The purpose of this lesson: to emphasize that even from ancient times there have been those who sought to measure God’s blessings and benefits only in terms of the physical.
This class will be a study of the Sadducees. Any study of the Sadducees is less than ideal because all the ancient sources available to us were generated by their critics. None of the information about their beliefs, their functions, or their priorities came from them. Thus, unfortunately, much of what is said about them has to be combined with speculation.
The problems of having only information from critics is (a) that you may be accused of things that are not true, or (b) your views may be exaggerated and the views’ concerning you given by critics may not be in proportion to your actual views. The problems if all the information comes from yourself is (a) you may be self-deceived by what you imagine you think, (b) a part of what you say about yourself may be more propaganda than truth, and (c) your views may not match your actions. The ideal is to be able to consider the views of critics and the views of yourself—a blending of both views comes closer to actuality.
Agreement does not exist on the origin of these people, the origin of their name, or their role and function in first century Jewish society. This is noted so you will not be surprised when, in a deeper study of the Sadducees, you encounter disagreements about these people. In today’s study, the Sadducees are regarded (1) to be a group of Jews who existed in (and before) the first century, (2) who were in charge of the temple and the temple mount activities, and (3) who held a position of political prominence in the Jewish world (principally in Jerusalem) in the first century prior to 70 AD (when the Jewish temple was destroyed). As a group, there is little indication they were a prominent “role model” among the common Jewish people. While the Sadducees were prominent among the Jews politically, they were of little prominence to anyone else (with the possible exception of Roman authorities in charge of Jewish affairs).
As actual information decreases, speculation increases. In such situations, the views declared often reflect the views of the person, the source he or she most relies on, and the perspective that makes “the most sense” to him or her. In such situations, it is not unusual to find authority figures in disagreement. Since biblical backgrounds involve people or issues that existed 2000 or more years ago, one should not be surprised that differing views exist.
The following is given to challenge you to think as you study biblical material. From the origin of the Jewish nation, the priests and Levites occupied a powerful, prominent, prosperous role among the Jewish people. The priests were direct descendants of Aaron, and the Levites were all the other descendants of Levi. The Levites were dispersed through the other tribes of Israel, and (originally) received special material consideration. The priests and the Levites were supported through some of the sacrifices the entire nation brought to the temple.
Priests were descendants of the family of Aaron in the tribe of Levi. Thus priests were also Levities. From the beginning of the nation of Israel, priests were involved in offering sacrifices and making application of the Law. This placed priests in two very powerful roles. Those roles often translated into physical prosperity. As an indication of their power, even kings—such as David—commonly consulted with priest (or prophets) prior to taking action. Priests functioned in matters and rites that were even forbidden to Israelite kings. They represented God in ways no other Israelite could or did.
Originally the Levites were divided into three groups to provide care for the portable tabernacle. The Kohathites transported the tabernacle’s furniture. The Gershonites transported the coverings, screens, and hangings. The Merarites carried and erected the tabernacle and its court. The priests prepared the holy objects for travel. The function of the Levites was to represent Israel before God and to be a work force for Aaron and his descendants. (Consider Numbers 8:5-26). The provision of Levitical cities in Canaan is seen in Numbers 35:1-8.
Each group—descendants of Kohath, Gershon, Merari, and the priests—had their God-assigned functions to perform. Basically, God accepted the tribe of Levi in place of all the firstborn sons in every tribe (Numbers 8:18).
There were some transitions that had a major impact on the Jewish priests and Levites. Begin with a key understanding: national worship of God was to occur only in “the place God chose” (Deuteronomy 12:1-19). Israelites could not offer sacrifices just anywhere—the place of worship had to be chosen by God. It was there the nation was to assemble for worship three times a year (Deuteronomy 16:16). A number of such sites were recognized as chosen by God. Usually a place so chosen was indicated by the residence of the Ark of the Covenant. Jerusalem became the permanent place of worship during the period of the United Kingdom under the kingship of David. David requested God (1) accept Jerusalem as that chosen place and (2) accept the temple that Solomon would build there. Though God never requested a permanent Israelite temple (2 Samuel 7:5-7), God accepted Jerusalem as “the place He would cause His name to dwell” (2 Chronicles 6:4-6) and the temple as Israel’s place of worship (2 Chronicles 7:11-16).
Neither the nation of Israel nor the Israelite priesthood was unchanged with the passing of time. The nation of Israel likely was in existence about 1200 years before Jesus. That represents a lot of transition and transforming events! (Think about how much has occurred in this country since the landing at Jamestown—timewise America does not begin to compare with ancient Israel!)
At its beginning, Israel was a small nation in a small geographical area in which it was literally possible for all Israelite men (women and children were optional) to gather in one place for worship three times a year. Among other considerations, this protected Israelites from idolatry. This involved (a) a national religion and (b) new (to them) concepts of deity.
