Doug V. Heck

Introduction: Lectures Five, Six and Seven will focus on the Hasidim, the Pharisees, the Sadducees, the Essenes, and the Zealots.⁽¹⁾

During NT times the quest for personal holiness, religious freedom and political expression among the Jews took many forms. A number of Jewish parties and sects became prominent and they are necessary to understand when reading the New Testament: the Hasidim, the Pharisees, the Sadducees, the Essenes and the Zealots.⁽²⁾ This lesson will focus on these various Jewish sects to define their quest for personal holiness.

The Personal Quest of the Hasidim

The Hasidim were the forerunners of the Pharisees and the Essenes. The Hebrew term h ^a sidim means pious ones, and usually is translated saints in the Old Testament.⁽³⁾ Although they existed previous to the Maccabean revolt, they are first mentioned in 1 Maccabees 2:42 - "there united with them [i.e., the Maccabeans] a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law." The Hasidim joined with Judas Maccabeus in revolt of imposed Hellenistic culture.

When religious freedom was won in 163 B.C. the Maccabeans expanded the revolt to secure political freedom from the Seleucid power, but the Hasideans felt they had reached their goal. This peace was short-lived as the Syrians selected Alcimus as high priest (from the line of Aaron but not Zadok), which the Hasideans supported. However, Alcimus seized and killed sixty of the Hasideans. This forced the Hasideans back to the Maccabeans.
What was the quest of the Hasideans? F. F. Bruce suggests that the Hasideans are mentioned in Malachi...

Then they that feared the Lord spake often one to another; and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon His name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.⁽⁴⁾

The Hasidim were dedicated to the strict interpretation of the Law and personal prayer. As traditionalists, the Hellenistic way of life challenged their nationalistic devotion to God's Word as found in the Torah.⁽⁵⁾ This is the central reason for the alliance between the Hasidim and the Hasmonaeans (Maccabeans). Their refusal to compromise with the Hellenistic policy resulted in many of them suffering torture and martyrdom rather than desecrate the Sabbath or violate Jewish observances.

Daniel is seen as the prototype of the Hasidim, who refused to compromise in food laws.

And the king appointed them a daily provision of the king's food, and of the wine which he drank, so nourishing them three years that, at the end of them, they might stand before the king...But Daniel purposed in his heart that he would not defile himself with the portion of the king's food, nor with the wine which he drank; therefore, he requested of the prince of the eunuchs that he might not defile himself.⁽⁶⁾

Neither did Daniel compromise in adjusting his personal devotions to keep the "law of the Medes and Persians." As Daniel 6:10 makes plain, Daniel openly refused to compromise with Darius' decree.

Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did previously.

The Jewish milkman Tevye in the Broadway Musical, "Fiddler on the Roof," expressed what kept the Jews Jews in Russia at the time of the Tsar:

A fiddler on the roof. Sounds crazy, no? How do we...keep our balance? That I can tell you in one word -"Tradition! Tradition, ___________ tradition ---tradition. Tradition, __________ tradition ---tradition." Because of our traditions...and what God expects...us to do...Tradition ---tradition. Without our traditions...we would be as a fiddler on the roof!⁽⁷⁾

What was true in Russia was true for the earlier Jews as well. Following the destruction of Jerusalem and the temple in A.D. 70, the Pharisees alone protected the Jewish tradition.

Understanding the Pharisees of NT times is not easy!⁽⁸⁾ One of the best sources for understanding the sect of the Pharisees is Josephus. Since the age of nineteen Josephus himself was a Pharisee and wrote during NT times.⁽⁹⁾ According to him the Pharisees enjoyed popular respect by the people being "over six thousand in number."⁽¹⁰⁾ In his opinion the Pharisees were "considered the most accurate interpreters of the laws."⁽¹¹⁾

But what did Josephus mean by "laws"? The singular law would refer to the Torah or five books of Moses; the plural laws refers to both the written law of the Torah and the oral Torah or the Halakoth .⁽¹²⁾ As Josephus explains:

For the present I wish merely to explain that the Pharisees had passed on to the people certain regulations handed down by former generations and not recorded in the Laws of Moses.⁽¹³⁾

The Pharisees, "attribute everything to Fate and God...They hold that to act rightly or otherwise rests, indeed, for the most part with men, but in each action Fate co-operates."⁽¹⁴⁾ The Pharisees...

