were devoted to solitary discipline. The Herodians constituted a politico-religious party who favored the plans of the Herods under the professed belief that through that dynasty alone could the status of the Jewish people be maintained and a reestablishment of the nation be secured. We find mention of the Herodians laying aside their partisan antipathies and acting in concert with the Pharisees in the effort to convict the Lord Jesus and bring Him to death.[182] The Galileans or people of Galilee were distinguished from their fellow Israelites of Judea by greater simplicity and less ostentatious devotion in matters pertaining to the law. They were opposed to innovations, yet were generally more liberal or less bigoted than some of the professedly devout Judeans. They were prominent as able defenders in the wars of the people, and won for themselves a reputation for bravery and patriotism. They are mentioned in connection with certain tragical occurrences during our Lord's lifetime.[183] The authority of the priesthood was outwardly acknowledged by the Jews at the time of Christ; and the appointed order of service for priest and Levite was duly observed. During the reign of David, the descendants of Aaron, who were the hereditary priests in Is-rael, had been divided into twenty-four courses,[184] and to each course the labors of the sanctuary were alloted in turn. Representa- 35 tives of but four of these courses returned from the captivity, but from these the orders were reconstructed on the original plan. In the days of Herod the Great the temple ceremonies were conducted with great display and outward elaborateness, as an essential matter of consistency with the splendor of the structure, which surpassed in magnificence all earlier sanctuaries.[185] Priests and Levites, therefore, were in demand for[Pg 69] continuous service, though the individuals were changed at short intervals according to the established system. In the regard of the people the priests were inferior to the rabbis, and the scholarly attainments of a scribe transcended in honor that pertaining to ordination in the priesthood. The religion of the time was a matter of ceremony and formal-ity, of ritual and performance; it had lost the very spirit of worship, and the true conception of the relationship between Israel and Israel's God was but a dream of the past. Such in brief were the principal features of the world's condition, and particularly as concerns the Jewish people, when Jesus the Christ was born in the meridian of time. NOTES TO CHAPTER 6. 1. The Sanhedrin.--This, the chief court or high council of the Jews, derives its name from the Greek sunedrion, signifying "a council." In English it is sometimes though inaccurately, written "Sanhedrim." The Talmud traces the origin of this body to the calling of the seventy elders whom Moses associated with himself, making seventy-one in all, to administer as judges in Israel (Numb. 11:16, 17). The Sanhedrin in the time of Christ, as also long before, comprized seventy-one members, including the high-priest who presided in the assembly. It appears to have been known in its earlier period as the Senate, and was occasionally so designated even after Christ's death (Josephus, Antiquities xii, 3:3; compare Acts 5:21); the name "Sanhedrin" came into general use during the reign of Herod the Great; but the term is not of Biblical usage; its equivalent in the New Testament is "council" (Matt. 5:22; 10:17; 26:59) though it must be remembered that the same term is applied to courts of lesser jurisdiction than that of the Sanhedrin, and to local tribunals. (Matt 5:22; 10:17; 26:59; Mark 13:9; see also Acts 25:12.) The following, from the Standard Bible Dictionary, is instructive: "Those qualified to be members were in general of the priestly house and especially of the Sadducean nobility. But from the days of Queen Alexandra (69-68 B.C.) onward, there were with these chief priests also many Pharisees in it under the name of scribes and elders. These three classes are found combined in Matt. 27:41; Mark 11:27; 14:43, 53; 15:1. How such members were appointed is not entirely clear. The aristocratic character of the body and the history of its origin forbid the belief that it was by election. Its nucleus probably consisted of the members of certain ancient families, to which, however, from time to time others were added by the secular rulers. The presiding officer was the high priest, who at first exercized in it[Pg 70] more than the authority of a member, claiming a voice equal to that of the rest of the body. But after the reduction of the high priesthood from a hereditary office to one bestowed by the political ruler according to his pleasure, and the frequent changes in the office introduced by the new system, the high priest naturally lost his prestige. Instead of holding in his hands the 'government of the nation,' he came to be but one of many to share this power; those who had served