G A L I L E A N   N A Z A R E N E S

 

The land of Galilee had a prominent Essene population, primarily comprising Nazarenes* (also known as Nazoreans).  Beginning approx. 150 BC, the Nazarenes settled as far north as Damascus, with settlements along the Dan River and in a particular area known as the Hauran (now part of the Syrian Desert), where they founded the towns of Cochaba and Nazara.  This desert area contained ancient volcanic soil and was very fruitful.  Nazara was later transposed and written as Nazareth when translated into Greek.

*Acts 24.5, “sect of the Nazarenes.”

Northern Galilee, note the city of Dan on the upper right.

 

 

                                                                                 

 

 

 

 

 

 

 

 

 

 

 

Hauran (the gray area indicating a volcanic region) is located in Batanea, east of the Sea of Galilee.  

 

One interesting fact, Paul testified that after his awakening he traveled to Arabia, not Jerusalem (Gal. 1.17). Priesthood training was ongoing at this Arabian location. After about three years, Paul returned to Damascus to finish his preparation. Earlier in his life, we know that Paul traveled to Damascus with letters of warrant, essentially for those who practiced in the Way.

 

 

 

 

 

 

The Tetrarchy of Philip would designate a general outline of the Nazarene lands and those of the Hasidim.  This population included several smaller and less-known sub-groups, Ebionites might be one such group.  The Nazarenes were another of these Hasidic groups.  The Decapolis also shared some of these Hasidic populations, as did Samaria.  Being north of Judea and Jerusalem, the conservative religious lawyers considered these regions rebel lands.  “The roots of the revolutionary ideas of the Judaeo-Christians can be traced directly to the Hasidim” (Mysteries of the Bridechamber, V. LePage, p. 112). The Hasidim (Holy Hasidics) were particularly pious and maintained semi-retreat lifestyles, more removed from cities.

City and district locations, with Mt. Hauran (center-right) noted.  

 

Eusebius writes of the later established Nazorean sect, which was the primary designated name for Jesus’ followers until later in the 2nd Century:

“Today this Nazorean sect exists in Beroea in Coele Syria, in the Decapolis in the region of Pella, and in Bashan in the place called ‘Cocaba’ [star], which in Hebrew is called ‘Kochabe’.  The Disciples dwelled in Pella after they departed from Jerusalem, for Christ had told them to leave Jerusalem and withdraw from it because it was about to be besieged.  For this reason, they settled in Perea…that was where the sect of the Nazoreans began.”*

*Eisenman.  The New Testament Code, p. 513.  Sterling Pub. Co. 2006.  Print.  

Victoria LePage, Mysteries of the Bridechamber: “Now Epiphanius states that Cochaba had the meaning of a star, and Justin Martyr, writing around 150 CE, says that another village lay nearby to Cochaba called Nazara, meaning a sprout or branch.  So, these early Christian researchers, familiar with Nazarene symbology, seemed to have interpreted it along the same lines as Schonfield.  They located Jesus’ family home in the eastern rather than the western Galilean zone, pinpointing it at Nazara.  This place had been given a messianic nomenclature, accorded the old biblical prophecies.”

In Hebrew, “nazara” is related to “ne•tser,” meaning “branch.” In Aramaic, it means ‘to see or look.’  ‘First sprout’ is also used in the context of Jesus’ teaching; ‘new birth’ or ‘born again’ might be considered a similar nomenclature.  Num.  24.17, Balaam speaks, “A star (cochab) shall rise out of Jacob, and a flower (branch) shall spring from the root of Jesse.”  Scholars usually attribute this scripture as a reference to Jesus.

[Did Jesus actually grow up in Nazareth of Galilee, or was he reared in Nazara, and received priesthood training in Nazara, also? Did Jesus spend time in Damascus, as did Paul? Did Jesus travel farther north into Syrian lands, or east into Persia, or beyond? More research needs to be done into the similarities concerning Nazara, Paul, and Jesus. I have yet to hear a sermon or a lecture on why Paul first went to Arabia and began his priestly training there.  What is in Nazara-Cochaba?]

