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In the Bible, the word "Pharisee" appears only in the New Testament. There, very
little is said regarding who the Pharisees really were or what their teachings and
manners were.
There is confusion regarding the nature of the Pharisees. Some have, for whatever reason, tried to describe them as "good and trustworthy", regarding their teachings and so on. In that connection, some have referred to the occasion when the apostle Paul in a certain special situation said "I am a Pharisee". They try to use that as "proof" that the Pharisees supposedly were "good people, after all". But, that is not what Paul was saying.
Indeed, what does the Bible say about the Pharisees? What kind of persons were they? Why did Jesus call them "vipers", "snakes" and "actors"? (Echidnôn, opheis and hupokritai, as the Greek text records it.) This essay takes a closer look at what the biblical record has to say about the Pharisees, and what Jesus actually said about them. Even the matter regarding "Moses' seat" (Matthew 23:2) will be studied and made clear.
There are different theories regarding the meaning of the old Greek noun pharisaios (whence the English word "Pharisee"). Some have suggested that pharisaios might mean "separatist" (in the religio-political context, in regard to the Jews' internal struggles), perhaps coming from the Hebrew word persahin, from the verb parash which meant "to separate". Whether that is correct, is hard to say.
But, when it comes to the Pharisees and the word "separate", here is an interesting passage, the point being that the Pharisees kept to their own group, separating themselves and despising others:
Luke 18:9 And He also spoke this parable to some of those relying on themselves, that they are righteous, and despising the rest: 10 Two men went up into the temple to pray, the one a Pharisee, and the other a tax collector. 11 The Pharisee was standing, praying these things to himself: God, I thank You that I am not as the rest of men, rapacious, unrighteous, adulterers, or even as this tax collector. 12 I fast twice in the week; I tithe all things, as many as I get. 13 And standing at a distance, the tax collector would not even lift up his eyes to Heaven, but smote on his breast, saying, God, be merciful to me, the sinner! 14 I say to you, this one went down to his house having been justified, rather than that one. For everyone exalting himself will be humbled. And the one humbling himself will be exalted. (LIT, highlighting added)
By this story, Jesus was showing that men of the Pharisee type were false. Their "piety" was only an act, a show for the public. And indeed, the name of the Pharisean sect (party) might refer to the fact that they separated themselves, as if they were "better" than the "common people". It seems that they considered people outside their own group to be a "lower class".
The writer Josephus (a Jewish renegade general who went over to the Roman side) claimed that the Pharisees were more than 6,000 in number. Maybe they were, maybe not. It is said that Josephus had been a Pharisee himself – and even for other reasons, he was not very reliable. Read on:
Let us read what Josephus wrote about the Pharisees, as an example of his unreliability. He claimed that the Pharisees supposedly did "live meanly, and despise delicacies in diet, and they follow the contract of reason; and what that prescribes to them as good for them, they do; and they think they ought earnestly to strive to observe reason's dictates for practice. They also pay a respect to such as are in years [...]" [A].
So, Josephus claimed that the Pharisees "lived meanly" and "paid respect to such as are in years". In contrast to that, Jesus said that the Pharisees devoured widows' houses. [B] Also, the New Testament says that the Pharisees loved money. [C] Whom should we believe – Josephus, or Jesus and the Bible?
[A] A quote from "Antiquities of the Jews",
Book XVIII, Chapter 1, published in 1800, Bigelow, Brown, New York.
[B] Matthew 23:14.
[C] Clearly stated in Luke 16:14 where the Greek text
calls the Pharisees φιλαργυροι, philarguroi which simply means "lovers of
money". Also, indicated by several other things, for instance in chapter 23 in the
book of Matthew.
A note: The Pharisees had made themselves the "religious authorities" of those days, in Judea. The essay es06d.htm has more on who really has "biblical authority" or "religious authority". The essay es07c.htm considers the concepts "professional theologians", "amateur bible students", "clergy", "laity" and "scholar". The essay ea08b.htm has more on titles of men in the religious context. The essay eg08b.htm explains what the words "righteous" and "righteousness" really mean, in the Bible.
Jesus said to his disciples:
Matthew 5:20 'For I say to you, that if your righteousness may not abound above that of the scribes and Pharisees, ye may not enter to the reign of the heavens. (YLT)
Matthew 5:20 For I say to you, If your righteousness shall not exceed that of the scribes and Pharisees, in no way shall you go into the kingdom of Heaven. (LIT, highlighting added)
Just as John the Baptist had done, even Jesus said that anyone whose "righteousness" was on the level the scribes and Pharisees had, would not be allowed into the Reign of the Heavens.
(Again, the essay eg08b.htm explains what the word "righteous" means, and what "righteousness" really consists of.)
In the Greek text, the words in question are echidnôn (in singular echidna, see Matthew 3:7, 12:34 and 23:33) and opheis (plural of ophis, see Matthew 23:33). Both words refer to snakes.
John the Baptist said this to the Pharisees and to the Sadducees (this is the first bible passage where the Pharisees are mentioned):
Matthew 3:7 But when he saw many Pharisees and Sadducees coming to watch him baptize, he denounced them. "You brood of snakes!" he exclaimed. "Who warned you to flee God's coming wrath? (NLT-04)
Matthew 3:7 But when he saw a number of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of snakes, at whose word are you going in flight from the wrath to come? (BBE)
(The 1769 King James version has in this verse "vipers", instead of "snakes". The Greek text has echidna, which literally referred to a snake but was also used of treacherous people.)
