JEWISH PARTIES AND SECTS

Judaism in the first century AD was far from a monolithic entity. Even within well-known groupings did subdivisions exist. Modern scholars make the distinction between parties groups that recognize the existence of others from whom they are separated as having a place within the total peopleand sectsgroups claiming an exclusive right to represent the total people and having exclusive possession of the truth (i.e., Pharisees and Sadducees were parties, Essenes were a sect). In particular, first-century Judaism was marked as a diverse collection of responses to the theological contradiction involved in living under foreign occupation in a land God had promised to give Israel forever. Pharisees sought to rectify the situation by internal reform; Sadducees benefited from the status quo and rejected attempts to change the situation; Essenes saw no hope apart from complete withdrawal and a fresh start; Zealots strove to overthrow the oppressors by military might; and the average person of the land (am haaretz) was too busy simply trying to survive to join any of these parties.

Pharisees History: The name comes from the Hebrew word parush meaning separate or interpret. The name Pharisee was primarily used by outsiders, for the authors of Rabbinic literature referred to their predecessors as sages. Josephus first mentions the activities of Pharisees in connection to the reign of John Hyrcanus. Perhaps the Pharisees emerged out of the Hasidim at the time of the Maccabean Revolt. Two possibilities existed with regard to the Law for those who emerged from the Revolteither the traditional code could be expanded to meet new circumstances and reinterpreted in accord with new beliefs (Pharisees), or these experiences could be left outside the scope of its authority and new ideas be left unrecognized (Sadducees). The Pharisees eventually wrested power from the Sadducees. With the coming of Roman rule, the Pharisees political power was limited, so they concentrated on their own fellowships and on influencing the life of the nation on the local level. Josephus, toward the end of the first century, estimated a number of 6,000 Pharisees and attributed the greatest influence of any party. After 70 AD, the Pharisees did take the lead in giving people a new center of religious life apart from the temple. Characteristics: Twin pillars = Torah and Tradition Written law must be interpreted and applied Pharisees gave divine authority to the interpretation of the law Torah given to all Israel, not just priests Oral law = Written law Open to further doctrinal developmentresurrection of the body, last judgment, rewards and punishment in the afterlife, etc.

Believed in both fate and free will Sadducees History: The derivation of the name Sadducee is not certain, but is often connected with Zadok, either the high priest under David or some later Zadok. Sadducees were the party of the wealthy priests and their friends in the aristocracy. The Sadducees gained power during Hyrcanus rule. He backed the Sadducees because the Pharisees rejected his right to be both king and priest. After the coming of Rome, the Sadducees encouraged collaboration with the ruling power and were interested in maintaining the status quo, which preserved the peace and their power and influence. The Sadducees center of strength was the temple. With its destruction and the collapse of their program and way of life after 70, they ceased to have influence in Jewish life. Characteristics: (only known by how they differed from Pharisees) Strict interpretations Conservative and compliant Accepted only written law of Moses Prophets and writings not seen as a source of doctrine Denied idea of resurrection Denied elaborate angelology and demonology Qumran Community, Essenes, and Therapeutae History: Much of what we know about the Qumran community and the Essenes can be learned from the Dead Sea Scrolls. The Hasidim, who originally supported the Hasmonean revolt, withdrew from further involvement in public affairs after Judas restored worship in Jerusalem. During the first phase of the history of the community, one branch of the pious under the leadership of the Teacher of Righteousness withdrew to the wilderness of Judea. They advocated the rights of the Zadokite priesthood against the Hasmoneans. This was the initial settlement at Qumran and of zealous Essenism. The second phase of the community was marked by a sudden influx of new recruits to Qumran due to Hyrcanuss break with the Pharisees. This period marked the most flourishing stage. The third phase has been marked by a devastating earthquake in Qumran, which the Essenes abandoned. During this period, the Essenes were in prominent support of Herod, who stood against the Essenes old enemies the Hasmoneans. During the last phase, rebuilding and reoccupation began at Qumran. The unsettled conditions at Qumran made the monastic lifestyle very inviting. The settlement was finally destroyed by the Romans in 68 AD, but not before the community had hidden the library in caves. Characteristics: Debate exists over the proper identification of the community at Qumran. The community has its closest ties with the Essenes, as the covenanters were either Essenes, a branch of Essenes, or a previously unknown sect similar to the Essenes. The derivation of the name could be a Grecizing of the Aramaic for pious ones or possibly Hasidim in Hebrew.

One-year waiting period for membership Two-yeah probation before full membership in the sect Oaths were sworn at initiation Strict discipline Purification baths regularly Community meal Study of scripture a prominent activity Structured communitypriests predominated Annual examination assigned rank to each member Supreme council3 priests, 12 laymen Strong eschatological expectation Not necessarily a closed canon of scripture Lived by a solar calendar, which was different from Jerusalem Festivals fell on different days that Jerusalem, major point of contention Therapeutae: Means healers, worshipers, or miracle workers; indicates a Jewish community near lake in lower Egypt. The community represented a contemplative life, similar to that of the Essenes. They renounced private property and typical family life, prayed at different times during the day, composed hymns and psalms, fasted until sunset then took little food, spent Sabbath in common assembly arranged by age and divided by gender. The community was very similar to monastic Christian communities but existed before Christianity. Zealots History and Characteristics: Josephus referred to the group as the fourth philosophy after Pharisees, Sadducees, and Essenes. The Zealots are the most loosely knit of the groups and probably should not be considered as a formal party until the Jewish rebellion in the late 60s. Important precursors did exist, however. First, in 6 AD, Judas of Galilee led an uprising against a Roman census and registration of property under the Syrian governor Quirinius. Throughout subsequent decades, numerous self-appointed prophets and rebels emerged. Acts 5:36 refers to one by the name of Theudas, and Acts 21:38 mentions an unnamed Egyptian who led 4,000 terrorists out into the wilderness. Simon the Canaanite is also called the Zealot in the Gospels. The thieves on the cross were also called insurrectionists. In the 50s and 60s, sicarii emerged, killing by stealth prominent Jews who supported Rome. Also, Zealots were convinced that they could repeat the Macabbean revolt but turned out to be terribly mistaken. Herodians History and Characteristics: The Herodians are not mentioned outside the Gospels. The name simply indicates that they were a party or adherents to Herod. These were evidently supporters of the Herodian dynasty, specifically Herod Antipas. The hypothesis that this group were the Essenes has been put forth tentatively. Samaritans

History: The origins of the Samaritans are somewhat ambiguous. Traditionally traced to the situation described in 2 Kings 17, this interpretation of the literature has been found to be a piece of later Jewish slander. By the time of the NT, the Jews looked upon the Samaritans as foreigners. Although they shared many beliefs with the Jews, the separation of the Samaritans and Jews was more of a process than an event. The Samaritans did not have a uniform community. The most obvious point of difference between the Samaritans and the Jews was the adherence to a rival sanctuary on Mount Gerizim. The Samaritan temple was dated back to the days of Alexander the Great, which is somewhat supported by archeology. John Hyrcanus destroyed this temple, but the site was still considered sacred and worship continued there. The Samaritans also had their own priesthood. Another distinctive was their own Pentateuch, the only authoritative text. The Samaritans also had the expectation of a prophetic figure, but the expectations took various forms. Characteristics: Very conservative Not inclined toward syncretism with paganism An uncompromising belief in and worship of the one God Avoidance of images Loyalty to the law given by Moses Rigid observance of the Sabbath, circumcision, and festivals Sense of being the chosen people with attachment to the land given to the fathers Expectations of a glorious destiny Separate priesthood and Pentateuch