Early History of the Way

The teaching of the Essenes was known as THE WAY. The Way became the final interpretation of the Law and the Prophets, as revealed by Yeshua Messiah. It became the enlightened transitional teaching in the early church.

 

 

“He shall conceal the teaching of the Law from men of injustice, but shall impart true knowledge and righteous judgment to those who have chosen the Way.  He shall guide them all in knowledge according to the spirit of each and according to the rule of the age, and shall thus instruct them in the mysteries of the marvelous truth, so that in the midst of the men of the Community they may walk perfectly together in all that has been revealed to them.*

*Community Rule IX. From Geza Vermes, The Complete Dead Sea Scrolls in English, Penguin, London, revised edition, 2004, p. 111.

Jesus accomplishes what the Essene Community believed the Messiah would do—give the final interpretation of the Law and the Prophets.  This final interpretation of the Law also becomes the final interpretation of the teaching called the Way—the structure of Law becomes restrained; mercy, love, and forgiveness are emphasized; the speaking of the prophets is given renewed meaning.  In doing so, Jesus revolutionized Judaism to such an extent that a new religion, those first known as Nazoreans and later as Christians, came into being.  The roots of the Way are first revealed in the Hebrew Bible and culminate in Jesus’s enlightenment teachings.

§

 

 

EARLY HISTORY

 

Abraham & Melchizedek:
Note the Jesus figure overseeing both, representing his ministerial supremacy                         
over the Levitical priesthood.

God calls Abraham to travel to the land of Canaan.  By departing Haran at the instruction of God, Abraham represents the true vision to which all spiritual sojourners can relate.  It is Abraham and Sarah who are first ‘set apart.’ It is Abraham who first travels in the new way God has outlined, and it is he who breaks bread and drinks wine in shared communion with Melchizedek.*
*Hebrew: Melek Zedek “King (of) Righteousness:” real person, covenant blessing, communion, High Priest, Order of Melchizedek is highest Nazarene Essene order.

 

 

With David’s ascension to the throne of Israel (1000 BC), the Davidic Covenant was established.

“And Zadok, the son of Ahitub, and Ahimelek the son of Abiatat, were the priests; and Seraiah the scribe; And Benaiah the son of Jehoiada was over both the Cherethites and the Pelethites*; and David’s sons were the chief rulers,” 2 Sam. 8.17-18.

The Davidic Covenant (2 Sam. 7.8-17) is similar to the covenants with Noah, Abraham, and Moses.  This covenant relates to messianic kingship through the line of David and is a key event in establishing the Judaic messianic culture and early Christian belief.

*“Cherethites and the Pelethites,” Philistine tribes in the south of Canaan.

 

Under Solomon, the Zadokites would also become known to history as the Temple Priests (I Chron. 6.10).  Although some scholars marginalize the Temple Priests as performers of Temple rituals, their influence became pervasive.  They were viewed as the most devout keepers of the law and, therefore, the most holy.

The Second Temple is established under Ezra (450 BC).  Due mainly to the influence of syncretism amongst the Jewish population, the Hebrew Bible now takes a stronger bent toward legalism.  Marriage and divorce laws became more strict, and marriage to any pagan was especially discouraged.  The consistent appearance of the heralds of God, the great speakers, and the prophets is now curtailed, and the rule of law under an ever-growing scribal authority takes its place.  Even so, the training and education in mystic principles continue within the higher levels of the priesthood.*  It is not passed down or shared with the populous at large.  Throughout the later Greek and Roman occupations, the Zadokite priesthood remains in place until the coming of Jesus.

*Mt. 3.32, “But His secret is with the righteous.” Secret=secret counsel (within); sealed from all except those chosen to whom He would reveal.

The Zadokite priesthood would later separate (150 BC), with the splinters forming the Essene, both Nazarenes and Ossaeans.  Under the Nazarenes, the teaching of the Way will become firmly established if there is no other reason than that they live a normative life.  Whether imparted in parable or more directly taught, it portrays a hierarchy of character attributes, often illustrated by the characteristics of God and how these attributes interact.  The Community Rule and the Temple Scroll (DSS) show these contrasts, though tight-fisted and harsh, then transitioning into Jesus’ teaching to give unto Caeser that which is Caeser’s, and to God that which is God’s (Mt. 22.21), representing a major attitudinal shift.  Other secrets are referred to by Jesus (Mt. 24.27, 13.10-17; Mk. 4.11), and in I Cor. 13, Paul reveals the mystery and power of love.  Undoubtedly, the ascendancy of God’s character in man is to be sought.  The older Ossaean congregates remained biased toward a more legal foundation, with the hating of enemies illustrating a clear difference as opposed to the Nazarene teaching of ascending to the greater love.