The following passage records how the Pharisees spoke evil of Jesus. Jesus told them off, and made it clear who actually were wicked. We read:
Matthew 12:24 But when the Pharisees heard about the miracle, they said, "No wonder he can cast out demons. He gets his power from Satan, the prince of demons." 25 Jesus knew their thoughts and replied [...] 33 "A tree is identified by its fruit. Make a tree good, and its fruit will be good. Make a tree bad, and its fruit will be bad. 34 You brood of snakes! How could evil men like you speak what is good and right? For whatever is in your heart determines what you say. 35 A good person produces good words from a good heart, and an evil person produces evil words from an evil heart. (NLT-96, highlighting added)
So, Jesus called the Pharisees "an offspring of snakes", and said that they were evil. Indeed, Jesus repeatedly described the Pharisees as something inherently wicked. John the Baptist castigated them. This indicates that Jesus and John the Baptist knew something more about the Pharisees, something that is not clearly mentioned in the Bible. In other words: Even though the Bible does not spell out the details, the Pharisees' wickedness must have been great.
An important note: This does not mean that all who were associated with the Pharisean party, or had at some time been in favour of it, were as wicked as the men whom Jesus was addressing on that particular occasion.
Again, we read:
Matthew 12:23 And all the crowds were amazed, and said, Is this not the son of David? 24 But hearing, the Pharisees said, This one does not cast out demons except by Beelzebub, ruler of the demons. 25 But Jesus, knowing their thoughts, He said to them [...] 34 Offspring of vipers! How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. 35 The good man out of the good treasure of the heart puts forth good things. And the evil man out of the evil treasure puts forth evil things. 36 But I say to you, that every idle word, whatever men may speak, they shall give an account of it in Judgment Day. 37 For by your words you will be justified, and by your words you will be condemned. 38 Then some of the scribes and Pharisees answered, saying, Teacher, we desire to see a sign from you. 39 But answering, He said to them, An evil and adulterous generation [D] seeks a sign, and a sign shall not be given to it, except the sign of Jonah the prophet. (LIT)
[D] Verse 39: There is more on verse 39 and the word "generation", below.
A similar passage is found in chapter 16:
Matthew 16:1 And coming, the Pharisees and Sadducees asked Him to show them a sign out of the heaven, tempting Him. 2 But answering, He said to them, Evening coming on, you say, Clear sky, for the sky is red. 3 And at morning, Today a storm, for the sky is red, being overcast. Hypocrites! You indeed know how to discern the face of the heaven, but you cannot the signs of the times. 4 An evil and adulterous generation [E] seeks a sign, and a sign will not be given to it, except the sign of Jonah the prophet. And leaving them, He went away. (LIT)
[D] and [E] – regarding the word "generation" in Matthew 12:39 and 16:4: Was Jesus talking about "a generation" as many bible-versions have it, or, was he talking about "a kindred"?
In the Greek text of Matthew 12:34, word in question is gennêma which meant "offspring" (gennêmata echidnôn, "offspring of snakes"), but in Matthew 12:39 and 16:4 the Greek word is genea. On those occasions, Jesus called the scribes, Pharisees and Sadducees whom he was talking to, as the Greek text has it, genea ponêra kai moichalis, in translation "an evil and unfaithful kindred". Yes, a kindred. Many English bible-versions copy the Catholic Vulgate version which renders the Greek noun genea is Latin as generatio – but, the Greek word genea had many different meanings, among them "race", "kindred", "offspring", "class", "kind", and so on. Secondarily, genea could also refer to a "generation" (example, Matthew 24:34). In the case of Matthew 12:39, the 1395 Wycliffe version has an youel kynrede ("an evil kindred), but in Matthew 16:4 it copies the Vulgate's Latin word generatio, spelling it as generacioun. Indeed, most English translations have in those passages copied the Vulgate's confusing and misleading generatio.
In short, regarding Matthew 12:39 and 16:4: It is obvious that Jesus was not talking about all people of that day and age. Nor does it seem that he could have referred to the Jews in general. It appears that in those verses, the noun genea refers specifically to those whom Jesus was addressing on those occasions – that is, the particular scribes, Pharisees and Sadducees who asked for a "sign" (Matthew 16), and claimed that Jesus was of the Devil (Matthew 12). They were the ones Jesus called, as the Greek text records it, genea ponêra kai moichalis, "an evil and adulterous kindred" (Matthew 12:39 and 16:4; Matthew 12:45 has a similar wording, τη γενεα ταυτη τη πονηρα).
Another passage which mentions that wicked genea, kindred – here, Jesus was talking to certain scribes and Pharisees:
Matthew 23:29 Woe to you, scribes and Pharisees, false ones! For you build tombs for the prophets, and adorn the tombs of the righteous. 30 And you say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets." 31 So, you bear witness regarding yourselves, that you are the sons of those who murdered the prophets. 32 And, you fill up the measure of your fathers. 33 Snakes! Offspring of snakes [gennêmata echidnôn]! How shall you escape the judgment of gehenna? 34 Because of this, behold, I send to you prophets and wise ones and scribes. And some of them you will kill and crucify, and some of them you will flog in your synagogues and will persecute from city to city, 35 so that upon you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah the son of Berechiah, whom you murdered between the temple and the altar. 36 Amen, I say to you, all these things will come upon this kindred [genea]. (Author's tr.)
