The Interactions Between the Pharisees and Jesus in the New Testament

The Pharisees constituted a group of Jewish religious figures that flourished before the destruction of Jerusalem in 70 CE (Gurtner 2008, 1607), numbering about 6,000, according to Josephus (c. 33–100 CE) (cf. Ant. 13.10.6:298; 18.1.3:20; 17.2.4:42), during the time of Jesus of Nazareth (c. 4-6 BCE-c. 30) (Sanders 1985). The gospels describe them as frequently in disagreement with Jesus of Nazareth and vice versa, although there is a sprinkling of more positive depictions too (Gurtner 2008, 1607–1612).

According to Josephus, the group’s members came from all classes and professions and, as a collective, held some political influence (J. W. 2.8.14:162; 2.17.3:411; Life 20–23:5). Arguably, its primary characteristic was the legal tendency and emphasis based on its members’ interpretation of the Law (J. W. 1.5.2:110; Life 191:38; cf. Acts 26:5; Phil. 3:5).

The New Testament authors mostly portray the Pharisees negatively, and scholars have discussed the accuracy of these portrayals (Cook 1987; Dunn 1990; Sanders 1990; Gurtner 2008, 1608). E. P. Sanders (1990) believes that the Pharisees were more tolerant than characterized, although James Dunn (1990) finds this unlikely. Nonetheless, the Pharisees have the following portrayals in the New Testament:

Being called a “brood of vipers,” as labeled (along with the Sadducees) by John the Baptist (Matt. 3:7), which, in comparison with Mark, indicates Matthew’s intensification of their conflict with Jesus by making their negative presence felt very early in the narrative (Gurtner 2008, 1609).
Critical and contemptuous of Jesus for associating with “tax collectors and sinners” (Mark 2:16–17; cf. Matt. 21:31; Luke 7:37; 19:7).
Prideful and contemptuous (Matt 23:5–7; Luke 11:43; cf. Ant. 17.2.4:41), especially in contrast to the piety of the poor and humble (Luke 7:37–50; 15:1–32; 18:9–14; 19:1–10). Jesus told his disciples that their righteousness must surpass that of the scribes and Pharisees (Matt. 5:20).
Being outwardly perfectionist while harboring inward corruption (Matt. 23:23, 25–26; Luke 18:9–12; cf. Ant. 17.2.4:41–45), and being “lovers of money” (Luke 16:14).
According to Mark, they accuse Jesus of transgressing traditions pertaining to fasting (2:18), the Sabbath (2:24; 3:2), purity (7:3, 5), and matters of divorce (10:2–9). Mark pays little attention to Jesus’ responses to them (cf. 7:6–13).
Luke describes the Pharisees criticizing Jesus for his association with tax collectors and sinners (5:30; 7:39; cf. 15:2), Sabbath observance (6:2), and washing before dinner (11:38). In turn, Jesus responds by denouncing them for their external cleanliness but internal “extortion and wickedness” (11:39).
According to Mark, they approach Jesus’ disciples about his associates (9:11), the disciples’ violation of the Sabbath (12:2), hand washings (15:1–2), and divorce (19:3).
Being offended by Jesus’ teaching on cleanliness regulations (Matt. 15:12) and Jesus subsequently warning his disciples about the “leaven” (Matt. 16:6, 11) or “teaching” (Matt. 16:12) of the Pharisees (and Sadducees).
Outraged by Jesus and therefore plotting against him (Mark 3:6; cf. 7:1; 8:11; 12:13), intending to destroy him (Mark 12:14). Along with the Sadducees (Matt. 22:34), they try to trap Jesus (Matt. 22:15).
Accusing Jesus for casting out demons “by the prince of demons” (Matt. 9:34; 12:24). In Luke’s account, Jesus heals in the presence of the Pharisees (5:17), and they question him with accusations of blasphemy (5:21). They want to see a sign from Jesus (12:38) and, along with the Sadducees, test him by asking him for a sign from heaven (16:1).
According to Matthew, the Pharisees are questioned by Jesus (22:41), then chastised as hypocrites (23:2–3) who keep people out of the kingdom of heaven (23:13) and make their proselytes “twice as much a child of hell” as themselves (23:15). Jesus accuses them of neglecting matters of the law (23:23), and though they look good externally, they are internally “full of extortion and rapacity” (23:25) and “like whitewashed tombs” (23:27).
They appear before Pilate to ensure Jesus’ tomb is sealed to prevent the disciples from stealing his body (Matt. 27:62). Matthew also alleges that their poor leadership is to blame for the imminent destruction of Jerusalem (ch. 24).
It was Pharisees within the Church who insisted Gentiles be circumcised prior to becoming Christians (Acts 15:5), while those outside the Church still quarreled with Christians (Acts 23:7, 8).

On the other hand, the Pharisees are also portrayed in a more positive light:

In Luke’s gospel, some of them have an openness toward Jesus (Luke 3:1; 7:50–51) and invite Jesus to eat at their house (Luke 7:36–37; 11:37; cf. 14:1). Some seek the coming of the kingdom of God (Luke 17:20), and it is they who warn Jesus to flee Herod (Luke 13:31).
In the Acts of the Apostles, it was a Pharisee, Gamaliel the Elder (died c. 52 CE), who was a voice of reason when assessing the fledgling church (5:34).
It was a Pharisee who suggested the Apostle Paul (c. 4 BCE–c. 62–64 CE) was innocent of accusations against him (Acts 23:9).
John presents the Jewish leaders very generally, with the Pharisees frequently functioning as representatives of the whole (3:1; 7:32, 45; 11:47, 57; 18:3).

The Pharisees were generally considered pious by the common people, and even the Sadducees were prepared to regulate the exercise of their public activity in accordance with Pharisaic teaching (Ant. 13.288). Although it is now clear that they were often in strong disagreement and opposition, Jesus even conceded that they “sit in the seat of Moses” (Matt. 23:2).

References

Cook, D. E. 1987. “A Gospel Portrait of the Pharisees.” RevExp 84:221–233.

Dunn, J. D. G. 1990. Jesus, Paul and the Law. Louisville, KY: Westminster/John Knox.

Gurtner, Daniel M. 2008. “Pharisees.” In The Routledge Encyclopedia of the Historical Jesus, edited by Craig A. Evans, 1607–1612 (Apple Books pagination). Oxfordshire: Routledge.

Kampen, J. 1988. The Hasideans and the Origin of Pharisaism. Atlanta, GA: Scholars.

Sanders, E. P. 1990. Jewish Law from Jesus to the Mishnah: Five Studies. London: SCM Press.