HaY'Did Learning Center UPDATE July 22, 2000
Dear Friends,
We wanted to share this teaching article by Dr. William Bean.
Previously we put information out about Dr. Bean (July
5)
and I will link that information after this article for those of
you that are interested in making contact with Dr. Bean's
ministry.
From: "E. William Bean"
<drbean@csbr.net>
To: "HaY'Did Learning Center" <haydid@haydid.org>
Sent: Monday, July 17, 2000 12:06 PM
WHAT
LESSON CAN WE LEARN FROM THE PHARISEES, [PERUSHIM]?
By Dr. E. William Bean
As the scenario of Jesus and the Pharisees begins to unfold in Matthew twenty-three, we need an awareness of the audience to whom Jesus was speaking. This discourse of the Lord in regard to the Pharisees has been problematic, because the readers of this chapter are unable to differentiate between who the audience was, and to whom Jesus was speaking. "Then spake Jesus to the multitude, and to his disciples" (Matt.23:1). Immediately we are greeted by a Semitism that is enigmatic unless understood in a Hebraic construct. In this verse we find evidence of a Hendiadys. It literally means, one by two, and is a figure of speech in which two terms connected by and are used to qualify each other and express a single concept. This occurs commonly in Hebrew, as for example in Genesis 12:1: "From your land and from your birthplace" which means, "From your native land." Another example of this can be found in Luke 7:11: "And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him and much people" (i.e., "his disciples and a large crowd"). This phrase would actually mean , "a large crowd of his disciples." If Matthew 23:1 was originally written with a Semitic mind-set, it would had read, "Then spake Jesus to a multitude of his disciples," the same construct found in Luke 7:11. Evidence of the audience is also found in verse 8 where Jesus said, "But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethern." There are many examples through-out the New Testament which indicate that Jesus had more than just twelve Disciples. In Luke 10:1 "...the Lord appointed other seventy also..." In the upper room "...were about a hundred and twenty" (Acts 1:15b). Within the group of twelve, Jesus had an inner circle, "... Peter, James, John his brother" (Matt. 17:). Evendently, this scenario was to a large crowd of Jesus' Disciples, and the criticism was basically "In-house," i.e., not for the ears of the common public.
Were there Pharisees present within the multitude of Jesus' disciples? Were some of Jesus' disciples Pharisees? The term, "Disciple" in Hebrew is "talmid", which means, "student." Pharisees and scribes were always listening to various teachers within their ranks. This is why they were critical at times, because of the interpretation of the Law. John also speaks of Nicodemus (a Pharisee), who defended Jesus: "Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked, "Does our law condemn anyone without first hearing him to find out what he is doing" (John 7:50 NIV)? The Scriptures also speak of Joseph of Arimathea: "When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple [i.e., "Secret Disciple" Jo. 19:38] (Matt. 27:57). He was "an honorable counselor" (Mk. 15:43; Luke 23:50), "or a member of the Sanhedrin."
When the word "Pharisee" is used within Christian circles immediately one thinks of the euphemistic term, "hypocrite." After all, Didn't Jesus call the Pharisees "hypocrites" in Matthew twenty-three? The polemics on this subject has been debated over the centuries, i.e., all the Pharisees were hypocritical, and Jesus himself denounced them. To often Christianity has generalized the term "Pharisee." A common expression a few years ago internationally was the connotation, "The ugly American," however, the majority of Americans didn't fit this stereo-type. Dr. Joseph H. Hertz writes:
It is they [i.e., the Pharisees] who built up a purely spiritual worship; deepened the belief in the immortality of the soul; and made the Sacred Scriptures the possession of the people. Through their "fences" for the safeguarding of the religious life, they rescued pure monotheism and real morality in their time and for all time. It is unfortunate that these Jewish Puritans have been for 1800 years so maligned by sectarian hatred, that the very name "Pharisee" is often used as a synonym for "hypocrite." Yet they were among the noblest men that ever lived.
