Toward a Qumran Soteriology

Author(s): John V. Chamberlain

Source: Novum Testamentum, Vol. 3, Fasc. 4 (Dec., 1959), pp. 305-313
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TOWARD A
QUMRAN
SOTERIOLOGY
BY
JOHN
V. CHAMBERLAIN
Towson
4 (Maryland)
- U.S.A.
Term after
term,
as I
attempt
to lead students to an
integrated
understanding
of diverse Biblical
thought,
no
problem
vexes me
more than the
proper place
in this
thought
for the
concept
of the
Servant of the Lord. The
identity
and function of this
mysterious
figure,
as intended
by
the still more
mysterious
author of the
Servant
Songs,
remain
elusive,
despite
the fact
that,
as
my
mentor,
Dr W. F. STINESPRING of Duke
University says,
"much ink has
been
spilt"
on the
subject.
Was the Servant an historical
figure
or
a
speculative
one?
Past,
present
or
future,
from the
point
in time
of the author? Was he an individual or
corporate figure?
Israel,
or remnant of
Israel,
or refined
Israel,
or ideal Israel? Messiah?
To what extent did the
concept
aid in the formation of
Jesus'
understanding
of his own mission? To what extent
(if
at all
1))
did
it
underlay
the
evangelists' interpretations
of the fact of
Jesus?
And,
perhaps
most
intriguing,
to what extent does it
underlay
a
valid Christian
concept
of the Church?
Now,
one of the
prime
values of the
Qumran
Scrolls to modern
scholarship
is the fact that
they provide
us with an ancient inter-
pretation
of the Old Testament. How the
Qumran
writers under-
stood the Servant
Songs may
not determine for us what the author
of the
Songs
intended,
but it does
provide
us with a
perspective
view as to how the
Songs
were understood
by
some believers in
antiquity
much closer to the
writing
of the
Songs,
both in time and
spirit,
than we. This is the more
important
to Christians because
of the fact that the Essene
Community,
like
primitive Christianity,
was an
apocalyptically
oriented sectarian
daughter
of
Judiasm,
departing
from the
mother-religion
about two or three centuries
before
Christianity's
maiden
flight.
There is a
community
of
1)
Cf. C. K.
BARRETT,
"The
Background
of Mark x
45",
New Testament
Essays,
Studies in
Memory'of
T. W.
Manson,
ed.
by
A.
J.
B.
Higgins,
Manchester
1959,
I-I8.
Novum Testamentum III
21
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JOHN
V. CHAMBERLAIN
religious thought
between the Essene and Christian writers in which
the Essene
thinking
is
chronologically prior.
The bond of
community
between the two is
apocalypticism.
Hence the Essene
writings
are
of
great importance
to the
interpretation
of
primitive
Christian
thought.
As we seek to answer the
questions
in the first
paragraph,
then,
the Essene
interpretation
of the Servant of the Lord is relevant
and
potentially enlightening, though
not determinative. The
study
of the scrolls has not
yet
reached the
stage
when an exhaustive
examination of so broad a
topic
can be undertaken. Our
purpose
is to indicate a valid
approach
and to use this
approach
on a limited
amount of material. The thesis of this
paper,
then,
is that the
eighth
column of the Manual of
Discipline
from
Qumran (IQS)
bears
evidence that the Essenes considered their own
organization
("church")
to be the
eschatological
and
corporate
Servant of the
Lord,
with certain
soteriological
functions,
but that before this
eschatology
could be
realized,
certain other
soteriological
functions
had to be
performed by
a
divinely designated body
of men within
the
larger organization.
The thesis is not
conclusive,
because at
several critical
points
there is no
supporting
evidence from the rest
of the
Qumran
material. I
think, however,
that it is not contradicted
elsewhere,
and is
worthy
of consideration in the
larger
effort to
reconstruct Essene
thought concerning
the Servant of the Lord.
By way
of
making
an
approach
to this
"larger
effort",
some
things
must be said.
