Cross-references between the DeuteroCanonicals (NOT Apocrypha!) and the New Testament

There are no clear, definite New Testament quotations from these books by Jesus or the apostles. While there may be various allusions by the New Testament to them, there are no authoritative statements like "thus says the Lord," "as it is written," or "the Scriptures say." There are references in the New Testament to the pseudepigrapha (literally “false writings”) (Jude 14-15) and even citations from pagan sources (Acts 17:22-34), but none of these are cited as Scripture and are rejected even by Roman Catholics. In contrast, the New Testament writers cite the Old Testament numerous times (Mt. 5; Lk. 24:27; Jn. 10:35) and use phrases such as "thus says the Lord," "as it is written," or "the Scriptures say," indicating their approval of these books as inspired by God.

Jesus implicitly rejected these books as Scripture by referring to the entire accepted Jewish Canon of Scripture, “From the blood of Abel [Gen. 4:8] to the blood of Zechariah [2 Chron. 24:20], who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation (Lk. 11:51; cf. Mt. 23:35).” Abel was the first martyr in the Old Testament from the book of Genesis, while Zechariah was the last martyr in the book of Chronicles. In the Hebrew Canon, the first book was Genesis and the last book was Chronicles. They contained all of the same books as the standard 39 books accepted by Protestants today, but they were just arranged differently. For example, all of the 12 minor prophets (Hosea through Malachi) were contained in one book. This is why there are only 24 books in the Hebrew Bible today. By Jesus referring to Abel and Zachariah, He was canvassing the entire Canon of the Hebrew Scriptures which included the same 39 books as Protestants accept today. Therefore, Jesus implicitly rejected these other books as Scripture.

The "oracles of God" were given to the Jews (Rom. 3:2) and they rejected the extra books as part of this inspired revelation. Interestingly, Jesus had many disputes with the Jews, but He never disputed with them regarding the extent of the inspired revelation of God.2

The Dead Sea scrolls provide no commentary on these other books, but do provide commentary on some of the Jewish Old Testament books. This probably indicates that the Jewish Essene community did not regard them as highly as the Jewish Old Testament books.

Many ancient Jews rejected them as Scripture. Philo never quoted these books as Scripture. Josephus explicitly rejected them and listed the Hebrew Canon to be 22 books. 3 In fact, the Jewish Community acknowledged that the prophetic gifts had ceased in Israel before these books were written.

The Catholic Church has not always accepted these books. The books were not officially accepted by the Catholic Church at a universal council until 1546 at the Council of Trent. This is over a millennium and a half after the books were written, and was a counter reaction to the Protestant Reformation.4

Many church Fathers rejected them as Scripture, and many just used them for devotional purposes. For example, Jerome, the great Biblical scholar and translator of the Latin Vulgate, rejected them as Scripture though, supposedly under pressure, he did make a hurried translation of it. In fact, most of the church fathers in the first four centuries of the Church rejected them as Scripture. Along with Jerome, names include Origen, Cyril of Jerusalem, and Athanasius.

The books were placed in Bibles before the Council of Trent and after, but were placed in a separate section because they were not of equal authority. They rightfully have some devotional purposes, but they are not inspired.

The books contains a number of false teachings :
The command to use magic (Tobit 6:5-7).
Forgiveness of sins by almsgiving (Tobit 4:11; 12:9).
Offering of money for the sins of the dead (2 Maccabees 12:43-45).
http://biblia.com/bible/nasb95/Tobit 6.5-7

Tobit 6:5-7, "Then the angel said to him: Take out the entrails of this fish, and lay up his heart, and his gall, and his liver for thee: for these are necessary for useful medicines. 6 And when he had done so, he roasted the flesh thereof, and they took it with them in the way: the rest they salted as much as might serve them, till they came to Rages the city of the Medes. 7 Then Tobias asked the angel, and said to him: I beseech thee, brother Azarias, tell me what remedies are these things good for, which thou hast bid me keep of the fish? 8 And the angel, answering, said to him: If thou put a little piece of its heart upon coals, the smoke thereof driveth away all kind of devils, either from man or from woman, so that they come no more to them."

