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

CRAIG A. EVAN S 93
Finally, we may briefly consider two additional and related features of
Luke’s theology. The first concerns Luke’s emphasis of the communal
dimension of “the early church.” 28 This emphasis warrants comparison
with the communal lifestyle articulated in some of the scrolls, for a similar
emphasis is attested in some of these writings as well. There are two
interesting parallels:
1. In both Luke-Acts and Qumran there was in some sense a correlation
between spirituality and one’s attitude toward wealth and possessions.
In Luke, John the Baptist directs Israelites to share their surplus
with those in need (Luke 3:10–14). The Lukan evangelist singles out
women who financially support Jesus and his disciples (8:1–3). The
Lukan Jesus urges his followers to “sell [their] possessions and give alms”
(12:33). The rich man of the parable is condemned to hell, while his
impoverished neighbor is comforted in the company of Abraham
(16:19–31; cf. 6:20–26). Zacchaeus the chief tax collector is singled out
for praise because he gives half of his goods to the poor and makes fourfold
restitution to all those overcharged (19:8). Because of this generosity
he may be called a “son of Abraham” (19:9). In Acts the church is said
to have practiced a form of communism (2:44–47; 4:32–37). But the giving
of gifts must be sincere: Ananias and Sapphira were struck down for
giving a gift hypocritically (5:1–11).
The communal sharing of property was practiced at Qumran as well:
“All who volunteer for His truth are to bring the full measure of their
knowledge, strength, and wealth into the Yahad of God. Thus, will they
purify their knowledge in the verity of God’s laws, properly exercise their
strength according to the perfection of his ways, and likewise their wealth
by the canon of his righteous counsel” (1QS 1.11–13). 29 After the initiate’s
successful entry into the community, his property will be incorporated
(1QS 6.16–23; 7.24–25). Lying about one’s property was a serious
170–201. See now Charles H. Talbert, Reading Acts: A Literary and Theological
Commentary on the Acts of the Apostles (Reading the New Testament; New York:
Crossroad, 1997), who has argued that Luke-Acts constitutes a succession narrative.
28. See Luke T. Johnson, The Literary Function of Possessions in Luke-Acts (SBLDS 39;
Missoula: Scholars Press, 1977); idem, Sharing Possessions: Mandate and Symbol of Faith
(OBT 9; Philadelphia: Fortress, 1981); Leander E. Keck, “The Poor among the
Saints in the New Testament,” ZNW 56 (1965): 100–29, esp. 103–12; idem, “The
Poor among the Saints in Jewish Christianity,” ZNW 57 (1966): 54–78; George F.
Moore, Judaism in the First Centuries of the Christian Era: The Age of the Tannaim
(Cambridge: Harvard University Press, 1927–30; repr., Peabody, MA: Hendrickson,
1997), 2:162–79; Martin Hengel, Property and Riches in the Early Church (Philadelphia:
Fortress, 1974).
29. Wise, Abegg, and Cook, The Dead Sea Scrolls, 127.