Though they postulate that everything is brought about by fate, still they do not deprive the human will of the pursuit of what is in man's power, since it was God's good pleasure that there should be a fusion and that the will of man with his virtue and vice should be admitted to the council-chamber of fate.⁽¹⁵⁾

Because of their view of God's governance, they rejected rebellion from Rome, believing that God was in control of history and that God would eventually vindicate Himself of injustices. Hence, they invested their time not in social reformation but in the study of the Torah.

The Pharisees believed in the immortality of the soul but not the body.⁽¹⁶⁾ Hence, "the Pharisees simplify their standard of living, making no concession to luxury." Even the word Pharisee , (i.e., to separate) some relate to their separateness from worldly advice, uncleanness and luxury.⁽¹⁷⁾ Their separation has also been suggested to relate to either Hellenistic influences or the common people - "the people of the land." These common people would not have the ability or interest in a careful examination of the written and oral traditions of the law, as they had to toil the land for a living. It is best to agree with F. F. Bruce that the term Pharisee refers to "the strict avoidance of everything which might convey ceremonial impurity to them."⁽¹⁸⁾ Their view of holiness did not involve sacrifices, as the Sadducees did, but instead praise, prayer, and the study of the Law(s).

The Pharisees are mentioned in the Gospels 86 times and the vast majority of these references deal directly or indirectly with some area of conflict between them and Jesus.⁽¹⁹⁾ The Pharisees were ethically moderate , with the Sadducees more liberal and the Essenes more conservative .

Closely related to the Pharisees in the NT were the scribes. During NT times two major schools of scribes had become entrenched: the school of Hillel was somewhat lenient in interpretation; the school of Shammai was more stringent in interpretation. Some have suggested that the conflict between Jesus and the Pharisees was actually with the Shammai school of scribes.⁽²⁰⁾

Comparing Jesus denunciation of the "scribes and Pharisees" in the Gospel records (cf. Matthew 23:1-36; Mark 12:38-40; and Luke 11:39-54; 20:39-47), it is implied that the scribes and Pharisees were rebuked for different sins. Joachim Jeremias summarizes:

The scribes are reproached for (a) imposing very strict religious laws on other people, while avoiding them themselves; (b) building 'tombs of the prophets' while ready to condemn to death men sent by God; (c) keeping their learning secret and so cutting off the people's access to the kingdom of God, while making no use themselves of their own knowledge; (d) inordinate pride in dress, in salutations and in order of seating, particularly with regard to the synagogues...Jesus' reproaches to the Pharisees, listed in Luke 11:39-42, 44, are of an entirely different kind. They are accusations of (a) hypocrisy in carrying out the laws on purity, while remaining impure inwardly; (b) hypocrisy in paying tithes on green and dry vegetables not required by the Law, while neglecting the religious and moral obligation of the Law.⁽²¹⁾

The Sadducees (Hebrew, Tsedukim ) were the Jewish party of high priests and aristocratic families - the wealthy of Jewish society. Like the wealthy in any society, although they controlled the power (i.e., through land ownership) they were a minority group not popular with the people. The word Tsedukim is derived from Zadok the high priest under David and Solomon, who established the dynasty of high priests.⁽²²⁾ Their economic connections caused them to conform to Hellenistic culture and befriend Rome.

It may sound strange but in one sense the Sadducees actually represented the conservative view. The Pharisees saw the Torah (i.e., Law of Moses) as progressively evolving, from the written to the oral, to further oral explanations of the scribes; the Sadducees saw the Torah as a fixed body of objective truth. To the Pharisees, God was always in the process of giving additional revelation through the scribes or interpreters of the written and oral Law(s). They held to the traditions as just as binding as the Torah itself! To the Sadducees, God had given His Word through Moses and the rest of the Old Testament and oral teachings of the scribes was non-authoritative. Only the Torah was binding!⁽²³⁾

The Sadducees however, in another sense represent the liberal view. First, their doctrine of God emphasized immanence to the exclusion of His transcendence. They denied the doctrine of the resurrection, as not being specifically taught in the Torah. (cf. Mark 12:18; Matt. 22:23; Luke 20:27; Acts 23:8); Josephus claims they denied the immortality of the soul. Although F. F. Bruce is of the opinion that the Qumran's statement, "Seekers after Smooth Things" refers to the Pharisees method of interpretation, we believe its better to view this as a reference to the Sadducees. The wealthy Sadducees put a premium on retaining a smooth or comfortable lifestyle, which the Qumran community would reject!⁽²⁴⁾

