Reference: Pharisees
American
A numerous and dominant sect of the Jews, agreeing on some main points of doctrine and practice, but divided into different parties or schools on minor points; as for instance, the schools or followers of Hillel and Shammai, who were celebrated rabbins or teachers. The name is commonly derived from the Hebrew purash, to separate, as though they were distinguished form the rest of the nation by their superior wisdom and sanctity. They first appeared as a sect after the return of the Jews from captivity. In respect to their tenets, although they esteemed the written books of the old Testament as the sources of the Jewish religion, yet they also attributed great and equal authority to traditional precepts relating principally to external rites: as ablutions, fasting, long prayers, the distribution of alms, the avoiding of all intercourse with Gentiles and publicans, etc. See Mt 6:5; 9:11; 23:5; Mr 7:4; Lu 18:12. In superstitious and self-righteous formalism they strongly resembled the Romish church. They were rigid interpreters of the letter of the Mosaic law, but not infrequently violated the spirit of it by their traditional and philosophical interpretations. See Mt 5:31,43; 12:2; 19:3; 23:23. Their professed sanctity and close adherence to all the external forms of piety gave them great favor and influence with the common people, and especially among the female part of the community. They believed with the Stoics, that all things and events were controlled by fate yet not so absolutely as entirely to destroy the liberty of the human will. They considered the soul as immortal, and held the doctrine of a future resurrection of the body, Ac 23:8. It is also supposed by some that they admitted the doctrine of metempsychosis or the transmigration of souls; but no allusion is made to this in the New Testament, nor does Josephus assert it. In numerous cases Christ denounced the Pharisees for their pride and covetousness, their ostentation in prayers, alms, tithes, and facts, Mt 6:2,5; Lu 18:9, and their hypocrisy in employing the garb of religion to cover the profligacy of their dispositions and conduct; as Mt 23; Lu 16:14; Joh 7:48-49; 8:9. By his faithful reproofs he early incurred their hatred, Mt 12:14; they eagerly sought to destroy him, and his blood was upon them and their children. On the other hand, there appear to have been among them individuals of probity, and even of genuine piety; as in the case of Joseph of Arimathea, Nicodemus, the aged Simeon, etc., Mt 27:57; Lu 2:25; Joh 3:1. Saul of Tarsus was a Pharisee of the strictest sect, Ac 26:5; Ga 1:14. The essential features of their character are still common in Christian lands, and are no less odious to Christ than of old.
See Verses Found in Dictionary
It is said, Whosoever put away his wife let him give her a testimonial also of the divorcement.
"Ye have heard how it is said, 'Thou shalt love thine neighbor, and hate thine enemy.'
Whensoever therefore thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the synagogues, and in the streets, for to be praised of men. Verily I say unto you, they have their reward.
And when thou prayest, thou shalt not be as the hypocrites are: for they love to stand and pray in the synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward.
And when thou prayest, thou shalt not be as the hypocrites are: for they love to stand and pray in the synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward.
When the Pharisees saw that, they said unto his disciples, "Why eateth your master with publicans and sinners?"
When the Pharisees saw that, they said unto him, "Behold: thy disciples do that which is not lawful to do upon the Sabbath day."
Then the Pharisees went out, and held a council against him, how they might destroy him.
Then came unto him the Pharisees to tempt him, and said to him, "Is it lawful for a man to put away his wife for all manner of causes?"
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments,
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
When the even was come, there came a rich man of Arimathaea named Joseph, which same also was Jesus' disciple.
And when they come from the market, except they wash themselves they eat not. And many other things there be, which they have taken upon them to observe, as the washing of cups and cruses, and of brazen vessels, and of tables.
And behold, there was a man in Jerusalem, whose name was Simeon. And the same man was just and feared God, and longed for the consolation of Israel, and the holy ghost was in him.
All these things heard the Pharisees also which were covetous. And they mocked him,
And he put forth this similitude, unto certain which trusted in themselves, that they were perfect, and despised others.
I fast twice in the week. I give tithe of all that I possess.'
There was a man of the Pharisees named Nicodemus, a ruler among the Jews.
Doth any of the rulers, or of the Pharisees, believe on him? But the common people which know not the law are accursed."
And as soon as they heard that, they went out one by one, the eldest first. And Jesus was left alone, and the woman standing in the midst.
For the Sadducees say that there is no resurrection, neither angel, nor spirit. But the Pharisees grant both.
which knew me from the beginning, if they would testify it. For after the most straitest sect of our lay, lived I a Pharisee.
and prevailed in the Jews' law, above many of my companions, which were of mine own nation, and was a much more fervent maintainer of the traditions of the elders.
Easton
separatists (Heb persahin, from parash, "to separate"). They were probably the successors of the Assideans (i.e., the "pious"), a party that originated in the time of Antiochus Epiphanes in revolt against his heathenizing policy. The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (B.C. 145). The other two sects were the Essenes and the Sadducees. In the time of our Lord they were the popular party (Joh 7:48). They were extremely accurate and minute in all matters appertaining to the law of Moses (Mt 9:14; 23:15; Lu 11:39; 18:12). Paul, when brought before the council of Jerusalem, professed himself a Pharisee (Ac 23:6-8; 26:4-5).
There was much that was sound in their creed, yet their system of religion was a form and nothing more. Theirs was a very lax morality (Mt 5:20; 15:4,8; 23/3/type/mstc'>23:3,14,23,25; Joh 8:7). On the first notice of them in the New Testament (Mt 3:7), they are ranked by our Lord with the Sadducees as a "generation of vipers." They were noted for their self-righteousness and their pride (Mt 9:11; Lu 7:39; 18:11-12). They were frequently rebuked by our Lord (Mt 12:39; 16:1-4).
From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.
See Verses Found in Dictionary
When he saw many of the Pharisees and of the Sadducees come to his baptism, he said unto them, "O generation of vipers, who hath taught you to flee from the vengeance to come?
For I say unto you, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of heaven.
When the Pharisees saw that, they said unto his disciples, "Why eateth your master with publicans and sinners?"
Then came the disciples of John to him, saying, "Why do we and the Pharisees fast oft, but thy disciples fast not?"
He answered them saying, "The evil and adulterous generation seeketh a sign; but there shall no sign be given to them, but the sign of the prophet Jonah:
For God commanded, saying, 'Honour thy father and mother,' and, 'He that curseth father or mother, shall suffer death.'
'This people draweth nigh unto me with their mouths, and honoureth me with their lips, howbeit their hearts are far from me:
Then came to him the Pharisees with the Sadducees also, and did tempt him, desiring him to show them some sign from heaven. He answered and said unto them, "At even ye say, 'We shall have fair weather,' and that because the sky is red: read more. And in the morning, ye say, 'Today shall be foul weather,' and that because the sky is cloudy and red. O ye hypocrites, ye can discern the fashion of the sky: and can ye not discern the signs of the times? The forward nation, and adulterous, seeketh a sign: and there shall none other sign be given unto them, but the sign of the prophet Jonah." So left he them and departed.
All therefore, whatsoever they bid you observe, that observe and do: but after their works do not: for they say, and do not.
