Dr. Gary
Gromacki
Associate Professor of
Bible and
Homiletics
Baptist Bible Seminary
Clarks Summit,
Pennsylvania
<ggromacki>at <bbc> dot <edu>
Eschatology is the doctrine of last things. The Essenes believed that they were living in an age of wickedness and that the age would climax in a final battle between the sons of darkness and the sons of light. They believed that a Messiah would come and make the difference in the final battle and bring in a kingdom of peace.
The War Scroll (1QM) gives detailed instructions for and predictions about the final war between the sons of light and the sons of darkness. It opens with the announcement regarding this final fight. The eschatological war culminates with God's intervention which results in the extermination of the army of Belial and redemption and blessings for the sons of light. The War Scroll provided the sons of light with three things: (1) sets of regulations for the preparation and execution of the war, (2) prayers and blessings to be recited at different phases of the war, and (3) a description of the sequence of the war against the Kittim (the Gentile armies).
Geza Vermes lists the following sections of the War Scroll. (1) Proclamation of war against the Kittim (1), (2) Reorganization of Temple worship (2); 3. Program of the forty years' war (2); 4. The trumpets (3); 5. The standards (3-4);6. The disposition and weapons of the front formations (5);7. Movements of the attacking infantry (6);8. Disposition and movements of the cavalry (6);9. Age of the soldiers (6-7);10. The camp (7);11. Duties of the priests and Levites: exhortation, trumpet signals (7-9); 12. Addresses and prayers of the battle liturgy (10-12).13. Prayer recited at the moment of victory (13).14. Thanksgiving ceremony (14).15. Battle against the Kittim (15-19). (Geza Vermes, The Complete Dead Sea Scrolls in English [New York: Penguin, 1997], 161-162).
The War Between the Sons of Light and the Sons of Darkness in the War Scroll
The War Scroll begins with a proclamation of war regarding the fighting of the sons of light against the sons of darkness. The sons of light specifically refers to the Qumran community (the faithful of Israel). The sons of darkness are called the army of Belial (or Satan). The sons of darkness include the Gentile armies that have fought against Israel and their allies: the ungodly of the covenant (the apostate Jews).
For the M[aster. The Rule of] War on the unleashing of the attack of the sons of light against the company of the sons of darkness, the army of Belial: against the band of Edom, Moab, and the sons of Ammon, and [against the army of the sons of the East and] the Philistines, and against the bands of the Kittim of Assyria and their allies the ungodly of the Covenant. (1QM I.1-2)
The Sons of Light and Sons of Darkness in the New Testament
The New Testament contrasts the sons of light and the sons of darkness. Paul told the Thessalonian believers that they were "sons of light" and "sons of the day" and not of the night or darkness. "But you, brethren, are not in darkness, so that this Day should overtake you as a thief. You are all sons of light and sons of the day, We are not of the night nor of darkness." (1 Thessalonians 5:4-5). He contrasts Christ and Belial (Satan) in 2 Corinthians 6:14-15: "Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what accord has Christ with Belial? or what part has a believer with an unbeliever?" Paul also describes the spiritual warfare between believers in Jesus Christ and the demons. Ephesians 6:11-12 says, "Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places."
Jean Duhaime compares the War Scroll and the writings of John in the New Testament. "The relationship between the War Scroll and the Johannine writings is well known. The most evident is the Johannine dualism, which is expressed in the form of a radical conflict between light and darkness, as in 1QM (cf. also 1QS 3-4). But in the Gospel according to John, Jesus, rather than an angel, is said to be the light of the world (compare Jn.1:4-9; 3:19-21; 8:12; 9:5; 12:46 with 1QM 13.10-15; 17:7-8; 1QS 3.24). Similarly, the Johannine Paraclete, the one who continues Jesus' action, is said to be "the Spirit of truth" (Jn.14:16-18), whereas at Qumran it is the commander of light who is the Angel of truth and who leads the spirits of truth (1QM 13:10; cf. 1QS 3:19-20, 24). (Jean Duhaime, "War Scroll" in The Dead Sea Scrolls: Hebrew, Aramaic, and Greek Texts with English Translations. Ed. James Charlesworth. Vol. 2. Damascus Document, War Scroll, and Related Documents. [Louisville, KY: Westminster John Knox Press, 1995], 90).
