JESUS
THE JEW AND THE PHARISEE
01. INTRODUCTION
Though the Second Testament consists of historical elements of Jesus of Nazareth, its primary motive is to present Jesus, as better encountered at the Pentecost, to the early Christians, with in the frame of theology. Hence the importance is on theology rather than history. Moreover many historical facts about him remain hidden, because the Second Testamental Writings are in complete from the point of view of history, and the non-biblical sources are very scanty. This paper attempts to highlight the “Jewish ness” and the “traits of the Pharisees” of Jesus from the Gospels.
02. JESUS THE JEW
Since the purpose of the Gospels is catechetical, they do not either show interest in the historicity or portray him in precision.[1] Nevertheless, they do exhibit the minimal bio-data, and the extensive ministry accounts of him, if not the childhood even though the infancy narratives (Mt 1-2; Lk 1-2) do describe, they reflect the theology of the early Church.[2] Still these writings document him as the Jew of his time in every aspects of his life.
2.1 Galilean Jewish Life
Jesus of Nazareth was born of Joseph and Mary; a carpenter by profession (Mk 6:3); possessed brothers Jesus, Joseph, Judas, Simon, and sisters (Mk 6:3; Mt 3:55).[3] Though Greek was widely used in administration and commerce in the Galilee of the Gentiles, the Gospels give no trace of influence of Greek language, philosophy and manner of living on him either, or the ability to read and understand biblical Hebrew, though such a hint is given other wise in Lk 4:16-21. But his enemies wonder in Jn 7:15, that how can he know Scripture, when he never formally studied. Rather it is obvious that he used Aramaic, the common language of the Galilean peasants.[4] Thus much of history before his ministry in Galilee remains hidden in the obscurity.
2.2 Religio-Social Life
The Gospels present Jesus as a devout Jew, who was brought up by pious parents according to the Jewish religious customs, that he was circumcised (LK 2:21); went to Jerusalem for the feast of the Passover (Lk 2:42; 22:7-13; Mt 26:27-29; Mk 14:12-16); entered the synagogues on every Sabbath day (LK 4:16); and participated in the services (Lk 4:15-16; 6:1-2; Jn 6:59; Mt 4:23; 9:35; Mk 1:21-22,39); and was baptized by John the Baptizer (Lk 3:21-22; Mt 3:13-17; Mk 1:9-11; Jn 1:29-34).
His social life is very much evident through his ministry restricted to Palestine, especially in the villages of Galilee,[5] that he preached in catchy language and very often in parables (Mk 4:26-29; Mt 13:24-30; Lk 13:18-19); chose the ordinary people as his disciples (Mt 4:18-22; Mk 2:13-17); associated himself with the sinner and tax-collectors (Lk 5:29-31; 7:34; 15:1-20).
2.3 Jewish Attitude
The Gospels in some occasions picture him with “Jewish attitude”, especially in the cross–cultural context. In particular, the Gospel of Matthew focuses him, exclusively for his own people by making him to say, “I was sent to the lost sheep of the house of Israel” (Mt 15:24), and it is also clear that he never reached outside Palestine. At an encounter with a Samaritan woman he says, “You worship what you do not know; we worship what we know; for salvation is from the Jews” (Jn 4:22); another time with a Canaanite woman he answers, “It is not fair to take the children’s bread and throw it to the dogs” (Mt 15:26) and the reply of the woman seems to have provoked him, that he could see clearly and accordingly exclaim, “O woman, great is your faith!” (Mt 15:28).
03. JESUS THE PHARISEE
The Gospels paint various aspects of the Pharisees - a sect with in Judaism in many ways opposed to Sadducees, that they were community leaders (Lk 14:1); synagogue centered and lived mostly in Galilee (Lk 5:17-26; 6:7-11); concerned with teaching, order, exercise of power in the community (Jn 9:13-17).[6] Jesus too, in many ways discloses “the traits of the Pharisees”. His prudent reply in the context of paying taxes to Caesar, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mk 12:17; Lk 20:25; Mt 22:21), is the classical example for his Pharisaic face.
