THE DIVISION OF JUDAISM

 

The revelation about Enosh, Enoch, and Noah suggests an early and more formal religious development.  Enoch, as a wisdom teacher, is one example. Under Noah, we see the divine principle of grace, or great spiritual favor, impressed as a key understanding concerning and within the relationship with God.  In the early Cain civilization, for instance, one sees striving and strife, grasping and getting, and violence.  At the same time, the ancient religious vision bends toward wholeness, in line with comprehending and executing God’s direction.  It is typified by receiving, such as receiving the Holy Spirit, receiving revealed knowledge, and communion (relationship) with God.

 

The Essenes’* mystic roots are usually attributed to Enoch.  Enoch provided a much more developed instruction than Enosh (Enos), the son of Seth.  Enosh established the basis of religion: worship (praise) and thanksgiving, with thanksgiving represented by sacrifice, or the offering of first or best fruits.  Under Enosh, the sin of Cain is thus covered over by the sacrifices of the new or devout man, who demonstrates that he is not like Cain, but who also seeks forgiveness for himself and others.  Giving thanks would be openly expressed, much like worship or praise.  Enoch’s history, however, shows the development of the knowledge-wisdom teaching that the later Essenes would become known for.

*Essenes, the accepted formation, 200 BC.

Enosh Rendition

In Jesus ‘ time, there were many different views as to the specific beliefs within Judaism and what might be the proper application.  The Pharisees, with their numerous laws, serve as a good example.   To illustrate differing views, the Egyptian Therapeutae, a Jewish sect located near Alexandria and a 1st-century establishment, continues the example and thread of Enoch’s holiness.  They would spend about half their day praying and seeking, and there were a fair number of manuscripts they might access for study.  The rest of their time was spent communally, as there was work to be done and meals to prepare.  Their studies were in part to gather wisdom, and they would resist the temptation to interpret the Bible literally.  Their interpretations lean philosophical, contemplative, and worshipful (devout).  They are essentially the remnant of the Essene tradition.

A group of particularly pious priests, elders, and laymen formed the Essene sect.  They considered themselves the righteous remnant of the Zadokite Priesthood.  They broke away from the Hellenized and corrupted Zadokites, known to us as the Sadducees.  Three main groups of Essenes took form: the Nazarenes, the Ossaeans, and the Enochians.  However, the Covenant with a monotheistic God remained central to all disciplines, while the surrounding peoples served multiple gods.  To transcend the strictness of legalism, a more nuanced interpretation of the law would need to be presented.  By realigning man’s spiritual order (God is within you), Jesus fulfills this prescription for liberating the spirit and giving birth to the inner man.

                                                                                                Depicted Egyptian Nazarene Essenes at Qumran

 

 

The surrounding area near Qumran is arid but contains many springs.

                                                                                                                                      

 

 

ENOCHIAN

 

The Enochian adherent believed in an end time, and everyone must prepare accordingly.  The Nazarenes and the Ossaeans held a similar belief.  The idea of a designated group that would carry forward godly virtue is indicated or stated throughout the Book of Enoch.  The Enochians believed Israel needed the Messiah to administer the final teachings of the Law and the Prophets.  Enoch chapters 38–40: “The first is the merciful, the patient, the holy Michael,” 40.8.  The Enochian scriptural emphasis is primarily based on the Book of Enoch as well as traditions concerning Enoch, but very little is explicitly known about Enochians.

 

However, the text of Enoch continued to influence the Hebrew Bible and likely contributed significantly to the viability of the Enochian sect. Also, the Book of Enoch is represented in the New Testament.  Revelations 1.13-14 references the Ancient of Days: “His head and his hairs were like wool, as white as snow,” with Enoch 46.1-3, “whose head was like white wool.”  

Enoch 48.2-5, “In that hour the Son of man invoked before the Lord of spirits, and his name in the presence of the Ancient of Days.  Before the sun and the signs were created, before the stars of heaven were formed, his name was invoked,” compared with John 1.1-2. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.”  Both scriptures would lead one to believe that the disciple John must have had familiarity with Enochic beliefs.

