Unlike other nations and races, since the Covenant at Sinai, authentic Jewish life has always been ceremonial. As still viewed today and illustrated above, their life, then, within Judea was not fragmented into unrelated categories as seen in other cultures to modern times, particularly western. Their religion was not what they did but who they were. Hence, they did not just practice it apart from the other institutions necessary for organized community life. Government, vocation, education, religious, and personal affairs were all interwoven into the very fiber of their unified being. To compromise with other cultures not only put their ceremonial life in jeopardy, but opened the door to other gods they were sworn to abhor. This had finally been recognized as the ultimate reason for all previous judgments. As a result, it is not difficult to see that when other nations ruled them, there would be a misunderstanding at the least, and hostile antagonism at its worse, toward this ceremonial life of the Jewish people, especially when it clashed (as often it did) with the popular polytheistic culture of the times. As previously stated, this has been the pattern from the very outset of their existence as a people. We have only to look in our more recent times at the horrors of their pogroms and persecutions in Europe under dictator regimes. It seems the only policy these governments can devise is: if you can't assimilate them and you can't control them, then eliminate them! Pharaoh was the first, but would not be the last.

Under Ezra's leadership, the Mosaic scribe had succeeded in the reintroduction of regulated ceremonial life in Judea. Temple life and sacrifices were reinstituted and community synagogues had sprung up throughout the region. Jewish life had been restored once again under the protection of a favorable Persian power. But this would not last. Under Alexander the Great, Greece to the west was gaining in power and in 331 B.C. would wrest control of this kingdom from Persia enroute to a worldwide domination. Although Alexander himself was extremely gracious toward the Jews (as evidenced with many of Israel's sons called Alexander by their parents), with the Greeks who succeeded him after his death, however, would come their popular polytheistic culture of the masses, Hellenism. After a short period of Syrio-Greek rule, as previously discussed, Egypt would gain control under the Ptolemies (Greek appointed kings). Under the Ptolemies, the Jewish culture continued to flourish as Hellenism had not spread enmasse into the region. But eventually Syria regained control over Palestine, and with it this time, Hellenism became a serious threat.

As expected within any society, depending upon the level of nationalism and religious commitment, there was a varied response to this new culture and domination. Some, without reservation, would embrace it, while others, out of fear, would give in to its demands, even forsaking their signs or symbols that had made them a people -- observance of the Sabbath (and other holy days) and circumcision. Without going into greater detail than that previously discussed concerning the occupation of the Greeks and Antiochus Epiphanes' intent to fully assimilate the Jews into the Greek culture by means of forced allegiance, we will simply say at this point, that the religious Jew would not submit under any circumstances. Under the Maccabees, Antiochus would eventually be defeated and Jerusalem would be recaptured and Jewish life under the Mosaic Covenant restored.

It was at the outset of this rebellion by the Maccabees against Hellenism that we see the emergence of a group of pious Jews, devout adherents to the law of Moses, the Hasideans (comprised of laymen and priests), who would align with the Maccabees in a holy war against the Greeks of Syria (I Mac.2:42). From this group, it is believed, are the roots of both the Pharisees and Essenes that would distinctly surface in later times and split from the religio-political government of the Maccabean era. After being established as High Priest, these Maccabees (from a poorer priestly family of Modin) would merge the office of priest and king into one, thus establishing the dynasty of the priestly kings that would rule into the next century (until Rome came to power in 63 B.C.). To this the Hasideans strongly objected. Although they had actively participated in the removal of the harsh Syrio-Greek rule of Antiochus, they refused to become political once Judaism had been restored and a new Jewish government was established.

The first factor for the development of the Essenes had been successfully met -- resistance to the Hellenizing threat to Jewish ceremonial life under the Mosaic Covenant as interpreted and implemented under the direction of the evolving Great Assembly. A second converging factor for their development was now presenting itself. The earlier questions of the religious and political direction of their nation would again have to be addressed under this new Jewish government. The Hasideans felt that the tradition of the separation of political and religious rule of earlier times under previous kings should be maintained. In olden days, the separation of the offices of priest and king was strictly enforced under Mosaic interpretations. An example of this is clearly seen with their first earthly king, Saul (I Sam.13:1-16), and another during the days of the divided kingdom (II Chr.16-21). To deviate from this was believed to violate God's way, thus inviting His displeasure upon the nation once again. Unable to compromise with what they could not change, the only alternative for these purist Jews was to separate. Precisely when this division occurred between the Hasmonean priestly-king dynasty and this group is not known, though it is believed to be prior to the Pharisees' schism with the high priesthood under John Hyrcanus' rule, or his successor.

A third and final factor for the rise of the Essenes can be seen running concurrent with the two previously discussed. It must be remembered that when these Maccebees (who were strong adherents to the law) came to power, the Temple priests (less strict in their standards) were displaced from the high priesthood. These were claimants to the succession of the sons of Zadok (future Sadducees). They would continue to develop in their temporary retirement and emerge again under John Hyrcanus, who was more sympathetic to their position. It must also be remembered that these Temple priests were promoters of the status quo of Temple life. They would compromise both principle and practice to achieve this objective, as seen during the Hellenistic rule of Antiochus of Syria who had found among them those willing to implement his policies. To the Hasidean Jew, Jews who were even stricter adherents to the Mosaic Covenant than the Pharisaic Maccabees, these earlier Temple priests (who had compromised with the Greeks everything the Jews held sacred) were usurpers to the legitimate priesthood. It was they who were the rightful descendants of the sons of Zadok, as they called themselves in their writings. Thus, the Sadducees became the enemies to the Essenes (and would remain so throughout their history). Unable to gain access for Temple control, the Essenes would separate from society as a whole and await the coming of the messiah who would lead them to their rightful position within the kingdom.