Much of the Hebrew Bible teaches the lessons of personal revelation by contrast to the spirit, whether convicted from within or revealed from without (I Sam. 13.11-15, concerning Saul’s removal).  Much of Jesus’ teachings will reinforce this godly process of revelation.  For example, one common theme is the error of following the commandments of men, much as Saul did, and not the commandments of God: Mk. 7.8, “You depart from God’s command and hold onto human tradition,” and opposed to human tradition, Mk. 12.28-34, referring to loving God with all your heart and “…with all your soul.”  Man and his traditions in thinking and doing has never been the standard, God’s character and His hopes for you are the standard.

 

The Greek invasion of Palestine began in 332 BC.  Within Israel, a firmly held knowledge teaching and wisdom pathway is now adhered to within the Zadokite priesthood. It develops into the enlightened teaching of the Way, the path to God.

With the invasion of the Greeks and then following the first one-hundred-year span of occupation, a growing clique of the Zadokite priesthood (Sadouk in Greek, and whom we know today as Sadducees) became corrupted.  The Sadouks entertained three corruptions: money, political power, and a growing allowance for Hellenistic thinking within Judaism, or syncretism.  The money came from the Tobiad family, who were Jewish tax collectors for the Greeks and who were close associates of the Sadouks.  The political power came from associations with Greeks who maintained military and civil authority (see Sadducees).  This continued corruption will lead to the above-mentioned split in the Zadokite priesthood.

With the inception of the Greek invasion, the enlightened vision toward the spirit of God became fractured, causing the rise of the Pharisees (200 BC) and, finally, the exodus of the Teacher of Righteousness with those many who followed (150 BC). Known as the Tzadikim, the righteous, we know them as the Assideans (Hasids=pious), the Essene.

 

 

NAZARENES and OSSAEANS

 

A religious leader named the ‘Teacher of Righteousness,’ with his followers identifying themselves as the ‘righteous remnant,’ whom scholars now recognize as the Essene, separate from the religiously dissolute Sadducees (150 BC, approx.).  Two main groups later comprise the Essene: the northern Essene, or Nazarenes (sprig or root), and the southern Essene, later known as Ossaeans (from the word ossuary).  Nazarenes were typified as very marriage and family-oriented.*  The Nazarenes would carry on the enlightened vision of the Way.

*Josephus, Wars, Bk. II, Ch. VIII, 13. “Moreover, there is another order of Essenes, who agree with the rest as to their way of living, customs, and laws but differ from them in the point of marriage, thinking that by not marrying, they cut off the principal part of human life, which is the prospect of succession…”

Nazarenes espoused belief, faith, love, and forgiveness while remaining firm in teaching knowledge and wisdom.  Both groups emphasized the condition of the heart and not just the mind.  However, the Ossaeans emphasized a much more legal approach, and one determined as much more intellectual or directed to the iota of the law instead of the condition or place of the law itself.  This schism between legal and spiritual interpretation and the proper placement of both would define the Nazarene ministry.  Nazarenes proposed a greater acceptance and love for all people, later revealed with mercy concerning individuals and the condition of man generally.  Jesus would direct love toward your enemies, while Ossaeans would be more ascribed to hating Israel’s enemies, Greeks and Romans, for example.  Soon, Jesus the Nazarene would carry this love and knowledge teaching into the world.

The southern Essene, or Ossaeans, were generally much older, embraced celibacy, and were based in Qumran.  The Ossaeans, being separate and much more legalistic, referenced within scripture as the lawyers and the scribes, Jesus later confronts this group.  The confrontation centers around the attempt to reach spiritual purity through an ever-more perfect obeying of the laws.  By the time of Jesus, over two thousand laws, many of them Sabbath and purity laws, had become extrapolated from the Ten Commandments.  As to further splintering, many other groups, such as Herodians, emerged during the later Roman occupation, mainly Pharisaic derivations.

