Month: March 2017

Note: This is an essay I recently completed for my university unit on the Dead Sea Scrolls. It was a fascinating subject and highly recommend it if you enjoy Ancient History.

Since Solomon Schechter first discovered The Damascus Document in a genizah in Cairo, scholars and enthusiasts have sought to connect Christianity with Qumran. The later texts found at the Dead Sea in 1947 spoke of a Teacher of Righteousness and a Wicked Priest, apocryphal visions of battles in the Heavenly realms, and detailed a shared Community life with a focus on purity and Law. The Scrolls have fired scholarly imaginations with theories and possibilities, ranging from Lawrence Schiffman’s hypothesis that Qumran had Sadducean roots, to Barbara Thiering’s extreme belief that John the Baptist was the Teacher of Righteousness and Jesus of Nazareth was the Wicked Priest.

Dated from the Second Temple period, a time of political and religious upheaval, the Scrolls provide another insight into the birth of Christianity, various Jewish sects, and ‘the common ground from which they all sprang.’[1]

The purpose of this essay is to explore the similarities of teachings, esoteric practices, and historical similarities between the Qumran sect and Christianity, revealing that even while they share many common elements there isn’t enough evidence to support a definitive relationship between the two.

To begin with, the most obvious questions regarding Christianity and Qumran is about Jesus himself as an Essene, a Teacher of Righteousness or a Wicked Priest depending which scholar you read, and whether New Testament documents found at the site.

Jesus of Nazareth was a charismatic rebel whose teaching ‘stands out invested with religious individuality and actuality’[2] but ultimately ‘nowhere in any of the scrolls is Jesus mentioned’[3] and the Greek fragments found in Cave 7 were not copies of New Testament writings.

Despite this there are numerous parallels in Jesus’ teachings with those practiced by the Qumran sect such as his emphasis on the kingdom, messianic self-understandings, and the similarities drawn from the beatitudes in Matthew 5:8 and 4Q525 such as, ‘ [Blessed is]…with a pure heart and does not slander with his tongue.’[4] Other comparisons in their teachings are their stance on divorce law, blasphemy and Jesus’ use of calling God ‘Abba’ or ‘Father ‘ is matched with three prayers found in Qumran using the related  phrasing ‘my Father, My God.’

This connection between Jesus and Qumran is often also linked with John the Baptist due to the proximity of his ministry to Qumran and his focus on ‘divine judgement, repentance and ritual washing.’[5] Barbara Thiering controversially argues not only for a direct connection, but that ‘The Teacher of Righteousness is an exact counterpart for John the Baptist’[6] and that his adversary The Wicked Priest ‘did almost everything Jesus was accused of by his enemies.’[7] A more plausible theory is that it is possible Jesus met Essenes during his ministry with some scholars like Riesner suggesting that Jesus stayed near their quarter in Jerusalem, and ‘the house used for the Last Supper was probably owned by an Essene.’[8]

Despite these similarities Jesus taught inclusivity and ate with those deemed unclean and marginalised not only by the Pharisaic Jews but the Essenes ‘were among those most ready to maintain purity through rigid rules of exclusion.’[9] On a theological standpoint, one of  focal points of Jesus’ teaching was ‘Forgive and you will be forgiven’[10] as well as other  provocative acts such as healing on the Sabbath, that Pharisaic Jews saw as a direct violation of the Mosaic Law. The latter is the strongest argument against Jesus being Essene (even a disgraced one as Thiering suggests) as the strict adherence of the Law was intrinsic to every aspect of Essene life including ‘sexual relations or the keeping of the Sabbath, meal practice or business dealings.’[11]

Despite the similarities in some areas of theology, The Teacher of Righteousness in Qumran, focused on the deep teachings and obligations of the Law and he was without the ‘genius of Jesus the Jew who succeeded in uncovering the essence of religion as an existential relationship between man and man and man and God.’ [12] The Scrolls themselves lack evidence of a direct relationship between Jesus and Qumran, but what they successfully do is provide another insight into Palestinian Judaism at the time of his teachings and reinforces the Jewishness of Jesus by reconstructing the world in which he had his ministry.

The next recognizable Christian figure that scholars like to associate with Qumran is the similarity in the seven letters of Paul and writings found in the Dead Sea Scrolls.

According to Kuhn’s research there are over four hundred parallels between Paul’s teachings and those practiced at Qumran that focus on the ‘dualism of light and darkness within an ethical and eschatological framework,’[13] the concept of Community being a temple of God living under a new covenant, and the emphasis with which they concentrated on ‘God’s justice and man’s sinfulness, especially on justification by grace alone.’[14]

The core differences between Paul and Qumran once again is in theology especially with Paul’s faith in Christ and his different interpretation of the Torah. Before his conversion to Christianity Paul was a Pharisee and could have come into contact with Qumranian ideals during this time. He travelled extensively so it is also possible that he would have met Essenes on his journeys, much like Jesus of Nazareth did, or when he went to preach in Damascus, Antioch or his home town Tarsus.