Mark 1.9: And in came to pass in those days, that Jesus

came from Nazareth of Galilee, and was baptized of John in Jordan.

Both the northern (Nazarene) and southern (Ossaeans) Essenes maintained synagogues apart from the Pharisees.  There was an Essene synagogue/temple in Jerusalem, with the Essene Gate on the southwestern side of the city just south of David’s Tower (below).  This gate was probably used primarily by the Qumran (Ossaean) Essenes.  This entrance would allow Essenes to come and go without mixing with the general population.

 

 

Essene quarter and gate (green)

 

 

 

 

 

N A Z A R E N E   R O O T S

 

 

Near the time of Jesus’ birth, a growing emphasis on the coming of the Messiah emerged.  The messianic urge was most prominent among the Essenes.  The prophetic nature of Essene astrological studies confirms why the three wise men appear in scripture, they also followed the same astrological signs.  Mt. 2.2, “… his star in the east,” is the star designating the Messiah.  The wise men are usually considered Babylonian Jews* from or traveling through Damascus.  Interestingly, Saul is later headed to Damascus to clear out the Nazarenes who practiced the Way (Acts 9:1). 

* The three wise men are mentioned in Herod’s court records (Mt. 2.7).  Many scholars consider them Zoroastrian, or magi, specifically.

 

Most Christian seminaries teach that Jesus was a Pharisee, which is incorrect—Jesus was a Nazarene Essene.  Many clues support the Nazarene origin of Jesus.  Jesus teaches through parables, a trademark of Nazarene priestly training.  Meanwhile, Pharisees and Sadducees tended to teach directly through the Law.  For example, the Sadducees would only recognize the Pentateuch as the Law, and as Moses had given it, considering all other books subordinate to it.  Parable teaching would have no place within the Sadducean religious structure.

In John 3.11, Jesus makes a revealing statement.  He speaks to Nicodemus, a high-ranking Pharisee and member of the Great Sanhedrin in Jerusalem.  Jesus says, “…We speak that we know, and testify that we have seen; and ye receive not our testimony.”  The ‘we and you’ tells us Jesus was not a Pharisee.

Two statements by Jesus illustrate the divergence from Pharisaic theology: “The kingdom of God is within you,” Luke 17.2, and “… unless a person is born again from above, he cannot see the kingdom of God,” John 3.3.  Neither of the above scriptures seems much to do with Pharisaic teachings.  As we observe Nicodemus’s tortured response (Jn. 3.4), we can also ascertain that these two statements would be news to the rest of the Pharisaic priesthood and Pharisee adherents, especially that the kingdom was within you.

Another strong indication of an Essene background comes from Mark 1.27, “And they were all amazed, insomuch that they questioned among themselves, saying, ‘What thing is this?  What new doctrine is this?  For with authority commandeth he even the unclean spirits, and they do obey him.”  The key word is ‘doctrine,’ as is also related in v. 22, “And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.”  Neither Jesus’ doctrine, his method of teaching, nor his actions (delivering the unclean spirit) relate well to the Pharisees who are observing. 

Although Jesus taught in the Pharisee synagogues, as the population was Pharisaic, especially in Judea, his roots lie in the more mystical Nazarene outlook on spirituality and relationship to God.  As to spirituality, he opens up the esoteric side of the masculine-feminine polarity.  He not only travels with women, and from the woman at the well (Jn. ch. 4) who first recognizes Jesus as Messiah, and the continued presence of Mary Magdalene, all point to an altered status concerning women.*  Women also functioned as disciples.  Inclusiveness opens all souls to a heightened relationship with God.

*Adam and Eve: Forgiveness, Women, and Oaths. 

