Who Were the Pharisees?
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Covenant of Mount Sinai
mark h lane www.biblenumbersforlife.com COVENANT OF MOUNT SINAI SUMMARY The children of Israel were slaves in Egypt. The Lord brought them out with a mighty hand and with an outstretched arm. He brought them into the desert of Sinai and made them a nation under God, with the right to occupy and live in the Promised Land, AS TENANTS, subject to obedience to the Law of Moses. To have the privilege to continue to occupy the Promised Land Israel must keep: The ritual law concerning the priesthood and the continual offering of animal sacrifices, etc. The civil law concerning rights of citizens, land transactions, execution of justice, etc. The moral law: Love your neighbor as yourself The heart law: Love the LORD your God and serve him only In the Law of Moses there were blessings for obedience and curses for disobedience. Penalties for disobedience went as far as being shipped back to Egypt as slaves. All who relied on observing the Law of Moses were under a curse. It is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law” (Deut. 27:26). None of the blessings under the Law of Moses concern eternal life, the heavenly realm, or the forgiveness of sins necessary to stand before God in the life hereafter. The people under the Covenant of Sinai did not even enjoy the privilege of speaking to the Lord face to face. The high priest, who crawled into the Most Holy Place once a year, was required to fill the room with incense so that he would not see the LORD and die. -
“Washing Your Hands Before Eating.” Actually, It Is a Pivotal Moment That He
Rev. Glen Mullan The Law of Moses August 29, 2021 22nd Sunday in Ordinary Time (B) (Dt 4:1-8; Mk 7) Jesus has an argument with the Pharisees about “washing your hands before eating.” Actually, it is a pivotal moment that helps to define Christianity as a movement distinct from “traditional” Judaism, and it is because of this argument, that Christians today are able to eat bacon with their eggs! At issue is the Law of the Moses, that extensive body of rules and precepts which are set forth in the first five books of the Bible, and summarized by Moses in the book of Deuteronomy. Or rather, at issue is the purpose of the laws, and their relationship to holiness. Jesus – and Christianity – does not actually reject the Law of Moses, including those precepts about washing hands and avoiding pork. In my household, we were taught from childhood to “wash your hands” before coming to the dinner table. Likewise, to wash all the dishes afterward (cups, jugs, kettles), to bathe every day, and to regularly launder the bedding (cf. Mk 7:4). We were quite “Jewish” in this regard. Likewise, we followed very careful rules with regard to the preparation, cooking, eating, and storing of meats, aware that pork has more dangers than beef or chicken. The precepts of the Law of Moses are filled with incredible wisdom which modern science has only confirmed. In the era before electricity and refrigeration, stoves and antibiotics, the rules kept people healthy and strong, and enabled the community to deal swiftly with illnesses and infections. -
The Political and Religious Structure in Jesus' Time
The Political and Religious Structure in Jesus’ Time In looking at the political and religious structure at the time of Jesus, we could explore countless topics. In this article we look at topics of the structure of the Jewish sects, the practice of taxation and tithing, and the exercising of crucifixion as a means of execution and control. Jewish Sects Just as Christianity today is divided into different groups (Catholics, Methodists, Lutherans, nondenominational evangelical churches), so too ancient Jewish religion had distinct groups or sects. In Jesus’ time in Palestine, three groups were particularly influential. Josephus identifies these groups (he calls them “philosophies”): the Sadducees, the Pharisees, and the Essenes. We should make clear from the start that only a small minority of people actually belonged to these sects, but their strong influence on Jewish society is undeniable. The Pharisees were the largest of the three, consisting of about six thousand members during the time of Herod the Great (out of a total population of perhaps one million people in Palestine). These groups can be compared not only to Christian denominations but also to modern political parties. In ancient Judaism there was no sharp distinction between religion and politics. All three groups were concerned not only with religious behavior but also with the political issues of their day. Sadducees The name Sadducees most likely comes from the name Zadok, a priest who anointed David’s son Solomon as king (see 1 Kings 1:32–40). The descendants of Zadok, the Zadokites, were recognized as the only legitimate priests by Ezekiel (see Ezekiel 44:9–31) and the author of the Book of Chronicles. -