The Final Battle According to the War Scroll
The writer of the War Scroll (1QM) gives this description of the final battle between the sons of light and the sons of darkness. This battle involves the sons of light fighting the sons of darkness. This final battle involves "the assembly of gods" (a reference to angels?) and the "hosts of men". This final battle will also be against the Kittim. The Kittim is used in the DSS as a reference to Gentile armies and to Romans. Here it could possibly be a reference to both.
On the day when the Kittim fall, there shall be battle and terrible carnage before the God of Israel, for that shall be the day appointed from ancient times for the battle of destruction of the sons of darkness. At that time, the assembly of gods and the hosts of men shall battle, causing great carnage; on the day of calamity, the sons of light shall battle with the company of darkness amid the shouts of a mighty multitude and the clamour of gods and men to make manifest the might of God. And it shall be a time of [great] tribulation for the people which God shall redeem; of all its afflictions none shall be as this, from its sudden beginning until its end in eternal redemption. On the day of their battle against the Kittim [they shall set out for] carnage. In three lots shall the sons of light brace themselves in battle to strike down iniquity, and in three lots shall Belial's host gird itself to thrust back the company [of God. And when the hearts of the detach]ments of foot-soldiers faint, then shall the might of God fortify [the hearts of the sons of light.' And with the seventh lot, the mighty hand of God shall bring down [the army of Belial,and all] the angels of his kingdom, and all the members [of his company in everlasting destruction]... (1QM 1:9-15).
The Final Battle in the New Testament
The New Testament also describes a final battle between the forces of good and evil. The battle of Armageddon will be fought by the Lord Jesus Christ and the armies of heaven against the antichrist, the false prophets and the armies of the nations (Revelation 19:11-21). Unlike the battle described in the War Scroll which goes back and forth on earth with an undecisive conclusion until Messiah returns, the battle of Armageddon will begin with the armies of the nations gathered at Armageddon. Then the Lord Jesus Christ shall return from heaven with the armies of heaven including the glorified church and the elect angels. He will speak the word and the armies of the nations will be killed. John describes the carnage of the battle of Armageddon. "Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, "Come and gather together for the supper of the great God" that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses, and of those who sit on them, and the flesh of all people, free and slave, both small and great. And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshipped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh." (Rev.19:17-21)
DSS View
The age to come is described as the time of the end (4Q169 3-4), day of new creation (11QT 29:9), an age of messianic rule (1QSa 2:14), a final kingdom in which all nations serve Israel (4Q554 11:20-22, a "time of salvation for the people of God" and "an age of dominion for all the members of His company" (1QM 1:5-9a). The writer of the War Scroll mentions that the dominion of the Kittim will come to an end.
This shall be a time of salvation for the people of God, an age of dominion for all the members of His company, and of everlasting destruction for all the company of Belial. The confusion of the sons of Japheth shall be [great] and Assyria shall fall and there will be no rescue for it. The dominion of the Kittim shall come to an end and iniquity shall be vanquished, leaving no remnant; [for the sons] of darkness there shall be no escape. [The sons of righteous]ness shall shine over all the ends of the earth; they shall go on shining until all the seasons of darkness are consumed and, at the season appointed by God, His exalted greatness shall shine eternally to the peace, blessing, glory, joy, and long life of all the sons of light. (1QM 1:5-9a)
New Testament View
The New Testament refers to the period of time when the Gentiles dominate Israel as "the times of the Gentiles" The times of the Gentiles began with the destruction of Jerusalem and the temple by Nebuchadnezzar and continue from 586 B.C. until the second coming of Christ. The writer of the War Scroll states that there will be "no escape" for the sons of darkness. Paul wrote in 1 Thessalonians 5:3 that there will be no escape for the sons of darkness from tribulation period. "For when they say, 'Peace and safety' then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape." The writer of the War Scroll stated that the righteous would shine all over the ends of the earth. Daniel 12:3 says, "Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever."
DSS View
DSS scholars are divided on whether the Essenes believed in a bodily resurrection of the righteous. One possible reference from a DSS is the reference to the Messiah who is described as one who will "revive the dead" according to 4Q521.
The Lord shall do glorious things which have not been done, just as he said. For He shall heal the critically wounded, He shall revive the dead, He shall send good news to the afflicted. (4Q521 2 + 4.2.11-12)
Numerous manuscripts of 1 Enoch and Daniel found in the Qumran caves might suggest that the Essenes believed in the resurrection. 1 Enoch 22 describes Enoch's visit to the realm of the dead: a mountain in the west with huge caverns that separate the souls of the dead according to the character of their lives on earth. The righteous are refreshed by a fountain of water, while the sinners are tormented. When Enoch travels to Jerusalem (chapters 26-27) he sees Mount Zion, where the righteous live long lives like the patriarchs and eat the fruit of the tree of life (1 Enoch 25:4-6). The imagery suggests resurrection to a bodily existence. Nearby in the Valley of Hinnom, sinners suffer divine punishment in the presence of the righteous (1 Enoch 26:4-27:4). Daniel 12:1-3 emphasizes a resurrection to life and one to judgment.
