The Essenes and the Early Church

A journey into the similarities and differences of the community of Qumran and the Jesus movement. Including a closing reflection on end time hysteria.

The relationship between the Johannine writings, John the Baptist, and the Dead Sea scrolls is a topic of significant scholarly inquiry that sheds light on various aspects of early Christian and Jewish thought. These three entities provide crucial insights into the historical, religious, and cultural milieu of the first century CE. This article aims to explore the intricate connections and potential influences among them.

The Johannine writings, particularly the Gospel of John, have long been of interest to scholars studying early Christian theology. John the Baptist, a central figure in the Johannine narrative, plays a pivotal role in the development of Christian beliefs and rituals. Meanwhile, the Dead Sea scrolls, discovered in the mid-20th century, provide a wealth of information about the religious practices of a Jewish sect known as the Essenes, who lived near the Dead Sea during the same time period. These three entities offer glimpses into the religious and intellectual landscape of the first century CE, albeit from different perspectives.

There are four main points, which provide reasons for considering the Baptist’s links/influence to the Essenes;

1. John’s lineage fits with the beliefs of the Essenes. This is evident in how he was born to elderly parents (Luke 1:7,18). Josephus commented that the Essenes disliked marriage; however, they adopted children and raised them up within the community. Vanderkam (2002) questions whether John was, in fact, an orphan and raised by the Essene community. Luke narrates that John’s lineage were from a priestly class; the Essenes were founded and led by priests.
   

2. John’s ministry was located out in the wilderness, the gospel of Luke tells us that John became strong in the spirit and that he lived in the wilderness until his public appearance in Luke 1:80. The locations of the Baptists’ ministry could suggest that he may have not been far from the Essenes. Conversely, the Gospel of John posits the Baptists’ ministry “in Bethany across the Jordan” (1:28) and “at Aenon near Salim because water was abundant there” (3:23). These locations were much farther north than Qumran.
   

3. The Baptists’ ministry also performed ritual washings, however, unlike Qumran, the Baptiser dipped those who were baptised, whilst in Qumran people went down into specifically made cisterns and washed themselves. Moreover, the Essenes performed daily washings, whilst the Baptist performed one baptism for the remission of sins. The understanding of baptism, however, was similar. One can look at both the Lukan narrative and the Community Rule to recognize notable similarities, but also stark differences;

And [John] went into all the region about the Jordan, preaching a baptism of repentance for the forgiveness of sins. (Luke 3:3)

For only through the spirit pervading God’s true society can there be atonement for a man’s ways, all of his iniquities; thus only can he gaze upon the light of life and so be joined to His truth by His holy spirit, purified from all iniquity. Through an upright and humble attitude his sin may be covered, and by humbling himself before all God’s laws his flesh can be made clean. Only thus can he really receive the purifying waters and be purged by the cleansing flow. (Rule of the Community 3.6–9 [WAC, 129])

James C. VanderKam and Peter W. Flint, The Meaning of the Dead Sea Scrolls: Their Significance for Understanding the Bible, Judaism, Jesus, and Christianity, 1st ed. (New York: HarperSanFrancisco, 2002), 331.

Another key point, which is worth exploring, is the Baptisers’ understanding of Scripture. Like the Essenes, Johns’ ministry was related by all four Gospels to be a fulfilment of Isaiah 40:3. John was the forerunner, who was preparing the Way of the Lord. Likewise, the Community rule also alludes to the same prophecy, the community at Qumran were also preparing the way for the one who will come in the Lord’s name, making his paths straight;

When such men as these come to be in Israel, conforming to these doctrines, they shall separate from the session of perverse men to go to the wilderness, there to prepare the way of truth, as it is written, “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God” (Isa. 40:3). This means the expounding of the Law, decreed by God through Moses for obedience, that being defined by what has been revealed for each age, and by what the prophets have revealed by His holy spirit. (WAC, 138)28

The role of John the Baptist can also be likened to the figure of the Zadokite High Priest within Essene messianism. The one that fits the Baptiser is the Messiah ben Aaron, who acts as the Messianic High Priest and Interpreter of the Law. The Messiah ben David, or the Davidic Messiah/Branch of David, would defer to him and his priestly authority in all legal matters. The Messiah ben Aaron would teach the Branch of David in order that this Davidic King would rule justly. Another key aspect for the Essenes regarding the Messiah ben Aaron is that he would preside over the battle liturgy and the final eschatological banquet (1QM XV, 4; XVI, 13; XVIII, 5, 1QSa II, 12–21). The third figure is known the ‘the Prophet’, who was expected to work with the two other Messianic figures in the final age. The Prophet was the expected return of Elijah, which would then signal the time of the coming of the Messiah ben David.

