BibleDig 360: Pharisees & Essenes

This BibleDig 360 shows you the panorama of resources available on BibleDig to help you explore two important Jewish sects that were active during the time of Christ -- the Pharisees and the Essenes.

Who are these groups? What did they believe? How did they impact the content of Jesus' teaching on taxes -- and the content of the New Testament? Does how Christians respond to culture today reflect Jesus' view or the view of one of these sects?

The bottom line in this study, or any other study for that matter, is application. In the final post, we look at how He responds to the question of paying taxes to Caesar in Matthew 22:15-22. What can we learn from the worldviews of these two Jewish religious groups and Jesus' response to them?

Each post is a stand alone strand of information on the topic. But, each post also integrates with the others and are designed to be read from first to last. Have fun...and happy digging!

Intro

Making Cents of Jesus: The tax question and two groups you need to meet

The Rise of the Pharisees and Essenes

Two H's You Need to Know

How to Handle a Hostile Culture

In or out? The question that splits the Hasidaeans

The Essenes' Answer: Isolation

The Essenes & the Teacher of Righteousness

The Pharisees' Answer: Separation

Application

Making Cents of Jesus: The Things That Are God's

Resources for Digging Deeper

These are the resources referenced in the posts:

Barnett, P., Jesus & the Rise of Early Christianity: A History of New Testament Times. 1999, Downers Grove, IL: InterVarsity. (This one is an especially good introduction to NT history that is very readable)

Conzelmann, H. and A. Lindemann, Interpreting the New Testament : An Introduction to the Principles and Methods of N.T. Exegesis. 1988, Peabody, Mass.: Hendrickson Publishers.

Coogan, M.D., The New Oxford annotated apocrypha. Augmented 3rd ed. 2007, Oxford ; New York: Oxford University Press.

Guthrie, D., New Testament Introduction. 3rd ed. 1970, Downers Grove, Ill.: Inter-Varsity Press.

Schäfer, P., The History of the Jews in the Greco-Roman world. Rev. ed with corr. ed. 2003, London ; New York: Routledge.

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Making Cents of Jesus: The Things That Are God's

Bible Dig continues an ongoing, in depth series on the Pharisees & Essenes - two influential Jewish sects at the time of Christ. After spending several installments on the background and beliefs of these two groups, we wrap up our study and come full circle to apply what we've learned from the background of the text to the question about paying taxes. To see the panorama of BibleDig info on this topic, check out the BibleDig 360: Pharisees & Essenes.

A Taxing Problem

With a deeper understanding of the nature of these Jewish parties, their resistance to Hellinization, and their conflicts with the rich ruling class, we can now approach the passage where Jesus is confronted with two puzzling riddles regarding the paying of taxes and hope to gain further insight. Let us first examine the question on taxes.

Then the Pharisees went out and planned together to entrap him with his own words. They sent to him their disciples along with the Herodians, saying, “Teacher, we know that you are truthful, and teach the way of God in accordance with the truth. You do not court anyone’s favor because you show no partiality. Tell us then, what do you think? Is it right to pay taxes to Caesar or not? (Matthew 22:15-17 NET)

The first thing to note what two parties are working together to entrap Jesus. The Pharisees along with the Herodians (members of the rich class that supported Roman rule). The fact that these two parties, who in all other cases would be in complete opposition to each other, are now working cooperative to catch Jesus in own words reveals a couple of things.

First, it shows us just how disruptive and disturbing Jesus’ message was perceived to be by both sides. Jesus was neither a Pharisee nor a member of the social, Hellenized elite. His teaching may have had common points with both groups, but both groups perceived him to be so dangerous to their respective causes that they were willing to cooperate against this common ideological foe.

Second, it reveals that they anticipated Jesus being unable to respond to their querry without offending either one of the other of these groups so they ensured representatives of both parties were present so the one offended by Jesus’ answer could duly report Jesus’ remark to their collogues. An understanding of the Jewish cultural background at work in the subtext of this confrontation helps us appreciate Jesus' tricky position.

Another thing to consider is the underling subtext of this conversation in light of the tension surrounding the matter of Roman rule. In our time, many at first glance consider this to be a question strictly about the legality of paying taxes to the government. To the first century mind, taxes were a form of tribute. The question posed to Jesus is a loaded one. If Jesus says yes to the notion of paying taxes, then he alienates the masses – who were largely followers of the Pharisic tradition – and he is no longer a popular hero. If Jesus says no to the notion of paying taxes to Caesar, then the Herodians can report him to the civil authorities for inciting the masses to revolt against the government. This is a taxing delma, indeed!