Hippolytus of Rome on the Essenes' View
Hippolytus of Rome states in his Refutation of All Heresies that the Essenes believed in a future bodily resurrection of the just.
"The doctrine of the resurrection has also derived support among them, for they acknowledge both that the flesh will rise again, and that it will be immortal, in the same manner as the soul is already imperishable. They maintain that when the soul has been separated from the body, it is now borne into one place, which is well ventilated and full of light, and there it rests until judgment. This locality the Greeks were acquainted with by hearsay, calling it Isles of the Blessed " (Goodman, Essenes According to the Classical Sources, 73)
Josephus on the Essenes' View
Josephus makes some statements regarding the Essenes that seem to indicate that they agreed more with the Greek view of the immortality of the soul. He says nothing in his writings about the Essenes believing in the resurrection from the dead. He thought that the Essenes believed that at death the soul is liberated from the prison of the body and is taken to a place beyond the ocean for the souls of the just. It could be that some Essenes held more to the Greek view while others held to a bodily resurrection from the dead.
"It is a firm belief among them that although bodies are corruptible, and their matter unstable, souls are immortal and endure forever; that, come from subtlest ether, they are entwined with the bodies which serve them as prisons, drawn down as they are by some physical spell; but when they are freed from the bonds of the flesh, liberated, so to speak, from long slavery, then they rejoice and rise up to the heavenly world. Agreeing with the sons of the Greeks, they declare that an abode is reserved beyond the Ocean for the souls of the just; a place oppressed neither by rain nor snow nor torrid heat, but always refreshed by the gentle breeze blowing from the Ocean. But they relegate evil souls to a dark pit shaken by storms, full of unending chastisement " (Josephus, The Jewish War, 2:154-155)
New Testament View
The New Testament agrees with the Old Testament that there will be a resurrection. Daniel 12:2 teaches the resurrection of the righteous and the wicked. "And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt." God promised Daniel that he would rise again to receive his inheritance. Daniel 12:13 says, "But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days." Psalm 16:10 is an important verse predicting the resurrection of David and the Messiah. "For You will not leave my soul in Sheol, nor will You allow Your Holy One to see corruption." Both Peter and Paul quoted this verse in arguing for the resurrection of the Messiah Jesus (cf. Acts 2:22-31; 13:33-39). The New Testament teaches not only a resurrection of the righteous, but also a resurrection of the wicked (John 5:28-29). The resurrection of life or the first resurrection involves three stages: (1) Jesus Christ is the first to be raised to never die again (1 Cor.15:23; Col.1:18). (2) Christians who die will be resurrected at the Rapture of the Church (1 Thess.4:16). (3) Old Testament saints and tribulation martyrs will be raised at the second coming of Christ to the earth at the end of the tribulation period (Rev.20:4, 6; Dan.12:13). All unbelievers will be raised at the end of the millennial reign of Christ (Rev.20:12-13). They will stand at the Great White Throne Judgment and be sentenced to eternal punishment in the lake of fire (Rev.20:11-15).
DSS View
The Rule of the Community (1QS) lists the consequences of sinful living as suffering punishment from destroying angels, and everlasting judgment including "eternal torment."
And the visitation of all who walk in this spirit shall be a multitude of plagues by the hand of all the destroying angels, everlasting damnation by the avenging wrath of the fury of God, eternal torment and endless disgrace together with shameful extinction in the fire of the dark regions. The times of all their generations shall be spent in sorrowful mourning and in bitter misery and in calamities of darkness until they are destroyed without remnant or survivor. (1QS 4:11-14)
New Testament View
Jesus warned of a future judgment of the wicked. In the future he will say to those who reject him, "Depart from me, you cursed, into the everlasting fire prepared for the devil and his angels" (Mt.25:41). "And these will go away into everlasting punishment, but the righteous into eternal life." (Mt.25:46). The apostle Paul describes the wrath of God against sinful men in Romans 1:18, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness." The apostle John describes the eternal torment of those who worship the beast (the Antichrist) and receive his mark: "If anyone worships the beast and his image, and receives his mark on his forehead or on his hand he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name." (Rev.14:9b-11)
DSS View
The Qumran community separated themselves from the Second Temple because of their belief that its structure and service were not according to proper ceremonial law. They believed that the priests at the temple were corrupt and illegitimate. They rejected the lunar calendar followed by the leaders in Jerusalem. There is some debate among DSS about whether the Qumran community saw their group as a "spiritual temple" that replaced the temple in Jerusalem (1QS 5:6; 8:8, 11). Another question is whether the Qumran sect was involved with offering sacrifices and other rituals at the temple in Jerusalem. Schiffman and Broshi believe that sacrifices were not offered by the members of the sect in Jerusalem, while Stephen Pfann believes that they were (Price, Secrets of the Dead Sea Scrolls, 237-238). It is clear from the Temple Scroll that the Essenes believed sacrifices were essential in a future temple.