Despite their strong conflicting views on Law and purity, Qumran and Christian theology do find more common ground in many of their esoteric beliefs, especially in the areas of healing and exorcism, Heavenly visions as well as reverence for the enigmatic character of Melchizedek.

In the New Testament Jesus and his disciples are recorded to have performed multiple healings through a laying on of hands (specifically Mark 6:5, Luke 4:40, Luke 13:13 and Acts 28:8), a practice that is not found in the Old Testament, nor in rabbinical literature. The Genesis Apocryphon found at Qumran recounts the story of how Abram’s wife Sarai was taken by the Pharaoh of Egypt and how the Most High God ‘sent a spirit to scourge him, an evil spirit to all of his household.’[15] The Pharaoh is released from this evil spirit when Abram places his hands on his head and prays for him. These passages, composed before Jesus’ time, reveals that this way of healing was ‘not only practiced by Jesus and his first disciples, but other circles as well.’[16]

Exorcism was widely performed by Jesus and his followers, and fragments of The Apocryphal Psalms found in Cave 11 have sections devoted to songs or psalms with ‘the repeated use of the  term ‘demons’ and ‘healing’’ [17]suggesting that exorcisms were also performed at Qumran. While exorcism wasn’t an unknown practice amongst the Jews there was often a traditional minyan (witnesses) needed, with other ritual elements such as washing required beforehand, where Jesus and his followers performed them sporadically with only commands.

The War Scroll found at Qumran details a final devastating but ultimately victorious war between the gentiles and the demonic forces of Belial or Satan, and the Sons of Light with angelic armies commanded by The Prince of Light, the Archangel Michael. According to XVII:5 after the defeat of Belial and his armies God will ‘send eternal succour to the company of His redeemed by the might of the princely Angel of the kingdom of Michael.’ With vivid descriptions on battle formations, priestly duties and thanksgiving ceremonies, the composer makes reference to the Book of Daniel, where Michael is also mentioned extensively as doing battle against the forces of darkness. This theme is also found in the New Testament in Revelations 12:7 where Michael and his angels throw the dragon, or Satan, down to earth in a heavenly war. Like The War Scroll, Revelations is heavy with symbolic imagery and also ends with a victory and praises of thanksgiving as the New Jerusalem is established.

While these visionary books are obviously influenced by other apocryphal writings such as The Book of Daniel, The Book of Enoch and Isaiah, the core messaging in their end of days’ battle and the fundamentals of their eschatology is different. For the Qumranian’s the one that ‘shoots forth from the stump of Jesse,’[18]  the triumphant Davidic Messiah, is to put his adversary, the king of Kittim to death, while for the Christian’s Jesus, the ‘Root and the Offspring of David’[19] will come again, establishing a new Heaven and new Earth.

Striking in both the Qumran and Christian writings is the mysterious figure of Melchizedek. In the Hebrew Bible his first appearance in Genesis 14:18, Melchizedek is described as the king of Salem and a priest of the God Most High, who enigmatically blesses Abram, gives him ‘a tenth of all’[20] and abruptly disappears from the narrative, resurfacing in Psalm 110 where the Lord says to David, ‘Thou art a priest forever after the manner of Melchizedek.’ The New Testament writings of Hebrews speaks extensively on Melchizedek, his unique Yahwistic priesthood ‘made not by virtue of a Torah requirement of physical descent but by the virtue of indestructible life’[21] and Jesus being the High Priest. In The Heavenly Prince Melchizedek found at Qumran, Melchizedek is the heavenly deliverer Archangel Michael who presides over ‘the final Judgement and condemnation of his demonic counterpart Belial’[22] and with neither his birth or death recorded ‘it is easy to imagine him as eternal and therefore that this priest should be present in the heavens.’[23]

Both Qumran and Christianity could agree that Melchizedek was an immortal figure with a priesthood assigned to him, but the conflict arises not only in Melchizedek being the Archangel Michael but also the author of Hebrew’s views of the priesthood’s ‘superiority over the levitical priesthood’[24] and their comments on the requirement of bloodlines being ‘set aside because of its weakness and ineffectiveness – for Torah make nothing perfect’[25] which is a direct violation of the Qumranian view of the Law.

The Dead Sea Scrolls has also provided scholars with an abundance of new material regarding scriptural interpretation and given a wider understanding to the practice of pesher. The sect at Qumran believed that scripture had two levels; a literal version for ordinary readers and a second level that only readers of a higher knowledge could interpret the mysteries hidden by God. Christian writers have engaged in a similar interpretive process with Hebrew prophetic writings having been decoded for foretelling’s of Jesus, such as Isaiah 53.