 Jesus moves beyond the interpretation of the Law, announces quintessential ideas and principles that unite all men, and reduces all interpretations under subjugation to love and forgiveness, embodying grace.*  The loftier mystic speaking platform indicates one reason why ordinary people marveled at his knowledge, wisdom, and authority.  Where before stood the knowledge of God and the Law, now also enters the Spirit, the active principle that gives true life and wisdom, the spiritual walk as opposed to the legal walk.  Jesus presents the new enlightened understanding for humanity; this enlightenment is the awakening to the kingdom within, often associated with forgiveness or mercy.  The Spirit gives knowledge and wisdom to the mind—Revelation is of the Spirit.

*No longer imputing sin, Jn. 8.10-15.  Grace, see Noah.  

Jesus also provides another often misinterpreted teaching.  He references ‘oneness’ and ‘wholeness’ instead of the incorrect biblical interpretation most often listed as ‘perfection.’  The word ‘perfection’ may be used, but its meaning is intended as wholeness or oneness, as in, “I and the Father are one.”*  In contrast to the Ossaean Essene (scribes) and the Pharisee, whose problem becomes this vain attempt at perfect purity—outwardly pictured by asceticism, sexual abstinance (Ossaeans), a multitude of purity laws as well as  prayers directed for them—Jesus more correctly speaks to the issue of inner wholeness and unification, essentially the man himself.

*John 10.20-38 gives a good account of oneness principles.  “The word ‘one’ is hen in Greek, meaning “one in essence, not one person, which would be heis.  This is the climax of His claim to oneness with the Father:” from Kregel Companion Bible.

Jesus’s version of ‘perfection’ involves a much more enlightened vision within the relationship with God.  This vision is intended to manifest in and through the individual as the Spirit, or kingdom expressed.  Essentially, Jesus teaches the fundamentals that we will later understand as the Way.  “Be like God,” Jesus tells his disciples in Matt.  22.32, “God is not the God of the dead [unawakened], but of the living,” or those awakened to the Spirit.  A person cannot walk in Jesus’ way by merely knowing about it, but must awaken and begin to participate.  Jesus teaches, demonstrates, and prods the disciples toward this greater awakening throughout his ministry. 

As to the word ‘perfection’ itself, the discipline of perfecting oneself can lead to nitpicking at every minor transgression and will soon lead to condemnation.  To a great extent, the many ritual laws of the Pharisees operated in just this manner.  This teaching method can tear a person down, leaving deep emotional wounds.  Following the Law by iota instead of the Spirit of the Law seems to be much of what the scribes and Pharisees practiced—this perfection within the Law and dos and don’ts.  With a similar approach, they later convicted Jesus of wrongdoing.    

The Sadducees, Pharisees, scribes, and some Qumran priests tried to confound Jesus with both subtle and straightforward arguments.  Jesus, however, accepted their challenge.  For instance, he healed on the Sabbath (Mt. 12:12-14).  No Pharisee or Essene priest would do such a thing even if they could.  Jesus brought wholeness to the table for them to behold, and a teaching they little understood—the priests and elders stuck to their notion of what was perfect under the Law. 

*

 

 

Zerubbabel rebuilds the Temple, 516 BC.

 Although the earlier migration had occured (Ez. 3.8), and the Temple was completed, there remained many problems.  Socially and religiously the community, the people themselves, were not restored.  Returning from Babylon, Ezra perceived that the people needed strict adherence to Mosaic Law, in part, because they had wandered into mixed marriages.  As a focused community, the Second Temple was formally organized under Ezra.*  The outer religious practice, namely sacrifice, had to be reestablished within the Temple proper, with Mosaic Law intended to guide or oversee.  Later, the Pharisees (formed, 220 BC) left the Hasidic mystic traditions behind and turned back to the more legalistic tradition and added many laws that were not given as Mosaic Law.  

*Ezra, priest and scribe.

 As many know, the Nazarene Essenes were against and did not practice animal sacrifice, and disavowed Second Temple sacrifice in particular.  With the prophetic voice silenced since the beginning of the rebuild, the wisdom teachings of the Essene went into a kind of retreat and were kept in increasing secrecy.  The mystic knowledge foundation accompanied them.  