Unfortunately,
we do not
(yet) possess
one of the sect's
characteristic "commentaries" on the texts of the
Songs.
The
publishing
of such a
commentary
in the future
may destroy
the
entire thesis here-in
presented,
but such are the
vagaries
of scholar-
ship.
Lacking
such a
commentary,
there are nevertheless several
avenues to the
problem open
to us. One is the variants in the texts
of the Servant
Songs
as
preserved by
the Essenes. I have maintained
elsewhere that the condition of the text of
IQIsa
has been influenced
significantly by theological
beliefs of the sect
1).
Thus,
a
comparison
of the texts of the
Songs
as
preserved
in the
Qumran
literature to
the Massoretic texts
(regardless
of which
reading,
in
any particular
case,
may
be
superior) may
be fruitful in
determining
the sect's
interpretation
of the Servant. Thus the scroll
reading
of
lnnt?Z
1)
"The Functions of God as Messianic Titles in the
Complete Qumran
Isaiah
Scroll",
Vetus
Testamentum,
V
(1955), 366-372.
306
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TOWARD A
QUMRAM
SOTERIOLOGY
("I anointed")
for the MT
reading
of
nnwv ("marred")
in Is. lii
I4
indicates that the Servant was connected with Messianic
speculation
by
the scribe of that
scroll,
at least
1).
There are other textual
variants in the Servant
Songs
of
IQIsa
which are of
exegetical
significance,
but this is not the
import
of the
present paper,
and
I shall call attention to
only
a few in
passing.
A second avenue of
approach
to our
problem may
be seen in the
practice
of
interpreting
one
piece
of
scripture by
allusions to other
pieces
of
scripture.
With
regard
to this
practice
in the so-called
"Formulary
of
Blessings" (IQSb),
Theodor H. GASTER
says,
The
interpretations
rest on the
device,
familiar from rabbinic
literature,
of
reading
further
meaning
into a
Scriptural
text
by
mentally correlating
it with other
passages
in which the same
words are used in different contexts.
Thus,
the
phrase,
'The Lord bless thee' is
tacitly
associated with
such a
passage
as Psalm lxviii
26,
where the word 'bless' occurs
beside the
expression,
'fountain of Israel'. This at once
suggests
the
thought
that the
blessing
is to consist in
draughts
from the
Divine Fountain
2).
The first of the Servant
Songs begins
with the
following
verse
(xlii I),
translated from the MT.
Behold
my
Servant,
I
uphold
him;
my
Chosen,
my
soul
delights
(in
him);
I have
put my spirit upon
him;
he will
bring
forth
judgment
to the
gentiles.
The
only significant
textual variant in this verse in
IQIsa
leads
his
judgment
for
judgment,
thus
heightening
the
authority
of the
Servant. This verse was understood in a
very
harsh sense
by
the
author of the Habakkuk
Commentary.
While he is
commenting
1)
I
accept
W. H. BROWNLEE'S
interpretation
of the
passage (BASOR,
I32,
1953,
p.
IO)
to the effect that it is
messianic,
over the
objections
that
have been raised
(Joseph
REIDER, BASOR, I34, I954, 5-6,
and Arie RUBIN-
STEIN, Biblica, 35, 1954, 475-479),
on the
grounds that,
I)
The scribe's use
of final
yodh
in variance with the MT is
consistently deliberate,
hence this
example
is not
likely
to be
accidental, and,
2)
The alternative
interpretations
of the form that have been
suggested
have not been
paralleled
elsewhere in
the scroll. RUBINSTEIN'S
example
of
VnVln
in il
7
is,
I
think,
simply
a
plural
construct where the MT has a
singular construct-indicating
what I shall
maintain
below,
viz. that the sect held a
corporate
view of the Servant.
2)
The Dead Sea
Scriptures, Doubleday
Anchor
Books,
Garden
city,
New
York,
1956,
p.
36.
BROWNLEE noted this
practice
in the Habakkuk Commen-
tary
as
long ago
as
1951,
and included it in his
pioneering study
of the
"hermeneutical
principles"
of that scroll
(Biblical Archaeologist, xiv, I951,
54-76).
