PART ONE
THE WORLD
PREPARED
Chapter IV
Judah, the
Springboard
The Roman world was fully prepared for Christ and for Christianity. But Christ came to the eastern extremity of the world — Judea in Palestine. And Christ never got more than a few score miles from Judea — only into His home area, Galilee, through Samaria, and to the sea coasts. Thus, for the preparation to be complete, the land of Palestine and its people, the Jews, also had to be prepared. Just as the Gentile world was ready, so were the Jews.
Four Hundred Years of Development
Earlier we read from the book of Daniel how
the entire Jewish nation was taken into a national captivity between 604 and
585 B.C. After approximately seventy
years in captivity, they were finally allowed to return to their native Judea
and reestablish their nation. The
Biblical history of this return is primarily found in the books of Ezra and
Nehemiah.
The people knew they had gone into captivity
because OF THEIR SINS just as their prophets had warned them. The return from captivity was accomplished
by a firm and zealous desire to remain more faithful to the God of Abraham,
Isaac, and Jacob. Their zeal, however,
was somewhat MISGUIDED. Rather than
really beginning to keep the laws of Moses and of their forefathers concretely,
the Jews began to add rules, and traditions — many of them much more binding
than Moses ever wrote.
Throughout the next four hundred or more
years these traditions became more and more a part of JEWISH LAW. And because of these laws made by man for
man the Jews began to divide up into religious and political groups and parties
just as the Gentiles around them had done.
These traditions and the resultant factions of the Jews were also to
have a great bearing on the Church.
At the time of Christ there were three
primary religious organizations within Judaism. Each had vastly different beliefs and customs, yet each
maintained it was more holy and more “chosen” than the others. Two of these groups had numerous dealings
with Christ and the later established Church — the third lived monastically,
away from society.
While nearly every Church historian has
written on these sects of Judea, and information concerning them is readily
available, we must still look back to the Jewish historian of the times,
Josephus, to really understand each more fully.
The Jews had for a great while had three sects of
philosophy peculiar to themselves; the sect of the Essenes, and the sect of the
Sadducees, and the third sort of opinions was that of those called Pharisees. .
. .1
First the Pharisees
By far the most predominant group of the
three was that of the Pharisees, who as Josephus says, “. . . live meanly, and
despise delicacies in their diet; and they follow the conduct of reason . . .
they determine that all things are done by fate . . . and also believe that
souls have an immortal vigor in them . . . .”2 He also describes them as having, “. . .
so great a power over the multitude, that when they say anything against the
king, or against the high priest, they are presently believed.”3
The Pharisees derive their name from the
Hebrew, perushim which means
literally, “separated.” And because
they shunned those who did not live up to their principles, they became known
as separatists.4 They separated themselves from both nations and peoples,
especially the illiterate mass of those who “sit at the corners.”5
And they were distinguished from the bulk of the people because of their
pureness and godliness.6
The Jewish
Encyclopedia summarizes this group as the party which represented the
religious views, practices, and hopes of the majority of the Jews. They were in opposition to the priestly
Sadducees and were scrupulous observers of the law AS INTERPRETED by the scribes
in accordance with tradition. They
called their members “Haberim,” or,
brothers, and had a second group called “Perushim”
(one who separates himself). This
second group admitted only those who in the presence of three members pledged
themselves to the strict observance of the Levitical parity, to the avoidance
of close association with the ignorant and careless people, and to the
scrupulous payment of tithes and other imposts due to the priests, Levites, and
poor.7
In the Temple they gained control at an early
date and declared that the priests were only deputies of the people. They introduced rites in the Temple which
originated in popular custom and were without foundation in the law. The Pharisees claimed to be in possession of
the traditions of the fathers.8
The Encyclopaedia
Britannica further states that the Pharisees believed since Israel was the
first to recognize God as the Father, it was Israel’s duty to help other
peoples to do the same. With this in mind,
the Pharisees “transversed sea and land to make one single proselyte.”9
The Pharisees, then, represented the leading
“denomination” of the day, held to the traditions more than the written law,
and wielded a great influence among all the peoples of Judea.