Jesus would later address the issue of hidden knowledge, and as his ministry progressed he did reveal parts of it (Mt. 13).  The Prodigal Son, for instance, emphasizes forgiveness (love and mercy) and wholeness (to make whole), and deals only with the person, not accusation to past sins, not condemnations, nor harsh judgments.  Contrarily, only ritual and law were taught to the common people.  The delineation of the law lacked the critical rallying point, the spirit—legal minded is not spirit minded—and by the time of Jesus, the people had been led astray, the blind leading the blind.

 

Some of the foundational understandings that Jesus teaches include the principle of Oneness with God.   Jesus spoke, “I and the Father are one” (Jn. 10.30).   This principle of oneness is also held out by Jesus to the disciples (Jn. 14.20), and by extension anyone who converts, should they be sincere.  To counter Jesus, the Pharisees would ask such questions as, “How can anyone be at one with God, when God is above us?”   “No,” Jesus would tell them, “God is within You,” (Lk. 17.21), which presents the transformative nature of awakening, and has nothing to do with the Law.  For the Pharisees, this statement immediately became the heresy.  Not being able to confound Jesus, and then realizing this lack, the Pharisees became ever more hostile.  In effect, the migration of knowledge and the arts of the adept had disappeared within the Jerusalem, law-giving Ezra cult.  This separation generated an internal spiritual and religious diaspora, as well as the physical diaspora of the Essene moving to the North.

 *Onenes: this teaching is later translated by many Christians as Oneness in Christ.  Technically this is correct, see Jn. 14.20; 17.23, deals with indwelling, communion.

There are other rigorous problems facing the Pharisees.   For one, the lawyered structure has no real way to deal with a mystic translation, or personal transformation.  However, the mystic translation can step to the law and interpret (offering righteous judgment), which we see Jesus doing on many occasions.  As for relationships between men, although a rule of Law may be needed for them, the relationship of man unto man does not come through the Law, it is intended that the Law only oversee.  Unity and Oneness seem high on the list for Jesus, as are Love and Mercy.

Jesus teaches that God cannot reach the heart through man’s laws or rituals, and that a new opening to God must be ascribed.  That man must come to God and spiritually sacrifice himself, thus awakening from his insistence on self, personal laws, religious laws, and ritual—the change from the mortal nature (fallen nature) is now described by Nazarene Jesus as a mystical ascent into relationship with God.  Although not defined in this manner, many modern churches espouse this doctrine.  However, it is usually couched in language as ‘coming to Christ’, but too often without the soaring heart of early believers nor any anointing by the Holy Spirit.

*

 

Nazarene Essenes would be relatively easy to convert to Jesus as the Anointed One (Messiah).  During Jesus’ last Passover, some scholars believe many of his Jerusalem supporters were Nazarene Essenes.  Since the celibate Qumran Essene did not have children,* this would leave only the Nazarenes as candidates for such numerous support groups.  The hardcore Knowers gathered and waited expectantly to recognize one of their own.  Some of these adherents were also evident during the early ministry in Galilee.  

*see Mt. 23.15, “…for you compass land and sea to make one proselyte, and when he is made you make him twofold more the child of hell than yourselves.”

 

In all, there were probably 7,000 to 12,000 of his supporters in Jerusalem, by some estimates.  The crowds speak to those numbers.  The large crowds provided the motivation for authorities to perceive Jesus as a threat.  Imagine thousands welcoming this one man into Jerusalem and with all the accolades which signify Messiah—he enters by the eastern gate, he rides on a donkey never before ridden, palm fronds (not native to Jerusalem, but brought in from Jericho) laid before his pathway—this frightening vision would startle the High Priests of the Sanhedrin.  Later, revolutionary actions confirmed their fears.

 

 

 

 

PART II

 

S P I R I T U A L   B E L I E F S

 

Light and Dark

 

Among the Essene mystic studies, the Sons of Light and the Sons of Darkness receive much attention.  Listed under Community Rule under, Instruction of the Two Spirits: “All the children of righteousness are ruled by the Prince of Light, but all the children of injustice are ruled by the Angel of Darkness and walk in the ways of darkness.”   