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Is it true that the smoke from a fish's heart, when burned, drives away evil spirits? Of course not. Such a superstitious teaching has no place in the word of God.
http://biblia.com/bible/nasb95/Tobit 4.11

Tobit 4:11, "For alms deliver from all sin, and from death, and will not suffer the soul to go into darkness."
Tobit 12:9, "For alms delivereth from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting."

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We know from Scripture that alms (money or food, given to the poor or needy as charity) does not purge our sins. The blood of Christ is what cleanses us, not money or food given to poor people. "but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin," (1 John 1:7).

2 Maccabbees 12:43, "And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection."

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Can anyone truly accept that money isn't offering for the sins of dead people? Such a superstitious and unbiblical concept has no place in Scripture.

The books do not share many of the chararacteristics of the Canonical books: they are not prophetic, there is no supernatural confirmation of any of the writers works, there is no predictive prophecy, there is no new Messianic truth revealed, they are not cited as authoritative by any prophetic book written after them, and they even acknowledge that there were no prophets in Israel at their time (cf. 1 Macc. 9:27; 14:41).

SummaScriptura said:

You set the criterion when you said "if [the books of the Apocrypha] don't reveal anything that we must have, they obviously are not revelation."

You did not say, "if [the books of the Apocrypha] don't reveal anything that we must have, they obviously are not revelation, since they are disputed by people I respect and not disputed by people I don't respect."

The burden is now on you to be consistant. Please demonstrate for Song of Solomon, the doctrine it gives us that would be lost if it were not included.

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Oh please. The topic is the Apocrypha. We're not going to discuss every book of the Bible except for the Apocrypha.

KimberleyAA has provided us the overview of their history and nature, which demonstrates the problem with these books. There is no such question or controversy surrounding the (other) books of the Bible. I appreciate the point you would like to explore and about which think you have some sort of debate-winner, but it is not for you or me to reinvent the Biblical wheel, as it were. That is not an issue that divides the Christian churches. The status of the Apocrypha, however, is such an issue..

So ought these dubious books be included as our Catholic friends content so vehemently? I would like to know why, OTHER than for the one explanation that dates back to ancient times--some Jews of Jesus' time included them in the Hebrew Bible (while others excluded them!).

To me, that's a weak argument, so what's the argument from content, I asked? Anyone is free to answer. No one has. Big surprise, huh?

Few Catholics have any idea what's in these books that their own church did not include in the Bible until after the Reformation was well underway (most of the books, that is, but not all of them), but if they command placement in the Bible, one may presume that they contain information that is essential. Do they?

AHJE has spent a lot of time arguing that they were referred to in the New Testament, but that is no argument for considering them to be Divine Revelation IMO. If they contain not merely phrases that later Jews imitated or employed but also doctrine, as the books of the New Testament do, that's something. If not, that's significant too, and a powerful reason for leaving them in the status that they had prior to the Council of Trent and which has been retained, BTW, by the Anglican and Lutheran churches.

duplicate

AHJE said:

Here are 5 more Cross-references between the Deuterocanonical books and the New Testament:

________________________________________________________________

* Luke 1:52. Mary's Magnificat addressing "the mighty falling from their thrones" and replaced by "the lowly" follows Sirach 10:14.

* Luke 2:29. Simeon's declaration that he is ready to die after seeing the Child Jesus follows Tobit 11:9.

* Luke 13:29. The Lord's description of men coming from the east and west to rejoice in God follows Baruch 4:37.

* Luke 21:24. Jesus' words "fall by the edge of the sword" follows Sirach 28:18.

* Luke 24:4 and Acts 1:10. Luke's description of the two men in dazzling apparel reminds us of 2 Maccabees 3:26.
___________________________________________________________________________
Source: [The Biblical Basis for the Catholic Faith, John Salza, pg. 229]

Praised be the Holy Spirit, the Primary Author of the Deuterocanonical books!

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What do you mean by "follows"?

AHJE said:

You mean what does John Salza mean by "follows"? ... I think that he is saying that these two are linked and ought to be called a cross-reference. Or he could mean that Jesus and the Holy Apostles read these books and that these expressions follow those mentioned in the Deutero-Canonicals.

