CHAPTER II.

_THE JEWISH SECTS._

HAVING considered in the previous Chapter the wide dispersion of the Jewish nation, the change in their language, and the general adoption of synagogue worship, we shall now proceed to notice the rise of various sects among the Jews themselves.

(i) Of these sects the most important were (a) THE SADDUCEES, (b) THE PHARISEES, (c) THE ESSENES, (d) THE HERODIANS.

(a) _The Sadducees._

It has been already observed that the long-continued subjection of the Jews to Grecian monarchs exerted a very marked influence on their habits and modes of life. Familiar not only with the language but the literature and philosophy of Greece, many acquired a strong taste for Grecian studies, preferred the Grecian religion to their own, adopted Grecian manners, and practised Grecian arts[156]. We have seen from time to time how it became the fashion even for many amongst the highest families to adopt Grecian names, and to recommend themselves in every conceivable way to Grecian rulers in the courts of Alexandria and Antioch. The Law, with its restraints and strict requirements, was regarded by them as a heavy yoke, and they affected the gymnasia, the theatres, and all the worldly pleasures of Grecian life.

To such aspirants after freedom the principles of the Epicurean philosophy would naturally recommend themselves, the more so as they found special acceptance in the Syrian courts. Amongst the scholars of Simon the Just[157] was Antigonus of Socho, the first of the Jewish doctors who bears a Greek name. Antigonus was the master of one Sadoc[158] (B.C. 291–260), the essence of whose teaching was that virtue is its own reward, that men ought not to serve the Lord for the sake of gain, but to do good because it is right.

True as this doctrine was in itself, it was perverted by the disciples of Sadoc, who first attract our attention under the name of _Sadducees_[159], in the time of Jonathan the Asmonean[160]. While on the one hand especially after the Maccabæan period, they were far removed from any actual adoption of Grecian customs, or apostasy from the national faith, yet on the other, they betrayed evident marks of the influence on their opinions of Grecian philosophy.

Hence they denied the doctrine of the Resurrection[161] (Mtt. xxii. 23; Lk. xx. 27), any rewards or punishments after death, and the existence of angels or spirits (Acts xxiii. 8). Holding that the actions of men depended entirely on their own free will, they denied that there was such a thing as destiny, and while they admitted the creation, they removed the Deity as far as possible from any actual administration of the world. It has been thought that they recognised as Scripture only the five books of Moses, but the truth appears to be that while holding the Law in higher estimation than the prophetical and other books of Scripture, they acknowledged the authority of the Old Testament like the rest of the Jews, but refused to hold the authority of tradition.

Aiming as they did at a philosophic elevation of sentiment they found little favour with the common people, and caring little about making proselytes numbered their followers chiefly among the rich and powerful[162], and especially the young men of Judæa, and those who were in a position to live a life of ease and worldly enjoyment[163].

(b) _The Pharisees._

The tendency to adopt Grecian customs and modes of thought above alluded to was not, of course, shared by the entire nation. When Mattathias unfurled the banner of revolt against the heathenizing policy of Antiochus Epiphanes, it will be remembered that he was joined before long by a class calling themselves _Assideans_[164] (1 Macc.