pharisees, it was the Spirit of the Pharisees which Jesus addressed. He came to fulfil "all righteousness," which was the basic teaching of the Old Testament. The Lord said, ". . . and have omitted the weightier matters of the law, judgment [ mishpat(font not available), mercy [chesed (font not available)] , and faith [emunah (font not available)]: these ought ye to have done, and not to leave the other undone" (Matthew 23:23). In my article, "The Key To Crossing Over,"46 I noted that Jesus said, "all righteousness," which brings us to the synonymous relationship of our four words, faith, righteousness, love, and justice. Faith is synonymous with righteousness (Isaiah 11:5); and with love [chesed (font not available) (Psalm 98:3); and justice [ mishpat(font not available) (Jeremiah 5:1). In essence Jesus was saying, "For I tell you that unless your righteousness [i.e., faith (emunah (font not available)), love (chesed (font not available)), justice ( mishpat(font not available)) [with benevolence] surpasses that of the Pharisees and the teachers of the law [i.e., their ostentatious hedge preventing access to the above mentioned], you will certainly not enter the kingdom of heaven" (Matthew 5:20 NIV). "By the time of Jesus, the rich Old Testament word tsedakah (font not available) ("righteousness" in the sense of "deliverance" or "salvation") had come to have a second, more restricted meaning–‘almsgiving’ (monetary help to the poor). In the eyes of the Pharisees, almsgiving, prayer, and fasting were the three most important components of righteous living. Almsgiving was the most important of the three, and so synonymous with righteousness that in time it came itself to be called ‘righteousness.’ In Matthew 5:20 Jesus is playing on these meanings of the word tsedakah (font not available) – the older, broader meaning ("salvation"), and the newer, narrow meaning ("almsgiving")."47

What lesson can we learn from the Pharisees? Not to be ostentatious in our Christian faith, preventing others from entering the Kingdom of Heaven. We must remember that self-righteousness and contempt for others may easily lead to unforgiveness and unmercifulness in our own lives. I’m sure that there were those within the Pharisaic Party who were searching for the truth like Nicodemus (font not available)and Joseph(font not available) of Arimathaea. We should be careful in our Christian walk not to build a hedge around the Kingdom, preventing others from entering in. The Kingdom of Heaven is not found through ostentatious works. When the Pharisees demanded that Jesus should tell them ". . .when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, ‘Lo here! Or, lo there!’ for, behold, the kingdom of God is within you" (Luke 20b-21).