Please note that Jesus was addressing, not the Jews in general but certain scribes and Pharisees. It was on them and past people of their kind, that the blood of the righteous was (is) to come. Not on the generation of humans who lived on Earth at that time, nor on Jews in general, but on the special kindred or group (γενεα) which those particular Pharisees, Sadducees and scribes represented and were a part of. Even this passage, Matthew 23:29-36, makes it clear that their wickedness must have been great. (Matthew 13:24-30 and 36-42 record how Jesus mentioned one special kindred headed for a fiery Judgment. The essay ew11c.htm has more on that matter.)
Anyway, the point here, regarding Matthew 12:34-39, 16:1-4 and 23:29-36, is that Jesus called certain scribes, Pharisees and Sadducees "an evil kindred", and even "offspring of snakes".
We read:
Matthew 16:6 And Jesus said to them, Take care to have nothing to do with the leaven of the Pharisees and Sadducees. (BBE)
Mark 8:15 And he said to them, Take care to be on the watch against the leaven of the Pharisees and the leaven of Herod. (BBE)
Luke 12:1 At that time, when thousands of the people had come together, in such numbers that they were crushing one another, he said first to his disciples, Have nothing to do with the leaven of the Pharisees, which is deceit. (BBE)
Please note that that "leaven" referred to the Pharisees' and the Sadducees' teachings. That is explained here:
Matthew 16:12 Then they saw that it was not the leaven of bread which he had in mind, but the teaching of the Pharisees and Sadducees. (BBE)
So, Jesus warned about the Pharisees' and the Sadducees' teachings. Those teachings were bad, something to keep away from. (The essay eo13b.htm has more on the Sadducees.)
A side-note: Many people have been caused to think that "leaven symbolised sin", but the Bible does not say that. The essay ex01c.htm takes a closer look at the symbolism of leaven.
Jesus said to the Pharisees:
Matthew 23:13 But a curse is on you, scribes and Pharisees, false ones! because you are shutting the kingdom of heaven against men: for you do not go in yourselves, and those who are going in, you keep back. (BBE)
More:
Matthew 23:15 A curse is on you, scribes and Pharisees, false ones! for you go about land and sea to get one disciple and, having him, you make him twice as much a son of hell as yourselves. (BBE)
Please read those two passages again, one more time.
The point here is that those scribes and Pharisees were lethal; they were harmful, deadly, poisonous as snakes. Jesus called them evil, offspring of snakes, an evil and adulterous kindred, and much more of that kind.
(There is more on verse 15 and the words "a son of hell", later in this essay.)
Did the scribes and the Pharisees nevertheless have a "seat of Moses" of some kind, as some have claimed? No, they did not. Those who have carefully read all of Matthew 23, and the rest of the New Testament, know that Jesus condemned the Pharisees, and warned people regarding their teachings. Matthew 23:2 mentions a "chair of Moses", but let us see how those words were meant, and what the context was.
We read:
Matthew 23:1 Then Jesus spoke to the multitudes and to His disciples, 2 saying, "The scribes and the Pharisees have seated themselves in the chair of Moses (NASB-77, highlighting added)
There is more on these verses, below. But let us first ask the question, what was the "seat" that Moses had? That is not fully clear, but we know that when Moses formally sat down (seated himself), he acted as a judge. We read:
Exodus 18:13 And it came about the next day that Moses sat to judge the people, and the people stood about Moses from the morning until the evening. (NASB-77)
Then, consider this: Moses had been appointed by God – but what about the scribes and the Pharisees?
The above-quoted New American Standard Bible (NASB-77) has it right here; the scribes and the Pharisees had "seated themselves". So is the Greek. In other words: They had manipulated themselves into such a position that it almost looked as if they were appointed by God as Moses was. But, that was mere falsehood. They pretended that they supposedly had some "authority" the way Moses had had, and they acted as if they were judges. They created countless rules of all kinds, and demanded people to follow them – "Observe, and do!" (Matthew 23:3.)
A note regarding Matthew 23:3: It was not that Jesus told people, "all therefore whatsoever they bid you observe, that observe and do". No, the meaning of the Greek text appears to be something like this: "The scribes and the Pharisees have seated themselves in 'Moses' seat' – consequently, they demand you to follow all kinds of things, without limit." There is more on Matthew 23:3 and this translation, later in this essay.
Let us also ask the question, was there an "office of Moses" that was passed on to others, generation after generation? No, there was no such thing. But, Moses told Israel that he would have one "successor", whom all must hearken and listen to. Let us read Deuteronomy 18:15-20 and Acts 3:22-23 and 7:37.
