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.
See Verses Found in Dictionary
The Pharisees also and the Sadducees came, and, tempting, desired him that he would show them a sign from heaven. He answered and said to them, When it is evening, ye say, It will be fair weather: for the sky is red. read more. And in the morning, It will be foul weather to-day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh for a sign; and there shall no sign been to it, but the sign of the prophet Jonah. And he left them, and departed. And when his disciples had come to the other side, they had forgotten to take bread. Then Jesus said to them, Take heed and beware of 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 to them, O ye of little faith, why reason ye among yourselves, because 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 spoke not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then they understood that he did not caution them against the leaven of bread, but against the doctrine of the Pharisees and of the Sadducees.
The same day came to him the Sadducees, who say that there is no resurrection, and asked him,
Then came to him certain of the Sadducees (who deny that there is any resurrection) and they asked him,
And as they were speaking to the people, the priests, and the captain of the temple, and the Sadducees came upon them,
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men, brethren, I am a Pharisee, the son of a Pharisee: concerning 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 contended, saying, We find no evil in this man: but if a spirit or an angel hath 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.
See Verses Found in Dictionary
But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who hath warned you to flee from the wrath to come?
The Pharisees also and the Sadducees came, and, tempting, desired him that he would show them a sign from heaven. He answered and said to them, When it is evening, ye say, It will be fair weather: for the sky is red. read more. And in the morning, It will be foul weather to-day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh for a sign; and there shall no sign been to it, but the sign of the prophet Jonah. And he left them, and departed.
From that time forth Jesus began to show to his disciples, that he must go to Jerusalem, and suffer many things from the elders and chief priests, and scribes, and be killed, and be raised again the third day.
The same day came to him the Sadducees, who say that there is no resurrection, and asked him,
And it came to pass, when Jesus had finished all these sayings, he said to his disciples, Ye know that after two days is the passover, and the Son of man is betrayed to be crucified. read more. Then assembled the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas,
Now the chief priests and elders, and all the council, sought false testimony against Jesus, to put him to death;
And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and scribes, and be killed, and after three days rise again.
Then come to him the Sadducees, who say there is no resurrection; and they asked him, saying, Master, Moses wrote to us, If a man's brother shall die, and leave his wife, and leave no children, that his brother should take his wife, and raise seed to his brother. read more. Now there were seven brothers: 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 for a wife. And Jesus answering, said to 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, they neither marry, nor are given in marriage; but are as the angels who are in heaven. And concerning the dead that they rise; have ye not read in the book of Moses, how in the bush God spoke to him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living: ye therefore do greatly err.
And forthwith in the morning the chief priests held a consultation with the elders and scribes, and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.
Saying, The Son of man must suffer many things, and be rejected by the elders, and chief priests, and scribes, and be put to death, and be raised the third day.
Then came to him certain of the Sadducees (who deny that there is any resurrection) and they asked him, Saying, Master, Moses wrote to us, If any man's brother should die, having a wife, and he should die without children, that his brother should take his wife, and raise up seed to his brother. read more. There were therefore seven brothers: and the first took a wife, and died without children. And the second took her for a 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 of them is she? for seven had her to wife. And Jesus answering, said to them, The children of this world marry, and are given in marriage: But they who shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage. Neither can they die any more: for they are equal to the angels; and are the children of God, being the children of the resurrection. Now that the dead are raised, even Moses showed at the bush, when he calleth 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 to him.
And as soon as it was day, the elders of the people, and the chief priests, and the scribes came together, and led him into their council,
Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be held by it.
He seeing this before, spoke of the resurrection of Christ, that his soul was not left in hell, neither did his flesh see corruption. This Jesus hath God raised up, of which we all are witnesses.
And as they were speaking to the people, the priests, and the captain of the temple, and the Sadducees came upon them, Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
Now when the high priest, and the captain of the temple, and the chief priests heard these things, they doubted of them to what this would grow. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. read more. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. And when they had brought them, they set them before the council: and the high priest 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, brethren, I am a Pharisee, the son of a Pharisee: concerning the hope and resurrection of the dead I am called in question.
Fausets
Mt 3:7; 6/1/type/wbs'>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).
See Verses Found in Dictionary
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 there came two angels to Sodom at evening; and Lot sat in the gate of Sodom; and Lot seeing them, rose to meet them; and he bowed himself with his face towards the ground;
And the angel of the LORD called to him from heaven, and said, Abraham, Abraham. And he said, Here am I.
And he dreamed, and behold, a ladder set upon 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. And Moses hid his face: for he was afraid to look upon God.
Go and assemble the elders of Israel, and say to them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, I have surely visited you, and seen that which is done to you in Egypt.
Honor thy father and thy mother; that thy days may be long upon the land which the LORD thy God giveth thee.
Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
And ye shall serve the LORD your God, and he will bless thy bread, and thy water; and I will take sickness away from the midst of thee. There shall nothing cast their young, nor be barren, in thy land: I will complete the number of thy days.
