| Resurrection and Afterlife There are several statements relating to salvation in the sectarian documents, especially in the Thanksgiving Hymns. However, most of these passages are vague at best concerning what the inhabitants of Qumran really understood about the afterlife. Even though some Jews at the turn of the era, especially the Pharisees, believed in the physical resurrection of the body, 20 there is no unambiguous statement of the doctrine of resurrection in Qumran texts that are clearly sectarian. The following passage may be understood to suggest a belief in resurrection:For your glory, you have purified man from sin, so that he can make himself holy for you . . . and {be} in the lot of your holy ones, to raise the worms of the dead from the dust, to an [everlasting] community and from a depraved spirit, to your knowledge so that he can take his place in your presence with the perpetual host and the [everlasting] spirits, to renew him with everything that will exist. (1QH XIX [11] 10–3) If the inhabitants of Qumran believed in a literal resurrection I would expect a more specific statement than the passage just cited. Perhaps the statement from Josephus quoted earlier is accurate: "when they [people’s spirits or souls] are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward." 21 However, in contrast to this, we have a statement from Hippolytus, a leader in the Christian church at Rome about a.d. 200, who stated that "the doctrine of the resurrection of the dead has also derived support among [the Essenes], for they acknowledge both that the flesh will rise again, and that it will be immortal, in the same manner that the soul is already imperishable."22 We cannot yet confidently determine which one of these descriptions is correct.A text discovered in Cave 4 of Qumran, designated 4Q521, strongly suggests a belief in resurrection: The Lord will perform marvelous acts such as have not existed, just as he sa[id], for he will heal the badly wounded and will make the dead live, he will proclaim good news to the meek, give lavishly [to the need]y, lead the exiled and enrich the hungry. (4Q521 2, ii, 11–3) 23A second reference to resurrection may be seen on another fragment of this same text (5, ii, 6–7): "[. . .] like these, the accursed. And they shall be for death, [when he makes] the dead of his people [ri]se." It is not clear, however, that this text is indigenous to the Qumran group, so it is difficult to know to what extent it represents the thought of the community. Many writings that contain references to the condition of the righteous in the afterlife focus on praising God for his goodness and power. Consider these two passages from the Hymns: The corrupt spirit you have purified from the great sin so that he can take his place with the host of the holy ones, and can enter in communion with the congregation of the sons of heaven. You cast eternal destiny for man with the spirits of knowledge, so that he praises your name together in celebration, and tells of your wonders before all your works. (1QH XI [3] 21–3) 24All the sons of your truth /you take/ to forgiveness in your presence, you purify them from their sins by the greatness of your goodness, and in your bountiful mercy, to make them stand in your presence, for ever and ever. (1QH XV [7] 30–1) Perhaps the most interesting passage relating to the afterlife is found in the Rule of the Community: These are the counsels of the spirit for the sons of truth in the world. And the visitation of those who walk in it will be for healing, plentiful peace in a long life, fruitful offspring with all everlasting blessings, eternal enjoyment with endless life, and a crown of glory with majestic raiment in eternal light. (1QS IV 6–8) 25While these passages provide a general but glowing picture of a future existence for those predestined to enjoy such, there is no specific mention of the opportunities inherent in a Latter-day Saint understanding of exaltation. The wicked, of course, could not expect to enjoy such pleasing conditions. Several passages in the sectarian scrolls speak of the destruction of the wicked at the end of the world (see, for example, 1QH XIV [6] 29–32 and 1QpHab XIII 2–4), although these contribute little to our attempt to understand their view of the afterlife. There is one passage in the Rule of the Community, however, that vividly describes the fate of the wicked in the world to come: The visitation of all those who walk in it {the Spirit of Deceit} (will be) many afflictions by all the angels of punishment, eternal perdition by the fury of God’s vengeful wrath, everlasting terror and endless shame, together with disgrace of annihilation in the fire of the dark region. And all their times for their generations (will be expended) in dreadful suffering and bitter misery in dark abysses until they are destroyed. (There will be) no remnant nor rescue for them. (1QS IV 11–4) 26While it is not clear to me how "eternal perdition" and "annihilation" can coexist, it is possible that the torment suffered by the wicked in the "dark region" mentioned in this passage is a corrupted echo of the Latter-day Saint concept of outer darkness to which sons of perdition will be banished. Taken together, these and other passages from the sectarian scrolls mentioning life after death do not provide us with much specific information other than the view that the righteous may be resurrected and will be happy praising God in glorious conditions and that the wicked will suffer endlessly or, perhaps, be annihilated. Again, it is important for our purposes to understand that there is no mention in the sectarian scrolls of degrees of glory in the afterlife, nor of a personal Savior, nor a great redemptive sacrifice, or related concepts as taught in Isaiah 53, in the New Testament, and in the Book of Mormon. Additionally, there is no mention that the concept of the messiah as taught at Qumran involves the Son of God in the sense that Latter-day Saints understand it.
Introduction | Section 1 | Section 2 |
Section 3 | |