Woe be unto you, scribes and Pharisees, for ye devour widows' houses: and that, under a colour of praying long prayers, wherefore ye shall receive greater damnation. Woe be unto you, scribes and Pharisees, hypocrites, for ye which compass sea and land, to bring one into your belief: and when he is brought, ye make him twofold more the child of hell, than ye yourselves are.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
Woe be to you scribes and Pharisees, hypocrites, for ye which make clean the outer side of the cup, and of the platter: but within they are full of bribery and excess.
When the Pharisee which bade him to his house, saw that, he spake within himself, saying, "If this man were a prophet, he would surely have known who and what manner woman this is which toucheth him, for she is a sinner."
And the Lord said to him, "Now do ye, O Pharisees, make clean the outside of the cup, and of the platter: but your inward parts are full of ravening and wickedness.
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican. I fast twice in the week. I give tithe of all that I possess.'
I fast twice in the week. I give tithe of all that I possess.'
Doth any of the rulers, or of the Pharisees, believe on him?
And while they continued asking him, he lifted himself up; And said unto them, "Let him that is among you without sin, cast the first stone at her."
When Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee. Of hope, and of resurrection from death I am judged." And when he had so said, there arose a debate between the Pharisees and the Sadducees, and the multitude was divided. read more. For the Sadducees say that there is no resurrection, neither angel, nor spirit. But the Pharisees grant both.
"My living of a child, which was at the first among mine own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify it. For after the most straitest sect of our lay, lived I a Pharisee.
Fausets
From perishin Aramaic, perashim, "separated." To which Paul alludes, Ro 1:1; Ga 1:15, "separated unto the gospel of God"; once "separated" unto legal self righteousness. In contrast to "mingling" with Grecian and other heathen customs, which Antiochus Epiphanes partially effected, breaking down the barrier of God's law which separated Israel from pagandom, however refined. The Pharisees were successors of the Assideans or Chasidim, i.e. godly men "voluntarily devoted unto the law." On the return from Babylon the Jews became more exclusive than ever. In Antiochus' time this narrowness became intensified in opposition to the rationalistic compromises of many. The Sadducees succeeded to the latter, the Pharisees to the former (1Ma 1:13-15; 1Ma 1:41-49; 1Ma 1:62-63; 1Ma 2:42; 1Ma 7:13-17; 2Ma 14:6-38). They "resolved fully not to eat any unclean thing, choosing rather to die that they might not be defiled: and profame the holy covenant." in opposition to the Hellenizing faction.
So the beginning of the Pharisees was patriotism and faithfulness to the covenant. Jesus, the meek and loving One, so wholly free from harsh judgments, denounces with unusual severity their hypocrisy as a class. (Mt 15:7-8; 23:5,13-33), their ostentatious phylacteries and hems, their real love of preeminence; their pretended long prayers, while covetously defrauding the widow. They by their "traditions" made God's word of none effect; opposed bitterly the Lord Jesus, compassed His death, provoking Him to some "hasty words" (apostomatizein) which they might catch at and accuse Him; and hired Judas to betray Him; "strained out gnats, while swallowing camels" (image from filtrating wine); painfully punctilious about legal trifles and casuistries, while reckless of truth, righteousness, and the fear of God; cleansing the exterior man while full of iniquity within, like "whited sepulchres" (Mr 7:6-13; Lu 11:42-44,53-54; 16:14-15); lading men with grievous burdens, while themselves not touching them with one of their fingers. (See CORBAN .)
Paul's remembrance of his former bondage as a rigid Pharisee produced that reaction in his mind, upon his embracing the gospel, that led to his uncompromising maintenance, under the Spirit of God, of Christian liberty and justification by faith only, in opposition to the yoke of ceremonialism and the righteousness which is of the law (Galatians 4; 5). The Mishna or "second law," the first portion of the Talmud, is a digest of Jewish traditions and ritual, put in writing by rabbi Jehudah the Holy in the second century. The Gemara is a "supplement," or commentary on it; it is twofold, that of Jerusalem not later than the first half of the fourth century, and that of Babylon A.D. 500. The Mishna has six divisions (on seeds, feasts, women's marriage, etc., decreases and compacts, holy things, clean and unclean), and an introduction on blessings. Hillel and Shammai were leaders of two schools of the Pharisees, differing on slight points; the Mishna refers to both (living before Christ) and to Hillel's grandson, Paul's' teacher, Gamaliel.
An undesigned coincidence confirming genuineness is the fact that throughout the Gospels hostility to Christianity shows itself mainly from the Pharisees; but throughout Acts from the Sadducees. Doubtless because after Christ's resurrection the resurrection of the dead was a leading doctrine of Christians, which it was not before (Mr 9:10; Ac 1:22; 2:32; 4:10; 5:31; 10:40). The Pharisees therefore regarded Christians in this as their allies against the Sadducees, and so the less opposed Christianity (Joh 11:57; 18:3; Ac 4:1; 5:17; 23:6-9). The Mishna lays down the fundamental principle of the Pharisees. "Moses received the oral law from Sinai, and delivered it to Joshua, and Joshua to the elders, and these to the prophets, and these to the men of the great synagogue" (Pirke Aboth ("The Sayings of the [Jewish] Fathers"), 1). The absence of directions for prayer, and of mention of a future life, in the Pentateuch probably gave a pretext for the figment of a traditional oral law.
The great synagogue said, "make a fence for the law," i.e. carry the prohibitions beyond the written law to protect men from temptations to sin; so Ex 23:19 was by oral law made further to mean that no flesh was to be mixed with milk for food. The oral law defined the time before which in the evening a Jew must repeat the Shema, i.e. "Hear O Israel, the Lord our God is one Lord, and thou shalt love the Lord," etc. (De 6:4-9.) So it defines the kind of wick and oil to be used for lighting the lamps which every Jew must burn on the Sabbath eve. An egg laid on a festival may be eaten according to the school of Shammai, but not according to that of Hillel; for Jehovah says in Ex 16:5, "on the sixth day they shall prepare that which, they bring in," therefore one must not prepare for the Sabbath on a feast day nor for a feast day on the Sabbath. An egg laid on a feast following the Sabbath was "prepared" the day before, and so involves a breach of the Sabbath (!); and though all feasts do not immediately follow the Sabbath yet "as a fence to the law" an egg laid on any feast must not be eaten.
Contrast Mic 6:8. A member of the society of Pharisees was called chaber; those not members were called "the people of the land"; compare Joh 7:49, "this people who knoweth not the law are cursed"; also the Pharisee standing and praying with himself, self righteous and despising the publican (Lu 18:9-14). Isaiah (Isa 65:5) foretells their characteristic formalism, pride of sanctimony, and hypocritical exclusiveness (Jg 1:18). Their scrupulous tithing (Mt 23:23; Lu 18:12) was based on the Mishna, "he who undertakes to be trustworthy (a pharisaic phrase) tithes whatever he eats, sells, buys, and does not eat and drink with the people of the land." The produce (tithes) reserved for the Levites and priests was "holy," and for anyone. else to eat it was deadly sin. So the Pharisee took all pains to know that his purchases had been duly tithed, and therefore shrank from "eating with" (Mt 9:11) those whose food might not be so. The treatise Cholin in the Mishna lays down a regulation as to "clean and unclean" (Le 20:25; 22:4-7; Nu 19:20) which severs the Jews socially from other peoples; "anything slaughtered by a pagan is unfit to be eaten, like the carcass of an animal that died of itself, and pollutes him who carries it."
