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

PAUL GARNET 365
beings in general, Moses, priests, the community, a messianic figure).
When God is the subject, the text frequently states or hints at his motive.
When a creature is the subject, the scrolls do not state the motive, presumably
because it is self-evident. Doubtless, God’s motives in forgiving
are not self-evident. They could be a mystery (CD 3.17–18), his essential
character (1QH 4 [= 17].12), his goodness (1QS 11.14) including his
patience (CD 2.4–5), or his righteousness (hqdc, s[eda4qâ, saving
righteousness: 1QH 12 [= 4].37).
When a creature is the subject, if the atonement is cultic, the means is
the appropriate ritual or sacrifice (e.g., Temple Scroll [= 11Q19] 14.11;
16.14; and probably 4QAhA [= 4Q541] frag. 9 1.2). It is also clear that
the claims of God’s justice must be satisfied, whether through the completion
of the foretold period of punishment (11QMelch [= 11Q13]
2.4–8), or through a repentant attitude and a spirit of holiness and of conformity
to the truth as fostered in the community (1QS 9.3–6). Thus, the
life of the community can be thought of as a foundation upon which subsequent
members are built as they become influenced by this spirit, so
that the community atones for its future members (1QS 8.4–7; 9.3–6;
also see 5.5–6), including presumably the masses of Israel who are to join
in the last days (1QS a [= 1Q28a] 1.3). An important means of atonement
in the service of the divine justice is the human judgment on sin, whether
through the reproof and discipline of the community or through the final
destruction of the wicked (1QS 8.4–7, 10; 9:3–6; and see 5:5–6). For
atonement to be efficacious, it must be well-pleasing and acceptable to
God, whether cultic (1QM 2.5) or noncultic (1QS 8.10; 9.3–6).
Who are the beneficiaries of atonement? When God is the subject, it
could be an individual (1QH 12 [= 4].37; 1QH col. 23 frag. 2 line 13;
1QS 3.6–8) including the community’s leader (1QS 11.14) or its members,
whether the original members or those who join later (1QS 5.5–6;
CD 2.4–5; 3:17–18; 4:6, 9; 20:34; 1Q34 frag. 3 1.4–6). When a creature
is the subject of the atoning act, the beneficiary could be Israel
(4QDibHam a [= 4Q504] frags. 1–2 2.9–10; 1QM 2.5; 4QAhA [= 4Q541]
frag. 9 1.2) or the land of Israel (1QS 8.4–7, 10; 9.3–6; 1QSa [= 1Q28a]
1.3), the Covenanters (CD 14.18–19) or the repentant (4Q400 frag. 1
1.14–16).
How does all this compare with the OT? The divine motives for forgiving
correspond with OT emphases, especially in the texts having to do
with the pardon following the sin involving the golden calf. Clearly the
community felt that Israel was once again in a similarly undeserving situation.
As for the means of atonement, the teaching is quite similar to the
OT, except for the stress on a spirit of holiness within the community as