Reference: Sadducees
American
This name was applied in the time of Jesus to a portion or sect of the Jews, who were usually at variance with the other leading sect, namely, the Pharisees, but united with them in opposing Jesus and accomplishing his death, Mt 16:1-12; Lu 20:27. The name would seem to be derived from a Hebrew word signifying the just; but the Talmudists affirm that it comes from a certain Sadoc, or Sadducus, who was the founder of the sect, and lived about three centuries before the Christian era. The Sadducees disregarded all the traditions and unwritten laws which the Pharisees prized so highly, and professed to consider the Scriptures as the only source and rule of the Jewish religion. They rejected the demonology of the Pharisees; denied the existence of angles and spirits; considered the soul as dying with the body, and of course admitted no future state of rewards and punishments, Mt 22:23. While, moreover, the Pharisees believed that all events and actions were directed by an overruling providence or fate, the Sadducees considered them all as depending on the will and agency of man. The tenets of these freethinking philosophers were not, in general, so acceptable to the people as those of the Pharisees; yet many of the highest rank adopted them, and practiced great severity of manners and of life. Many members of the Sanhedrin were Sadducees, Ac 23:6-9; and so was the high priest in the time of Christ seems to have added bitterness to their hatred of Christianity, Ac 4:1; 5:17.
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The Pharisees and the Sadducees came to tempt him; they asked him to show them a sign from the heaven. But he answered and said unto them, When it is evening, ye say, It will be fair weather, for the heaven is glowing with an aurora. read more. And in the morning, It will be foul weather today, for the heaven has an aurora and is cloudy. O ye hypocrites, ye know how to make decisions based on the face of the heaven, and regarding the signs of the times are ye unable? A wicked and adulterous generation seeks after a sign; and no sign shall be given unto it, but the sign of the prophet Jonah. And he left them and departed. And when his disciples were coming from the other side, they had forgotten to take bread. Then Jesus said unto them, Take heed and keep yourselves from the leaven of the Pharisees and of the Sadducees. And they reasoned among themselves, saying, It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves that ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? How is it that ye do not understand that I did not speak to you concerning bread that ye should keep yourselves from the leaven of the Pharisees and of the Sadducees? Then they understood that he bade them not to keep themselves from the leaven of bread, but from the doctrine of the Pharisees and of the Sadducees.
The same day the Sadducees came to him, who say that there is no resurrection, and asked him,
Then certain of the Sadducees came, who deny that there is any resurrection, and they asked him,
And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them,
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. read more. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. And there arose a great cry; and the scribes that were of the Pharisees' part arose and strove, saying, We find no evil in this man, but if a spirit or an angel has spoken to him, let us not fight against God.
Easton
The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" (Mt 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" (Mt 16:1-4; 22:23). The only reference to them in the Gospels of Mark (Mr 12:18-27) and Luke (Lu 20:27-38) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel.
There were many Sadducees among the "elders" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees (Ac 23:6). They showed their hatred of Jesus in taking part in his condemnation (Mt 16:21; 26:1-3,59; Mr 8:31; 15:1; Lu 9:22; 22:66). They endeavoured to prohibit the apostles from preaching the resurrection of Christ (Ac 2:24,31-32; 4:1-2; 5:17,24-28). They were the deists or sceptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.
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But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who taught you to flee from the wrath to come?
The Pharisees and the Sadducees came to tempt him; they asked him to show them a sign from the heaven. But he answered and said unto them, When it is evening, ye say, It will be fair weather, for the heaven is glowing with an aurora. read more. And in the morning, It will be foul weather today, for the heaven has an aurora and is cloudy. O ye hypocrites, ye know how to make decisions based on the face of the heaven, and regarding the signs of the times are ye unable? A wicked and adulterous generation seeks after a sign; and no sign shall be given unto it, but the sign of the prophet Jonah. And he left them and departed.
From that time forth Jesus began to declare unto his disciples, how it was expedient for him to go unto Jerusalem and to suffer many things of the elders and the princes of the priests and of the scribes and to be killed and to be raised again the third day.
The same day the Sadducees came to him, who say that there is no resurrection, and asked him,
And it came to pass when Jesus had finished all these words, he said unto his disciples, Ye know that after two days is the passover, and the Son of man is betrayed to be crucified. read more. Then the princes of the priests and the scribes and the elders of the people assembled together in the palace of the high priest, who was called Caiaphas,
Now the princes of the priests and the elders and all the council sought false witness against Jesus, to put him to death;
And he began to teach them that it was convenient that the Son of man must suffer many things and be rejected of the elders and of the princes of the priests and of the scribes, and be killed and after three days rise again.