This inveterate attitude of the Christian Faith has helped build a wall of anti-Semitism between the Church and Synagogue. We must realize that the prophets didn't denounce hypocrisy, for hypocrisy can only be used within religion, not by outsiders. Only the ones who have the truth, or who know the truth, can be can be hypocrites. There are no hypocrites within those who have no knowledge. It was this very same group that Jesus held in high esteem, "The scribes and the Pharisees sit in Moses' seat" (Matt. 23:2). Jesus also mentioned in vs. 3 that his disciples should do as the Pharisees teach them, but warned them of their ostentatious works. David Flusser writes: "Here he [Jesus] was making a clear distinction between the negative types of Pharisees and the rest of the Pharisees; he spoke of the Pharisees in general, but inserted into his speech the polemic we find in the Talmudic sources against the negative kinds of Pharisees." While Jesus criticized the hypocritical practices of some Pharisees, he never uttered a negative word about the teachings of the Pharisees. An interesting observation is that Matthew 23:14 is not found in certain popular Greek versions. It was probably borrowed from Mark 12:40 where Jesus is speaking about the degenerate religious teachers within the ranks of the scribes. One must realize the final canonization of the New Testament Scriptures was not until the fourth century A.D. Most of the polemics between Jesus and the Pharisees was minor compared to later times. James Charlesworth writes in his book, "Jesus within Judaism," "The harsh portraits of the Pharisees reflect not so much Jesus' time as the clashes between Christians and the Pharisees after 70 A.D.
Who were the Pharisees? They were the fathers of orthodox Judaism and the traditions of Israel. According to Alfred Edersheim there were about 6000 members. Their objectives were two-fold: "to observe in the strictest manner, and according to traditional law, all ordinances concerning Levitical purity," and, ..."to be extremely punctilious in all connected with religious duties (tithes and all other duties)." They were a closely organized society, all the members of which called each other habherim (neighbors). The Pharisees proceeded from the scribes and by nature were rigidly legalistic. There were Sadducean scribes, yet all the influential scribes belonged to the Pharisaic Party, and were called, "men learned in the Law." They believed that the interpretation of Scripture and the traditional law were binding. Jesus said, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill, i.e., to bring about to its fullest meaning (Matt. 5:17). It was believed that "one who interprets Scripture in opposition to tradition has no part in the world to come (aboth iii,11.)
Pharisaism simply represented Orthodox Judaism. Within the Pharisees there were two well known groups: the School of Hillel, and the School of Shammai. During the Second Period it was believed that Jesus was close to the School of Hillel, and quoted this great Sage, however, "...it is more likely that the spirit of the Shammaite School had the upper hand during the time of Jesus. Evidence of this is found during the Sermon on the Mount discourse in Matthew chapter five. Here Jesus would juxtapose both schools, viz., vss. 31-32. "It hath been said (according to the liberal School of Hillel), Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you (according to the conservative School of Shammai), That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery..." Although Jesus was not a card-carrying-Pharisee, he represented the very essence of their theology and beliefs.
It was never the theology of the Pharisees which Jesus criticized. It was their concept of the Letter of the Law which developed into a form of righteousness (tsedakah), i.e., justice without benevolence, which built an ostentatious hedge around the Torah, and created an obstacle between the people and the [true] righteousness of God. Jules Isaac writes: "...that Jesus did not stand against the Law, not even Pharisaism, but only against the elevation of the Letter of the Law above the Spirit of the Law. The majority of the time when you find the Pharisees mentioned in the Gospels, is when they were antagonistic with Jesus or his disciples. In our newspapers today the majority of the news is mostly negative. It would be impossible to print all the good news that is happening through-out the country. However, a few good things are mentioned in regard to the Pharisees: "The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee" (Matt. 13:31). If they were so antagonistic against Jesus, this would have been the perfect opportunity to leave well enough alone. However, they warned Jesus of Herod's plot. When Paul was brought before the Sanhedrin at Jerusalem he said, "...I am a Pharisee, the son of a Pharisee" (Acts 23:6b). At this time the Pharisees came to his defense, ï€ "...and the scribes that were of the Pharisees" part arose, and strove, saying, "We find no evil in this man "(Acts 23:9b). As mentioned previously, there were Sadducean scribes too, and since the criticism of Jesus was basically in-house, the scribes mentioned in Matthew twenty-three were probably "scribes of the Pharaisees."
