largely an exposition of the Mishna. An edition of the Babylonian Talmud alone (issued at Vienna in 1682) comprised twenty-four tomes. (Geikie.)

3. Rabbis.-The title Rabbi is equivalent to our distinctive appellations Doctor, Master, or Teacher. By derivation it means Master or my Master, thus connoting dignity and rank associated with politeness of address. A definite explanation of the term is given by John (1:38), and the same meaning attaches by implication to its use as recorded by Matthew (23:8). It was applied as a title of respect to Jesus on several occasions (Matt. 23:7, 8; 26:25, 49; Mark 9:5; 11:21; 14:45; John 1:38, 49; 3:2, 26; 4:31; 6:25; 9:2; 11:8). The title was of comparatively recent usage in the time of Christ, as it appears to have first come into general use during the reign of Herod the Great, though the earlier teachers, of the class without the name of rabbis, were generally reverenced, and the title was carried back to them by later usage. Rab was an inferior title and Rabban a superior one to Rabbi. Rabboni was expressive of most profound respect, love and honor (see John 20:16). At the time of our Lord's ministry the rabbis were held in high esteem, and rejoiced in the afflations of precedence and honor among men. They were almost exclusively of the powerful Pharisaic party.

The following is from Geikie's Life and Words of Christ. vol. 1, chap. 6: "If the most important figures in the society of Christ's day were the Pharisees, it was because they were the Rabbis or teachers of the Law. As such they received superstitious honor, which was, indeed, the great motive, with many, to court the title or join the party. The Rabbis were classed with Moses, the patriarchs, and the prophets, and claimed equal reverence. Jacob and Joseph were both said to have been Rabbis. The Targum of Jonathan substitutes Rabbis, or Scribes, for the word 'prophets' where it occurs. Josephus speaks of the prophets of Saul's day as Rabbis. In the Jerusalem Targum They were

tune.

all the patriarchs are learned Rabbis. to be dearer to Israel than father or mother-because parents avail only in this world [as was then taught] but the Rabbi forever. They were set above kings, for is it not written 'Through me kings reign'? Their entrance into a house brought a blessing; to live or to eat with them was the highest good forThe Rabbis went even further than this in exalting their order. The Mishna declares that it is a greater crime to speak anything to their discredit, than to speak against the words of the Law. Yet in form, the Law received boundless honor. Every saying of the Rabbis had to be based on some words of it, which were, however, explained in their own way. The spirit of the times, the wild fanaticism of the people, and their own bias, tended alike to make them set value only on ceremonies and worthless externalisms, to the utter neglect of the spirit of the sacred writings. Still it was held that the Law needed no confirmation, while the words of the Rabbis did. So far as the Roman authority under which they lived left them free. the Jews willingly put all power in the hands of the Rabbis. They or their nominees filled every office, from the

highest in the priesthood to the lowest in the community. They were the casuists, the teachers, the priests, the judges, the magistrates, and the physicians of the nation. The central and dominant characteristic of the teaching of the Rabbis was the certain advent of a great national Deliverer-the Messiah or Anointed of God, or in the Greek translation of the title, the Christ. In no other nation than the Jews has such a conception ever taken such root or shown such vitality.

It was agreed among the Rabbis that His birthplace must be Bethlehem, and that He must rise from the tribe of Judah."

Individual rabbis gathered disciples about them, and, inevitably, rivalry became manifest. Rabbinical schools and academies were established, each depending for its popularity on the greatness of some rabbi. The most famous of these institutions in the time of Herod I were the school of Hillel and that of his rival Shammai. Later, tradition invested these with the title "the fathers of old". It appears from the trifling matters over which the followers of these two disagreed, that only by opposition could either maintain a distinguishing status. Hillel is reputed as the grandfather of Gamaliel, the rabbi and doctor of the law at whose feet Saul of Tarsus, afterward Paul the apostle, received his early instruction (Acts 22:3). So far as we have historic record of the views, principles or beliefs advocated by the rival schools of Hillel and Shammai, it appears that the former stood for a greater degree of liberality and tolerance, while the latter emphasized a strict and possibly narrow interpretation of the law and its associated traditions. The dependence of the rabbinical schools on the authority of tradition is illustrated by an incident of record to the effect that even the prestige of the great Hillel did not insure him against uproar when once he spoke without citing precedent; only when he added that so had his masters Abtalion and Shemajah spoken did the tumult subside.

4. Sadducean Denial of the Resurrection.-As set forth in the text, the Sadducees formed an association numerically small as compared with the more popular and influential Pharisees. In the Gospels the Pharisees are of frequent mention, and very commonly in connection with the scribes, while the Sadducees are less frequently named. In the Acts of the Apostles,_the Sadducees appear frequently as opponents of the Church. This condition was doubtless due to the prominence given the resurrection from the dead among the themes of the apostolic preaching, the Twelve continually bearing testimony to the actual resurrection of Christ. Sadducean doctrine denied the actuality and possibility of a bodily resurrection, the contention resting mainly on the ground that Moses, who was regarded as the supreme mortal lawgiver in Israel, and the chief mouthpiece of Jehovah, had written nothing concerning life after death. The following is taken from Smith's Dictionary of the Bible, article "Sadducees", as touching this matter: "The denial of man's resurrection after death followed in the conception of the Sadducees as a logical conclusion from their denial that Moses had revealed to the Israelites the Oralaw. For on a point so