God bless you.

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All pretty vague then.

One supposition of the OP that seems to be off is that cross-references are the same as quotes.

Sometimes a valid cross-reference is one in which one verse contrasts with rather than supports another.

Take a look at the New Treasury of Scripture Knowledge. It takes cross-references to an extreme degree-- cross-references on steroids so to speak. What is also done within that volume is a key is provided so that one may see at a glance what sort of cross-reference is meant. Some cross-references offer parallel material, (like Kings and Chronicles), some cross-references offer parallels of Jewish collogialisms, some cross-references offer supplemental material, like Acts with Galatians.

In short, a cross-reference does not a quote make, nor necessarily even an allusion or citation. Good cross-referencing informs the reader what sort of association is meant by the cross-reference, (as is done in the N.T.S.K.)

I DO believe a great study Bible should include the disputed books of the Old Testament with a well-developed cross-referencing between those books and the non-disputed ones. An edition like this that worked in reverse would be kick-a$$ in my opinion. By in reverse I mean where you can find your way to the cross-reference by referring to either citation.

Paul quotes pagan writers. Does that mean they are inspired? I don't think so!

AHJE said:

The following is a list proving that there are connections between the Deuterocanonical books (which are the Word of God) and the New Testament:

That is, these books which are Divinely Inspired by God the Holy Spirit:

- Tobit
- Judith
- Wisdom
- Sirach
- Baruch
- 1 Maccabees
- 2 Maccabees
- and parts of Esther and Daniel

I will start with these and later on I will post a few from time to time, ok?

Again, these are the Deutero-Canonical Books (NOT the Apocrypha as some like to call it).

_____________________________________________________________________

* Jesus quotes from Tobit 7:18 when He calls His Father, "Lord of Heaven and earth" (Mt 11:25).

* Mary follows Sirach 10:14 when she says God "has put down the mighty from their thrones" (Lk 1:52).

* Elizabeth alludes to Judith 13:18 when she declares that Mary is most "blessed ... among women" (Lk 1:42).

* Mark and Luke record the Sadducees' story about the seven brothers in Tobit 3:8 and Tobit 7:11. [See Mk 12:20; Lk 20:29]

* James follows Sirach 29:10-11 in his teaching about laying up one's true treasure instead of silver and gold that will rust (see James 5:3).

* The seven spirits before God in John's Revelation are the same seven angels who present the prayers of the saints before the Holy One in Tobit 12:15 (see Rev 1:4).

* Peter alludes to Wisdom 3:5-6 when he teaches that God will test us just as gold is tested by fire (see 1 Pet 1:6-7).

* Paul follows Wisdom 5:17-20 when he charges us to take up the "armor of God," the "breastplate of righteousness," the "helmet of salvation" and the "shield of faith."[Eph 6:13-17] He borrows from Baruch 4:7 when he teaches that the pagans "sacrifice to demons and not to God."[1 Cor 10:20] And he quotes from 2 Maccabees 12:15, when he calls God the "one and only Sovereign."[1 Tim 6:15]

* The author of Hebrews follows Sirach 25:22 when he tells us to strengthen our "drooping hands" and "weak knees" (Heb 12:12).

* He also refers to 2 Maccabees 7:1-42, which is one of the most incredible stories of faith in Scripture, regarding the torture and murder of a mother and her children (see Heb 11:35).
___________________________________________________________________
Source: (The Biblical Basis for the Catholic Faith, John Salza, pg. 16) ...
This book has a Nihil Obstat by Rev. Michael Heintz/Censor Librorum and an Imprimatur by John M. D'Arcy/Bishop of Fort Wayne-South Bend (January 27, 2005)

John Salza continues in page 17 ... "Of the approximately 350 Old Testament quotes in the New Testament, about three hundred come from the Septuagint. Some non-Catholic scholars, to give their rejection of the Deuterocanon a more historical basis, argue that the Jews removed these books form their canon at the Council of Jamnia, about a century after Christ's Ascension. However, these Jewish councils also rejected the Church's New Testament canon, as well as the claim that Jesus Christ was the Messiah! Therefore, Christians cannot appeal to Jewish councils, which rejected the New Testament and Christianity as a whole, as a basis for making pronouncements about the Bible."

