THE USE OF OLD TESTAMENT APOCRYPHA FOR THE INTERPRETATION OF THE NEW TESTAMENT René A. López, PhD. Introduction

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1 1 THE USE OF OLD TESTAMENT APOCRYPHA FOR THE INTERPRETATION OF THE NEW TESTAMENT René A. López, PhD Introduction One cannot discount the importance of studying the Old Testament (OT) Apocrypha in relations to better understanding the New Testament (NT). Although in Protestant circles the Apocrypha has negative connotations, 1 increasingly, scholars in all circles (liberal and conservative) are aware of the value of studying it as a discipline necessary to decipher NT thought. The areas where the Apocrypha continues to provide valuable information for interpreting the NT are as follows: (1) historical and political, (2) literary, (3) cultural and religious, and (4) theological. Historical and Political Value Bible students will quickly discover the discontinuity that exists historically and politically in both Testaments. From the time of Ezra-Nehemiah ( B.C.) under Persian rule ( B.C.) to the birth of Messiah (4 B.C.) under Roman rule of the first century (to 364 A.D.) no other records exists that explains the radical change introduced by the NT period. Hence the Apocrypha becomes indispensable for discovering the historical and political setting of the NT. Many of the historical and political accounts of this period are recorded in 1 and 2 Maccabees, mostly the first. First Maccabees 1:1-9 records how the Persian and the Medes Empire led by King Darius fell to the Greeks led by Alexander the Great. Though Alexander ruled a short, about 13 years (1:7), he annexed many nations (1:2-3) to his empire and Hellenized them. This explains two 1 The original meaning of the word Apocrypha (from apokryphos meaning hidden ) refers to the collection of religious writings found in the LXX and the Vulgate. However, though the Alexandrian Jews (responsible for the LXX) and Jerome (responsible for the Vulgate) added the Apocrypha to their canonical books they did not deem it to be equally inspired; but instead they deemed it ecclesiastically helpful for edification, see Gleason L. Archer, A Survey of Old Testament Introduction, Revised and Expanded ed. (Chicago: Moody Press, 1964; reprint, 1994), 82. Basically, the Apocrypha consist of 1 & 2 Esdras, Tobit, Judith, The Addition to the book of Esther, The Wisdom of Solomon, Ecclesiasticus (also known as The Wisdom of ben Sirach), Baruch, The Letter of Jeremiah, The Additional to the Book of Daniel (The Prayer of Azariah and The Song of the Three Young Men, Susanna, Bel and the Dragon), The Prayer of Manasseh, 1 &2 Maccabees. One must be cautious of using the term Apocrypha to solely refer to the OT, since there is also a NT Apocrypha, see T. W. Davies, Apocrypha, in International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, vol vols. (Grand Rapids: Wm. B. Eerdmans Publishing, 1915; reprint, 1979), 161, Roland Kenneth Harrison, Apocrypha, in The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney, vol vols. (Grand Rapids: Zondervan Publishing House, 1975), 206. marks the historical reference when the decisive breach occurred in discounting the Apocrypha as non-canonical: For the Reformers the Bible was the sole and supreme authority in matters of belief and conduct, raising questions as to the status of the Apoc. in this connection. Luther gathered the outside books from Gr. and Lat. MSS and placed them at the end of his 1534 Ger. VS [version] under the heading Apocrypha. The Roman Catholic Church responded immediately (at the Council of Trent in 1546) by acknowledging the canonical place of the Apocrypha (except for the books of 1 & 2 Esdras and the Prayer of Manasseh).