Moses said to the Israelites:
Deuteronomy 18:15 The LORD your God will raise up to you a Prophet from the middle of you, of your brothers, like to me; to him you shall listen; 16 According to all that you desired of the LORD your God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said to me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brothers, like to you, and will put my words in his mouth; and he shall speak to them all that I shall command him. 19 And it shall come to pass, that whoever will not listen to my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. (AKJV)
Speaking of Jesus, the apostle Peter said:
Acts 3:22 For Moses truly said to the fathers, A prophet shall the Lord your God raise up to you of your brothers, like to me; him shall you hear in all things whatever he shall say to you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. (AKJV)
Citing what Moses in that way had prophetically said about Jesus, Stephen said:
Acts 7:37 This is that Moses, which said to the children of Israel, A prophet shall the Lord your God raise up to you of your brothers, like to me; him shall you hear. (AKJV)
Again, Jesus was the "second Moses". There was the first Moses, and then Jesus the "second Moses". There were no other "Moses-figures" between those two. Further: There is no "third Moses", either. Jesus remains in his position, and is the only "Moses-figure" there is, for true believers. Jesus has no "vicars" here on Earth. (The Latin noun vicarius means "substitute", "deputy", "proxy", "vicegerent".)
Let us continue in Matthew 23, the chapter which contains the phrase "seat of Moses". It also records something that Jesus taught his disciples. Read this with care and thought, and note especially verses 8 to 10:
Matthew 23:4 "And they tie up heavy loads, and lay them on men's shoulders; but they themselves are unwilling to move them with so much as a finger. 5 "But they do all their deeds to be noticed by men; for they broaden their phylacteries, and lengthen the tassels of their garments. 6 "And they love the place of honor at banquets, and the chief seats in the synagogues, 7 and respectful greetings in the market places, and being called by men, Rabbi. 8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 "And do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 "And do not be called leaders; for One is your Leader, that is, Christ. (NASB-77)
Once again: Jesus was the "second Moses" – not the last one in a long row of "Moseses", but the second one. Even this makes it clear that the scribes and the Pharisees had no right to any "seat of Moses". But, they had manipulated themselves into a power-position, as if they had some "seat" or "authority" of the kind Moses had had. And, they acted as if they were judges, and they created countless rules of all kinds and demanded people to follow them – "Observe, and do!". (That is from Matthew 23:3 – there is more on that verse and its translation, below.)
That is the obvious meaning of the words "the scribes and the Pharisees have seated themselves 'in the chair of Moses'" – but in reality, they had nothing to do with any "seat of Moses". That "seat" belonged and belongs only to one person: Jesus. Further: Jesus of course remains in his "Moses" position. Anyone who claims that he supposedly has a "seat of Moses", should consider Deuteronomy 18:15-19, and also verse 20:
Deuteronomy 18:20 But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.' (ESV)
The essay eo08c.htm has more on the former Moses, and on Jesus as the new Moses.
Jesus warned the Jews about the Pharisees' and Sadducees' teachings, calling them "leaven". But, verse 3 in Matthew 23 may confuse some, because so many bible-versions translate it in misleading ways.
Looking at the Greek text can help one to understand what that passage most probably meant. Here is the Byzantine version of the Greek text of Matthew 23:2-3, transcribed into the English alphabet and with phrase-translations:
legôn [saying,] epi tês môseôs kathedras ["On Moses' seat"] ekathisan [have sat down] oi grammateis kai oi pharisaioi [the scribes and the Pharisees.] panta oun [Consequently, all manner of (things)] hosa an [much, countless] eipôsin humin têrein [they tell you to observe, (saying):] têreite kai poieite ["Observe, and do!"] kata de [But according to] ta erga autôn [their hard tasks] mê poieite [do not do,] legousin gar kai ou poiousin [for they teach but they do not do (those things).]
Thus, here is a translation of Matthew 23:1-4:
Matthew 23:1 Then spoke Jesus to the crowds, and to his disciples, 2 saying, The scribes and the Pharisees have seated themselves [as if it were] on [some supposed] "seat of Moses". 3 Consequently, they demand you to follow all kinds of things, without limit [saying]: "Observe, and do!" But, do not do what they burden you with, for they teach, but they do not [do what they teach]. 4 For they tie up heavy loads and lay them on men's shoulders, but they do not carry those burdens themselves. (Author's tr.)
A note: Old Greek had a different word order than modern English does, and a different structure in other ways as well. (A note: It may be that Matthew 23 is a translation – a record of a conversation in Aramaic translated into Greek. But, the Greek text is what we have.)
In the translation above:
Anyone who reads all of Matthew 23 with care, should be able to see that Jesus was not telling anyone to follow the Pharisees or their teachings. It was the other way around. And also: That same chapter records that Jesus made it clear to his disciples that they were not to follow men and their teachings:
Matthew 23:8 "But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 "And do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 "And do not be called leaders; for One is your Leader, that is, Christ. (NASB-77)
That left no place for the scribes and the Pharisees and their teachings.
Other parts of Matthew 23 record that Jesus showed how the Pharisees were in it for money, and how they in their lust for money even de facto robbed widows – see Matthew 23:14 and even Mark 12:38-40 and Luke 20:46-47.