Praised be the Holy Spirit.

I hope this thread is helpful to everyone.

May the Lord God give you all His Peace!

A. H. J. E.
After the Heart of Jesus Evangelist

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Nice.

With enough imagination, you can come up with "allusions," but there are no direct quotations from the Apocrypha in the NT. Let's look at just one of the above examples:

Sirach 25:23b ("22" is clearly an error): χεῖρες παρειμέναι καὶ γόνατα παραλελυμένα ἥτις οὐ μακαριεῖ τὸν ἄνδρα αὐτῆς -- Drooping hands and quaking knees, any wife who does not make her husband happy.

Hebrews 12:12: Διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε -- Therefore lift your drooping hands and strengthen your weak knees.

There is no quotation here, and it's ridiculous to even think that Sirach 25:23 is being alluded to, since the context is so different.

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From the Good News Translation (GNT)

Raphael in Tobit 12:15 said:

I am Raphael, one of the seven angels who stand in the glorious presence of the Lord, ready to serve him.

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Gabriel in Luke 1:19 said:

I am Gabriel, the angel answered. I stand in the presence of God, who sent me to speak to you and tell you this good news.

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John in Revelation 8:2 said:

Then I saw the seven angels who stand before God, and they were given seven trumpets.

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AHJE said:

Cross-references between the Deuterocanonicals and the New Testament:
________________________________________________________________
* Matthew 11:25. Jesus' description, "Lord of heaven and earth" is the same as Tobit 7:18 --- Lord of heaven and earth.
* Matthew 12:42. Jesus refers to the wisdom of Solomon, which was recorded and made part of the Deuterocanonical books.
* Matthew 16:18. Jesus' reference to the "power of death" and "gates of Hades" references Wisdom 16:13.
* Matthew 22:25; Mark 12:20; Luke 20:29. The gospel writers refer to the canonicity of Tobit 3:8 and 7:11, regarding the seven brothers.
* Matthew 24:15. The "desolating sacrilege" Jesus refers to is taken from 1 Maccabees 1:54 and 2 Maccabees 8:17.
_______________________________________________________________________
Source: (The Biblical Basis for the Catholic Faith, John Salza, pg. 228)
Praised be God the Holy Spirit, the Primary Author of the Deuterocanonical books!

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Parallels do not necessarily constitute the later referring to the earlier.

• In the Matthew 11:25, we could just as easily have a common way of addressing God.
• The parallel in Matthew 12:42, is more likely a reference to the old testament story. The Queen of Sheba is "hearing" not "reading" the wisdom of Solomon.
• The parallel between Maccabees and the gospels cannot be Jesus referring the Maccabean history, because Christ is referring to a as-yet-future occurrence of an Abomination of Desolation (ESV) or Desolating Sacrilege (RSV).

I say all this even though I accept the broader canon of Scripture. We don't have to 'prove' the disputed books of the Old Testament, though it is fun to do so.

Doctor Taylor Marshall of the New Saint Thomas Institute gives the following abbreviated list of 70. Cross references between the deuterocanonicals and the New Testament:

