FLESH
AND SPIRIT IN THE SCROLLS
While
attempts at comparison between John and the Scrolls continue to be debated, the
analysis of the Scrolls themselves has progressed considerably, driven largely by
the publication of the fragment materials from Cave IV, as well as the analysis
of the redactional development of important Scrolls such as 1QS. For our purposes,
the most interesting result of that line of investigation has been the focus on
the sapiential texts labelled 1Q/4QInstruction (1Q26; 4Q415-418a; 4Q423). Jörg
Frey’s analysis of critical passages in these texts (4Q418 81 1-2; 4Q416 1
10-13; 4Q417 1 I 6-7; 4Q4a6 I 16, associated with ysr bśr) demonstrates
the early development of a distinctive use of the term “flesh,” unparalleled in
traditional biblical language. “Flesh” in this usage refers to the condition of
humankind mired in sin and alienated from God. The usage is echoed in some of
the major Scrolls, such as 1QHaV, 30-33, which refers to the “spirit
of flesh” (rwḥ bśr); 1QHaVII, 34-35, which opposes flesh and
spirit; and 1QHaXII, 30-31, which emphasizes the connection of flesh
and sin. Similar uses appear in the hymnic material at the conclusion of the
Scrolls of the Rule, 1QS XI, 7, where bśr seems to have a social referent
to the people outside the community, and 1QS XI, 9-10, where the connection of
flesh with evil, faithlessness, iniquity, sin, and depravity is emphasized. As
Frey argues, it seems likely that the innovative usage emerged in sapiential
circles prior to the development of the sectarian community represented by 1QS
and related documents. Moreover, the further dualistic schemes, with their cosmic
and psychological dimensions that are found in the “Treatise on the Two Spirits”
(1QS III, 13-IV, 26) embedded in one redaction of 1QS, present a framework for
making sense of the anthropology implied in the new assembly of flesh.” The contention
that the basic usage is a development of presectarian Jewish sapiential
reflection may be confirmed by the presence of the negative attitude toward “flesh”
in other texts of Second Temple Judaism such as T. Judah 19.4; T.
Zebulun 9.7-8; and Life of Adam and Eve 25.3 (see Frey, “Flesh and
Spirit,” 400-2).
Tracing
the development of this usage as a way of describing the condition of sinful
humanity is intrinsically interesting, but may also provide some useful
background for developments in early Christianity. Frey, at least, argues that
the distinctive use of “flesh” in Paul as a way of referring to humanity in its
sinfulness (e.g., Gal 5:16-17; Rom 8:5-8) derives from Jewish sapiential usage,
to which Paul may have been exposed as a student in Jerusalem (ibid., 402-4,
relying on Acts 22:3 and 26:4-5 for Paul’s academic career). A direct link from
Paul to Essene sectarians attested at Qumran need not therefore be assumed, but
the texts of the Dead Sea Scrolls may indeed be relevant to one distinctive
expression of early Christianity. (Harold W. Attridge, “Flesh and Spirit in John
and Qumran Revisited,” Biblical Essays in Honor of Daniel J. Harrington, SJ,
and Richard J. Clifford, SJ: Opportunity For No Little Instruction, ed.
Christopher G. Frechette, Christopher R. Matthews, and Thomas D. Stegman [New
York: Paulist Press, 2014], 222-24)
With respect to the 3 pseudepigraphic
works referenced above, here they are quoted (taken from the 2-volume Old
Testament Pseudepigrapha set):
Testament of Judah 19:4
The prince of error blinded me,
and I was ignorant—as a human being, as flesh, in my corrupt sins—until I
learned of my own weakness after supposing myself to be invincible.
Testament of Zebulun 9:7-8:
And
thereafter you will remember the Lord and repent, and he will turn you around
because he is merciful and compassionate; he does not bring a charge at
wickedness against the sons of men, since they are flesh and the spirits of
deceit lead them astray in all their actions. And thereafter the Lord himself
will arise upon you, the light of righteousness with healing and compassion in
his wings. He will liberate every captive of the sons of men from Beliar, and
every spirit of error will be trampled down. He will turn all nations to being
zealous for him. And you shall see [God in a human form], he whom the Lord will
choose: Jerusalem is his name
Life of Adam and Eve 25:3
And
I saw a chariot like the wind and its wheels were fiery. I was carried off into
the Paradise of righteousness, and I saw the LORD sitting and his
appearance was unbearable flaming
fire. And many thousands of angels were at the right and at the left of the
chariot.
