Discipleship in America is pathetically weak and malformed. Does reading that sting? It certainly does for me as I examine the history and thinking of the Second Temple period and the first century church. As a result, I find very little congruity between then and now on the practice of being a disciple. Therefore, it is time to crack open the ancient mind and take a look at what's inside.
To begin, we need some actual history to open the bible in its own context rather than the 21st century garbage disposal version of "disciple". To facilitate that, we can examine some critical history from the second and third century—a mere one-hundred years after the apostle John. We're going to look at a history written by a man for whom John was his spiritual great-grandfather. His name? Hippolytus.
NOTE: It is true that first century Christianity became more and more distorted as time and generations went along. 100 years is enough time for the distortions to become very misshapen, but not every distortion is bad or wrong. Many are, but some are adaptations by people working with the Holy Spirit in their time and context to reach and rescue the lost or respond to persecution. In the case of Hippolytus, our focus will narrow—namely—we will examine his writing of raw history and his potential motives for writing the history in the first place.
Hippolytus of Rome (circa AD 170 to 235) was a Christian theologian and martyr who lived in the second and third centuries AD. 
He is considered one of the most important writers of the early church, but his identity and origin are still unclear. Some scholars suggest that he was from Rome, Palestine, Egypt, Anatolia, or other regions of the Middle East. He was a disciple of Irenaeus, who was a disciple of Polycarp (according to some sources), who was a disciple of John. It is the written history from this man to which we turn (as well as other sources like the Dead Sea Scrolls of the Qumran Essene community itself).
In his book Refutation of all Heresies: Book 9, Chapters 13-25, we find this Hippolytus relating the history of the Jewish sects around the time of Jesus, wherein he lays out the "Tenets of the Esseni". To understand the mind of first century discipleship (Jewish or Christian) what better source than a near-first century Christian disciple and pastor.
Essene sects vs Jesus and the disciples
The four sub-sects of the Esseni are extraordinarily similar in many of their beliefs and practices to those of Jesus and the disciples—communal living, modest lifestyle, eschatology, and Messianism. At the core of the similarities is the relationship between Rabbi and disciples. Additionally, there are also potentially strong links (similarities) from the Essene community to Jesus through his cousin, John the Baptist.
Beyond these things—if we take a wider view of Second Temple era Yeshiva religious schools and how they operated, we can see strong similarities between the Essenes, Pharisees, Sadducees, and even Jesus and His disciples in light of how they operated. From this view, we need to understand how the people of Israel and Judea thought and reasoned at the time.
We need to understand their worldviews and expectations: What was in their mind about words like "disciple", "Rabbi", and "Teacher"? As modern people, we are generally, culturally blind and naïve to the ways of the 1st century, but the Jews and other people of Jesus' time were not. These people had familiar expectations of what a Rabbi with his disciples typically looked like and how the relationship functioned.
Finally—we can also look to the present day in both the United States and (especially) modern Israel to give a view of how Hebrew Schools work even now. This will inform us as to how these people think, act, and even dress and speak when it comes to religious zealotry and education. Moreover—we will see the strong connections of modern orthodox Jewish thinking and their first century counterparts. These groups literally become a classroom for us to observe and orient to.
With the groundwork being laid, we can now take time to examine the Essene sects, their communities, beliefs, and operations with an eye on discipleship and disciples as they knew and held them. Bear in mind, these are strict Jews and not Christians. While Christian discipleship retains some marks of its Jewish predecessor, the Savior and the Spirit of God rightly modified the matter—keeping that which serves the purposes of the Lord and His love for humanity and compassion and forgiveness towards us. Therefore, tyranny is replaced with liberty, respect, mercy, compassion, healing, help, and understanding.
Together, the material above will present us with a matrix of ideas that form a 1st century context for what it meant to be a disciple under a master. Our hope is informing us of what discipleship ought to look like as Jesus worked it out and not our own, which we make up for ourselves.
Essene Tenet: Sharing wealth
Then Peter said in reply, 'See, we have left everything and followed you. What then will we have?'
44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.
The practice of selling possessions and belongings was not a foreign or new practice. This was common among groups where a high degree of discipline and dedication was involved. Below is the same idea portrayed by Hippolytus (remember, he is a Christian disciple descending from the apostle John):
And they [the Essenes] despise wealth, and do not turn away from sharing their good with those that are destitute. No one among them, however, enjoys a greater amount of riches than another. For a regulation with them is, that an individual coming forward to join the sect must sell possessions, and present the price of them to the community. And on receiving the money, the head of the order distributes it to all according to their necessities. Thus, there is no one among them in distress. ... And there are overseers, who take care of all things that belong to them in common, ...
The parallel between the Esseni and early Christians in Matthew 19; Acts 2, 4 is completely transparent. Hippolytus, who is a pastor, himself and who will be martyred for his faith, is making this link on purpose. The real question is: Did the practice continue. I want to suggest to you that in some ways it did continue and was perhaps adapted to the sensibilities of pagan Gentiles who converted to Christ. This especially aligns when one considers converted Jews and "God fearers" (Acts 13/17/18).
