The party from which the Pharisees evolved was most likely the Hasidim, a sect that promoted the observance of rituals and the study of the Torah during the time of Ezra.
Many of the early Hasidim took a vow to separate themselves from the impurities of those living around them (both heathens and less zealous Jews) and to follow a more strict interpretation of the Law. Consequently, theirs was the sect most active in maintaining and enlarging the oral law in addition to the Torah as the source of their religion.
In adapting the old codes to new conditions, they adopted a more figurative interpretation of the Law. They believed in a combination of free will and predestination, in angels, in spirits, in the resurrection of the dead, and in a judgment in the life to come.
Their basic concern was for a person’s daily conduct, which they considered more important than temple rites. (See Encylopedia Judaica, 13:363.)
The meaning of the word Pharisee (a Greek transliteration of the Hebrew Perushim) is uncertain but probably comes from the Hebrew stem parash, meaning “to be separated.” The Hasidim, who were deeply dissatisfied with the Hellenizing tendencies of the Judean leadership under the Seleucids, were already “separatists” at the time of the Maccabean revolt. But the term Pharisees was first applied to the sect under the rule of John Hyrcanus (ca. 110 B.C.) when they were expelled from the Sanhedrin.
However, by the time of the Savior, the beliefs, practices, and attitudes of the Pharisees came to represent those of the vast majority of the people of Judea, who wanted to hold to what they thought were orthodox views at a time of cultural change.
While the Pharisees were primarily from the common people, the Sadducees were from the upper classes: priests, merchants, and aristocrats. The name of the sect, Zedukim in Hebrew, is most probably derived from Zadok, the high priest in the days of King David.
Hence the name Sadducees refers to those who were sympathetic with the Zadokites. (See Encyclopedia Judaica, 14:622.)
The Zadokite family controlled the temple hierarchy down to the time of the Maccabean revolt. Under the Seleucids, the Zadokites were notorious Hellenizers. Therefore, they were cast aside by the Hasmonean leaders, who were determined to restore purity to Jewish culture and religious practice.
The Sadducees also thought they were holding to orthodox views. But unlike the Pharisees, the Sadducees rejected the oral law as binding except for that portion which was based strictly on the Torah.
For them, the purpose of keeping the Law was for divine guidance in mortality. God’s law was to be strictly obeyed, but it was not interpreted—and enlarged—in such minute detail for them as it was for the Pharisees.
No symbolic or allegorical interpretation, a favorite of the Pharisees, was allowed. Therefore, they also rejected what they felt were supernatural beliefs of the Pharisees, including the existence of angels, spirits, and the afterlife and, therefore, the resurrection.
Their theology tended to bring God down to man. The worship they offered God was not unlike the homage paid to a human ruler. They also held in high esteem the sacrificial rituals of the temple.
It was in the power struggle between these two sects that the widespread adoption of formal synagogue worship can be traced. The Pharisees sought to undermine the religious authority of the Sadducees, which was based on their exclusive priestly domination of the temple.
To accomplish this, the Pharisees advocated taking certain ceremonies, previously associated exclusively with the temple, and practicing them in the home.
In addition, formal institutions of worship, the synagogues, were established as places for learning the Pharisaic version of doctrine. It was in this way that learned men of nonpriestly descent began to play a role in national religious affairs.
It was through the synagogue that the Pharisees strove to keep the people separate from the heathen and to bring them to the Torah and God. There they were taught exactly what they must do. In the home, on the street, in the shop and market, every movement of the pious was regulated. (See Elias Beckerman, From Ezra to the Last of the Maccabees, Chicago: Schocken Books Inc., 1962 pp. 160–66.)
The reasoning was simple: If one is saved by obedience to the Law, then one must obey the Law perfectly in order to be perfect before God.
In order to be obeyed perfectly, the Law must be defined in great detail so that there are no ambiguities. Hence the close regulation of so many details of everyday life.
By the time of the Lord, a feeling of unity between the Pharisees and the people had, for the most part, been achieved.
Though they had no constitutional power, they possessed such an influence that the people supported them even against the king or the high priest.
In this way, their beliefs had political force.
All acts of worship, including temple sacrifices, were carried out according to their interpretation of the ordinances.
Even the Sadducees, whenever they obtained office, were obliged to keep the Pharisaic codes, no matter how irksome, or else find themselves in disfavor with the people. (See Josephus, Antiquities, bk. 11, 10:6.)
In fact, all religious law was administered by a court of seventy elders presided over by a high priest and called the Sanhedrin.
The majority of this court had traditionally been Pharisees. The high priest, however, being a descendent of Zadok, was a Sadducee.
After the Roman conquest of Judea, the position of high priest became a political appointment. As such, the high priest had his own private court to administer civil law.
Very interesting! I’m enrolled at Fresno Pacific Univeristy (Mennonite) and one of the required books is the New Revised Standard Version of the Holy Bible containing the Old and New Testaments with the Acopcryphal/Deuterocanonical Books - including the Maccabees (1-4). Yahoo!!!!! Can’t wait to read it!!