John the Baptist was in conflict with the Sadducees, similar to the Pharisees. He called them both a "brood of vipers" (cf. Matt. 3:7ff.) and demanded that they "bear fruit that befits repentance." Jesus rebuked them saying, "Ye do err, not knowing the scriptures, nor the power of God." (cf. Matt. 22:29)

The Apostle Paul set the Pharisees against the Sadducees during his Sanhedrin trial, as the historian Luke relates:

But when Paul perceived that one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, a son of Pharisees; of the hope and resurrection of the dead I am called in question. And when he had said, there arose a dissension between the Pharisees and the Sadducees; and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.⁽²⁵⁾

The Apostle Paul's strategy worked, as the scribes "who were of the Pharisees' party," sided with him and framed their decision into a theological issue.⁽²⁶⁾

Because the Sadducees influence and power base centered around land ownership and the Temple, they ceased to be an influence following the destruction of Jerusalem in A.D. 70. The scribes and Pharisees took to rebuilding Jewish influence.

The Personal Quest of the Essenes

The Essenes were a religious communal sect in Palestine from the 2nd century to the end of the 1st century A.D. According to Josephus, the Essenes numbered about 4,000 in his day. Distinct from the Hasidim, Pharisees and Sadducees the Essenes were a sect, which believed themselves to be the only true Israel.

The Essenes rejected the temple worship of the priests in Jerusalem, but held to very strict ritual precision, the Sabbath and levitical laws of purity. Their daily practice can be summarized:

It is probable that the Essenes first lived as small communities or brotherhoods of men intent on strict observance of the Torah. This led naturally to a strong emphasis on ritual precision, the Sabbath and the levitical laws of purity being observed with particular strictness. The brothers met at dawn for prayers, worked till about 11 a.m. , then gathered and, clad in white linen garments, bathed in cold water. They had their midday meal together, in silence, with a priest reciting grace before and after the meal. Then they worked until evening and again ate together, again in silence. They spent the entire Sabbath in prayer, meditation and study of the Torah.⁽²⁷⁾

The Essenes objected to private ownership and any form of luxury. They led celibate lives, with the exception of a group of Essenes in Jerusalem who married for the sake of propagating the sect.⁽²⁸⁾ To join the sect, there was a one year probation, with an additional year for full membership.

The Qumran community of the Essenes believed they lived in the last days, awaiting God's eschatological action while spending their time in intense study of the Scriptures.⁽²⁹⁾ Ferguson describes the community of Essenes at Qumran:

The Qumran sect was a closely structured community in which priests predominated. They called themselves the "sons of Zadok," but they provided for priests, Levites, Israelites, and proselytes in their membership. An annual examination assigned a rank to each member according to his knowledge and spiritual progress, and he sat and spoke in the assembly according to this rank...One became a member, after a time of probation, by taking an oath to live by the law of Moses as interpreted by the "men of the covenant" and by being admitted to the water of purification. He turned his "knowledge, powers, and possessions" over to the sect.⁽³⁰⁾

The Essenes and Qumran community are not mentioned in the NT, although some have attempted to relate John the Baptist as an Essene of Qumran. Josephus describes John's baptism in terms of the Qumran washings, but there are few similarities.⁽³¹⁾

The Personal Quest of the Zealots

The Zealots claim a heritage back to Mattathias of the Maccabees and further back to Elijah (cf. 1 Kings 18-19:14) and Phinehas (cf. Num. 25:7-13; Ps. 106:28-31). According to 1 Maccabees, Mattathias' rallying cry for the revolt was, "Let everyone who is zealous for the law and supports the covenant come out with me." On his deathbed he urged his sons, "Show zeal for the law and give your lives for the covenant of our fathers."⁽³²⁾ Both Phinehas and Elijah are seen as prototypes of the Zealots, each risking their life to show zeal for the Torah by killing the wicked. John MacArthur, Jr. represents the most commonly accepted view and gives a summary of the Zealots:

