Part 6 (1/2)
From the time when the Jews returned from the Babylonish captivity, both the Temple service and the general affairs of the nation at large, appear to have been in an unsettled state. Oppressed and persecuted by the various powers near and about Judea; the continued civil broils among themselves; the tyranny and cruelty of their own kings and priests, all tended to keep them in a state of confusion and disorder: yet worse still, was the neglect of G.o.d's holy laws, and the introduction of heathen rites and customs, by which the pure religion of their ancestors became polluted. Add to this the innovations which were permitted to creep in upon the sacred wors.h.i.+p of G.o.d, and the party feeling which strengthened such on the one hand, and the furious opposition on the other--this had the effect of preventing the nation from possessing that peace of mind and happiness which they would have otherwise enjoyed, owing to those glorious prophetic predictions which made such an impression on them, and which promised nought but real comfort and divine peace on their release from Babylonish captivity.
It is therefore to be concluded that there is a period yet to come, which shall bring together again all the scattered flock of Israel, to the Holy Land of their fathers. Then will they be convinced of their past errors, and the sins committed by their fathers of old, whose wickedness brought down upon them the just vengeance of an offended G.o.d. Then will all the blessings reserved for the righteous, be conferred upon them in that day, as foretold by the prophet Zephaniah:
”At that time will I bring you _again_, even in the time that I gather you; for I will make you a name and a praise among all the people of the earth, when I turn back your captivity before your eyes, saith the Lord.”
END OF PART I.
Part Second.
AN ACCOUNT OF THE SEVERAL SECTS WHICH SPRANG UP AMONG THE JEWS BEFORE AND AFTER THE DAYS OF THE MACCABEES.
CHAPTER I.
The a.s.sideans.
After the spirit of prophecy had ceased among the Jews, and there being no inspired persons to whom they could apply as formerly, they fell into religious doubts and disputes. This caused different opinions to exist among them, and divided them into sects and parties; such as the Pharisees, the Sadducees, and the Essenes, who were the princ.i.p.al, and supposed to have arisen out of the a.s.sideans.
The a.s.sideans are called by some ”Chasidim,” or _pious_. They were a religious society among the Jews, whose chief and distinguis.h.i.+ng character appears to have been to support the honor of the Temple, and observe punctually the traditions of the Elders. In the apocryphal books of the Maccabees, we meet with the word ”asidaioi,” which no doubt is derived from the Hebrew word _chasidim_. This sect is supposed to date their origin either during the captivity, or shortly after the restoration of the nation. Being of a pious and religious character, they were the first who adhered to Mattathias, and afterwards to his son Judas Maccabees, in defense of their religion and the Law of G.o.d. They proved themselves zealous in their cause, as stated in the following pa.s.sage: ”There came to Mattathias, a company of a.s.sideans, who were mighty men of Israel, even all such as were voluntarily devoted unto the law.” They were not however, considered a distinct religious sect from the rest of their brethren; but they were devoted to their ancient religion and the service of the Temple, the supporting of the sacrifices, the relief of the poor, and the general benefit of all their co-religionists. Our views on the subject may be considered correct, as Josephus, who wrote in those times, and concerning those affairs, does not mention any such sect being distinctly marked from the general body of the people. We may therefore safely adopt the opinions of those who consider the appellation given them in the book of the Maccabees, to be no more than used in our days to pious and religious men, who are designated saints or holy men.
CHAPTER II.
The Pharisees.
This sect derived their name from the Hebrew word ”Perusheem,” which signifies separation, and so called because of their being separated from the body of the people in point of their religious conduct. They considered themselves more than ordinarily holy, and more strict in the observance of their religious precepts and ceremonies. It is not quite certain at what time the Pharisees first made their appearance; yet there is no doubt, that like all the other sects among the Jews, they were not known in any way, until some time after the death of Malachi, the last of the prophets, when the spirit of prophecy ceased to exist among Israel. Josephus, who was himself of this sect, speaks of it as flouris.h.i.+ng in the days of Johnathan the high priest. In the days of John Hyrca.n.u.s, a high priest of the Asmonean race, they became very numerous and influential. It is generally admitted that the Pharisees were more devout than their brethren, and appear to have excelled in the knowledge of the law, and to have been more skillful in their interpretation of the same.
The princ.i.p.al doctrines of this sect were as follows:
They held sacred all the traditions of the elders in those days, and considered the laws of the Rabbins, as contained in the said traditions, equally binding upon them as the written law. They were of the belief that the written law could not be properly understood without the explanation of the oral law, which removed the apparent difficult pa.s.sages in the written law. They were guided by the conviction that both were derived from the same fountain, as handed down by the tradition from father to son. They further believed, that when Moses was with G.o.d on the mount during forty days, he received from him both laws--the one in writing, the other traditionary, which contained the sense and explanation of the former. That Moses having returned to his tent, taught the same to Aaron, then to his sons, afterwards to the seventy elders, and lastly to all the people. That the same was further continued throughout every generation until their day, and that consequently they considered their system the only true one, in order to the understanding of the law and the performance of its precepts. This sect became the most numerous of all the others, since their doctrines were supported by the scribes and expounders of the law, who were the most competent judges in those days, and hence the best calculated to guide the people in all their religious duties.
The Pharisees were, therefore, much respected and highly esteemed by the general cla.s.s of the people, who followed their example in the performance of all their religious observances, and because they would not encourage any innovations to be made in their religion or temple wors.h.i.+p. They were very particular in the performance of all the ceremonial part of their religion, considering form and custom to be the great contributing cause to the cementing more firmly the principles upon which the Jewish religion is based, and that frequent changes in religious affairs tend materially to weaken, but not to strengthen, the cause.
They maintained the belief in the resurrection of the body--at least of the good--and the future rewards and punishments to all men in an eternal state of retribution, believing that every soul is immortal.
They ascribed some things to fate, but held that other things were left in man's own power; that all things were decreed by divine power, yet not so as to take away the freedom of man in the discharge of those duties which he is expected to perform in this life, in order to obtain the promised happiness of an hereafter.
The religion of the Jew in the present day, is that which was practised by the sect called Pharisees, and is in general use among all the descendants of Israel, wherever they may be dispersed throughout the earth. There are some few exceptions, in those who have seceded, and have set up a standard for themselves; but they are few in number, and not very significant in the scale of Judaism. The principle which they so strenuously advocate is a mere change in the formulae of prayer, and the mode of synagogue wors.h.i.+p, under the idea of conciliating the Gentiles, by whom they are surrounded. The belief in the coming of the Messiah, and the resurrection of the dead, as also the restoration of Israel to the promised land, is not in the least invalidated. The Jews in general look forward with anxious hope for the forthcoming of that period in which all this shall come to pa.s.s, as so frequently foretold by the prophets in the various ages in which they flourished.
CHAPTER III.
The Sadducees.