Essene Tenet: Spread everywhere
Hippolytus next tells us that the Esseni were not reclusive or monastic hermits. Instead, they were spread into all of Israel. So true is this that later on you will find that even the Pharisees had some alignment with Essene sects. Therefore, people of this discipline understood a calling upon themselves to permeate and influence all of Israel and not hide out in exclusion.
But there is not one city of them, but many of them settle in every city. And if any of the adherents of the sect may be present from a strange place, they consider that all things are in common for him, and those whom they had not previously known they receive as if they belongs to their own household and kindred. And they traverse their native land, and on each occasion that they go on a journey they carry nothing except arms. And they have also in their cities a president, who expends the moneys collected for this purpose in procuring clothing and food for them. And their robe and its shape are modest. And they do not own two cloaks, or a double set of shoes; and when those that are in present use become antiquated, then they adopt others. And they neither buy or sell anything at all; but whatever any one has he gives to him that has not, and that which one has not he receives.
Consider the parallels:
- They are spread into every city—Jesus and His disciples went to those cities. What were the interactions?
- Matthew 10:1-15 (NIV): Do not get any gold or silver or copper to take with you in your belts— no bag for the journey or extra shirt or sandals or a staff, for the worker is worth his keep. Whatever town or village you enter, search there for some worthy person and stay at their house until you leave.
- Mark 6:7-13 (NIV): Take nothing for the journey except a staff—no bread, no bag, no money in your belts. Wear sandals but not an extra shirt. Whenever you enter a house, stay there until you leave that town.
- Luke 22:36: (Jesus speaking to His disciples): "But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one."
- Matthew 26:51-52: (describing the events in the Garden of Gethsemane): "And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear. Then Jesus said to him, 'Put your sword back into its place. For all who take the sword will perish by the sword.'" (see also John 18:10)
- Even John the Baptist follows this pattern of the Essenes as a potential Essene master. This shows up in his life style and also his advice to the Jews as Jesus is arriving on the scene to be baptized by him in the Jordon:
Luke 3:10-14 ESV And the crowds asked him, “What then shall we do?” (11) And he answered them, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.” (12) Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” (13) And he said to them, “Collect no more than you are authorized to do.” (14) Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.”
After reading Hippolytus' description and then the scriptures above from the gospels, the parallels are clear. The gospel writers are describing variants of common Essene practices applied by Jesus and later, the disciples, themselves.
Using such descriptions may not be coincidental at all as Hippolytus is a Christian, having been taught this history through the lens and context of being a Christian, thereby having an affinity for the Christian lens. However, that is not a disparaging point. It is actually a point of confirmation that 2nd and 3rd century Christians understood and highlighted such parallelism between the Essene discipleship and Christian.
Essene Tenet: Submission
The Esseni are highly disciplined (as we shall see), which is to say—they are in strict submission to the guiding rules of the group as well as their envisioning of Torah and the scriptures. Not all of this fits the model used by Jesus, but it is revealing. We must discern between adherence to the scriptures (especially in Christ and His love and grace) and the traditions that can so easily separate us from following Jesus in His love. Nevertheless—as the Essenes were bound in deep submission to Torah and their group rules, so too are we bound in submission to Christ. This is a key point.
And they continue in an orderly manner, and with perseverance pray from early dawn, and they do not speak a word unless they have praised God in a hymn. And in this way they each go forth and engage in whatever employment they please; and after having worked up to the fifth hour they leave off."
[Jesus] went out as usual to the Mount of Olives, and his disciples followed him. On reaching the place, he said to them, 'Pray that you will not fall into temptation.' He withdrew about a stone's throw beyond them, knelt down and prayed.
This verse depicts Jesus going to the Mount of Olives, a location where He often went to pray. It highlights His custom of engaging in prayer and seeking God's guidance. Similar to the Essenes, Jesus had a disciplined life of prayer and praise. Even though the above passage refers to His last prayer time before His arrest, the passage clearly communicates that doing so was His daily custom.
1. Mark 1:35: "Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed."
2. Luke 5:16: "But Jesus often withdrew to lonely places and prayed."
3. Matthew 14:23: "After he had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone."
Notice the parallel between the Essenes as they "pray from early dawn" and Jesus going "very early in the morning, while it was still dark ... to a solitary place, where He prayed." It is not that Jesus was an Essene. He was Jesus. It is simply that this disciplined practice of early morning prayer before anything else was a customary thing and aligns with Rabbinical masters and the Essene, as well as Jesus' disciples later on.
In this account, Jesus takes Peter, James, and John with Him to the Garden of Gethsemane and asks them to stay awake and keep watch while He prays. Jesus goes a little farther to pray and finds the disciples sleeping. He rebukes Peter, saying:
So, could you not watch with me one hour? Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.
Afterward, Jesus goes back to pray two more times, and each time He finds them sleeping.
Jesus had a clear expectation that they would have the discipline to resist their own flesh wanting sleep. Again—this is the expectation of the Lord of His disciples, which leads to a question: Has the Lord's expectation of us changed?
Hippolytus continues:
Then again they come together into one place, and encircle themselves with linen girdles , for the purpose of concealing their private parts.