In New Testament times, these red-hot patriots banded together under the leadership of Judas the Galilean [A.D. 6] to deliver Judea from Roman domination. They murdered, plundered, burned, looted, and were involved in any type of terrorist guerrilla activity that they could inflict...Finally, however, the Romans captured Masada. The Zealots, not wanting their lives to be taken by the despised and hated Roman enemy, committed suicide...Eleazar summoned the people together and made a flaming speech in which he urged all the men to slaughter their own wives and children and then commit suicide. They took him at his word, tenderly embraced their wives, kissed their children, and began their bloody work. Nine hundred and sixty people perished; two women and five children escaped by hiding in a cave.⁽³³⁾

It is not necessary however, to view the Zealots as a distinct organized Jewish party or sect, until the Jewish war with Rome. The older view of nineteenth-century scholars saw the Zealots as a distinct Jewish sect since the time of Judas of Galilee (A.D. 6), growing in support until the war of A. D. 66-70. But it is difficult to find any evidence that they existed as a recognized party or sect in the pre-war period.⁽³⁴⁾ T. L. Donaldson comments on the older view as supported by Josephus:

Josephus's statement blaming the whole rebellion on Judas of Galilee [cf. Acts 5:37] must be read in the context of his apologetic purpose: to convince the Romans that the Jewish was the responsibility of a small fanatical minority, not of the people as a whole. He may have meant to say only that Judas was the first to call for resistance to Roman rule and that he had an influence on all who followed.⁽³⁵⁾

In the NT one of the disciples of Jesus Christ was Simon the Zealot. (cf. Lk. 6:15; Acts 1:13) Based on the recent scholarship, this designation would refer to Simon's character - i.e., his zeal for the Torah or political nationalism. It does not demand a designation of a Jewish party or sect. The Apostle Paul also refers to himself as "zealous for the traditions of his fathers." (cf. Gal. 1:14; Phil. 3:6) He proved his zealous posture in the persecution of the church. (cf. Acts 8:1; 9:1,2)

The Zealots rebellion against Rome resulted in the activities of the Sicarii, who engaged in terrorism, selective assassinations, kidnapping, and the plunder of the wealthy. Their name comes from the Greek word ( sicae ; cf. Acts 21:38, the Assassins ) for the short daggers they used. Their leader, Mehahem was himself assassinated and the Sicarii retreated to Masada, which fell to the Romans in A.D. 73.⁽³⁶⁾

Conclusion:  

The quest for personal holiness is the challenge that every believer of every age confronts. At the core of all that we think about, all we do or don't do, and at the core of our intimacy with God remains our dedication to the Lord as manifested by our relationship with the world. J. I. Packer's new book, Rediscovering Holiness mentions six different focused characterizations of the holy life:

1. Holiness as Redirecting of Desire. This view considers the holy life as the redirecting of desire so that it focuses on intimacy with God. It is a passion for God with prayer being the top priority of life. It is desiring God and redirecting natural desires.

2. Holiness as Cultivating Virtues. This view considers the holy life as practicing righteousness in ethical choice and attitude. It is a seeking to please God by discerning what is right and wrong. The changed life is the essence of holiness.

3. Holiness as Following the Spirit. This view considers the holy life as following the Holy Spirit's impressions, which motivate the believer to obey. The indwelling Spirit crystallizes an impression of Christ which results in a self-giving service to God and others.

4. Holiness as Overcoming of Sin. This view considers the holy life as mortifying sin and strengthening the fruit of the Spirit. Born from a deep consciousness of man's depravity, sanctification wages war against sinful practice, thought and act.

5. Holiness as Second Blessing. This view considers the holy life as the exercising of faith for a "second blessing." A two stage process, where the believer through a promise-focused exercise of faith waits on God for a momentary sanctification of life.

6. Holiness as Spiritual Disciplines. This view considers the holy life as the exercise of specific disciplines. Inward disciplines include meditation, prayer, fasting and study; outward disciplines include simplicity, solitude, submission and service.⁽³⁷⁾

The Jews of New Testament times were also challenged by a personal quest for holiness, and many of the Jewish sects were forerunners to the above modern views of holiness.

1. The Hasidim were zealous for the Torah, personal prayer and purity. Because they feared the Lord and meditated on God, they would not compromise with the secular culture.

2. The Pharisees were zealous for the Torah, the oral traditions of the scribes and personal external purity. They lived simply and rejected luxury. They believed in continuing revelation through recognized scribes and held public prayer in high regard.

3. The Sadducees were zealous for the Torah, rejected the traditions of men, believed in a personal immanent God and peace with Rome. They rejected the simple life, enjoyed comfort in lifestyle and land ownership.

