JEWISH SECTS AND ORDERS, from which the inevitable reaction was shown in the worst. The number of Pharisees was but small considering their great influence with the people. In the time of our Lord they appear to have been about 6,000. After the destruction of Jerusalem they disappear as a distinct sect, but their teachings and spirit have given the tone to modern Judaism. VI. THE SADDUCEES. The antagonism between the Sadducees and the Pharisees in New Testament times was so pronounced as to suggest that the former sect originated in a reaction from the strictness of the latter. More probably, however, as already observed, both sprung from the desire on the part of the most faithful among the Jews to preserve the purity of the national religion when threatened by heathen oppressors. Josephus, in his first mention of the Sadducees, in the history of John Hyrcanus (Ant. xiii. 10, 6), simply says that their 66 notions are quite contrary to those of the Pharisees". A current Jewish tradition ascribes their origin and their name to one Zadok, disciple of Antigonus (B.C. 200-170), who, it is said, taught that virtue was to be cultivated for its own sake, without calculation of consequences or hope of future recompence. An ennobling thought! although afterwards perverted to the denial of the recompence itself. The best scholars, however, reject the tradition. This Zadok is quite unknown to the earlier Talmudic writers, and it would be contrary to analogy to denominate a Jewish sect by the name of its founder, however distinguished. The likeliest account of the matter is to be found in etymology, and the word "Tsaddik", righteous, there can be little doubt, explains the name. From the Chasidim, or "Assideans", there was gradually evolved a class of men who insisted chiefly upon morality, as the Pharisees did upon exact observance; and in course of time the "Moralists" and "Separatists" grew into distinct and antagonistic classes. The Sadducees (or a division of them) are also called in the Talmud Boethusians, either from Boëthos, father of Simon, and grandfather of Herod's wife, the second Mariamne, or from the Greek word euthus (straight) Hebraised; also Karaites, or Readers (Heb. kara), from their adherence to the written law. But it is uncertain whether this last appellation is not of later origin than New Test. times, and the Karaite Jews still exist in large numbers as a distinct sect, chiefly in Austria, Russia, and Turkey. The origin of the Sadducees is the key to much of their history. Schools of morality are sure to decline from the simplicity of their primitive principles. So Epicurus taught that in virtue only was true pleasure, and the Epicurean became a mere pleasure-seeker. Zeno maintained that self-restraint was the highest excellency, and the Stoic trampled on human instincts and affections. So the Sadducees began with the supreme obligation of morality, and ended as mere rationalistic moralists; while from their rejection of oral supplements to the Mosaic Law, they proceeded to the denial of any doctrine not there plainly and literally taught, as that of a life after death. Possibly also, as above intimated, their scepticism on this last point was but an exaggeration of the view that God was not to be served for the sake of the reward of eternity. The disbelief in a future state led to the inference that there were "neither angels nor spirits" although it is difficult to see how this tenet could be reconciled with the literal interpretation of the Pentateuch. It is possible that by angel" the Sadducees intended only the unembodied human soul (Acts xii. 15; comp. Matt. xiv. 26; Luke xxiv. 37). The opinions of the Sadducees seem to have prevailed chiefly or solely among the upper classes. They "are able", says Josephus, to persuade none but the rich"; "but the Pharisees have the multitude on their side" (Ant. xiii. 10, sec. 6). In the days of the Apostles the very high-priest and his party were "of the sect of the Sadducees" (Acts iv. 1; v. 17). Herod Antipas professed concurrence in their tenets, although conscience proved mightier than scepticism when he feared that in Jesus, John the Baptist had risen from the dead (Mark vi. 14-16). The Baptist had included the Sadducees with the Pharisees as a generation" or brood "of vipers" (Matt. iii. 7), a poisonous and dangerous race. Sadducees as well as Pharisees sought to entrap our Lord by captious questionings (Matt. xvi. 1; xxii. 23), and Jesus warned His disciples against the "leaven" or pervasive mischievous principes d both (Matt. xvi. 6, 