The Nazarenes settled near the Dan River, far north of Galilee, well out of the way of Jerusalem’s religious authority (see Nazarene Jesus).  They arrived to establish towns named Nazara and Cochaba in what was then the Arabian Desert, south of Damascus, known as the Hauran.  They also settled in Damascus itself.  As the reader might remember, Saul carried letters of arrest to Damascus for the leaders of those who “belonged in the Way” (Acts 9.1, also 24.22).  If Jerusalem is the heart of Orthodox Judaism, Damascus would qualify as the religious and spiritual center for those who followed the Way.

Josephus describes the northern (Nazarene) and southern (Ossaean) Essenes.  Of the two, the Ossaeans took a much more legalistic stance.  For this reason, many scholars now confirm that the scribes (scribal authority) were of this legalistic group.*  Scribes and lawyers sought uniformity within the law, leading to a preponderance of analysis (legalism), with the scribes themselves mentioned more often than any other group within the New Testament.  The view taken within this work is that Qumran Essene Priests (Ossaeans) and scribes are somewhat identical, only varying as to specific tasks.

 * Some lawyers were also Pharisees.

The Ossaean Essene’s celibacy and legalism give rise to the scripture, “Woe to you, scribes and Pharisees, hypocrites! For you are like the whitewashed tombs which indeed appear beautiful outwardly, but on the inside are full of dead men’s bones and all uncleanness,” Matt. 23.27.  The Qumran Essene wore white robes, also mentioned by Josephus, and provides the reference to the white sepulchers or “whitewashed tombs.”  The reference to uncleanness deals with legalism and, thus, as Jesus perceived it, a loss of an essential spirituality, perhaps a lack of compassion and mercy. “…dead men’s bones and all uncleanness,” infers a complete misunderstanding of a broader spirituality applied to all situations, as noted in John 8.7-11.  Jesus viewed them as tainted by extreme legalism, to the point of dispassion, and spiritually dead.

A second scripture focuses on this scribal group as well.  Matt. 23.15 mentions that these scribes “compass sea and land to make one proselyte, and when he is made, ye make twofold more the child of hell than yourselves.”  Pharisees and Sadducees were allowed to marry, as were all other groups.  Only the Qumran group had sworn celibacy, and thus, they had to have ‘recruits’ to maintain their group numbers.  Most notable of these children would be John the Baptist (see Dear John, Nazarite John), even though John later ascended into an extraordinary calling well above Qumran’s legalistic standards and viewpoints.  

Also, most members joined when they were elderly or perhaps had lost their wives. As men and women grew older, some would commit to legalism to achieve sanctity.  Celibacy was also much easier to maintain; thus, the retreat at Qumran would work well for them.  A women’s retreat must have also existed, for hundreds of female burials are nearby. Even though separated, women’s participation reveals the how and why of women being present in Jesus’ ministry.  Women also maintained a spiritual vision that was inclusive within the community.*  

*From Robert Feathers, “The possibility that John the Baptist had an association with the Qumran-Essenes is for most modern and many early scholars much stronger than they would allow from Jesus.  The enigmatic last verse of Luke (ch. 1, regarding John living in the desert) makes little sense unless it is saying John the Baptist was, from his childhood, a member of the Qumran Community: the verse becomes clear, asserts l’abbe (Rene Laurentine), a French authority of the Church Counsel, when the testimony of Flavius Josephus is considered, when John says of the Qumran community that it was their custom to adopt children from others, at an age when their spirit is still malleable enough to easily accept instruction’ (Jewish Wars 2).” Robert Feather, The Secret Initiation of Jesus at Qumran, Watkins Publishing, London, first edition 2006, p. 178.  Recommended reference for those studying Qumran.

The fanatic legalism of the Essene/scribes and lawyers increased due to their separatist notions and behavior.  Unless for good reason or the person was an associate, the Ossaeans were known not to speak to others outside their sect; they lived almost wholly unto themselves.  The Essene Gate is still noted on maps along the southwest wall of Jerusalem.  The main Essene synagogue within Jerusalem was nearby, allowing for an even greater avoidance of normal society.

The scribal authority compounded law upon law and left the spirit of God to wander endlessly through such laws and further commentaries.  Jesus took contention.  They pay their tithes “…but omit the weightier matters of the law, judgment, mercy, and faith…” (Mt. 23.23).   Jesus preached that satisfaction cannot lie in such an unenlightened intellectual journey.  A specific knowledge may abound within it, but the spirit is lacking.