307
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JOHN
V. CHAMBERLAIN
on a
passage
in
Habakkuk,
he leaves a
very
clear
impression
of
his
understanding
of this Isaianic
verse,
in
IQpHab
v, 3
ff.
... God will not
destroy
his
people by
the hand of the
gentiles,
but into the hand of his Chosen God will
give
the
judgment
of the
gentiles
...
Whereas in the text of Is. xlii I
wtnr
may
be understood either in
the
gracious,
universalistic sense of
"justice",
which we are accus-
tomed to associate with the mission of the
Servant,
or in the
harsh,
narrow sense of
"punishment",
the
interpretation
of the verse
implied
in
IQpHab
v, 3
will allow
only
the latter.
Furthermore,
the Habakkuk commentator extends the
meaning
and
application
of the Isaiah verse.
... and when
they (the gentiles)
are
chastised,
there shall be
punished
all the wicked from
among
his
people
who
kept
his
commandments in their distress.
According
to this Essene
writer,
a mission of the Servant of Isaiah
xlii I is to wreak the
judgment
of God
upon
the
gentiles,
and also to
wreak this
judgment upon
the faithless in
Israel,
that
is,
the
followers of the
apostate Jerusalem priesthood and/or backsliding
members of the sect.
This Isaianic verse finds
interpretation
also in the Manual of
Discipline.
An
important
new
aspect
of the Servant
concept
arises
here,
as the Servant is
pictured
not as an individual but as a cor-
porate group.
We read in
IQS
viii,
4
ff.
When these
things
have come to
pass
in
Israel,
the Council of
the
Community
will have been established in truth as ... the
Chosen of
(God's) delight,
to atone for the land
1),
and to render to
the wicked their desert.
The words Chosen and
delight,
and the treatment afforded the wicked
make the "mental correlation" of this
passage
with Isaiah xlii I
and
IQpHab
v,
3
ff.
sure,
and the mission to atone for the land
connects all three with the Servant
Song
in the
fifty-second
and
fifty-third chapters
of Isaiah. It recalls such
phrases
in that
song
as,
"the Lord has laid on him the
iniquity
of us
all";
"he was
stricken for the
transgression
of
my people (IQIsa:
his
people)",
and "when
you
make his soul an
offering
for sin." I have
previously
argued 2)
that in the scroll
reading
of Is. xlvi
Io,
1)
Or "earth". But the exclusivism of the
IQpHab passage speaks
for the
narrower
interpretation
here.
2)
Op. cit.,
p.
367.
3o8
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TOWARD A
QUMRAM
SOTERIOLOGY
My
Council shall
stand,
and he
(or
it,
MT:
I)
shall
accomplish
all
my purpose.
we have evidence that the Council of the
Community 1)
was con-
sidered to be a
corporate agent
of
God,
accomplishing
his
purpose.
IQS
viii,
6 f. makes clear what this
purpose
is: "to atone for the
land and to render to the wicked their
desert,"
which is to
say,
functions
assigned by
the sect to the Servant of the Lord.
The Servant-allusions in this
passage
have been noted
by
Brown-
lee,
together
with the fact that the
concept
of the Servant here is
a
corporate
one
2).
What I am interested in
calling
attention to
here are two
implications, i).
As is
apparent
from BROWNLEE'S
treatment,
the Servant is identified with the Council of the Com-
munity,
and suffers
vicariously, 2)
when certain
preconditions
have taken
place ("When
these
things
have come to
pass").
To treat these
implications
in reverse
order,
the
"preconditions"
are the functions of the "twelve men and three
priests",
outlined
in lines
I-4.