NOTE: From the Wikipedia article: "Hasidic custom requires that there be a physical divide between the heart and the genitalia during any mention of God's name. It is commonly explained that separating the upper and lower parts of the body manifests a control of the animal instincts of the person by the distinctly human intellect."
This is a practice held by divine beings as well. Consider:
Above it stood the seraphim's: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
The Essene practice of not exposing themselves is scripture based. In Isaiah 6:2 (above) the word feet is a euphemism for sexual genitals. Therefore, the notion of keeping ones feet isolated and covered is baked into the early discipleship process.
The question is: What about Jesus and His disciples?
Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord...
The Lord's words and purpose seem plainly clear. His expectation is that we maintain this girding of the loins with a mindset of maintaining distance between the desires of the flesh and our hearts and minds set on the task of waiting for Him to return.
Paul picks up this language as well and applies it to Gentile believers in Ephesus:
Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, ...
Here, the imagery of girding the loins by fastening on of the belt of truth is used in relation to spiritual readiness, emphasizing the importance of truth as a foundational element in the life of a believer. The term "fastened" or "girding" is a reference to a "girdle", the clothing specifically used to gird the loins (private parts).
It would be highly inappropriate to think that Paul was speaking just metaphorically—especially given seraphim in Isaiah covering their loins (feet) coupled with the common practice of disciples doing likewise. It seems more likely that Paul is referencing a common practice of Christian discipleship.
Nevertheless—given what we read above, the belt of truth is meant to keep our mind fixed above, protected from our passions below. Never mind the matter of literal physical exposure, there is the theological point and accompanying discipline involved. The physical belt would have served as a constant reminder. Consider what it could mean to the disciple to remove it and his own thought as to why he would be physically removing it.
NOTE: We could also mention the "hair covering" command of Paul to the Corinthians, where this is also very likely a command given in light of a then common belief that a woman's hair was a part of her sexual organs or function1 (e.g., "..., because of the angels")? See Dr. Michael Heiser's notes on this in Reversing Hermon, page 126 of 391.
Hippolytus continues with regard to "breakfast", all of the above having happened before breakfast.
... and they process to partake of breakfast. And when they have taken their seats in silence, they set down loaves in order, and next from one sort of food to eat along with the bread, and each receives from these a sufficient portions. No one, however, tastes these before the priest utters a blessing, and prays over the food.
The Last Supper parallels come strikingly out of this description. Again—Hippolytus most likely knows this, but persists in his historical description of the Essenes, which implies the strong link to discipleship practices even of his own day as they have been passed down—even as a Gentile believer and not as a Jew!
And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.
And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.
Taking, thanking, breaking, and giving. It drips with "give us this day our daily bread", doesn't it? What about the phrase "breaking of bread"? Is this just simply having dinner together or is there more to it than that?
And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved.
This is sounding more and more and more like disciples making more disciples who are living disciplined lives—very much like Jesus, and the Essenes that Hippolytus is describing. The parallels are clear by now and the matrix of ideas well-defined and solid. Nevertheless—there is much more to come.
Hippolytus continues:
But they each converse quietly, and with decorum one concedes the conversation to the other, so that the stillness of those within the house appears a sort of mystery to those outside. And they are invariably sober, eating and drinking all things by measure.
1. 1 Timothy 2:11-12 - "Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence."
2. 1 Timothy 2:2 - "That we may lead a quiet and peaceable life in all godliness and honesty."
3. 2 Thessalonians 3:12 - "Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread."
4. 1 Peter 3:4 - "But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."
5. 1 Thessalonians 4:11 - "And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you."
The descriptions of Hippolytus as a Christian pastor describing the Esseni in his own words pulses with links and parallels to Jesus, his disciples, Paul, and others from the New Testament as they went about making more disciples.
Essene Tenet: Obedient following
All then pay attention to the president; and whatever injunctions he will issue, they obey as law. For they are anxious that mercy and assistance be extended to those that are burdened with toil. And especially that they abstain from wrath and anger, and all such passions, inasmuch as they consider these to be treacherous to man.
These parallels extend beyond the Jewish Essenes and are permeated through Messianic believers, as well as Gentile believers and disciples. The following scriptures put God-ordained leaders in a position much like "the [Essene] president" of each group in every town of Judea. The difference primarily being the Spirit of Christ in the leadership; thus, the commands coming from the Lord through the leadership, where those under them are expected to follow in disciplined fashion as they learn to follow Jesus directly.
1. 1 Corinthians 11:2 - "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you."
2. 1 Corinthians 14:37 - "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord."
3. 2 Corinthians 2:9 - "For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things."
4. 2 Corinthians 7:15 - "And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling1 ye received him."
1 That is—with deep respect
5. 1 Thessalonians 4:1-2 - "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus."
6. 2 Thessalonians 3:6 - "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly1, and not after the tradition2 which he received of us."
1 Recall chapter 16—"And they continue in an orderly manner, ..."
2 What "tradition"? I propose the traditions of the gospel and of making disciples.
7. 1 Timothy 4:11 - "These things command and teach."