4. The Essenes were zealous for the Torah, separation from worldly influence, rejected private ownership of property, lived expectant of the Lord's return in judgment, and held to an external purity. They lived a celibate life and retreated from the world to a controlled environment.

5. The Zealots were zealous for the Torah, political freedom and willing to suffer or die for their zeal for God's will. They were Jewish patriots and freedom fighters, believing that God must be vindicated by nationalistic causes.

The common thread of agreement was a passion for the Torah - the Law of Moses as given in Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Each party and sect found their quest anchored in the writings of Moses.

Questions Lectures Five, Six and Seven:  

Be prepared to discuss the following issues from Lectures #5, #6, and #7, during the next class.

1. What did the Hasidim emphasize in their pursuit of a holy life? Who was the prototype of the Hasidim and why?

2. The Pharisees gave particular emphasis to the Law(s). What did they mean by this?

3. From what were the Pharisees separated? Explain the several suggestions and support your answer?

4. Explain briefly the major characteristics of the two scribal schools of interpretation during NT times.

5. Outline the major differences between the Pharisees and the Sadducees in: their doctrine of God's Word; their doctrine of the resurrection; their doctrine of the spiritual life.

6. Describe the distinctive approaches to holiness of the Hasidim, Pharisees, Sadducees, Essenes and Zealots.⁽³⁸⁾

Selected Bibliography:

Benton, William Publisher. Encyclopedia Britannica (Chicago: The University of Chicago, 1972 edition), pp. 1049-1043.

Bromiley, Geoffrey. The International Standard Bible Encyclopedia (Grand Rapids: Eerdmans Publishing Company, 1988). Articles on: the Hasidim, Pharisees, Sadducees and Zealots.

Ferguson, Everett. Backgrounds of Early Christianity (Grand Rapids: Eerdmans Publishing Company, 1987), 403-425.

Hengel, Martin. Judaism and Hellenism: Studies in their Encounter in Palestine During the Early Hellenistic Period (Philadelphia: Fortress Press, translated from German by John Bowden, 1981 edition), pp. 175-254.

Jeremias, Joachim. Jerusalem in the Time of Jesus (Philadelphia: Fortress Press, translated from German by F. H. and C. H. Cave, 1969 edition), pp. 147-270.

Rogers, Cleon L. Jr. The Topical Josephus: Historical Accounts that Shed Light on the Bible (Grand Rapids: Zondervan Publishers, 1992), pp. 69-115.

1. cf. F. F. Bruce, New Testament History (Garden City, New York: Doubleday & Company, Inc., 1980 edition) pp. 69-121.

2. Modern scholars make a distinction between parties and sects . A party, recognizes the existence of others from whom they are separated as having a place in the people of God; a sect, claims an exclusive right to represent the total people of God. The Hasidim, Pharisees and Sadducees were Jewish parties; the Essenes and Zealots were a sect. cf. Everett Ferguson, Backgrounds of Early Christianity (Eerdmans Publishing Company, 1987), p. 406

3. 2 Chron. 6:41; Psalm 30:4; 31:23; 37:28; 50:5, etc.

4. cf. Malachi 3:16,17. The evidence of God keeping written records concerning the goodness and/or evil of men is extensive. cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Lk. 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12,15; 21:27. Bruce believes Psalm 119 was written by an anonymous Hasidim instead of David. Psalm 119 does illustrate the devotion of the Hasidim to the Law. cf. Bruce, p. 69.

5. The Hasidim rejected the family of Zadok's removal to Leontopolis in Egypt, to build a rival temple. This temple was authorized by Ptolemy VI and founded by Onias IV in 161 B.C., when Alcimus was high priest in Jerusalem. This temple was destroyed following the destruction of the Jerusalem temple in A.D. 70.

6. cf. Daniel 1:5,8.

7. Sheldon Harnick (lyrics), "Prologue--Tradition," in "Fiddler on the Roof," music by Jerry Bock (Sunbeam Music Inc., 1964), pp. 5ff. cf. Timothy Malvern Hoyt, The Conflict Between the Pharisees and Jews the Christ as Revealed in Mark's Gospel (ThM thesis for Western Conservative BBaptist Seminary, 1975), p. 1

8. Some have said, "no one but a Jew of whom it may be said that the Talmud runs in his blood, can fully realize the spiritual meaning of Pharisism." cf. W. O. E. Oesterley and G. H. Box, The Religion and Worship of the Synagogue (London: Pitman and Sons, Lit., 1911), p. 3.