 

 

The above scriptures require refinement and a continued and organized effort to form this long-lived theology.  This effort would infer the Enochic vision as ongoing, a root of Judaism almost from the beginning, though it must be said that much of their understanding was held in secret, or for priests only.  The Books of Jasher and Jubilees establish root principles and chronicle Enoch’s influence.  Later, the inner core of priesthood training reveals itself, as the traditions observed within the books of Samuel indicate a spirit-led prophet—it is Samuel who designates David, a man who alters the course of Judea and Israel.  However, earlier traditions also show evidence, most prominently Melchizedek, the King of Salem, a priest-king, and thought by many to be Shem himself.  Also, the Brothers of the Righteous are mentioned in Enoch, indicating much earlier priesthoods.

Isaiah 9.6 (c. 725 BC) is another good example of the continuation of messianic theology: “For unto us a child is born, a Son is given, and the government shall be upon his shoulder.  And his name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”  This scripture attributes the longer-standing messianic vision, which is closely aligned with Enochian and Essenic thought.

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OSSAEANS (Ossuary)/NAZOREANES (Nazara=sprout, or branch)

All Essenes would consider themselves the Sons of Zadok, or Zadokites. “The Priests are the converts of Israel who departed from the land of Judah, and those [those of the Levitical priesthood] who joined them.  The Sons of Zadok are the Elect of Israel, the men called by name who shall stand at the end of days…” from Damascus Document IV, Dead Sea Scrolls (also taken from Ezekiel 44.15-17).  The Sons of Zadok were considered the most knowledgeable of the Zadokite priesthood, and these should not be confused with the later Sadducees, those who controlled the Temple in Jesus’ time.

Ossaean Priests wear white.

The Qumran Essenes are known as the Ossaeans.  The establishment of Qumran (Q’um Ran) is believed to have originated in approximately 150 BC.

 

The later separation within the Essene community will result in two distinct groups.  First, we have the more legalist and secretive Ossaeans, whom we recognize as the copiers of manuscripts (scribes) and the depositors of the Dead Sea Scrolls.  They possessed their own order of priests and were highly organized, as the Community Rule of the DSS relates.

The second group is referred to in scripture as Nazoreans, and this group is more challenging to define.  Ebionites seem closest to Nazarenes, so they may be identical, or they are part of a larger Nazarene community, with slight differences between groups.  Matthew 5.3, which mentions the ‘poor in spirit’, reveals a dependence on God, and moves the soul toward humility, and this closely resembles the Ebionites.  The whole Sermon on the Mount reflects Ebionite values, especially v. 5.20, where the contrast to Pharisees is made, referring to their lack of righteousness.  Mandeans are also referred to as Nazoreans.  They maintain a high regard for John the Baptist, as did Jesus.  However, Mandeans did not accept the anointing of Jesus, as they still believed John to be the last of the prophets, even to this day.

Could Jesus the Nazarene have come from Ebionite or Mandean traditions?  It is very possible.  Many of Jesus’ teachings lend themselves to being satisfied with what you have, not reaching out in anger, and to lead an immersed life—solutions come from God, not from man.  Were Mandeans present in Nazareth?  We do not know.  However, Mandeans seem to be left behind as the ministry of Jesus takes hold.  Scripture tells us that the name ‘Nazarene’ is derived from Matthew. 2.23: “And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene.’”*   

 “Came and dwelt” indicates Jesus came from some other location; “that it might be fulfilled” would suggest that the Holy Spirit ‘took’ him there, whether Jesus was aware of the reason or not.  “Spoken by the prophets” designates a strong spiritual root and is definitive: “He shall be called a Nazarene.”  As to which prophet, it seems likely “spoken by the prophets” is interpreted as a general understanding that the Messiah would come from a place not well known or one of low standing; also, others would naturally denigrate anyone from the paltry town of Nazareth.  See GotQuestions.org, Matt. 2.23.  The article Early History of the Way also includes a few comments on the historical confusion between Nazara and Nazareth.  Furthermore, anthropologists appear to have found no evidence of Nazareth prior to AD 100.  This controversy concerning Nazareth and Nazara continues.