8. 2 Timothy 4:2 - "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine."
9. Titus 1:5 - "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee."
Essene Tenet: Probationary joining
One did not show up at the door of the Qumran Essene Community and automatically become an Essene member. The same is true for other Essene groups scattered about Israel. Joining meant first qualifying through a probationary period of one to two years.
But to those who wish to become disciples of the sect, they do not immediately deliver their rules, unless they have previously tried [tested] them. Now for the space of a year they set before (the candidates) the same food, while the latter continue to live in a different house outside the Essenes' own place of meeting.
It is essential that we become aware that joining to the church of Christ was not a sloppy "Welcome to the family". Generally, people were immediately welcomed into the family. However, there were some requirements, which also depended on the individual. Being a believer was a quick acceptance, but becoming a disciple was not. As the early church evolved, there was a requirement of training and vetting before baptism of water and Spirit.
1. Catechumenate (Latin: kah-te-kuh-MEH-neh-te): In the early Christian Church, the catechumenate was a period of instruction and preparation for individuals seeking baptism. It typically involved learning the teachings of Christianity, ethical guidelines, and participating in communal worship. This period could last several months or even years before the catechumens were deemed ready for baptism.
2. Fasting: Some early Christian communities practiced a period of fasting before baptism as a form of preparation. This fasting period aimed to spiritually and physically purify the individuals before being baptized.
3. Exorcism and renunciation: In certain regions and traditions, candidates for baptism were subjected to exorcisms and were required to renounce evil spirits and Satan before being deemed ready for baptism. This practice reflected the belief in the removal of any demonic influence before being baptized.
4. Sponsorship and mentoring: In some early Christian communities, prospective individuals looking to get baptized would have a sponsor or mentor assigned to guide them during their probationary period. These mentors were responsible for teaching, supporting, and overseeing the spiritual development of the candidates.
5. Instruction and education: Early Christian communities emphasized the importance of instruction and education in preparation for baptism. Catechumens would receive teachings on Christian doctrine, scripture, ethics, and the practices of the faith.
6. Scrutinies: Some early Christian communities conducted scrutiny rites during the probationary period. These rituals involved questioning and testing the faith of the candidates, ensuring their sincere commitment to the Christian beliefs and morals.
It's essential to note that these practices varied across different regions and Christian communities in the early Church. Some communities might have emphasized one or more of these practices, while others might have had alternative approaches to preparation for baptism.
The idea is not that the early church adhered to some "Essene model" of joining candidates, but that the early church was not sloppy and did have expectations and rules. Like the Essene (and others) before them, gaining entry and access was not a light or casual thing. The commitment was serious in a time of serious consequences and dangers for leaving paganism for Christ.
And they give (to the probationists) a hatchet and the linen girdle, and a white robe. When, at the expiration of this period, one affords proof of self-control, he approaches nearer to the sect's method of living, and he is washed more purely than before. Not at yet, however, does he partake of food along with the Essenes. For, after having furnished evidence as to whether he is able to acquire self-control—but for two years the bait of a person of this description is on trial—and when he has appeared deserving, he is thus reckoned among the members of the sect.
NOTE: The "hatchet" (mattock) is literally a "latrine digging tool" and is a whole next-level matter with how a "probationist" handles defecating with regard to scripture and Essene rules. While such practice may seem odd in the 21st century, it is a standard worldview in the 1st.
"On other days, however, when they will to relieve nature, they dig a hole a foot long with the mattock—for of this description is the hatchet, which the president in the first instance gives those who come forward to gain admission as disciples—and cover (this cavity) on all sides with their garment, alleging that they do not necessarily insult the sunbeams." — Hippolytus, Chapter 20
The notion of "insult the sunbeams" ought to be taken in the light of "sunbeams" (i.e., light) in a theological context:
The notion of a "sunbeam" is often used metaphorically in various contexts to symbolize light, illumination, or divine grace. In religious and spiritual symbolism, the sun is often associated with enlightenment, truth, and spiritual insight.
Metaphorically, a "sunbeam" can represent a ray of truth, knowledge, or divine guidance that illuminates one's path and brings clarity. It can symbolize the presence or influence of something pure, divine, or transcendent in someone's life.
In literature, poetry, and religious texts, the metaphor of a "sunbeam" can be used to convey concepts such as enlightenment, inspiration, hope, or the presence of the divine. It can also signify the idea of a direct or indirect connection to a higher cosmic or spiritual realm.
However, it is important to note that the specific phrase "insulting the sunbeams" has no widely recognized or established metaphorical meaning in a broader cultural or religious context.
"But after they have performed this operation, immediately they undergo ablution, as if the excrement pollutes them."
— Hippolytus, Chapter 20
See: Philippians 3:8, the apostle Paul writes, "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ."
Take careful note that the time spent in probation was one to two years. Modern Christians are generally taught that the time the disciples spent under Jesus as Rabbi was about three and a half years. Nevertheless, they were not immediately brought in as disciples. Scriptural evidence demonstrates that it may have been as along as a year from when Jesus started ministering to when he brought aboard his first disciples, which hints at a probationary period (another Essene-like quality).