Next the Sadducees
Josephus
succinctly sums up the doctrines of the Sadducees:
That souls die with the bodies; nor do they regard
the observation of any thing besides what the law enjoins them; for they think
it an instance of virtue to dispute with those teachers of philosophy whom they
frequent: but this doctrine is received
but by a few, yet by those still of the greatest dignity . . . . they addict
themselves to the notions of the Pharisees, because the multitude would not
otherwise bear them.10
They probably derived their name from Zadok,
a priest in the time of David. The name was chosen about two hundred years
before Christ to denote the party of the priests. This does not mean all priests were Sadducees; in Christ’s time
many of the priests were Pharisees, but the Sadducees were usually the higher
priestly families.11
The Sadducees usually performed all the legal
duties for the priests and exercised power over the temple worship and
political affairs.12 They also controlled the Sanhedrin, even
though they were rationalistic, worldly minded, and small in number.13
Although a minority group, and one which
could not gain many new followers because of their doctrines, they nevertheless
held a great deal of sway and influence in higher circles. It is the Sadducees who generally raised
greatest persecution on the Church in later years.14
However, it was the Pharisees who harassed Christ the most in his
lifetime.15
Finally the Essenes
Although they are not even mentioned by name
in the New Testament, the Essenes did play an influential part in the affairs
in Palestine during the early part of the first century A.D. The Essenes were known as the “Pious Ones,”
the meaning of the word from which “Essene” came.16 Josephus devotes a great deal of space to
this group, but it will not be necessary here to quote the entirety of the
material. The following is a general
summarization of Josephus’ account:
. . . These seem to have a greater affection one for the other than the other sects . . . . These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other person’s children, while they are pliable, and fit for learning… it is a law among them, that those who come to them must let what they have be common to the whole order . . . . They have no one certain city, but many of them dwell in every city . . .
Those who are caught in any heinous sins, they cast out
of their society; and he who is thus separated from them does often die after a
miserable manner; for as he is bound by the oath he hath taken… he is not
allowed to partake of that food that he meets with elsewhere, but is forced to
eat grass, and to famish his body with hunger, till he perish.17
Thus were the divisions and philosophies in
the land of Palestine throughout the first century of the Christian era. Times do not really change so much. In our modern twentieth century, there are
essentially the same divisions of liberals and conservatives — pleasure seekers
and stoics. Even religion is divided
into denominations, just as were the sects of Judaism and the tenants of the
pagans.
The Dispersion
Even more important to the Christian Church
than the differences of thoughts among the Jews, was the TREMENDOUS DISPERSION
OF JEWS THROUGHOUT THE ROMAN EMPIRE.
Josephus records:
For as the Jewish nation is widely dispersed over
all the inhabitable earth among its
inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest
multitudes in Antioch, by reason of the largeness of the city . . . .18
The dispersion is really the CAPSTONE of
God’s preparation. Everywhere the Jewish people went they established SYNAGOGUES where
weekly Sabbath observances were held.
These synagogues were to be stepping stones for the spread of
Christianity, even throughout the Gentile world. Not only had the Jews provided a place for Christianity to begin,
they had prepared the way for Gentiles to believe in the one true God.
Actually the dispersion started hundreds of
years before Christ’s time. While
thousands upon thousands of Jews returned to Palestine after the Babylonian
captivity, other thousands spread throughout the Empire establishing themselves
in the cities of trade and commerce.
Under the influence of the Greeks, some three
hundred years before Christ, the Jews of the Dispersion came to be known as
HELLENISTS since they embraced many mannerisms and customs of the Greeks and
spoke the Greek language. Yet, these
Jews always remained faithful to the writings of the Old Testament and looked
to the Temple in Jerusalem as holy and the place where God dwelt.
Jews were found in large numbers in almost all parts
of the Empire. A multitude of exiles
had planted themselves permanently in Babylonia, instead of returning to
Jerusalem with the caravans that followed Ezra (457 B.C.) and Nehemiah (444
B.C.). In Alexandria and its
neighborhood they numbered not less than a million. Under the Ptolemies the Old Testament had been rendered into
Greek (c. 250 B.C.), and this version, called the Septuagint, was in general
use among the Hellenists, or Jews of the Dispersion, beyond the limits of
Palestine. In Antioch and in other
places in Syria, in the numerous cities of Asia Minor, in Cyprus, Crete, and
other islands of the Mediterranean, in the cities of Greece, in Illyricum, in
Rome and in other towns of Italy, Jews had settled in large numbers. They followed the example of the
Phoenicians: wherever there was a prospect of gain through trade and commerce,
Jewish merchants swarmed.19
These same Jews were also very instrumental in preparing the Gentile world for the coming of Christianity.
The Proselytes
We have already read how the Pharisees
desired to make converts worldwide.