In the introduction to The Complete Dead Sea Scrolls in English, Geza Vermes writes,
“Thus, compared with the ultra-conservative rigidity of the Essene Rule, rabbinic Judaism reveals itself as progressive and flexible, while the religion preached and practiced by Jesus of Nazareth stands out invested with religious individuality.  Also, by comparison to all three, the ideology of the Gentile Church sounds a definitely alien note.  …the common ground from which they all sprang, and their affinities and borrowings, show themselves more clearly than ever before. It is no exaggeration to state that none of these religious movements can be properly understood independently of the others.”
He writes shortly thereafter:
“And although the Teacher of Righteousness clearly sensed the deeper obligations implicit in the Mosaic Law, he was without the genius of Jesus the Jew who succeeded in uncovering the essence of religion as an existential relationship between man and man and man and God.”*
*Geza Vermes, The Complete Dead Sea Scrolls in English, Penguin, London, revised edition 2004, p. 25.

 

Under Community Rule IX of the Dead Sea Scrolls: “He (the Master) shall conceal the teaching of the Law from men of injustice, but shall impart true knowledge and righteous judgment to those who have chosen the Way.” Note that the cap ‘W’ is the formal name of the actual teaching.

That the Essene maintained the secret teachings of the Way is now clear—the Elect receive secret knowledge, others do not.  Since most citizens were of the Pharisee sect, actual knowledge was greatly lacking among the populous.  The problem within Judaism had become one of division, of which the Ossaeans had doubled down with even more laws, purity rituals (particularly Pharisees), and behaviors, which, to them, these actions initiated certain righteousness.  Jesus just as clearly represents those who maintained the actual spiritual base of the enlightened teaching of the Way, certainly not the legalist version.

 

In the thinking of the Essene/scribes, man’s relationship was to the law, and the law was unto God.  A person could only know God through the Law as if the Law were a vehicle or pathway of understanding, and thus being more ‘enlightened’ in that fashion, more precisely, attempt to keep the Law.  In contrast, the notion of grace was understood as a principle, but the problem would come from the legalistic requirements of receiving grace. ‘Are you the righteous as was Noah?  If not, you need to practice and study within the law until you are,’ might describe their approach.  Naturally, those more advanced within the legal study thought of themselves already having achieved this brand of ‘holiness.’  Jesus would propose that grace is not an achievement but a state of being or blessing.

Pharisees were somewhat similar in their legalistic* outlook.  What had started as a service-oriented ministry had become bogged down.  To Jesus, this legalism leaves man one step removed from God.  Contrary to the Ossaean Essene and the Pharisees, Jesus preached that man himself is God’s focus, not the Law, and then the Law attributed to man.  Engaging in Jesus’ teaching of enlightenment into the spirit of God, a man steps fully into his proper relationship—he becomes a full member of God’s family, not enjoined through legal means but employing mercy, love, and knowing God in the fuller sense, spirit (within) to spirit (without).  Each man becomes equal in God’s eyes, and nothing should exist or prosper to separate the complete unity, of which the law as practiced became this separation.  Jesus intends that the law be sublimated to mercy (love) and grace (forgiveness), which broker a true fellowship with God.  These two attributes, love and forgiveness, will become cornerstone values, even operating as the functioning logos, as Jesus provides the final interpretation of the Law and the Prophets.

*Many purity rituals and the prayers to go with them; also, stiffer application of the law than Jesus would interpret.

Righteousness does not come from sacrifice, or of man’s works, or man’s configured obedience (legalism), but develops from the relationship itself.  Much like Moses established the Sabbath, Jesus now comes with a further developed and final revelation.  Jesus states that God loves you whether you are better at keeping the law or perhaps not so good.  Thus, entering into a relationship with Him becomes the clarion call for the ages.  From such commitment, the now awakened mind can be taught (renewed) by the spirit of God within and enlightened into God’s nature, essentially the teaching of the Way.

By simple deduction, the law becomes the stumbling block and explains why Jesus went out of his way to break the law, especially on the Sabbath.  In Jesus’ teaching, proper understanding or revelation must replace staid laws.  Mercy expressed as forgiveness reverses all legalistic thinking.  John 8.11 provides a good example, but there are many more.  Mercy turns the law inside out and replaces religious law or purity rituals—Jesus seeks clean hearts, not clean hands—thus, the groundwork for the enlightenment into God becomes laid out.  Commitment and conversion go hand in hand and form the impetus.  Mainly, spiritual sin is no longer subject only to the law but mitigated by the foremost principle of forgiveness (grace).