11). Generally, indeed, wanie the religious formalist appears, the religions soTA IN not far off. Still, on the whole, the Sadduces vir less prominent than the Pharisees in their stagn to Christ, nor do they appear, like the latter, t taken active measures against His life. See Jou 32; xi. 47). They are not once mentioned by St. Jam Perhaps, holding the opinions they did, the cast the Messiahship did not interest them; at Tak rather with superciliousness than with anger that is, regarded our Lord's Divine claims. B resurrection was proclaimed, they were re measures were directed against the Apa anger; and accordingly their only recorded penet preached that Christ had risen (Acts ir. 1fact is a striking example of the "undesigned dence" between the Acts and the Gospel ET may be added, that no writings of the Saddaresi be come down to our times. VII. THE ESSENES. This sect is not mentioned in Scripture, but b described in detail by Josephus (Wars, i. 8, 81, one of the "three philosophical sects am Jews". Like the Pharisee separatists Sadducee "moralists", so the Essene seem to have sprung from the Chasidis of the A bean time, the three representing, as we have ed, as many tendencies of human the 1 derivations of the word Essene have been propor Professor Lightfoot (Epistle to the Colosas; la "On some points connected with the Essenes siders the choice to lie between the Sta "pious", and the Hebrew chasha, "to be s self preferring the latter. The first Essene is one Judas (Jos. Ant. xii. 11, sec. 2; Wers,1s about B.c. 110; but no specific reference is fa to them until the New Testament era, when then se to have numbered about 4,000; some of whom CK. cities, but the majority in monastic retreats, think) a the desert regions west of the Dead Sea The Essenes have sometimes been described && stricter sect of Pharisees, with whom they ha points in common, as the rigour of cerem ch vance-with the not unimportant excepti Temple sacrifices-the careful avoidance of p and the stress laid upon ascetic practices B divergencies were greater. Not only did they re Temple offerings, but they maintained a note priesthood, and owned no sacrifice but that daily vegetarian_repast. They practised the as divination; and Josephus, in giving instars as above; Manahem, Ant., xv. 10. sec. 5: xvii. 13, sec. 3), remarks that their predeting generally accomplished. Like mystics genera contemned the body, and held the immortal soul without a resurrection. Their standard= purity was high, long probation and d imposed before admission into the fraternity; distinct classes in the order represented fors stages of moral progress, the main differencebi the degree of asceticism. Abstinence from meat was strictly enforced on all; the a was forbidden, as an enervating luxury. garded as a mark of perfection to forswear th riage state. Community of goods was caref tained; the keeping of herds and flocks was p the only secular employment sanctioned labour of the fields. In their daily worship, the E were said to adore the sun; but this may posts been a misconception. Certainly there wa points a great resemblance between their the Zoroastrianism of Persia; while in other lars-as in the community of goods, in the brotherhood, in the free hospitality, in the morals-the Essenes were more nearly akin to Christians. In a well-known essay the late Quincey argues for the identity of the t resemblances adduced are superficial in with the differences; and in the obligati monialism, and the merit of ascetic selfthe two systems are at opposite poles set and His Apostles made it indeed to a grest Lightfoot, Colossians, as abore quoted. business to rebuke such errors as those in Essenes had fallen, inasmuch as errors their origin in high aspiration are sometimes the JEWISH SECTS AND ORDERS. dangerous, because the most specious of all. The Epistle to the Colossians receives much valuable illustration from a reference to the known views of the Essenes. Thus, in ch. i. 28, the emphasis on "every man" is more felt when we read in Josephus of the care taken by them to keep their doctrines secret, divulging them only to the few after a long novitiate; and on ch. ii. 18-23 a flood of light is thrown, when we find Essenism tending to angel-worship, professing likewise to treat the body with entire disregard, to ignore its cravings, to deny its wants; not in the Pharisaic spirit, merely from fear of ceremonial pollution, but from the noble though mistaken idea of thereby escaping from the infection of evil. Dr. Lightfoot's Commentary points out numerous similar