Then come unto him the Sadducees, who say there is no resurrection; and they asked him, saying, Master, Moses wrote unto us, If a man's brother dies and leaves his wife behind him and leaves no children, that his brother should take his wife and raise up seed unto his brother. read more. Now there were seven brethren, and the first took a wife and dying left no seed. And the second took her, and died, neither left he any seed; and the third likewise. And the seven had her and left no seed; last of all the woman died also. In the resurrection, therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. Then Jesus, answering, said unto them, Do ye not therefore err because ye know not the scriptures, neither the power of God? For when they shall rise from the dead, neither shall they marry nor husbands take women nor women, husbands; but are as the angels who are in the heavens. And regarding the dead who are to rise, have ye not read in the book of Moses how in the bush God spoke unto him, saying, I Am the God of Abraham and the God of Isaac and the God of Jacob? He is not God of the dead, but God of the living; ye therefore do greatly err.
And straightway in the morning the princes of the priests having held a consultation with the elders and with the scribes and with the whole council, took Jesus away bound and delivered him to Pilate.
saying, The Son of man must suffer many things and be rejected of the elders and of the princes of the priests and scribes and be slain and be raised the third day.
Then certain of the Sadducees came, who deny that there is any resurrection, and they asked him, saying, Master, Moses wrote unto us, If any man's brother dies, having a wife, and he dies without children, that his brother should take his wife and raise up seed unto his brother. read more. There were therefore seven brethren, and the first took a wife and died without children. And the second took her to wife, and he died childless. And the third took her; and in like manner the seven also, and they left no children and died. Last of all the woman died also. Therefore in the resurrection whose wife shall she be? for seven had her to wife. And Jesus answering said unto them, The sons of this age marry and are given in marriage, but those who are accounted worthy to obtain that age and the resurrection from the dead neither marry, nor are given in marriage; for neither can they die any more, for they are equal unto the angels and are the sons of God, being the sons of the resurrection. Now that the dead are raised, even Moses showed this at the bush when he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. For he is not a God of the dead, but of the living; for all live unto him.
And as soon as it was day, the elders of the people and the princes of the priests and the scribes came together and led him into their council, saying,
whom God has raised up, having loosed the pains of death because it was not possible for him to be held by it.
he, seeing this before, spoke of the resurrection of the Christ, that his soul was not left in Hades, neither did his flesh see corruption. This Jesus God has raised up, of whom we all are witnesses.
And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them, resentful that they taught the people and preached through Jesus the resurrection from the dead.
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
Now when the high priest and the captain of the temple and the princes of the priests heard these things, they were perplexed regarding what this would come to. Then someone came and told them, saying, Behold, the men whom ye put in prison are standing in the temple and teaching the people. read more. Then the captain with the officers went and brought them without violence, for they feared being stoned by the people. And when they had brought them, they set them before the council, and the prince of the priests asked them, saying, Did we not strictly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine and intend to bring this man's blood upon us.
But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead I am called in question.
Fausets
Mt 3:7; 6/1/type/J2000'>16:1,6,11-12; 22:23,34; Mr 12:18; Lu 20:27; Ac 4:1; 5:17; 23:6-8. Matthew (as distinguished from Mark) does not usually explain Jewish usages, taking for granted that his readers are familiar with them. His deviating from his wont to explain "the S. say there is no resurrection" is cleared up by what Josephus (Ant. 18:1, section 4) states "the doctrine of the Sadducees is that the soul and body perish together; the law is all that they are concerned to, observe; this doctrine however has not many followers, but those of the highest rank, ... almost nothing of public business falls into their hands." See also his B. J., ii. 8, section 14. Thus the Jews might easily be ill informed as to the dogmas of a sect, small in numbers, raised above those masses to whom Matthew addresses himself, and to whom therefore his information would not have been superfluous.
Another undesigned coincidence, confirming the sacred writers accuracy, is that the opposition to Christ in the Gospels is almost exclusively on the part of the Pharisees (Mt 23:29,32; Joh 11:57; 18:3) and His denunciations are mainly against these; but in Acts on the part of the Sadducees (Ac 4:1; 5:17; 23:6,8). Why so? Because the resurrection of the dead (the doctrine denied by the Sadducees), which was scarcely understood during the Gospels' period (Mr 9:10), became the leading doctrine of Christianity in connection with the apostles' witness for Christ's resurrection at the time described in Ac 1:22; 2:32; 3:12; 4:2 (Greek "preached in the person of Jesus the resurrection from the dead"), Ac 4:10; 5:31; 10:40; and was therefore bitterly opposed by the Sadducees.
