We can now realise the scene, and understand the mutual relations. The existing communities, the religious tendencies, the spirit of the age, assuredly offered no point of attachment – only absolute and essential contrariety to the kingdom of heaven. The “preparer of the way” could appeal to neither of them; his voice only cried “In the wilderness.”
Far, far beyond the origin of Pharisees, Sadducees, and Essenes, he had to point back to the original Paschal consecration of Israel as that which was to be now exhibited in its reality; “behold the Lamb of God which taketh away the sin of the world.” If the first great miracle of Christianity was the breaking down of the middle wall of partition, the second – perhaps we should have rather put it first, to realise the symbolism of the two miracles in Cana – was that it found nothing analogous in the religious communities around, nothing sympathetic, absolutely no stem on which to graft the new plant but was literally “as a root out of a dray ground,” of which alike Pharisee, Sadducee, and Essene would say: “He hath no form, nor comeliness; and when we shall see Him, there is no beauty that we should desire Him.”
(lengthy quotation from Sketches of Jewish Social Life, Dr Alfred Edersheim)