Nazarenes were eclectic in their teachings, which is why observers see connections to Egypt, ancient Sumeria, or Zorastrianism, and some scholars account for Buddhist influences as well.  The main objective was to reach the spirit of God and bring Him full measure into your life, of which Jesus is the messianic example.  Nazarenes might be considered investigators into the intricacies of thought and the spirit.  Generally, Essenes were the true Tzaddiks from whom most biblical prophets emerged.  Isaiah would be one good example.

As Jesus begins to teach, he reveals the teaching of the heart and mind, most prominently in the Beatitudes.  Nazarenes are those whose teachings remained uncluttered by the legalistic approach, even though fundamental laws were obeyed.  They are later described as mystics, those who deal with the unseen.  They were widely known as healers, as evident from the scripture in Matthew 4.23-25: ” (24) And his fame went throughout all Syria: and they brought to him all sick people.”  Verse 25, “An there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jorden.”  Essenes, but particularly Nazarenes, were considered spiritually ascendant, denoting character and purpose; those considered enlightened, or those on the pathway—the teaching of the Kingdom Within has arrived.

Although both Ossaean and Nazarene groups would share a respect for the law, it becomes clear that the Nazarene heritage of understanding moves toward a more omnibus spiritual base (without celibacy) and will be open to all men.  As Jesus will demonstrate, the spirit of the law is more important than the written law itself.  Early members of the Jesus faction were usually referred to as Nazoreans or those who practiced in the Way.

§

Many varied denominations would have visited Qumran, partly due to the availability of manuscripts.

Ossaeans would consider themselves the holiest of the Zadokite priesthood.  They maintained strict adherence to Mosaic law* but also created other laws and traditions to make one more holy, as one might do within a discipline or of priestly training.  “…and their practice of the Law under the authority of the sons of Aaron who have freely pledged themselves to restore His Covenant and heed all the precepts commanded by Him to be practiced by the multitude of Israel who have freely pledged themselves to return in common.  They shall be inscribed in the order, one after another, each according to his understanding and his deeds in the Law…” (from IQS v, 21-vi, 7, DSS, translation: Geza Vermes).  

*”Mosaic law was kept, except for the eating of meat and making sacrifices.

Added reference section 4/9/25

[Below are the most succinct descriptions of the Essenes.]

The Nazarenes of Mount Carmel An examination of two distinctive monastic sects

There were anciently two branches of Essenes – the Nazareans and the Ossaeans. Each of these two Essene branches had a deeper monastic level. The monastic level of the northern Nazarean was known as the B’nai-Amen or “Children of Amen.” The Nazarean B’nai-Amen were, and are, a coed Monastic Order.

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The ancient historian Josephus tells us that there were 3 sects of Judaism at the time of Christ:

“For there are three philosophical sects among the Jews. The followers of the first of whom are the Pharisees; of the second the Sadducees, and the third sect, who pretends to a severer discipline, are called Essenes.” (Wars of the Jews by Josephus)

Josephus further elaborates on this third Essene Philosophy by saying that it is divided into two separate Orders:

“Moreover, there is another Order of Essenes (Nazarean?) who agree with the rest as to their way of living and customs and laws but differ from them in the point of marriage.” (Wars of the Jews by Josephus)

The ancient Christian historian Epiphanius, in his Panarion, speaks in more detail of the Jewish sects, saying that there are seven in all:

Sadducees, Scribes, Pharisees, Hemerobaptists, Ossaeans, Nazarean and Herodians.” (Panarion 1:19)

Epiphanius links the Hemerobaptists with the Scribes and Pharisees and the Ossaeans (Essenes) with the Nazarean. From this information we may deduce that the two Essene branches, spoken of by Josephus, were the Ossaeans and Nazarean. The Ossaeans encouraging celibacy and the Nazareans encouraging marriage. The Nazarean are the northern branch of Essenes based on Mount Carmel (with a smaller Temple in the Essene Quarter of Jerusalem). As mentioned earlier, it was to this northern Essene group that the promises were made:

“He (Messiah) shall be called a Nasorean.” (Matthew 2:23)

Epiphanius goes on to say:

