Introduction:
If
you have ever studied with someone of the Catholic faith, one of
the questions you almost always get is, “Why doesn’t your
Bible have the same books mine does?” Catholic bibles such as
the New American Bible (not to be confused with the New American
Standard Bible) and the New Jerusalem Bible contain additional
books as well as some additional sections in Daniel
and Esther. If you have
ever discussed this with a Catholic, you may have been told that
the Catholic Church compiled our Bible and everyone used these
“extra” books until the Protestant reformation. If that is
true, why don’t we use them anymore?
As you are aware, we are reinstating our second Sunday
evening Question and Answer lessons. This question was submitted
by one of our teenagers who has been talking with a friend about
the gospel. I hope we all run into questions we have to study
further and dig harder to answer because we are talking about
Jesus, His gospel and His church to our friends and neighbors. As
always I repeat that I do not know the answer to all questions. I
am not the authority and I trust that you will not use these
sessions as an excuse to let me do your study for you. Please, use
these merely as a jumping off point for your own study. Do not
accept anything because I have said it. Look to the word of God to
answer your questions. We have merely started this practice as a
means to edify, uplift and help. If you have a question you would
like to see dealt with in one of these sessions, please e-mail me
or leave a written copy in the boxes outside my office door.
Discussion:
I.
What are the Apocrypha?
A.
These extra books are commonly referred to as the
Apocrypha, seen as a collection of 15 books and addition to books
written between 250 BC and 100 AD. (The following summaries are
borrowed from a sermon presented by Max Dawson at the Dowlen Road
Church of Christ on April 15, 2001.)
1.
First
Esdras is a historical book from the early first century AD. It
somewhat parallels the last chapters of 2 Chronicles, Ezra, and
Nehemiah. It is a Jewish history that covers the period from
Josiah to the reading of the Law by Ezra.
2.
First
Maccabees is the most important book among the apocrypha. It covers
the history of the period from 180 to 134 BC. It shows how God
used Mattathias and his sons to deliver the Jews from Syrian
oppression. This book shows in a very direct way the fulfillment
of prophecies from Daniel 11.
3.
Second
Maccabees also gives the history of the revolt against Syria, covering
the period from 180 to 161 BC. It is not considered as accurate as
1 Maccabees.
4.
Tobit
is a historical romance written about 200 BC. It is about a
couple, Tobit and Anna, who were exiled in Assyria when Israel was
destroyed. The book emphasizes the importance of Jewish customs
and worship.
5.
Judith,
written around 250 BC, emphasizes obedience to the Law, but is
historically inaccurate. Nebuchadnezzar is pictured as king of
Assyria, reigning at the time the Jews returned from exile.
Judith, a widow, is the story’s heroine.
6.
Additions
to Esther. This work, probably done about 100 BC, contains a dream of
Mordecai and the prayers of Esther and Mordecai. It tries to
correct what some Jews saw as an error—that God’s name is not
found in the book of Esther.
7.
Song
of the Three Young Men is one of three additions to the book of Daniel. It
is a legendary story about what went on in the fiery furnace into
which the three Hebrew boys were thrown.
8.
Susanna
is a second legendary addition to Daniel. It tells of two men who
were enraptured by Susanna’s beauty. When she rebuffed them,
they accused her of immorality. Daniel, the hero of the story,
vindicated Susanna’s reputation.
9.
Bel
and the Dragon is a third addition to Daniel. It ridicules idol worship.
Bel was an idol worshiped in Babylon. Again, Daniel is the hero as
he proved Bel to be a false God and as he also killed a dragon
that was worshiped in Babylon.
10.
Wisdom
of Solomon was not produced by Solomon; it was written about 100 BC in
Egypt. It condemned Jews who turned from God. But it also advances
the Greek concept of immortality rather than the Bible’s
teaching of resurrection.
11.
Ecclesiasticus
is also known as Wisdom of Jesus the Son of Sirach. This is
the only apocryphal book whose author is known. Jesus was a devout
Jew who combined what he found of value from both Judaism and
Greek wisdom.
12.
Baruch
was written shortly before 100 BC and contains three sections. The
first claims to be a history of Jeremiah though it differs from
that book. The second is poetic and praises wisdom. The last
section gives a word of hope to the Jews.
13.
The
Epistle of Jeremiah is often added as a sixth chapter to Baruch. As the
basis for his work, the author likely used Jeremiah 29:1-23. This
letter strongly condemns idolatry. There is no evidence of its
existence much before 100 BC.
14.
The
Prayer of Manasseh is a devotional writing. It claims to be the prayer of the
wicked Old Testament king who repented of his evil ways (2
Chronicles 33:11-13, 18-19). This writing was evidently done
sometime before 100 BC.
15.