There were seven orders of Pharisees, each one representing a specific group. Again, these various groups are stereo-types given to the Pharisees to describe a particular characteristic. First is the Shikmi [shoulder] Pharisee: he is one who performs the action of Shechem (also known as a Shechemite), Who carries his religious duties [i.e., commandments] upon his shoulder (shekem ), i.e., ostentatiously." The "shoulder" Pharisee who wears his good deeds on his shoulders and obeys the precept of the Law, not the principle, but from expediency. The Jerusalem Talmud speaks of this order of Pharisee. There was a person called the "ShechemitePharisee." He was a citizen of Shechem (Nablus today), and the Babylonian Talmud adds that he use to follow the practices of the Shechemites. In Genesis chapters 33-34, the people of Shechem converted to Judaism only as outward appearances were concerned. "...all that went out of the gate of the city; every male was circumcised" (Gen. 34:24b). When you juxtapose Matthew 23:27, "...for ye are like whited sepulchers, which indeed appear beautiful outward, but are full of dead men's bones, and Uncleanness, with the statement from the Babylonian Talmud "...outward appearances," these relatively speak of the same group, i.e., the Shechemites (vss. 25-28 also speak of outward appearances). The Jerusalem Talmud (Berakhot) says, "He lays the burden of the commandments on the shoulder [Shechem] (i.e., other peoples shoulders), which brings us back to Matthew 23:4: "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers" (cf. 23:5 "...to be seen of men"). Already you know at this point that Jesus is speaking of the Shechemites (Vss.4-6; 25-27). David Bivin writes, "Another characteristic of Hebrew is the repeated use of the conjunction and. Although it is known technically by the fearful-looking word polysyndeton. This syntactic feature is common to all Semitic languages. Not just sentences, but often paragraphs, chapters and books begin in Hebrew with vav, the Hebrew word usually translated as and [or but., etc.]." The KJV preserves this characteristic e.g., vss. 4-13. In a Hebrew context these verses would all be related to the same group, i.e, the Shechemites.
The second order is called the Nikip [stumbling] Pharisee. He is the one who knocks his feet together. He walks with exaggerated humility. According to the Jerusalem Talmud: "He says, "spare me a moment that I may perform a commandment." This is thewait-a-little Pharisee, who begs for time in order to perform a meritorious action.
The third order is called the Kizai [bleeding] Pharisee. He is the one who makes his blood to flow against walls. In his anxiety to avoid looking upon a woman he dashes his face against the wall, in his eagerness to avoid looking for a woman shuts his eyes and so bruises himself to bleeding by stumbling against a wall. The Palestinian Talmud reads, "In enacting this sin and this command, the one will balance the other."
The fourth order is called the Pestle [Mortar] Pharisee. [His head] is bowed like [a pestle in] a mortar. "The "painted" Pharisee, who advertises his holiness least anyone should touch him so that he should be defiled.
The fifth order is the one who constantly exclaims [Reckoning] Pharisee. That is my duty that I may perform it? As though he had fulfilled every obligation.
The sixth order is called the "Pharisee from Love" [of God]. In all but this one there is the element of "acting" of hypocrisy. This is the only order that is a reality. All the others create a negative criticism. Dr. Brad Young wrote: "Probably only one of these seven types of Pharisees is positive." Joseph of Arimathea would probably have been a part of this category, along with Nicodemus. The "prush" [Pharisee] who loves: like Abraham. The Palestinian Talmud reads: "Our father Abraham made the evil inclination good, as it is written, "and you found his heart faithful before you" [Neh. ix. 8].
The seventh order was the "Pharisee from fear," whose relation to God is one of trembling awe. The verb for "fear" in Hebrew is "yare." One nuance of the verb connotes, "Standing in awe." This is not considered fear, but a sense of reverence. An example of this verb is found in Exodus 14:31: "And Israel saw that great work which the Lord did upon the Egyptians; and the people feared the Lord, and believed the Lord, and his servant Moses." It also means "one who fears like Job." (Palestinian Talmud) There is more involved here than mere psychological fear. The people also showed proper honor (reverence) for God and Stood in awe of Him and of His servant as their song demonstrates [i.e., "The Song of Moses"] (Exodus 15).