There were at least four major transitions that affected the Levites, the priests, or both: (1) The first was the transition from wandering in the wilderness to settling in Canaan. (2) The second was establishing a permanent place of worship (thus combining Israel’s political center and God’s worship center in the same geographic place). (3) The third was the priesthood growing too large to serve at one time. (4) The fourth was the Babylonian captivity of Judah which destroyed the Jewish people’s access to “the place God caused His name to dwell” and the Temple which was the scene of national worship. In this transition the priests lost their place to serve and their role of service. As far as is known, there was no “place God has chosen” in Babylon. If Judaism was to survive that captivity, the Jewish people had to find an acceptable way to approach God that did not include the Temple or the priests.
Listed are 4 events that would transform the priests and the nation. As an example, consider the third transition. The priesthood was divided into groups who served at their appointed time. Remember, serving at the temple involved opportunity for prosperity. Who decided what group went when? People being what we are, do you think there was any political maneuvering involved in this transition? Or, do you think, out of goodness of heart, all priests said, and “You go before me”?
It is speculated that the result of the Babylonian captivity was the production (probably an evolving process rather than a dramatic occurrence) of the concepts which produced the synagogue and the Jewish parties mentioned in the New Testament. Obviously, the Judaism of the New Testament and the Judaism of the Old Testament are in definite contrast in some matters. Things that existed long enough to be accepted by mainstream Judaism in the New Testament did not even exist in the Old Testament (such as synagogues, Sadducees, etc.)
Consider the surviving Jews of the Babylonian captivity. If they “learned their lesson” and repented, there was no where available to offer sacrifices, and the surviving priests had nowhere to perform their rites. Many think during this time, prayer began to take the place of sacrifice, the concepts that produced the synagogue to preserve dispersed Jewish people evolved, and the priests took an increased role in applying the law. In these ways, the Jewish people preserved themselves from being assimilated into Babylonian culture and ceasing to exist as a distinctive people. With time, several things evolved and stabilized such as the Pharisees as a group, the Sadducees as a group, the synagogue, etc. These people think these evolutions required by dispersion and political influences preserved the identity of the Jewish people and their distinctiveness. (Consider how many other peoples were swallowed by captivities and ceased to exist.) Note the synagogue was not a rival of the Jewish temple, and note until modern history more Jews lived as the dispersed ones than as people in Palestine.
Probably the two most insightful references to the Sadducees in the New Testament are Matthew 22:23-32 and Acts 23:6-10. In the Matthew reference, the Sadducees tried to discredit Jesus by attacking Jesus’ teachings. The attempt was based on a situation involving levirate marriage. The attack was based on the belief (1) that resurrection does not happen and (2) the concept of resurrection as a continuation of physical existence. Jesus used people from the Pentateuch to declare that (1) death does not end existence and (2) resurrection is not a continuation of physical existence. The Acts reference affirms (1) Sadducees were part of the prominent Jerusalem Sanhedrin and (2) they did not believe in resurrection, angels, or spirits—afterlife entities or benefits.
Stress their confidence was in physical rewards to be experienced in this life.
Before you dismiss their convictions as being without scriptural merit, read Deuteronomy 28. As you read, take note of the physical nature of the blessings and curses. The Sadducees would point to such passages to declare God blessed Israel here and now physically, not in some “imagined” afterlife based on “later views and concepts.” Also, consider the Christians who expect divine blessings to be expressed in physical benefits.
The Sadducees placed great confidence in the first five books of the Old Testament (called the Pentateuch). Their argument seems to have been that in this section of scripture the emphasis was on physical blessings.
The Sadducees did not survive the fall of Jerusalem. If your faith is in the physical, will it survive if there is physical collapse?
Only the Pharisaic religious perspective survived Jerusalem’s fall.
FOR THOUGHT AND DISCUSSION
1. Why is any study of the Sadducees less than ideal?
Any study of the Sadducees is less than ideal because the ancient sources that are available to us exist through information generated by their critics.
2. What are three views of the Sadducees in this lesson?
a. They were a group of Jews who existed in (and before) the first century.
b. They were in charge of the temple and temple mount activities.
c. They held a position of prominence in the Jewish world of Palestine (principally in Jerusalem).
3. Distinguish between the priests and the Levites.
The priests were direct descendants of Aaron, a Levite. The Levites were descendants of Levi.
4. Name the groups that cared for moving the portable tabernacle. What were their tasks?
The Kohathites transported the tabernacle’s furnishings. The Gersonites transported the coverings, the screens, and the hangings. The Merarites carried and erected the tabernacle and its court.
5. Discuss “the place God chose for His name to dwell.”
Sacrifices were to be offered and national worship was to occur in the geographical place God chose. (Deuteronomy 12:1-19)
6. Name four times of transition for the priests/Levites.
a. From wandering in the wilderness to being settled in Canaan.
b. Establishing a permanent place of worship.
c. The priesthood growing too large to serve as one group at one time.
d. The Babylonian captivity of Judah with the destruction of the Temple and the divinely approved place of worship.
7. What do Matthew 22:23-32 and Acts 23:6-10 say about the Sadducees?
They rejected the concept of resurrection. Their concept of resurrection was a continuation of physical existence.
8. How would Sadducees use scriptures like Deuteronomy 28?
Such passages emphasize the physical blessings of God on Israel in the Pentateuch.
Link to Student Guide Lesson 3