2
Esdras
dates to about 20 BC. However, chapters 1-2 and 15-16 seem to be
from a later date and may be Christian writings. This writing is
apocalyptic in nature and speaks of coming judgment.
B.
The word “apocrypha” means “things that are
hidden.” Historically, we are not completely sure why this term
was attached to these books.
1.
Some have suggested a positive sense, that is, these books
were kept hidden because they were so esoteric and deeply
spiritual only the initiated could read or understand them.
2.
Others have suggested a negative sense, that is, these
books were kept hidden because they were considered spurious and
heretical and therefore needed to be censured.
C.
While there were multiple books written during inter-testamental
and post-New Testament times that have been rejected to which the
word “apocrypha” can apply, Protestants and Christians use the
word “Apocrypha” to refer specifically to this group of books
about which we disagree with the Roman Catholic and Greek Orthodox
churches. While we call them “Apocryphal,” the Catholic church
refers to them as “deutero-canonical,” which indicates they
are still canon but were accepted at a later time than other
canonical books.
II.
The Apocrypha throughout history.
A.
Despite how often we are told the Catholic Church
determined in its early councils what books were in the Bible,
that is simply not true, especially for the Old Testament. Before
Christ’s church was even established the Hebrews already had a
known and established canon. None of these extra books were part
of that canon. Though in common conversation about the Apocrypha
with most of our friends this fact is overlooked, it is firmly
established even by the Catholic Church and in versions of the
Apocrypha. Considered the following quotes:
1.
“None of these books is included in the Hebrew canon of
Holy Scripture…” (NOAA, p iii)
2.
Commenting on additions to Daniel: “They are excluded
from the Jewish canon of Scripture, but the church has always
included them among the inspired writings.” (NAB, p 1145)
3.
“Tobit and Judith were not accepted by the Hebrew
bible…” (NJB, p 621)
4.
“The two books of Maccabees were not in the Jewish canon
of scripture, but their inspiration has been recognized by the
church.” (NJB, p 674)
5.
Commenting on Ecclesiasticus,
“This book forms part of the Greek Bible though it does not
appear in the Jewish canon…” (NJB, p 1076)
6.
“The Book of Baruch is one of the deuterocanonical books
not found in the Hebrew Bible.” (NJB, p1173).
7.
When commenting on Wisdom
of Solomon: “When the author quotes scripture it is from the
Septuagint…” (NJB, p 1042) That is an interesting statement
because it demonstrates the original Greek translation of the
Hebrew canon was already written when the Wisdom
of Solomon was written and therefore it was not part of the
Hebrew canon. Additionally, it was not even part of the original
Greek canon but was only added in later.
B.
Josephus, writing after the time of Jesus and during the
time the New Testament canon was being established testified that
even then, despite the inclusion of some of these books in the
Septuagint, the Jews did not regard these extra books as part of
scripture.
1.
First recognize the books accepted in the Hebrew canon.
Note their division and order was different than ours. They
divided their canon into three parts.
a.
The
Law (Torah): Genesis, Exodus, Leviticus, Numbers and Deuteronomy.
b.
The
Prophets (Neb’im): Joshua, Judges,
Samuel, Kings, Jeremiah, Ezekiel, Isaiah, and the Twelve (the
minor prophets).
c.
The
Writings (Kethuvim): Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Ruth,
Lamentations, Daniel, Esther, Ezra-Nehemiah, and Chronicles.
d.
We have 39 books in our Old Testament. However, the Jews
viewed Samuel, Kings and
Chronicles each as one book instead of two. Additionally, Ezra
and Nehemiah were combined to form one book. Finally, the section we
refer to as The Minor
Prophets was all in one book called The
Twelve. Thus, the Jews had 24 books. Some Jews combined Ruth with Judges and Lamentations
with Jeremiah, thus enumerating 22 books. However, despite the different
divisions, combinations and order the books were the same as what
we use today.
2.
Now, consider the following quote from Josephus:
For we have not an innumerable multitude of books
among us, disagreeing from and contradicting one another, but only
twenty-two books which contain the records of all the past times;
which are justly believed to be divine; (The
Life and Works of Josephus, “Against Apion,” 1.8, Tr.
William Whiston, John C. Winstion Company, Philadelphia.).
3.
While Josephus used the enumeration that combined Ruth and Judges as well
as Jeremiah and Lamentations, we see his understanding of the Jewish canon had no
room for 15 extra books. Remember this is more than 200 years
after the Septuagint was translated and is even after the life of
Jesus.
C.
Though not a part of the Hebrew canon, each of these books
and additions were later added into the Septuagint, the Greek
translation of the Old Testament. While an argument might be made
that the New Testament authors (who sometimes quoted from the
Septuagint translation) alluded to statements in apocryphal books,
such cannot be verified. Additionally, we do know that while they
repeatedly quoted from books in our accepted Old Testaments, no
New Testament author ever quoted from the Apocrypha. That alone
should tell us something.
