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

GORDON M. ZERBE 347
IMPLICATIONS FOR NEW TESTAMENT INTERPRETATION
What, then, are the implications of the forgoing discussion for NT interpretation
or Christian origins? I proceed with two methodological guidelines.
(1) Both continuity and diversity within DSS texts (and their
presumed corresponding Essene communities) must be taken into
account when making historical connections and sociological or ideological
comparisons. (2) In comparing specific texts or general patterns and
in making historical connections, the particular interpretation, ideological
framework, and social setting of each side of the comparison must be
considered.
We thus first summarize our findings. What both CD and the more
strongly sectarian documents have in common in regard to the theme of
economic justice are these: (a) sharp invective against unjust wealth and the
oppression of the ruling priestly class, (b) the notion that wealth itself is
insidious, (c) the economic examination of new members, (d) the seriousness
of lying in matters of property, (e) restrictions on commerce in relation
to outsiders, and (f) probably measures toward charity outside the
community. We see chief differences in regard to economic themes: (a) the
practice of complete community of goods and the ideology of “community”
(dxy, 1QS), as opposed to the practice of a required contribution to
take care of communal needs and charity (CD); (b) the framework of
apparent egalitarianism and of strict measures for disengagement (divestment)
from property and assets (1QS), as opposed to accepted economic
disparity and personal ownership of property (CD); (c) a heightened sense
of purity in regard to economic activity and property in 1QS, less pronounced
in CD; (d) the characterization of the community as “poor,”
including the theme of complete renunciation of property in 1QS, absent
in CD; and (e) the facade of complete subservience to outside oppressors
in matters of property at Qumran, not in CD.
In regard to vengeance and nonretaliation, there are several common
points: (a) carefully organized judicial procedures for the realization of
communal holiness and justice; (b) measures to reduce tensions and hostilities
in this intracommunal process, developed in the light of biblical
precepts proscribing vengeance, malice, and “saving with one’s own
hand” (Lev 19:17–18); and (c) probably similar precepts for nonretaliation
against all people. The leading differences in regard to nonretaliation
Zerbe, Non-Retaliation, 129–34. Apart from the literary evidence (e.g., 1QSa; 1QM;
11QTemple a [= 11Q19] 57–63), the rest of the evidence is inconclusive and insufficient
to determine the extent of Essene militarism in the first century.