John never mentions them, and no writing of theirs has come down to us. They denied the oral and upheld the written law. Rabbi Nathan (first mentioned in the Aruch, a rabbiical dictionary, A.D. 1105) states that Antigonus of Socho (mentioned in the Mishna, Avoth 1, as having received the oral law from Simon the Just, last of the great synagogue). had two disciples, who in turn taught disciples his saying "be not like servants who serve their master for the sake of reward, but serve without view of reward"; and that the disciples reasoned, "if our fathers had known that there is another world, and a resurrection of the dead, they would not have spoken thus"; so they separated themselves from the law (and denied there is another world and a resurrection); "so there arose two sects, the Zadokites from Zadok, and Baithusians from Baithos." But this does not justify the modern notion that Zadok himself misinterpreted Antigonus' saying; still the Sadducees might claim this Zadok as their head.
But the Zadok from whom the Sadducees are named may be rather the famous Zadok who superseded Abiathar under Solomon (1Ki 2:35); "the house of Zadok," "the sons of Zadok," "the seed of Zadok" are named with preeminent honour in 2Ch 31:10; Eze 40:46; 42:19; 44:15; 48:11; so they became a kind of sacerdotal aristocracy, including the high priests' families; compare Mishna, Sanhed. iv. 2, which ordains that only priests, Levites, and Israelites whose daughters might marry priests, were "clean" so as to be judges in capital trials; also Ac 5:17, "the high-priest, and all that were with him, which is the sect of the Sadducees." Besides their reasonable denial of an oral law, which the Pharisees maintained was transmitted by Moses, the Sadducees denied the resurrection because it is not explicitly stated in Moses' Pentateuch, the legislator's sanctions of the law being primarily temporal rewards and punishments (Ex 20:12; 23:25-26; De 7:12-15; 28:1-12,15-68).
Christ (Mt 22:31-32; Lu 20:37) however shows that even Ex 3:6,16 suffices to prove the resurrection; and Hebrew 11 quotes the patriarchs as examples of a faith which looked beyond the present for eternal rewards. Job (Job 19:26), Isaiah (Isa 26:19), Daniel (Da 12:2), and David (Psalm 16; Psalm 17) express the same faith, the germ of which is in the Pentateuch (See RESURRECTION.) The Pharisees, though wrong in maintaining oral tradition as obligatory, yet preserved in respect to the resurrection the faith of the fathers. In Ac 23:8 "the Sadducees" are said to disbelieve in "angel or spirit"; but angels are often introduced in the Pentateuch, which the Sadducees admitted (Ge 16:7; 19:1; 22:11; 28:12; Ex 23:20; Nu 22:23); and Josephus and the Mishna do not mention their disbelief of angels.
Probably it is only their disbelief of angelic communications to men in their time, such as the Pharisees suggested (Ac 23:9) may have been made to Paul, that the Sadducees denied. Josephus states, "the Pharisees say that some things are the work of fate (he should have said God's providence; he uses the Roman mode of expression), but others in our own power to be or not to be; the Essenes, that fate rules all things. The Sadducees make all things in the power of ourselves as the causes of our good things, and meeting with evils through our own inconsiderateness" (Ant. 18:1, section 3; B. J. 2:8, section 14).
The Sadducees, though giving paramount authority to Moses' Pentateuch, did not as Epiphanius asserts (Haer. 14) reject the other Scriptures; for Josephus would certainly have mentioned it were it so. After the fall of Jerusalem the Sadducees doctrine disappeared, the afflicted Jews instinctively turning for consolation from the sad present to the bright hope of an eternal future life. The Sadducees, the Pharisees, and the Herodians of Jesus' day represent the three schools antagonistic to vital Christianity in our days: infidelity; superstition, spiritualism and spiritual pride; worldly compromise. This "leaven" (see Le 2:11; 1Co 5:8) Jesus warns against; called "doctrine" in Mt 16:12, "hypocrisy" in Lu 12:1, "the leaven of Herod" Mr 8:15; Antichrist's antitrinity, the three frogs out of the mouth of the dragon, the false prophet, and the beast (Re 16:13-14).
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And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
And the two angels came to Sodom at evening; and Lot sat in the gate of Sodom, and Lot seeing them rose up to meet them, and he bowed himself with his face toward the ground,
Then the angel of the LORD called unto him out of heaven and said, Abraham, Abraham; and he said, Here am I.
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Then Moses covered his face, for he was afraid to look upon God.
Go and gather the elders of Israel together and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you and seen that which is done to you in Egypt,
Honour thy father and thy mother that thy days may be lengthened upon the land which the LORD thy God gives thee.
Behold, I send the Angel before thee, to keep thee in the way and to bring thee into the place which I have prepared.
But ye shall serve the LORD your God, and he shall bless thy bread and thy water; and I will take all sickness away from the midst of thee. No women shall abort, nor be barren, in thy land; the number of thy days I will fulfil.
No present which ye shall offer unto the LORD shall be with leaven; for of nothing leavened, nor any honey, shall ye make any offering incensed unto the LORD.