Geza Vermes (1995: 60-61) stated that the verses found in (1 Mac. 4:46; 14:41; Jn. 1:21) are in no doubt identical with ‘the Prophet’, as promised by God to Moses (‘I will raise up for them a prophet like you … He shall convey all my commands to them’, Deut. 18:15–18; cf. Acts 3:22–3; 7:37). Moreover, an identification of ‘the Prophet’ with a ‘new Moses’ is supported by the inclusion of the Deuteronomy passage in the Messianic Anthology or Testimonia from Cave 4 as the first of three messianic proof texts, the second being Balaam’s prophecy concerning the Star to rise out of Jacob (Num. 24:15–17), and the third, the blessing of Levi by Moses (Deut. 33:11).

The role of these figures in the scrolls mirrors John the Baptist's role in the Johannine and Synoptic traditions as a messenger, preparing the way for the arrival of the Messiah. However, it is clear that there were certain overlaps between the three. John the Baptist is seen as the forerunner, but later Christian tradition would amalgamate all three messianic figures into Christ, with John as the prophetic forerunner. Such a connection highlights the potential influence of Essene beliefs and practices on the early Jesus movement. The controversial work of James Tabor, “The Jesus Dynasty”, would support a dual Messianic hope within the figures of John the Baptist and Jesus. This third “prophetic” figure can either be identified as someone else or incorporated within either the Messiah ben Aaron/ben David. The former probably the most probable. Tabor (‘Two Messiahs’ 2023) argues that;

Evidence from Qumran- although several texts unambiguously speak of a messiah of Aaron and a messiah of Israel, there are some serious difficulties in trying to reconstruct a coherent and consistent messianic expectation from all the scrolls- copies of the same text often differ significantly from each other, multiple titles are used for the same figure and sometimes the same title can be used for different figures (cf. “Interpreter of the Law”). The scrolls also will interpret the same text in multiple ways (cf. Num. 24:17). There are also titles which may or may not refer to the same figure (cf. “Teacher of righteousness,” “one who shall teach righteousness at the end of days,” “the prophet”). Multiple messianic scenarios exist within the scrolls, yet the obviously sectarian manuscripts present a fairly consistent notion of two messiahs, one priestly, one Davidic.

One could easily argue that John could have been brought up within the Essene community before moving on and forming his own ministry later. This can be argued from points 1 and 2. However, the differences in understanding of the baptismal ritual shows us that John either disagreed with the movement, and hence started his own sect, which is why his ministry was located further away from Qumran. Alternatively, one could argue that John was accustomed to Essene beliefs and practices, but was not a member of the community directly.

The differences seen in the purification rites reinforces the fact that John the Baptist was not an Essene/was but broke away due to disagreements regarding ritual purification. Moreover, the Essenes were more sectarian and insular, whereas John preached publicly and baptised all who were willing to confess their sins and be cleansed. The purification rituals of the Essenes could be carried out at any place, whereas John baptised in the Jordan, which is the same place Israel entered the promised land and where Elijah had been taken away (Frey. 2010: p.530).

It is quite striking to note that there are clear links here between the Baptists’ ministry and Qumran, with the Mandeans and Elchasaite sects. Mani was born into a Jewish Christian sect that practised regular ritual purification. Moreover, this article would go far to suggest that the Elchasaites sect were none other than a Mandean community, which seems to combine both Essene and the Baptisers’ religious practices. The Elchasaite sect was;

A Jewish sect which arose c. AD 116 in Mesopotamia. They took their name from their sacred writing, the ‘Book of Elkesai’, which professed to contain the revelation given to Elkesai (‘hidden power’) by an angel 96 miles high. In the early 3rd cent. this book was taken over by Judaeo-Christians who held beliefs similar to those of the *Ebionites, insisting on a very strict observance of the rites and teaching of the Mosaic Law, rejecting sacrifices and certain biblical books, esp. the Pauline Epistles, maintaining a *Docetic view of the Person of Christ, and emphasizing the redemptive nature of Baptism. Their ethical and social teaching was ascetic in character. Almost all our knowledge of them derives from references in St *Hippolytus’ Refutatio omnium haeresium (9. 13–17; 10. 29) and St *Epiphanius’ Haereses (19; 30. 17; 53). It is disputed whether Alchasaios, the leader of a baptist sect, mentioned in the Greek life of *Mani, is to be identified with Elkesai.

Cross-pollination of ideas within religion is a common and natural progression, which can be identified in all religions. A suitable example here is identified in the way Hellenism influenced Buddhist iconography. The earliest symbols of Buddhism were simply a footprint or a spoked wheel, however, as Buddhism spread into regions such as Bactria and beyond, statues of the Buddha became more commonplace. It is a fascinating topic that goes beyond the scope of this study. However, suffice it to say that religion is never static. It is a living tradition, which transforms as it encounters new cultures and ideas. One need only to look at the Christian tradition as it spread across the Roman Empire. How the obscure movement Jesus founded, evolved into the majestic Church Universal. Syncretism should never be shunned. Nor should it be used carelessly. The early church Fathers always critically applied pagan philosophies such as Platonism within their own hermeneutic.

