A Conversation between 1 John and Qumran's Community Rule

The Qumran document The Community Rule (1QS) shows similarities in thought with the NT work of 1 John. While not necessarily indicating dependence, reading these works together can sharpen one’s understanding to what is meant by each. Having these texts converse with one another on three topics will show how similar ideas can be communicated through varied wording. The reader should also see nuances of meaning more clearly in differing vantage points. Thus, in reading 1 John and 1QS together a sharper interpretation should emerge benefiting NT and Dead Sea Scroll study.

The first topic is the light and darkness motif present in both documents. The stark dualism reveals a means of bifurcation in ideas or groups. Both the Johannine community and Qumran identify their own group as the light. In 1QS 1:10 the members are called to love the sons of light. Though 1 John does not use this exact term in 1:5-7 God is identified as light and those walking in light are in mutual fellowship with others of the community. Thus, John’s community, titled “children of God” (3:1, 2, 10), is also of the light.

The majority of the other references of 1QS to light and darkness are a means of describing members’ movement away from the community’s teachings. In 1QS 3 the ones away from the community may be looking for light but turn to darkness. These ones turning to darkness would then be subject to the hatred reserved for the sons of darkness in 1QS 1:10. The proportional response of love to those of the light is matched with hatred to those of darkness. These competing worlds are said to have distinct walks of light and darkness and led by leaders, the Prince of Light and Angel of Darkness respectively (1QS 3:20). The God of Israel is identified as on the side of the light in 1QS 3:25.

In 1 John God is also marked on the side of light as mentioned before and said to have no darkness at all (1:5). The call to love those of the light is profound in this document. The love for other brothers is a mark of belonging in the Johannine community (3:23; 4:7, 11, 21). Darkness is the opposing lifestyle to the light of the community; however, hatred is never mentioned as the appropriate response. The changing from darkness to light is occurring (2:8) and those that are hating a brother are in darkness (2:9). Hatred for the Johannine community is a mark of walking in darkness (2:11).

The second topic is on the means of cleansing from impurity. The Qumran document describes a cleansing from sins occurring through union with God’s truth. Cleanliness will come when one’s flesh is sprinkled with purifying waters (1QS 3:5ff). The scope of the expiation is stated as all of one’s sins and will allow one to “contemplate the light of life” (1QS 3:5). Spirits appear to be involved in the cleansing process. Designations such as “spirit of holiness, spirit of truth, and spirit of purification” are all used in describing the purification process (1QS 4:20ff).

1 John also addresses cleansing from sin or impurity but in a briefer form. Jesus Christ is presented as the means of propitiation (2:2). Stated more directly in 1:7 the blood of Jesus brings about the cleansing. The only stated process in 1 John is the confession of sin, which will result in forgiveness and cleansing (1:9). The scope of the cleansing is for all of one’s sins, though the potential subject is expanded in 2:2 to not only the immediate community but also the sins of the whole world. John’s Spirit is not explicitly linked to the cleansing work. The Spirit is said to have been given by Jesus as a proof of being in Jesus (3:24). The language of “in Jesus” is synonymous with the cleansing action (2:5). God is also said to have loved the community demonstrated in sending Jesus for the propitiating sins. Thus, it links his involvement in the cleansing as well (4:10).

The final topic concerns community members that stumble. This stumbling language is consistent for both communities (1 Jn. 2:9; 1QS 2:10ff). The stumbling motif involves actions of non-conformity with the community and potentially separation from the community. The stumbling is seen as a result of deceiving spirits. The Qumran document talks of a spirit of falsehood driving one to evil deeds (1QS 4:10ff). Those who walk in these evil deeds will receive damnation and torment from God. 1 John warns community members to test spirits, so as not to follow the spirit of error (4:1-6). Antichrists are also involved in lying that Jesus is not the Christ (2:18ff). The lie is to be renounced to avoid being deceived.

Following these spirits leads community members to deeds of darkness. The Community Rule states dark deeds such as greed, slackness, lies, and pride as the by-products of being led astray(1QS 4:10ff). Lust is mentioned as a deed of darkness, which was poignantly addressed in the community initiation in 1QS 1:5. Those joining were instructed to no longer follow a sinful heart, lustful eyes, or commit all manner of evil. 1 John more commonly refers to dark deeds as sin (1:6-8). Sin in 1 John is identified commonly with hatred (2:9,11; 3:10,15;) and lying (1:6,8; 2:21-22; 5:10). These are united in 4:20-21as both hatred and lying are core sins which calls one’s love God for God into question. The community is instructed to not love the world with the similar concept of lust of the eyes (2:16) along with the lust of the flesh and the pride of life.

Finally, the draw on community members is described as idolatry leading to separation. Idols vie for the commitment of members in Qumran causing backsliding (1QS 2:10-15). Ultimately, these idols can bring a member to being cut off from the community and cursed (1QS 2:15-20). Thus, members are told detesting idols is a positive trait for members (1QS 4:5ff). In 1 John community members mark those who leave their ranks as a sign of their non-commitment (2:19). The separation appears to be chosen by the individual and not the collective. The sin leading to death might also be seen as a separation mechanism of the community (5:16-17). Similarly to Qumran, the Johannine community is warned of idols implicitly as a source of stumbling (5:21).

Though similarities abound in these two works, the differences come into focus through this exercise. 1 John ‘s process of cleansing and community responsibilities seem very different from Qumran. The underlying Trinitarianism of 1 John is clearly opposed to the theological framework of The Community Rule. A sharpened interpretation of 1 John is a benefit of its conversation with 1QS.