No meat-offering which ye shall bring to the LORD shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.
And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.
Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God will keep to thee the covenant and the mercy which he swore to thy fathers: And he will love thee, and bless thee, and multiply thee: he will also bless thy children, and the fruit of thy land, thy corn, and thy wine, and thy oil, the increase of thy kine, and the flocks of thy sheep, in the land which he swore to thy fathers to give thee. read more. Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. 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 them that hate thee.
And it shall come to pass, if thou shalt hearken diligently to the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day; that the LORD thy God will set thee on high above all nations of the earth: And all these blessings shall come on thee, and overtake thee, if thou shalt hearken to 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 cattle, the increase of thy cattle, 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 thy 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 store-houses, and in all that thou settest thy hand to: and he shall bless thee in the land which the LORD thy God giveth thee. The LORD shall establish thee a holy people to himself, as he hath sworn to thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways. And all the 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 make thee to abound in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD swore to thy fathers to give thee. The LORD shall open to thee his good treasure, the heaven to give rain to thy land in its season, and to bless all the work of thy hand: and thou shalt lend to many nations, and thou shalt not borrow.
But it shall come to pass, if thou wilt not hearken to the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; 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 kine, 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, vexation, and rebuke, in all that thou undertakest to perform, until thou shalt be destroyed, and until thou shalt perish quickly; because of the wickedness of thy doings by which thou hast forsaken me. The LORD shall make the pestilence cleave to thee, until he shall have consumed thee from off the land, whither thou goest to possess 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 blasting, and with mildew: and they shall pursue thee until thou dost perish. And thy heaven that is 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 powder and dust: from heaven shall it come down upon thee, until thou art destroyed. The LORD shall cause thee to be smitten before thy enemies: thou shalt go out one way against them, and flee seven ways before them; and shalt be removed into all the kingdoms of the earth. And thy carcass shall be food to all fowls of the air, and to the beasts of the earth, and no man shall drive them away. The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, of which thou canst not be healed. The LORD shall smite thee with the madness, and blindness, and astonishment of heart: And thou shalt grope at noon-day, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. Thou shalt betroth a wife, and another man shall lie with her: thou shalt build a house, and thou shalt not dwell in it: thou shalt plant a vineyard, and shalt not gather the grapes of it. Thy ox shall be slain before thy eyes, and thou shalt not eat of it: thy ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given to thy enemies, and thou shalt have none to rescue them. Thy sons and thy daughters shall be given to another people, and thy eyes shall look, and fail with longing for them all the day long: and there shall be no might in thy hand. The fruit of thy land, and all thy labors, shall be eaten by a nation which thou knowest not: and thou shalt be only oppressed and crushed always: So that thou shalt be mad for the sight of thy eyes which thou shalt see. The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot to the top of thy head. The LORD shall bring thee, and thy king which thou shalt set over thee, to a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. And thou shalt become an astonishment, a proverb, and a by-word, among all nations whither the LORD shall lead thee. Thou shalt carry much seed into the field, and shalt gather but little: 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 worm shall eat them. Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thy olive shall cast its fruit. 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 within thee shall rise 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, till thou art destroyed: because thou hearkenedst not to the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee: And they shall be upon thee for a sign and for a wonder, and upon 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 shalt thou serve thy enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he hath destroyed thee. The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth, a nation whose language thou shalt not understand: A nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou art destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy cattle, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fortified walls come down, in which thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land which the LORD thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters which the LORD thy God hath given thee, in the siege and in the straitness with which thy enemies shall distress thee: So that the man that is tender among you, and very delicate, his eye shall be evil towards his brother, and towards the wife of his bosom, and towards the remnant of his children whom 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 hath nothing left him in the siege and in the straitness with which thy 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 towards the husband of her bosom, and towards her son, and towards her daughter, And towards her young one, her own offspring, and towards her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness with which thy 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 mayest fear this glorious and fearful name, THE LORD THY GOD; Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and severe sicknesses, and of long continuance. Moreover, he will bring upon thee all the diseases of Egypt, of which thou wast afraid; and they shall cleave to thee. Also every sickness, and every plague which is not written in the book of this law, them will the LORD 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 wouldst not obey 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 destroy you, and to bring you to naught; and ye shall be plucked from off the land whither thou goest to possess it. And the LORD shall scatter thee among all people from the one end of the earth even to the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: 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, O that it were evening, and at evening thou shalt say, O that it were morning! for the fear of thy heart with which thou shalt fear, and for the sight of thy eyes which thou shalt see. And the LORD shall bring thee into Egypt again with ships, by the way of which I have said to thee, Thou shalt see it no more again: and there ye shall be sold to your enemies for bond-men and bond-women, and no man shall buy you.
And the king put Benaiah the son of Jehoiada in his room over the army: and Zadok the priest the king put in the room of Abiathar.
And Azariah the chief 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 had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left is this great abundance.
And though after my skin worms destroy this body, yet in my flesh shall I see God:
Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.