The relationship between the Johannine writings and the Dead Sea scrolls also has distinct characteristics that set them apart. The Gospel of John, for instance, emphasizes both Jesus' divinity and the importance of belief in him for salvation, while the Dead Sea scrolls focus more on communal purity and the observance of the Law. These differences reflect the unique theological and communal perspectives of the Johannine community and the Essenes, respectively.

One area of potential interaction between the Johannine writings and the Dead Sea scrolls is in their respective eschatological beliefs. Both texts display a strong emphasis on apocalyptic themes, the imminent arrival of the Messiah, and the impending judgment. This is reflected in the Messianic Apocalypse 4Q521, which states that;

[the hea]vens and the earth will listen to His Messiah, and none therein will stray from the commandments of the holy ones.

Seekers of the Lord, strengthen yourselves in His service!

All you hopeful in (your) heart, will you not find the Lord in this?

For the Lord will consider the pious (hasidim) and call the righteous by name.

Over the poor His spirit will hover and will renew the faithful with His power.

And He will glorify the pious on the throne of the eternal Kingdom,

He who liberates the captives, restores sight to the blind, straightens the b[ent] (Ps. 146:7–8).

And f[or] ever I will clea[ve to the h]opeful and in His mercy …

And the fr[uit …] will not be delayed for anyone

And the Lord will accomplish glorious things which have never been as [He …]

For He will heal the wounded, and revive the dead and bring good news to the poor (Isa. 61:1).

… He will lead the uprooted and knowledge … and smoke(?)

…

(Geza Vermes, 1995: 244–245.)

The Gospel of John consistently portrays Jesus as the eschatological figure, with John the Baptist's role being that of a preparatory figure who announces the coming of the Messiah. This is paralleled in the Dead Sea scrolls, where the Essenes awaited the arrival of a messianic figure who would restore Israel and bring about the final judgment. The shared eschatological framework indicates a common world-view among these groups.

Furthermore, the Gospel of John and the Dead Sea scrolls exhibit similarities in their use of symbolic language. The Johannine writings are renowned for their rich and nuanced symbolism, which permeates the text and adds layers of meaning. Similarly, the Dead Sea scrolls often employ symbolic language to convey messages concerning purity, the Temple, and the community's unique relationship with God. This parallel suggests that both the Johannine community and the Essenes shared a propensity for using symbolic language to convey their religious ideas.

The most evident similarity between the Johannine community and Qumran is the dualistic language of light and darkness, life and death. Many of the early scholars of the DSS have claimed that Qumran provided the ‘mother soil’ from which sprouted the rich Johannine narratives (K. Kuhn 1950: 210; Brown 1955, cf. Braun 1966, vol. 2, pp. 118–44), This is evident, especially in the dualistic Treatise on the Two Spirits (1QS 3: 13–4: 26);

For it is through the spirit of true counsel concerning the ways of man that all his sins shall be expiated that he may contemplate the light of life. He shall be cleansed from all his sins by the spirit of holiness uniting him to His truth, and his iniquity shall be expiated by the spirit of uprightness and humility. And when his flesh is sprinkled with purifying water and sanctified by cleansing water, it shall be made clean by the humble submission of his soul to all the precepts of God. Let him then order his steps to walk perfectly in all the ways commanded by God concerning the times appointed for him, straying neither to right nor to left and transgressing none of His words, and he shall be accepted by virtue of pleasing atonement before God and it shall be to him a Covenant of the everlasting Community…

…The Master shall instruct all the sons of light and shall teach them the nature of all the children of men according to the kind of spirit which they possess, the signs identifying their works during their lifetime, their visitation for chastisement, and the time of their reward.

From the God of Knowledge comes all that is and shall be. Before ever they existed He established their whole design, and when, as ordained for them, they come into being, it is in accord with His glorious design that they accomplish their task without change. The laws of all things are in His hand and He provides them with all their needs.

He has created man to govern the world, and has appointed for him two spirits in which to walk until the time of His visitation: the spirits of truth and injustice. Those born of truth spring from a fountain of light, but those born of injustice spring from a source of darkness. All the children of righteousness are ruled by the Prince of Light and walk in the ways of light, but all the children of injustice are ruled by the Angel of Darkness and walk in the ways of darkness.

The Angel of Darkness leads all the children of righteousness astray, and until his end, all their sin, iniquities, wickedness, and all their unlawful deeds are caused by his dominion in accordance with the mysteries of God. Every one of their chastisements, and every one of the seasons of their distress, shall be brought about by the rule of his persecution; for all his allotted spirits seek the overthrow of the sons of light.