The Angels and the Giving of the Law
December 2011 • Volume XIII, Issue 20 The Angels and the Giving of the Law There are five texts in the Bible that speak of the angels’ role in the giving of the law at Sinai. The first occurs in the last recorded speech of the 120-year-old Moses, at the start of the penultimate chapter of the Pentateuch—his blessing of Israel—where he tells us that he saw angels on Sinai thirty-eight years ago: ―The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them‖ (Deut. 33:2). David made the other Old Testament reference to angels at the giving of the law: ―The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place‖ (Ps. 68:17). The psalmist tells us that ―twenty thousand, even thousands of angels‖—Moses refers to ―ten thousands‖ (Deut. 33:2)—came as an army (―chariots‖). Like Moses, David also emphasises the impressiveness and awesomeness of the angels on the holy mount. (The psalmist’s reference to ―angels‖ makes it clear that the ―saints‖ or holy ones in Deuteronomy 33:2 are heavenly messengers.) The first believer recorded in the New Testament as referring to angels at Sinai is the deacon, disputer, apologist and martyr, Stephen. As part of his defence before the Sanhedrin, he stated that the Jews ―received the law by the disposition of angels, and have not kept it‖ (Acts 7:53). -
Judaism: Pharisees, Scribes, Sadducees, Essenes, and Zealots Extremist Fighters Who Extremist Political Freedom Regarded Imperative
Judaism: Pharisees,Scribes,Sadducees,Essenes,andZealots © InformationLtd. DiagramVisual PHARISEES SCRIBES SADDUCEES ESSENES ZEALOTS (from Greek for “separated (soferim in ancient Hebrew) (perhaps from Greek for (probably Greek from the (from Greek “zealous one”) ones”) “followers of Zadok,” Syriac “holy ones”) Solomon’s High Priest) Evolution Evolution Evolution Evolution Evolution • Brotherhoods devoted to • Copiers and interpreters • Conservative, wealthy, and • Breakaway desert monastic • Extremist fighters who the Torah and its strict of the Torah since before aristocratic party of the group, especially at regarded political freedom adherence from c150 BCE. the Exile of 586 BCE. status quo from c150 BCE. Qumran on the Dead Sea as a religious imperative. Became the people’s party, Linked to the Pharisees, Usually held the high from c130 BCE Underground resistance favored passive resistance but some were also priesthood and were the Lived communally, without movement, especially to Greco-Roman rule Sadducees and on the majority of the 71-member private property, as farmers strong in Galilee. The Sanhedrin Supreme Sanhedrin Supreme or craftsmen under a most fanatical became Council Council. Prepared to work Teacher of Righteousness sicarii, dagger-wielding with Rome and Herods and Council assassins Beliefs Beliefs Beliefs Beliefs Beliefs • Believed in Messianic • Defined work, etc, so as • Did not believe in • Priesthood, Temple • “No rule but the Law – redemption, resurrection, to keep the Sabbath. resurrection, free will, sacrifices, and calendar No King but God”. They free will, angels and Obedience to their written angels, and demons, or were all invalid. They expected a Messiah to demons, and oral code would win salvation oral interpretations of the expected the world’s early save their cause interpretations of the Torah – enjoy this life end and did not believe in Torah resurrection. -
Customs Going Back to the Days of Pharisees and the Torah.Org Sadducees the Judaism Site
Customs Going Back To The Days of Pharisees and the Torah.org Sadducees The Judaism Site https://torah.org/torah-portion/ravfrand-5768-emor/ CUSTOMS GOING BACK TO THE DAYS OF PHARISEES AND THE SADDUCEES by Rabbi Yissocher Frand Parshas Emor Customs Going Back To The Days of Pharisees and the Sadducees These Divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 547, The Wayward Daughter. Good Shabbos! Parshas Emor contains the Biblical command of Counting the Omer: "And you shall count for yourselves on the morrow of the Sabbath, from the day when you bring the Omer of the waving, seven weeks, they shall be complete." [Vayikra 23:15]. The interpretation of the phrase "on the morrow of the Sabbath" (m'macharas haShabbos) was one of the classic debates between the Tzedukim and the Perushim [Sadducees and Pharisees]. Rabbinic interpretation, based on the tradition of the Oral Law, was that the "morrow of the rest day" meant the day after the first day of Pesach, namely the 16th of Nissan. It is based on this tradition that our practice is to begin counting the Omer on the second day of Pesach. The Tzedukim were literalists who did not believe in the Oral Law, and interpreted "the morrow of the Sabbath" to mean Sunday. Thus, the Sunday of Pesach would be the first day of the Omer count and the holiday of Shavuos would always be Sunday, 7 weeks later . Rav Shlomo Zalman Auerbach made an interesting observation. -
Pharisees Go Wrong?