(There
shall be
3)
within the Council of the
Community
twelve
men and three
priests
who are
perfect
in all which is disclosed of
all the Torah
4)
in
order,
I)
to enact
5)
truth and
righteousness
1)
The
general meaning
of the
phrase
"Council of the
Community"
was
early recognized by
BROWNLEE and others to indicate the entire
body
of
full-fledged
members of the
sect,
rather than some more restricted
body
within the sect. This
recognition
is now
unchallenged,
I
think,
although
translators
essay
different
renderings
in order to avoid the
ambiguity
inherent in the literal translation. Cf. GASTER'S "formal
congregation
of
the
community",
and E. F. SUTCLIFFE'S
"body
of the
Community" ("The
First Fifteen Members of the
Qumran Community", Journal
of
Semitic
Studies,
IV
(I959, I34-I38).
2)
"The Servant of the Lord in the
Qumran Scrolls",BASOR, 135, 1954, P. 35.
3)
There is no verb in the extant text. A nominal sentence is
possible,
and
grammatically satisfactory,
but since there is no evidence of
paragraphing
at this
point, although
an
important
new
topic
is
undertaken,
it is
probable
that a verb is to be
hypothesized
in the
missing
text at the bottom of the
previous
column. Most translators
suggest
"There shall be". P. WERNBERG-
MOLLER
(The
Manual
of Discipline,
E.
J.
Brill,
Leiden
I957, P. 33)
renders,
"There must be". SUTCLIFFE
(op. cit.) argues
for "When there are". Whatever
modal inferences are
made,
line
4
makes a future tense here
highly probable.
4)
That is to
say,
the
perfection
lies in Essene
orthodoxy.
Cf.
IQpHab
vii,
I ff. "And God said to Habakkuk to write the
things
that were to come
upon
the last
generation;
but the final
phase
of the end He did not make
known to him ... God has made known
(to
the Teacher of
Righteousness)
all the
mysteries
of the words of His servants the
prophets." (BROWNLEE'S
translation).
That which is "disclosed of all the Torah" was disclosed
by
the Teacher of
Righteous
or other authoritative teacher.
5)
WERNBERG-MOLLER
(op. cit.)
translates "so that
they
can
enact",
and
309
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JOHN
V. CHAMBERLAIN
and
justice
and
lovingkindness
and humble
companionship among
men,
and
2)
to
preserve
faithfulness in the land
through
steadfast
mind and broken
spirit,
and
3)
to
expiate iniquity by enacting
judgment
and the ordeal of a
refining-furnace 1)
and
4)
to walk
with all in the measurement of truth and in the
proportionment
of
time
2).
The functions of the Fifteen are divided
by
the four
infinitives,
and
may
be described as the enactment within the Sect of
I) perfect
ethical
conduct,
2) perfect religious
witness,
3) perfect expiation
of
guilt,
and
4) perfect orthodoxy. They
all stem from what the
Sectarian writer considered to be
perfect knowledge
and
perform-
ance of the
requirements
of Torah. It is the
expiation
which
prim-
arily
interests us here: Within the Council of the
Community
there shall be a
group
of twelve
laymen
and three
priests
who
shall be
perfect
in
Torah,
and who shall thus
qualify
to
expiate
the sins of the
Community by judging
and
punishing
sinners.
When this has taken
place,
the Council itself will be established
as the Servant of the
Lord,
to make atonement for its own sins
and to
punish
the
gentiles
and
apostate Jews.
regards
"the
Community"
of line i as the antecedent of the
pronoun "they".
Thus the
"enacting"
becomes the
activity
of the
Community
as a
whole,
not the Fifteen. He does this on two
grounds. I)
"Council of the
Community"
means the entire
Community,
not an inner
group.
So it
does,
but in this
passage
"Council of the
Community"
is
qualified by
the
preposition
1
("within",
in WERNBERG-MOLLER'S correct
interpretation:
see his note I,
p. I22),
SO
that even in his
syntactical analysis
the
subject
of the infinitive
is the
group
within the
Community,
not the
Community
as a whole.
2)
"Line 2 is made
up
of
phrases
which are in other
passages
of
iQS applied
to all members of the
community".
This fact is noted also
by
SUTCLIFFE.
