DID JESUS USE THE APOCRYPHA?

Although much of it was available, Jesus did not quote from the Apocrypha. Jesus would have used the Septuagint, which contained some of the Old Testament apocryphal books. The Septuagint is the Greek translation of the Hebrew Old Testament. During Jesus’ time, it was accessible and available to Jewish communities throughout the Mediterranean.

 

The word apocrypha literally means “hidden away.” In an esteemed sense, the apocryphal  writings were hidden or withdrawn from common use because they were regarded as containing mysterious or esoteric lore, too profound to be communicated to any except the initiated. But in another sense, these writings are hidden for good reason. They are deemed theologically suspicious and even heretical by many.

 

As the titles suggest, many of the apocryphal books take the Old Testament as their starting point. For instance, since Esther never explicitly mentions the God of Israel, additions to Esther included phrases or verses that describe God’s sovereign action and oversight of the story. Baruch was Jeremiah’s beloved secretary (Jeremiah 36:26). With only 150 psalms in the Hebrew Scriptures, Psalm 151 is added. Manasseh was a wicked king over the southern kingdom (2 Kings 21:1-9), who repented after being imprisoned in Babylon (2 Chronicles 33:10-13). His prayer of repentance, according to 2 Chronicles 33:18-19, can be found in the lost Chronicles of the Kings of Israel. The Prayer of Manasseh claims to be that ancient prayer. And The Prayer of Azariah (Daniel’s friend, also known as Abednego; Daniel 1:6), Susanna, and Bel and the Dragon expound on the Daniel narrative in significant ways.

 

The Apocrypha is a collection of books that are not a part of the Protestant Old Testament. However, New Testament scholar, Dr David Briones believes “we can read the Apocrypha discerningly yet constructively, critically yet charitably. Doing so will lead one to see the many ways it actually enhances our understanding of the divinely inspired Scriptures.”

 

Consistent with Dr Briones’ charitable overview, we must proceed with caution as we interact with apocryphal writings. Here are some facts which cannot be ignored:

 

1. The Apocrypha does not carry a sense of prophetic authority, reflected in words like, “…thus saith the Lord…”, etc.

 

2. Jesus and the New Testament writers never quoted the Apocrypha, although having full access to the Septuagint.

3. When affirming or canonizing the Old Testament, the Apocrypha was never even considered.

 

4. Philo, an Alexandrian Jewish philosopher (20 B.C. – A.D. 40), frequently quoted the Hebrew Old Testament as inspired, but never from the Apocrypha.

 

5. Jewish historian, Josephus, (A.D. 30-100), never quoted the Apocrypha as Scripture.

 

6. Many Church Fathers (A.D. 100-300), spoke against the Apocrypha as Scripture.

 

7. Although accepting some books, Martin Luther rejected the Apocrypha as Scripture.

 

8. In response to Martin Luther and the Reformation, Roman Catholics at the Council of Trent (1546), gave canonical status to most of the Apocryphal books.

 

 

Although Protestant Christians have generally rejected the Apocrypha as authoritative for faith and practice, the writings have been accepted as useful historical information. The Apocrypha sheds light on two monumental events between the Old and New Testament. Firstly, the Hellenization crisis (attempt to coalesce the Greek and Jewish ways of life) and the Maccabean revolt (Jewish response to state cruelty). These events shaped the consciousness of every Jewish person living in the first century AD and are therefore vital for the study of the New Testament.

 

Although unorthodox in many ways, the Apocrypha is orthodox, historically informative and spiritually edifying in other ways. However, I do not believe Apocryphal writings are inspired. For this reason, it should not be used for personal devotions and church liturgy. I would continue to expose theological students to the material, but I would not be using the Apocrypha for foundational preaching texts.

 

Interestingly, some of the theological differences that are evident between Protestants and Roman Catholics find their genesis in some apocryphal texts. One such doctrine is purgatory – the idea that one can pray on behalf of the dead. Another is the view that alms-giving could merit forgiveness of sins. Both views conflict with clear apostolic teaching in the New Testament.

 

However, I would not be so extreme as to declare the Apocrypha as Satanic literature. For instance, the Prayer of Azariah offers the same sacrifices mentioned by David in Psalm 51 (“… the sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise…”. Azariah like David in Psalm 51, came to realize that the hand that breaks his bones will be the same hand that makes them rejoice (Prayer of Azariah 19-20).