Jewish Sects: Essenes
by Fred A. Shewmaker
Origin, Name, and Organization
via Truth Magazine, XVI: 12, pp. 6-7 January 27, 1972
There is no record in the Bible that the Essenes ever existed. Their importance as far as Christians are concerned can probably be easily gauged by this fact. Certain scholars have speculated about the influence of the Essenes over John the Baptist and Jesus Christ. Regarding such speculation, I am inclined to take to heart the statement made by a colored preacher boy several years ago. The report was made to me that he said, "I suppose, now when I say, 'I suppose,' that means I am speculating. When I am speculating, that means you can take it for what it is worth. But when I show you it in the word of God, then you are going to have to believe it." When men suggest that the Essenes influenced John and Jesus, it appears that their efforts are exerted to belittle the ideas that the Holy Spirit influenced John and that Jesus was divine rather than an attempt to elevate the position of the Essenes in Jewish history.
Our primary source of information regarding the Essenes is Josephus's writings. He is said to have had first-hand information concerning them because he took the preparatory instructions for entrance into this sect. However, he was never initiated.
Pfeiffer calls the Essenes "A religious communal Jewish sect or brotherhood in Palestine in the latter half of the second Temple Period (ca 2nd Century B.C. end of Ist Century A.D.)."1 In another book, he wrote, "It is certain that Essenes existed for two centuries before the Christian era and those they lived first among the Jewish communities."2 I have found no other claim to certain knowledge of the sects' early history. However, J.E.H. Thomson wrote, "It would seem that not only the Pharisees but also the Essenes were derived from the Assidaens or hasidkin."3 The Essenes were quite different from the Pharisees. The Pharisees were not monastic. "While asceticism was practiced widely in the ancient world, Essenism was the first form of organized monasticism."4
"The term 'Essene' seems to have quite an elastic usage, however, including various groups of monastically minded Jews who differed among themselves in certain of their practices."5
"Strict discipline was enforced by an overseer."6 "Leaders directed the activities, and each member was assigned to live in constant submission to an overseer."7 "Seniority and learning were the basis of rank in the community."8 "They also appoint certain stewards to receive the income of their revenues and of the fruit of the ground."9 They would "not suffer anything to binder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all."10
Josephus placed their numbers at "about four thousand men."11 "There is in every city where they live one appointed particularly to take care of strangers, and provide garments and other necessities for them."12
The Essenes also had a judicial system. They did not "pass sentence by the vote of a court that is fewer than a hundred."13 "What is once determined by that number is unalterable."14
"Two things are done among them at everyone's own free will, which are, to assist those that want it and to show mercy; for they are permitted of their own accord to offer succor to such as deserve it, when they stand in need of it and to bestow food on those that are in distress."15
In their prohibition against marriage, they differed with the Pharisees, who "expected every man to take a wife at the age of eighteen,"16 according to Pfeiffer. The progress of Saul as a Pharisee without being a married man either becomes just that much more spectacular, or else the emphasis the Pharisees placed on marriage must be considered to be questionable. Josephus wrote about some Essenes who differed with the majority "in the point of marriage."17 "The excavations of the cemetery at Qumran similarly reveal that women were a part of the Qumran community."18 Concerning those who reject marriage, Josephus wrote, "They ... chose out other person's children, while they are pliable, and fit for learning; and esteem them to be of their kindred, and form them according to their own manners."19
"After the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors that if the seniors should be touched by the juniors, they must wash themselves."20
Footnotes
- Charles F. Pfeiffer, The Biblical World, (Grand Rapids: 1966), p. 327.
- Charles F. Pfeiffer, Between the Testaments, (Grand Rapids: 1963), p. 117.
- "Thomson," International Standard Bible Encyclopedia, (Grand Rapids: 1957), Vol. IV, p. 2361.
- Pfeiffer, Biblical World, p. 329.
- Pfeiffer, Between the Testaments, p. 116.
- Ibid.
- Pfeiffer, Biblical World, Ibid.
- Ibid.
- F. Josephus, Antiquities of the Jews, (London: 1842), p. 484 (B. XVIII, Ch. I, See. 5).
- Ibid.
- Ibid.
- F. Josephus, Wars of the Jews, London: 1842), p. 615 (B. 11, Ch. VIII, Sec. 4).
- Ibid., p. 616, Sec. 9.
- Ibid.
- Ibid., p. 615, Sec. 6.
- Pfeiffer, Between the Testaments, p. 117.
- Josephus, Ibid., p. 617, Sec. 13
- Pfeiffer, Ibid., p. 116.
- Josephus, Ibid., p. 615, Sec. 2.
- Ibid., p. 617, Sec. 10.