One example of how (in what way) the Pharisees "devoured widows' houses", is found in Matthew 15:1-6 and Mark 7:9-13 – the "corban" matter. The Pharisees lured people to neglect their ageing parents, and to give the money that should have been used for caring for those parents, to the [Pharisee and Sadducee] priests, instead. In Matthew 15:5, the Greek word in question is doron, "gift", but in the parallel passage Mark 7:11 it is korban, from the Hebrew qorban which referred to the Old Covenant's sacrifices. Mark 7:11 means that the scribes and the Pharisees (of whom many were priests) deceived people to give money to the priests, to the point that those people could not any longer take care of their ageing parents. See also Matthew 15:5, which uses the word doron which occurs even in Mark 7:11. That was one of the ways by which the scribes and Pharisees "devoured widow's houses" (see Matthew 23:14, Mark 12:38-40, Luke 20:46-47).
Jesus also showed how the Pharisees were not interested in spiritual things, but instead in the gold (money) that was in the picture. They were interested in what their physical gain from "spiritual matters" could be. ("The gift on the altar", Matthew 23:19 – obviously, it must have been the priest's portion of the sacrifices that the Pharisees were interested in.)
Further, Jesus said that the followers of the Pharisees became twice as much bound for gehenna (destruction, death) than the Pharisees themselves:
Matthew 23:15 A curse is on you, scribes and Pharisees, false ones! for you go about land and sea to get one disciple and, having him, you make him twice as much a son of hell as yourselves. (BBE)
A note: There is even another way to interpret the Greek text of that verse, but that interpretation leads to a perhaps even greater condemnation for the Pharisees, so, that does not change anything in this regard.
More: Jesus asked the Pharisees how they thought that they could escape the damnation of gehenna (verse 33).
In short: The Pharisees had not received any authority from God. They were merely a religio-political clique who in some way had manipulated themselves into a position of power and "authority".
The essay es06d.htm has more on "biblical authority", who really has it. The essay ew02c.htm has more on the mundane "authorities" of this world.
We read:
Matthew 12:14 Then the Pharisees went out and took council against him that they might destroy him. (JB-2000)
Mark 3:6 And as the Pharisees went forth, they took counsel with the Herodians against him, to kill him. (JB-2000)
John 11:47 Then the high priests and the Pharisees gathered a council and said, What shall we do? for this man does many signs. [...] 53 So that from that day forth they took counsel together to kill him. (JB-2000)
The end of those things was that Jesus was captured, and that the Jews, at the behest of the Pharisees and others, demanded that the Romans must kill him. And, they did.
A note regarding the word "Herodians" in Mark 3:6: That referred to a priestly party (sect, grouping, clique). Here is an excerpt from the entry "Herodians" in the Jewish Encyclopedia (1901-1906):
"Priestly party under the reign of King Herod and his successors; called by the Rabbis 'Boethusians,' as adherents of the family of Boethus, whose daughter Mariamne was one of the wives of King Herod, and whose sons were successively made high priests by him. They followed the Sadducees in their opposition to the Pharisees, and were therefore often identified with the former."
The essay eo13b.htm has more on the Sadducees.
Another note: It is said that in New Testament times, even though the high priest often was a Sadducee, the "second priest" or segan who apparently managed the practical things, was a Pharisee.
There is more in that "Pharisee chapter", Matthew 23. Some preachers have claimed that Jesus supposedly "commended" or "praised" the Pharisees for being so meticulous in regard to tithing. Is that true? No. Jesus did not commend the Pharisees; he condemned them.
It is important to understand that the tithe was only on agricultural produce, and that it was not the consumer who set aside the tenth part ("tithe"). It was the farmer who did that. The Pharisees were not farmers. What they did was obviously that they acted as watchdogs, making sure that growers of food set aside a tenth part ("tithe"), even of the tiniest herbs. Jesus did not praise the Pharisees, as some have claimed. No, he castigated and condemned them. We read:
Matthew 23:23 A curse is on you, scribes and Pharisees, false ones! for you make men give a tenth of all sorts of sweet-smelling plants, but you give no thought to the more important things of the law, righteousness, and mercy, and faith (BBE)
Matthew 23:23 Woe to you, scribes and Pharisees, actors! For you exact a tithe on mint and dill and cummin but disregard the weightier things of the Law: Justice and mercy and faithfulness. It was those things [justice and mercy and faithfulness] that you should have done, instead of disregarding them. 24 You blind guides, who strain out a gnat and swallow a camel! 25 Woe to you, scribes and Pharisees, actors, for you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. (Author's tr.)
Luke 11:42 But a curse is on you, Pharisees! for you make men give a tenth [apodekatoô] of every sort of plant, and give no thought to right and the love of God [...] (BBE, comment added)
Luke 11:42 But woe unto you, Pharisees! Because you exact a tithe on mint and rue and every herb, but you pass over justice and the love of God. It is those things [having justice and the love of God] that you should have done, instead of leaving them aside. 43 Woe unto you Pharisees, because you love the front seats in the synagogues and the salutations in the market places. 44 Woe unto you, for you are like concealed tombs and the people who walk over them are unaware of that. (Author's tr.)
A note: The tithe was only on the Promised Land's agricultural produce, nothing else. There was no tithe on wages, and craftsmen did not tithe. And, it was the farmer who set aside the tenth part, and not the consumer. The essay em01d.htm has more on the Old Covenant's tithe system, and also on Matthew 23:23-25 and Luke 11:42-44, including the verb apodekatoô which appears in the Greek text of those passages.
