Judaism has a long and rich history. Today, millions of people call this religion their own. Its beginnings stretch back hundreds of years before Christianity and approximately one thousand years before Islam. Judaism has experienced many changes since then, but even today elements of its exilic beginnings can be observed in the local synagogue.
The formation of Judaism began to take shape during the Babylonian exile between 605 B.C. and 539 B.C. when the Jewish people had no temple in which to worship or offer sacrifices. With no common meeting place and no temple, small groups formed, which came to be known as synagogues, and studying the Torah became the focal point of Jewish religion, now called Judaism. It was during this period that the Jewish people learned the seriousness of spiritual adultery. They would never again entertain false gods but would instead seek to worship Jehovah. They were finally ready to listen to what God had been saying to them from the beginning. “Hear, O Israel: The LORD our God, the LORD is one!” (Deut. 6:4 NKJV)
Some of the most interesting periods of Judaism’s history occurred during the 400 years leading up to the first Advent of Christ and the century that followed. Those days witnessed the fracturing of Judaism into distinct splinter groups called sects, with some maintaining sharp disagreements with the others over a variety of issues. These fractures were in no small way influenced by the Hellenistic culture ofGreece and the oppressive government of Rome
Some of the most interesting periods of Judaism’s history occurred during the 400 years leading up to the first Advent of Christ and the century that followed. Those days witnessed the fracturing of Judaism into distinct splinter groups called sects, with some maintaining sharp disagreements with the others over a variety of issues. These fractures were in no small way influenced by the Hellenistic culture of
A familiarity with these sects and a basic understanding of their beliefs is important to the Christian today, not only from a historical perspective, but also because these sects influenced the religious environment that Christianity was birthed in. Of this fact, M.C. Tenney wrote, “Christianity is the child of Judaism.”1
Moreover, the range of doctrine, philosophy and even the rituals practiced by some of these sects were competing for the Jewish minds of that day. While these sects were well known among the Jewish people, they comprised a very small percentage of the population. In fact, the average Jew was not a member of any of them, but it was against the backdrop of these sects that many of the doctrinal arguments of Christianity were contrasted.
This post will examine four sects of Judaism that were active during the time of the first century, including the Pharisees, Sadducees, Essenes and Zealots. Each possessed qualities that were common and unique to the others. The comparison will include each sect’s relationship to the Old Testament, the Oral Tradition, supernaturalism and politics.
The Pharisees
This sect is mentioned more than eighty times in the New Testament, while its closest rival, the Sadducees, is mentioned less than fifteen. The name “Pharisee” appears to mean “those who separate themselves,” and at the time of Christ, there were an estimated 6,000 of them.2 The formation of this sect may have occurred during the rule of Antiochus IV. He instituted laws against studying Torah, observing the Sabbath, circumcision and eating kosher foods. The dedication of the Pharisees in keeping the law and their refusal to embrace the Hellenistic culture, which the Syrian ruler sought to impose on them under penalty of death, would certainly have earned them their name. Other plausible theories do exist concerning the initial formation of this sect.
For the Pharisee, there was nothing more important than a commitment to reading, interpreting and obeying the law of the Old Testament. The Pharisee recognized the righteous requirements of the law and sought to obtain that righteousness through his strict adherence to it. They sought to be legally pure, separate from any form of defilement, and believed that the difference between being “clean” and “unclean,” was predicated on keeping the law.3 Along with the scribes, the Pharisees became the primary religious leaders within Judaism. However, in their attempt to acquire righteousness by keeping the law, they missed the spirit of the law. In one of their encounters with Jesus, He said to them, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me!” (NKJV John 5:39)
The Pharisees counted six-hundred thirteen (613) laws in the Torah. There was a need to understand how to apply these laws in everyday life in order to maintain a state of purity. The fulfillment of this need arrived through rabbinical teachings passed down from one generation of Rabbis to the next. These religious instructions were known as the “Oral Traditions” or “Oral Law,” and the Pharisees considered them highly important. Of particular interest to the Pharisee was the laws governing Sabbath observance, food restrictions, tithing, and ceremonial purity.4
The Pharisees did embrace certain doctrines agreeable with those taught in the Bible, including the resurrection from the dead, rewards for the righteous and punishment for the unrighteous. They also believed in the existence of angels and spirits (Acts 23:8). However, overshadowing the few correct doctrines they embraced was the religious legalism they practiced, which had been derived from the Oral Traditions. These traditions placed great importance on the outward purity of the individual instead of the inward. This led to a perceived self-righteousness among the Pharisees.
With regard to political interest, the Scriptures portray the Pharisees as mostly uninterested and unconcerned. Nevertheless, their occasional rifts with the Sadducees contained political overtones. By in large, however, they were apolitical. This was likely in response to the government of Rome
The Sadducees
This sect was smaller in number than most others, yet they held the majority within the powerful Sanhedrin assembly, where they presided over the civil and religious affairs of the Jewish people.
The Sadducees considered the five books of Moses to be the word of God. This was one of the seemingly few areas of agreement between them and the Pharisees. However, their regard for the Torah was higher than for that of the Writings and the Prophets.6
On one occasion, the Sadducees approached Jesus with a question about the resurrection. While Jesus could have referenced numerous Scriptures to prove their error, He chose instead to refer them to a passage from the book of Exodus (Ex. 3:6, 15). This may affirm the observations made by others that the Sadducees view of other Old Testament texts were not on par with the Law of Moses. Otherwise, Jesus would have pointed them to much more explicit passages regarding resurrection; such as found in Isaiah 26:19 and 1 Sam. 2:6.