9. Previously Josephus spent three years as an Essene under the discipleship of a certain Bannus. cf. Life 10-12. His works were written from 70-95 A.D.

10. cf. Josephus, Antiquities of the Jews 17.42. However, the Pharisees were zealously evangelistic and "traverse sea and land to make a single proselyte." cf. Matt. 23:15.

11. cf. Josephus, War 2.162; Life 191. Following the exile, the Sanhedrin sought to address the problem of contemporary application of the ancient Torah. Priests and laymen disagreed and the Sadducees (i.e., the priestly interpreters) and Pharisees (i.e., the lay scholars) emerged with different perspectives. The Pharisees were more liberal in relation to the Law of Moses, accepting a twofold Law: the Written Law and the Oral Law. They viewed the Law as evolving. They did not follow the letter of the Law but interpreted it according to the hermeneutic of the Spirit - i.e., they placed emphasis on the contemporary application of the Written and Oral Law. cf. Encyclopedia Britannica, 1972 edition, vol. 12, p. 1050.

12. The Mishnah is the codified form of the Pharisaic oral tradition. It was reduced to writing in the second century A.D. and is divided into six basic parts: Zeraim (seeds), Moed (set feasts), Nashim (women), Nezikin (damages), Kodashim (hallowed things), Tohoroth (cleannesses). The Talmud is composed of the Mishnah and the Gemara the comments on the Mishnah made by the rabbis. The Talmud is the source from which Jewish law is derived and to the orthodox Jew is binding for faith and life. cf. Charles L. Feinburg, "Talmud," New Bible Dictionary, ed. J. D. Douglas (Grand Rapids: Wm. Eerdmans Publishing Company, 1962), p. 1237.

13. Josephus, Antiquities 13.297; 17.41. These oral traditions of the Pharisees caused much of the conflict between Jesus and the Pharisees. This is the key to understanding the Sermon on the Mount, which is not a challenge to the Law of Moses but a challenge to the oral traditions of the Pharisees. cf. Cleon L. Rogers, Jr. The Topical Josephus: Historical Accounts that Shed Light on the Bible (Grand Rapids: Zondervan Publishing House, 1992), pp. 72,73. cf. Matt. 15:3; Mark 7:9-13.

14. cf. Josephus, War 2.162-163.

15. cf. Josephus, Antiquities of the Jews 18:13-14. F. F. Bruce gives emphasis to the Pharisees view of God's providential rule: "They took seriously the biblical doctrine of God's government of the universe and overruling of the actions of men for the furtherance of his own purpose. Men might disobey his laws and oppose his will, but his will would triumph no matter what they did." This would explain Gamaliel's advice in Acts 5:38ff. cf. Bruce, p. 73.

16. Josephus states, "They believe that souls have power to survive death and that there are rewards and punishments under the earth for those who have led lives of virtue or vice: eternal imprisonment is the lot of evil souls, while the good souls receive an easy passage to a new life." cf. Antiquities of the Jews, 8.14.

17. Their separateness involved being separate unto their own kind. Josephus says, "Pharisees are affectionate to each other and cultivate harmonious relations with the community." cf. Josephus, War 2.166.

18. cf. Bruce, p. 72. In an excellent article on Jewish sects in Encyclopedia Britannica, the author suggests that this group originally separated themselves from the priestly dominated Sanhedrin. The name (Hebrew, Perushim ) was originally a taunt by their enemies but they took the term as a title of honor. cf. William Benton, Publisher. Encyclopedia Britannica (University of Chicago: 1972), vol. 12, p. 1050.

19. Seventy-three references deal directly with conflict; seven references deal indirectly with conflict; and only six references do not mention conflict at all. cf. W. F. Moulton and A. S. Geden, A Concordance to the Greek Testament, 4th ed. (Edinburgh: T.&T. Clark, 1963), pp. 985-986; Timothy M. Hoyt, The Conflict Between the Pharisees and Jesus the Christ as Revealed in Mark's Gospel (Th.M. thesis for Western Conservative Baptist Seminary, 1975), p. 2.