A person may have a discipline of rules or laws, but one can never reach greater enlightenment by discipline alone.  The intent is to know God directly and then obey from that perspective: not groveling from the bottom, ever looking upward, but to assume standing and the ever-expanding enlightened understanding of His nature and His ways.  Jesus’ preachment of the kingdom of God within places God close to each individual, in fact, a part of the individual, a hitherto unknown understanding for the ordinary person.  The Shekinah, experienced by many converts, becomes wonderful and glorious in a manner never before conceived.

God the Father is at last revealed and experienced for all who seek, personal and direct, and that is what Jesus begins to teach—the journey of enlightened renewal becomes the continued revelation into God’s nature, reflected back to you by the kingdom within.  Born out of the ever-deepening knowledge of the Way and pointing toward practice through relationship instead of rules, allowing the full breadth of the spirit of God to be exhaled through us, such becomes the outstanding pathway and teaching of the Way.  It is to these ends that this website is dedicated.

§

 

Both groups of Essene would nonetheless denote themselves as the Sons of Light, keepers of the ‘light of Truth.’  This theme continues in the Essenic vision of Messiah, “I will raise up for them a prophet,” from Deut. 18.18.  Also, the light of God shining forth is a recurring theme— “Let your light so shine before men, that they may see your good works and glorify your Father in heaven,” Matt. 5.16.  The Matthew scripture would typify Nazarene Essenic beliefs.

Although other Jewish sects would generally agree with the above statements, they would focus on the legalism within the task, with pretentious behavior toward holiness (Mt. 5.20, ch. 23).  The Essene/scribes believed these good works concerned the law; Jesus thought that the good works moved through man by the spirit of God.

The Nazarene Essenic vision is the relationship with God, practicing wholeness (or perfection) with God, “just as your Father in heaven is perfect (whole),” Matt. 5.48.  Nazarenes sought the light of God, the enlightenment received from God, communion with Him, and as a group, foremost of all Jews in anticipating the Messiah.  Jesus gives the final witnessing of the Law and the Prophets.  This final testimony is essentially the final interpretation of the Way, the proper pathway, and the proper teaching those who awaken would follow.  For those who awakened, love and forgiveness became the new standard.  They would become the Tzadakim, the ‘righteous’.

 

God Bless!

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    • Anthropologists have determined that Nazareth did not exist until about AD 100 or later and religionist do not do much research in the area of place names. And why would Paul travel to the Arabian Desert if Cochaba and Nazara did not exist? Would he not have sought his priestly training in Qumran? Or, Jerusalem? It is a difficult question, but it is my assumption that Jesus did work as a tekton for a short period and that his priestly training began at about the age of twenty to twenty-three. There is no reason why Paul would go to Arabia if he did not know Jesus received his training there also. And why did Paul return to Damascus first before going to Jerusalem? If Jesus had no priestly training, why would Paul, who was already a high ranking Pharisee? Why did Paul’s conversion require seven years of training, and what group trained him? Hope this helps.

      C. Ray

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  21. You lost me in the first sentence! The traitorous, turncoat general, Jewish historian, and self described Pharisee (Matthew 23)—Titus Flavius Josephus (né Yosef ben Matityahu)—coined the derogatory term “Essenes” (=pious ones) applied incorrectly to this day. He falsely claimed membership. http://bit.ly/TheWayInActs

    #QuestionEverything

    • Thank you, Alan:
      I have left your website up so others may visit your site. Your emphasis is the Way as described in the Book of Acts, while my emphasis remains within Jesus’ teachings. Paul is still controversial, except for those within the orthodox religious community, so I rarely quote Paul. I use Josephus within historical context, but I have not heard that he ‘coined’ the term, Essenes.
      I am not sure how I lost you in the first sentence, since it is a quote from the DSS. However, it seems your fight is with Josephus. I do not necessarily disagree with you that Josephus had ‘temptations’ during his writing, and his historical narrative, like most historical narratives, creates further inquiries.The earliest roots of the Way seem to spring from Enoch, in part due to his extensive teaching legacy. You might enjoy that article.
      Glad to hear from you, you have made this a better website.

      C. Ray

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