An orthodox Jew still may not eat meat of any animal unless killed by a Jewish butcher; the latter searches for a blemish, and attaches to the approved a leaden seal stamped kashar, "lawful." (Disraeli, Genius. of Judaism.) The Mishna abounds in precepts illustrating Col 2:21, "touch not, taste not, handle not" (contrast Mt 15:11). Also it (6:480) has a separate treatise on washing of hands (Yadayim). Translated Mr 7:8, "except they wash their hands with the fist" (pugmee); the Mishna ordaining to pour water over the dosed hands raised so that it should flow down to the elbows, and then over the arms so as to flow over the fingers. Jesus, to confute the notion of its having moral value, did not wash before eating (Lu 11:37-40). Josephus (Ant. 18:1, section 3, 13:10, section 5) says the Pharisees lived frugally, like the Stoics, and hence had so much weight with the multitude that if they said aught against the king or the high-priest it was immediately believed, whereas the Sadducees could gain only the rich.
The defect in the Pharisees which Christ stigmatized by the parable of the two debtors was not immorality but want of love, from unconsciousness of forgiveness or of the need of it. Christ recognizes Simon's superiority to the woman in the relative amounts of sin needing forgiveness, but shows both were on a level in inability to cancel their sin as a debt. Had he realized this, he would not have thought Jesus no prophet for suffering her to touch Him with her kisses of adoring love for His forgiveness of her, realized by her (Lu 7:36-50; 15:2). Tradition set aside moral duties, as a child's to his parents by" Corban"; a debtor's to his creditors by the Mishna treatise, Avodah Zarah (1:1) which forbade payment to a pagan three days before any pagan fest
See Verses Found in Dictionary
The sixth day let them prepare that which they will bring in, and let it be twice as much as they gather in daily."
The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt also not seethe a kid in his mother's milk.
Thou shalt not avenge thyself nor bear hate in thy mind against the children of thy people, but shalt love thy neighbour even as thyself. I am the LORD.
that ye should put difference between clean beasts and unclean, and between unclean fowls and them that are clean. Make not your souls therefore abominable with beasts and fowls, and with all manner thing that creepeth upon the ground, which I have separated unto you to hold them unclean.
None of the seed of Aaron that is a leper or that hath a running sore, shall eat of the hallowed things until he be clean. And whosoever toucheth any unclean soul or man whose seed runneth from him by night, or whosoever toucheth any worm that is unclean to him, or man that is unclean to him, whatsoever uncleanness he hath: read more. the same soul that hath touched any such thing, shall be unclean until even, and shall not eat of the hallowed things until he have washed his flesh with water. And then when the sun is down he shall be clean and shall afterward eat of the hallowed things: for they are his food.
"'If any be unclean and sprinkle not himself, the same soul shall be destroyed from among the congregation: for he hath defiled the holy place of the LORD. And he that sprinkleth the sprinkling water, shall wash his clothes.
Hear, O Israel, the LORD thy God is one LORD only. And thou shalt love the LORD thy God with all thine heart, with all thy soul and with all thy might. read more. And these words which I command thee this day, shall be in thine heart. And thou shalt whet them on thy children, and shalt talk of them when thou art at home in thine house and as thou walkest by the way; and when thou liest down and when thou risest up. And thou shalt bind them for a sign upon thine hand. And they shall be papers of remembrance between thine eyes, and shalt write them upon the posts of thy house and upon thy gates.
And Judah took Gaza with the coasts thereof, and Ashkelon with the coasts thereof, and Ekron with the coasts thereof.
But as for thy dead men and ours, that be departed, they are in life and resurrection. They lie in the earth, they wake, and have joy: for thy dew is a dew of life and light. But the place of the malicious Tyrants is fallen away.
If thou comest nigh them, they say, "Touch me not, for I am holier than thou." All these men when I am angry, shall be turned to smoke and fire, that shall burn forever.
For lo, I shall make a new heaven, and a new earth. And as for the old, they shall never be thought upon, nor kept in mind: but men shall be glad and evermore rejoice, for the things that I shall do. For why? Behold, I shall make a joyful Jerusalem; read more. yea, I myself will rejoice with Jerusalem, and be glad with my people. And the voice of weeping and wailing shall not be heard in her from thence forth. There shall never be child nor old man, that have not their full days. But when the child cometh to a hundred years old, it shall die. And if he that is a hundred years of age do wrong, he shall be cursed. They shall build houses, and dwell in them: they shall plant vineyards, and eat the fruit of them. They shall not build, and another possess; they shall not plant, and another eat. But the life of my people shall be like a tree, and so shall the work of their hands.
I will show thee, O man, what is good, and what the LORD requireth of thee: Namely, to do right, to have pleasure in loving-kindness, to be lowly, and to walk with thy God.
"Ye have heard how it was said unto them of the old time, 'Thou shalt not kill; for whosoever killeth shall be in danger of judgment:' But I say unto you, Whosoever is angry with his brother shall be in danger of judgment: whosoever sayeth unto his brother, 'Raca,' shall be in danger of a council: but whosoever sayeth, 'Thou fool,' shall be in danger of hell fire.
"Ye have heard how it was said to them of old time, 'Thou shalt not commit adultery:'
It is said, Whosoever put away his wife let him give her a testimonial also of the divorcement. But I say unto you, Whosoever put away his wife, except it be for fornication, causeth her to break matrimony. And whosoever marryeth her that is divorced breaketh wedlock.
"Ye have heard how it is said, 'An eye for an eye, a tooth for a tooth.'
Therefore I say unto you, be not careful for your life what ye shall eat, or what ye shall drink, nor yet for your body, what raiment ye shall put on. Is not the life more worth than meat? and the body more of value than raiment? Behold the fowls of the air: for they sow not, neither reap, nor yet carry into the barns, and yet your heavenly father feedeth them. Are ye not much better than they? read more. Which of you, though he took thought therefore, could put one cubit unto his stature? And why care ye then for raiment? Consider the lilies of the field, how they grow. They labor not, neither spin: And yet for all that, I say unto you, that even Solomon in all his royalty, was not arrayed like unto one of these. Wherefore, if God so clothe the grass, which is today in the field, and tomorrow shall be cast into the furnace, shall he not much more do the same unto you, O ye of little faith? Therefore take no thought, saying, 'What shall we eat?' Or. 'What shall we drink?' Or, 'Wherewith shall we be clothed?' After all these things seek the gentiles: For your heavenly father knoweth that ye have need of all these things. But rather, seek ye first the kingdom of heaven, and the righteousness thereof; and all these things shall be ministered unto you. Care not then for the morrow: but let the morrow care for itself. For the day present hath ever enough of his own trouble.
When the Pharisees saw that, they said unto his disciples, "Why eateth your master with publicans and sinners?"