There are several pieces of evidence from both biblical and extra-biblical sources that suggest the time the disciples spent under Jesus was less than three years. Here are a few examples:
1. Biblical evidence:
- Gospel of John: In John 2:13, it is mentioned that Jesus attended the Passover feast in Jerusalem during the early days of His ministry. This implies at least one year passed from when He started His public ministry to when He recruited His disciples; reducing three and a half years of discipleship to just over two.
- Gospel of John: In John 6:4, there is a reference to the Passover, indicating that Jesus and His disciples were together for at least a year. Again, this is far less than the three and a half traditionally taught. The alignment of the Essene-like one year probation period, and then two years as a disciple starts to come into focus.
- Gospel of Luke: In Luke 13:7, Jesus tells the parable of the fig tree, indicating He had been ministering for at least three years, but this time was not entirely spent discipling or having disciples. Yes—Jesus ministered all three and half years, but having and training disciples was less than three and closer to two.
- Gospel of Mark: In Mark 14:1, it is written, "After two days, it was the Passover and the Festival of Unleavened Bread." This indicates that Jesus spent something less than three years with His disciples, especially in view of the references already given.
2. Extra-biblical evidence:
- Early Christian writings: Some early Christian authors, such as Clement of Alexandria and Tertullian, suggest that Jesus' ministry lasted approximately one year or slightly more. While one might offer conjecture that these Christian church fathers received distorted information, when placed into the light of the Essene (and other discipleship programs in Judea), we end up finding and estimation of one to two years as disciples under Jesus to be compelling.
- Jewish customs and festivals: The Gospels often mention Jewish festivals and specific events in relation to Jesus' ministry. Reconstructing the chronology of these events suggests a discipling ministry of less than three years. And here is the tell—it is the adding of the data as a whole picture that helps us see and then speculate about the lines between common Essene-like probation practices and Jesus and his disciples.
Therefore—there is an interesting line of sight between not only Jesus and His followers in light of the Essene probationary practices, but of the later church as well. What it tells us is that Jesus as Rabbi and Teacher was operating along common expectations—or rather—the common expectations of becoming and being a disciple closely aligned with how Jesus operated.
- Jesus spent a year in ministry before calling the disciples ("Come, follow me"). Why? The answer seems obvious—He was setting the basis for His ministry as a demonstration to those He would ultimately call; laying a foundation as it were. This is the probationary time.
- The disciples were more than twelve and at one time there were 72. However, we do know that Jesus specifically chose 12 core disciples, with three in the inner circle.
- Some disqualified themselves at Jesus teaching about being the Bread of Life (John 6:60-66). Again, this highlights the on-going probationary process and Jesus not accepting disciples without testing and proving them first.
- Jesus confronts the twelve as to their loyalty (John 6:67). One may suggest that Jesus' confrontation of the twelve is not serious, but isn't it? If Jesus is this way with his chosen twelve, what of the 72 and those beyond?
- Peter speaks up for the group of disciples drawing another link to the Essenes, where all is personally given up to follow after the Master (John 6:68-69). Peter is expressing the expectation that they have met the probationary requirements as they understood them. The further question arises: Did Peter and the twelve continue this pattern after Pentecost with their own disciples?
In the end, what we see is how Jesus is using this same two year (or thereabouts) period as a probationary period. Asking the twelve if they will also leave is a loyalty challenge within the discipleship vetting and probation process. Many falter and leave, failing probation. The twelve (under the leadership of Peter, James, and John) stick it out and provide the only right answer in light of Jewish common knowledge of how first century discipleship works.
Hippolytus continues describing the fledgling Essene disciple. The opening of the remarks below demonstrate that even as the new disciple is being welcomed, there is a hint of doubt that must be overcome to the satisfaction of his fellow disciples.
Previous, however, to his being allowed to partake of a repast [formal communal meal] along with them [the Essene community], he is bound under fearful oaths. First, that he will worship the Divinity; next, that he will observe just dealings with men, and that he will in no way injure any one, and that he will not hate a person who injures him, or is hostile to him, but pray for them. He likewise sears that he will always aid the just, and keep faith will all, especially those who are rulers [of the community]. For, they argue, a position of authority does not happen to any one without God. And if the Essene himself be a ruler, he swears that he will not conduct himself at any time arrogantly in the exercise of power, nor be prodigal, nor resort to any adornment, or a greater state of magnificence than the usage permits. He likewise swears, however, to be a lover of truth, and to reprove him that is guilty of falsehood, neither to steal, nor pollute his conscience for the sake of iniquitous gain, nor conceal anything from those that are members of his sect, and to divulge nothing to others, though one should be tortured even unto death. And in addition to the foregoing promises, he swears to impart to no one a knowledge of the doctrines in a different manner from that in which he has received them himself.
For the sake of brevity, I will not elaborate on each alignment of the above with the New Testament scripture. By now, such alignments ought to be growing more obvious and clearer. That said—I deeply encourage you to read the above quote from Hippolytus slowly, closely, and carefully and take each thought and assertion and connect it to what we know of the New Testament gospels, Acts, and epistles. Doing so will help make these matters clearer still.
