of Samaria which lay between. The Jews would have no dealings with the Samaritans.[164] The proud feeling of self-sufficiency, the obsession for exclusiveness and separation--so distinctively a Jewish trait at that time--was inculcated at the maternal knee and emphasized in synagog and school. The Talmud,[165] which in codified form postdates the time of Christ's ministry, enjoined all Jews against reading the books of alien nations, declaring that none who so offended could consistently hope for Jehovah's favor.[166] Josephus gives his endorsement to[Pg 63] similar injunction, and records that wisdom among the Jews meant only familiarity with the law and ability to discourse thereon.[167] A thorough acquaintanceship with the law was demanded as strongly as other studies were discountenanced. Thus the lines between learned and unlearned came to be rigidly drawn; and, as an inevitable consequence those who were accounted learned, or so considered themselves, looked down upon their unscholarly fellows as a class distinct and inferior.[168] Long before the birth of Christ, the Jews had ceased to be a united people even in matters of the law, though the law was their chief reliance as a means of maintaining national solidarity. As early as four score years after the return from the Babylonian exile, and we know not with accuracy how much earlier, there had come to be recognized, as men having authority, certain scholars afterward known as scribes, and honored as rabbis[169] or teachers. In the days of Ezra and Nehemiah these specialists in the law constituted a titled class, to whom deference and honor were paid. Ezra is designated "the priest, the scribe, even a scribe of the words of the commandments of the Lord, and of his statutes to Israel".[170] The scribes of those days did valuable service under Ezra, and later under Nehemiah, in compiling the sacred writings then extant; and in Jewish usage those appointed as guardians and expounders of the law came to be known as members of the Great Synagog, or Great Assembly, concerning which we have little information through canonical channels. According to Talmudic record, the organization consisted of one hundred and twenty eminent scholars. The scope of their labors, according to the admonition traditionally perpetuated by themselves, is thus expressed: Be careful in judgment; set up many scholars, and[Pg 64] make a hedge about the law. They followed this behest by much study and careful consideration of all traditional details in administration; by multiplying scribes and rabbis unto themselves; and, as some of them interpreted the requirement of setting up many scholars, by writing many books and tractates; moreover, they made a fence or hedge about the law by adding numerous rules, which prescribed with great exactness the officially established proprieties for every occasion. Scribes and rabbis were exalted to the highest rank in the estimation of the people, higher than that of the Levitical or priestly or-ders; and rabbinical sayings were given precedence over the utterances of the prophets, since the latter were regarded as but messengers or spokesmen, whereas the living scholars were of themselves sources of wisdom and authority. Such secular powers as Roman suzerainty permitted the Jews to retain were vested in the hierarchy, whose members were able thus to gather unto themselves practically all official and professional honors. As a natural result of this condition, there was practically no distinction between Jewish civil and ecclesiastical law, either as to the code or its administration. Rabbinism comprized as an essential element the doctrine of the equal authority of oral rabbinical tradition with the written word of the law. The aggrandizement implied in the application of the ti-tle "Rabbi" and the self-pride manifest in welcoming such adulation were especially forbidden by the Lord, who proclaimed Himself the one Master; and, as touching the interpretation of the title held by some as "father", Jesus proclaimed but one Father and He in heaven: "But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."[171] [Pg 65] The scribes, whether so named or designated by the more distinguishing appellation, rabbis, were repeatedly denounced by Jesus, because of the dead literalism of their teachings, and the absence of the spirit of righteousness and virile morality therefrom; and in such denunciations the Pharisees are often coupled with the scribes. The judgment of the Christ upon them is sufficiently expressed by His withering imprecation: "Woe unto you, scribes and Pharisees, hypocrites!"