WHERE DID THE PHARISEES GO WRONG? The Pharisees get a bum wrap. Think about it for a moment. Preachers vilify them in sermons, Christians point out their legalistic ways, and everyone remembers their fierce opposition to Jesus and persecution of early Christians. Essentially, they’re the all-around bad guys of the New Testament. But were they really that bad? Could we be overdoing it? Let’s take a closer look. The Pharisees were the most powerful of the Jewish sects in first century Israel. The Bible includes almost 100 references to them, and other ancient historians confirm their influence. They emerged during a turbulent time when Judaism was struggling to maintain its identity. The priesthood was corrupt, immorality was rampant, and the dominant spread of Greek culture threatened the Jewish way of life. In light of this crisis, a group of pious laymen responded by sounding the alarm on their brethren. Only separation from all that was not Jewish would save the people and their faith. People began to call this group “the separated ones,” or the Pharisees. Other sects controlled the Jewish priesthood and politics, but the Pharisees gained a foothold in local synagogues and among the common people. They were educated, received extensive training, and became the primary Bible teachers in each village. When it came to theological debates, the Pharisees were sharp, biblically-based, tradition-honoring, and conservative in their views. They held an extremely high view of the Torah (God’s Law from the first five books of the Old Testament). Strict obedience to the Torah – both the written commands and the oral traditions – was essential to their faith and identity. -
The Chapters of Exodus, Leviticus, Numbers, and Deuteronomy
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Exodus, Leviticus, Numbers, and Deuteronomy Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Exodus, Leviticus, Numbers, and Deuteronomy" (2018). An Alliterated Outline for the Chapters of the Bible. 10. https://digitalcommons.liberty.edu/outline_chapters_bible/10 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Exodus, Leviticus, Numbers, Deuteronomy PART ONE: GOD'S DELIVERANCE OF ISRAEL-THE PREVIEW (EXODUS 1) The first part of the book of Exodus sets the scene for God's deliverance of his chosen people, Israel, from slavery in Egypt. SECTION OUTLINE ONE (EXODUS 1) Israel is being persecuted by an Egyptian pharaoh, probably Thutmose I. I. THE REASONS FOR PERSECUTION (Ex. 1:1-10) A. Fruitfulness (Ex. 1:1-7): Beginning with 70 individuals, the nation of Israel multiplies so quickly that they soon fill the land. B. Fear (Ex. 1:8-10): Such growth causes Pharaoh great concern, since the Israelites might join others and attack Egypt. II. -
The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University
East Tennessee State University Digital Commons @ East Tennessee State University Electronic Theses and Dissertations Student Works 12-2011 The Book of Enoch and Second Temple Judaism. Nancy Perkins East Tennessee State University Follow this and additional works at: https://dc.etsu.edu/etd Part of the History of Religion Commons Recommended Citation Perkins, Nancy, "The Book of Enoch and Second Temple Judaism." (2011). Electronic Theses and Dissertations. Paper 1397. https://dc.etsu.edu/etd/1397 This Thesis - Open Access is brought to you for free and open access by the Student Works at Digital Commons @ East Tennessee State University. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ East Tennessee State University. For more information, please contact [email protected]. The Book of Enoch and Second Temple Judaism _____________________ A thesis presented to the faculty of the Department of History East Tennessee State University In partial fulfillment of the requirements for the degree Masters of Arts in History _____________________ by Nancy Perkins December 2011 _____________________ William D. Burgess Jr., PhD, Chair Keith Green, PhD Henry Antkiewicz, PhD Keywords: Book of Enoch, Judaism, Second Temple ABSTRACT The Book of Enoch and Second Temple Judaism by Nancy Perkins This thesis examines the ancient Jewish text the Book of Enoch, the scholarly work done on the text since its discovery in 1773, and its seminal importance to the study of ancient Jewish history. Primary sources for the thesis project are limited to Flavius Josephus and the works of the Old Testament. Modern scholars provide an abundance of secondary information. -
Legal Perspectives on the Slaying of Laban