“The Nazarean – they were jews by nationality – originally from Gileaditis (where the early followers of Yeshua fled after the martyrdom of James the Lord’s brother), Bashanitis and the Transjordon . . .They acknowledged Moses and believed that he had received laws – not this law, however, but some other. And so, they were jews who kept all the Jewish observances, but they would not offer sacrifice or eat meat.  They considered it unlawful to eat meat or make sacrifices with it. They claim that these Books are fictions, and that none of these customs were instituted by the fathers. This was the difference between the Nazarean and the others. . . (Panarion 1:18)

After this (Nazarean) sect in turn comes another closely connected with them, called the Ossaeanes. These are jews like the former . . . originally came from Nabataea, Ituraea (Damascus, where the Teacher of Righteousness took those spoken of in the Damascus Covenant), Moabitis and Arielis, the lands beyond the basin of what sacred scripture called the Salt Sea. . .  Though it is different from the other six of these seven sects, it causes schism only by forbidding the books of Moses like the Nazarean. (Panarion 1:19)

[Note: I have no association with The Essenes of Mount Carmel]

From Wikipedia, the Damascus Document is discussed:

“Most scholars believe that the rules featured in the Damascus Document*, which let men to marry women and own private property, were created to regulate the lifestyles of the Essenes who lived in the camps and did not join the Essene community that resided in Qumran.^[4]

According to Boccaccini, the Damascus Document serves as a “bridge” document, connecting Judaism’s post-exilic ‘Enochian’-Essene majority[clarification needed] to the asserted leadership of its radical minority Qumran–Essene community, which was established in isolation near the shores of the Dead Sea.”

The second statement indicates that the Nazarean-Enochians (Others?) were more numerous than the limited number at Qumran, probably due to celibacy, and that Qumran may have provided priestly training, or perhaps scribal training as its main function.  When you read the Community Rule, it seems clear these are training rules and regulations, as the name suggests.  But where are these rules being applied, at what location?  Is it Qumran?  Is it Nazara or Cochaba in Arabia?  Is this priestly application in Damascus?  These documents were found at Qumran, and they may have been used at more than one location.

*From the Damascus Document: “(II) Hear now, all of you who enter the Covenant, and I will unstop your ears concerning the ways of the wicked.

“God loves knowledge.  Wisdom and understanding He has set before Him, and prudence and knowledge serve Him.  Patience and much Forgiveness are with Him from those who turn from transgression; but power, might, and great flaming wrath by the hand of all the Angels of destruction of all those who depart from the way and abhor the Precept.”

Note that Knowledge, Understanding, and Wisdom are a repeated triad, as you will find throughout the Hebrew Bible.  It is assumed that belief and at least a modicum of faith are in place.  Many references to knowing and the use of wisdom are found in Proverbs: Pv.15.14, “The heart of him that hath understanding seeketh knowledge;” Pv. 9.10, “The fear (reverence) for the Lord is the beginning of wisdom: and the knowledge of the holy is understanding,” and many more.  By contrast we have 15.10, “Correction is grievous unto him that forsaketh the way.”

From the Introduction, The Complete DSS in English, Geza Vermes:

The mainstream hypothesis, built on archaeological and literary analysis, sketches the history of the Scrolls Community (or Essene sect) as follows.  Its prehistory starts in Palestine—some claim Babylonian antecedents—with the rise of the Hasidic movement, at the beginning of the second century BCE as described in the first book of the Maccabees (I Mac. ii, 42-44; vii, 13-17). Sectarian (Essene) history itself originated in a clash between the Wicked Priest or Priests (Jonathon and/or possibly Simon Maccabaeus) and the Teacher of Righteousness, the anonymous priest who was the spiritual leader of the Community.  The sect consisted of the survivors of the Hasidim, linked with a group of dissident priests who, by the mid-second century, came under the leadership of the sons of Zadok, associates of the Zadokite high priests.  This history continues at Qunran, and no doubt in many other Palitinian localities, until the years of rebellion against Rome, when possibly in 68 CE the settlement is believed to be occupied by Vespasian’s soldiers (ibid., p. 18).