3.1 Synagogue Centered Life
Jesus goes to the synagogue regularly on every Sabbath and teaches (Mt 3:54; 4:23; 9:35; Mk 1:21-22; Jn 6:59). He even begins his active public ministry at a synagogue in Nazareth, reading Is 61:1-2. For the Pharisees, the purpose of synagogue service was two fold, “to pray and to offer the ritual blessings; and to instruct the faithful on the content and meaning of the Law and Prophets”.[7] Thus they “attempt to relocate the temple in the family, by making the dietary and cleanliness rules of the temple become rules of the home as well”.[8]
3.2 Belief in Resurrection
Jesus shares the traits of the Pharisees by propagating the belief in resurrection against the argument of the Sadducees (Mk 12:18-27; Mt 22:23-33; Lk 20:27-28), though the First Testament speaks about it in different ways – the dead lie sleeping in their tombs; at the moment of resurrection, they will rise up again (2 King 13:21; Is 20:14,19; Job 14:12); they will be awakened (2 King 4:31); they will come back to life (1 King 17:22; Is 26:14; Eze 37:3,5-6,9-10,14; Job 14:14). Jesus too grasps the chance to enlighten the Sadducees on resurrection at the point of controversies (Mt 28:1-10; 27:51-56; Jn 13:31-32; 11:25-26).
3.3 Importance of Prayer
Jesus emphasizes the life of prayer of the Pharisees than the sacrifices of the Sadducees. The Gospels vividly document Jesus, teaching his disciples to pray (Mt 6:9-13; Lk 11:2-4). He also goes to pray, after dismissing the crowd (Mk 6:46; Mt 14:23). It is obvious that he developed a filial relationship with his Father through a life of prayer, so that he could discern the will of his Father and proceed accordingly.
04. CONCLUSION
Thus Jesus as recorded in the Gospels, reveals himself as the “Jew” of his time in every aspects of his life – deep respect for his religion and its customs; preaching exclusively with in the borders of Palestine; participation in the feast; acceptance of baptism of John the Baptist. Moreover, he also expose the “traits of the Pharisees” – by preferring instruction of the Scriptures in the synagogue to ritual worship in the temple; emphasizing the relationship with God through prayer than by ritual sacrifices; bringing hope through reaffirming the belief in resurrection.
05. BIBLIOGRAPHY
Bernard J. LEE, S.M. The Galilean Jewishness of Jesus. New York: A Stimulus Book, 1998.
David Noel FREEDMAN. (ed.). The Anchor Biblical Dictionary, Vol.5. London: Doubleday, 1992.
Geza VERMES. Jesus the Jew. London: William Collins Sons & Co. Ltd., 1973.
Gunther BORNKAMM. Jesus of Nazareth. London: Hodder and Stoughton Ltd., 1969 3.
Raymond E. BROWN. (ed.). The New Jerome Biblical Commentary. Bangalore: Theological Publications in India, 1999.
Robert ARON. The Jewish Jesus. New York: Orbis Books, 1971.
THE HOLY BIBLE. Revised Standard Version, Catholic Edition for India. Bangalore: The theological publications in India, 1973.
Victor PIOVESAN. Class notes on Jesuology.
G. Robert John Kennedy
II Theology, 15 August, 2001
[1] Cf. Victor PIOVESAN, Class notes on Jesuology.
[2] Cf. John P. MEIER, “Jesus”, in Raymond E. BROWN, ed., The New Jerome Biblical Commentary, Bangalore: Theological Publications in India, 1999, p. 1319.
Henceforth, all quotation are from THE HOLY BIBLE, Revised Standard Version, Catholic Edition for India, Bangalore: The theological publications in India, 1973. They are immediately noted by permitted abbreviations for the particular book in the Bible.
[3] Cf. Ibid., p.1319; also Cf. Gunther BORNKAMM, Jesus of Nazareth, London: Hodder and Stoughton Ltd., 1969 3, p.53; Cf. Geza VERMES, Jesus the Jew, London: William Collins Sons & Co. Ltd., 1973, pp.20-21.
[4] Cf. Victor PIOVESAN, op.cit.; also Cf. Gunther BORNKAMM, Ibid., p.54.
[5] Cf. Victor PIOVESAN, Ibid.; also Cf. Gunther BORNKAMM, Ibid., p.54.
[6] Cf. David Noel FREEDMAN, ed., The Anchor Biblical Dictionary, Vol.5, London: Doubleday, 1992, pp. 289, 296, 298.
[7] Robert ARON, The Jewish Jesus, New York: Orbis Books, 1971, p. 42.
[8] Bernard J. LEE, S.M, The Galilean Jewishness of Jesus, New York: A Stimulus Book, 1998, p. 102.
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