Jesus Remembered: Christianity in the Making, vol. 1

FROM THE GOSPELS TO JESUS §9.3
beliefs, and probably the Covenant of Damascus (CD) representative of the more
widely dispersed Essenes. 80
The Qumran community is the clearest example of a 'sect' (in the modern
sense of the word) within first-century Judaism 81 — its distinctiveness as
such becoming more apparent as the more sectarian of the Dead Sea Scrolls
(from Cave 4) have been published, including strong predestinarian, dualistic
and mystical features. 82 The community evidently regarded itself as an alternative
to the Jerusalem Temple (hence its withdrawal to the wilderness), 83 determined
membership by reference to its own understanding and interpretation of
Scripture, and applied strict rules for novitiate and continuing membership
(1QS 5-9). Most like the earliest Christian movement in its sense of divine
grace (1QS 11; 1QH) and eschatological fulfilment and anticipation (e.g.,
lQpHab, lQSa, 1QM), it was furthest removed from the former in its strict application
of purity rules and discipline. 84 If this too was Judaism it underlines
the extent to which Torah and Temple were fundamental and defining characteristics
of Judaism.
(4) Josephus also speaks of a fourth philosophy' in Ant. 18.9, a reference
which has caused considerable confusion, because it seems to indicate a coherent
political body which existed from the time of Judas the Galilean (6 CE). 85 The
confusion is increased if we identify the 'fourth philosophy' with the later Sicarii
and Zealots. Certainly Josephus' description of the 'fourth philosophy' 86 implies
a deliberate association with the tradition of 'zeal' stemming from Phinehas and
the Maccabees, where resistance by force of arms to any dilution or infringement
of Israel's distinctive relationship with Yahweh was the overmastering concern; a
link with the 'Zealots', who saw Phinehas as their great hero, naturally follows.
Moreover, Judas's sons were later crucified for anti-Roman activities in 47 or 48;
and his descendants were also leaders in the revolt of 66-73. 87 On the other hand,
Josephus does not use the term 'Zealot' until he gets to the revolt itself (first used
80. Sanders, Judaism 342, 347; Vanderkam, Dead Sea Scrolls 57.
81. Sanders, Judaism 352-64.
82. See, e.g., the texts from 1QS cited in Vermes, Complete Dead Sea Scrolls 97-117,
and the 'Songs for the Holocaust of the Sabbath' on 321-30.
83. See below §13.3g and n. 124.
84. M. Newton, The Concept of Purity at Qumran and in the Letters of Paul (SNTSMS
53; Cambridge: Cambridge University, 1985).
85. So particularly M. Hengel, The Zealots (1961, 2 1976; ET Edinburgh: Clark, 1989)
here 89, followed by Witherington, Christology 81-88.
86. 'They have a passion for liberty that is almost unconquerable, since they are convinced
that God alone is their leader and master. They think little of submitting to death in unusual
forms and permitting vengeance to fall on kinsmen and friends if only they may avoid
calling any man master' (Ant. 18.23).
87. Details in Schürer, History 2.600-601.
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