illustrations in this remarkable epistle. From the practice of celibacy and other causes the Essene community rapidly diminished; nothing is heard of them after the destruction of Jerusalem, although their principles reappear from time to time, as in the Therapeuta and the early Manichæans. VIII. THE SCRIBES. tended a professional man in the modern sense. Nor is there any reason against this. The Mosaic laws would have to be enforced on Jews by Jewish officials in Jewish courts upon questions arising, for instance, out of Sabbath regulations, divorce, and such like. Jewish jurisprudence was by no means abolished under the Roman supremacy, but the Jews were allowed, except in capital cases, to administer their own laws among themselves-witness our Lord's trial before Caiaphas; Pilate's words, "Take ye Him and judge Him according to your law"; the trial of Stephen; the mission of Saul to Damascus. Professional counsel would therefore be needed, as in modern ecclesiastical law, and more especially under the intricate system fostered by the Pharisees and Scribes. Such we may conclude was the Jewish Lawyer-a professional assistant in court, and not merely a theological doctor or expositor. Of course he might be a Scribe as well, one belonging to that profession, but with special training and duties, just as in olden times in England an ecclesiastical lawyer might be a clergyman. This may explain how the man who asked our Lord about the great commandment of the Law is by one evangelist called a Lawyer (Matt. xxii. 35), and by another a Scribe (Mark xii. 28). The Lawyers, like the Pharisees, fell under our Lord's rebukes for their unprincipled professional conduct, and in one place they are said to have “rejected the counsel of God against themselves" (Luke vii. 30). Zenas (Titus iii. 13) may have been either a Jewish lawyer in the above senge, or a Greek jurist; probably the latter. THE HERODIANS, THE ROMAN FACTION, To the theocratic belief that was the life of the Jew ish polity, the accession of a foreign, half-heathen The word Scribe appears to be used in Scripture with different meanings at different periods in the history. Literally signifying "writer", it would naturally have this various application according to the kind of writing required. Thus in the Old Testament it denotes at times what we should term a secretary of state (see 2 Sam. viii. 17; 2 Kings xix. 2, &c.) in charge of secular (Neh. xiii. 13) or military affairs (2 Kings xxv. 19). Undoubtedly, however, the chief use of the term was in relation to the Word of God ("scripture"), of which the Scribe was the copyist, depositary, and expounder. In this sense Baruch is the first Scribe' of whom we read (Jer. xxxvi. 4, &c.), and Ezra the most illustrious (Neh. viii. 1). After the time of the latter, when the Old Testament canon was arranged, and the custody and transmission of the sacred books were entrusted to the "Great Synagogue", the Scribes became a recognised order. The arrangement was rendered all the more necessary from the fact that after the Captivity the Chaldee, or square letters, were adopted in place of the ancient Hebrew characters, the language of course remaining the same, and the work of transcribing the sacred books became one of great labour and responsibility-nothing less than the rewriting of the nation's literature. The art of writing was long confined to the few; and very naturally the transcriber and reader of Scripture became its expositor. By degrees, therefore, the Scribes assumed the office of public teachers; the very priests, unless also Scribes, taking a subordinate place. Herod consulted the chief priests and Scribes as to where the Christ should be born; they forthwith examined the sacred writings and informed him (Matt. ii. 4-6). They sat as teachers in Moses' seat (Matt. xxiii. 2, 3). To their authority on doctrinal matters frequent appeal was made (Matt. xvii. 10). Their manner of teaching was compared with that of our Lord (Matt. vii. 29; Mark i. 22). As the oral as well as the written Law was the sub-ported into Palestine. It is true that Herod the Great ject of their teaching, they are constantly coupled with the Pharisees, the great exponents of the former (Matt. xxiii. throughout; Luke v. 30, &c.). They are reproached as having often abused their calling for purposes of ostentation and extortion (Mark xii. 38-40); and in the end they became among the most rancorous enemies of Christ (Matt. xxvi. 3, &c., where "chief priests and scribes and elders "express the Sanhedrim, the great court of the nation), also