The Book of Enoch has similar roots.  Enoch 105.25, “And now will I call the spirits of the good from the generations of light, and will change those who have been born in darkness [not knowing]; who have not in their [earthly] bodies been recompensed with glory, as their faith may have merited.”  

Many scholars believe the historical period in Enoch describe a congregate establishing a solid and continuous root, from which the Hasidic Essenes were first formed and generally identified as the Brotherhood of the Righteous.*  Jesus did teach the Essene theology of light contrasting with dark, as in John 3.20, “Doeth evil that hateth the light.”  “That ye may be called the children of light” (Jn. 12.36), which compares well with Enoch and the current Essene priesthood.   Both the Enoch and Jesus scriptures indicate redemption. 

*Also, Great White Brotherhood, Rev. 7.9, “…standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, (10) and crying out with a loud voice, saying ‘Salvation belongs to our God who sits on the throne and to the Lamb!’ ” Also, Rev. 7.13-17.   

 The current Essene priesthood would bend harder toward predestination.  Jesus differs from his Essene counterparts (Ossaeans) and removes their teaching of predestination to a much higher standard.*  That new standard is reflected in the Parable of the Prodigal Son.  The Prodigal Son awakens to his circumstance, both spiritual and physical.  The story further lends the thought that there is always hope, and a return to righteousness is always accepted.  Thus, Predestination cannot be a part of Jesus’ teaching.  Jesus would espouse the person to establish a spiritual core above all else, or foundation, as many parables indicate.  You can obey the Law, but you cannot walk with it—You walk with God.  

*The Dead Sea Scrolls reference those predestined to enter the darkness.

The Way emphasizes the development of spiritual (of the Spirit) cognition—Spirit witnesses to spirit.*   This is certainly one goal of the Way.  Purely intellectual understanding, or knowledge alone, does not necessarily translate into spiritual development.  That each soul needs to come into the light, Jesus certainly emphasizes, and revelation that births a new heart can be more important than what anyone may know.  No one can say that the light of the heart does not change once they have an awakening.  

Mt. 10.20; 12.28; 26.41; 14.38; Lk. 11.13; Jn. 4.23.

 

Holy Spirit

 

The term ‘Father’ represents the masculine, the Creator of Creation.  The Holy Spirit stems from ‘Shekinah’ or ‘Shekinah Glory,’ which is feminine in nature.  The root of Shekinah is ‘Shin’.  Shin is a feminine attribution in Hebrew and infers new birth or awakening.  Shin is used relative to Shaddai (God Almighty), as nourishment, holy covenant, spiritual fire and transformation.  The anointing by the ‘Shekinah Glory’ awakened the mind to the indwelling of God, the kingdom within.  The Holy Spirit is not only with you but in you.  All Jews, including Jesus’ supporters, would believe in the One God, who is indivisible and unified, possessing both masculine and feminine attributes, as we would describe such attributes from our earthly viewpoint. 

 

 

Ezk. 36.26-27:  A new heart also will I give you,

and a new spirit I will put within you:

I will take away the stoney heart out of your flesh,

and I will give you a (new) heart of flesh (not the old heart improved).

(27) And I will put My spirit within you,

and cause you to walk in My statutes,

and you shall keep my judgments, and do them. 

 

 

 

The Israelites profaned their own land, “(18)…idols wherewith they had polluted it.”

The promise is one of renewal (new heart) and a new spirit is also given, by which to conduct the renewal of Israel.  

 

 

Exodus 29.46 tells us, And they shall know I am the Lord their God,

That brought them forth out of the land of Egypt,

that I may dwell among (=in the midst) them;

I am the Lord their God.* 

The principle of ‘God amongst us’ is witnessed throughout the Hebrew Bible.  It is accentuated with the arrival of Christ.  The concept of each person to dwell with the spirit will also become critical to the Nazarene conversion (Jn. 14.15-17); that is, ‘to dwell with’ implies relationship, that God is not ‘out there’ but amongst us, close by.  He knows you because He is right beside you.  Whether greater or lesser in impact, this realization leads to conversion and marks the beginning of the enlightened journey.  