Unlike the Pharisees, who were concerned with ceremony and ritual, the Sadducees did not consider the Oral Traditions - passed down by the Rabbis over many generations - to have any valid purpose in true spiritual life.
With regard to supernaturalism, the Sadducees differed sharply with their counterparts, the Pharisees. The one area of disagreement that earned them the most notoriety was their disbelief in a bodily resurrection. In fact, the gospel writers often qualified the identity of this sect to their audience by citing the denial of this very doctrine (Mt. 22:23, Mk. 12:18, Lk. 20:27). The level of conviction, even distain, which the Sadducees maintained for this position is betrayed in how intensely and quickly they responded to the Apostle Paul’s own confessed belief in the resurrection (Acts 23:6-10). The Sadducees also denied the existence of Angels and Spirits (Acts 23:8). Their rejection of these particular doctrines cannot be fully considered apart from the influence Hellenism had on them.
In contrast to the Pharisees, the Sadducees were politically motivated and seemingly connected. Concern for their relationship with the local Roman officials took priority over whether or not the claims of Christ were genuine (Jn. 11:48). In addition, their positions within the council of the Sanhedrin granted them access to those with wealth. It was with this class of people that they enjoyed the most influence; the majority supported the Pharisees.7
The Essenes
Consisting of about 4,000, they probably fit the definition of a “sect” more so than the others do. They voluntarily removed themselves from the social and even religious atmosphere of the rest of Judaism in order to relocate to secluded areas and live a communal existence. There they lived lives governed by strict regulations where acceptance to the group was granted only to those who demonstrated a commitment to their values and regulations.
From the archeological evidence, which suggest that a sizable population of Essenes lived at Qumran , this sect viewed the Old Testament Scriptures with high regard. Their energies were directed to the study of the Law.8 They invested substantial time in making copies of the Old Testament texts, with some of these copies being stored in clay pots and placed in nearby caves for preservation and protection.
What manner of respect existed for the Oral Traditions is perhaps reflected in their own regulations governing daily life. Literary artifacts discovered at Qumran indicate that the Essenes were particularly concerned with ceremonial purity and the practice of asceticism. Like the Pharisees, ritual bathing prior to eating meals was mandatory. With regard to Sabbath observance, they were stricter than other Jews, even preparing their food the day before so that no fire would need to be kindled.9
Concerning supernaturalism, the Essenes believed in an omnipotent, omniscient and sovereign God who created the world and everything in it. They believed the soul of man to be immortal and his body temporal. They believed in a coming kingdom and judgment. They also believed that those who lived good lives would be spared a dreadful eternity in favor of an eternal paradise.
Withdrawing from society in favor of seclusion, the Essenes were not politically active. They sought to establish their own communities with their own rules and regulations, many of which were designed to promote community over politics. Any real political interest they had lie in relation to a coming kingdom, led by a Jewish Messiah, which they believed was due in their lifetime.
The Zealots
The extent of their relationship to the Old Testament is difficult to apprehend, being that what is mostly written about them is of a political nature. Nevertheless, it may be assumed that each member of this sect grew up in the environment of Judaism, where exposure to the Scriptures would be certain and further study encouraged. The Zealot’s belief in God’s covenant with Abraham for the land of Israel Masada . He stated that, “the same God, who had of old taken the Jewish nation into his favor, had now condemned them to destruction…” 10 The Zealot’s, therefore, believed in the God of the Torah.
If determining the Zealot’s relationship to the Old Testament is difficult, determining their relationship to the Oral Traditions is more so. There is nothing to indicate that this sect respected the practices taught in the Oral Law.
The Zealot’s did believe in a division of the soul and the body. They also believed in the continuance of the soul after death. During the siege at Masada , Eleazar reminded those with him of the latter as a means of encouragement.
The Zealots were extremely political, more so than any of the other sects within Judaism. They sought the ouster of the Romans from the Jewish state and embraced violence as an acceptable means of achieving that goal. They equated paying taxes to the Roman government with treason against God.11 This view resulted in the persecution and even death of fellow Jews who did not share their passion.
1. Merrill C. Tenney, New Testament Survey (Grand Rapids: Inter-Varsity Press, 1953, 1961, 1985), p. 80
2. Flavius Josephus, Josephus, The Complete Works (Nashville: Thomas Nelson Publishers, 1998) p.544
3. Ralph Gower, The New Manners & Customs of Bible Times (Chicago
4. Robert E. Picirilli, Paul the Apostle (Chicago: Moody Press, 1986) p.23
5. Robert E. Picirilli, Paul the Apostle (Chicago: Moody Press, 1986) p.24
6. Merrill C. Tenney, New Testament Survey (Grand Rapids: Inter-Varsity Press, 1953, 1961, 1985), p. 107
7. Flavius Josephus, Josephus, The Complete Works (Nashville: Thomas Nelson Publishers, 1998) p.426
8. Merrill C. Tenney, New Testament Survey (Grand Rapids: Inter-Varsity Press, 1953, 1961, 1985), p. 110
9. Flavius Josephus, Josephus, The Complete Works (Nashville: Thomas Nelson Publishers, 1998) p.728
10. Flavius Josephus, Josephus, The Complete Works (Nashville: Thomas Nelson Publishers, 1998) p.918
11. Ralph Gower, The New Manners & Customs of Bible Times (Chicago
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