And the ass saw the angel of the LORD standing in the way with his sword drawn in his hand; and the ass turned aside out of the way and went into the field. Then Balaam smote the ass to turn her into the way.
And it shall come to pass, for having heard these rights and for having kept them by doing them that the LORD thy God shall keep the covenant with thee and the mercy which he swore unto thy fathers; and he will love thee and bless thee and multiply thee; he will also bless the fruit of thy womb and the fruit of thy land, thy grain and thy wine and thine oil, the increase of thy cows and the flocks of thy sheep, in the land which he swore unto thy fathers to give thee. read more. Thou shalt be blessed above all peoples; there shall not be male or female barren among you or among your beasts. And the LORD will take away from thee all sickness and will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all those that hate thee.
And it shall come to pass if thou shalt hearken diligently unto the voice of the LORD thy God to keep and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all the Gentiles of the earth; and all these blessings shall come upon thee and overtake thee when thou shalt hearken unto the voice of the LORD thy God. read more. Blessed shalt thou be in the city and blessed shalt thou be in the field. Blessed shall be the fruit of thy body and the fruit of thy ground and the fruit of thy beasts, the increase of thy cows, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. The LORD shall cause thine enemies that rise up against thee to be smitten before thy face; they shall come out against thee one way and flee before thee seven ways. The LORD shall command the blessing upon thee in thy storehouses and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God gives thee. The LORD shall confirm thee as his holy people, as he has sworn unto thee, when thou shalt keep the commandments of the LORD thy God and walk in his ways. And all people of the earth shall see that thou art called by the name of the LORD, and they shall be afraid of thee. And the LORD shall cause thee to have good in abundance in the fruit of thy body and in the fruit of thy beasts and in the fruit of thy ground, upon the land which the LORD swore unto thy fathers to give thee. The LORD shall open unto thee his good treasure, the heaven, to give the rain unto thy land in its season and to bless all the work of thine hand. And thou shalt lend unto many Gentiles, and thou shalt not borrow.
And it shall come to pass if thou wilt not hearken unto the voice of the LORD thy God, to keep, to do all his commandments and his statutes which I command thee today, that all these curses shall come upon thee and overtake thee. Cursed shalt thou be in the city, and cursed shalt thou be in the field. read more. Cursed shall be thy basket and thy store. Cursed shall be the fruit of thy body and the fruit of thy land, the increase of thy cows and the flocks of thy sheep. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. The LORD shall send upon thee cursing, destruction and rebuke, in all that thou settest thine hand to do, until thou art destroyed and perish quickly because of the wickedness of thy doings, by which thou hast forsaken me. The LORD shall make the pestilence cleave unto thee until he has consumed thee from off the land into which thou dost enter to inherit it. The LORD shall smite thee with a consumption and with a fever and with an inflammation and with an extreme burning and with the sword and with blight and with mildew; and they shall pursue thee until thou perish. And thy heavens which are over thy head shall be brass, and the earth that is under thee shall be iron. The LORD shall make the rain of thy land dust and ashes; from the heavens it shall come down upon thee, until thou art destroyed. The LORD shall cause thee to be smitten before thine enemies; thou shalt go out one way against them and flee seven ways before them and shalt be an object of trembling unto all the kingdoms of the earth. And thy carcase shall be food unto all fowls of the air and unto the beasts of the earth, and there shall be no one to frighten them away. The LORD will smite thee with the boil of Egypt and with the hemorrhoids and with the scab and with the itch, of which thou canst not be healed. The LORD shall smite thee with madness and blindness and astonishment of heart. And thou shalt grope at noonday as the blind grope in the darkness, and thou shalt not be prospered in thy ways; and thou shalt only be oppressed and spoiled all the days, and there shall be no one to save thee. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard and shalt not gather the grapes thereof. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face and shall not be restored to thee; thy sheep shall be given unto thine enemies, and thou shalt have no one to rescue them. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look and fail with longing for them all the day long; and there shall be no strength in thine hand. The fruit of thy land and all thy labours shall a people which thou knowest not eat up; and thou shalt only be oppressed and crushed all the days. So that thou shalt be mad for the sight of thine eyes which thou shalt see. The LORD shall smite thee in the knees and in the legs with an evil boil that cannot be healed, from the sole of thy foot unto the top of thy head. The LORD shall bring thee and thy king which thou shalt set over thee unto a nation which neither thou nor thy fathers have known, and there shalt thou serve other gods, even wood and stone. And thou shalt become an astonishment, a proverb, and a byword among all nations where the LORD shall carry thee away. Thou shalt carry much seed out into the field and shalt gather but little in, for the locust shall consume it. Thou shalt plant vineyards and dress them, but shalt neither drink of the wine nor gather the grapes, for the worms shall eat them. Thou shalt have olive trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olive shall fall. Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity. All thy trees and fruit of thy land shall the locust consume. The stranger that is in the midst of thee shall get up above thee very high, and thou shalt come down very low. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. Moreover all these curses shall come upon thee and shall pursue thee and overtake thee until thou art destroyed because thou shalt not have attended unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee; and they shall be in thee for a sign and for a wonder, and in thy seed for ever. Because thou didst not serve the LORD thy God with joyfulness and with gladness of heart, for the abundance of all things; therefore, thou shalt serve thine enemies which the LORD shall send against thee, in hunger and in thirst and in nakedness and in lack of all things; and he shall put a yoke of iron upon thy neck until he has destroyed thee. The LORD shall bring a nation against thee from afar, from the end of the earth, as swift as the eagle flies, a nation whose tongue thou shalt not understand, a nation of fierce countenance, which shall not regard the person of the old nor show favour to the young; and he shall eat the fruit of thy beast and the fruit of thy land until thou art destroyed, which also shall not leave thee either grain, wine, or oil, or the increase of thy cows or flocks of thy sheep until he has destroyed thee. And he shall besiege thee in all thy gates until thy high and fenced walls come down, in which thou dost trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God has given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God has given thee, in the siege and in the straitness with which thine enemies shall distress thee. The man that is tender among you and very delicate, his eye shall be evil toward his brother and toward the wife of his bosom and toward the remnant of his children which he shall leave, so that he will not give to any of them of the flesh of his children whom he shall eat, because he shall have nothing left him in the siege and in the straitness with which thine enemies shall distress thee in all thy gates. The tender and delicate woman among you who would not venture to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom and toward her son and toward her daughter and toward her young one that comes out from between her feet and toward her children which she shall bear, for she shall eat them for want of all things secretly in the siege and straitness with which thine enemy shall distress thee in thy gates, if thou wilt not observe to do all the words of this law that are written in this book that thou may fear this glorious and fearful name; I AM thy God. Then the LORD will augment thy plagues wonderfully, and the plagues of thy seed, even great plagues and of long continuance, and evil sicknesses and of long continuance. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of, and they shall cleave unto thee. Also every sickness and every plague, which is not written in the book of this law, the LORD will bring upon thee until thou art destroyed. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude, because thou would not hear the voice of the LORD thy God. And it shall come to pass that as the LORD rejoiced over you to do you good and to multiply you; so the LORD will rejoice over you to cause you to perish and to destroy you; and ye shall be plucked from off the land into which thou dost enter in to inherit it. And the LORD shall scatter thee among all the peoples from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. Neither shalt thou find rest among these Gentiles, neither shall the sole of thy foot have rest; but there the LORD shall give thee a trembling heart and failing of eyes and sorrow of soul; and thy life shall hang in doubt before thee; and thou shalt fear day and night and shalt have no assurance of thy life. In the morning thou shalt say, I wish it were evening, and in the evening thou shalt say, I wish it were morning! For the fear of thine heart with which thou shalt fear and for that which thine eyes shall see. And the LORD shall bring thee into Egypt again in ships by the way of which I spoke unto thee, Thou shalt see it no more again; and there ye shall be sold unto your enemies for menslaves and womenslaves, and there shall be no one to buy you.
And the king put Benaiah, the son of Jehoiada, in his place over the host; and Zadok, the priest, the king put in the place of Abiathar.
And Azariah, the high priest of the house of Zadok, answered him and said, Since the people began to bring the offerings into the house of the LORD, we have eaten and been satisfied and have had an abundance left over; for the LORD has blessed his people, and that which is left is this great store.
and afterward from this, my stricken skin and from my own flesh, I must see God:
Thy dead shall live, and together with my body they shall arise. Awake and sing, ye that dwell in dust: for thy dew is as the covering of light, and the earth shall cast out the dead.
And the chamber facing toward the north shall be for the priests, the keepers of the charge of the altar; these are the sons of Zadok who are called from the sons of Levi to minister to the LORD.
He turned about to the west side, and measured five hundred reeds with the measuring reed.
But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the sons of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, said the Lord GOD.
The priests that are sanctified of the sons of Zadok, which have kept my charge, which did not go astray when the sons of Israel went astray, as the Levites went astray.
And many of those that sleep in the dust of the earth shall be awakened, some for eternal life, and some for shame and everlasting confusion.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who taught you to flee from the wrath to come?
The Pharisees and the Sadducees came to tempt him; they asked him to show them a sign from the heaven.
Then Jesus said unto them, Take heed and keep yourselves from the leaven of the Pharisees and of the Sadducees.
How is it that ye do not understand that I did not speak to you concerning bread that ye should keep yourselves from the leaven of the Pharisees and of the Sadducees? Then they understood that he bade them not to keep themselves from the leaven of bread, but from the doctrine of the Pharisees and of the Sadducees.