Geza Vermes, The Dead Sea Scrolls in English, Revised and extended 4th ed. (Sheffield: Sheffield Academic Press, 1995), 73.

Scholars of this early era of DSS studies went so far to say that the author of the Johannine literature was not just a former disciple of the Baptiser, but also a former Essene (Charlesworth 1996). Or, it has been proposed that the Gospel of John was a gospel for the Essene sect (Schubert 1958: 131). However, these views have since been heavily criticised by later authors such as Bauckham 1997; Aune 2003; Frey 2009.

However, this article would argue that the Johannine literature is Jewish. The number of terms used both by the Johannine narratives and the DSS are clear indicators of this. For example, the DSS uses terms such as the Paraclete with the Spirit of Truth and the Holy Spirit. Moreover, the dualistic view of the sons of light contra the sons of darkness, or those who walk in the darkness contra those who walk in the light. Likewise, similar terms such as those who walk in truth, full of grace and eternal life, are used repeatedly by both communities. It can be argued that this is again a cross-pollination of ideas, which permeated the 1st and 2nd centuries. The author of John was clearly influenced by the community of Qumran, or maybe the Johannine community had former Essene members within their community. But it can be easily argued to say that John was not written specifically for the Essene community. This is because John was written much later. But this does not rule out that Essene language and terminology filtered through into the Johannine community through conversion of former Essenes; it can be said that these similarities are simply shared ideas, which can be explained through cross-cultural interactions.

In conclusion, the relationship between the Johannine writings, John the Baptist, and the Dead Sea scrolls is a topic that draws upon various aspects of early Christian and Jewish thought. The shared eschatological framework, the use of symbolic language, and the potential connection between John the Baptist and figures in the Dead Sea scrolls provide interesting points of intersection between these entities. It is through exploring these relationships that scholars gain a more profound understanding of the intellectual and religious context of the first century CE. The Essenes believed that the end times were happening in real time. However, after the destruction of Jerusalem in 70CE the community disbanded, and it is quite probable that many Essenes became Jewish Christians. The similarities of the two movements shows the fluid nature of syncretism within the ancient world. Yet, at the same time, it is important to not get too carried away with drawing on the similarities, and discarding the stark differences of practices and ideas.

It can become far too easy to draw to simple conclusions, I believe this is one area many of the Abrahamic traditions of today can be easily led. I have often found Muslims to draw on Biblical prophecies to reinforce the role of Muhammad as the prophetic figure. Biblical theology must always be done with looking at the context of the text first. Moreover, word studies too must always start with looking at the context of the word and its wider context within the narrative. One can draw to many conclusions by drawing on similar themes found within ancient texts. One thing that can be certain, however, is that there is much wisdom to be found by comparing sacred texts with the tradition one adheres to. Moreover, this practice should always be done critically and not haphazardly. There is much more to this area of study, which I will aim to look at in more detail later (God willing). Especially considering the Synoptics and the DSS.

I think much can be drawn from this study with what is happening in the world today. A few of the local churches here have been focusing on end time prophecies. The world right now is descending into chaos, just like it did during the 1st century CE, and many centuries after that as well. I think every generation has considered that their generation is the last one before the Parousia. However, Jesus was keen to warn us that not even the Son knows the hour or time, only the Father. Our task is to keep vigil and ensure our oil lamps are filled with oil. Rather than to try and guess whether this is the end of the age or not. For me, it is much more important to ensure that we live a Christ-like way, to continue building the Kingdom here on earth. I think Martin Luther raised an excellent point (even though he also thought he was living in the end times), when he was asked what he would do if the world ended tomorrow, he answered; “I would plant an apple tree today.” It is a beautiful and wise answer, one which I think many of the doom sayers should take heed of. We are to continue living our lives and doing the things we do. If the world ends in the next 5 minutes or not, the most important thing we should be doing is living a Christ-like life, which is loving God and our neighbours. Seeking peace and standing in solidarity for the oppressed.

Bibliography

F. L. Cross and Elizabeth A. Livingstone, eds., The Oxford Dictionary of the Christian Church (Oxford; New York: Oxford University Press, 2005), 544.

James, Tabor ‘Two Messiahs: The Evidence in the Late 2nd Temple Period’ (Accessed 26/10/2023): Microsoft Word - Two Messiahs-The Evidence.doc (jamestabor.com)

James C. VanderKam and Peter W. Flint, The Meaning of the Dead Sea Scrolls: Their Significance for Understanding the Bible, Judaism, Jesus, and Christianity, 1st ed. (New York: HarperSanFrancisco, 2002), 330–332.

Jörg Frey, “Critical Issues in the Investigation of the Scrolls and the New Testament,” in The Oxford Handbook of the Dead Sea Scrolls, ed. Timothy H. Lim and John J. Collins, Oxford Handbooks (Oxford: Oxford University Press, 2010: 530).