The Pulling the Thread Podcast

“…there are and there were many who were called Christians of the ‘Circumcision,’ and yet wished to observe the ordinances of the Law of Moses, and these are called Ebionites…” – Justin Martyr (Dialogue with Trypho, c. 140 CE)

The Ebionites, an intriguing and enigmatic early Jewish-Christian sect, emerged during the first and second centuries CE. This article delves into historical sources and scholarly interpretations to shed light on the origins, beliefs, and characteristics of the Ebionites. While they left limited textual evidence, references from early Church fathers such as Justin Martyr, Irenaeus, Origen, and Epiphanius offered insights into this distinct group.

“The Ebionites are those who accept Jesus as the Christ, but insist on the observance of the law and circumcision, and believe in him as the Son of David, and are Jewish and nothing else.” – Epiphanius of Salamis (Panarion, c. 4th century)

The term “Ebionites,” or more accur ately “Ebionæans” (Ebionaioi), finds its roots in the Hebrew word “evyon,” meaning “poor.” This name reflects the sect’s emphasis on simplicity and their commitment to Jewish customs. Various theories exist about the origin of the name, with some attributing it to the group’s adherence to impoverished living, while others connect it to a supposed founder named Ebion. However, historical evidence for this figure remains scarce, leading some to consider Ebion as a fictional character created to explain the name.

“And they say that Jesus was the son of Joseph and Mary, born in the ordinary way of generation, and that he was made Christ at his baptism.” – Epiphanius of Salamis, Panarion 30.13.6

The earliest reference to a sect resembling the Ebionites comes from Justin Martyr’s Dialogue with Trypho around 140 CE. Irenaeus, around 180 CE, likely became the first to label this group as “Ebionites,” denouncing them as “Judaizers” stubbornly clinging to Jewish law. Epiphanius of Salamis, in the fourth century, provides the most detailed account among his catalog of heretical sects.

“The Ebionites, who use only that Gospel which is according to Matthew, are confuted from this very Gospel, as I have shown.” – Irenaeus (Against Heresies, c. 180 CE)

According to historical sources, the Ebionites believed that Jesus came to abolish sacrifices and that salvation depended on ending sacrifices in the Jerusalem temple. The sect’s doctrines, as described by Irenaeus, resembled those of Cerinthus and Carpocrates. They denied the divinity and virgin birth of Christ, adhered strictly to the Jewish Law, and accepted only a hebrew Gospel of Matthew.

“And they use the Gospel according to Matthew, but they have mutilated it very much, taking away all the genealogies from the beginning, and also many other passages, among which is the following: ‘And he was led up by the devil into the wilderness to be tempted forty days and forty nights.’” – Epiphanius of Salamis, Panarion 30.13.7

Scholars debate the relationship between the Ebionites and the Nazarenes, with some arguing that they essentially represent the same group. The Ebionites are associated with the early Jerusalem community, while the Nazarenes are seen possibly as the post-70 CE group that took refuge in Pella after the Jewish War. The Nazarenes were potentially the Minim reference in the heretics prayer added to synagogue liturgy around 90 CE around the time the Nazarenes parted ways with the Ebionites. The rejection of Jesus’ pre-existence and divinity was a central tenet of the Ebionites, setting them apart from other early Christian communities.

“The Ebionites use only the Gospel according to Matthew, and they call it according to the Hebrews. They reject all the other Gospels, and they also reject the epistles of Paul.” – Origen, Commentary on Matthew 10.17

The Ebionites were known to use a hebrew Gospel of Matthew, but their version contained unique characteristics. Bart Ehrman’s research highlights intriguing differences, such as presenting John the Baptist as a strict vegetarian. The Ebionites practiced circumcision, kept the Sabbath, and upheld the Laws of Torah.

“They use only the Gospel according to Matthew, which they call according to the Hebrews. They reject the epistles of Paul, whom they call an apostate from the law.” – Eusebius of Caesarea, Ecclesiastical History 3.27.4

In addition to the primarily Judaic Ebionites, a later Gnostic offshoot emerged. These Ebionite Gnostics rejected the distinction between the LORD God – the Demiurge and the Supreme Good God, displaying unmistakable Gnostic characteristics in their teachings.