But the
phrases
and the
enacting
of the
phrases may
be two different
things.
In
any
case,
scripture
is not
wanting
in
examples
of men who
uniquely
achieved what is
morally
demanded
(but
not
achieved)
of all believers.
As to
syntactical analysis,
the infinitive
nrws7
simply expresses purpose
(GKC par. 114 f,
h).
Its
subject
is the
Fifteen,
and its
objects
are
truth,
righteousness
etc.
1)
WERNBERG-MOLLER translates
"by doing justice
and
suffering
affliction"
regarding
these as
exemplary
actions. In this
interpretation,
the terms are
judical.
The Fifteen
expiate
sin
by sentencing
and
punishing
sinners. This
maintains a consistent
interpretation
of the verb
tOS7 (see preceding note).
B. OTZEN translates
"by
those who will
pass judgment
and
bring
about the
affliction or
trial",
according
to WERNBERG-MOLLER'S review of E. NIELSEN
and B.
OTZEN, D0dehavsteksterne,
in Revue de
Qumran.
The
present
writer
has not seen the NIELSEN-OTZEN volume. This
understanding
of W:17 was
suggested
in a footnote
by
BROWNLEE in his
I951
translation
published
as
a BA SOR
supplement.
2)
I.e.,
to achieve
orthodoxy
in matters of doctrine and calender. Note the
growing body
of
secondary
literature on the
question
of the
Qumran
calender.
3Io
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TOWARD A
QUMRAM
SOTERIOLOGY
"To
expiate"
and "to atone" reflect a careful distinction in the
Hebrew text. The former
represents
an action done on behalf of
the
Community by
the
Fifteen;
the latter
represents
an
activity
of the
Community
itself. "To
expiate"
translates the
qal
of
;nrn,
and "to atone" translates the pi'el of
13i.
nis1
basically
means
"to take
pleasure
in". When its
object
is a
person,
it can mean
"to
love",
or "to be on
good
terms with". When the
object
is a
thing,
it can mean "to be
pleased
with",
or "to
accept",
as a
sacrifice. In
any
case,
it
implies
an emotional reaction of
pleasure
to an
object.
Pleasure is seldom a reasoned
thing,
nor a reflex
conditioned
by legality. n;1r
is
cognate
with the Hebrew noun
17S,
which
legitimately
bears the connotations of the classical Christian
term
"grace".
When
;s1i
has as its
object
"sin",
as in the
passage
in
IQS
with which we are
dealing,
its
meaning
is "to make
accept-
able" or "to
pay
off"
1).
This not in a
quid
pro
quo
sense,
however.
The
purpose
is
simply
to
please
God. For
example,
we read in Ex.
xxvi
40-42 (cf.
vss.
34
and
43),
But if
they
confess their
iniquity
..
.;
if then their uncircumcised
heart is humbled and if
they
rns
their
iniquity,
then I will remember
my
covenant ...
"Making iniquity acceptable"
is here classified as an act similar
to
confessing
sin and
humbling
one's
heart,
as
prerequisites
to
forgiveness. Speaking generally,
it means "to do what is
necessary
to
please
God with
regard
to sins which have been committed".
Speaking specifically
of
IQS
viii, 3,
it means "to cause
justice
to
be
practised
and to refine offenders out of their evil". Thus the
Fifteen who
qualify by
reason of their
perfection
in the will of
God
(Torah) expiate
the
iniquity
of the land
by taking just
such
measures.
We then read
(viii, 4 ff.)
that "When these
things (i.e.,
the
perfection
of the Fifteen and the
expiation
of the sin of the
land)
are
accomplished
. . . the Council of the
Community
will be estab-
lished in truth as ... the Chosen of Grace to atone for the land".
As we have
mentioned,
"atone" translates the Hebrew word 5nn.
'13
basically
means "to
cover",
hence "to hide" or even "to
obliterate". Its most
frequent usage
in the OT is as a pi'el
meaning
"to obtain
pardon (i.e. covering)
for" sin. In Ex. xxxii
30-32,
Moses
says
to the
people,
1
WERNBERG-MOLLER SO translates.