To close this part, it is worthwhile to note once again the motive of Hippolytus as a Christian pastor who writing these things about the Essenes. It seems quite clear by now how he is writing in such a way as to parallel his 2nd century Christian discipleship experience with the Essene sects.
Essene Tenet: Excommunication
With oaths, then, of this description they bind those who come forward [i.e. initiates, probationists]. If, however, any one may be condemned for any sin, he is expelled from the order; but one that has been thus excommunicated sometimes perishes by an awful death. For, inasmuch as he is bound by the oaths and rites of the sect, he is not able to partake of the food in use among other people. Those that are excommunicated, occasionally, therefore, utterly destroy the body through starvation. And so it is, that when it comes to the last, Essenes sometimes pity many of them who are at the point of dissolution [death], inasmuch as they deem a punishment even unto death, thus inflicted upon these culprits, a sufficient penalty.
Let us split this in two, dealing with the extreme part first—a man starving to death as his former friends watch him die of starvation; not lifting a finger to forgive and help. This is so un-Christ like that it bears special treatment. I am convinced that Hippolytus is not suggesting that his present or past churches were uncaring about those excommunicated from their fellowship. They did care. Paul and others commanded them to care and work to recover such people. Putting people out of the church was always looked at as temporary with an eye on recovery. The Essenes were clearly not of the same mind.
The clear message of Hippolytus seems to be one of pointing out the severity of their commitment to their oaths and "my word is my bond" no matter what. This point seems rather clear, where Christians would never stand by and watch a penitent brother or sister waste away without aiding and helping. Plenty of scripture in the New Testament takes us to this understanding as well.
The second message is that of using excommunication as a consequence for breaking faith, especially of one in a probationary state, or accepted into the circle of disciples of Christ. Between the examples excommunication (i.e., deliver such a one to Satan ...) and the call to stand up against the heresies of former brothers and sisters in Christ (i.e., antichrists, et al), there is a very strong line between Hippolytus' description of Essene excommunication and the apostles and their conduct of the church.
Essene Tenet: Operating by council
But as regards judicial decisions, the Essenes are most accurate and impartial. And they deliver their judgments when they have assembled together, numbering at the very least one hundred; ... And they are taught to yield obedience to rulers and elders; ...
This echoes God's heavenly realm Divine Council (assembly, congregation—Psalm 82), as well as Moses with the Elders at Mt. Sinai, where the heavenly council is assembled on the mountain and the earthly council is below. It also reminds one of the Second Temple Era council (i.e., Sanhedrin or Jewish Supreme Court) held at the temple, where there was a President (נשיא בית דין - Nasi Beit Din), Prince of the Court (שר הבית - Sar HaBayit) and the witnessing/adjudicating elders of the court ( זקני בית דין - Zekeney Beit Din)), where the President of the Court had final say over judgments.
Jesus points out His and the Father's desire for earthly imagers of God to operate like the heavenly hosts. Follow me on this:
Matthew 6:10: "Thy kingdom come. Thy will be done in earth, as it is in heaven."
Matthew 16:19: "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."
Luke 11:2: "And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth."
Matthew 18:18: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."
The practices of the Essenes were being modeled from scripture. So too is the 1st century Christian church. Again—the congruent lines are clear and transparent.
Essene Tenet: Diversity among sects
The Essenes have, however, in the lapse of time, undergone divisions, and they do not preserve their system of training after a similar manner, inasmuch as they have been split up into four parties. For some of them discipline themselves above the requisite rules of the order, ...
Like all human groups, there is ultimately a breakdown in structure as opinions, flesh, and even demonic influence drives men apart in passions, arrogance, and lust hiding behind even the most (so-called) pious thinking. Divisions seem unavoidable.
What appears to be the point of Hippolytus' writing is the evil that attends to severe discipleship and rule-following. It seems quite reasonable for Hippolytus to not only point out the thoughts and practices of the Essenes in relation to the practice of discipleship of the early church, but to provide a warning to look for signs of it turning to tyranny. Allow me to give you an example from his writing:
But the adherents of another party, if they happen to hear anyone maintaining a discussion concerning God and His laws—supposing such to be an uncircumcised person, they will closely watch him and when they meet a person of this description in any place alone, they will threaten to slay him if he refuses to undergo the rite of circumcision.
There are a few passages in the King James Version (KJV) of the Bible where Christian Jews were demanding believers to be circumcised. Here are a couple of examples:
1. Acts 15:1, 5:
"And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. [...] But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses."
2. Galatians 2:3-4:
"But neither Titus, who was with me, being a Greek, was compelled to be circumcised: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage."
Remember, some of these (so-called) converted Jews have been raised in groups much like one of the Essene sects. Therefore, there is an extremism that is finding its way from the Jewish past into the Christian present (for the first century church, that is).