of His apostles (Acts iv. 5; vi. 12). At the same time the office, from its responsibility and dignity, becomes the symbol of faithfulness in instruction (Matt. xiii. 52). And it was a Scribe to whom Jesus said, "Thou art not far from the kingdom of God" (Mark xii. 34). When true to his position, the Scribe sat in Moses' seat. He was the successor to the prophet. The prophet communicated new Scripture, the Scribe guarded and elucidated the old. Hence when the people saw that Jesus taught not as the scribes, they discerned in Him no mere expositor, but an original instructor. IX. THE LAWYERS. The Lawyer of the New Testament, taking his name (Romikos) from the law (nomos), is by many reckoned almost or quite the same as Scribe. But the word occurs in classical Greek for a person skilled in the practice of law, and our translators seem to have in It was in vain that Herod the Great and his descendants endeavoured to propitiate the great mass of the people. Idumæan by descent, although in profession Jews, they were by education, taste, and habit altogether Roman. Repeated visits to the capital, and constant attendance on the imperial family, necessary to the stability of their vassal throne, imbued them more and more with the ideas and principles of their heathen masters, which as far as practicable they im restored the Temple with great splendour, but this he JEWISH SECTS AND ORDERS. tenets, as indeed was natural. That the Pharisees deserved thus to be classed with their natural opponents is shown by the association of the two in deadly enmity to our Lord (Mark iii. 6); and especially in propos ing to Him the insidious question about the tributemoney (Matt. xxii. 16, 17). The Pharisees no doubt paid the tax, but under protest; thus at once propitiating the ruling party and saving their own conscience. Their payment showed them to be loyal subjects; their protest proved them faithful Jews: but on the other hand, if Jesus admitted the claim, the Pharisees would vilify Him to their own party; if He repudiated it, the Herodians would endanger Him with the authorities. His answer silenced both. A view, slightly differing from that above given, is that the Herodians represented a national party in opposition to the Roman power. Herod Antipas and Pilate, we know, were "at enmity" (Luke xxiii. 12); and though the sovereignty of the Herods was heathen in comparison with the theocracy, it was Jewish in comparison with that of Rome. The Herodian in this view would be, comparatively speaking, the patriotic party; hence their alliance with the Pharisees. Specious as this theory may be, the evidence against it seems to preponderate. Some have contended that both aspects of Herodianism by turns prevailed, but this can scarcely be regarded as probable. XI. THE ZEALOTS. Josephus describes the Zealots as the fourth of the philosophical sects among the Jews. Their philosophy, however, consisted in their resolute denial of the right of any foreign power to rule over God's heritage, and their readiness to suffer martyrdom, if necessary, in support of their convictions. They represented the extreme of Pharisaism politically, as the Essenes did religiously. Simon, one of the apostles, is surnamed Zelotes (Luke vi. 15), probably because he belonged to this sect; and the term Canaanite applied to him in the A. V. of Matt. x. 4, is most likely a Hebraic derivation of the same meaning (from kana, to be zealous). The Zealots maintained the Mosaic Law with fanatical strictness, and resisted, not always passively, every attempt to enforce foreign usages upon the people. Hence arose constant outbreaks, of which Galilee was pre-eminently the scene. It is often stated that "Zealot" and "Galilean" were interchangeable terms, but this is hardly accurate. See the next section. XII. THE GALILEANS. The name of Galilæan was always used by the Jews of the South with an undertone of contempt, as that of a rustic and unlettered community, rendered moreover impure by the admixture of Gentile blood. But in the time of our Lord and his apostles, certain recent events had brought the title into deeper disfavour with the ruling anthorities, and the word had become a synonym for disaffection and rebellion. "In the days of the taxing", or enrolment, under Quirinus (Cyrenius), A.D. 6, which followed the dethronement of THE SANHEDRIN. A.V. Council. The Greater Sanhedrin consisted of 70 "Elders, Chief Priests, i.e. heads of the 24 Courses, and Seribes" (Mat. xxvi. 21, &c.), besides the High Priest (if endowed with wisdom") who was generally President. It met in the hall of the Temple called Gazzith, ie 'Squares'. Its number followed Mosaic precedent (Num. xi. 16), but the institution probably belongs to the later GræcoSyrian period, being first mentioned in 2 Mac. i. 10, and in the reign of Hyrcanus II., B.C. 69 (Jos. Ant. xiv. 9. 