Then they understood that he bade them not to keep themselves from the leaven of bread, but from the doctrine of the Pharisees and of the Sadducees.
The same day the Sadducees came to him, who say that there is no resurrection, and asked him,
But concerning the resurrection of the dead, have ye not read that which is spoken unto you by God, who saith, I AM the God of Abraham and the God of Isaac and the God of Jacob? God is not the God of the dead, but of the living.
Then the Pharisees, hearing that he had put the Sadducees to silence, gathered together.
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets and adorn the sepulchres of the righteous
Fill ye up then the measure of your fathers.
And he commanded them, saying, Take heed, beware of the leaven of the Pharisees and of the leaven of Herod.
And they kept the word within themselves, questioning one with another what the rising from the dead should be.
Then come unto him the Sadducees, who say there is no resurrection; and they asked him, saying,
In the meantime, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
Then certain of the Sadducees came, who deny that there is any resurrection, and they asked him,
Now that the dead are raised, even Moses showed this at the bush when he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.
Now both the high priests and the Pharisees had given a commandment, that if anyone knew where he was he should show it, that they might take him.
Judas then, taking a company of soldiers and ministers of the high priests and of the Pharisees, came there with lanterns and torches and weapons.
beginning from the baptism of John unto that same day that he was received on high from among us, that one must be ordained to be a witness with us of his resurrection.
This Jesus God has raised up, of whom we all are witnesses.
And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own virtue or godliness we had made this man walk?
And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them,
And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them, resentful that they taught the people and preached through Jesus the resurrection from the dead.
be it known unto you all and to all the people of Israel that in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him does this man stand here before you whole.
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
God has exalted him with his right hand as Prince and Saviour, to give repentance to Israel and forgiveness of sins.
This same one God raised up the third day and showed him openly,
But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead I am called in question.
But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. read more. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. And there arose a great cry; and the scribes that were of the Pharisees' part arose and strove, saying, We find no evil in this man, but if a spirit or an angel has spoken to him, let us not fight against God.
And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet. For they are spirits of demons, working miracles, which go forth unto the kings of the earth and of the whole world to gather them to the battle of that great day of God Almighty.
Hastings
Probably the name 'Sadducee' is derived from the name Zadok, a notable priest in the time of David and Solomon (2Sa 8:17; 15:24; 1Ki 1:34). His descendants long played the leading part among the priests, so that Ezekiel regarded them as the only legitimate priests (Eze 40:46; 43:19; 44:15; 48:11). The name indicates the fact that is most decisive for the right understanding of the Sadducees. About the year 200 b.c., when party lines were beginning to be drawn, the name was chosen to point out the party of the priests. That is not saying that no priest could be a Pharisee or a Scribe. Neither is it saying that all the priests were Sadducees. In our Lord's time many of the poor priests were Pharisees. But the higher priestly families and the priests as a body were Sadducees. With them were joined the majority of the aristocratic lay families of Jud
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and Zadok, the son of Ahitub, and Ahimelech the son of Abiathar, were the priests, and Seraiah was the scribe,
And behold Zadok also and with him all the Levites who bore the ark of the covenant of God, and they set down the ark of God. And Abiathar went up after all the people had finished leaving the city.
And the chamber facing toward the north shall be for the priests, the keepers of the charge of the altar; these are the sons of Zadok who are called from the sons of Levi to minister to the LORD.
And thou shalt give to the priests the Levites that be of the seed of Zadok, which approach unto me, to minister unto me, said the Lord GOD, a young bullock as sin.
But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the sons of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, said the Lord GOD.
The priests that are sanctified of the sons of Zadok, which have kept my charge, which did not go astray when the sons of Israel went astray, as the Levites went astray.
The same day the Sadducees came to him, who say that there is no resurrection, and asked him,
Then come unto him the Sadducees, who say there is no resurrection; and they asked him, saying,
Then certain of the Sadducees came, who deny that there is any resurrection, and they asked him,
For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
Morish
Next to the Pharisees, the Sadducees were the most prominent sect of the Jews. The Pharisees made proselytes, but the Sadducees were much more exclusive, and therefore remained fewer in number. They did not believe in the resurrection, nor in angels, nor in spirits: they held that the soul perished with the body. Mt 22:23; Ac 4:1-2; 23:8. Though strict in regard to the written law of Moses, they repudiated the traditions of the elders, or what is called the oral law. They believed that God punished a man's sins during his life, and that man's will was free, and he had power to restrain his passions. In consequence of this they were severe judges. The Lord Jesus warned His disciples against their doctrines, and denounced them as the 'offspring of vipers.' The tenets of the modern rationalists have much in common with the Sadducees.
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The same day the Sadducees came to him, who say that there is no resurrection, and asked him,
And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them, resentful that they taught the people and preached through Jesus the resurrection from the dead.