The writers of the Scrolls and the New Testament literature both ‘recognized the authority of the five books of the Law of Moses, held prophetic literature in high regard,’[26] and sought to find greater meanings within them. The main similarity between both practices of prophetic interpretation is what Brooke describes as the process of ‘This is That,’[27] meaning that one or more of the items within in the text is compared to another.

There is a prominent difference between the two forms of interpretation, even if on the surface New Testament interpretations seem like pesher, the process at Qumran was the ‘primary or base scriptural text always precedes the interpretation’[28] while the Christians focused on proving fulfilment by having the scriptural text recounted after the event in which they are writing.

Moving away from the esoteric to religious history, the Near East saw multiple cultural and religious changes through the Persian, Hellenistic, Maccabean and Roman periods and this impacted on the Jewish belief systems of the times. This period saw the birth of Christianity and the evolution of Rabbinical Judaism, but it also meant that ‘many Judaisms did not survive – the Essenes and the Sadducees among them.’[29] Boccacini claims that Rabbinical Judaism and Christian do not have a ‘parent-child’ relationship but one of fraternal twins birthed at the same time. The discovery of the Scolls at Qumran supports the reality that many forms of Judaism existed at the time of Jesus with their own communities, interpretations of Law and eschatological and prophetic visions of the future.

The spread of Christianity ‘turned Judaism into a multinational religion’[30] with the Rabbi’s reinforcing the concept of Judaism as the religion of the Jewish people, so one could argue that the true historical relationship  between Qumran and Christianity is one that forced assimilation.

The Dead Sea Scrolls are a fascinating insight into the Second Temple Period and are a valuable study in understanding early Christianity and Judaism as well as revealing a pious and vividly literate people that valued their Law and mysteries above religious and social pressures.

The Essenes and Christianity are often curiously similar in their beliefs and practices with parallels being drawn between prominent teachings of figures like Jesus and Paul, their views and practices of healing, visions of Heavenly wars and redemption, and their reverence of figures such as Isaiah, Daniel and Melchizedek. They both held the Temple in Jerusalem with undisguised contempt and believed in a Messianic promise.

The centre of their belief systems they are so starkly different that a definitive relationship between the two can only seriously be drawn at them both being religious products of the time. Christianity with its inclusive ideals and resurrected Messiah flourished, while the Essenes strict and exclusive community could not survive, as it ‘lacked the pliant strength and elasticity of thought and depth of spiritual vision’[31] that allowed Rabbinical Judaism to endure as the dominant Jewish religion.

Note: All images used in this post were Public Domain

Bibliography

Vermès, G. 2011. The complete Dead Sea scrolls in English. 4th ed. New York, N.Y., U.S.A.: Allen Lane/Penguin Press.

Brooke, G.J 2005. The Dead Sea Scrolls and the New Testament. Fortress Press.

Thiering, B 2005. Jesus the Man. Random House.

Kuhn, H.W 1992 The Impact of the Qumran Scrolls on the Understanding of Paul. The Magnes Press.

Flusser, D 1957 Healing through the Laying-on of Hands in a Dead Sea Scroll. Israel Exploration Journal, Vol. 7, No. 2, pg. 107-108

Delcour, M 1971 Melchizedek from Genesis to the Qumran Texts and the Epistle to the Hebrews. Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, Vol. 2, pg 115-135

Boccaccini, G 1995 Multiple Judaisms, Bible Review (Feb 1995) 38-41.

Schiffman, L 1990 The Significance of the Scrolls. Bible Review Vol VI, pg 19-28

Messianic Jewish Shared Heritage Bible. (2012). 1st ed. Shippensburg, PA: Destiny Image.

[1] Vermès 2011 pg 25

[2] Vermès 2011 pg25

[3] Brooke 2005 Pg19

[4] 4Q525 Beatitudes pg455

[5] Brooke 2005 pg24

[6] Thiering 2005 Pg19

[7] Thiering 2005 pg19

[8] Brooke 2005 pg24

[9] Brooke 2005 pg 25

[10] Luke 6:37

[11] Brooke 2005 pg38

[12] Vermès 2011 pg25

[13] Kuhn,1992 Pg 334

[14] Kuhn, 1992 pg 335

[15] IQapGen,IQ20 XX:15

[16] Flusser 1957 pg108

[17] Vermès 2011 pg 316

[18] The Book of War 4Q285, fr.7

[19] Revelations 22:16

[20] Genesis 14:18

[21] Hebrews 7:16

[22] Vermés 2011 pg532

[23] Delcor 1971 pg125

[24] Delcor 1971 pg125

[25] Hebrews 7:18-20

[26] Brooke 2005 pg 53

[27] Brooke 2005 pg 60

[28] Brooke 2005 pg 60

[29] Boccacini 1995 pg41

[30] Boccacini 1995 41

[31] Vermés 2011 pg25