It is evident that the later marks of Pharisaism (cf. Ac 23'"") were not uniformly present. Legalism stands as the characteristic mark. 'This is the book of the commandments of God, and the law that endureth for ever. All they that hold it fast are destined for life, but such as leave it shall die' (Bar 4'). And since the law of life was Israel's law, with legalism went particularism. ' O Israel, happy are we I for the things that are pleasing to God are made kno^vn unto us' (Bar 4''). Of this feeling, and the corresponding contempt for other peoples, passing over, in times of trouble, into jealousy and hatred, there is enough in the A. It inspires Ad. Est as it does Est it.self. Jth and 2 Mac are dominated by it. It is a presup]iosition of To (4" etc.). Even Sir shares it, though liis ruling interest is in the individual, not in the nation (esp. 30'"", cf. 24, and in 44-50, e.y. 47''"'-). Only the Hel. lik of Wis rises to a broader view. In chs. 10-19 the special care of God for Israel is sliow'n. ' In every way thou didst magnify thy jicople, and glorify tliem, . . . standing by them in every time and place' (19^). But while Israel is (jod's son (18", cf.*), He also loves all men (IIM-M 57 ii3)_ ^nj jijg judjriiionts are remedial (12"''-). Nor, in spite of the first impression of 3'- " 5'""''" (cf. 4'"'"), does the writer hold to a future earthly glory for Israel. The consummation is heavenly (immortality of the soul, here first in Jewish nooks), and is morally conditioned.
The Essenio type of Pharisaism is represented only in 4 Ezi, which does not properly belong t*
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APOCRYPHA
APOCRYPHA
the collection. Here only do we find a personal Messiah. Hel. Judaism, which stood at one side of the conflict between Pharisee and Sadducee, is represented by Wis, which, though it sets the religious life and faith in contrast to worldliness and scepticism, puts no stress on ceremonialism, but interprets the law in a more ethical sense, and reviews the history of Israel to illustrate the beneficent rule of God's wisdom, rather than the inviolableness of His law.
But 4 Ezr cannot be treated apart from other apocalypses, nor Wis apart from other products of Hellenism.
It is chiefly in these two isolated books that foreign elements are prerainent. Apart from these, and the (Pers. 1) angelology of To, the A. stands in the main on (later) OT ground in its views of God, of man, and of the world.
ui. THE APOCRYPHA IN THE CHRISTIAN CHURCH.— 1. In the New Testament.— The writers of NT used almost exclusively the LXX OT, and we have no reason to suppose that a"' additions were wanting at that time. There are no direct citations from A. ; this, however, is true also of the disputed books. Song, Ec, and Est as well as of Jos and Ezr-Neh. The Pent., the Prophets, and tlie Pss were, for obvious reasons, most frequently cited. The other books of the Hagiographa, anci the A., otlered far fewer material points of contact with Christianity, and would not be allowed the same value in argument by Jews. An acquaintance ^^^th a*' books is, how- ever, generally recognised in the case of some NT writers. Thus there are parallelisms between Ja and Sir {e.g. Ja 1" and Sir 5"), between He and Wis {e.g. He 1' and Wis 7-°), and be- tween Paul and Wis (cf. Ro 9-' with Wis 15' ; Ro 1»»2 with Wis 11. 13. 15; 2 Co S'-* with Wis 9"), which reveal familiarity with this literature, but which do not imply that authority was ascribed to it. The question of the relation of the A. to the Canon cannot be decided on the ground of NT usage.
2. In the Eastern CiitmcH.— There is peculiar difficulty in determining the place of the A. in relation to the Canon in tlie E. Church because of the conflict between difi'erent lines of evidence. We shall consider (a) Original Usage, (6) Scholarly Theory, (c) Manuscripts, {(/) Versions, (e) The later Greek Church.
(a) Original Usage.* — The Christian Church used the LXX as its OT Scripture, and the Church Fathers cite all parts of it with similar formulas. 1 and 2 Clement, Barnabas, Ignatius, and the Teaching of the Twelve, contain allusions to a"' by the side of can. books. Irenajus cites Ad. Dn, Bar, and Wis ; TertuIIian — Sir, Wis, Ad. Dn, and Bar ; Clem. Alex. — Sir, Wis, Bar, To, Ad. Dn ; Cyprian — Sir, Wis, To, Bar ; all with the formulas ('it is written,' 'Scripture Bays,' etc.) used of can. works. This usage con- tinues to be the prevailing one, and Origen can appeal to the universal practice of the Church from the beginning against the appeal of Africanus to the authority of the Heb. Canon.
(J) Seholarhi Tkeonj.—The LXX came to Chris- tianity from tlie synagogue of Hel. Judaism, and with it was accepted tlie theory of the inspiration arv^. sacredncss of this translation. The story of its origin, told by Aristoas of the Pent., was ex- tended to the whole, and heightened into absolute miracle. (Justin, Dial. 68. 71. 84; Iron. iii. 21. 2-4; Tertul. Aaol. 18; Clem. Strom, i. 38. 148. 149 ; Origen, ad A/rir. 4 ; Cyril, Cat. iv. 34 ; Epi- phanius, rie Tnerui.). But on the other liand, when- ever the books of OT are counted, the number is given as 22 (24), and is exjiressly derived from the * Se« the referenoM In sjburer, BJP §§ S2. 83.