Are not two sparrows sold for a farthing? And none of them doth light on the ground, without your father. And now are all the hairs of your heads numbered.
and said unto his servants, "This is John the Baptist; he is risen again from death, and therefore are such miracles wrought by him."
Hypocrites; well prophesied of you Isaiah, saying, 'This people draweth nigh unto me with their mouths, and honoureth me with their lips, howbeit their hearts are far from me:
That which goeth into the mouth, defileth not the man: but that which cometh out of the mouth, defileth the man."
saying, "The scribes and the Pharisees sit in Moses' seat, All therefore, whatsoever they bid you observe, that observe and do: but after their works do not: for they say, and do not.
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments,
Woe be unto you, scribes and Pharisees, hypocrites, for ye shut up the kingdom of heaven before men: ye yourselves go not in, neither suffer ye them that come to enter in. Woe be unto you, scribes and Pharisees, for ye devour widows' houses: and that, under a colour of praying long prayers, wherefore ye shall receive greater damnation. read more. Woe be unto you, scribes and Pharisees, hypocrites, for ye which compass sea and land, to bring one into your belief: and when he is brought, ye make him twofold more the child of hell, than ye yourselves are.
Woe be unto you, scribes and Pharisees, hypocrites, for ye which compass sea and land, to bring one into your belief: and when he is brought, ye make him twofold more the child of hell, than ye yourselves are. Woe be unto you, blind guides, for ye which say, 'Whosoever swear by the temple, it is nothing: but whosoever swear by the gold of the temple, he offendeth.' read more. Ye fools and blind: whether is greater; the gold, or the temple that sanctifieth the gold? And, 'Whosoever sweareth by the altar it is nothing: but whosoever sweareth by the offering that lieth on the altar offendeth.' Ye fools and blind: whether is greater; the offering, or the altar which sanctifieth the offering? Whosoever therefore sweareth by the altar, sweareth by it, and by all that thereon is. And whosoever sweareth by the temple, sweareth by it, and by him that dwelleth therein. And he that sweareth by heaven, sweareth by the seat of God, and by him that sitteth thereon. Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone. Ye blind guides, which strain out a gnat, and swallow a camel. read more. Woe be to you scribes and Pharisees, hypocrites, for ye which make clean the outer side of the cup, and of the platter: but within they are full of bribery and excess. Thou blind Pharisee, cleanse first, that the inside of the cup and the platter, that the outside of them may also be clean. Woe be to you scribes and Pharisees, hypocrites, for ye are like unto painted tombs which appear beautiful outwards: but are within full of dead men's bones and of all filthiness. So are ye, for outward ye appear righteous unto men, when within ye are full of hypocrisy and iniquity. Woe be unto you, scribes and Pharisees, hypocrites, for ye build the tombs of the prophets, and garnish the sepulchers of the righteous and say, 'If we had been in the days of our fathers, we would not have been partners with them in the blood of the prophets.' So then: ye be witnesses unto yourselves, that ye are the children of them, which killed the prophets. Fulfill ye likewise the measure of your fathers: ye serpents and generation of vipers, how should ye escape the damnation of hell?
He answered and said unto them, "Well prophesied hath Isaiah of you hypocrites as it is written, 'This people honoureth me with their lips, but their heart is far from me.' In vain they worship me, teaching doctrines which are nothing but the commandments of men, read more. for ye lay the commandment of God apart, and ye observe the traditions of men as the washing of cruses and of cups, and many other such like things ye do."
for ye lay the commandment of God apart, and ye observe the traditions of men as the washing of cruses and of cups, and many other such like things ye do." And he said unto them, "Well, ye cast aside the commandment of God, to maintain your own traditions. read more. For Moses said, 'Honour thy father and thy mother,' and, 'Whosoever curseth father or mother, let him die for it.' But ye say, 'A man shall say to his father or mother, Corban; which is, that thou desirest of me, to help thee with, is given to God.' And so ye suffer him no more to do ought for his father or his mother, making the word of God of none effect through your own traditions which ye have ordained. And many such things ye do."
And they kept that saying within them, and demanded one of another, what that rising from death again should mean?
which shall not receive a hundred fold now in this life, houses, and brethren, and sisters, and mothers and children, and lands with persecutions, and in the world to come eternal life.
And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. And behold a woman in that city, which was a sinner, as soon as she knew that Jesus sat at meat in the Pharisee's house, she brought an alabaster box of ointment, read more. and she stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with ointment. When the Pharisee which bade him to his house, saw that, he spake within himself, saying, "If this man were a prophet, he would surely have known who and what manner woman this is which toucheth him, for she is a sinner." And Jesus answered, and said unto him, "Simon, I have somewhat to say unto thee." And he said, "Master say on." "There was a certain lender, which had two debtors, the one ought five hundred pence, and the other fifty. When they had nothing to pay, he forgave them both. Which of them tell me, will love him most?" Simon answered, and said, "I suppose that he to whom he forgave most." And he said unto him, "Thou hast truly judged." And he turned to the woman, and said unto Simon, "Seest thou this woman? I entered into thy house, and thou gavest me no water to my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. Mine head with oil thou didst not anoint: but she hath anointed my feet with ointment. Wherefore I say unto thee, Many sins are forgiven her, for she loved much. To whom less is forgiven, the same doeth less love." And he said unto her, "Thy sins are forgiven thee." And they that sat at meat with him, began to say within themselves, "Who is this which forgiveth sins also?" And he said to the woman, "Thy faith hath saved thee; Go in peace."
And he answered and said, "Thou shalt love thy Lord God, with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy neighbor as thyself." And he said unto him, "Thou hast answered right. This do and thou shalt live." read more. He, willing to justify himself, said unto Jesus, "Who is then my neighbor?"
And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. When the Pharisee saw that, he marveled that he had not first washed before dinner. read more. And the Lord said to him, "Now do ye, O Pharisees, make clean the outside of the cup, and of the platter: but your inward parts are full of ravening and wickedness. Ye fools: did not he that made that which is without, make that which is within also?
But woe be to you Pharisees: for ye tithe the mint, and rue, and all manner herbs; and pass over judgment, and the love of God. These ought ye to have done, and yet not to have left the other undone. Woe be to you Pharisees: for ye love the uppermost seats in the synagogues, and greetings in the markets. read more. Woe be to you scribes and Pharisees, hypocrites, for ye are as graves which appear not; And the men that walk over them, are not aware of them."
When he thus spake unto them, the lawyers and the Pharisees began to wax busy about him, and to stop his mouth with many questions; Laying wait for him, and seeking to catch something of his mouth, whereby they might accuse him.
And the Pharisees, and scribes murmured, saying, "He received to his company sinners, and eateth with them."
All these things heard the Pharisees also which were covetous. And they mocked him, and he said unto them, "Ye are they, which justify yourselves before men: but God knoweth your hearts. For that which is highly esteemed among men is abominable in the sight of God.
And he put forth this similitude, unto certain which trusted in themselves, that they were perfect, and despised others. "Two men went up into the temple to pray: the one a Pharisee, and the other a publican. read more. The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican. I fast twice in the week. I give tithe of all that I possess.'
