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Some "say they are Jews, and are not, but are the synagogue of Satan" back then and some say they are Christians today but are workers of iniquity.
Now at the time of Jesus the Christ there were three schools of thought among the Jews. They all held different doctrinal opinions concerning economic, political and human affairs.

They even had different opinions about what religion was.

One of the most numerous was the Pharisees, the second opinion was held by the Sadducees, and the third was that of the Essenes. They all read the Torah and the sacred scripts of the Jews but they did not all agree as to what it meant nor what God was telling them to do.

Together they formed factions at the altar.

Factions at the altar

The Pharisees and The Sadducees

From the book Thy Kingdom Comes

Sadducees started in the second century BC as a political party and ceased around the first century AD. They claimed to be the followers of Tsadok, who was a high priest who anointed Solomon or Zadok in the 3rd century BC who rebelled against the teachings of Antigonus of Soko, a government official.

As the first notable of the Jews to have a Greek name his theology was epitomized by the saying, “Be not like slaves who serve their master for their daily rations; be like those who serve their master without regard to emoluments, and let the fear of God be with you.”[1] In the original text the word for “Heaven” was substituted for “God.” He may have been the first to do so. Zadok broke with his teachings because he believed that Antigonus denounced the idea of an afterlife. Although that assumption may have been incorrect it is clear that he did not advocate doing God’s will to obtain physical benefit, nor the specifically “Pharisaic” view which placed a reward for virtue in an afterlife.

The wealthy Sadducees were unpopular with the masses and often sided with ruling power. They rejected the oral traditions and concluded that religion was the opiate of the people. They, in essence, denied the resurrection, the immortality of the soul, and the existence of angels, as they functioned in their politically-correct priestly role. They interpreted eye for an eye literally and dated all civil documents with the phrase “after the high priest of the Most High”, opposing the Pharisees in their divorce documents use of “According to the law of Moses and Israel”. Judea as a government and its public administrators were called priests, rabbi, and scribes.

The 71 members of the Sanhedrin met twice a week in the Temple at Jerusalem. They had begun to enact laws and regulated the people. It was presided over by the High Priest and had its own Temple police to maintain order and enforce its legislated statutes. Comparably today, there is Congress, a Supreme Court, and a police force, along with an alphabet soup of agencies. The Pharisees and Sadducees provided opposing parties to the Sanhedrin, dividing the people in political contention.

The Pharisees were zealous “Jews” calling themselves Chasidim, or “pious ones”, and, in history, referred to as Jewish Puritans. They were patriotic and became more and more the popular leaders of some of the people. Under oppression by Herod and the growing federal influence of Rome, the strict bias of the Sadducees was becoming less desired. Not that they did not enjoy some popularity under the growing wealth of commercialism, but under any great economic machinery there is always a group who live where the rubber meets the road. Both philosophies were vain, self serving, and judgmental.

The Pharisaical separatists found a fertile ground for their filtered love of ancient traditions in a Hellenistic constitution. They spoke of liberty and freedom under their interpretation of the law. There were those who thought they were leading the people astray with their demanding compliance to a ritualized doctrine and an often fundamentalist approach to a pompous religious piety.

Owing to their heroic history in their fight for independence, the Pharisees enjoyed a certain influence over the hearts of people. Instead of the priests, they became the sources of intellectual authority with some power and prestige. They also became arrogant and conceited and, eventually, betrayed their own conservative ideals in favor of pride, riches, and the benefits of Rome.

“Saying, The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.” Matthew 23:2-4

Jesus would remove them from the seat of Moses as he stated in Matthew 21:43. The Pharisees represented the democratic tendency with a spiritual twist. They were fond of preaching, educating, and working in the missions in order to convert the gentiles, or heathens, to their form of compelled Corban. They sought both converts and control over them.

Many in Judea were converts due to the zeal of the Pharisees. Like much of Modern Christianity, they “developed a proud and arrogant orthodoxy and an exaggerated formalism, which insisted on ceremonial details at the expense of the more important precepts of the Law.”[2]Many of these political groups were a strange mix of conservatism, liberalism, religion, and patriotism. The Pax Romana[3] was desired because of its economic security, but their controls and regulations were opposed when they pinched the people. These groups often did not mind the government exercising authority, as long as these political groups were the ones in control.

The Pharisees had suffered bitter defeats and bloody persecutions in the past, but their position had become more comfortable under Roman influence. They conscientiously objected to military service and enjoyed other exemptions and guaranteed protection. They became content to recite their prayers and practice their rituals within the walls of their lavish temples and their churches, called synagogues. They often excused government abuse and condemned those who did question excessive exercise of authority, claiming its practices as God’s instituted government should be unquestioned.

