[Footnote 1: Jos., Ant., XV. iii. 1, 3.]
[Footnote 2: Ibid., XVIII. ii.]
[Footnote 3: Acts iv. 1, and following, v. 17; Jos., Ant., XX. ix. 1; Pirké Aboth, i. 10.]
A still worse element had begun, since the reign of Herod the Great, to corrupt the high-priesthood. Herod having fallen in love with Mariamne, daughter of a certain Simon, son of Boëthus of Alexandria, and having wished to marry her (about the year 28 B.C.), saw no other means of ennobling his father-in-law and raising him to his own rank than by making him high-priest. This intriguing family remained master, almost without interruption, of the sovereign pontificate for thirty-five years.[1] Closely allied to the reigning family, it did not lose the office until after the deposition of Archelaus, and recovered it (the year 42 of our era) after Herod Agrippa had for some time re-enacted the work of Herod the Great. Under the name of Boëthusim,[2] a new sacerdotal nobility was formed, very worldly, and little devotional, and closely allied to the Sadokites. The Boëthusim, in the Talmud and the rabbinical writings, are depicted as a kind of unbelievers, and always reproached as Sadducees.[3] From all this there resulted a miniature court of Rome around the temple, living on politics, little inclined to excesses of zeal, even rather fearing them, not wishing to hear of holy personages or of innovators, for it profited from the established routine. These epicurean priests had not the violence of the Pharisees; they only wished for quietness; it was their moral indifference, their cold irreligion, which revolted Jesus. Although very different, the priests and the Pharisees were thus confounded in his antipathies. But a stranger, and without influence, he was long compelled to restrain his discontent within himself, and only to communicate his sentiments to the intimate friends who accompanied him.
[Footnote 1: Jos., Ant. XV. ix. 3, XVII. vi. 4, xiii. 1, XVIII. i. 1, ii. 1, XIX. vi. 2, viii. 1.]
[Footnote 2: This name is only found in the Jewish documents. I think that the "Herodians" of the gospel are the Boëthusim.]
[Footnote 3: The treatise of Aboth Nathan, 5; Soferim, iii., hal. 5; Mishnah, Menachoth, x. 3; Talmud of Babylon, Shabbath, 118 a. The name of Boëthusim is often changed in the Talmudic books with that of the Sadducees, or with the word Minim (heretics). Compare Thosiphta, Joma, i., with the Talm. of Jerus., the same treatise, i. 5, and Talm. of Bab., same treatise, 19 b; Thos. Sukka, iii. with the Talm. of Bab., same treatise, 43 b; Thos. ibid., further on, with the Talm. of Bab., same treatise, 48 b; Thos. Rosh hasshana, i. with Mishnah, same treatise ii. 1; Talm. of Jerus., same treatise, ii. 1; and Talm. of Bab., same treatise, 22 b; Thos. Menachoth, x. with Mishnah, same treatise, x. 3; Talm. of Bab., same treatise, 65 a; Mishnah, Chagigah, ii. 4; and Megillath Taanith, i.; Thos. Iadaim, ii. with Talm. of Jerus.; Baba Bathra, viii. 1; Talm. of Bab., same treatise, 115 b; and Megillath Taanith, v.]
Before his last stay, which was by far the longest of all that he made at Jerusalem, and which was terminated by his death, Jesus endeavored, however, to obtain a hearing. He preached; people spoke of him; and they conversed respecting certain deeds of his which were looked upon as miraculous. But from all that, there resulted neither an established church at Jerusalem nor a group of Hierosolymite disciples. The charming teacher, who forgave every one provided they loved him, could not find much sympathy in this sanctuary of vain disputes and obsolete sacrifices. The only result was that he formed some valuable friendships, the advantage of which he reaped afterward. He does not appear at that time to have made the acquaintance of the family of Bethany, which, amidst the trials of the latter months of his life, brought him so much consolation. But very early he attracted the attention of a certain Nicodemus, a rich Pharisee, a member of the Sanhedrim, and a man occupying a high position in Jerusalem.[1] This man, who appears to have been upright and sincere, felt himself attracted toward the young Galilean. Not wishing to compromise himself, he came to see Jesus by night, and had a long conversation with him.[2] He doubtless preserved a favorable impression of him, for afterward he defended Jesus against the prejudices of his colleagues,[3] and, at the death of Jesus, we shall find him tending with pious care the corpse of the master.[4] Nicodemus did not become a Christian; he had too much regard for his position to take part in a revolutionary movement which as yet counted no men of note amongst its adherents. But he evidently felt great friendship for Jesus, and rendered him service, though unable to rescue him from a death which even at this period was all but decreed.
[Footnote 1: It seems that he is referred to in the Talmud. Talm. of Bab., Taanith, 20 a; Gittin, 56 a; Ketuboth, 66 b; treatise Aboth Nathan, vii.; Midrash Rabba, Eka, 64 a. The passage Taanith identifies him with Bounaï, who, according to Sanhedrim (see ante, p. 212, note 2), was a disciple of Jesus. But if Bounaï is the Banou of Josephus, this identification will not hold good.]
[Footnote 2: John iii. 1, and following, vii. 50. We are certainly free to believe that the exact text of the conversation is but a creation of John's.]