I fast twice in the week. I give tithe of all that I possess.' And the publican stood afar off, and would not lift up his eyes to heaven, but smote his breast, saying, 'God be merciful to me, a sinner.' read more. I tell you, This man departed home to his house justified more than the other. For every man that exalteth himself, shall be brought low: And he that humbleth himself, shall be exalted."
which same shall not receive much more in this world, and in the world to come: life everlasting."
But the common people which know not the law are accursed."
And his disciples asked him saying, "Master, who did sin: this man, or his father and mother, that he was born blind?"
They answered, and said unto him, "Thou art altogether born in sin: and dost thou teach us?" And they cast him out.
The high priests and Pharisees had given a commandment that if any man knew where he were, he should show it that they might take him.
Nevertheless, among the chief rulers many believed on him: but because of the Pharisees they would not be a known of it, lest they should be excommunicated.
Judas then after he had received a bond of men, and ministers of the high priests, and of the Pharisees, came thither with lanterns, and firebrands, and weapons.
beginning at the baptism of John unto that same day that he was taken up from us - must one be ordained to bear witness with us of his resurrection."
This Jesus hath God raised up, whereof we all are witnesses.
As they spake unto the people, the priests and the ruler of the temple and the Sadducees came upon them,
be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye crucified, and whom God raised from death again, even by him doth this man stand here present before you whole.
Then the chief priest rose up, and all they that were with him: which is the sect of the Sadducees: and were full of indignation,
Him hath God lift up with his right hand, to be a ruler and a saviour: for to give repentance to Israel and forgiveness of sins.
Him God raised up the third day, and showed him openly,
Then arose there up certain of the sect of the Pharisees, which did believe: saying that it was needful to circumcise them and to command them to keep the law of Moses.
When Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee. Of hope, and of resurrection from death I am judged."
When Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee. Of hope, and of resurrection from death I am judged." And when he had so said, there arose a debate between the Pharisees and the Sadducees, and the multitude was divided.
And when he had so said, there arose a debate 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 grant both.
For the Sadducees say that there is no resurrection, neither angel, nor spirit. But the Pharisees grant both. And there arose a great cry, and the scribes which were of the Pharisees' part arose and strove, saying, "We find none evil in this man. Though a spirit, or an angel hath appeared to him, let us not strive against God."
Paul, the servant of Jesus Christ, called unto the office to be an apostle, put apart to preach the Gospel of God,
But when it pleased God, which separated me from my mother's womb, and called me by his grace,
"Touch not; Taste not; Handle not:"
Hastings
A study of the four centuries before Christ supplies a striking illustration of the law that the deepest movements of history advance without the men, who in God's plan are their agents, being clearly aware of what is going on. The answer to the question
See Verses Found in Dictionary
confess now therefore unto the LORD God of your fathers, and do his pleasure, and separate yourselves from the people of the land, and from the strange wives."
When he saw many of the Pharisees and of the Sadducees come to his baptism, he said unto them, "O generation of vipers, who hath taught you to flee from the vengeance to come?
Then spake Jesus to the people, and to his disciples, saying, "The scribes and the Pharisees sit in Moses' seat,
saying, "The scribes and the Pharisees sit in Moses' seat, All therefore, whatsoever they bid you observe, that observe and do: but after their works do not: for they say, and do not. read more. Yea, and they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders: but they themselves will not heave at them with one of their fingers.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
And this is the record of John: When the Jews sent priests and Levites from Jerusalem, to ask him, "What art thou?"
For yer that certain came from James, he ate with the gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision,
Now is there no Jew, neither gentile, there is neither bond nor free, there is neither man nor woman: but ye are all one thing in Christ Jesus.
Where is neither gentile nor Jew, circumcision nor uncircumcision, Barbarous or Scythian, bond or free: But Christ is all in all things.
Morish
This name was given to a religious school among the Jews; it is supposed to have been derived from the Hebrew word parash, signifying 'to separate'; it was given to them by others, their chosen name being chasidim, 'pious ones.' Josephus speaks of them as early as the reign of Jonathan (B.C. 161-144). They prided themselves on their superior sanctity of life, devotion to God, and their study of the law. The Pharisee in the parable thanked God that he was 'not as other men.' Lu 18:11. Paul, when before Agrippa, spoke of them as 'the most straitest sect.' The Pharisees included all classes of men, rich and poor: they were numerous, and at times had great influence. In the council before which Paul was arraigned they were well represented. Ac 23:6-9. They were the great advocates of tradition, and were punctilious in paying tithes. In many respects the ritualists of modern days resemble them.
The Lord severely rebuked all their pretensions, and laid bare their wickedness as well as their hypocrisy. It may have been that because of the great laxity of the Jews generally, some at first devoutly sought for greater sanctity. Others, not sincere, may have joined themselves to the sect, and it thus degenerated from its original design, until its moral state became such as was exposed and denounced by the Lord. The very name has become a synonym for bigotry and formalism. Probably such men as Gamaliel, Nicodemus, and Saul were men of a different stamp, though all needed the regenerating power of grace to give them what they professed to seek.
See Verses Found in Dictionary
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican.
When Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, "Men and brethren, I am a Pharisee, the son of a Pharisee. Of hope, and of resurrection from death I am judged." And when he had so said, there arose a debate between the Pharisees and the Sadducees, and the multitude was divided. read more. For the Sadducees say that there is no resurrection, neither angel, nor spirit. But the Pharisees grant both. And there arose a great cry, and the scribes which were of the Pharisees' part arose and strove, saying, "We find none evil in this man. Though a spirit, or an angel hath appeared to him, let us not strive against God."
Smith
Phar'isees,
a religious party or school among the Jews at the time of Christ, so called from perishin, the Aramaic form of the Hebrew word perushim, "separated." The chief sects among the Jews were the Pharisees, the Sadducees and the Essenes, who may be described respectively as the Formalists, the Freethinkers and the Puritans. A knowledge of the opinions and practices of the Pharisees at the time of Christ is of great importance for entering deeply into the genius of the Christian religion. A cursory perusal of the Gospels is sufficient to show that Christ's teaching was in some respects thoroughly antagonistic to theirs. He denounced them in the bitterest language; see
15/7/type/mstc'>Mt 15:7-8; 23/5/type/mstc'>23:5,13-14,15,23; Mr 7:6; Lu 11:42-44
and compare
Mr 7:1-5; 11:29; 12:19-20; Lu 6:28,37-42
To understand the Pharisees is by contrast an aid toward understanding the spirit of uncorrupted Christianity.
1. The fundamental principle all of the of the Pharisees, common to them with all orthodox modern Jews, is that by the side of the written law regarded as a summary of the principles and general laws of the Hebrew people there was on oral law to complete and to explain the written law, given to Moses on Mount Sinai and transmitted by him by word of mouth. The first portion of the Talmud, called the Mishna or "second law," contains this oral law. It is a digest of the Jewish traditions and a compendium of the whole ritual law, and it came at length to be esteemed far above the sacred text.