The Things That Are Gods

Jesus’ answer is brilliant. With it he manages to expose this yes or no question as a false dichotomy. He also reveals to all those present a significant way his message differs from that of both the Pharisees and Herodians.

But Jesus realized their evil intentions and said, “Hypocrites! Why are you testing me? Show me the coin used for the tax.” So they brought him a denarius. Jesus said to them, “Whose image is this, and whose inscription?” They replied, “Caesar’s.” He said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” Now when they heard this they were stunned, and they left him and went away. (Matthew 22:18-22 NET)

Rather than having a public relations field day with a blundering answer from Jesus, both parties are “stunned.” Jesus sees the trap. In the minds of the Jew, the question of obedience to civil government and obedience to God was an either or question. That is the false dichotomy Jesus exposes.

The Pharisees taught that the only way to remain righteous and obedient to God and his law was to separate themselves from the world. Jesus tells them that we can in fact live within a culture that opposes our beliefs and still fulfill God’s requirements of us because what God requires is not an outward show of piety but an inward attitude of the heart that offers itself in worship him. Likewise to the aristocrats who placed all their value on maintaining the status quo with the Romans Jesus remarks that wealth is not all there is. The money in your pocket really belongs to Ceasar and he can recall it to himself at will. Likewise, God is the giver of life, and as people who bear his image must return our lives to him.

This incident is not recorded in Scripture merely to satisfy our curiosity. It addresses a larger issue. Like the Jews, we in our time face the question of how to interact with our society. The question of the tax - and Jesus' handling of it - challenges us not resort the the abuse of power and materialism of the Herodians. It also warns us to avoid the temptation to segregate ourselves from our world like the Pharisees.

We can live and work among our world (give to Ceasar) and we can fulfill the obligations of our faith (give to God) at the same time. Earthly governments relate to earthly things and want our earthly resources. In contrast, "the things that are God's" are the parts of us that belong to him - our hearts, souls, minds and strength. God doesn't want your money. He requires something much deeper and more valuable. He wants every part of who you are.

How to Handle a Hostile Culture 2

Bible Dig continues an ongoing, in depth series on the Pharisees & Essenes - two influential Jewish sects at the time of Christ. Earlier, we explored the Essenes' reaction to adverse culture pressures. Here, we'll dig into the Pharisees' very different ideas about dealing with a hostile cultural environment.

The Pharisees' Answer: Separation

In contrast to the Essenes, who responded to the increasing pressures of Hellinization and the corruption of society by seeking to completely remove themselves from it, the Pharisees sought to influence their fellow Jews to follow the path of righteousness from within society. “The Pharisees were the theological and moral watchdogs of the covenant people. They exercised their influence through the synagogues, working against the corrupting Hellenizing leaven of the Herods and their circle of wealthy supporters.”[1]

The estimated 6,000 Pharisees in Judea at the time of Christ saw themselves as the direct theological descendants of Moses. It was Moses who received God’s law and communicated it to the chosen people, and the Pharisees traced themselves back to that originating point of the Torah as being the keepers and communicators of the law in a similar way that the Catholic tradition views the office of the Pope as proceeding in a direct line from Peter.

The Pharisees where not homogenous. There were variations in their interpretations of the Torah, with disciples of leading rabbis disagreeing significantly with each other. Despite these differences, together the Pharisaic tradition represented the beliefs of the common Jew. Among other things, they believed in a literal creation by Yahweh, in a coming messiah, in the coming Day of the Lord where sinners would be judged and justice would be restored, and held a literal view of the afterlife where obedience to the Torah would be rewarded.

In fact, their value of obedience to the Law was so high that, according to the Mishnah, they were to construct a “fence around the Law” to protect the people from violating the slightest point. This “fence” consisted of hundreds of additional rules appended to the original commandments. These supplementary regulations expounded on the Torah and intensified its restrictions.

For example, to the command to observe the Sabbath the Pharisees added 37 types of work forbidden on the sixth day including such labors as separating two threads.[2] While Jesus and the Pharisees shared some common ground, it was this excessive overburdening of the people with additional requirements of obedience that often sparked confrontations between them.

Historically, we are not exactly certain when the Pharisees emerge as a unified party from their shared roots with the Essenes in the Hasidaean tradition. We do know that by the time of Hyrcanus in the late Maccabean dynasty, the Pharisees are a social and political force that is opposed to the abuses of Hasmonaean power. Josephus relates a tense episode between the Pharisees Hyrcanus at a banquet held to honor the Pharisees in which one of them essentially calls the ruler an illegitimate child of Greek descent who was unfit to rule.[3] Whether this account is historically accurate or merely anecdotal, it is clear that the Pharisees were strongly opposed to the Hasmonaeans and their allies, the Sadducees.