Synogogue & Apocalypse:

“Marc Brettler, a biblical scholar at Duke, emphasizes how synagogues with rabbis leading prayer and study essentially became mini temples. He explains that Ezekiel preaches to the Jews that they do not need an actual building to worship God as he dwells within the Jewish community, not just a physical place like the Temple. Therefore, synagogues could serve as the main institution of Jewish life, where religious rituals could thrive.

Groups like the Essenes turned to this idea of apocalyptic thinking, picturing their present troubles as part of the cosmic battle between good and evil coming, before eventually a new age in which a Messiah would come to earth and liberate the faithful. This apocalyptic thinking would become extremely popular throughout the rest of Judaism as a whole, and could even be seen throughout the teachings of Jesus in the Gospel.”  From richmond.edu/caleb fausnaught.

 

Sabbath laws were gradually added and became extensive, primarily from the Pharisees, who relied somewhat on oral tradition. From not dealing with commerce to not cooking, drawing water, not eating from the fields (such as fruit), and not carrying a child, all was to be prepared beforehand in preparation for the Sabbath.  Nothing was allowed to ‘distract’ anyone from the sabbath.  Jesus the Nazarene would condemn these new laws in Matt. 15.1-15, “Teaching for doctrines the commandments of men.”  

Pharisees and scribes (Ossaeans) are frequently mentioned in scripture together.  Jesus condemns the Ossaeans for their celibacy and thus having to enlist at least some children into their ranks.  John the Baptist would be one of these (Dear John).  One could view the Ossaean denomination as returning to the original Aaronic priesthood.  Their vision was to secure a lost past, hidden and safe with them, but turning, even so, in on itself.  The Ossaeans, too, knew the time for the Messiah was near, and this was one reason for the original bitter separation from the corrupted Zadokites (later, Sadducees) in the first place.  The Nazarenes would wait for the Messiah and believed someone must prepare for him, which would return us to the apocalyptic John (Revelation) once more.

The separation ascends with the ‘teacher of righteousness’ who led the Essenes into northern Israel.  Ultimately, the final responsibility falls on John the Baptist and Jesus.  Both of their influences pointed to the future.  For John, he preaches absolution of sin (water baptizm), forgiveness, and the resultant return to righteousness; for Jesus, making whole the lame in spirit and flesh and preaching a purer form of unity and an expansive understanding of the spirit—Jesus is the righteousness: not ascribing spiritual guilt under the law, but understanding that the sin itself is suffering enough, forgiveness stands above the law.  The gulf of comprehension between the Ossaeans and Nazarenes is overwhelming.

 

Ossaeans are generally identified with lawyers and scribes.  They would maintain what is known today as the Scribal Authority.  Many Ossaeans possessed a more profound understanding of mystical truth.  Still, the problem was that they interpreted from a legalistic format, and the greater revelation eluded them.  Scripture notes how questions put to Jesus were on points of the law.  Since most of the population were Pharisees, the Ossaean priesthood balanced the scales with a definitive lawyered influence.  The chief scribe was a necessary part of the Sanhedrin and is thought to have pushed for guilt toward Jesus.

The law, and only the law, might describe the position of the Scribal Authority.  One must remember that the original separation was due to the Temple priests’ corruption and Hellenistic syncretism.  Indeed, the Ossaean would believe that the return to the basics, especially for priestly training, would reside in formalism and the study and application of the law.  Since Ezra, the scribes have continued to gain influence, and they were later taken as the highest authority within Judaism.  Just as certainly, they would believe they should lead the way back from syncretism into holiness and purity.

In contrast, Jesus would teach metaphysical truth, of which sowing the good seed is one; love prospers new growth and harmony, while revenge does not, is another; and spiritual light brought into a room (mind) reveals all things.  The core of Jesus’ teachings is metaphysical, often related to a more mystical pathway.  So above (spirit), so below (earth) might describe Jesus’ message—or, the spirit brought down to the planet.  The transference of the spirit into the physical and that the kingdom is within, bodes a powerful reality that the legalists could not grasp.

Essene = scribes/lawyers, Kegel Companion Bible.