2). Under the Romans it could condemn, but could not execute; St. Stephen's martyrdom was a tumultuary proceeding (John xviii. 31). A Lower Sanhedrin-of 23 where the adults exceeded 120, and of 3 elsewhere was organised in every town, subject to the Greater Sanhedrin. In Matt. v. 22, the Judgment' and 'Council' probably refer to the 2 classes. PROSELYTES. 'The stranger' 'within the gates' of Judaism, and other converts (traceable throughout Jewish history) are termed in the N. T. proselytes (Gk.=approachers). The Rabbis distinguish-(1) Proselytes of Righteousness (see Lardner, vol. vi. 522-33), circumcised, and bound by every Jewish obligation; (2) Proselytes of the Gate (Ex. xx. 10; Dt. xiv. 21, 'devont' 'worshippers'. Acts x. 2; xvi. 14, &c.), uncircumcised, and only bound by Archelaus, "Judas of Galilee", a Gaulonite of the city of Gamala (Jos. Ant. xviii. 1, sec. 1), raised the standard of rebellion. "Would Israelites", he demanded "be such cowards as to pay tribute to Romans? World they, after God, submit to any mortal man for lord *** (Wars, ii. 8, sec. 1). His followers doubtless thenght that the days of his Maccabean namesake were returning; and Josephus thus describes their bearing. "They do not value dying any kind of death, nor 15deed do they heed the deaths of their relatives and friends, nor can any such fear make them call any man lord" (Ant. xviii. 1, sec. 6). For a time, these Zase is overran the country, and while our Lord was quiety dwelling in His mother's home at Nazareth, the whole surrounding country was given up to wild and lawless rebellion; but the might of Rome prevailed; Judas was slain, his followers were dispersed: but the "Galilæan" spirit survived-a constant source of dread to the authorities. Subsequent attempts at revolt, in fact, were made by the sons of Judas, pecetrating even to Jerusalem (A.D. 47 and 66; and were more ruthlessly repressed than at first. Bearing this state of things in mind, the expression used at our Lord' trial," Jesus of Galilee" and "Th art a Galilæan" (Matt. xxvi. 69; Mark xiv. 70, recurve a new significance, as betraying a malicions desire to identify our Lord and his followers with the promoters of sedition, and thus to create a prejudice against them. In after years the pagans sought to fasten the same ill name, and with the same application, upon the whole Christian body; a fact which throws mach light upon the care of the Apostles to inculcate subordination to the ruling powers (Rom, xiii. 1-7; 17mm ii. 1-4; 1 Pet. ii. 13–17). XIII. THE SICARII. As the Zealots represented the fanatical extreme of the Pharisees, and the Galilæans were a class of Zealots, continual disturbers of the peace, so the Sicarii, as sassins, or "murderers" (Acts xxi. 35), formed an association or secret society of bandits, springing out of the Galilæan rebellions. Josephus fully describes their organization and procedure (Wars, vii. 10, sec. 1. These fanatics, carrying a small poniard (sica, whence their name), concealed in the folds of their dress, attempted to carry out their purposes by secret assassination. visiting Jerusalem at festival times, and inficting mortal blows unseen in the crowds on those whom they adjudged the enemies of God and His people. At other times they levied open war against the Roman anthority (Wars, vii. 8, sec. 5; Ant. xx. 8, secs. 5, 6). Josephus's notice of the Egyptian offers a striking undesigned coincidence to the brief allusion in the Acts (xx. &; for whereas the latter mentions the suspicion against St. Paul of being that leader, without giving any clue to account for it, not even explaining who or what the Sicarii were, Josephus supplies all that is required in describing the religious nature of their principles, and stating that the Egyptian in particular gave himself out as a prophet. 'Noah's 7 precepts (agst. idolatry, profanity, murder, uncleanness, theft, rebellion, eating of blood), and laws other than the Mosaic. The proselyting spirit, first shewn strongly by the Asmoneans (John Hyresous I. and Alexander Jannæus), was ardent among the Pharisees of our Lord's time (Matt. xxiii. 