2. While it was the aim of Jesus to call men to the law of God itself as the supreme guide of life, the Pharisees, upon the Pretence of maintaining it intact, multiplied minute precepts and distinctions to such an extent that the whole life of the Israelite was hemmed in and burdened on every side by instructions so numerous and trifling that the law was almost if not wholly lost sight of. These "traditions" as they were called, had long been gradually accumulating. Of the trifling character of these regulations innumerable instances are to be found in the Mishna. Such were their washings before they could eat bread, and the special minuteness with which the forms of this washing were prescribed; their bathing when they returned from the market; their washing of cups, pots, brazen vessels, etc.; their fastings twice in the week,
Lu 18:12
were their tithing;
and such, finally, were those minute and vexatious extensions of the law of the Sabbath, which must have converted God's gracious ordinance of the Sabbath's rest into a burden and a pain.
Mt 12:1-13; Mr 3:1-6; Lu 18:10-17
3. It was a leading aim of the Redeemer to teach men that true piety consisted not in forms, but in substance, not in outward observances, but in an inward spirit. The whole system of Pharisaic piety led to exactly opposite conclusions. The lowliness of piety was, according to the teaching of Jesus, an inseparable concomitant of its reality; but the Pharisees sought mainly to attract the attention and to excite the admiration of men.
6/2/type/mstc'>Mt 6:2,6,16; 23:5-6; Lu 14:7
Indeed the whole spirit of their religion was summed up not in confession of sin and in humility, but in a proud self righteousness at variance with any true conception of man's relation to either God or his fellow creatures.
4. With all their pretences to piety they were in reality avaricious, sensual and dissolute.
Mt 23:25; Joh 13:7
They looked with contempt upon every nation but their own.
Lu 10:29
Finally, instead of endeavoring to fulfill the great end of the dispensation whose truths they professed to teach, and thus bringing men to the Hope of Israel, they devoted their energies to making converts to their own narrow views, who with all the zeal of proselytes were more exclusive and more bitterly opposed to the truth than they were themselves.
5. The Pharisees at an early day secured the popular favor and thereby acquired considerable political influence. This influence was greatly increased by the extension of the Pharisees over the whole land and the majority which they obtained in the Sanhedrin. Their number reached more than six thousand under the Herods. Many of them must have suffered death for political agitation. In the time of Christ they were divided doctrinally into several schools, among which those of Hillel and Shammai were most noted. --McClintock and Strong.
6. One of the fundamental doctrines of the Pharisees was a belief in a future state. They appear to have believed in a resurrection of the dead, very much in the same sense: as the early Christians. They also believed in "a divine Providence acting side by side with the free will of man." --Schaff.
7. It is proper to add that it would be a great mistake to suppose that the Pharisees were wealthy and luxurious much more that they had degenerated into the vices which were imputed to some of the Roman popes and cardinals during the two hundred years preceding the Reformation. Josephus compared the Pharisees to the sect of the Stoics. He says that they lived frugally, in no respect giving in to luxury. We are not to suppose that there were not many individuals among them who were upright and pure, for there were such men as Nicodemus, Gamaliel, Joseph of Arimathea and Paul.
See Verses Found in Dictionary
Whensoever therefore thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the synagogues, and in the streets, for to be praised of men. Verily I say unto you, they have their reward.
But when thou prayest, enter into thy chamber, and shut thy door to thee, and pray to thy father which is in secret; and thy father which seeth in secret, shall reward thee openly.
"Moreover, when ye fast, be not sad as the hypocrites are: for they disfigure their faces, that they might be seen of men how they fast. Verily I say unto you, they have their reward.
In that time went Jesus, on the Sabbath day, through the corn; and his disciples were a hungered, and began to pluck the ears of corn, and to eat. When the Pharisees saw that, they said unto him, "Behold: thy disciples do that which is not lawful to do upon the Sabbath day." read more. He said unto them, "Have ye not read what David did, when he was a hungered, and they also which were with him? How he entered into the house of God, and ate the hallowed loaves, which were not lawful for him to eat, neither for them which were with him, but only for the priests. Or have ye not read in the law, how that the priests in the temple break the Sabbath day, and yet are blameless? But I say unto you, that here is one greater than the temple. Wherefore if ye had wist, what this saying meaneth, 'I require mercy and not sacrifice,' ye would never have condemned innocents. For the son of man is Lord even of the Sabbath day." And he departed thence, and went into their synagogue, and behold, there was a man, which had his hand dried up. And they asked him, saying, "Is it lawful to heal upon the Sabbath days?" Because they might accuse him. And he said unto them, "Which of you would it be, if he had a sheep fallen into a pit on the Sabbath day, that would not take him and lift him out? And how much is a man better then a sheep? Wherefore it is lawful to do a good deed on the Sabbath day." Then said he to the man, "Stretch forth thy hand." And he stretched it forth, and it was made whole again like unto the other.
Hypocrites; well prophesied of you Isaiah, saying, 'This people draweth nigh unto me with their mouths, and honoureth me with their lips, howbeit their hearts are far from me:
Then went the Pharisees, and took counsel, how they might tangle him in his words.
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments,
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments, and love to sit uppermost at feasts, and to have the chief seats in the synagogues,
Woe be unto you, scribes and Pharisees, hypocrites, for ye shut up the kingdom of heaven before men: ye yourselves go not in, neither suffer ye them that come to enter in. Woe be unto you, scribes and Pharisees, for ye devour widows' houses: and that, under a colour of praying long prayers, wherefore ye shall receive greater damnation. read more. Woe be unto you, scribes and Pharisees, hypocrites, for ye which compass sea and land, to bring one into your belief: and when he is brought, ye make him twofold more the child of hell, than ye yourselves are.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
Woe be to you scribes and Pharisees, hypocrites, for ye which make clean the outer side of the cup, and of the platter: but within they are full of bribery and excess.
And he entered again into the synagogue, and there was a man there which had a withered hand: and they watched him, to see whether he would heal him on the Sabbath day, that they might accuse him. read more. And he said unto the man which had the withered hand, "Arise and stand in the midst." And he said to them, "Whether is it lawful? To do a good deed on the Sabbath day, or an evil? To save a man's life, or to kill?" But they held their peace. And he looked round about on them, angrily mourning on the blindness of their hearts. And said to the man, "Stretch forth thine hand." And he stretched it out: And his hand was restored, even as whole as the other. And the Pharisees departed, and straightway gathered a counsel, with them that belonged to Herod, against him: that they might destroy him.
And the Pharisees came together unto him, and divers of the scribes which came from Jerusalem. And when they saw certain of his disciples eat bread with common hands, that is to say, with unwashen hands, they complained. read more. For the Pharisees, and all the Jews, except they wash their hands often, eat not; observing the traditions of the elders. And when they come from the market, except they wash themselves they eat not. And many other things there be, which they have taken upon them to observe, as the washing of cups and cruses, and of brazen vessels, and of tables. Then asked him the Pharisees and scribes, "Why walk not thy disciples according to the traditions of the elders, but eat bread with unwashen hands?" He answered and said unto them, "Well prophesied hath Isaiah of you hypocrites as it is written, 'This people honoureth me with their lips, but their heart is far from me.'
Jesus answered, and said unto them, "I will also ask of you a certain thing, and answer ye me, and I will tell you by what authority I do these things.
"Master, Moses wrote unto us, if any man's brother die, and leave his wife behind him, and leave no children: that then his brother should take his wife, and raise up seed unto his brother. There were seven brethren and the first took a wife, and when he died left no seed behind him.