For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
Smith
Sad'ducees
(followers of Zadok),
Mt 3:7; 6/1/type/J2000'>16:1,6,11-12; 22:23,31; Mr 12:18; Lu 20:27; Ac 4:1; 5:17; 23:6-7,8
a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. and who deemed the written law alone to be obligatory on the nation, as of divine authority. Except on one occasion.
Christ never assailed the Sadducees with the same bitter denunciations which he uttered against the Pharisees. The origin of their name is involved in great difficulties, but the most satisfactory conjecture is that the Sadducees or Zadokites were originally identical with the sons of Zadok, and constituted what may be termed a kind of sacerdotal aristocracy, this Zadok being the priest who declared in favor of Solomon when Abiathar took the part of Adonijah.
To these sons of Zadok were afterward attached all who for any reason reckoned themselves as belonging to the aristocrats; such, for example, as the families of the high priest, who had obtained consideration under the dynasty of Herod. These were for the most part judges, and individuals of the official and governing class. This explanation elucidates at once
The leading tenet of the Sadducees was the negation of the leading tenet of their opponents. As the Pharisees asserted so the Sadducees denied, that the Israelites were in possession of an oral law transmitted to them by Moses, [PHARISEES] In opposition to the Pharisees, they maintained that the written law alone was obligatory on the nation, as of divine authority. The second distinguishing doctrine of the Sadducees was the denial of man's resurrection after death. In connection with the disbelief of a resurrection by the Sadducees, they likewise denied there was "angel or spirit,"
See Pharisees
and also the doctrines of future punishment and future rewards. Josephus states that the Sadducees believed in the freedom of the will, which the Pharisees denied. They pushed this doctrine so far as almost to exclude God from the government of the world. Some of the early Christian writers attribute to the Sadducees the rejection of all the sacred Scriptures except the Pentateuch; a statement, however, that is now generally admitted to have been founded on a misconception of the truth, and it seems to have arisen from a confusion of the Sadducees with the Samaritans. An important fact in the history of the Sadducees is their rapid disappearance from history after the first century, and the subsequent predominance among the Jews of the opinions of the Pharisees. Two circumstances contributed, indirectly but powerfully, to produce this result: 1st. The state of the Jews after the capture of Jerusalem by Titus; and 2d. The growth of the Christian religion. As to the first point, it is difficult to overestimate the consternation and dismay which the destruction of Jerusalem occasioned in the minds of sincerely-religious Jews. In their hour of darkness and anguish they naturally turned to the consolations and hopes of a future state; and the doctrine of the Sadducees, that there was nothing beyond the present life, would have appeared to them cold, heartless and hateful. Again, while they were sunk in the lowest depths of depression, a new religion, which they despised as a heresy and a superstition, was gradually making its way among the subjects of their detested conquerors, the Romans. One of the causes of its success was undoubtedly the vivid belief in the resurrection of Jesus and a consequent resurrection of all mankind, which was accepted by its heathen converts with a passionate earnestness of which those who at the present day are familiar from infancy with the doctrine of the resurrection of the dead call form only a faint idea. To attempt to chock the progress of this new religion among the Jews by an appeal to the temporary rewards and punishments of the Pentateuch would have been as idle as an endeavor to check an explosive power by ordinary mechanical restraints. Consciously, therefore, or unconsciously, many circumstances combined to induce the Jews who were not Pharisees, but who resisted the new heresy, to rally round the standard of the oral law, and to assert that their holy legislator, Moses, had transmitted to his faithful people by word of mouth, although not in writing, the revelation of a future state of rewards and punishments.
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And King David said, Call me Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada. And they entered into the presence of the king. And the king said unto them, Take with you the slaves of your lord and cause Solomon my son to ride upon my own mule and bring him down to Gihon. read more. And let Zadok, the priest, and Nathan, the prophet, anoint him there king over Israel; and ye shall blow the shofar and say, Long live king Solomon. Afterward ye shall come up after him that he may come and sit upon my throne, for he shall reign in my stead, for I have appointed him to be ruler over Israel and over Judah. Then Benaiah, the son of Jehoiada, answered the king and said, Amen. Let the LORD God of my lord the king say so too. As the LORD has been with my lord the king, even so let him be with Solomon and let him make his throne greater than the throne of my lord King David. So Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites and the Pelethites went down and caused Solomon to ride upon King David's mule and brought him to Gihon. And Zadok, the priest, took the horn of the oil of the tabernacle and anointed Solomon. And they blew the shofar, and all the people said, Long live king Solomon. Afterward all the people came up following him, and the people sang with flutes and rejoiced with great joy so that it seemed the earth rent with the sound of them. And Adonijah and all the guests that were with him heard it when they had finished eating. And when Joab heard the sound of the shofar, he said, Why is this noise of the city being in an uproar? And while he yet spoke, behold, Jonathan, the son of Abiathar, the priest, came; and Adonijah said unto him, Come in, for thou art a valiant man and bringest good tidings. And Jonathan answered and said to Adonijah, Verily our lord King David has made Solomon king. And the king has sent with him Zadok the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites and the Pelethites, and they have caused him to ride upon the king's mule; and Zadok, the priest, and Nathan, the prophet, have anointed him king in Gihon; and they are come up from there rejoicing, so that the city rang again. This is the noise that ye have heard.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who taught you to flee from the wrath to come?