momentous as a second life beyond the grave, no religious party among the Jews would have deemed themselves bound to accept any doctrine as an article of faith, unless it had been proclaimed by Moses, their great legislator; and it is certain that in the written Law of the Pentateuch there is a total absence of any assertion by Moses of the resurrection of the dead. This fact is presented to Christians in a striking manner by the wellknown words of the Pentateuch which are quoted by Christ in argument with the Sadducees on this subject (Exo. 3:6, 16; Mark 12:26, 27; Matt. 22:31, 32; Luke 20:37). It cannot be doubted that in such a case Christ would quote to His powerful adversaries the most cogent text in the Law; and yet the text actually quoted does not do more than suggest an inference on this great doctrine. It is true that passages in other parts of the Old Testament express a belief in the resurrection (Isa. 26:19; Dan. 12:2; Job 19:26; and in some of the Psalms); and it may at first sight be a subject of surprize that the Sadducees were not convinced by the authority of those passages. But although the Sadducees regarded the books which contained these passages as sacred, it is more than doubtful whether any of the Jews regarded them as sacred in precisely the same sense as the written Law. To the Jews Moses was and is a colossal form, preeminent in authority above all subsequent prophets."

5. The Temple of Herod.-"Herod's purpose in the great undertaking [that of restoring the temple, and of enlarging it on a plan of unprecedented magnificence] was that of aggrandizing himself and the nation, rather than the rendering of homage to Jehovah. His proposition to rebuild or restore the temple on a scale of increased magnificence was regarded with suspicion and received with disfavor by the Jews, who feared that were the ancient edifice demolished, the arbitrary monarch might abandon his plan and the people would be left without a temple. To allay these fears the king proceeded to reconstruct and restore the old edifice, part by part, directing the work so that at no time was the temple service seriously interrupted. So little of the ancient structure was allowed to stand, however, that the temple of Herod must be regarded as a new creation. The work was begun about sixteen years before the birth of Christ; and while the Holy House itself was practically completed within a year and a half, this part of the labor having been performed by a body of one thousand priests specially trained for the purpose, the temple area was a scene of uninterrupted building operations down to the year 63 A. D. We read that in the time of Christ's ministry the temple had been forty-six years in building; and at that time it was unfinished.

"The Biblical record gives us little information regarding this the last and the greatest of ancient temples; for what we know concerning it we are indebted mainly to Josephus, with some corroborative testimony found in the Talmud. In all essentials the Holy House, or Temple proper, was similar to the two earlier houses of sanctuary, though externally far more elaborate and imposing than either; but in the matter of surrounding courts and associated buildings, the Temple of Herod

preeminently excelled.

Yet its beauty and grandeur lay in architectural excellence rather than in the sanctity of its worship or in the manifestation of the Divine Presence within its walls. Its ritual and service were largely man-prescribed; for while the letter of the Mosaic Law was professedly observed, the law had been supplemented and in many features supplanted by rule and priestly prescription. The Jews professed to consider it holy, and by them it was proclaimed as the House of the Lord. Devoid though it was of the divine accompaniments of earlier shrines accepted of God, and defiled as it was by priestly arrogance and usurpation, as also by the selfish interest of traffic and trade, it was nevertheless recognized even by our Lord the Christ as His Father's House. (Matt. 21:12; compare Mark 11:15; Luke 19:45.) For thirty or more years after

the death of Christ, the Jews continued the work of adding to and embellishing the temple buildings. The elaborate design conceived and projected by Herod had been practically completed; the temple was well-nigh finished, and, as soon afterward appeared, was ready for destruction. Its fate had been definitely foretold by the Savior Himself."-From the author's House of the Lord, pp. 54-61.

ZACHARIAS THE PRIEST.

75

CHAPTER 7.

GABRIEL'S ANNUNCIATION OF JOHN AND OF JESUS. JOHN THE FORERUNNER.

Associated with the prophecies of the birth of Christ are predictions concerning one who should precede Him, going before to prepare the way. It is not surprizing that the annunciation of the immediate advent of the forerunner was speedily followed by that of the Messiah; nor that the proclamations were made by the same heavenly embassadorGabriel, sent from the presence of God."

About fifteen months prior to the Savior's birth, Zacharias, a priest of the Aaronic order, was officiating in the functions of his office in the temple at Jerusalem. His wife, Elisabeth, was also of a priestly family, being numbered among the descendants of Aaron. The couple had never been blessed with children; and at the time of which we speak they were both well stricken in years and had sorrowfully given up hope of posterity. Zacharias belonged to the course of priests named after Abijah, and known in later time as the course of Abia. This was the eighth in the order of the twenty-four courses established by David the king, each course being appointed to serve in turn a week at the sanctuary. It will be remembered that on the return of the people from Babylon only four of the courses were represented; but of these four each averaged over fourteen hundred men.c

During his week of service each priest was required to maintain scrupulously a state of ceremonial cleanliness of

a Luke 1:19, 26; see also Dan. 8:16; 9:21-23.

b Luke 1:5; compare 1 Chron. 24:10.

cEzra 2:36-39.