 

 

 

 

 

The Qumran priests and scribes considered their primary task copying or multiplying scriptures.  Scribes would be well-versed in the law, and the lawyers would be higher-ranking priests who would provide later commentary or interpretation within the sect.  Their spirituality originated from the law, despite the discovery of texts such as Enoch or the Book of Giants in the Qumran caves.  Regardless of outlier manuscripts and the more informed view of the world, this group within the Essene has been drenched in the law, perhaps for centuries, and itself becomes the mechanism of legalism.  The Pharisees do not copy manuscripts, nor do the Sadducees, so within this legal formalism, the Scribal Authority emerges, later developing into a legitimate sect (scribes), eventually pointing toward the Ossaean-Qumran Essene.

 

 

                                  

Jesus chastizes Pharisees and lawyers.

The more extreme legalism would flow from the Ossianic, including non-scriptural cleansing practices.  The Pharisees, who created many purity laws for themselves, would be more closely associated with the legalist Ossaean Essene.  Within biblical scripture, Pharisees and scribes are found together.  Jesus, as a Nazarene, would be forced to contend with both.

 

 

 

Qumran may have had members from many different splinter groups visit its scrolls, and many scrolls have been discovered in its caves. Jesus almost certainly visited Qumran, but this has never been confirmed.  Most scholars believe John the Baptist did.  John was raised in the Qumran tradition, but he probably spent more time near En-Gedi, closer to his place of birth.

 

 

 

This odd mixture of strict adherence to legalism* within the Essene, which predominates the Ossaean pathway, counterposed to the soaring and superlative understanding of the Messiah, seems incongruent.  A person might think that the legal prescription, well followed, would lead to the next level of revelation.  However, this ascension from words and lawyered tradition into realization does not seem to have occurred.  The  Ossaean understanding is not visionary, and if they were looking for the Messiah, they also understood that they did not have the complete vision.  The extension from legalism does not fit well with Messiah and the messianic message.

*The legalism was pursued through intellectualism, or the study of minute relationships between the laws.  Although this study may not be unwarranted, it stayed fixed at this level.  

The Messiah was to give the final interpretation of the Law and the Prophets.  The Ossaean-Essene scribes believed this messianic message would be a dissertation on the law, and with a few advancements upon the law or higher-level commentaries, and that their return to Temple control would then be secured.  Revealed knowledge does not appear to be a concern for this group.

From the Community Rule of the Dead Sea Scrolls, we have, “The Master shall instruct all the sons of light and shall teach them the nature of all the children of men according to the kind of spirit which they possess, the signs identifying their works in their lifetime, their visitation for chastisement, and the time of their reward.”  The Community Rule sets a high standard but does not touch the common man.  The Community Rule was for the training of priests. 

Jesus, in his turn, gives us Matt. 15.11, preceded by 15.8, “This people draweth nigh unto Me (God) with their mouth, and honors Me with their lips; but their heart* is far from me; (11) that which cometh out of the mouth defileth a man.”  Scribes and Pharisees (15.1) are referred to in these scriptures.  The impetus toward righteousness through rules and discipline seems distant.  Common men in a shared understanding, emphasizing revelation, perhaps joy, and freedom in the spirit, seem more realizable.

*Heart understanding, as opposed to a legal dissertation, seems to be the intent here.

All Essenes expected the Messiah’s arrival.  However, the order of events within the Ossaean pathway had become sullied and stifled.  There seems to be very little support for Jesus from any priestly community, although later, it is noted that some Pharisee priests did favor Jesus but were afraid to speak up (Jn. 12.32-33).  The suppression of Jesus came from the top down and was almost complete.

How many priests from Qumran rallied to Jesus’ side?  We do not know.  We know that many scribes stood against Jesus (Acts 4.4-7; 14-18); Lk. 22.2, “And the chief priests and scribes sought how they might kill him; for they feared the people”*; Lk. 22.66-67 completes the journey: “And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into the council, saying (67) Art thou the Christ, tell us.”