15); but Jew and Gentile alike disesteemed the proselyte. The O. T. Apocrypha, Philo, and Josephus are silent about the use B.C. of baptism with circumcision at the prose lytes' initiation, a practice described by the Talmud (on 2nd and 3rd century authority), and referred to remote antiquity by the Rabbis. PUBLICANS, rather Tax-gatherers. Roman capitalists (Lat. publicani) farmed the rere lecting what they could from the taxpayers. These nues of a province or district at a specified sum. colPublicani usually sublet the taxes to contractors of lower grade (e.g. prob. Zaccheus, Luke xix. 9); and the actual collectors (Lat. Portitores, Gk. telonai, N. T. publicans') were driven to the severest exactions. The taxes being levied on produce and merchandise, overassessment was easy and most oppressive. The Jewish tax-collectors were universally despised-41) as unps triotic, and degraded by serving Romans; (2) for their extortion and false accusations'; and were classed accordingly with 'sinners'. TABLE OF THE HERODIAN FAMILY, AS MENTIONED IN THE NEW TESTAMENT. Antipater, of Idumæan descent, appointed Procurator of Judæa by Julius Cæsar, B.C. 47. married Cypros, an Arabian, Mariamne, Phasael and HEROD (1) (afterwards called "the Great") joint Tetrarchs of Judæa, B.C. 41. Herod sole king, B.c. 31. Died, B.c. 4. grand-d. of Hyrcanus. Herod married-Doris,. Agrippa, d. A.D. 79. Several names, both of wives and of descendants, have been omitted in the above Table; but those given will suffice to elucidate the New Testament history. (4) Philip the Tetrarch (Luke iii. 1). (6) King Agrippa, Agrippa (Acts xxv. 13, etc.; xxvi. 1, etc.) A CHRONOLOGICAL TABLE OF THE GOSPEL HISTORY, EXHIBITING A HARMONY OF THE FOUR GOSPELS: WITH THE PLACES WHERE THE EVENTS APPEAR TO HAVE OCCURRED; AUTHOR OF BIBLICAL RESEARCHES IN PALESTINE," ETC. The general expectation of the Messiah-the Impatience of the Roman sovereignty, fostered by the bold and turbulent doctrines of Judas the Galilean-the extraordinary excitement of the more fanatical part of the people, which led them to crowd round the bu of each successive adventurer, who either assumed or might assume that character-the rigid prudence of the chief press let the slightest indication of revolt should compromise the safety of the city and the Temple, and expose the whole nation to the yea sentment of the Roman governor-these circumstances of the times sufficiently account for the reception which such a tracts J of Nazareth met with in Jerusalem. Appearing, as he did, with doctrines so alarming to the authority of the priesthoon-s full of de appointment to the fanatic populace-so repugnant to the national pride, as implying the dissolution of the Mosaic constitution, and the establishment of a new and more comp ehensive faith-and, above all, openly assuming the mysterious title, the Son of G< excites less astonishment than sorrow and commiseration, that the passions of such a pe ple should at once take arms, and proceed ta the most awful violence against a Teacher, whose tenets were so much too pure and spiritual for their comprehension, whose c was so remote from their pre-conceived notions of the expected Messiah. Milman's History of the Jews, Book 2 AL PART L-EVENTS CONNECTED WITH THE BIRTH AND CHILDHOOD OF OUR LORD.-TIME: About 13 years SECT. 1. The Genealogies MATT. 1. 1-17 2. The birth of John announced to Zacharias-Jerusalem 4. Mary's visit to Elisabeth, and her song of praise.-Jutta (?) 1. 18-25 3. The birth of Jesus announced to Mary.-Nazareth 5. The birth of John the Baptist.-Jutta (?) 6. An angel appears to Joseph.-Nazareth 7. The birth of Jesus-Bethlehem 8. Angelic announcement to the shepherds.-Near Bethlehem 10. Visit of Magi.-Jerusalem and Bethlehem MARK LUKE 3.23-38 21-7 2. 21-28 11. Flight to Egypt. Herod's jealous cruelty. Return to Nazareth. 12. At twelve years of age Jesus goes up to the Passover.-Jerusalem. PART II.-ANNOUNCEMENT AND INTRODUCTION OF OUR LORD'S PUBLIC MINISTRY. PART III-FROM THE FIRST PASSOVER DURING OUR LORD'S PUBLIC MINISTRY UNTIL THE SECOND.-TIME: 1 year. 20. Jesus goes up to the Passover at Jerusalem; he expels the traders from the temple 21. Nicodemus visits him at night.-Jerusalem 22. He leaves Jerusalem, but remains in Judea, and makes 25. He begins his public ministry in Galilee 26. He comes again to Cana in Galilee, where he heals a nobleman's son lying ill at Capernaum.. PART IV.-FROM THE SECOND (see note 2) PASSOVER UNTIL THE THIRD.-TIME: 1 year. 35. Jesus at Jerusalem at the Passover; heals a sick man on the sabbath; and asserts his oneness with the Father in power, works, and honour; the Jews seek to kill him 36. The disciples pluck ears of corn on the sabbath.-On the way to Galilee (?). |
