These points relating to the Temple are of more importance, because at the time when the Gospel was written the Temple was a heap of ruins, which had long ceased to be frequented for worship, and of which an accurate knowledge could hardly be expected except from a few Rabbinical students, like the author of the tract _Middoth_, and those who had used the Temple before its destruction. iv. Sects and Parties. The fall of Jerusalem in 70 A.D. made a great change in the ecclesiastical organization of the Jewish people. During the life of Christ this too had been highly centralized. Both the great parties of Pharisees and Sadducees—especially the latter—had their head quarters in Jerusalem. Jerusalem was the seat of the Sanhedrin, in which both parties were represented—the Sadducees in the numerical majority and with the control of executive power, but the Pharisees in closer touch with the people and with the stronger religious influence. In the Gospel we have traces of both parties and in both characters, official and extra-official. We meet first with the Pharisees, and that in rather peculiar circumstances, but in circumstances which we may be sure existed. We are expressly told (i. 24) that the deputation sent to cross-examine John the Baptist as to the nature of his mission was sent from the Pharisees. Only one party was represented upon it, so that it cannot have been sent by an act of the Sanhedrin as a whole. From the religious point of view the Pharisees would be far more interested in the Baptist and his doings than the Sadducees. At the same time the deputation consisted of official persons (‘priests and Levites from Jerusalem,’ i. 19), who would carry with them a certain authority. Of the nature of their questions we shall have to speak presently. In this part of our subject we are a little entangled in cross-division, because the same sections of the narrative are interesting in more ways than one. Chap. vii in particular will meet us under several heads; but there is just one section of it that I must ask leave to quote in full, as containing in a small compass a sketch that seems drawn from the life of the Sanhedrin and its ramifications. ‘The officers therefore came to the chief priests and Pharisees; and they said unto them, Why did ye not bring him? The officers answered, Never man so spake. The Pharisees therefore answered them, Are ye also led astray? Hath any of the rulers believed on him, or of the Pharisees? But this multitude which knoweth not the law are accursed. Nicodemus saith unto them (he that came to him before, being one of them), Doth our law judge a man, except it first hear from himself and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet’ (vii. 45-52).