Bless them that curse you. And pray for them which wrongfully trouble you.
"Judge not and ye shall not be judged. Condemn not: and ye shall not be condemned. Forgive, and ye shall be forgiven. Give, and it shall be given unto you: good measure, pressed down, shaken together, and running over, shall men give into your bosoms. For with what measure ye mete, with the same shall men mete to you again." read more. And he put forth a similitude unto them, "Can the blind lead the blind? Do they not both then fall into the ditch? The disciple is not above his master. Every man shall be perfect, even as his master is. Why seest thou a mote in thy brother's eye, and considerest not the beam that is in thine own eye? Either, how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye: when thou perceivest not the beam that is in thine own eye? Hypocrite, cast out the beam out of thine own eye first, and then shalt thou see perfectly, to pull out the mote out of thy brother's eye.
He, willing to justify himself, said unto Jesus, "Who is then my neighbor?"
But woe be to you Pharisees: for ye tithe the mint, and rue, and all manner herbs; and pass over judgment, and the love of God. These ought ye to have done, and yet not to have left the other undone. Woe be to you Pharisees: for ye love the uppermost seats in the synagogues, and greetings in the markets. read more. Woe be to you scribes and Pharisees, hypocrites, for ye are as graves which appear not; And the men that walk over them, are not aware of them."
He put forth a similitude to the guests, when he marked how they pressed to the highest rooms, and said unto them,
"Two men went up into the temple to pray: the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican. read more. I fast twice in the week. I give tithe of all that I possess.'
I fast twice in the week. I give tithe of all that I possess.' And the publican stood afar off, and would not lift up his eyes to heaven, but smote his breast, saying, 'God be merciful to me, a sinner.' read more. I tell you, This man departed home to his house justified more than the other. For every man that exalteth himself, shall be brought low: And he that humbleth himself, shall be exalted." They brought unto him also babes, that he should touch them. When the disciples saw that, they rebuked them. But Jesus called them unto him, and said, "Suffer children to come unto me, and forbid them not. For of such is the kingdom of God. Verily I say unto you, Whosoever receiveth not the kingdom of God, as a child: he shall not enter therein."
Jesus answered and said unto him, "What I do, thou knowest not now, but thou shalt know hereafter."
Watsons
PHARISEES, a sect of the Jews. The earliest mention of them is by Josephus, who tells us that they were a sect of considerable weight when John Hyrcanus was high priest, B.C. 108. They were the most numerous, distinguished, and popular sect among the Jews; the time when they first appeared is not known, but it is supposed to have been not long after the institution of the Sadducees, if, indeed, the two sects did not gradually spring up together. They derived their name from the Hebrew word pharash, which signifies "separated," or "set apart;" because they separated themselves from the rest of the Jews to superior strictness in religious observances. They boasted that, from their accurate knowledge of religion, they were the favourites of Heaven; and thus, trusting in themselves that they were righteous, despised others, Lu 11:52;
18:9, 11. Among the tenets inculcated by this sect, we may enumerate the following: namely, they ascribed all things to fate or providence; yet not so absolutely as to take away the free will of man; for fate does not cooperate in every action, Ac 5:38-39. They also believed in the existence of angels and spirits, and in the resurrection of the dead; Ac 23:8. Lastly: the Pharisees contended that God stood engaged to bless the Jews, to make them all partakers of the terrestrial kingdom of the Messiah, to justify them, and make them eternally happy. The cause of their justification they derived from the merits of Abraham, from their knowledge of God, from their practising the right of circumcision, and from the sacrifices they offered. And as they conceived works to be meritorious, they had invented a great number of supererogatory ones, to which they attached greater merit than to the observance of the law itself. To this notion St. Paul has some allusions in those parts of his Epistle to the Romans, in which he combats the erroneous suppositions of the Jews, Romans 1-11.
The Pharisees were the strictest of the three principal sects that divided the Jewish nation, Ac 26:5, and affected a singular probity of manners according to their system; which, however, was, for the most part, both lax and corrupt. Thus many things which Moses had tolerated in civil life, in order to avoid a greater evil, the Pharisees determined to be morally right: for instance, the law of divorce from a wife for any cause, Mt 5:31, &c; 19:3-12. (See Divorce.) Farther: they interpreted certain of the Mosaic laws most literally, and distorted their meaning so as to favour their own selfish system. Thus, the law of loving their neighbour, they expounded solely of the love of their friends, that is, of the whole Jewish race; all other persons being considered by them as natural enemies, whom they were in no respect bound to assist, Mt 5:43; Lu 10:31-33. They also trifled with oaths. Dr. Lightfoot has cited a striking illustration of this from Maimonides. An oath, in which the name of God was not distinctly specified, they taught was not binding, Mt 5:33; maintaining that a man might even swear with his lips, and at the same time annul it in his heart! And yet so rigorously did they understand the command of observing the Sabbath day, that they accounted it unlawful to pluck ears of corn, and heal the sick, &c, Mt 12; Lu 6:6, &c; 14. Many moral rules they accounted inferior to the ceremonial laws, to the total neglect of mercy and fidelity, Mt 5:19; 15:4; 23:23. Hence they accounted causeless anger and impure desires as trifles of no moment, Mt 5:21-22,27-30; they compassed sea and land to make proselytes to the Jewish religion from among the Gentiles, that they might rule over their consciences and wealth; and these proselytes, through the influence of their own scandalous examples and characters, they soon rendered more profligate and abandoned than ever they were before their conversion, Mt 23:15. Esteeming temporal happiness and riches as the highest good, they scrupled not to accumulate wealth by every means, legal or illegal, Mt 5:1-12; 23:5; Lu 16:14; Jas 2:1-8; vain and ambitious of popular applause, they offered up long prayers in public places, but not without self-complacency in their own holiness, Mt 6:2-5; Lu 18:11; under a sanctimonious appearance of respect for the memories of the prophets whom their ancestors had slain, they repaired and beautified their sepulchres, Mt 23:29; and such was their idea of their own sanctity, that they thought themselves defiled if they but touched or conversed with sinners, that is, with publicans or tax-gatherers, and persons of loose and irregular lives, Lu 7:39; 15:1.
But, above all their other tenets, the Pharisees were conspicuous for their reverential observance of the traditions or decrees of the elders: these traditions, they pretended, had been handed down from Moses through every generation, but were not committed to writing; and they were not merely considered as of equal authority with the divine law, but even preferable to it. "The words of the scribes," said they, "are lovely above the words of the law; for the words of the law are weighty and light, but the words of the scribes are all weighty." Among the traditions thus sanctimoniously observed by the Pharisees, we may briefly notice the following: the washing of hands up to the wrist before and after meat, Mt 15:2; Mr 7:3; which they accounted not merely a religious duty, but considered its omission as a crime equal to fornication, and punishable by excommunication: the purification of the cups, vessels, and couches used at their meals by ablutions or washings, Mr 7:4; for which purpose the six large water pots mentioned by St. Joh 2:6, were destined: their fasting twice a week with great appearance of austerity, Lu 18:12; Mt 6:16; thus converting that exercise into religion which is only a help toward the performance of its hallowed duties: their punctilious payment of tithes, (temple-offerings,) even of the most trifling things, Lu 18:12; Mt 23:23. And their wearing broader phylacteries and larger fringes to their garments than the rest of the Jews, Mt 23:5. See PHYLACTERIES.