Josephus says, “ They also made proselytes of a great many of the Greeks
perpetually, and thereby after a short time brought them to be a portion of
their own body.”20
In nearly every example within the pages of
the New Testament where the gospel went to the Gentiles, it was in the
synagogues of the Jews and to these Greek proselytes. Paul seldom contacted the Gentiles directly. It would have been unheard of for a Jew to
preach his doctrines to the pagan Gentiles.
God had prepared a bridge by which the Gentiles could be reached — that
bridge was the proselyte.
There were two different classes of Gentiles
in the synagogues; first, the full proselyte, who was circumcised in the flesh
and actually accepted as a Jew by race (such might have been the Ethiopian
eunuch who was baptized by Philip, because Cornelius was the first real Gentile
convert). Second, the proselytes of the
gate. These were Gentiles who accepted
many of the teachings of the Jews, but were not circumcised and did not
necessarily want to be called Jews, even though they had come to believe in the
God of the Jewish people.
And here was the key. These Gentile converts already believed in
the true God of Israel. They were
already keeping the laws of God. They
already had access to the scriptures and writings of the Old Testament which
Peter, Paul, and all the ministers used.
Christianity was not some totally new concept
to the Gentiles God was calling. In
fact, the Gentiles accepted Paul and the gospel of Christ far more readily than
the Jews of the Dispersion. Notice
Luke’s account of Paul’s first preaching in Antioch of Pisidia: “And when the
Jews were gone out of the synagogue, THE GENTILES [notice the Gentiles were in
the synagogue] besought that these words might be preached to them THE NEXT
SABBATH. Now when the congregation was
broken up, many of the Jews and RELIGIOUS PROSELYTES followed Paul and
Barnabas: who, speaking to them, persuaded them to continue in the grace of
God.”21
This was typical of nearly every area into
which the Apostle Paul went. He first
went to the synagogues, preached to both Jews and Gentiles, and nearly every
time it was the Gentile proselytes who continued faithful. These Gentiles then spread the news around
the area and hundreds — perhaps thousands — more came to hear Paul.
Time Was Then Complete
Without a doubt, we have now seen a complete
and thorough preparation had been made WELL IN ADVANCE of the birth of the
Messiah. In reviewing the high spots we
can readily see and understand how the world was prepared to the last degree:
1.
There
was peace throughout the entire Roman world.
2.
There
were laws to assure the maximum security and freedom for the first thirty years
of early Church history.
3.
Basic
freedoms lasted throughout the entire first century of the Christian era.
4.
Highways
and shipping lanes were swift and safe.
5.
Language
was no barrier — Greek was spoken everywhere, knowledge of Aramaic, Latin, Hebrew,
benefited the Church greatly.
6.
The
Jews were divided into divergent groups and thoughts, so Christ did not suffer
a totally organized persecution from them until his ministry was completed.
7.
Because
knowledge of God and His laws had spread throughout the Gentile world, the
Gentiles did not find the gospel difficult to understand.
The fullness of time had
come — it was time for the Messiah to appear.
1 Josephus, Antiquities of the Jews, xviii. 1. 2.
2 Josephus, Antiquities of the Jews, xviii 1. 3.
3 Josephus, Antiquities of the Jews, xviii 10. 5.
4 Hollmann, The Jewish Religion in the Time of Jesus, p. 26.
5 Baron, A Social and Religious History of the Jews, vol. II, p. 35.
6 Hollmann, The Jewish Religion in the Time of Jesus, p. 26.
7 “Pharisees,” Jewish Encyclopedia, vol. IX, p. 662.
8 “Pharisees,” Jewish Encyclopedia, vol. IX, p. 662.
9 “Jewish Sects During the Second Commonwealth,” Encyclopaedia Britannica (1963), vol. XIII, p. 42B.
10 Josephus, Antiquities of the Jews, xviii. 1. 4.
11 “Sadducees,” Hastings, A Dictionary of the Bible, p. 818.
12 Hollmann, The Jewish Religion in the Time of Jesus, p. 31.
13 Halley, Bible Handbook, p. 377.
14 Acts 4:1, Acts 5:17.
15 Matthew 9:34, Luke 16:14, John 7:32.
16 “Essenes,” Jewish Encyclopedia, vol. V, p. 224.
17 Josephus, Wars of the Jews, ii. 8. 2-8.
18 Josephus, Wars of the Jews, vii. 2. 3.
19 Fisher, The History of the Church, p. 14.
20 Josephus, Wars of the Jews, vii. 2. 3.
21 Acts 13:42, 43.