*God in the Tent.

 

The anointing of the Holy Spirit facilitated many conversions.  Just as today, the Holy Spirit (Shekinah) may arrive with power, yet it may arrive quietly or with knowledge and certainty, inner knowing.  Regardless of how the awakening arrives, the act of conversion leads one to be ‘set apart’.  Where once sitting (uncommitted), the person now stands apart, committed.  A typical Christian reference for those who receive the Holy Spirit becomes a ‘people set apart.’  

Beginning with the historical Jewish tradition of preserving monotheism, Jesus further teaches that He dwells within.  This profound difference defines the Jesus ministry and introduces the principle of oneness, sometimes referred to as beingness with God, and to commune with Him—this teaching, God is without but also within, becomes the next level of spiritual awakening.   

The Holy Spirit is sometimes interpreted as the ‘Mother’ or the birth of the awakened consciousness. Thus, the awakening is attributed to the feminine aspect.  ‘Born again’ was the phrase Jesus himself used, Jn. 3.3, “born again”; 3.5, “of water* and the spirit (spiritual birth), he cannot enter into the kingdom of God.”  For the Essene, releasing what we refer to as the feminine aspect of God offered blessings, spiritual gifts, a settling into God, or awakening.  In other words, God contains masculine and feminine qualities (Father=masculine—Holy Spirit or Shekinah=feminine), much as we would describe masculine and feminine on earth.  However, God remains One within Himself, but with two aspects—one which creates and one which nourishes.**

*”of water”, refers to baptism, representing cleansing for new beginnings (Eph. 5.26).   Previously, this phrase was always understood as physical birth.  **The Father, The Unnameable, Boundless One, Father of the Universe, First Light, and other such descriptive names inferring masculinity are just some of the terms mentioned about God in The Sophia [Wisdom] of Jesus Christ.  Everyone at this time in history would have understood God after the manner of containing masculine/feminine attributes.

The terms ‘Father, Son, and Holy Spirit’ were used only by the Essenes.  Neither the Essene nor these terms give attribution to a Triune God, as defined much later in Roman Orthodoxy.  However, Messiah had not yet become self-evident.  So, Roman Orthodoxy perceived God from a different viewpoint.  They perceived that God’s full identity was finally revealed.  As to the point of Jesus’ arrival, it seemed clear to them that God, in His person, God who anoints or awakens (His Holy Spirit), and the Son who implements and administers to us, thus the Savior, are observed as three different persons but united into one.  Counterposing, early Essene and Pharisee converts would view Jesus as the Anointed One, the Messiah, and observe him as the High Son of God, or as sent from the heavenly realms.*

*Matt.  10.40, “He who receives you receives me, and he who receives me receives He who sent me“ (also, Jn. 13.16).  Although this scripture has been used to support the One God Indivisible theory, as in “He who sent me,” it may denote ‘part of God’ as given in Isaiah 48.16: “I have not spoken in secret from the beginning; from the time that it was, there I am: and now the Lord God, and His Spirit, hath sent me.”   Many students of scripture would interpret this quotation as a trinitarian view.

Jesus speaks of dedication and commitment within the person throughout his ministry.  These dedicated character attributes will serve as the keynote for teaching the Way and its practice.

 

 Ministry

 

Nazarene theology offers strong support for what we refer to as the feminine.

 The Nazarenes considered women ‘different but equal.’  

Thus, Jesus not only traveled with women,                                                       

but the women also functioned as disciples.                                                
                                                                                                                 

 

 

 

 

Social custom disallowed men from freely speaking with ‘strange’ women, meaning those who were unrelated or unmarried to the man.  For instance, women might speak to a rabbi, but women’s approaches toward men for general or lengthy conversations might be noticed.  Naturally, this practice of men and women remaining distant lends the idea that Mary Magdalene and Jesus were married.  Others contend that Mary would only be considered a close companion without a physical relationship.  It is only this author’s belief that this second view might leave Mary open to accusations as a harlot, and Jesus would likewise be disdained, essentially destroying the ministry.  No such chance would have been risked.  Neither the Pharisees nor others ask about Mary’s status, which they would undoubtedly do if she were unattached.  Simply, they already knew her status, she was married.   