The Zealots were extremists, Pharasitical men of action. They ran out of patience with corruption, sin, and the Roman presence. Their idea of a good prophet was a good military strategist who would overthrow the constitutional heretics of Judea, rid the streets of harlots and homosexuals, and return to the constitutional order of Mosaic Law.

They all attached a great importance to their descent from Abraham, but never really came to understand his purpose or repulsion to the very seats of authority that they desired to create in the name of freedom. As is usual of those who aspire to a freedom based upon force and power, they undermined the very liberty they claimed to seek by the means of their pursuit.

The real harlotry in Judea was promoted and practiced by these meretricious politicians who daily abandoned God’s ways and kingdom. The precepts upon which they functioned has been incorporated into more modern states and religions. Now, their jealous desire for exclusive nationalism and patrimonial control has been replaced by a cunning universalism. Such a progression is only natural, coming from the same spirit of rigidity, vanity, and control that guided them, their predecessors and their successors.

The patriotic nationalism and ritual religious orthodoxy were to be replaced by a single-minded mix of global union and ecumenicalism. This would soon be overturned with the coming of Jesus and the true ways of God’s Kingdom of Heaven on earth.

The system preached by Moses and the prophets was not the system operating in most of Judea during the arrival of Jesus. The Sadducees and Pharisees, including the scribes, were just a few of the more dominating political and philosophical groups of Judea.

The Sadducees espoused the Hellenizing philosophy of the early Hasmonean princes, which had merged Church and State, allowing the Levites to own land and profit from collected taxes forced on the people by statutes and their own application for benefits.

The Pharisees or Separatists supposedly abhorred all forms of Greek or any foreign influence. They were religious fundamentalists whose righteousness was displayed in their own ceremonies and symbols, but nowhere else.

Instead of attending to the weightier matters they followed the path of Saul who forced the offerings of the people. The people accepted these covetous practice and "continue with an appetite for benefits and the habit of receiving them by way of a rule of force and violence."[4]

They followed the way of the Nicolaitan and Nimrod and Cain but John the Baptist called the people to repent and go back and live by charity.

A hundred years before Christ's ministry Aristobulus and the Sadducees opposed Hyrcanus II who was supported by the Pharisees. Aristobulus invited Rome to Judea to settle this dispute, as to who should be the king of God’s Kingdom. Hyrcanus did not appeal to the Romans for support and neither would Jesus whose kingdom was not of their world, but the Pharisees did.

Hyrcanus was hoped by some to be the promised King and High priest.[5] But others disputed his legitimacy as heir. Many died for their lack of faith and allegiance.[6] At one point, there were so few priests that there was no one to even say grace at the kings table.[7]

There was no formal appeal to Rome by Hyrcanus, which made their lawful presence questionable, if not merely commercial. The Romans could no longer rely on Aristobulus’ invitation to justify their occupation since, by their own decree, he was illegitimate.

The Sadducees retained their traditional priestly functions, although it was altered by Pompey, who turned back some of the power unlawfully granted by the Hasmonean Kings years before. Many of the Pharisees also were a part of this corruption and were called “those who seek smooth things” by ministers who sought a purer interpretation of the ancient ways.

These original charitable ministers of the kingdom, working, according to what Moses set up, under what we might call a vow of poverty. Ordered by God, they were not allowed to own land as a personal estate to accumulate wealth. The Hasmonean Dynasty had changed the nature of Israel with the acquiescent blessing of the people. It was during this period that the ministers of God’s government became more like the governments of the gentiles. The temple tax was enforced by statutes and the charitable altars of the government blended with the office of King and public policy. This new apostasy attracted a different kind of minister and steadily altered the nature and spirit of God’s established kingdom.

“Cursed be the man who rebuilds this city! May he lay its foundation on his firstborn, and set its gate upon his youngest son. Behold, an accursed man, a man of the adversary, has risen to become a fowler’s net to his people, and a cause of destruction to all his neighbours. And arose to exercise authority, also being instruments of violence. they have rebuilt a wall and towers, to make of it a stronghold of ungodliness … They have committed an abomination in the land, and a great blasphemy among the children…” [8]

This curse of Joshua seemed to fall upon the Hasmonean dynasty, specifically John Hyrcanus. The blasphemy was not so much the building of a particular city, but the turning away from God’s ways of charity and liberty, and the return to the adversarial civil system of Belial, the “worthless or wicked”, a return to Egypt.