One of the most explicit Qumran descriptions of the eschatological temple is in the Temple Scroll.. Randall Price gives this description of the future temple from 11QTemple: "The details of 11QTemple do not match those of any Temple ever built--neither the post-exilic Second Temple of Zerubbabel (see the Mishnah tractate Middot) nor its Herodian enlargement, or even the eschatological pattern of Ezekiel 40-48. Rather the Temple Scroll proposes a square-shaped ediface to be constructed on the Temple Mount after the polluted Jerusalem Temple was removed. This Temple was to be surrounded by three concentric square courtyards. The innermost courtyard was to encircle the altar and sanctuary and was to be restricted to qualified priests only (11Q19 35:5-9). The middle courtyard was accessible only to Israelite males over 20 years of age (11Q19 39:7-10), and the outer court was accessible to all ceremonially clean Israelites (11Q19 40:5-6)."
Here is a translation of column 3 of the Temple Scroll (11Q19) which mentions the temple.
[...] which in [...] woven violet and purple [...] [...al]l your enemies of [the vicinity...] [...a hou]se in which to set my name a[ll] [...] in it silver and gold from a[ll] countries...] [...] and you shall not desecrate it, for if from [...] [...bron]ze and iron and hew stones in order to bui[ld...] [...] I made all its vessels of pure gold [...] [...the] cover which is on top of it, of pure gold [...] [...the altar] of fragrant incense and the table [...] [...] you shall not remove from the temple. Its salvers [...] [...] and its urns will be of pure gold; and its burners [...] [...] with which fire is inserted inside, and the candelabrum and all [...] The whole altar for holocausts [...] [...of] pure [bron]ze and the grille which is on top [...] [...] of bronze [...] in order to see [...] [...] of bron[ze...].
New Testament View
The disciples were impressed with the Second Temple, but Jesus predicted that it would be destroyed in the Olivet Discourse. Matthew writes, "Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. And Jesus said to them, "Do you not see all these things? Assuredly I say to you, not one stone shall be left here upon another, that shall not be thrown down." (Mt.24:1-2). Jesus' prediction was fulfilled 40 years later. The Romans under General Titus came and destroyed Jerusalem and the second temple. The Jews have not had a temple since that date.
The New Testament agrees with the Old Testament that the Jews will rebuild another temple. There is debate among scholars about whether there will be one more temple or two. I personally hold to two temples. One temple will be built and will be in existence during the Tribulation period, a seven year period of time which follows the Rapture of the Church and ends with the second coming of Christ to the earth. The Jews will rebuild the temple and will offer sacrifices to God in the temple (Dan.9:24-27). In the middle of the tribulation period, the Antichrist will stop the sacrifices and will set up an idol image of himself in the temple and demand that the world worship him. This is the abomination of desolation predicted by Jesus in the Olivet Discourse (cf. notice the mention of the "holy place" in Mt.24:15). Paul predicted that the man of sin would "sit as God in the temple of God, showing himself that he is God." (2 Thess.2:4). John also referred to this tribulation temple. "Then I was given a reed like a measuring rod. And the angel stood saying, "Rise and measure the temple of God, the altar, and those who worship there. But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty two months." (Rev.11:1-2). The forty two months refers to the last half (three and a half years) of the tribulation period, when the Antichrist and the Gentiles will control the temple mount. The New Testament does not describe the millennial temple. The millennial temple is described in detail in Ezekiel 40-48. There will not be a temple in the future New Jerusalem according to Revelation 21:22. "But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple."
