RELIGIOUS PRACTICES
The Essenes were the third major religious sect among the Jews, after the Pharisees and Sadducees during the first century AD. They lived throughout Judaea, but for the most part avoided cities, choosing to congregate together and create their own communities in the wilderness west of the Dead Sea. Philo and Josephus, writing in the first century, place the Essene population around 4,000 members.
The Essenes have been associated with the various collections of scrolls that have been recovered in the caves that are close to the Dead Sea. Most scholars believe that because of the similarities in known community rules of the Essenes from the descriptions by eye-witnesses (Philo, Josephus, Pliny), and from what archaeology has found from the daily life at the ruins of Khirbet Qumran, the Essenes indeed seem to be the Qumran community from whom has come the Dead Sea Scrolls. Certainly, the Essenes and the Qumran community were interested in ancient writings, both Scriptures and other books as well. They wrote 18 commentaries that sought to show how their community fulfilled certain scriptural prophecies. Also, they recorded community guidelines in such works as Rule of the Congregation, The Community Rule, and the Damascus Document. Such documents spoke of a “Righteous Teacher” who had led them to the Judean wilderness to organize as a covenant group that would prepare the way for a new era inaugurated by a war raged on both the spiritual and physical level.
Several communities of Essenes of various sizes may have lived along the west bank of the Dead Sea north of Masada. Some mingled freely with the general society while those at Qumran preferred to live as a more isolated self-sustaining group. Early eye-witness reports tell us that their main occupation was agriculture, although they also were shepherds, craftsmen, and beekeepers. They avoided participation in the cultic activities of the Jerusalem Temple.
Scholars dispute the meaning of the name “Essene.” Some believe it relates to “piety” or “ holiness,” but scholarship has not agreed on a conclusive answer. An Essene day began before sunrise with prayers. Then the community worked until noon and in the afternoon until evening. They ate common meals at noon and in the evening. Essenes regarded meals as sacred and practiced silence during mealtimes. Also, at noon, they participated in a daily ritual purification bath. Archaeologists have found several large pools at Qumran that appear to be mikveh or ritual baths.
The Roman historian Pliny describes the Essene community as being all-male, its members having renounced all sexual desire and money, and with “only palm trees for company.” Refugees tired of life swelled their number daily, thus creating “a race in which no one is born lives on forever.” Josephus agrees, but later mentions a similar group that did marry. Archaeologists have, however, found not only female skeletons but also those of children at Qumran’s cemeteries.
Those seeking to join the community underwent a three-year initiation period during which a man followed the Essene way of life at first outside the community, then gradually gained privileges inside it. All were expected to obey senior members or risk expulsion. The community held most material goods in common, and everyone practiced extreme frugality. Archaeologists have excavated hundreds of coins in the main building in Qumran, but none in the living quarters, again suggesting community ownership.
John the Baptist’s life and ministry took place in the general location of the Essene communities, the West bank of the Dead Sea. John might have had contact with the Essene community. But he was not an Essene. Like the Essenes, he lived an ascetic life and performed baptisms, but his baptismal rite was for everyone, not just members of an isolated community. Also, his baptism was a one-time act for moral cleansing and repentance, whereas the Essenes performed it daily to remove ritual impurity. Qumran sources do not mention anything similar to his diet of locusts and honey. And John willingly interacted with people who would have “defiled” those in the Essene community. The Essenes withdrew to preserve holiness. John sought contact with people to bring the possibility of holiness to others.
Josephus mentions two Essenes by name. “Judas the Essene” lived in Jerusalem, had the gift of prophecy, and “taught his pupils to understand the words of the Prophets.” Although the Essenes were concerned with holiness and made no weapons, Josephus identifies a “John the Essene” as a military leader. Near the middle of the first century, the Jews revolted against the Romans. The conflict destroyed the Essene community.
Evansand Porter, Dictionary of NT Background.
Harrison, “Essenes”, The Zondervan Encyclopedia of the Bible.
Walton, “Qumran and the New Testament.”