There was soon little difference between the operation of the civil powers of the other kingdoms and God’s with the implementation of forced sacrifice [taxation], corvee labor obligations (income tax) and compulsory taxes on trade [sales tax], on land [property tax] and possessions [personal property tax].[9]

“Because you have plundered many nations, all the remnant of the peoples shall plunder you… the last priests of Jerusalem, who shall amass money and wealth by plundering the peoples. But in the last days, their riches and booty shall be delivered into the hands of the army of the Kittim[10], for it is they who shall be the ‘remnant of the Peoples.’” [11]

Herod the Idumite, on his accession to power in 37 BC, attacked the Sadducees to thwart their influence. Even the Roman procurators of Judea found it necessary to remove the high-priests due to corruption and complaints by the people. The Romans wanted peace to ply their trade and commerce. Romans, as peace keepers, often rejected God’s way.

“Howbeit in vain do they worship me, teaching [for] doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, [as] the washing of pots and cups: and many other such like things ye do. And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do ought for his father or his mother; Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.” Mark 7:7-9, also Matthew 15:9…

These words are rather strong. What commandments, laws, or traditions of men are held and which commandments of God are laid aside? “Commandments” in this verse is from the Greek entalma, which is from entellomai, meaning “to order, command to be done, enjoin” and imparts the idea of precepts. “Tradition” is from paradosis, which means “giving up, giving over.. the act of giving up .. the surrender of cities”.

Is Jesus upset because they wash their dishes?

In what doctrines, traditions, and teachings are men indulging that is construed as a rejection of commandments and precepts of God?

He tells you that Moses told you to honor your Father and Mother so that your days be long upon the land. This was God’s entitlement to a parent from their child:

  • “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.” Exodus 20:12

Jesus includes the idea of cursing Father and Mother, but, in the original Hebrew text, we see the word qalal meaning to “be of little account, be light”.

“And he that curseth his father, or his mother, shall surely be put to death.” Exodus 21:17

Be of little account with what?

With your Father and Mother?

How are you slighting Father and Mother with the cry of Corban?

Corban was a sacrifice in charity given to the temple in hopes that someone would be helped. It was to be a casting of your daily bread upon the water, in love and charity, so that it would, in hope and faith, come back to you. But that is not what it had become in that time or this. It had become an accounted regular tax contribution given to the temple so that when your parents or you were elderly or infirm, the temple would care for them. It was an entitlement program, permitting the government to impose a tax on its subject citizenry in exchange for social benefits.

It was an abandonment of responsibility with a reciprocating loss of rights. Men began to think that it was the responsibility of their government to take care of their family and these men believed that they were free of that responsibility. The Romans agreed, but Christ, the true King, did not.

Those who practiced this system of social security, called Corban, were defying the teachings of Moses and the system of God and obviously were turning from the Way presented by Jesus.

Any system that says, “We will care for your parents and you are free from that obligation” is laying aside the commandment of God and, in doing so, they should know “Full well they reject the commandment of God” by accepting that offer and making that unlawful contract.

In the ancient and modern City-State, it has been common to set up temples or treasuries that care for the aged and infirm, the poor and the needy. These altars or common treasuries accomplished this spiritual duty by contributions from the people. God allows such altars as long as they are based on charity and not power, force or covetousness.

There were also fees charged for the ownership or use of slaves and restrictions with penalties for those who released unneeded slaves and wards on the common welfare, just as there is unemployment insurance, welfare, and social security laws now.

Originally, Israel’s civil power and responsibility was centered in the family and not in a central government. The wealth of the nation was held by the families and managed by fathers and mothers, sons and daughters, and locally by the congregations of the families.

The homes of the families [also called tents or tabernacles] contained both kings and high priests. The King was the chief Elder of a family group and the princes were the Fathers of each household. The high priest was usually the eldest son or firstborn. But the firstborn of the nation was the Levites because they stepped forward in faith, answering the call of Moses to serve the Lord by serving the tents of the congregation.

The people took care of most of the needs of the community within the families in ancient Israel before kings and centralized government. The Levites ministered to the tabernacles or tents of the congregation. They received the sacrifices given freely by the people and those given as an offer of repentance. In turn, they gave away those offerings within the scope of the daily ministration to the poor, needy orphans of society, those without sufficient family to care for themselves, or simply needing additional assistance.

This was their system of government, not merely a religion. It was to be God’s Kingdom, but they had strayed from God’s precepts and followed men who walked not in His ways. Jesus was about to take that kingdom away and give it to another.

“Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.” Matthew 21:43

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== Footnotes ==
  1. Ab. i. 3; see Grätz, “Gesch d. Juden,” ii. 6, 239.
  2. Catholic Encyclopedia: Pharisees
  3. Roman Peace. An internal peace in the Roman empire initiated by Caesar Augustus, who was hailed as the “peacemaker” and “savior” of Rome.
  4. "The masses continue with an appetite for benefits and the habit of receiving them by way of a rule of force and violence. The people, having grown accustomed to feed at the expense of others and to depend for their livelihood on the property of others... institute the rule of violence; and now uniting their forces massacre, banish, and plunder,[2] until they degenerate again into perfect savages and find once more a master and monarch." Polybius.
  5. “…Judah ben Yedidyah, who said to King Hyrcanus, ‘King !Hyrcanus Thou hast enough with the royal crown, leave the crown of priesthood to the seed of Aaron!’”Bab. Talmud, Kidd. 66a. see also Josephus, Ant. 13.288-298.
  6. “… his own people revolted against him…, they pelted him with citrons… at the festival of Tabernacles… and they added insult to injury by saying that he was descended from captives and was unfit to hold office and to sacrifice; and being enraged at this, he killed some 6,000 of them, and also placed a wooden barrier about the altar and the Temple as far as the coping of the court which the priests alone were permitted to enter, and by this means blocked the people’s way to him.” Josephus, Ant. 13.372-4
  7. “…he had put the rabbis to death, there was no-one to say grace for them…” Bab. Talmud, Berakoth 48a
  8. A Dead Sea Scrolls text 4Q175 21-30
  9. See The Covenants of the gods published by His Church.
  10. The Kittim are believed to be the Romans at that time. One reasons is that they have an almost religious devotion for their flag.
  11. Dead Sea Scrolls: 1Qp Habakkuk IX

Biblical quotes about the Pharisees

Matthew 3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Matthew 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Matthew 9:11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
Matthew 9:14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?
Matthew 9:34 But the Pharisees said, He casteth out devils through the prince of the devils.
Matthew 12:2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
Matthew 12:14 Then the Pharisees went out, and held a council against him, how they might destroy him.
Matthew 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
Matthew 12:38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
Matthew 15:1 Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,
Matthew 15:12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
Matthew 16:1 The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.
Matthew 16:6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
Matthew 16:11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? 12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
Matthew 19:3 The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause?
Matthew 21:45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
Matthew 22:15 Then went the Pharisees, and took counsel how they might entangle him in his talk.
Matthew 22:34 But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
Matthew 22:41 While the Pharisees were gathered together, Jesus asked them,
Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses’ seat:
Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
Matthew 23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
Matthew 23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.
Matthew 23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.
Matthew 23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.
Matthew 23:26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
Matthew 23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.
Matthew 23:29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous,
Matthew 27:62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
Mark 2:16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
Mark 2:18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
Mark 2:24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
Mark 3:6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Mark 7:1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.
Mark 7:3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.
Mark 7:5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?
Mark 8:11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
Mark 8:15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.
Mark 10:2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him.
Mark 12:13 And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words.
Luke 5:17 And it came to pass on a certain day, as he was teaching, that there were
Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
Luke 5:21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
Luke 5:30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
Luke 5:33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
Luke 6:2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
Luke 6:7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
Luke 7:36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
Luke 7:37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
Luke 7:39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
Luke 11:37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
Luke 11:38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner.
Luke 11:39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
Luke 11:42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
Luke 11:43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
Luke 11:44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
Luke 11:53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
Luke 12:1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
Luke 13:31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.
Luke 14:1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
Luke 14:3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?
Luke 15:2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
Luke 16:14 And the Pharisees also, who were covetous, heard all these things: and they derided him.
Luke 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
Luke 18:10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
Luke 18:11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
Luke 19:39 And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.
John 1:24 And they which were sent were of the Pharisees.
John 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
John 4:1 When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
John 7:32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.
John 7:45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
John 7:47 Then answered them the Pharisees, Are ye also deceived?
John 7:48 Have any of the rulers or of the Pharisees believed on him?
John 8:3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,
John 8:13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true.
John 9:13 They brought to the Pharisees him that aforetime was blind.
John 9:15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.
John 9:16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.
John 9:40 And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?
John 11:46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.
John 11:47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
John 11:57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
John 12:19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.
John 12:42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
John 18:3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
Acts 5:34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;
Acts 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
Acts 23:6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.
Acts 23:7 And when he had so said, there arose a dissension between the Pharisees and the Sadducees: and the multitude was divided.
Acts 23:8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
Acts 23:9 And there arose a great cry: and the scribes that were of the Pharisees’ part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God.
Acts 26:5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
Philippians 3:5 Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;

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