D.
The early post-New Testament Christians almost exclusively
used the Septuagint and almost never pursued how it compared to
the original Hebrew canon. Therefore, many of the early “church
fathers” quoted from Apocryphal works. However, in about the 4th
century many of them recognized a difference between the Hebrew
canon and what had come to them in the Septuagint. At the end of
the 4th century, Jerome, the most learned biblical
scholar of his day, prepared a standard Latin version of the
scriptures that we call the Latin Vulgate. He did include the apocrypha. However, he quite
clearly annotated that none of the books or additions to the books
that are apocryphal were to be viewed as part of the scriptural
canon. Regrettably, the ongoing Latin copyists continued to
contain the apocryphal books but dropped out the notes
demonstrating they were not part of scriptural canon.
E.
Local synodical councils, which eventually gave rise to the
Roman Catholic church as we know it, often gave consent to these
books despite the fact that they were never part of the Hebrew
canon (e.g. Hippo in 393 and Carthage in 397). It was not until
the Council of Trent on April 8, 1546 that the Roman Catholic
church issued what is regarded as its first infallible declaration
on the canon of Scripture declaring the apocryphal books as canon.
Keep that in mind, that means while the apocryphal books were
often included in the Bible, even the Roman Catholic church did
not officially recognize them as scripture until 1546 and even
then there was debate and opponents to it among the Catholics.
F.
Please recognize what this means. While our Catholic
friends tell us the Apocrypha were part of the Bible up until the
Reformation, that is only painting part of the picture. Yes, most
versions of the Bible included them, but many viewed them merely
as helpful books that were not to be regarded as Scripture even
though they were bound together with Scripture.
G.
The complete excision of the apocryphal books from our
Bibles did come out of the Reformation. Early reformers, including
Martin Luther, typically maintained the apocryphal books in their
Bibles, but put them together as an addendum at the conclusion of
the Old Testament or even after the New Testament with
explanations that while the books were helpful and of value, they
were not inspired, not canon, not scripture and not authoritative.
During the debates of the time, the Protestant Reformers realized
they needed to make an exact determination on which books were
truly canonical. This played into some of their debates on
purgatory and indulgences as passages like II
Maccabees 12:43-45 supported those errors that were not at all
supported in the books universally recognized as Scripture. Some
Geneva Bibles dating around 1599 were the first to completely
exclude the apocryphal books. From there, the exclusion of the
Apocrypha became the eventual norm. Thus today, only Bibles used
by the Roman Catholic and Greek Orthodox churches maintain the
apocryphal books.
III.
Why don’t we use the Apocrypha?
A.
We earlier demonstrated the first reason. The Hebrews did
not view them as canon.
B.
The second reason is problems within the Apocrypha which
demonstrate they were not inspired. Just consider the following
statements:
1.
“Ostensibly historical but actually quite imaginative are
the books of Tobit, Judith, Susanna, and Bel and the Dragon, which
may be called moralistic novels” (NOAA, p v)
2.
“The Book of Tobit, named after its principal hero,
combines specifically Jewish piety and morality with oriental
folklore in a fascinating story…” (NAB, 547)
3.
Commenting on Judith:
“Any attempt to read the book directly against the backdrop of
Jewish history in relation to the empires of the ancient world is
bound to fail.” (NAB, p 563)
4.
“The Book of Judith shows a bland indifference to history
and geography. The scene is set in the time of ‘Nebuchadnezzar
who reigned over the Assyrians in the great city of Nineveh’, Jd
1:1, but Nebuchadnezzar was king of Babylonia and Nineveh had been
destroyed by Nabopolassar, his father. Despite this, the return
from the exile under Cyrus is regarded as having taken place
already, Jd 4:3, 5:19.” (NJB, p 622)
5.
Commenting on the addition to Daniel
called Bel and the Dragon:
“This story preserves the fiction of successive Median and
Persian rule.” (NAB, 1147)
6.
Commenting on the additions to Esther:
“The additions are clearly intrusive and secondary, for they
contradict the Hebrew at a number or points.” (NOAA, p 41)
7.
Commenting on the Book
of Baruch: “Certainly Baruch himself would not have made the
numerous mistakes contained in Baruch 1:1-14.” (NOAA, p 161)
8.
Do these statements sound like books we should accept as
canonical, inspired scripture? Books filled with mistakes,
fiction, folklore and human imagination?
C.
The third reason is even the Apocryphal books demonstrate
there were no prophets within the time of their writing.
1.