DSS View
The New Jerusalem Text (4Q554-5, 5Q15, 1Q32, 2Q24, 4Q232, 11Q18) focuses on the eschatological city of Jerusalem and the temple. It is interesting that the terms Jerusalem or New Jerusalem do not occur in the surviving fragments of this DSS. The New Jerusalem Text was popular among the Qumran community as an apocalypse as evidenced by the several manuscripts discovered in the caves of Qumran.
The DSS pictures New Jerusalem as a rectangular city with a wall around it which has 12 gates with three on each side. Each gate is named for one of the twelve sons of Jacob. The author describes the inside of the city which is constructed like a chessboard with 192 blocks, each consisting of a square row of houses and surrounded by a spacious street.
"[He] then [showed me the di]mensions of [all] the blo[cks of houses. Between each block there is a street], six reeds = 42 cubits, wide. And the width of the avenues running from east to west: two of them are ten reeds = 70 cubits, wide. And the third, that to the [lef]t of the Temple, measures eighteen reeds = 126 cubits in width. And the wid[th of the streets] running from south [to north: t]wo of [them] have nine reeds and four cubits = 67 cubits, each street." (5Q15 1:2-5).
New Testament View
The apostle John describes the city of New Jerusalem in Revelation 21:9-21. Like the New Jerusalem DSS, an angel is the one who shows John the city. "Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me saying, "Come, I will show you the bride, the Lamb's wife." And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God, having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal. Also she had a great and high wall with twelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: three gates on the east, three gates on the north, three gates on the south, and three gates on the west. Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. And he who talked with me had a gold reed to measure the city, its gates, and its wall. The city is laid out as a square, its length is as great as its breadth. And he measured the city with the reed: twelve thousand furlongs. Its length, breadth, and height are equal. Then he measured its wall: one hundred and forty four cubits, according to the measure of a man, that is, of an angel. The construction of its wall was of jasper; and the city was pure gold, like clear glass. The foundations of the wall of the city was adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls, each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass. But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light. And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. Its gates shall not be shut at all by day (there shall be no night there). And they shall bring the glory and the honor of the nations into it. But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb's Book of Life" (Rev.21:9-27).
There are some similarities between the New Jerusalem Text and Revelation 21-22.
1. A angelic guide leads and informs the visionary. In Revelation 21:9-22:9 the angel (1) measures the architecture, (2) offers occasional comments, and (3) leads the visionary from place to place. One phrase that is repeated in the New Jerusalem text and Revelation is "then he showed me" (Rev.21:10; 22:1; 2Q24 1.3; 4Q554 frag.1 2.15; 3.20; 4Q555 1.3; 5Q15 frag.1 1.2, 15; 2.6; and 11Q18 16.6; 18.1).
2. The city of New Jerusalem has twelve gates that are named for the twelve tribes of Israel (4Q554 frag.1 1.9-2.9; Rev.21:12). This shows the final realization of a central concern of Jewish eschatology: the restoration of all Israel.
3. The city of New Jerusalem is built of precious stones and metals. In the New Jerusalem Text, the city is described as having buildings of electrum, sapphire, chalcedony, and gold (4Q554 frag. 2. 2.15). In Revelation, the foundations of the wall of the city are adorned with all kinds of precious stones.
There are also some differences between the descriptions of the New Jerusalem in the New Jerusalem Text and Revelation 21-22.
1. There is a temple in the New Jerusalem Text, but there is no temple in the future New Jerusalem according to Revelation 21:22.
2. Different dimensions are given for the city of New Jerusalem. VanderKam writes, "The New Jerusalem Text contains a rectangular city plan of approximately 20 by 14 miles (32 by 23 kilometers), for a total of 280 square miles (736 square km), with the temple inside. In Revelation, the dimensions reach fantastic proportions. Here the city is not square or rectangular, but in the shape of a cube, with an equal length, width, and height of 1500 miles (about 2400 kilometers) each!" (James VanderKam and Peter Flint, The Meaning of the Dead Sea Scrolls [San Francisco: HarperSanFrancisco, 2002], 375).
3. Every street in the New Jerusalem is paved with white stone, marble and onyx (5Q15 frag 1 1.6-7). But in Revelation the streets of New Jerusalem are made of pure gold (Rev. 21:21).
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LINKS TO OTHER DSS WEB PAGES BY DR. GARY GROMACKI
Doctrine of God Doctrine of the Bible Doctrine of Man and Sin
Doctrine of Salvation Doctrine of the Community Doctrine of the Messiah
Archaeology of Qumran Bibliography on the DSS Web Sites on the DSS