*they feared the people might convert.                                      

The Qumran Essenes shared one standard view with all Essenes—that Essene priests were the actual Temple authority and would eventually reassume that authority.  As a faction of the original Zadokite priesthood, they did have a rightful claim.  In agreement with Jesus, neither would continue animal sacrifice in the Temple (Jn. 2.16-17).* Neither Jesus nor the Nazarenes were known to practice animal sacrifice.

*A sacrifice to Rome had to be given each day, which was particularly odious to all Jews.

Many Osseaeans lived relatively Spartan lives.  Jesus seemed to enjoy gatherings and dinners where wine was available (Lk. 7.33).*  This cleanliness and rules version of holiness versus a more natural or everyday life became a serious issue—whether phylacteries on robes or wiping the cup and whispering a prayer to consecrate the deed—Jesus was accused numerous times of not obeying various purity laws.  He largely dismissed the Sabbath law.  He healed on the Sabbath, of all things!

*The use of wine pretty much kills the idea that Jesus was, or at least remained, a Nazarite.  Nazarite vows could be undertaken for a period of seven years, the same length as the priesthood training. See Nazarite John.

Many older people came to Qumran because their time was short, and sanctity would be high on their accomplishments.  The burial sites near Qumran contain hundreds of men, and hundreds of women at a separate nearby site.  This burial arrangement would indicate celibacy for both men and women, at least at this location.  Set in their ways and the firmness of the law, they generally removed themselves from society.  Legalism, undertaken as a spiritual pathway, increased.  Nor would they accept immersion from John the Baptist, essentially to convert to the new revelation, and for that reason would be left out of God’s plan (Lk. 7.30*).

*Lk. 7.30: “But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him (J. the Baptist).”

The love principle Jesus teaches accentuates the inner man (spirit-man) and thus thrusts the man before God instead of first judging him by the law.  This transition will require a whole new spiritual order, implying a new standard for humanity as well as a more humane treatment under the law.  By contrast, one might say the Qumran Essenes became intellectual legalists, as opposed to interpreting the spirit of the law as Jesus did.

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KEEPERS  of the  LIGHT  and the  WAY 

 

All Essenes would view themselves as Sons of Light, keepers of the ‘light of truth.’  Later, the continuation of this theme in the New Testament, as in “…but was sent to bear witness to that light, That was the true light which gives light to every man,” Jn. 1.8-9—all lead to the essential Essenic vision of Messiah who is the light of God, shining forth in purity and righteousness, which in their view should not be denied by or to any Jew.  “… true light which gives light to every man” denotes that not only would Messiah reveal God in a manner not yet known to the Jews, meaning “the true light”—but in doing so, would become evident to others outside Judaism, with the meaning of “gives light to every man.”  Those who could not recognize the Messiah and thought otherwise would become thieves of one kind or another; they would steal the truth which Jesus brought by keeping it from the people, denying it themselves, and obstructing in any manner possible.

The spirit of man is the candle of the Lord,

Searching all the inward parts of the belly (Pv. 20.27)

“…but shall impart true knowledge and righteous judgment to those who have chosen the Way [unto God],”* would be the intent of both divisions of Essene—by the Nazarenes at the arrival of Messiah and the new revelation that would set men free, essentially what we know today as the “Good News,” but by the Ossaeans through more purity laws and strictness to the law.  Is it righteous to do good on the sabbath (Matt. 12.10-14), or is it more important to obey the law?  This transition from law to goodness as a standard is perhaps the best biblical example of the two differing mentalities.

*Dead Sea Scrolls, Community Rule IX

 

The Ossaean view pronounced legalism combined with purity rituals as the core of the Judaic reformation.  The Nazarene Essenes interpreted the theology of the Way in a much more mystical tradition.  A helpful example of this more mystical understanding is the use of the term “Son of Man” (Lk. 22.66-71).*  Son of Man is understood as a proper name and a soul of heavenly origin, literally a divine anointed one who had not yet been revealed.  The Son of Man would embrace the greater enlightenment of grace (Noah) as preeminent, as Jesus teaches, and give the final interpretation of the Law and the Prophets, the final teaching of the Way.  Jesus would leave the law subjugated to forgiveness and mercy.  For this and other reasons, Jesus is observed to have had Nazarene Essene roots—he would personify the Essenic-messianic vision for man, both in his teaching and in his person, rather than a continued or expanded vision for the law.