Journal of Book of Mormon Studies Volume 1 Number 1 Article 7 7-31-1992 Legal Perspectives on the Slaying of Laban John W. Welch Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Welch, John W. (1992) "Legal Perspectives on the Slaying of Laban," Journal of Book of Mormon Studies: Vol. 1 : No. 1 , Article 7. Available at: https://scholarsarchive.byu.edu/jbms/vol1/iss1/7 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Legal Perspectives on the Slaying of Laban Author(s) John W. Welch Reference Journal of Book of Mormon Studies 1/1 (1992): 119–41. ISSN 1065-9366 (print), 2168-3158 (online) Abstract This article marshals ancient legal evidence to show that Nephi’s slaying of Laban should be understood as a protected manslaughter rather than a criminal homi- cide. The biblical law of murder demanded a higher level of premeditation and hostility than Nephi exhib- ited or modern law requires. The terms of Exodus 21:13, it is argued, protected more than accidental slay- ings or unconscious acts, particularly where God was seen as having delivered the victim into the slayer’s hand. Various rationales for Nephi’s killing of Laban include ancient views on surrendering one person for the benefit of a whole community. Other factors within the Book of Mormon as well as in Moses’ kill- ing of the Egyptian in Exodus 2 corroborate the con- clusion that Nephi did not commit the equivalent of a first-degree murder under the laws of his day. -
Gospel Chronologies, the Scene at the Temple, and the Crucifixion of Jesus
Gospel Chronologies, the Scene at the Temple, and the Crucifixion of Jesus Paula Fredriksen Department of Religion, Boston University (forthcoming in the Catholic Biblical Quarterly) I. The Death of Jesus and the Scene at the Temple The single most solid fact we have about Jesus’ life is his death. Jesus was crucified. Thus Paul, the gospels, Josephus, Tacitus: the evidence does not get any better than this.1 This fact, seemingly simple, implies several others. If Jesus died on a cross, then he died by Rome’s hand, and within a context where Rome was concerned about sedition. But against this fact of Jesus’ crucifixion stands another, equally incontestable fact: although Jesus was executed as a rebel, none of his immediate followers was. We know from Paul’s letters that they survived. He lists them as witnesses to the Resurrection (1 Cor 15:3-5), and he describes his later dealings with some (Galatians 1-2). Stories in the gospels and in Acts confirm this information from Paul. Good news, bad news. The good news is that we have two firm facts. The bad news is that they pull in different directions, with maximum torque concentrated precisely at Jesus’ solo crucifixion. Rome (as any empire) was famously intolerant of sedition. Josephus provides extensive accounts of other popular Jewish charismatic figures to either side of Jesus’ lifetime: they were cut down, together with their followers.2 If Pilate had seriously thought that Jesus were politically dangerous in the way that crucifixion implies, more than Jesus would have died;3 and certainly the community of Jesus’ followers would not have been able to set up in Jerusalem, evidently unmolested by Rome for the six years or so that Pilate remained in office. -
Teacher's Notes
THE LAW OF MOSES Class: Teacher’s Notes SESSION 1 - THE PENTATEUCH Session 1 - Goal Understanding God's relation to humanity through Law and Covenant from the beginning to Sinai. This session will overview the Patriarchal period, the Pentateuch, and the Sinai Covenant & Decalogue. CLASS INTRODUCTION Each session in this class will comprise of about 45 minutes of teaching, followed by a short 15-minute Q&A session or break, then 45 minutes of table discussions over a particular passage of scripture related to the session topic. Here are the 8 sessions we’ll be going through in this class: 1. THE PENTATEUCH - The Patriarchs, Sinai Covenant & Decalogue 2. THE TORAH (Part 1) - Tabernacle, Sacrifices, Priests, Feasts and OT Worship 3. THE TORAH (Part 2) - Law & Covenant, Promised Land and Foreshadowing 4. THE PROPHETS & WRITINGS - OT Prophets, Psalms & Wisdom Literature 5. THE GOSPELS - Matthew, Mark, Luke & John 6. THE EARLY CHURCH - Acts & Galatians 7. THE PAULINE LETTERS - The rest of the letters of Paul 8. THE GENERAL EPISTLES - The rest of the NT letters As you can see, the scope of this class covers mostly the whole Bible! Since we only have limited in-class time, during the sessions, videos from The Bible Project will be used to provide helpful summaries of big topics or large swaths of the Bible. Our goal is to show you the interconnectedness of the Bible’s message as a whole, so it is very important to try not to miss the sessions as you may miss some very important connections as we move from Old to New Testaments.