A Critical Comparison of the Dualism in 1QS III, 13–IV, 26 and the ‘Dualism’ Contained in the Fourth Gospel

Abstract

Qumran dualism and its possible relation to Johannine ‘dualism’ has been a subject of considerable interest and discussion. In the light of recent studies and with the subsidence of the Qumran fever, the time may be opportune for a fresh assessment of the evidence. In this paper we shall confine ourselves to the crucial passage in IQS iii, 13–iv, 26. After examining the type of dualism reflected there, we shall proceed first to investigate the Johannine ‘dualism’ sepqrately, secondly to draw comparisons and contrasts, and finally to ask whether we are thereby led to any conclusions about the provenance of the Johannine tradition.

Religion in the Dead Sea Scrolls

“…Unlike pure dualism where good and evil are absolutely independent powers, Qumran dualism attributes the creation of both elements to God, who granted them their power at the time of creation. The dualistic perspective of the community is fully articulated in the Treatise on the Two Spirits, an originally independent composition now found in the Rule of the Community (1QS 3:13–4:26; Licht 1965; Charlesworth 1990; Tigchelaar 2004). The passage opens with the claim that God “has appointed for it (i.e., mankind) two spirits in which to walk until the time of his visitation: the spirits of truth and falsehood” (1QS 3:17–19) and continues by describing the nature of good and evil in the world.…”

Blindness in the Johannine Tradition

“…to be found in the QL. In a passage which has been held to show particular affinities with the thought of John, 46 Isa 6. 10 seems to have influenced the list of characteristics of the 'spirit of falsehood': a blaspheming tongue, blindness of eye and dullness of ear, stiffness of neck and heaviness of heart, so that man walks in all the ways of darkness and guile (1 QS 4.…”