The Bible and the Dead Sea Scrolls: The ... - josephprestonkirk

JAMES H. CHARLESWORTH 145
Other features of Qumran theology reappear in the Fourth Gospel, but
our ability to discern the level and extent of Essene influence is hindered
by our inability to determine whether such ideas were unique to or especially
characteristic of the Essenes. Under this category would be placed
a cosmological panorama for the drama of salvation: The Qumranites
thought about angels being present in divine services and celebrated with
them the angelic liturgy, while thought in the Johannine community was
directed to “the one from above.” In the Dead Sea Scrolls (esp. 1QH 16
[olim 8]) and in the Fourth Gospel (esp. ch. 21) narrative art is shaped by
motifs of paradise and Eden. 156 Both communities experienced isolation
from the Temple cult, and both developed theological reflections in light
of persecution from the reigning priests.
The Qumran Scrolls and the Fourth Gospel are both shaped in paradigmatic
ways by Isaiah. In contrast with other Jewish groups, both preserve
a belief in resurrection. Both the Qumran Scrolls and the Fourth
Gospel are products of Jewish schools. Perhaps the commandment of Jesus
in John 13:34 appears only in the Fourth Gospel because of the Essene
penchant for rules and legislation. All these are possible parallels that
may link the Fourth Gospel with the Essenes, but our lack of historical
knowledge precludes developing any one of the points.
RECONSTRUCTION
Many scholars agree that the Fourth Evangelist was influenced either
directly or indirectly by the Dead Sea Scrolls. The most obvious point of
influence, as we have seen, is the unique Essene paradigm for dualism and
its termini technici. There is, however, no consensus on how Essene concepts,
symbols, and termini technici influenced the Fourth Evangelist and his school.
Scholars have published five intriguing hypotheses for explaining how
Essene concepts, symbols, and termini technici—if not ideas—came to appear
in the Fourth Gospel. First, William H. Brownlee suggested that the influence
from Qumran came through John the Baptizer, who may have been
an Essene (a suggestion supported in part by Bo Reicke and others). 157
This hypothesis is therefore conceivable. Some influences from Qumran
156. Adam, having sinned, knew that he was naked before God. So, Peter, having denied
the Christ, is described as naked and jumping into the cleansing water before the Lord.
157. William H. Brownlee, “John the Baptist in the New Light of Ancient Scrolls,” in
The Scrolls and the New Testament (ed. K. Stendahl and J. H. Charlesworth, New York:
Crossroad, 1992), 33–53; idem, “Whence the Gospel according to John?” in John and the
Dead Sea Scrolls (ed. J. H. Charlesworth; New York: Crossroad, 1991), 166–94; cf. Bo
Reicke, “Nytt ljus över Johannes döparens förkunnelse,” Religion och Bibel 11 (1952): 5–18.