Why are Protestant Bibles shorter than Roman Catholic Bibles? Bible scholar Bill Mounce explains why in less than six minutes. I have to note one small correction to Dr. Mounce in the video, in that while much of the Apocrypha was written in Greek, not all of it was. Some books of the Apocrypha were written in Hebrew, some in Aramaic, and some we do not know for sure. But those Apocryphal works in the Septuagint were all translated into Greek. Either way, after the fall of Jerusalem in 70 A.D., most Jews rejected the Apocryphal books of the Old Testament as being on par with the rest of Scripture.
Tag Archives: Apocrypha
Following on last week’s post on the Magnificat, from our church’s Advent sermon series on the “Gospel in Song,” we now consider the Benedictus, the Song of Zechariah, from Luke 1:68-79. The Benedictus is the great prophecy given by Zechariah regarding the birth of his son, John the Baptist (Luke 1).
In the last book of the Old Testament, Malachi, in the very last few verses, we read:
“Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” (Malachi 4:5-6 ESV).
After this, the prophetic voice found in sacred Scripture is silent for some four hundred years. When would this “Elijah the prophet” come and prepare the way for the Lord?
Readers of the New Testament understand that this new “Elijah” is none other than John the Baptist. Zechariah, the boy’s father, would sing of the “blessing”, or “benedictus”, in Jerome’s Latin Vulgate translation of the Bible, of the coming prophet who would announce that the Lord “has raised up a horn of salvation for us in the house of his servant David” (verse 69), where the “horn” is a reference to the deadly weapon and tremendous power of Jesus, the coming Messiah.
However, it is important to set the Benedictus within its proper historical context. Many Christians assume that since there is a Scriptural gap between Malachi and the New Testament, that nothing of significance happened here. But this would be terribly wrong.
A body of Jewish writings, primarily written in ancient Greek, did appear during this four hundred year “silent” period. Many of these writings found their way into the Septuagint, a collection of Greek translations of the Old Testament that effectively became the “Bible” for the early Christian movement. These writings that were not of Hebrew origin are typically known as the Apocrypha. In Roman Catholicism, the Apocrypha are considered to be deuterocanonical, or “second canon,” whereas for Protestants, these writings are simply known for being useful in terms of spiritual edification, but not sufficient for establishing doctrine. Consequentially, the lesser status of these writings has meant that the significance of these writings are often forgotten in our churches today.
But one very important incident, the Maccabean revolt, is preserved for us in the apocryphal writings of 1 and 2 Maccabees. When the Syrian Greeks led by Antiochus Epiphanes took over the land of Israel, they desecrated the Jewish temple and forbade the worship of the one True God. In response, Jewish revolutionaries led by a Judas Maccabeus resisted and successfully defeated the pagan invaders, against tremendous odds. This remarkable incident in Jewish history became the foundation for the celebration of Hanukkah. Jesus Himself celebrated Hanukkah during his earthly ministry (John 10:22-23).
Some scholars have even suggested that the Benedictus, and perhaps the Magnificat, as well, have their historical roots, in some way, as Maccabean war songs. One might be able to see a connection here when Zechariah sings “that we should be saved from our enemies and from the hand of all who hate us “(verse 71). Whether or not these scholars are correct, is not so important. What is important is that we can surely appreciate how the early Jewish followers of Jesus saw that the message of Christmas was not simply about a sweet boy lying in a manger. Rather, they could see that the message of the Gospel, as announced by Zechariah, was a bold cry for light in the midst of a dark and hopeless world, which dovetails in rather nicely with the celebration of Hanukkah. Zechariah ends his song with:
To give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:79).
May we better understand that revolutionary message today, too.
The following 4-minute video from a Messianic Jewish community in Israel sums up the connection between Hanukkah and Yeshua (Jesus) rather well.
“I noticed sometimes the quotes of the Old Testament passages in [the Book of] Hebrews do not exactly match the wording when I go back and look up the verses in the Old Testament. I am just wondering what is going on.” This was a question sent to our pastors for our summer Bible study series on the Book of Hebrews. I do not know who asked the question in our congregation, but I want that person in my small group. What an awesome question!
The problem is that when you read a number of Old Testament citations in the New Testament, the New Testament writers are actually quoting from the ancient Greek translation of the Old Testament, the Septuagint. Most of the Old Testament was written originally in Hebrew, so it comes as a shock to people to learn that this ancient Greek version of the Old Testament is referenced quite a bit in the New. Critics of Biblical faith will ask if the New Testament writers are at best sloppy when quoting from the original Old Testament, or are they downright fraudulent and terribly mistranslate the Old Testament by relying so much on the Septuagint instead of the original Hebrew?
Get your thinking caps on. This is really a good question.