[Footnote 1:  Matt. xii. 34, xv. 14, xxiii. 33.]

[Footnote 2:  Matt. iii. 7.]

[Footnote 3:  Matt. xii. 30; Luke xxi. 23.]

[Footnote 4:  Isa. xlii. 2, 3.]

[Footnote 5:  Matt. xii. 19-20.]

[Footnote 6:  Matt. x. 14, 15, 21, and following, 34, and following; Luke xix. 27.]

The invincible obstacle to the ideas of Jesus came especially from orthodox Judaism, represented by the Pharisees.  Jesus became more and more alienated from the ancient Law.  Now, the Pharisees were the true Jews; the nerve and sinew of Judaism.  Although this party had its centre at Jerusalem, it had adherents either established in Galilee, or who often came there.[1] They were, in general, men of a narrow mind, caring much for externals; their devoutness was haughty, formal, and self-satisfied.[2] Their manners were ridiculous, and excited the smiles of even those who respected them.  The epithets which the people gave them, and which savor of caricature, prove this.  There was the “bandy-legged Pharisee” (Nikfi), who walked in the streets dragging his feet and knocking them against the stones; the “bloody-browed Pharisee” (Kizai), who went with his eyes shut in order not to see the women, and dashed his head so much against the walls that it was always bloody; the “pestle Pharisee” (Medinkia), who kept himself bent double like the handle of a pestle; the “Pharisee of strong shoulders” (Shikmi), who walked with his back bent as if he carried on his shoulders the whole burden of the Law; the “What-is-there-to-do?-I-do-it Pharisee,” always on the search for a precept to fulfil; and, lastly, the “dyed Pharisee,” whose externals of devotion were but a varnish of hypocrisy.[3] This strictness was, in fact, often only apparent, and concealed in reality great moral laxity.[4] The people, nevertheless, were duped by it.  The people, whose instinct is always right, even when it is most astray respecting individuals, is very easily deceived by false devotees.  That which it loves in them is good and worthy of being loved; but it has not sufficient penetration to distinguish the appearance from the reality.

[Footnote 1:  Mark vii. 1; Luke v. 17, and following, vii. 36.]

[Footnote 2:  Matt. vi. 2, 5, 16, ix. 11, 14, xii. 2, xxiii. 5, 15, 23; Luke v. 30, vi. 2, 7, xi. 39, and following, xviii. 12; John ix. 16; Pirke Aboth, i. 16; Jos., Ant., XVII. ii. 4, XVIII. i. 3; Vita, 38; Talm. of Bab., Sota, 22 b.]

[Footnote 3:  Talmud of Jerusalem, Berakoth, ix., sub fin.; Sota, v. 7; Talmud of Babylon, Sota, 22 b.  The two compilations of this curious passage present considerable differences.  We have, in general, followed the Babylonian compilation, which seems most natural.  Cf.  Epiph., Adv.  Haer., xvi. 1.  The passages in Epiphanes, and several of those of the Talmud, may, besides, relate to an epoch posterior to Jesus, an epoch in which “Pharisee” had become synonymous with “devotee.”]