What do the Dead Sea Scrolls tell us about Jesus?
The discovery of the Dead Sea Scrolls in 1947 created a flurry of scholarly activity and analysis. The information in the scrolls provides a remarkable insight into an apocalyptic group, known as the Essenes, who established a community on the shores of the Dead Sea at Qumran (circa B.C. 150-A.D. 68).
The initial excitement was the hope that this community, contemporary with the ministry of Jesus, would have some record of him (and fill in those “lost years of Jesus”). But there is no mention of Jesus, John the Baptist or anyone else associated with the Gospels. The traditional understanding that Jesus was unique began to fade when it was discovered that the community at Qumran practiced baptism, eucharistic meals and the sharing of goods in common.
John Bergsma is a professor of theology at the Franciscan University of Steubenville and a senior fellow at the St. Paul Center for Biblical Theology. He presents a survey of theological concepts, rituals and terminology in the scrolls to claim a direct line from Qumran to the New Testament: the activity of John the Baptist, the ministry of Jesus, the writer of the fourth Gospel, and Paul.
There is much to be applauded here, particularly as the book is written for the lay reader, unfamiliar with the significance of the scrolls for the study of ancient Judaism and early Christianity. Mr. Bergsma has highlighted a remarkable amount of comparable concepts, rituals and identical phrases. However, he neglects to explain the contextual and historical criticism of the New Testament, which is standard in the field.
None of the four Gospels were written by eyewitnesses, and the first, Mark, was written 40 years after the death of Jesus. Matthew and Luke (and some of John) began with Mark and edited and adapted it as different issues arose within their communities over time. We do not have “four independent sources for the ministry” as Mr. Bergsma claims, and thus his proof for historicity. He treats the Gospel narratives as the literal and historical teachings of Jesus. It would have been more historically legitimate to perhaps draw a direct line from Qumran to the evangelists.
Context is crucial when evaluating a teaching of Jesus. The ancient sources writing about the Essenes claim that the community at Qumran was celibate, although other branches did marry. Mr. Bergsma cites Matthew 19:11-12, the teaching on becoming “eunuchs for the sake of the kingdom of heaven,” as a direct influence from the Essenes. This passage is unique to Matthew (written circa A.D. 85?), a particular view of this writer/community. This does not prove that Jesus promoted celibacy or that he was celibate himself. The assumption of a celibate Jesus is a modern conviction of the faithful.
Only two ancient sources provide information on John the Baptist, Josephus (a Jewish writer, A.D. 36-100) and Mark. Josephus does not present John as an apocalyptic prophet. It was Mark who presented this image of John, as the returning Elijah as a herald for Jesus. Mr. Bergsma greatly expands upon John’s teachings (and thinking) as a disciple of the Essene community, adding details that took centuries to evolve in the Christian tradition.
Mr. Bergsma’s contribution to the field is his remarkable collection of comparable concepts, rituals and language between Qumran and the New Testament. But does this place either John or Jesus in direct proximity to Qumran as members of the community?
Essenes were scattered throughout the region (with an “Essene Gate” in a section of Jerusalem). During this period, diverse groups of Jews reacted to the Roman occupation. Essenes and other Jews called for God’s intervention through sending a messiah figure. They all turned to the books of the prophets for their ideas and phrases (as well as other apocalyptic literature such as the books of Enoch). In other words, apocalyptic ideas were “in the air,” and we shouldn’t be surprised that similarities abound. Whether historical or not, the Gospel passages of Jesus teaching about the coming “kingdom” aligns with many of these shared ideas.
Mr. Bergsma concludes with an appeal to modern Christians that the Dead Sea Scrolls can provide a better understanding of the background of Second Temple Judaism and the formation of early Christianity, the purpose of the book. As such, he is successful.