Josephus ("B. J." ii. 8, § 14; "Ant." xiii. 5, § 9; xviii. 1, § 3) carefully avoids mentioning the most essential doctrine of the Pharisees, the Messianic hope, which the Sadducees did not share with them; while for the Essenes time and conditions were predicted in their apocalyptic writings. Instead, Josephus merely says that "they ascribe everything to fate without depriving man of his freedom of action." This idea is expressed by Akiba: "Everything is foreseen [that is, predestined]; but at the same time freedom is given" (Abot iii. 15). Akiba, however, declares, "The world is judged by grace [not by blind fate nor by the Pauline law], and everything is determined by man's actions [not by blind acceptance of certain creeds]." Similar to Josephus' remark is the rabbinical saying, "All is decreed by God except fear of God" (Ber. 33b). "Man may act either virtuously or viciously, and his rewards or punishmentsin the future shall be accordingly" ("Ant." xviii. 1, § 3). This corresponds with the "two ways of the Jewish teaching" (Ab. R. N. xxv.;
see Didache). But it was not the immortality of the soul which the Pharisees believed in, as Josephus puts it, but the resurrection of the body as expressed in the liturgy (
see Resurrection), and this formed part of their Messianic hope (
see Eschatology).
In contradistinction to the Sadducees, who were satisfied with the political life committed to their own power as the ruling dynasty, the Pharisees represented the views and hopes of the people.
PHARISEES - JewishEncyclopedia.com