3II
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JOHN
V. CHAMBERLAIN
"You have sinned a
great
sin . ..
perhaps
I can
-n5
your
sin".
So Moses returned to the Lord and
said, "Alas,
this
people
have
sinned a
great
sin .. . But now if thou wilt
forgive
their sin-and
if
not, blot
me,
I
pray
thee,
out of
thy
book which thou hast
written".
Moses'
attempt
at atonement consists of a
seeking
of
pardon
for
the
purpose
of reconciliation of God and
Israel,
even
by
the offered
sacrifice of himself.
By analogy,
when the Council of the
Community
atones for the land
(Israel,
cf. 1.
4)
it is
seeking
a reconciliation
between God and the sect
(the
true
Israel).
To nsn
iniquity,
then,
is to make God
pleased
with
regard
to
sin,
and to int is to
effect,
through pardon,
a reconciliation with God. Both terms are soterio-
logical, though
the central
figure
of an individual Savior is not
involved. The
expiation
is
prior
to the
atonement,
and must be
accomplished by
an
agency
other than the
Community
at
large.
The atonement is
accomplished by
the
Community
itself,
in its
corporate,
or Council or "Church"
aspect.
Since the
Community
in its
corporate aspect
is in this
passage
identified with the Servant
of the
Lord,
the
implications
for the Essene
interpretation
of the
Servant
Songs
are as follows: The Servant
was,
for the
Essenes,
an
eschatological, corporate figure;
ideal
Israel,
with
soteriological
functions
benefiting
the Essenes alone. The
question
of whether
the Essenes considered this
eschatology
to have been realized
(i.e.,
the
expiation
had
already
taken
place
and the atonement is
a continuous
process)
is
open, though
I should be inclined to answer
no. The verbs are
certainly
future. SUTCLIFFE
(op. cit),
who does
not
interpret
the
passage eschatologically, regards
it as
describing
the conditions under which the actual
community
at
Qumran
might
be founded
1),
and therefore dates it from before the
founding.
Thus the future verbs would
imply
actions
already completed
when
the document circulated at
Qumran,
as it
certainly
did.
Obviously
the Manual of
Discipline
cannot answer for us the
questions
we asked at the
beginning regarding
the Servant of the
Lord in the New Testament. Yet there are
parallels.
The identifi-
cations of the Servant with the entire
saving
and saved
community
recalls T. W. MANSON'S controversial
interpretation
of the Son
1)
So also P.
GUILBERT,
"Le
plan
de la
Regle
de la
Communaut6",
Revue
de
Qumran,
I
(Feb. 1959),
p.
335: "'Quand
cela sera r6alis6 en Israel' les
members ... doivent
partir pour
s'6tablir au d6sert."
312
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TOWARD A
QUMRAM
SOTERIOLOGY
313
of Man
figure
in the
Gospels 1),
and,
in
my opinion, gives
Manson
some deserved
support,
since
(again
in Manson's
interpretation)
the
figures
of the Son of Man and the Servant of the Lord are
uniquely brought together
in the
teaching
of
Jesus
as recorded in
the
Synoptics.
The
high
doctrine of the "Church"
implied
in the
assigning
of
soteriological
functions to a
group
within the Council
of the
Community
and to the Council of the
Community
itself is
significant
to the
study
of
primitive
Christian
ecclesiology, particu-
larly
in view of the oft-noted
parallels
between the
polities
of the
Essene and
primitive
Christian movements.
Perhaps
the
"IEeys
of the
Kingdom"
and other such
passages ought
to be taken much
more
seriously,
as addressed to the
corporate
church,
than Protes-
tants have been accustomed to take them.
1)
The
Teaching of Jesus,
second
edition,
Cambridge I935, P. 235.
See
also A.
J.
B.
HIGGINS,
"Son of
Man",
in New Testament
Essays,
Studies in
Memory of
T. W.
Manson,
Manchester
1959.
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