Jesus called the Pharisees, Sadducees and the Scribes – as the Greek NT text records it – hupokritai; see Matthew 15:7, 16:3, 22:18 and 23:13, 14, 15, 23, 25, 27, 28 and 29, Mark 7:6 and 12:15, Luke 11:44 and 12:1, and so on.
It is important to know and remember that the modern-day English word "hypocrite" does not have the same meaning as the old Greek noun hupokritês, plural hupokritai. Here is what the "Intermediate Greek-English Lexicon" by Liddell and Scott has on the words hupokrisis, hupokritês and hupokrinomai:
hupokrisis, eôs, [hupokrinomai]
I. in ionic a reply, answer, Hdt.
II. in attic the playing a part on the stage, the actor's art,
Arist.
2. an orator's delivery, declamation, id=Arist.
3. metaph. the playing a part, hypocrisy, Phocyl.
hupokritês, ou, ho, [hupokrinomai]
I. an interpreter or expounder, Plat., Luc.
II. one who plays a part on the stage, a player, actor,
Ar., Plat., etc.
2. metaph. a pretender, dissembler, hypocrite, NTest.
hupokrinomai fut. -krinoumai ionic -eomai
I. to reply, make answer, answer, Hom., Hdt.
2. to expound, interpret, explain, Od., Ar.:—the
attic word in this sense is apo-krinomai.
II. of actors, to answer on the stage: hence to play a part, tên
Antigonên hupokekritai Dem.; hup. to basilikon to take the king's part,
Arist.; hupokr. tragôidian, kômôidian to play a tragedy, a comedy, id=Arist.;
absol. to play a part, be an actor, id=Arist.
2. to represent dramatically: hence to exaggerate, Dem.
3. metaph. to play a part, to feign, pretend, c. inf., id=Dem.
Normally, the Greek noun hupokritês meant "an actor", "a stage player". For instance a kômikos hupokritês was an amusing actor, or an actor playing a part in a kômôidia (comedy).
In New Testament times, the theatre in Judea was of the Greek kind. Its actors often played god roles, each actor representing some Greek idol. Through that, the actor became "one who gives an answer", like an oracle, like someone speaking for some god. (This has to do with the original meaning of the verb hupokrinomai.) The actors represented "the deity", and announced "the words of the gods". Jesus might actually have referred to that. For, the Pharisees did not only put on an act in the meaning "pretence"; they even acted as if they somehow were oracles or "representatives of God" and took it upon themselves to "expound and interpret", to decide (for others) what supposedly was "right" and "wrong".
More: In a theatre of the Greek kind, the actors wore masks in front of their faces (hiding their real selves). The masks indicated which "god" each actor represented. It could eventually be that Jesus referred to the covering masks used by actors, when he spoke of the Pharisees:
Luke 12:1 At that time, when thousands of the people had come together, in such numbers that they were crushing one another, he said first to his disciples, Have nothing to do with the leaven of the Pharisees, which is deceit [Greek, hupokrisis]. 2 But nothing is covered up, which will not come to light, or secret, which will not be made clear. (BBE, comment added)
Luke 12:1 In the meantime, when thousands of people had gathered together, so that they were stepping on each other, he said to his disciples, Have nothing to do with the leaven of the Pharisees which is deceit. 2 But all covered things will come to light, and all secret things will be made known. (Author's tr.)
Many translations have "hypocrisy" in verse 1, but for instance the BBE has "deceit". The Greek word in question is hupokrisis which among other things referred to "the act of a stage player" – and again, in the ancient Greek theatre the actors wore masks which "represented deity" and at the same time hid (covered) the actors' real self.
So, Luke 12:1 could eventually contain an indirect reference to the Greek theatre and its actors who wore covering masks and often pretended to be "representatives of the gods" or "oracles speaking for the gods". That is what the Pharisees also pretended to be.
Jesus spoke about the "leaven" of the Pharisees, of the Sadducees, and of Herod (Luke 12:1, quoted above). That might not be easy to understand, partly because the original meanings of the words hupokritês ("actor") and hupokrisis ("the act of a stage player") have been forgotten, and partly because there is confusion regarding what leaven actually symbolised in the Old Covenant's ritual. What did the Pharisees and Sadducees and Herod have in common? This: They all deceived, manipulated and used the people of Israel. Just as some of the Pharaohs had done, when the Israelites lived in Egypt.
(The essay ex01c.htm has more on the symbolism of leaven in different contexts.)
Point: It seems that when Jesus called the Pharisees hupokritai, he was calling them actors. And, when he said that the Pharisees performed hupokrisis, then perhaps meant that they were like the actors of the Greek theatre were in those days: Persons pretending to be were something they were not, and acting as "gods" or as "oracles of the gods" (hupokrinomai).
And yes, when used metaphorically, the word hupokritês could also be used of persons who did not literally work as actors but merely pretended to be something that they were not. That is precisely what the Pharisees did. One example of that is that they acted as if they sat "in the seat of Moses", even though they had no such "seat". (That matter was explained earlier in this essay.)
Here are more words of Jesus, regarding how the Pharisees really were:
Matthew 23:27 "Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness. (NASB-77)
There is more on this, at the end of Luke 11, relating to Luke 12:1-2 and so on.
Jesus described the Pharisees as being connected with death. He compared them with tombs, and he said that they would not enter the Reign of the Heavens and that they did not allow others to enter either. Jesus also said that the Pharisees' "converts" became twice as much "the sons of hell" than what even they themselves were (Matthew 23:15; the Greek text has υιον γεεννης, "sons of gehenna").