With all their pretensions to piety, the Pharisees entertained the most sovereign contempt for the people; whom, being ignorant of the law, they pronounced to be accursed, Joh 7:49. Yet such was the esteem and veneration in which they were held by the populace, that they may almost be said to have given what direction they pleased to public affairs; and hence the great men dreaded their power and authority. It is unquestionable, as Mosheim has well remarked, that the religion of the Pharisees was, for the most part, founded in consummate hypocrisy; and that, at the bottom, they were generally the slaves of every vicious appetite, proud, arrogant, and avaricious, consulting only the gratification of their lusts, even at the very moment when they professed themselves to be engaged in the service of their Maker. These odious features in the character of the Pharisees caused them to be reprehended by our Saviour with the utmost severity, even more so than the Sadducees; who, although they had departed widely from the genuine principles of religion, yet did not impose on mankind by a pretended sanctity, or devote themselves with insatiate greediness to the acquisition of honours and riches. A few, and a few only, of the sect of the Pharisees, in those times, might be of better character,
See Verses Found in Dictionary
When he saw the people he went up into a mountain: and when he was set, his disciples came to him: and he opened his mouth, and taught them, saying, read more. "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which hunger and thirst for righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which suffer persecution for righteousness sake: for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall falsely say all manner of evil sayings against you for my sake. Rejoice, and be glad: for great is your reward in heaven: For so persecuted they the prophets which were before your days.
Whosoever breaketh one of these least commandments, and teacheth men so, he shall be called the least in the kingdom of heaven. But whosoever observeth, and teacheth the same, shall be called great in the kingdom of heaven.
"Ye have heard how it was said unto them of the old time, 'Thou shalt not kill; for whosoever killeth shall be in danger of judgment:' But I say unto you, Whosoever is angry with his brother shall be in danger of judgment: whosoever sayeth unto his brother, 'Raca,' shall be in danger of a council: but whosoever sayeth, 'Thou fool,' shall be in danger of hell fire.
"Ye have heard how it was said to them of old time, 'Thou shalt not commit adultery:' But I say unto you, That whosoever looketh on a wife lusting after her, hath committed adultery with her already in his heart. read more. Wherfore if thy right eye offend thee, pluck him out, and cast him from thee: better it is for thee that one of thy members perish, than that thy whole body should be cast into hell. Also: if thy right hand offend thee, cut him off, and cast him from thee: better it is that one of thy members perish than that all thy body should be cast into hell. It is said, Whosoever put away his wife let him give her a testimonial also of the divorcement.
"Again, ye have heard how it was said to them of old time, 'Thou shalt not forswear thyself, but shalt perform thine oath to God':
"Ye have heard how it is said, 'Thou shalt love thine neighbor, and hate thine enemy.'
Whensoever therefore thou givest thine alms, thou shalt not make a trumpet to be blown before thee, as the hypocrites do in the synagogues, and in the streets, for to be praised of men. Verily I say unto you, they have their reward. But when thou doest thine alms, let not thy left hand know what thy right hand doeth: read more. that thine alms may be secret: and thy father which seeth in secret, shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are: for they love to stand and pray in the synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward.
"Moreover, when ye fast, be not sad as the hypocrites are: for they disfigure their faces, that they might be seen of men how they fast. Verily I say unto you, they have their reward.
"Why do thy disciples transgress the traditions of the elders? For they wash not their hands, when they eat bread."
For God commanded, saying, 'Honour thy father and mother,' and, 'He that curseth father or mother, shall suffer death.'
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments,
All their works they do, for to be seen of men. They set abroad their phylacteries, and make large borders on their garments,
Woe be unto you, scribes and Pharisees, hypocrites, for ye which compass sea and land, to bring one into your belief: and when he is brought, ye make him twofold more the child of hell, than ye yourselves are.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
Woe be to you scribes and Pharisees, hypocrites, for ye which tithe mint, anise, and cumin, and leave the weightier matters of the law undone: judgment, mercy, and faith: these ought ye to have done, and not to have left the other undone.
Woe be unto you, scribes and Pharisees, hypocrites, for ye build the tombs of the prophets, and garnish the sepulchers of the righteous
For the Pharisees, and all the Jews, except they wash their hands often, eat not; observing the traditions of the elders. And when they come from the market, except they wash themselves they eat not. And many other things there be, which they have taken upon them to observe, as the washing of cups and cruses, and of brazen vessels, and of tables.
And it fortuned in another Sabbath also, that he entered into the synagogue and taught. And there was a man, whose right hand was dried up.
When the Pharisee which bade him to his house, saw that, he spake within himself, saying, "If this man were a prophet, he would surely have known who and what manner woman this is which toucheth him, for she is a sinner."
And by chance, there came a certain priest that same way, and when he saw him, he passed by. And likewise a Levite, when he was come nigh to the place, went and looked on him, and passed by. read more. Then a certain Samaritan, as he journeyed, came nigh unto him: and when he saw him, had compassion on him,
Woe be to you lawyers: for ye have taken away the key of knowledge, ye entered not in yourselves, and them that came in ye forbade."
Then resorted unto him all the publicans and sinners, for to hear him.
All these things heard the Pharisees also which were covetous. And they mocked him,
And he put forth this similitude, unto certain which trusted in themselves, that they were perfect, and despised others.
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican.
The Pharisee stood and prayed thus with himself, 'God, I thank thee that I am not as other men are; extortioners, unjust, adulterers, or as this publican. I fast twice in the week. I give tithe of all that I possess.'
I fast twice in the week. I give tithe of all that I possess.'
And there were standing there, six waterpots of stone after the manner of the purifying of the Jews, containing two or three firkins apiece.
But the common people which know not the law are accursed."
And now I say unto you: refrain yourselves from these men, let them alone: For if the counsel or this work be of men, it will come to nought: but and if it be of God, ye cannot destroy it, lest haply ye be found to strive against God."
For the Sadducees say that there is no resurrection, neither angel, nor spirit. But the Pharisees grant both.
which knew me from the beginning, if they would testify it. For after the most straitest sect of our lay, lived I a Pharisee.
Brethren, have not the faith of our Lord Jesus Christ the Lord of glory in respect of persons. If there come into your company a man with a golden ring, and in goodly apparel, and there come in also a poor man in vile raiment, read more. and ye have a respect to him that weareth the gay clothing and say unto him, "Sit thou here in a good place," and say unto the poor, "stand thou there, or sit here under my footstool" - are ye not even partial in your selves, and have judged after evil thoughts? Hearken, my dear beloved brethren, hath not God chosen the poor of this world, which are rich in faith, and heirs of the kingdom, which he promised to them that love him? But ye have despised the poor. Are not the rich they which oppress you: and they which draw you before judges? Do not they speak evil of that good name after which ye be named? If ye fulfil the royal law - according to the scripture which saith, "Thou shalt love thine neighbour as thyself" - ye do well.