The Pharisees and the Sadducees came to tempt him; they asked him to show them a sign from the heaven.
The Pharisees and the Sadducees came to tempt him; they asked him to show them a sign from the heaven.
A wicked and adulterous generation seeks after a sign; and no sign shall be given unto it, but the sign of the prophet Jonah. And he left them and departed.
Then Jesus said unto them, Take heed and keep yourselves from the leaven of the Pharisees and of the Sadducees.
Then Jesus said unto them, Take heed and keep yourselves from the leaven of the Pharisees and of the Sadducees.
How is it that ye do not understand that I did not speak to you concerning bread that ye should keep yourselves from the leaven of the Pharisees and of the Sadducees? Then they understood that he bade them not to keep themselves from the leaven of bread, but from the doctrine of the Pharisees and of the Sadducees.
The same day the Sadducees came to him, who say that there is no resurrection, and asked him,
But concerning the resurrection of the dead, have ye not read that which is spoken unto you by God, who saith,
Then come unto him the Sadducees, who say there is no resurrection; and they asked him, saying,
Then certain of the Sadducees came, who deny that there is any resurrection, and they asked him,
And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them,
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
Then the prince of the priests rose up, and all those that were with him (which is the sect of the Sadducees) were filled with jealousy
But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee, and of the hope and resurrection of the dead I am called in question. And when he had so said, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. read more. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.
Watsons
SADDUCEES, a sect among the Jews. It is said that the principles of the Sadducees were derived from Antigonus Sochaeus, president of the sanhedrim, about B.C. 250, who, rejecting the traditionary doctrines of the scribes, taught that man ought to serve God out of pure love, and not from hope of reward, or fear of punishment; and that they derived their name from Sadoc, one of his followers, who, mistaking or perverting this doctrine, maintained that there was no future state of rewards and punishments. Whatever foundation there may be for this account of the origin of the sect, it is certain, that in the time of our Saviour the Sadducees denied the resurrection of the dead, Ac 23:8, and the existence of angels and spirits, or souls of departed men; though, as Mr. Hume observes, it is not easy to comprehend how they could at the same time admit the authority of the law of Moses. They carried their ideas of human freedom so far as to assert that men were absolutely masters of their own actions, and at full liberty to do either good or evil. Josephus even says that they denied the essential difference between good and evil; and, though they believed that God created and preserved the world, they seem to have denied his particular providence. These tenets, which resemble the Epicurean philosophy, led, as might be expected, to great profligacy of life; and we find the licentious wickedness of the Sadducees frequently condemned in the New Testament; yet they professed themselves obliged to observe the Mosaic law, because of the temporal rewards and punishments annexed to such observance; and hence they were always severe in their punishment of any crimes which tended to disturb the public tranquillity. The Sadducees rejected all tradition, and some authors have contended that they admitted only the books of Moses; but there seems no ground for that opinion, either in the Scriptures or in any ancient writer. Even Josephus, who was himself a Pharisee, and took every opportunity of reproaching the Sadducees, does not mention that they rejected any part of the Scriptures; he only says that "The Pharisees have delivered to the people many institutions as received from the fathers, which are not written in the law of Moses. For this reason the Sadducees reject these things, asserting that those things are binding which are written, but that the things received by tradition from the fathers are not to be observed." Beside, it is generally believed that the Sadducees expected the Messiah with great impatience, which seems to imply their belief in the prophecies, though they misinterpreted their meaning. Confining all their hopes to this present world, enjoying its riches, and devoting themselves to its pleasures, they might well be particularly anxious that their lot of life should be cast in the splendid reign of this expected temporal king, with the hope of sharing in his conquests and glory; but this expectation was so contrary to the lowly appearance of our Saviour, that they joined their inveterate enemies, the Pharisees, in persecuting him and his religion. Josephus says, that the Sadducees were able to draw over to them the rich only, the people not following them; and he elsewhere mentions that this sect spread chiefly among the young. The Sadducees were far less numerous than the Pharisees, but they were in general persons of greater opulence and dignity. The council before whom our Saviour and St. Paul were carried consisted partly of Pharisees and partly of Sadducees.
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For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both.