There is more. John 8:44 records that Jesus said to (certain) Pharisees that they were of the Devil:
John 8:40 But, in fact, you are longing to kill me, a man who has spoken to you the truth which I have heard from God. Abraham did not do that. 41 You are doing the deeds of your father." "We," they replied, "are not illegitimate children. We have one Father, namely God." 42 "If God were your Father," said Jesus, "you would love me; for it is from God that I came and I am now here. I have not come of myself, but He sent me. 43 How is it you do not understand me when I speak? It is because you cannot bear to listen to my words. 44 The father whose sons you are is the Devil; and you desire to do what gives him pleasure. He was a murderer from the beginning, and does not stand firm in the truth—for there is no truth in him. Whenever he utters his lie, he utters it out of his own store; for he is a liar, and the father of lies. (WEY, highlighting added)
Jesus plainly stated that those particular Pharisees were children of the Devil, and murderers and liars (note even verse 40, as quoted above).
Luke 16:16 is much disputed, both regarding to its meaning and also regarding which words are original and which spurious additions. Apparently, Constantin von Tischendorf considered the words "and every man presses into it" in that verse to be a later addition. Other possible explanations are found in "The New John Gill Exposition of the Entire Bible" – here is an excerpt from its note on Luke 16:16:
"[...] a different sense is given by others reading the words, and 'every one suffers violence to himself for it,' as the Arabic version; or 'is oppressed for it,' as the Ethiopic; that is, suffers reproach, contradiction, and persecution, for the sake of hearing it."
In short: Most Greek texts of this verse (actually even Tischendorf's) seem to contain the words kai pas eis autên biezetai. Again, it is hard to say whether those words are original, and in case they are that, what they might really mean. Here is the 1899 Douay-Rheims version's rendering of that passage:
Luke 16:14 Now the Pharisees, who were covetous, heard all these things: and they derided him. 15 And he said to them: you are they who justify yourselves before men, but God knoweth your hearts. For that which is high to men is an abomination before God. 16 The law and the prophets were until John. From that time the kingdom of God is preached: and every one useth violence towards it. (DR-1899, highlighting added)
(Note the phrase "the Pharisees, who were covetous, heard all these things", and also the words "useth violence".)
ACV has,
Luke 16:16 The law and the prophets were until John. From that time the kingdom of God is proclaimed good-news, and every man in it is treated aggressively. (ACV)
A suggested translation:
Luke 16:14 And also the Pharisees, who loved money, heard all those things, and they derided him. 15 And he said to them, "You justify yourselves before men, but God knows your hearts: For that which is highly esteemed among men, is an abomination in God's sight. 16 The Law and the Prophets were until John; from that time on, the Good Message regarding the Kingdom of God is being proclaimed, but, everyone is inflicting violence against that. (Author's tr.)
The basis for this possible interpretation of verse 16 – consider what happened: John the Baptist was the first to be killed, then Jesus, then some of the apostles and countless other saints. And yes, the Greek text of Luke 16:16 talks about violence; the word in question was biazetai (biazô) which meant "to constrain", "to overpower by force", "to press hard", "to lay violent hands on", and so on. The verb biazô came from bia which meant such things as "bodily power" and "violence" – for more on this, see the "Intermediate Greek-English lexicon" by Liddell and Scott.
There could be even other ways to interpret that verse (with the word "everyone presses into it"), but that goes deep into certain symbolism and may not be easy to understand. (This has to do with the walls of Jericho, and how the Israelites took the Promised Land, and the fact that the earthly Promised Land served as a type and shadow for the heavenly Promised Land. But again, that is a bit complicated.)
The point here is that Jesus' words were heard by "the Pharisees whole loved money" (verse 14), and that they then derided him, and also that they were so violent to their nature that in the end, they managed to have Jesus tortured and killed. (See even Matthew 26:4, John 7:25, 7:32 and 11:53, and so on.) There was heavy persecution even against the apostles and the other saints, and many of them were likewise tortured and killed.
Concerning the occasion when Paul said that he was "a Pharisee" (a supporter of the Pharisee party) – are any comments really needed? He used that saying in a court of law, in order to save his own life (Acts 22:30 – 23:11).
In his earlier life, Paul had been taught by Pharisees and had been a supporter of the Pharisean party, but one must remember that after his conversion, Paul regarded his Pharisean past as dung. We read:
Philippians 3:5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Christ. 8 Yes doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ (AKJV)
The Greek word Paul used was skubalon which meant "dung", "manure", "excrement", "filth", "refuse". The context shows that he was talking about, among other things, his Pharisean past. He rejected those things of the past. He wrote that, leaving the things of the past behind as refuse, he pressed on for the things ahead, for the high prize of the calling which he had received (Philippians 3:14).
Above, it was shown that the Pharisees were evil – and so were the Sadducees. But, which of them were in control of things in the temple, in New Testament times? This is really a side-point, included here only because some try to defend certain dogmas by claiming that it supposedly was the Sadducees that were in control.
Again, some have claimed that it supposedly was the Sadducees who controlled the temple in those years. But, the actual records of history do not seem to give any support to that claim. A note: Jesus did not have a lot of good things to say about the Sadducees, either.