And the chamber whose prospect is towards the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, who come near to the LORD to minister to him.
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 children of Israel went astray from me, they shall come near to me to minister to me, and they shall stand before me to offer to me the fat and the blood, saith the Lord GOD:
It shall be for the priests that are sanctified of the sons of Zadok; who have kept my charge, who went not astray when the children of Israel went astray, as the Levites went astray.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who hath warned you to flee from the wrath to come?
The Pharisees also and the Sadducees came, and, tempting, desired him that he would show them a sign from heaven.
Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
How is it that ye do not understand that I spoke not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then they understood that he did not caution them against the leaven of bread, but against the doctrine of the Pharisees and of the Sadducees.
Then they understood that he did not caution them against the leaven of bread, but against the doctrine of the Pharisees and of the Sadducees.
The same day came to him the Sadducees, who say that there is no resurrection, and asked him,
But as concerning the resurrection of the dead, have ye not read that which was spoken to you by God, saying, 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.
But when the Pharisees had heard that he had put the Sadducees to silence, they were assembled about him.
Woe to you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchers of the righteous,
Fill ye up then the measure of your fathers.
And he charged them saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod.
And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
Then come to him the Sadducees, who say there is no resurrection; and they asked him, saying,
In the mean time, when there was gathered an innumerable multitude of people, so that they trod one upon another, he began to say to his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.
Then came to him certain of the Sadducees (who deny that there is any resurrection) and they asked him,
Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he was, he should show it, that they might take him.
Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns, and torches, and weapons.
Beginning from the baptism of John, to that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.
This Jesus hath God raised up, of which we all are witnesses.
And when Peter saw it, he answered to the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
And as they were speaking to the people, the priests, and the captain of the temple, and the Sadducees came upon them,
And as they were speaking to the people, the priests, and the captain of the temple, and the Sadducees came upon them, Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
Be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you sound.
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
Him hath God exalted with his right hand to be a Prince and a Savior, to give repentance to Israel, and forgiveness of sins.
But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men, brethren, I am a Pharisee, the son of a Pharisee: concerning 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, brethren, I am a Pharisee, the son of a Pharisee: concerning 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 contended, saying, We find no evil in this man: but if a spirit or an angel hath 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 the spirits of demons, working miracles, which go forth to 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
See Verses Found in Dictionary
And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests: and Seraiah was the scribe;
And lo, Zadok also, and all the Levites were with him bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city.
And the chamber whose prospect is towards the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok among the sons of Levi, who come near to the LORD to minister to him.
And thou shalt give to the priests the Levites that are of the seed of Zadok, who approach to me, to minister to me, saith the Lord GOD, a young bullock for a sin-offering.
But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister to me, and they shall stand before me to offer to me the fat and the blood, saith the Lord GOD:
It shall be for the priests that are sanctified of the sons of Zadok; who have kept my charge, who went not astray when the children of Israel went astray, as the Levites went astray.
The same day came to him the Sadducees, who say that there is no resurrection, and asked him,
Then come to him the Sadducees, who say there is no resurrection; and they asked him, saying,
Then came to him certain of the Sadducees (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.
See Verses Found in Dictionary
The same day came to him the Sadducees, who say that there is no resurrection, and asked him,
And as they were speaking to the people, the priests, and the captain of the temple, and the Sadducees came upon them, Being grieved 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/wbs'>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.
See Verses Found in Dictionary
And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. The king also said to them, Take with you the servants 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 blow ye with the trumpet, and say, God save king Solomon. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too. As the LORD hath been with my lord the king, even so let him be with Solomon, and 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 a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them. And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, 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 to 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 hath made Solomon king. And the king hath 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 have come from thence rejoicing, so that the city resounded. This is the noise that ye have heard.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who hath warned you to flee from the wrath to come?
The Pharisees also and the Sadducees came, and, tempting, desired him that he would show them a sign from heaven.
The Pharisees also and the Sadducees came, and, tempting, desired him that he would show them a sign from heaven.
A wicked and adulterous generation seeketh for a sign; and there shall no sign been to it, but the sign of the prophet Jonah. And he left them, and departed.
Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
Then Jesus said to them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.
How is it that ye do not understand that I spoke not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then they understood that he did not caution them against the leaven of bread, but against the doctrine of the Pharisees and of the Sadducees.
The same day came to him the Sadducees, who say that there is no resurrection, and asked him,
But as concerning the resurrection of the dead, have ye not read that which was spoken to you by God, saying,
Then come to him the Sadducees, who say there is no resurrection; and they asked him, saying,
Then came to him certain of the Sadducees (who deny that there is any resurrection) and they asked him,
And as they were speaking to the people, the priests, and the captain of the temple, and the Sadducees came upon them,
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
Then the high priest rose up, and all they that were with him; (which is the sect of the Sadducees) and were filled with indignation,
But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men, brethren, I am a Pharisee, the son of a Pharisee: concerning 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.
See Verses Found in Dictionary
For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.