First, let me go back to the earlier quote from Josephus
and share more of it with you:
It is true, our history hath been written since Artaxerxes
very particularly, but hath not been esteemed of the like
authority with the former by our forefathers, because there hath
not been an exact succession of prophets since that time; and how
firmly we have given credit to these books of our own nation is
evident by what we do; for during so many ages as have already
passed, no one has been so bold as either to add any thing to
them, to take any thing from them, or to make any change in them;
but it is become natural to all Jews immediately, and from their
very birth, to esteem these books to contain Divine doctrines, and
to persist in them, and, if occasion be, willingly to die for them
(The
Life and Works of Josephus, “Against Apion,” 1.8, Tr.
William Whiston, John C. Winstion Company, Philadelphia.).
2.
Josephus claimed that the Jews recognized no prophets after
the time of Artaxerxes. That is, after the time of Nehemiah when
Malachi wrote, there was no succession of prophets. Therefore, the
Hebrews, while recognizing benefits in other books did not see
scripture and were even willing to die to keep from adding to
their canon.
3.
Interestingly, the Apocrypha testifies to this very same
concept.
a.
“Despite the diversity of literary form, most of which
are parallel to, or developments from, similar genres in the Old
Testament, the attentive reader of the Apocrypha will be struck by
the absence of the prophetic element. From first to last these
books bear testimony to the assertion of the Jewish historian
Josephus, that ‘the exact succession of the prophets’ had been
broken after the close of the Hebrew canon of the Old
Testament.” (NOAA, p v).
b.
From I Maccabees
4:45-46: “So they tore down the altar, and stored the stones
in a convenient place on the temple hill until a prophet should
come to tell what to do with them.” (NOAA, p 196)
c.
From I Maccabees 9:27:
“So there was great distress in Israel, such as had not been
since the time that prophets ceased to appear among them.” (NOAA,
p 208).
d.
From I Maccabees
14:41: “The Jews and their priests have resolved that Simon
should be their leader and high priest forever, until a
trustworthy prophet should arise.” (NOAA, p 224).
D.
The final and greatest reason is Jesus’ testimony to the
Hebrew concept of canon.
1.
Remember for Jesus every issue was settled when the Old
Testament had its say for “Scripture cannot be broken” (John
10:35, ESV).
2.
Additionally remember the threefold division of scripture
the Jews maintained—Law, Prophets and Writings. In Luke
24:44, Jesus said, “…everything written about me in the
Law of Moses and the Prophets and the Psalms must be fulfilled”
(ESV) Here Jesus uses a common figure of speech called synechdoche,
that is, taking the part for the whole, and names the larger group
of Writings after the largest book within that group. Jesus here
places His stamp of approval on the Hebrew canon.
3.
Additionally, you notice in the Hebrew order demonstrated
above, the first book in the Old Testament was Genesis
and the last was Chronicles.
Notice Jesus’ statement in Luke
11:51 as He claimed the Pharisees would have the blood of the
prophets laid at their feet “from the blood of Abel to the blood
of Zechariah”(ESV). Jesus is not saying the prophets from A to Z
will be laid at their feet. Rather, Abel was the first martyr in Genesis
and Zechariah was the last martyr in Chronicles.
Jesus’ statement is a subtle stamp on the Hebrew understanding
of the canon from Genesis to
Chronicles.
4.
If Jesus accepted the Hebrew understanding of Old Testament
canon, which one should we accept. Over and again the Catholic
bibles will tell us that certain books were not accepted in the
Hebrew canon but were accepted by the Church. For the Catholic
Church, the church itself is the judge of what should be accepted.
We must remember however that the servants are not above their
master (John 15:20). If
Jesus accepted the Hebrew concept of canon, who are we to go
beyond that?
Conclusion:
According to II Timothy 3:16-17, Scripture is God-breathed. With that comes a
level of accuracy that precludes numerous historical and
geographic errors and folklore. According to II
Peter 1:20-21, Scripture did not come from man’s own
interpretation, but came about as men moved by the Holy Spirit
spoke from God. Without prophets, you can’t get scripture.
Additionally, with that comes a level of purity that does not
allow for human imaginations and fables. We do not use the
Apocrypha for good reason. Instead, we will continue to rely on
the Scriptures that early on were demonstrated to come from
God’s prophets and apostles.
All information regarding the historical use of the
Apocrypha and critical comments on the Apocrypha come directly
from modern versions of the Apocrypha and essays included in
those versions. My three sources were as follows:
1) The New Oxford Annotated
Apocrypha, Oxford University Press, New York,
1991. (NOAA)
2) New American Bible: The Saint
Joseph Family Edition, Catholic Book Publishing
Company, New York. (NAB)
3) The New Jerusalem Bible,
Doubleday, New York, 1985. (NJB)
Glory
to God in the church by Christ Jesus
Franklin
Church of Christ
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