Initiation, Attitude, and Doctrine
via Truth Magazine, XVI: 13, pp. 5-7 February 3, 1972
"A candidate for admission waited a year before he was bestowed the emblems--a hatchet, belt, and white garment. If he proved worthy, he was admitted, after two more years, to the society, but only upon the exaction of fearful oaths."1
Essenes "devoted their lives to a study of the Torah in its minutest details."2 The "Scriptures and other religious books were studied and c.opied."3 They "deemed themselves the only true Israel, considered the religious observances in city and temple corrupt, and withdrew from them."4 "They declined to take part in the Temple rites involving animal sacrifice and brought to the altar offerings of only flour and oil."5 These they offered for themselves.
"The sect of the Essenes affirm that fate governs all things and that nothing befalls men but what is according to its determination."6 This belief is related also in these words: "All things are best ascribed to God."7 This hardly seems consistent with the following comment by Josephus: "They carry nothing with them when they travel into remote parts, though still they take their weapons with them for fear of thieves."8 If fate decreed that they should be harmed and fate alone governed all things, their weapons would seem useless.
"They teach the immortality of souls and esteem that the regards of righteousness are to be earnestly striven for."9 "Bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal and continue forever."10 In short, they did not believe in a bodily resurrection.
"These Essens (sic) reject pleasure as an evil, but esteem continence, and the conquest over passions to the virtue."11 "They neither marry wives nor are desirous to keep servants, as thinking the latter tempts men to be unjust, and the former gives -the handle to domestic quarrels."12 But their rejection of marriage went deeper than that. "They did not absolutely deny the fitness of marriage and the succession of 'mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man."13 Obviously, their aversion to marriage was rooted in a distrust of women.
They were also opposed to war.
"The life of the Essene was one of rigor and simplicity."14 "Before sun-rising, they speak not a word about profane matters, but put up certain prayers."15
"They think that oil is a defilement; and if anyone of them be anointed without his approbation, it is wiped off his body; for they think to be sweaty is a good thing."16 "They despise luxury and pleasure."17 They did not "allow of the change of garments, or of shoes, till they be first entirely torn to pieces, or worn out by time."18
"Each Essene was required to perform manual labor to make the community self-supporting."19 "They labor with -great diligence till the fifth hour after.-which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water."20 "They go after a pure manner, into the dining-room, as into a certain holy temple, and quietly set themselves down.... A priest says grace before meat, and it is unlawful for anyone to taste the food before grace is said. The same priest, when he hath dined, says gram again after meat; . . . after which they lay aside their (white) garments, and betake themselves to their labors again till the evening; then they return home to supper after the same manner."21 "Strict silence was maintained at the meal."22
"They observed the Sabbath with particular rigor."23 "A passage in the Damascus Document, related to the Dead Sea Scrolls, says that it is unlawful to lift an animal out of a pit on the Sabbath day"24 Jesus certainly did not honor this view of the Sabbath (Luke 14:5).
"They zealously studied the books of their ancestors and had some knowledge of medicine."25
"Blasphemy was punishable by death."26
"Whatever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury."27
Given that the Essenes, as far as the Bible record is concerned, are not once mentioned, some may wonder why I have written about them. You may not consider my reasons valid, but regardless of that, they are: (1) The Essenes were a Jewish Sect. (2) I had heard of the Essenes for years but had almost no knowledge of them before preparing this series. (3) I was persuaded that most folks, including preachers, were in the same boat of "little knowledge" with me. (4) The material presented was available. (5) I considered this information interesting and believed others would also.
Footnotes
- Charles F. Pfeiffer, The Biblical World, (Grand Rapids: 1966). p. 329.
- Ibid., p. 327.
- Charles F. Pfeiffer, Between the Testaments, (Grand Rapids: 1963), p. 116.
- Pfeiffer, Biblical World, p. 329.
- Ibid.
- F. Josephus, Antiquities of the Jews, (London: 1842), p. 351 (B. XIII, Ch. V, See. 9).
- Ibid, P. 484 (B. X VIII, Ch. I Sec. 5)
- F. Josephus, Wars of the Jews, (London: 1842), p. 615 (B. 11, Ch. VIII, Sec. 4).
- Josephus, Antiquities, Ibid.
- Josephus, Wars, Ibid., See. 2.
- Ibid.
- Josephus, Antiquities, Ibid.
- Josephus, Wars, Ibid.
- Pfeiffer, Between the Testaments, Ibid.
- Josephus, Ibid., Sec. 5.
- Ibid.
- Pfeiffer, Biblical World, Ibid.
- Josephus, Ibid., Sec. 4.
- Pfeiffer, Between the Testaments, Ibid.
- Josephus, Ibid., Sec. 5.
- Ibid.
- Pfeiffer, Biblical World, Ibid.
- Ibid.
- Pfeiffer, Between the Testaments, p. 117.
- Pfeiffer, Biblical World, Ibid.
- Ibid.
- Josephus, Ibid., p. 616, Sec. 6.
