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Book description

Book description
Bruce Metzger’s Introduction to the Apocrypha is an excellent summary of the contents and provenance of a complicated set of historical documents. He sets forth no real thesis, save perhaps that he does not consider the Apocryphal books as part of “the Bible.” Throughout his book he finds only evidence that supports this position.The first portion of the book comprises engaging summaries of each of the fifteen common Apocryphal books. Metzger does his best to suggest a date for each book, as well as suggesting the type of author who might have produced it (all but one of the Apocryphal books are anonymous).The second half of the book Metzger dedicates to evaluating the Apocrypha’s relevance to the New Testament Christian. He specifically avoids calling the collection of books a “keystone” between the Old and New Testaments, but he argues that “our understanding of certain expressions and arguments in the New Testament will be enhanced if we take into account... the books of the Apocrypha.” He shows how the different literary genres found in the Apocrypha can help students of the Bible to appreciate the cultural meaning of various New Testament literary forms, such as the epistolary. He then points to the information the Apocrypha provides regarding “broadly cultural, sociological, and theological” data. He notes that readers of the New Testament will not find the roots of the Pharisees or Sadducees in the Old Testament, though they figure prominently in the Gospels. The Apocryphal books fill out the history of these important groups.An appendix lists groups of translators which produced important versions of the Apocrypha, one of which Metzger was a member of. Another appendix provides brief summaries of the contents of the so-called “New Testament Apocrypha,” the pseudipigraphical books which date between the second and ninth centuries of the Christian era.CriticismMetzger openly states in the introduction that he does not believe the Apocrypha is part of the Bible, and most of his analysis of the various Apocryphal books maintains a decidedly conservative approach. An evangelical layperson curious about the Apocrypha’s origins could read this portion with little fear of picking up subtle liberal ideas. The second portion of the book does contain some more subtly liberal statements.Though Metzger helpfully points out Christian writings and pieces of art which drew from Apocryphal stories, he admits too much when speaking of the Apocrypha’s influence upon incipient Christianity. In his summary of Bel and the Dragon, Metzger points out that England’s St. George can trace his dragon-slaying back to that Apocryphal book. But Metzger also suggests that the author of Revelation drew upon Bel for his image of Satan the dragon.Metzger also follows an otherwise valid point with an unnecessary conclusion. He notes that intertestamental Judaism refined its understanding of the Messiah and of the future resurrection hope of God’s children, but then he seems to suggest that Jesus and his followers merely culled their beliefs on these topics from this popular understanding.Refreshingly, Metzger avoids any attempt to steal from Paul his claim to originality (inspired originality, that is) in writing Romans, Ephesians, and 2 Corinthians, though he seems to be heading that direction at one point. He finds interesting parallels between Apocryphal and Pauline passages and convincing (if minor) reasons to conclude that Paul at least had close familiarity with The Wisdom of Solomon. Conservatives need not fear this reasoning, for Paul’s use of sources would be no different from Luke’s admitted practice of the same (cf. Luke 1:1ff).The other parallels Metzger marshals between Apocryphal and New Testament books are not as convincing. “Undoubtedly,” Metzger argues, Hebrews 11 refers to the famous story of 2 Maccabees in which a mother and her seven sons are martyred for their faith. James, he says, had no passing familiarity with Ecclesiasticus. Even Jesus likely used Apocryphal expressions he argues. But his examples fail to persuade. He points to superficial similarities in wording and to usage of rare Greek words in the passages in question, but these conclusions are misleading, leaving room for those who claim that Christianity is merely the next human step in the evolution of religion.Criticism need not always be negative, and Metzger deserves praise for his readable style and helpful insights. For example, he suggests that the move from scrolls to codices—which put Apocryphal books in close physical juxtaposition to canonical ones—may be responsible for later confusion over the actual status of the erstwhile additions. This, Metzger says, is why many early Greek-speaking Church Fathers, who would not have known the contents of the Hebrew canon, quote indiscriminately from Apocrypha and canon alike.Metzger’s tracing of the history of the Apocrypha, noting who used it and how over the centuries, is exceedingly helpful. He tracks down interesting details such as the placement of the Prayer of Manasseh among the canonical books in the Geneva Bible. He also counts the number of cross-references to the Apocrypha in the margins of the canonical books as printed in the original King James. He also shows how many Christians in the history of the church have made the simple argument against the canonicity of the Apocrypha that none of the books exist in Hebrew.He chooses perceptively among the many historical data available just which pieces of information are likely to be helpful to the Protestant reader. He surveys reactions to the Apocrypha among Protestant leaders from Luther and Calvin to the Westminster Divines, and he sheds light on a topic shrouded by the mists of history.There is little to complain of in this work and much to commend.
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