In the quote from Hippolytus above, we find the Essene strictness moving beyond love and compassion as it is not of Christ, nor motivated in the Spirit of God operating in love, compassion, and mercy, but in tyranny of flesh. Hippolytus then continues:
And it is from this occurrence that they have received their appellation, being denominated (by some) Zelotae, but by others Sicarii. And the adherents of another party call no one Lord except the Deity, even though one should put them to the torture, or even kill them. But there are others of a later period, who have to such an extent declined from the discipline (of the order), that, as far as those are concerned who continue in the primitive customers, they would not even touch these.
NOTE: There is a possibility that Judas Iscariot is a Sicarii—that is—a part of the Zealots who were not only hit-men-for-hire, but saw themselves as the ones who would rise up with Messiah against the Romans. The critical mass for believing Judas to have been a Sicarii is his ultimate betrayal of Jesus as he attempted to force Jesus' hand into rising up and fighting the Romans.
What we can take away from these violent extremes is how the early church faced the vestiges of Jewish sects that were given to violence and not the love, mercy, and compassion of Jesus. Discipleship and discipline in the Christian church was anchored around our loving and servant-minded Savior, whereas some Jews ostensibly converting to Christ still held tight to their former violent ways.
The Pharisees — Offshoot of the Essenes?
The ideas communicated by Hippolytus in chapter 23 of his work might appear confusing. One might be led to think tht the Pharisees descend from the Essenes. This is not the case. The reason for offering the quote below is to distinguish the Essene sects from the Pharisees where they delineate along the lines of their views on what it means to be clean and unclean. Other sources clearly demonstrate that the Essenes were anchored to the teaching of the fathers (Patriarchs) and Torah, whereas Pharisees broke with the fathers and self-determined the translation of Torah based on their own opinions through what is called Rabbinical Oral Torah—that is—the scripture says whatever we tell you it says and you don't have the right to say otherwise.
Thre is then another order of the Essenes who use the same customs and prescribed method of living with the foregoing sects, but make an alteration from these in one respect, viz. marriage. Now they maintain that those who have abrogated matrimony commit some terrible offense, which is for the destruction of life, and that they ought not to cut off the succession of children; for, that if all entertained this opinion, the entire race of men would easily be exterminated. However, they make a trial of their betrothed women for a period of three years; and when they have been three times purified, with a view of proving their ability of bringing forth children, so then they wed. The do not, however, cohabit with pregnant women, evincing that they marry not from sensual motives, but from the advantage of children. And the women likewise undergo ablution in a similar manner (with their husbands), and are themselves also arrayed in a linen garment, after the mode in which the men are with their girdles. These things, then, are the statement which I have to make respecting the Esseni.
But there are also others who themselves practice the Jewish custom; and these, both in respect of caste and in respect of the law, are called Pharisees. Now the greatest part of these is to be found in every locality, inasmuch as, though all are styled Jews, yet, an account of the peculiarity of the opinions advanced by them, they have been denominated by titles proper to each. These, then, firmly hold the ancient tradition, and continue to pursue in a disputative spirit a close investigation into the things regarded according to the Law as clean and not clean.
A careful read of this quote demonstrates the Pharisaic Oral Torah versus Patriarchal view of the Essene sects. Moreover, it demonstrates that the Essenes were broken down into further sects, where some took wives to have children, while others chose celibacy. It is of interesting note because we find Paul making the same distinction among Christian disciples—some married and having children and families, whereas others are celibate as Paul.
Paul expresses his wish for others to remain celibate like him in 1 Corinthians 7. Specifically, in verses 7-9, he states:
"I wish that all of you were as I am. But each of you has your own gift from God; one has this gift, another has that. Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I do. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion."
However, he does not forbid marriage. In fact, in verses 28, he says:
"But if you do marry, you have not sinned; and if a virgin marries, she has not sinned. But those who marry will face many troubles in this life, and I want to spare you this."
So, while Paul personally advocates for celibacy, he recognizes that it's not for everyone and does not prohibit marriage. This is another strong alignment between Essenic discipleship and early Christian discipleship, disciples, and disciple making.
Essene Tenet: Resurrection & Eschatology
Our final foray into Hippolytus with regard to the Esseni and discipleship has to do with the resurrection of the dead and eschatology. We want to see and discuss the theological parallels of the resurrection of the dead (including Jesus) and the last days (eschatology or study of the end times) from the view of the Essenes, bringing the church into view as well.
Now the doctrine of the resurrection has also derived support among these; 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. And they maintain that the soul, when separated in the present life, (departs) into one place, which is well ventilated and lightsome, where, they say, it rests until judgment.
NOTE: When reading this quote, your "strange-and-weird" meter might be going off as you read: "... which is well ventilated and lightsome" as departed sleeping souls await the final judgment. What is Hippolytus talking about? What's his worldview?
In both the Old Testament and New, the evil dead went into a place filled with heavy darkness. For example, Peter and Jude both talk about "gloomy darkness". The Greek phrase for "gloomy darkness" in 2 Peter 2:4 is "σιεροῖς ζόφῳ" (sirois zopho).
1. "σιεροῖς" (sirois) is a term that is often translated as "chains" or "pits", but it can also carry a connotation of heaviness or oppressiveness.
2. "ζόφῳ" (zopho) is a term that refers to darkness, particularly a deep, intense darkness.