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[1] Barnett 137

[2] Barnett 139

[3] Ant. 13.10.5

This is part 7 in a series looking at the origins and nature of two important Jewish political parties active during Jesus' ministry, the Pharisees and the Essenes. To see the panorama of BibleDig info on this topic, check out the BibleDig 360: Pharisees & Essenes.

The Essenes & the Teacher of Righteousness

Bible Dig continues to look at the Essenes - an influential Jewish sect at the time of Christ. In this post we look into the Essenes' background to explore a couple of questions: How did their beliefs impact the content of Jesus' teaching and the New Testament? Did Jesus borrow some of His theology from this small but vocal group of religious purists?

The Essenes’ theology was the motivation for their quest for extreme perfection in their observance of the law. Central to their theology was their view that they were living in the final days of human history. To them, “light and darkness are in conflict with one another…the children of light are being separated from the children of darkness, and every individual ultimately must decide his allegiance to either of the two groups.”[1] They, who had removed themselves from the evil influences of a corrupt society, would soon be rewarded for remaining a faithful remnant. Like the prophet Jonah, they had found a place to watch the unfaithful masses bear the force of God’s righteous wrath.

Key to the Essenes’ beliefs was a messianic hope. The Essenes anticipated the advent of two messiahs – one priestly and one political – as well as a “Teacher of Righteousness.” These eschatological concepts bear a striking similarity to Jesus’ teachings. The notion of an impending separation of the righteous and unrighteous bears a striking similarity to Jesus’ parable of the sheep and the goats. And the emphasis on an individual’s responsibility to determine their own eternal fate seems to parallel the Christian idea of a personal salvation. This emphasis on the individual by the Essenes and Christians, it must be noted, is in contrast to the Pharisaic view that an increase of the total righteousness of the Jewish nation would result in the renewal of God’s favor upon his people.

The similarities between the Essenes and Jesus have caused some to posit a link between the two, or that Jesus was somehow informed by the eschatology of the Essenes. While no doubt Jesus was aware of their ideas, it may be more reasonable to observe that both Jesus and the Essenes were working from the same Torah. Since both were working from the same source material, it is possible that they were merely picking up on major themes in the Torah. Jesus’ insistence on interacting with sinners demonstrates that while he may have agreed with some of their theological conclusions, he soundly rejected their notion of segregation from any and all unrighteousness.

Qumran documents reveal that strong disagreements developed between the Essenes of that community and with the Pharisees on matters regarding the practice of the Jewish religion and portray a gravely pious, closely-knit sect who believed that God’s eminent judgment about to fall upon the sinful Gentiles and the apostate Jewish nation.

The Qumran scrolls show that conflict over the proper calendar (i.e., a solar or lunar calendar) for the conduct of Temple sacrifices was a major issue dividing the Qumran Essenes from their rivals, the Pharisees…They were strongly influenced by apocalyptic ideas and considered themselves to be living in the last times, just before God would intervene to restore proper order to the world. They supported their ideas in part by writing commentaries on biblical texts, which they read as referring to themselves and their opponents.[2]

They believed very strongly that by individual purity and righteousness, they would be numbered among the faithful when the messiahs came to exercise judgment on the earth against Israel’s enemies.

The language contained in some Essene literature has been used to support an earlier (more conservative) date for the authorship of John. More liberal scholars have suggested that John’s writings must have been penned sometime after the first century because of John’s use of language that seems to come from the later teachings of the Gnostics. However, examination of the Dead Sea Scrolls reveal that some of these themes such as light versus darkness and truth versus error were concepts familiar to the Essene tradition at the time of Christ.[3]

In his discussion of the background of John’s gospel, Guthrie later says that, “Some of the features of the Qumran literature find echoes in John and, although some scholars have made exaggerated claims…there can be no doubt that these recently discovered MSS have influenced the general approach to John’s gospel. It is no longer convincing to maintain that the gospel is wholly Hellenistic in view of the fact that many of the abstract concepts which were characteristic of Greek thought are also found in the Qumran literature.”[4] Though the Essenes are absent by name from the pages of the New Testament, their contribution to biblical study through the manuscripts they have left behind is vastly helpful to our understanding of the life and times of Christ.

This is part 6 in a series looking at the origins and nature of two important Jewish political parties active during Jesus' ministry, the Pharisees and the Essenes. To see the panorama of BibleDig info on this topic, check out the BibleDig 360: Pharisees & Essenes.

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[1] Conzelmann & Lindermann 139

[2] Coogan xxviii

[3] Guthrie 293

[4] Guthrie 339-40