Vincent J. Curtis
7 Apr 25
Who were the Pharisees, and why do they appear so often in the Gospels? The Gospel of Sunday, April 6, related the story of the casting of the first stone. In the story, a group of Pharisees hauled an adulteress before Jesus, and demanded from him to know how she should be punished, reminding Jesus that, in accordance with Mosaic law, she deserved to be stoned to death.
The Pharisees, I learned from Gibbon, belonged to a sect of Judaism that strictly adhered to the Mosaic law. They weren’t just pious, they were ostentatiously pious; and they may have been mutely righteous in their expectation that others be pious as well. Self-righteously pious people exist today, afflicting many religions, and the Pharisees formed a cult of them within Judaism. When Jesus made reference to people who, during times of fasting, made it obvious to others that they were fasting, he was likely referring in particular to Pharisees. That they gained no credit with God for their ostentatious piety, was likely taken by Pharisees as a biting criticism, not only for undercutting their pretensions to superior piety, but also because Jesus implicitly was claiming to know the mind of God.
Jesus did not respond immediately to the claimant question put to him about the adulteress by the mob of Pharisees; he sat down and began to draw something with his finger in the dirt. Making them wait had the effect of quietening the mob, and forcing them to think a little. After being questioned a second time by a quieter mob about what to do with this woman who deserved by the Mosaic law to be stoned to death, Jesus responded, “Let he who is without sin cast the first stone.”
Jesus caught the Pharisees dead to rights; they were hoisted on their own petard. Not one of them, in their sanctimonious piety, could claim to be without sin. Avoiding sin was the certainly basis of their piety; but the forgiveness of sins was unknown to Judaism; and not one could claim, in the presence of others of their kind, to have avoided sin entirely during their whole lives. Having concentrated their minds by delay, and by this challenge to their conceit, Jesus returned to ignoring them; and, one by one, the mob realized the game was up, and departed in defeat, leaving Jesus alone with the woman. “Neither do I condemn you; go and sin no more.” he told the woman. The prospect of the forgiveness of sins was revolutionary in the Jewish world.
Next Sunday will be Passion Sunday, followed by Holy Week, and finally culminating with Easter. Here again, the Pharisees play a central role in this story. By claiming to be the fulfillment of the Mosaic Law, Jesus was upsetting to their entire world view: he had to be eliminated, ‘cancelled’ (as we’d say nowadays) in the most emphatic manner possible. Their plan was for Jesus to be put to death, publicly and officially, by the Roman magistrate, Pontius Pilate.
Palestine was then a province of the Roman empire; it was a particularly rebellious one, as it was peopled by the Jews. The Jews were monotheists in a world of Polytheism; Yahweh wasn’t simply one god among many, on par with Jupiter of Zeus, but the only god there was; Jupiter and Zeus were utter fictions, as well as all the lesser gods of Polytheism. The Jews groaned under the weight of a Roman government and the abomination of an official religion of Polytheism; they gained no sympathy for their plight by the rigor of their contempt for the treasured gods of Polytheism.
The Roman magistrate administered justice in accordance with Roman law; it was beneath the majesty of Roman justice to adjudicate disputes of religious doctrine among sects of Judaism. Another, and even more important, responsibility of the Roman governor was to keep the peace; riots and rebellion in the province which he governed were not favorable indicators of his quality as a Roman administrator.
To have Jesus condemned by Rome, the mob, led by Pharisees, took Jesus before Pilate and claimed that Jesus was disturbing the peace, and saying that he was “King of the Jews.” These accusations were calculated to raise the ire of a Roman magistrate: first, by the spectre of public disturbances; and, second, by the threat characteristic of the Jews of forming their own kingdom on the territory of the Roman empire. Pilate was more impressed by the riotous mob before him than by the capital charges against Jesus when he took Jesus into custody. Jesus was known to have said, “Render onto Caesar that which is Caesar’s, and onto God that which is God’s.”; and, so far as Roman justice was concerned, this was a perfectly lawful position for a Jew to take. When, as Roman magistrate, Pilate questioned Jesus about his ‘kingdom’, and Jesus responded “My kingdom is not of this world,” Pilate knew he was in the presence, not of a criminal rebel, but of yet another Jewish mystic who was embroiled in another, tedious religious dispute. It was beneath the dignity of Roman justice to execute a man who was guiltless of a crime under Roman law, and Pilate knew he could not be party to an official execution of Jesus. “Truth? What is that?” spat a very worldly Roman magistrate, pressured by the riotous mob on his hands.
It was permissible under Roman law to employ torture to extract a confession; and after having Jesus scourged and crowned with thorns, Pilate presented the tortured figure of Jesus before the mob and said, “I find no case against him.” When the Pharisees protested about the religious disturbances Jesus was causing, Pilate said, “Take him yourselves and crucify him; I find not case against him.” Thus, the effort by the Pharisees to have Jesus discredited, legally and officially by a Roman magistrate, failed; and by turning Jesus over to the bloodlust of a mob, Pilate quieted the incipient riot. A tawdry murder of Jesus would not achieve the religious end the Pharisees desired; and hence the Pharisees carried out a quasi-official crucifixion of Jesus, undisturbed by Roman authority, by which they expected to ‘cancel’ Jesus and the growing religious movement that percolated around him.
For me, learning who the Pharisees were
added a new authenticity to the Gospels.
Now, it makes perfect sense for these Pharisees to be the ones who
repeatedly challenged Jesus on his knowledge of, and adhesion to, the Mosaic law. The shadings of local colour in the story of
the casting of the first stone aren’t things a writer of pious fictions could
retrospectively invent; that story actually happened, and somebody recorded it
-30-