In Jude 1:13, the phrase "gloom of utter darkness" is translated from the Greek "τοῦ ζόφου τοῦ σκότους" (tou zophou tou skotous).
1. "ζόφου" (zophou) again refers to a deep, intense darkness.
2. "σκότους" (skotous) is another term for darkness, often used to describe the absence of light or a state of obscurity.
The idea of "gloom" in these contexts can indeed be understood as something heavy and oppressive. In the ancient Near East, darkness was often associated with chaos, evil, and the realm of the dead. It was seen as a tangible, oppressive force, not just the absence of light. This understanding would have been shared by pagans, Jews, and Christians alike. The use of such strong language in these verses serves to underscore the severity of the punishment awaiting the ungodly.
By this point, Hippolytus has left off from the operations of discipleship and strayed death and eschatology. His purpose for doing so is to show how the Essene sects are critically linked to the early church of the 1st century as it is to the early church of the second and third. This includes some of its basic theologies.
We find deep alignment between Hippolytus' descriptions of the Essenes view on resurrection, afterlife, and the coming judgment when we bring 1 Corinthians 15 into view, where Paul lays out the case for resurrection based on the resurrection of Jesus and then ourselves.
Now they affirm that there will be both a judgment and a conflagration of the universe, and that the wicked will be eternally punished. And among them is cultivated the practice of prophecy, and the prediction of future events.
The last bit here is especially powerful when one understands how the Essene (and Jews in general) held Second Temple Era writings like 1 Enoch in high regard. Even the description given above by Hippolytus is laced with the Enochian language, which brings it all together into a nice, neat package. It also aligns with the early church and scripture.
The New Testament speaks of the world being burned up or recreated as a new heaven and new earth in several places:
2 Peter 3:10-13: "But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells."
Revelation 21:1: "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea."
These passages demonstrate the alignment on both resurrection and the eschatological views being presented by Hippolytus as he relates what he knows of the Essene.
1 Enoch, an ancient Jewish religious text, contains multiple passages that align with the themes mentioned in the statement above. Here are a few relevant passages:
1. Judgment and Conflagration of the Universe:
- 1 Enoch 1:4: "You will stand in front of the elect, the Holy Great One, and he will judge your acts and existence."
- 1 Enoch 10:13: "Every crime we observed written down. Every evil, crime, and sin which are committed on earth shall have an exact account..."
- 1 Enoch 105:25: "...and the earth will be cleansed from all pollution and from all crime and from all wickedness..."
2. Eternal Punishment for the Wicked:
- 1 Enoch 10:7-8: "They will be bound for a thousand generations and will not be released, for they have received their judgment so that they may be destroyed."
- 1 Enoch 22:10: "It is for the elect that the salvation of justice exists; with them there shall be light, joy, and peace. They shall inherit the earth. But for you, the wicked, there will be a curse."
3. Cultivation of Prophecy and Prediction of Future Events:
- 1 Enoch 91:1: "The book of the words of righteousness, and of the reprimand for the eternal-hearted lawbreakers and for the godless sinners; for those who exploit the lives of the saints, for those who turn away from the eternal Yahweh..."
- 1 Enoch 92:1: "This is how these three righteous men [Enoch, Noah, and Abraham] exist in front of your face, O Lord... You, Lord, established all their judgments; you prepared each one in his time for all generations; and for eternity, they will be with you."
These passages offer distinct connections to the idea of judgment, a conflagration or cleansing of the universe, eternal punishment, and the cultivation of prophecy and prediction of future events.
Conclusion: Esseni, Church, and discipleship
It is here that I will refuse to make a statement, but rather pose text to you in the form of questions that capitalize on what you have read so far.
Given what you have read above (considering it to be true), what do you think were the motives of Hippolytus writing about the Essenes as a Christian pastor and leader (later a martyr for Christ)?
Given what we now know about disciple and discipleship from the worldview of a 1st century Jew and Christian, what does this tell us about modern practices of discipleship and being a disciple? Are we satisfied with them? If not, what changes would we like to see? What does this Essenic form of discipleship and early church discipleship translate to in the 21st century?
My hope is that you have a new view of discipleship from the point of view of the early church and what it meant to them and not just our limited view based on whatever we want disciple to be or to mean. Instead, we ought to see what Jesus built and follow suit.
Footnotes
1 1 Corinthians 11:10 and Greek medical texts with reference to head covering and "because of the angels": The Greek word "peribalaion" is associated with women's sexual organs in certain ancient Greek texts. Specifically, "peribalaion" refers to the external female genitalia, including the labia majora and the pubic region. This term can be found in some medical works, particularly those of Soranus of Ephesus, a prominent Greek physician specializing in women's reproductive health. Hair on a woman's head was seen as mechanism for drawing in male semen. Thus, long, rich, and thick hair played a role in a woman's fertility as well as attractiveness thereby making a woman's hair a part of her sexuality. Paul's mention in 1 Corinthians of "hair covering" (e.g., peribalaion) is a direct link to the Enochian backstory because he does not women attracting and being seduced by demons. Remember, Paul is dealing with a pagan god (demon) worshipping society everywhere.