2 2 things: the transition in power from Persian to the Greek rule and the Hellenistic culture found throughout the Roman Empire that gave rise to the NT being written in Greek. Although 1 and 2 Maccabees do not specifically mention Alexander s Hellenization of these nations, this is an axiom recognized by all since after Alexander s death four of his general dispersed throughout the Greek empire to rule. 2 The Maccabees accounts also introduce Rome into Israel s history (1 Macc 8:1-32; 12:1-4; 14:16-19, 24, 40; 15:15; 2 Macc 4:11). First Maccabees 12:1, Now when Jonathan saw that the time was favorable for him, he chose men and sent them to Rome to confirm and renew the friendship with them, indicates Jonathan was already the High Priest prior to establishing Roman allegiance. Hence they seek to renew a past relationship. The Maccabean period also introduces the pre-cursor to the first century Sanhedrin office comprising both religious and political powers that only the elite of the priestly and laity partook. 3 Thus, according to 1 Macc 14:41 ( And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise ), Simon became their high priest and leader, thereby uniting the religious and political office with Jewish consent. Also this was to be so until a prophet would arise fit to undertake both the religious and political office occupied by Simon. Jesus Christ fulfills such an office in the NT period of priest, prophet and king. Other books like the Letter of Jeremiah, Baruch and Judith also allude to some of the historical situation of this era. Though one may see these sections of the Apocrypha as religious and political propaganda, it does not discount the historical veracity. Literary Merit Since the OT Apocrypha is part of the LXX written in Greek like the NT, first century authors would have been influenced by it. Thus, one may find similar 2 Alexander the Great s empire divided amongst his generals: Ptolemy ruled Egypt, Seleucus ruled Syria, Lysimachus ruled Asia Minor, and Cassander ruled Greece. The Jewish nation, termed Palestine, fell under Ptolemy s control. The Greek generals strongly believed in the superiority of their Greek cultural and identity, and therefore sought to force their way of life by Hellenizing everyone they conquered. 3 Jewish tradition thinks otherwise. They see the inception of the first century office of the Sanhedrin having risen from the seventy elders appointed by Moses (Num 11:16) to the time of Antiochus ( B.C.; cf. Josephus Antiquities , p 138). However, according to W. J. Moulder, Sanhedrin, in International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, vol vols. (Grand Rapids: Wm. B. Eerdmans Publishing, 1915; reprint, 1988), 332: The elders referred to in earlier times (1 K. 8:1; 20:7; 2 K. 23:1; Ezk. 14:1; 20:1) lack the organization of the later court. What evolved into the Sanhedrin of the NT period probably began in the Persian period when (as in the subsequent Greco-roman period) the Jews enjoyed a measure of self-governance under domination of the foreign power controlling the region. So, the elders and noble leaders occupied this office as they returned from exile until its later formal formation. Later the priestly dynasty was replaced by the Hasmoneans due to the Maccabean up rise and modifications (1 Macc 12:6; 2 Macc 1:10) continued to occurred until the NT period as scribes and Pharisees also join, see Moulder, Sanhedrin, 332.

3 3 literary style, genre, parallel words or phrases, and concepts to the NT. For example, 2 Esdra seems to have a lot in common with Revelation. Thus, 2 Esdra belongs to what many consider to be Apocalyptic genre. Hence scholars today see Revelation belonging totally or in part to this type of literature genre. Being able to compare 2 Esdra to Revelation helps one understand how first century folks read certain type of literature. Hence, this helps one interpret and apply Revelation correctly. A tremendous conceptual parallel exists between Sara whose seven husbands died in Tob 3:8 and the Sadducees debate with Christ about the women s fate at the resurrection whose seven husbands had also died (Matt 22:25-28; Mark 12:20-22; Luke 20:29-30). Perhaps Paul may have thought of Tob 4:12-13 that advices one to take from among their brethren wives to marry when he commands the Corinthian believers not to be mismatched with unbelievers (1 Cor 6:14). Similarly, Jesus words not to look at a woman lustfully in Matt 5:28 finds a close parallel with Sir 9:8 that warns of being entrapped by looking at another man s beautiful wife, and thus commit adultery. Elizabeth s hymn of praise to God in Luke 1:52 reflects the same terminology used in Sir 10:14: The Lord has cast down the thrones of rulers, and has seated the lowly in their place. Jesus teaching on swearing found in Matt 5:34-37 seems to be akin to Sir 23:9-10 about not taking oaths. Paul s teaching on praying for the leadership found in 1 Tim 2:2 seems to be established from Baruch s