Insights on the Essenes #3 [ 2BC. - 1AD. ]

Josephus the historian claimed there were three major philosophies in Judaism represented by the Sadducees, Pharisees and Essenes. (Josephus, Antiquities, 18.1.2.) He also said the Essenes numbered about 4,000, or at least 4,000 lived a fully committed Essene lifestyle. (Ibid., 18.1.1) The name Essenes may have meant “those who do” (the law). (VanderKam, Early Judaism, 190.) In addition to Josephus, Pliny the roman and Philo the jewish also mentioned the Essenes.

There is scholarly debate as to the connection between the Essenes and the community centered at Qumran who was responsible for the Dead Sea Scrolls. This commentary assumes a connection between the Essenes and those who wrote the Dead Sea Scrolls, though at times the Dead Sea Scrolls seem far more sectarian than the description of the Essenes in Josephus.

Shortly after the Maccabean revolt, a group of priests broke away from the temple in Jerusalem, proclaiming that the temple and the leadership were corrupt. The group’s leader was called the “teacher of righteousness,” but he is never mentioned by name in the Dead Sea Scrolls or in other literature.

The group, later called the Essenes, appears to have been inspired by Isaiah 40:3: “In the wilderness prepare the way for the Lord.” This reality has led to speculation about a potential connection between the Essenes and John the Baptist.

Some of the Essenes lived in the harsh desert of Qumran, literally retreating to the wilderness. Though their views were not mainstream, they seemed to have enjoyed the respect of the people of Israel.

The Essenes believed in two coming Messianic figures, a priest and a king. Some of their Messianic hymns combine the notion of a suffering servant with a heavenly image that hint at divinity: “None can compare to my glory, I sit in heaven, Who has been accounted despicable like me, yet who is like me in glory? Who had born[e all] afflictions like me?” (Knohl, The Messiah Before Jesus, 77.)

It’s possible the Essenes expected a divine or divine-like Messiah who would also suffer. Surprisingly these Messianic notions did not appear among other Jewish groups except the followers of Jesus.

The Essenes also had an apocalyptic disposition, believing they were living in the last days of the present age of evil. This sense of urgency probably inspired their lifestyle. They ate simple foods, shared their wealth with the community, studied, worked, farmed, prayed in community and copied sacred texts; some avoided marriage. Joining the group took at least three years, after which one’s property and possessions were handed over to the leadership. They kept the rules of ritual purity by taking daily baths in a mikveh (large pools).

They constructed an aqueduct to channel seasonal floods into their ritual baths. Initiates were given a pick ax, a loincloth and a white robe upon entrance into the community. The highlight of daily life was the communal meal. Only Essenes could participate in the sacred meal, of which bread and wine were central.

Almost certainly the Essenes were the same group responsible for the Dead Sea Scrolls, and indeed some of the Essenes lived along the shores of the Dead Sea at Qumran (where the scrolls were found).

The scrolls, however, never use the word “Essenes.” The Dead Sea Scrolls community called themselves “sons of light” or “followers of the way,” among other names.

There were about 900 books in the Qumran library, most of them in Hebrew, found in a total of 11 caves. There were copies of every Biblical book except Esther, including three additional psalms. The Essenes also recorded their own Scriptural interpretations, called “pesherim.” There were also works on Essene life, including an important book called the “Manual of Discipline.”

The Essenes had dozens of laws that regulated daily affairs. For example, if a member misused the divine name (YHWH), they would be expelled. Or if an Essene made obscene remarks, fell asleep or spat during a meeting, exposed his genitals or laughed loudly, he would receive a one-fourth food reduction for three months. Strict observance was required to remain in good standing with the group.

The Essenes were not very welcoming to outsiders. Their theology reflected a kind of predestination. The “sons of light” were the ones who would survive in the Messianic age, while the “sons of darkness” would be condemned.

The Essenes believed one must have an “eternal but concealed hatred for the Men of the Pit . . . waiting for the Day of Vengeance.” (Dead Sea Scrolls, 1QS9.21–23.) Josephus added that the Essenes hated the unjust. (Josephus, Wars, 2.8.7.) Jesus’ words about loving one’s enemies would not have resonated with the Essene community. If John the Baptist was ever a part of the community, or even sympathized with them, he seems to have broken with their separatist ideology by welcoming all to repent and be baptized.