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

150 A STUDY IN SHARED SYMBOLISM AND LANGUAGE
The Fourth Gospel comes to us from a school, 175 reveals sources and
probably two editions, and discloses a struggle with the synagogue. These
and other observations prove that Jews were in the Johannine community.
It does not seem prudent, in light of the numerous links with Qumran symbolism
and terminology, to deny the possibility that some of these Jews had
been Essenes. 176 Most of the influences from the Dead Sea Scrolls in the
Fourth Gospel most likely come, therefore, from former Essenes living in
the Johannine community. These Jews had memorized portions of the
Qumran Scrolls, certainly some of the Thanksgiving Hymns and the Rule of
the Community (at least 1QS 3.13–4.14). Some of these former Essenes probably
labored in the Johannine School; perhaps one of them was the author
of the Odes of Solomon. Thus, we do not need to think that “direct influence”
implies that the Fourth Evangelist visited Qumran or saw a Qumran Scroll.
The pervasive influence of Essene thought on the Fourth Evangelist, as mirrored in the
Fourth Gospel, is best explained by the appearance of Qumran lore present in the minds
of some Jews who were living in the Johannine School.
CONCLUSION
Have the unique perceptions and terms in the Qumran Scrolls helped
shape the Fourth Gospel? The answer of many leading experts is an
postdate 70 C.E.” See James H. Charlesworth, “Have the Dead Sea Scrolls
Revolutionized,” 116—32; the quotation is on 127.
175. Perhaps other compositions as well come from the Johannine school, including
1, 2, and 3 John, the Apocalypse of John, and the Odes of Solomon. Ignatius of Antioch
probably knew John and the Odes, but it is difficult to prove this point.
176. In the late 1960s, James Louis Martyn considered the possibility of Essenes and
Samaritans living in “John’s city.” He opined that this possibility “cannot be said” or
cannot be said “with certainty” (112). In the late 1960s, J. Louis Martyn considered
the possibility of Essenes and Samaritans living in “John’s city.” He opined that this
possibility “cannot be said” or cannot be said “with certainty” (112). See his History and
Theology in the Fourth Gospel. In light of recent discoveries, improved methods, and more
careful research, W. Meeks and R. E. Brown concluded that converts from
Samaritanism were most likely in the Johannine community. See Wayne A. Meeks,
The Prophet King: Moses Traditions and the Johannine Christology (NovTSup 14; Leiden:
Brill, 1967), 318–19; and Brown, The Community of the Beloved Disciple, esp. 36–40, 56. I
now conclude that Essenes were probably living in the Johannine school or community.
Note that while Martyn mentions “city,” Brown and I talk about the Johannine
community. For a careful and informed assessment of possible Samaritan influence on
the Fourth Gospel, and a review of the publications by J. Bowman, W. A. Meeks, E.
D. Freed, G. W. Buchanan, M. Pamment, J. D. Purvis, and others, see Marie-Émile
Boismard, Moses or Jesus (trans. B. T. Viviano; Minneapolis: Fortress, 1993). Boismard
adds some challenging new insights and wisely concludes that the links between
Samaritan thought and Johannine theology “cannot be the effect of chance” (32).