A New Testament example can be found in Philippians 2:12: "...work out your own salvation with fear and trembling." Lightfoot writes (in regard to fear): "A nervous and trembling anxiety to do right. Hatch Redpath shows the relationship between "yare" and the Greek word for fear. Jesus turns from his polimics of the Pharisees and mourns over Jerusalem, "O Jerusalem, Jerusalem, thou that killest the prophets and, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not (Matt. 23:37). The key word in this verse is "gathered" (episunago, evpisunagw). In Hebrew this word would be "lekabetz," the same root as in the word kibbutz. Lekabetz appears about fifteen times in the Old Testament, and is use of God or spoken by God. In essence Jesus is speaking like God (cf. Psa. 91:4). When the root "qabats" appears in the intensive stem, God is often the subject. The verb is used in this sense of divine judgment. Jesus concludes his teaching by universalizing it to include the whole nation and its people much the same as the prophet Jeremiah is told to generalize the guilt in 7:11 and 22:5. It isn't that Scribes and Pharisess are more hypocritical and blind than everyone else but that they are more responsible as leaders for the overall condition. God deals with the Pharisees perfectly well without our help. He knows how to bump into people like on the road to Damascus. Where would Christianty be without that Pharisee? Scribes and Pharisees are those who seek to know and teach what is written. Do we need more or less scholarship in times of crisis and in preparation for the coming of the Messiah? In the confusion and chaos of today, the answer seems clear. No doubt the Pharisees had built an ostentatious hedge around the Torah.
They had placed the ordinances of
tradition above those of the Law (Torah). In essence, it was not
the Pharisees, it was the
Spirit of the Pharisees which Jesus addressed. He came to fulfil
"all righteousness," which was the basic teaching of
the Old Testament. The Lord said, "... and have omitted the
weightier matters of the law, judgment [ mishpat], mercy [chesed]
, and faith (emunah): these ought ye to have done, and not to
leave the other undone (Matt. 23:23). In my article in Restore,
"The Key To Crossing Over," Jesus said, "all
righteousness," which brings us to the synonymous
relationship of our four words, faith, righteousness, love, and
justice. Faith is synonymous with righteousness (Isaiah 11:5);
and with love [chesed] (Psalm 98:3); and justice [mishpat]
(Jeremiah 5:1). In essence Jesus was saying, "For I tell you
that unless your righteousness [i.e., faith (emunah), love
(chesed), justice ( mishpat ), with benevolence] surpasses that
of the Pharisees and the teachers of the law [i.e., their
ostentatious hedge preventing access to the above mentioned], you
will certainly not enter the kingdom of heaven" (Matthew
5:20 NIV). By the time of Jesus, the rich Old Testament word
"tsedakah," righteousness in the sense of deliverance
or salvation) had come to have a second, more restricted
meaning---"almsgiving" (monetary help to the poor). In
the eyes of the Pharisees, almsgiving, prayer, and fasting were
the three most important components of righteous living.
Almsgiving was the most important of the three, and so synonymous
with righteousness that in time it came itself to be called
"righteousness." In Matthew 5:20 Jesus is playing on
these meanings of the word "tsedakah" ---the older,
broader meaning ("salvation"), and the newer, narrow
meaning ("almsgiving").
What lesson can we learn from the Pharisees? Not to be ostentatious in our Christian faith, preventing others from entering the Kingdom of Heaven. We must remember, that self-righteousness and contempt of others may easily lead to unforgiveness and unmercifulness in our own lives. I'm sure that there were those within the Pharisaic Party, who were searching for the truth like Nicodemus and Joseph of Arimathaea. We should be careful in our Christian walk not to build a hedge around the Kingdom, preventing others from entering in. The Kingdom of Heaven is not found through ostentatious works. When the Pharisees demanded that Jesus should tell them "...when the kingdom of God should come." He answered them and said, "The kingdom of God cometh not with observation: Neither shall they say, 'Lo here! Or, lo there! for, behold, the kingdom of God is within you'" (Luke 20b-21).
NOTE: For a copy of the complete article (including footnotes and Hebrew) contact CSBR: drbean@csbr.net
******
Here's what we published about Dr. Bean on July 5, 2000 on this link.
please contact Dr. Bean by email drbean@csbr.net or phone (909) 793-4669. Dr. Bean also takes tours to Israel. The
next one is scheduled for March
2001. You will find more information on his website www.csbr.net
Shalom,
Cheryle Holeman
HaY'Did Learning Center HaY'Did
Learning Center
http://www.haydid.org
10837 South 250th East Ave
Broken Arrow, OK 74014
"To train, educate and equip for study, both the Jew and the
Non-Jew in
the rich Hebraic Biblical heritage of the Bible."
"You do not support the roots, but the root supports
you." Romans 8:18
shalom@haydid.org or choleman@terraworld.net