20. The scribes were such because of their knowledge leading to ordination. At the age of 40 he could become an ordained scholar and could create the tradition from the Torah. Their decisions had the power to "bind" or to "loose," for all time the Jews of the entire world! Much of scribal authority came from their understanding of the secret esoteric knowledge which they guarded. Not until the 2nd century A.D., to counter the New Testament canon, was this oral Torah made accessible to all.

21. cf. Joachim Jeremias, Jerusalem in the Time of Jesus (Philadelphia Press: Fortress Press, 1969 edition), pp. 253, 254. Matthew's account is best divided: 23:1-22, 29-36 are addressed to the scribes; vss. 23-28 are addressed to the Pharisees. Also the Sermon on the Mount: compare Matthew 5:20 with 5:21-48, on the theologically incorrect scribes and 6:1-18, on the hypocritical Pharisees.

22. Bruce suggests that the Hebrew word Tsedukim is a Hebraization of the Greek word syndikoi - members of the council. cf. p. 74.

23. For example, the Sadducees, because of their strict adherence to the letter of the Law, believed in the literal application of the Mosaic principle of lex talionis ; the Pharisees however, would reject the letter (i.e., "an eye for an eye") and emphasize the spirit (i.e., monetary compensation not retaliation).

24. The Sadducees literal interpretation of the Torah saw the precepts of the priesthood binding only to the priests; the Pharisees principlalizing interpretation of the Torah and tradition, viewed those precepts binding on all believers. Hence, from this point of view, the Sadducees could be viewed as compromising in lifestyle.

25. cf. Acts 23:6. There is question concerning the Sadducees belief of angels.

26. Luke records, "And there arose a great cry. And the scribes who were of the Pharisees' party arose, and contended sharply, saying, We find no evil in this man; but if a spirit or an angel hath spoken to him, let us not fight against God." cf. Acts 23:9. The scribes and Pharisees belief in continuing revelation and angels, would continue the dispute with the Sadducees!

27. cf. William Benton Publisher, Encyclopedia Britannica, vol. 12 (Chicago: University of Chicago, 1972 edition), p. 1051. Their strict observance of purity in diet demanded that eating anything prepared by outsiders was unclean. Excommunication from the community would literally starve someone into obedience!

28. Josephus claimed some did take wives and raise children. cf. War II viii,13. Philo states that the Essenes banned marriage altogether. The Qumran community, which has been proven to be an Essene community, contains bones of both men, women and children in its cemetery.

29. Whenever ten members were together, someone was to be studying the law at all times and the members took turns reading and praying together night and day. cf. 1QS vi.6-8.

30. cf. Everett Ferguson, Backgrounds of Early Christianity (Grand Rapids: Baker Book House, 1987), p. 415. cf. Bruce quote of Pliny's Natural History (v. 73), describing the Essenes of the Qumran community, pp. 83, 87-88.

31. John's baptism was a "baptism of repentance for the forgiveness of sins" and a once-for-all act. Qumran baptized for daily purification and self administered.

32. cf. 1 Maccabees , 2:27, 50.

33. cf. John MacArthur, Jr. The Master's Men (Panorama City: Word of Grace Communications, 1985), pp. 93, 94. cf. Josephus, The Wars of the Jews, Book VII chapts 8, 9.

34. The older view rests on statements by Josephus concerning "an intrusive fourth school of philosophy," which was responsible for "planting the seeds of those troubles with subsequently overtook" Judea. cf. Antiquities of the Jews, xviii. 1.1(9). Josephus also mentions Judas of Galilee's two son who were put to death (A.D. 46-48), causing the third, Menahem to lead a band of armed (plundered from Masada) supporters into Jerusalem during the early days of the revolt. They played a leading role in assassinating the followers of Eleazar the son of the high priest and fled to Masada where they sat out the war. However, this would not demand a pre-war distinctive Zealot party or sect. cf. Antiquities of the Jews, xx. 5.2.

35. cf. Geoffrey W. Bromiley, General Editor, The International Standard Bible Encyclopedia (Grand Rapids: Eerdmans Publishing Company, 1988), vol. 4, p. 1177.

36. The Jewish war with Rome and the final conflict at Masada will be covered in a future lecture.

37. cf. J. I. Packer, Rediscovering Holiness (Ann Arbor: Servant Publications, 1992), pp. 89-118.

38. In preparation for lectures #8 and #9 read Bruce pages 152-177 on John the Baptist and pages 178-194 on Jesus and the Kingdoms of the World.