*(67) “If you are the Christ, tell us.” But he (Jesus) said to them, ‘If I tell you, you will by no means believe, (68), and if I also ask you, you will by no means answer me or let me go. (69) Hereafter the Son of Man will sit on the right hand of the power of God.’ (70) Then they all said, “Are you then the Son of God (interchangeable with Son of Man)?” And he said to them, “You rightly say that I am.”

 

The far northern location of the Nazarenes is important. “Here toward the end of the first century AD, we have members of the family of Jesus residing at places significantly called Nazara (Sproutville) and Cochaba (Starville)… not far from the Greek cities of the Decapolis. If we accept the statement of Epiphanius… that Cochaba was in Batanea, then we should look for Nazara in the same district.”*

*Jeffrey Butz. The Secret Legacy of Jesus (quoting Schoenfield), chapter Seven. Rochester, Vermont: Inner Traditions.

In line with the above description, many scholars now believe the lost years of Jesus were spent in retreat locations preparing for what would become his ministry work.  It is almost certainly true that Jesus traveled, perhaps extensively, as this was a part of the priestly discipline.  He may well have traveled to Damascus, much closer to the Hauron region (in gray) of Nazara and Cochaba than Jerusalem.  That Saul later had letters of arrest to prosecute in Damascus tells us much about the widespread influence of the Nazarenes and the teaching called the Way.  Jesus may have visited Qumran as well, for Jesus seems more than a little bit knowledgeable concerning the legalist Ossaeans.  Other foreign journeys may have included India and possibly northward into the Caspian.  Alexandria and the southern reaches of the Nile, including Elephantine, were well-known places of visitation and study.

The enlightenment teaching of the Way would sound strange to those unfamiliar with Nazarene thinking.  The Enochian and Nazarene Essenes held more visionary and mystical views, especially that a Messiah was necessary (not just arriving).  It was believed that man could not sort the evils of this world, which only a heaven-sent being may do.  As for the Sadducees, they did not see a need for a Messiah, as they thought the Torah was complete and that man needed only to adhere to it.

In light of this difference, the scribal authority (lawyers & scribes) and the priestly authority (Sadducees & Pharisees) battered Jesus with philosophical and legal questions, attempting to entrap him and thus either expose him to the Romans as a rabble-rouser, else turn the people against him if possible.  However, many ordinary citizens of the Essene sect did convert, and some of the Pharisee adherents also believed Jesus to be the Messiah.  Nicodemus, a ranking Pharisee and member of the Jerusalem Sanhedrin, would be the most prominent example.

Sabbath law and practice had evolved in the previous two centuries, but not for the better.  Disagreement with Jesus’ interpretation of the Sabbath law became a concern. Sabbath observance, which emphasized sanctity within this new legalism, soon became a point of conflict between Nazarenes and Ossaeans.  Jesus presents a much more compassionate and revelatory view of life and the Sabbath,* yet at the same time, a practical one.  The nature of the Way is revelatory, sometimes mystical, but sensible.  Sowing seeds is practical, speaking the Word is direct, and prayer is a mainstay. The fact that most of the Qumran Essene priests did not recognize their own Messiah leaves them in the legalistic basket with the Pharisees.

*Jesus believed healing on the sabbath was holy; legalists believed carrying two figs was work and not allowed.

Most scholars agree that many of Jesus’ Galilean followers came from the Essene Community.  Later, more Pharisaic followers would have joined the ranks.  No one could deny what they saw as healing, and other miracles became evident.  One example of the expanding ministry: palm trees had never grown in Jerusalem. Thus, palm fronds laid before Jesus at the Eastern Gate had to come from Jericho; this effort would require organization and a knowledgeable commitment to assemble such a welcome.  Even so, for his perceived blasphemies, the Essene scribes and lawyers continued to have a dark outlook on Jesus.  Near the end of Jesus’ ministry, at least some of the Essene priesthood were vehemently against Jesus and played a role in pressing for his crucifixion.

 

God Bless!

updated: clarity, images (1/9/23)

added text (5/20/23)