Many historians note that in those days, the Romans who controlled Judea and Jerusalem, sold the high priesthood to whoever gave the largest amount of money for it. That priesthood business obviously was a lucrative thing, both for the Romans and also for those who bought it. Partly, that was so because the Pharisees and Sadducees had arranged and "enhanced" things so that there indeed was a lot of money in being the high priest.
The essay eo13b.htm has more on the Sadducees, and on who controlled the temple ritual in New Testament times.
The Pharisees were wicked. They deceived, manipulated and used the people of Israel. Jesus warned about them and about their teachings, and compared them with tombs and death, snakes and poison, and said that they were of the Devil.
Matthew 23 records something Jesus said to the Pharisees:
Matthew 23:33 You serpents, you viper's brood, how do you think you are going to avoid being condemned to the fires of destruction? (PHIL)
The Sadducees were another sect (party), separate from the Pharisees, but they were not praised for their deeds either. Again, the essay eo13b.htm has more on the Sadducees.
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Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
What does the Bible say about authority? Who has biblical, spiritual or religious authority on the mundane, human level? Who can speak for God? Knowing the answers to those questions is a vital key to understanding the Bible in a better and deeper way. → es06d.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful.
What does the English language word and concept "doctrine" literally mean? Likewise, the terms "dogma", "creed" and "tenet", what do they signify? Countless preachers and doctors of theology compile dogmas, creeds, tenets and doctrinal statements of beliefs, and claim them to be "the Truth". But, they do not agree with each other. Their opinions and teachings differ, depending on their denomination and its viewpoints, and there is much confusion. So, the pertinent question is, who has the "true doctrines" or "correct dogmas"? What should one think – do the Scriptures give any guidance regarding this matter? What does the Bible say about "doctrine"? → es08c.htm
Moses – Jesus the Second Moses – parallels between Moses and Jesus – the seat of Moses – Jesus, Moses and Elijah. → eo08c.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
What the Bible says about titles of men in the religious context. A few comments regarding certain ecclesiastical titles, such as apostle, bishop, deacon, doctor of theology, evangelist, father, minister, pastor, priest, prophet, reverend, and so on. → ea08b.htm
Power among Jesus' disciples. What powers were given to the apostles, and to the saints in general? Also: Did the apostle Peter receive some special powers? → ea09b.htm
How to understand the Bible. Easy keys to interpreting and understanding Scripture in a better and deeper way, by avoiding certain fundamental but common mistakes and errors in bible study. These vital keys are really the basics for objective bible study. Knowing these keys will make many things easier to interpret and comprehend, and one will see several central matters in the Bible from a new and different perspective, especially in connection with the Gospels and the Epistles. → eg02c.htm
What does James 3:1 mean? Is the meaning, "be not many teachers", or is it instead, "become not great masters"? What was James talking about? → ea07b.htm
The so-called "divine right of kings" – is there such a thing? Are kings, rulers and governments appointed by God? → ew02c.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
Monetary things in connection with religious fellowships. → keyw-s5.htm (Look under the heading "Silver and gold".)
The Old Covenant's Days of Unleavened Bread, their symbolism and prophetic message, and what leaven symbolised. → ex01c.htm
Who were the Sadducees, and what were their teachings? Also: Who were the Herodians and the Boethusians? → eo13b.htm
Many talk about "the letter of the law" versus "the spirit of the law" – but those expressions are not found in the Bible. A detailed, down to the core study on 2 Corinthians 3:6-8 and Romans 7:6 and what the apostle Paul really meant and referred to when he wrote about the letter as opposed to the Spirit. → ec13c.htm
The meaning of the words Christ, Christian, Messiah and Messias. Also: Did the saints call themselves "Christians" – christianos or christianoi? → eg07b.htm
The origin and meaning of the word "church". → eg06b.htm
Matthew 6:33, "But seek first the Kingdom of God and his righteousness, and all these things shall be added to you". What did Jesus mean? How were the disciples to go about "seeking the Kingdom"? Also, what did the expression "all these things" really refer to, and when and where were those things to be "added" to those disciples? → eo10d.htm
On Jesus' teaching regarding "the keys of the Kingdom of Heaven" or "the keys of the Reign of Heaven". Bible study notes on Matthew 16 verse 19, with context. What did the word "keys" depict or symbolise? What is the interpretation of that passage – what was it that Jesus was saying to his disciples? Also, a general overview and comments on the subject of "binding and loosing". → eb08c.htm
What is the Kingdom of God? Where is it located? Does it exist already, or is it only going to be established in the future? Or, is it only something "in the hearts of men" as some have claimed, quoting the translation "within you" in Luke 17:21? → eo01b.htm
What does the Bible say about the antichrist or antichrists? The meaning of the Greek word antichristos. Also: The apostle John spoke about multiple antichristoi, plural, not a singular one only. → eo02d.htm
What does the Bible say about lying? Should believers lie? A study regarding lies, liars and self-deception. → eo05c.htm
Colossians 2:16-17, "Let no man therefore judge you". What was Paul really talking about? → eo07d.htm
Matthew 13:24-30 and 36-43, the parable of the darnel or "tares", the wicked seed sown by the Enemy. → ew11c.htm
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