prayer in 1:11, for the life of Nebuchadnezzar king of Babylon, and for the life of Belshazzar his son.... Judith 11:19 speaks of Israel being like sheep without a shepherd similarly to what Jesus says in Matt 9:36. Christ could have thought about this apocryphal passage. Perhaps, Christ s woes of Matt 23:13-15, 23 can be understood similarly to the parallel woes found in Sir 2: Cultural and Religious Merit The cultural world that a NT reader discovers may be traced to the Hellenization by the Greeks that permeated civilization spreading throughout the Roman Empire. The inception, as mentioned above, of this era is described in 1 Maccabees. Thus, this explains the writing of the NT in the commercial and common language of the day, Koine Greek. The Apocrypha also is unprecedented in understanding the religion of the NT era. Thus, it is indispensable in understanding where the main religious groups of the NT arose. Three groups arose in the period of the Maccabees: the Zealots, Pharisees, and Sadducees. Although the concept of zeal derivative of Zealot may find its roots in Phinehas (Num 25:11, 13) and the earlier Hellenistic period (Sir 45:23; 48:2), the Maccabean military revolt (cf. 1 Macc 2:54, 58; 2 Macc 4:2) most probably gave rise to this group found in the NT period that contends Roman rule (Luke 6:15). 4 Similarly in some sense, the group of the Pharisees may find its inception in as early as the post-exilic era (Mal 3:16) when a group of people due to the reforms of Ezra and Nehemiah desired strict interpretation and study of Scripture (Ezra 7:11; 8:16; Neh 8:7-9; 1 Chr 25:8; 4 Mattathias and sons were favorable to the Hasmonean regime that led them to resists Antiochus edits (1 Macc 2:24, 26). Thus, Mattathias uses zealot terminology: Then Mattathias cried out in the city with a loud voice, saying: Let every one who is zealous for the law and supports the covenant come out with me!

4 4 27:32). Thus, Sir 51:23 shows how such prominent people began to meet in a house to teach the Scripture. The Hasideans, perhaps the progenitors of the Pharisees, were the primary initiators to establish the religious zeal for the Scripture during Maccabean period as 1 Macc 2:42 indicates. 5 The NT sect of the Sadducees may have begun after the Maccabean revolt that destroyed the old corrupt high priestly line (1 Macc 14:4) and was replaced by the new Hasmonean priestly line initiated by Jonathan s brother Simon (from B.C.). The Sadducees were aristocrats that at this time governed political and religious affairs. Another important asset of the Apocrypha allows the understanding of the inception of the Feats of Dedication practiced in the NT. Antiochus Epiphanes on Chislev 15, 167 B.C. desecrated the temple by spilling a pig s blood all over it. Later under the revolt of Judas Maccabees this problem was remedied as he rededicated the temple. This took place on Chislev 25 (14 December, 164 B.C.). Such NT festival not found in OT times as the Feast of Dedication finds its origin in 1 Macc 1:54ff; 4:36-59; 2 Macc 10:1-8. Thus, this was the beginning of the Jewish Feast of Dedication or Lights, also called Hanukkah. This is very important to understanding John 10:22 where the Feast of Dedication appears. Theological Merit Angelology. Various angels are mentioned that are not mentioned in the OT Scripture: Raphael (Tob 3:17; 5:4; etc ) and Uriel (2 Esdr 4:1; 5:20; 10:28). Perhaps one of these angels were the ones who spoke to John in the island of Patmos (Rev 1:1, 9). Bibliology. In addition, the Apocrypha helps the historian and theologian trace the inceptions of various NT groups and thoughts, however, 1 Macc 4:46 and 9:27 does not claim inspiration for this period. In part, this accounts for it not being in the canon of Scripture. Eschatology. Sirach 7:17 speaks of the punishment of the ungodly is fire and worms indicative of the same phraseology in Mark 9:44, where Their worm does not die, And the fire is not quenched. Wisdom 4:20 5:14 describe the event at the Great White Throne Judgment of Rev 20: Isaiah 66:18-24 describes a time when many nations will come to bring gifts to the Messiah, Jesus. This is indicative of the period described in Rev 20:1-6, that is clearly referred to in Tob 13:11: Many nations will come from afar to the name of the Lord God, bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. Hamartiology. Religion able to save the soul (i.e., physical deliverance as in Jas 1:21) 6 from sinning may come through alms giving to the poor (Jas 1:27) appears in Tob 12:9, For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness [sic] of life. Sirach 5 See R. J. Wyatt, Pharisees, in International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, vol vols. (Grand Rapids: Wm. B. Eerdmans Publishing, 1915; reprint, 1986), This is a possible interpretation of save a soul used synonymously in the LXX for saving a life (Gen 19:17; 32:30; 1 Sam 19:11; Jer 48:6) as well as in various NT passages (Mark 3:4l Luke 6:9).

