Their political influence we have already seen was very great[168]. Holding strongly that the nation ought to be independent of foreign rule, standing high in favour with the people, and especially with the women[169], pervading the entire country and forming the majority in the Sanhedrin, they wielded a very considerable power in the state, against which we have seen Hyrcanus, and Jannæus, vainly struggling[170], and which Herod, with all his energy, was unable to control.
The writings of the New Testament illustrate, amongst many others, the following features of their character as a sect: their high repute, Jn. vii. 48; Acts xxii. 3; their regard for externals, while they disregarded the weightier matters of the Law, Mtt. xxiii. 24; xii. 2, 7; Mk. vii. 1; Lk. vi. 7; Jn. ix. 16, &c.; their regard to tradition, Mtt. xv. 2; Mk. vii. 3; their scrupulous exactness of washings, tithes, alms, &c., Mtt. ix. 14; xxiii. 15, 23; Lk. xi. 39 sq.; xviii. 12; their excessive zeal in making proselytes[171], Mtt. xxiii. 15; their lax morality, Mtt. v. 20; xv. 4, 8; xxiii. 3, 14, 23, 25; Jn. viii. 7.
(c) The Essenes.
Though nowhere mentioned in the New Testament, the Essenes were a numerous body, amounting, according to Philo, to upwards of 4000. Dating, like the other sects already mentioned, from about the middle of the second century B.C., they formed a purely ascetic order, and dwelt far from the distractions of their age in the villages along the western shore of the Dead Sea, where they led a life of labour, abstinence, and meditation[172].
They were divided into four orders, but permitted marriage only in one of them, maintained a community of goods, and inculcated a hatred of all riches and all luxury. Sacrifice they did not allow, and though they sent gifts to the Temple, never resorted to it, but held religious assemblies on the Sabbath, where they read the Scriptures, and listened to the expositions of their elders.
Even in their intercourse with one another they observed the greatest secrecy, dreaded contact with all who were not circumcised, and would rather die than eat food which had not been prepared by themselves or those of their own order.
(d) The Herodians.
This sect, which is twice mentioned in the Gospels (Mtt. xxii. 16; Mk. iii. 6; xii. 13), was rather a political than a religious body. Taking alike their names and their views from the family of Herod, the Herodians held that the hopes of the Jewish nation rested on the Herods as a bulwark against Roman ambition, and almost looked to them for a fulfilment of the prophecies of the Messiah[173]. Hence many amongst them would not regard with dissatisfaction that fusion of the national faith and heathen civilisation, which it was the great object of Herod the Great and his successors to bring about.
It is not improbable that the Herodians in some respects approached very nearly to the Sadducees in their opinions (Comp. Mk. viii. 15 with Mtt. xvi. 6), for both would hold the duty of submission to the Romans, and join in supporting the throne of Herod. The hostility of the Pharisees to the teaching of our blessed Lord may be estimated by the fact that they joined their enemies the Herodians in attempting to ensnare Him (Mtt. xxii. 16).
(ii) Before concluding this Chapter, this seems the appropriate place for noticing the Samaritans, who are frequently mentioned in the New Testament.