Furthermore, the expectation of marriage for Nazarene men stood above all standards relative to full manhood.  This standard held doubly true for priests.  An unmarried rabbi could not reasonably counsel on marriage or family.  In this historical period his counsel would not be accepted since he was not married, and assuming he had never been married.  Josephus writes about the celibate Qumran Essenes, as well as about Essenes who married primarily for family (Nazarenes).  Almost all scholars agree with these sectarian designations.  As an added note concerning marriage, the terms’ companion’ and ‘wife’ were synonymous in biblical times.

Though not against the Law, the Pharisees became conflicted when Jesus included women in his ministry organization, which was most unusual.  The fact that the women spoke as disciples, woman to woman, leads to a consequential feminine ministry influence, stirring who knows what within the home.  Mt. 10.34-39, “And a man’s foes shall be they of his own house,” tells us of the controversy Jesus believed his ministry would create.  In other words, the wife might become converted, but the husband might not, or perhaps roundabout.  

 

The woman’s conversion might have occurred from

speaking to Mary Magdalene herself.  

Jesus also includes common folk, those not of the priesthood.  By extension, Jesus expands the Nazarene Essene vision of an enlightened mind.  He takes it from the confines of retreat and its exclusive application to the priesthood and transfers this into the general population.  In doing so, legalism and social customs are set aside.  Jesus revealed closely held secrets, even though they were often related in parables.  Many priests would find the revelation of hidden knowledge as close to blasphemy.  Jesus, however, continued to sow good seeds amongst the populous.

 

*

 

The revelation of Jesus’ identity marks the beginning of his Southern ministry.  For example, his performance as a true Adept becomes a point of contention between Jesus and the Qumran scribes (Jn. 10.17-30).  These verses concern references to soul identity, the application of healing, the declaration of oneness with God, and Jesus himself having the power to offer eternal life.  Speaking to those who follow him, this scriptural passage (v. 28) becomes perhaps the most important, “And I give unto them eternal life.“  This scripture denotes Jesus as the Messiah.  It also separates the wheat and the chaff, those who hail him as Messiah and those bitterly against him.  John 10.31 witnesses this last, “the Jews (usually noted as Pharisee priests and scribes) took up stones again to stone him.”

John 1o.17-18, “This is why my Father loves me: because I lay down my life—in order to take it up again!  No one takes it away from me; on the contrary, I lay it down of my own free will.  I have the power to lay it down, and I have to power to take it up again.  This is what my Father commanded me to do,” (CJSB).  Jesus lays down his actual life in the eternal realm, enters the body, and then takes up eternal life again.  He gives it; no one takes it.  He does what the Father commands him.  This statement would have been astounding from the scribes and Pharisees’ viewpoint—’He comes and goes, both in and out of this world, and as God commands him?  We have no such powers and no knowledge of such things.’  To conclude that the Father sent him, such messages would require a wholly different inquiry than would be addressed to a more common rabbi.

There are many other truths Jesus hid within parable teaching.  The Parable of the Prodigal Son (Lk. 15.11-17) contains a plentitude of obvious lessons for any thinking woman or man.  Another example, in Matt. 13:17, Jesus follows with the Parable of the Sower and mentions how the wicked one will snatch the seed of knowledge from those who are unwitting or whose hearts have grown hard.  These parables press each Pharisee priest to ask, does he mean me?  In Matthew, Jesus talks about the tares (Mt. 13.24-26), which contain an implied meaning toward the current priesthood or Satan himself.  The lawyers of the Qumran Essene and the Pharisees would have grasped the meaning and taken offense.