[172] 34 The origin of the Pharisees is not fixed by undisputed authority as to either time or circumstance; though it is probable that the sect or party had a beginning in connection with the return of the Jews from the Babylonian captivity. New ideas and added conceptions of the meaning of the law were promulgated by Jews who had imbibed of the spirit of Babylon; and the resulting innovations were accepted by some and rejected by others. The name "Pharisee" does not occur in the Old Testament, nor in the Apocrypha, though it is probable that the Assideans mentioned in the books of the Maccabees[173] were the original Pharisees. By derivation the name expresses the thought of separatism; the Pharisee, in the estimation of his class, was distinctively set apart from the common people, to whom he considered himself as truly superior as the Jews regarded themselves in contrast with other nations. Pharisees and scribes were one in all essentials of profession, and rabbinism was specifically their doctrine. In the New Testament the Pharisees are often mentioned as in opposition to the Sadducees; and such were the relations of the two parties that it becomes a simpler matter to contrast one with the other than to consider each separately. The Sadducees came into existence as a reactionary organization[Pg 66] during the second century B.C., in connection with an insurgent movement against the Maccabean party. Their platform was that of opposition to the ever-increasing mass of traditional lore, with which the law was not merely being fenced or hedged about for safety, but under which it was being buried. The Sadducees stood for the sanctity of the law as written and preserved, while they rejected the whole mass of rabbinical precept both as orally transmitted and as collated and codified in the records of the scribes. The Pharisees formed the more popular party; the Sadducees figured as the aristocratic minority. At the time of Christ's birth the Pharisees existed as an organized body numbering over six thousand men, with Jewish women very generally on their side in sympathy and effort;[174] while the Sadducees were so small a faction and of such limited power that, when they were placed in official positions, they generally followed the policy of the Pharisees as a matter of incumbent expediency. The Pharisees were the Puritans of the time, unflinching in their demand for compliance with the traditional rules as well as the original law of Moses. In this connection note Paul's confession of faith and practise when arraigned before Agrippa--"That after the most straitest sect of our religion I lived a Pharisee."[175] The Sadducees prided themselves on strict compliance with the law, as they construed it, irrespective of all scribes or rabbis. The Sadducees stood for the temple and its prescribed ordinances, the Pharisees for the synagog and its rabbinical teachings. It is difficult to decide which were the more technical if we judge each party by the standard of its own profession. By way of illustration: the Sadducees held to the literal and full exaction of the Mosaic penalty--an eye for an eye and a tooth for a tooth[176]--while the Pharisees contended on the authority of rabbinical dictum, that the wording was figurative, and[Pg 67] that therefore the penalty could be met by a fine in money or goods. Pharisees and Sadducees differed on many important if not fundamental matters of belief and practise, including the preexistence of spirits, the reality of a future state involving reward and punishment, the necessity for individual self-denial, the immortality of the soul, and the resurrection from the dead; in each of which the Pharisees stood for the affirmative while the Sadducees denied. [177] Josephus avers--the doctrine of the Sadducees is that the soul and body perish together; the law is all that they are concerned to observe.[178] They were "a skeptical school of aristocratic traditionalists; adhering only to the Mosaic law."[179] Among the many other sects and parties established on the ground of religious or political differences, or both, are the Essenes, the Nazarites, the Herodians and the Galileans. The Essenes were characterized by professions of ultra-piety; they considered even the strictness of Pharisaic profession as weak and insufficient; they guarded membership in their order by severe exactions extending through a first and a second novitiate; they were forbidden even to touch food prepared by strangers; they practised strict temper-ance and rigid self-denial, indulged in hard labor--preferably that of agriculture, and were forbidden to trade as merchants, to take part in war, or to own or employ slaves.[180] Nazarites are not named in the New Testament, though of specific record in the earlier scriptures;[181] and from sources other than scriptural we learn of their existence at and after the time of Christ. The Nazarite was one of either sex who was bound to abstinence and sacrifice by a voluntary vow for special service to God; the period of the vow might be limited or[Pg 68] for life. While the Essenes cultivated an ascetic brotherhood, the Nazarites