5 5 25:24 says sin had its beginning in a woman, while 2 Esdr 3:21-22 indicates sin passed to all humanity through Adam, similarly to Rom 5: Sanctification. Testing followers like gold in a furnace in Wis 3:5-7 parallels Peter s comments in 1 Pet 1:7: the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ (see Rom 8:18; 2 Cor 4:17). For believers to be able to withstand such tests a possible parallel of the famous Pauline Christian armor mentioned in Eph 6:10-20 appears in Wis 5: Soteriology. First Maccabees 2:25 says, Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? This is similar James 2:23, where Abraham s faithfulness in following God fulfills the intended purpose of His justification in sanctification. Man also seems to have a free will as presented in Sir 15:14-17 capable of making choices to come to Christ as John 5:40 presents, however, with God s help of course (see 6:44-45, 65). The symbolic serpent raised by Moses in the desert in Num 21:9 that John 3:14 attributes metaphorically how Christ should also be lifted up (i.e., resurrected) is clarified in Wis 16:7 as being the Savior, not the symbol, that saved, contrary to the bronze serpent worship sect that was developed. 7 Theo Proper. In Sir 42:15-25 and Wis 13:1-9, God s work is seen through nature linked with revelation leaving human beings without excuse in acknowledging Him as God similarly to Paul s condemning argument on humanity in Rom 1: The phrase Our Father as Jesus taught his disciples to address God found in Matt 6:9 may cause one to think this is unique to the NT era. However, the phrase our Father as God finds a parallel in the Tob 13:4 and Father also appears for God in 2 Esdr 1:28-29; Wis 2:16 and Sir 23:1. God is also the creator of all by the power of His word as Sir 43:26 suggests similarly to Heb 1:3 ( upholding all things by the word of His power, see also Col 1:16-17). Dominions to all nations come from God alone as Wis a 6:2-3 mention, which parallels Rom 13:1. Conclusion No doubt, the Apocrypha is unprecedented in the interpretation of the NT. Without it, understanding the culture and historical setting leading up to the NT would be hindered. Parallel concepts and words used in the Apocrypha help clarify words that appear ambiguous, thus making it difficult to decipher, in the NT. Also the NT religious sects and many of its thoughts find their origins in the Apocrypha. Hence the Apocrypha is a valuable piece of literature that all Christians should read. 7 J. B. Scott, Bronze Serpent, in The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney, vol vols. (Grand Rapids: Zondervan Publishing House, 1975), 358., says: Later superstitious and idolatrous persons among the Israelites worshiped the serpent of bronze until, in Hezekiah s day, it was destroyed for having become the object of idolatry. Hezekiah called it Nehushtan (a piece of bronze), meaning by this that in and of itself, it was nothing more.

6 6 Bibliography Archer, Gleason L. A Survey of Old Testament Introduction, Revised and Expanded ed. Chicago: Moody Press, Reprint, Davies, T. W. Apocrypha. In International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, vol vols., Grand Rapids: Wm. B. Eerdmans Publishing, Reprint, Harrison, Roland Kenneth. Apocrypha. In The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney, vol vols. Grand Rapids: Zondervan Publishing House, Moulder, W. J. Sanhedrin. In International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, vol vols., Grand Rapids: Wm. B. Eerdmans Publishing, Reprint, Scott, J. B. Bronze Serpent. In The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney, vol vols., 358. Grand Rapids: Zondervan Publishing House, Wyatt, R. J. Pharisees. In International Standard Bible Encyclopedia, ed. Geoffrey W. Bromiley, vol vols., Grand Rapids: Wm. B. Eerdmans Publishing, Reprint, 1986.