Even so, the disciples, who attained only partial illumination, and other citizens previously deemed unworthy of higher knowledge, all heard and understood as they might.  For, Jesus did not make all parables equal, nor did Jesus always explain them.  However, the people did understand other parables, such as the Parable of the Mustard Seed in Mt. 13.31-35 (Parables).  Not understanding the parables would also stir up controversy as to their meaning.

 

All Essenes advocated for some separation into the desert for mystical and spiritual development,

undisturbed seeking, and continued practice of the contemplative life.  

Jesus and John the Baptist engaged in this practice.  

 

For Jesus, the succinct scripture regarding the time of separation is found in Mark 1.12-13, “And immediately the Spirit drove him into the wilderness.” For John the Baptist, Mark 1.4 is as direct, “John came baptizing in the wilderness [as opposed to the cities] and preaching a baptism of repentance for the remission of sins [forgiveness].” The anointing of Jesus is a mystical experience, essentially the Shekinah glory, the manifestation of the Spirit of God upon Jesus (Mark 1.10), “…spirit descending upon him like a dove.”

 

 

The Nazarenes would heavily emphasize the direct communion with God: Jn. 8.16, “am with the Father who sent me;” Jn. 10.30, “I and my Father are one,” which implies a direct knowledge of God, beingness with God; Lk. 17.21, “kingdom of God is within you,” and spiritual truth, Jn. 4.23, “worshippers will worship the Father in Spirit and in truth; for the Father is seeking such to worship Him,” and Jn. 15.26, “Spirit of truth [Holy Spirit] who proceeds from the Father, He will testify of me.” The teaching of the Way soars compared to scribal or Levitical interpretations or legalism.  Jesus’ understanding confounds the Essene scribes,* Pharisees, and Sadducees, revealing the gulf between the Nazarenes and the rest of the priestly community.

*In the New Testament, the scribes are mentioned more than any other group.

From the Essene, mystical traditions and applications, such as laying on hands, are examples of conveyed mystic secrets.  Many historical references denote Nazarenes for the healing application or gift (see Acts 9.10-19, concerning Ananias) and prophecy.*   The Messiah would demonstrate these two outstanding gifts.  The mystic healing art and prophecy gifts would assist men in recognizing Jesus, thus allowing Jesus to tender the final interpretation of the Law and the Prophets, essentially the Path of the Way.  Although previous prophets each made their historical contributions, the Essenes believed that this final interpretation remained for the Messiah to deliver.

*Prophets are more correctly denoted as ‘speakers’ or ‘spokesmen.’  The term does imply revelatory knowledge or inspired speaking.

Jesus’ teaching is both mystical and practical, which is in the nature of the Way.  In Jn 16.16, he tells the people, “A little while, and you will not see me; and again a little while, and you will see me, because I go to the Father.”  This mystical expression and its implications might be more comforting for the oppressed than any message Jesus could deliver, for it means to the follower that they too would complete this journey, and not to have any doubt.  

Jesus explains his meaning in John 16.16-31.  The scripture in v.25, “These things I have spoken to you in proverbs: but the time cometh, when I shall no longer speak to you in proverbs, but I shall show you plainly of the Father;” v.28, “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father:” v.29, “His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb; (30) Now we are sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou came from God.”  

 

With the addition of non-Mosaic purification laws, the sabbath had become measured by a strictly defined performance of man unto God.  This imposition into the sabbath greatly contrasted what had more traditionally been a day of rest for man, just as illustrated in Genesis by God resting on the seventh day, and also supported in Exodus as a day from labor, and given by Jesus as a day wherein good works may be done (Mt. 12.10-13).  Again, the spiritual clarity Jesus brings to the sabbath fulfills the actual interpretation of the Law and the intent of the Prophets, even unto the full measure.

In all this, Nazarene Jesus views the current priesthood as having lost the Spirit of the Law.  The tradition of love and mercy, which had been foremost, had become muddled, and sensitivity toward the people had become dispassionate.  The situation resembled the many players on a stage, whose intents and purposes had become nothing but their own.  All three sects, the Sadducees, Pharisees, and Qumran Essenes, stood guilty in the eyes of Jesus.  

 

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