“And they use a gospel according to Matthew, but it is not complete, for they have removed many things from it, especially what is written against the Pharisees and the lawyers. And they call this the Gospel of the Hebrews.” – Epiphanius, Panarion 30.13.5-6

The Ebionites, with their distinctive beliefs and practices, offer valuable insights into the most authentic picture of early Christianity, namely the family and followers of Jesus who knew him best. They went into decline during the fourth century due to the Roman Emperial practice of censorship. However, the legacy of the Ebionites persists as they continue to be an intriguing subject of scholarly study and a unique chapter in the history of early Christianity. There is evidence they existed up to the 8th century and that their theology influenced the Islamic view of Jesus as simply a Prophet, and not a Messiah.

“They also use the Acts of the Apostles, but they have removed the passages which praise Paul. And they say that Paul was an apostate from the law and that he was the enemy of Christ.” – Jerome, On the Illustrious Men 13

The Ebionites emerged from the Jerusalem council and grew in the first and second centuries CE, gaining prominence in regions like Judea, Galilee, Syria, Egypt, and Asia Minor. Their origins are somewhat elusive, but some scholars propose that the group traced it’s roots back to James and the Jerusalem council. They are recognized as having a strong reaction to Pauline teachings, rejecting him outright as a heretic. They were the original Jewish Christians who opposed Paul’s interpretations and continued to emphasize adherence to Jewish laws and customs.

One quote often associated with them comes from the writings of the church father Epiphanius of Salamis: “They live conformably to the customs of the Jews, alleging that they are justified according to the law, and saying that Jesus was justified by fulfilling the law.” This is found in Epiphanius’ work “Panarion” (Adversus Haereses), written in the 4th century.

The name “Ebionites” is derived from the Hebrew word “ebyôn,” meaning “poor.” Whether this term was a self-designation or an appellation given by others remains uncertain. Some theories suggest that it might have reflected their emphasis on voluntary poverty, with direct connections to the early Christian community in Jerusalem that shared possessions.

“They are Jews in every way and nothing else. If they follow our practices, they accomplish them based on the Jewish law.” – Epiphanius, Panarion (Against Heresies).

The Ebionites held a Hebrew Gospel of Matthew in high regard, considering it the sole authentic gospel. They rejected other gospels and particularly rejected the Pauline epistles. Intriguingly, their version of Matthew differed notably from the canonical one. The absence of a mention of the virgin birth in their Matthew underscores their rejection of Jesus’ divinity.

“And they say that Jesus was born a man, and that he was anointed with the Holy Spirit at his baptism, and that then he became the Christ; and that he did not suffer, but that Simon of Cyrene was crucified in his stead.” – Epiphanius of Salamis, Panarion 30.13.7

A central tenet of Ebionite belief was the denial of Jesus’ pre-existence and divinity. They regarded Jesus as a human Prophet, not Messiah, chosen by God but not divine in nature. Their Christology stood in stark contrast to modern Christian beliefs. The rejection of Jesus’ divinity and the denial of the virgin birth were distinctive features for their faith.

“The Ebionites are a Jewish sect who use the Gospel according to Matthew, but they corrupt it by omitting passages and adding others.” – Jerome, Against Pelagius 3.2

The Ebionites maintained a strict adherence to Jewish laws, including circumcision, dietary regulations, and Sabbath observance. This commitment to Jewish customs marked them as a unique as the most authentic picture of early “Christianity.” Their insistence on maintaining these practices further distanced them from Pauline Christianity.

The Ebionites were notably critical of the teachings of the apostle Paul, whom they viewed as an apostate from the Jewish law. This critical stance is evident in the writings of early Christian figures such as Irenaeus and Epiphanius. The rejection of Pauline theology further solidified the distinct identity of the Ebionites within the broader Christian milieu.

“And the Ebionites say that Jesus was the son of Joseph and Mary, born in the usual way of men, and that after his baptism the Spirit descended upon him in the form of a dove, and that then he began to proclaim the kingdom of God.” – Epiphanius of Salamis, Panarion 30.13.6

Over time, the prominence of the Ebionites waned, and by the fourth century, their influence had diminished due to Roman governmental suppression. However, some remnants of Ebionite influence persisted, and there are indications of their continued existence, particularly in regions like Ethiopia.

“And the Ebionites have a gospel which they call the Gospel according to the Hebrews, which is written in Hebrew characters but in the Greek language. And they use this gospel, and it has been translated by some of the Hebrews into Greek.” – Epiphanius of Salamis, Panarion 30.13.7

Despite their relatively small numbers and eventual decline, the Ebionites left a lasting legacy on early Christianity. Their emphasis on the Gospel of Matthew, rejection of Jesus’ divinity, and adherence to Jewish practices contributed to the diversity of thought within the early Jesus movement.