as high priests being still in esteem among their nation, and having lost their office not for any reason that could be considered valid by the religious sense of the community, exerted a large influence over the decisions of the assembly. In the New Testament they are regarded as the rulers (Matt. 26:59; 27:41; Acts 4:5, 8; Luke 23:13, 35; John 7:26), and Josephus' testimony supports this view. The functions of the Sanhedrin were religious and moral, and also political. In the latter capacity they further exercized administrative as well as judicial functions. As a religious tribunal, the Sanhedrin wielded a potent influence over the whole of the Jewish world (Acts 9:2); but as a court of justice, after the division of the country upon the death of Herod, its jurisdiction was limited to Judea. Here, however, its power was absolute even to the passing of sentence of death (Josephus, Ant. xiv, 9:3, 4; Matt. 26:3; Acts 4:5; 6:12; 22:30), although it had no authority to carry the sentence into execution except as approved and ordered by the representative of the Roman government. The law by which the Sanhedrin governed was naturally the Jewish, and in the execution of it this tribunal had a police of its own, and made arrests at its discretion (Matt 26:47).... While the general authority of the Sanhedrin extended over the whole of Judea, the towns in the country had local councils of their own (Matt. 5:22; 10:17; Mark 13:9; Josephus, B. J. ii, 14:1), for the administration of local affairs. These were constituted of elders (Luke 7:3), at least seven in number, (Josephus, Ant. iv, 8:14; B. J. ii, 20:5), and in some of the largest towns as many as twenty-three. What the relation of these to the central council in Jerusalem was does not appear clearly.... Some sort of mutual recognition existed among them; for whenever the judges of the local court could not agree it seems that they were in the habit of referring their cases to the Sanhedrin in Jerusalem. (Josephus, Ant. iv, 8:14; Mishna, Sanh. 11:2)." 2. Talmud.--"The body of Jewish civil and religious law (and discussion directly or remotely relating thereto) not comprized in the Pentateuch, commonly including the Mishna and the Gemara, but sometimes limited to the latter; written in Aramaic. It exists in two great collections, the Palestinian Talmud, or Talmud of the Land of Israel, or Talmud of the West, or, more popularly, Jerusalem Talmud, embodying the discussions on the Mishna of the Palestinian doctors from the 2d to the middle of the 5th century; and the Babylonian, embodying those of the Jewish doctors in Babylonia, from about 190 to the 7th century."--New Standard Dict. The Mishna comprizes the earlier portions of the Talmud; the Gemara is made up of later writings and is[Pg 71] largely an exposition of the Mishna. An edition of the Babylonian Talmud alone (issued at Vienna in 1682) comprized twenty-four tomes. (Geikie.) 36 3. Rabbis.--The title Rabbi is equivalent to our distinctive appellations Doctor, Master, or Teacher. By derivation it means Master or my Master, thus connoting dignity and rank associated with politeness of address. A definite explanation of the term is given by John (1:38), and the same meaning attaches by implication to its use as recorded by Matthew (23:8). It was applied as a title of respect to Jesus on several occasions (Matt. 23:7, 8; 26:25, 49; Mark 9:5; 11:21; 14:45; John 1:38, 49; 3:2, 26; 4:31; 6:25; 9:2; 11:8). The title was of comparatively recent usage in the time of Christ, as it appears to have first come into general use during the reign of Herod the Great, though the earlier teachers, of the class without the name of Rabbis, were generally reverenced, and the title was carried back to them by later usage. Rab was an inferior title and Rabban a superior one to Rabbi. Rabboni was expressive of most profound respect, love and honor (see John 20:16). At the time of our Lord's ministry the Rabbis were held in high esteem, and rejoiced in the afflations of precedence and honor among men. They were almost exclusively of the powerful Pharisaic party. The following is from Geikie's Life and Words of Christ, vol. I, chap. 6: "If the most important figures in the society of Christ's day were the Pharisees, it was because they were the Rabbis or teachers of the Law. As such they received superstitious honor, which was, indeed, the great motive, with many, to court the title or join the party. The Rabbis were classed with Moses, the patriarchs, and the prophets, and claimed equal reverence. Jacob and Joseph were both said to have been Rabbis. The Targum of Jonathan substitutes Rabbis, or Scribes, for the word 'prophets' where it occurs. Josephus speaks of the prophets of Saul's day as Rabbis. In the Jerusalem Targum all the patriarchs are learned Rabbis.... They were to be dearer to Israel than father or mother--because parents avail only in this world [as was then taught] but the Rabbi forever. They were set