Deuteros used in the New Testament

Matt. 2:16 – Herod’s decree of slaying innocent children was prophesied in Wis. 11:7 – slaying the holy innocents.
Matt. 6:19-20 – Jesus’ statement about laying up for yourselves treasure in heaven follows Sirach 29:11 – lay up your treasure.
Matt. 7:12 – Jesus’ golden rule “do unto others” is the converse of Tobit 4:15 – what you hate, do not do to others.
Matt. 7:16,20 – Jesus’ statement “you will know them by their fruits” follows Sirach 27:6 – the fruit discloses the cultivation.
Matt. 9:36 – the people were “like sheep without a shepherd” is same as Judith 11:19 – sheep without a shepherd.
Matt. 11:25 – Jesus’ description “Lord of heaven and earth” is the same as Tobit 7:18 – Lord of heaven and earth.
Matt. 12:42 – Jesus refers to the wisdom of Solomon which was recorded and made part of the deuterocanonical books.
Matt. 16:18 – Jesus’ reference to the “power of death” and “gates of Hades” references Wisdom 16:13.
Matt. 22:25; Mark 12:20; Luke 20:29 – Gospel writers refer to the canonicity of Tobit 3:8 and 7:11 regarding the seven brothers.
Matt. 24:15 – the “desolating sacrilege” Jesus refers to is also taken from 1 Macc. 1:54 and 2 Macc. 8:17.
Matt. 24:16 – let those “flee to the mountains” is taken from 1 Macc. 2:28.
Matt. 27:43 – if He is God’s Son, let God deliver him from His adversaries follows Wisdom 2:18.
Mark 4:5,16-17 – Jesus’ description of seeds falling on rocky ground and having no root follows Sirach 40:15.
Mark 9:48 – description of hell where their worm does not die and the fire is not quenched references Judith 16:17.
Luke 1:42 – Elizabeth’s declaration of Mary’s blessedness above all women follows Uzziah’s declaration in Judith 13:18.
Luke 1:52 – Mary’s magnificat addressing the mighty falling from their thrones and replaced by lowly follows Sirach 10:14.
Luke 2:29 – Simeon’s declaration that he is ready to die after seeing the Child Jesus follows Tobit 11:9.
Luke 13:29 – the Lord’s description of men coming from east and west to rejoice in God follows Baruch 4:37.
Luke 21:24 – Jesus’ usage of “fall by the edge of the sword” follows Sirach 28:18.
Luke 24:4 and Acts 1:10 – Luke’s description of the two men in dazzling apparel reminds us of 2 Macc. 3:26.
John 1:3 – all things were made through Him, the Word, follows Wisdom 9:1.
John 3:13 – who has ascended into heaven but He who descended from heaven references Baruch 3:29.
John 4:48; Acts 5:12; 15:12; 2 Cor. 12:12 – Jesus’, Luke’s and Paul’s usage of “signs and wonders” follows Wisdom 8:8.
John 5:18 – Jesus claiming that God is His Father follows Wisdom 2:16.
John 6:35-59 – Jesus’ Eucharistic discourse is foreshadowed in Sirach 24:21.
John 10:22 – the identification of the feast of the dedication is taken from 1 Macc. 4:59.
John 10:36 – Jesus accepts the inspiration of Maccabees as He analogizes the Hanukkah consecration to His own consecration to the Father in 1 Macc. 4:36.
John 15:6 – branches that don’t bear fruit and are cut down follows Wis. 4:5 where branches are broken off.
Acts 1:15 – Luke’s reference to the 120 may be a reference to 1 Macc. 3:55 – leaders of tens / restoration of the twelve.
Acts 10:34; Rom. 2:11; Gal. 2:6 – Peter’s and Paul’s statement that God shows no partiality references Sirach 35:12.
Acts 17:29 – description of false gods as like gold and silver made by men follows Wisdom 13:10.
Rom 1:18-25 – Paul’s teaching on the knowledge of the Creator and the ignorance and sin of idolatry follows Wis. 13:1-10.
Rom. 1:20 – specifically, God’s existence being evident in nature follows Wis. 13:1.
Rom. 1:23 – the sin of worshipping mortal man, birds, animals and reptiles follows Wis. 11:15; 12:24-27; 13:10; 14:8.
Rom. 1:24-27 – this idolatry results in all kinds of sexual perversion which follows Wis. 14:12,24-27.
Rom. 4:17 – Abraham is a father of many nations follows Sirach 44:19.
Rom. 5:12 – description of death and sin entering into the world is similar to Wisdom 2:24.
Rom. 9:21 – usage of the potter and the clay, making two kinds of vessels follows Wisdom 15:7.
1 Cor. 2:16 – Paul’s question, “who has known the mind of the Lord?” references Wisdom 9:13.
1 Cor. 6:12-13; 10:23-26 – warning that, while all things are good, beware of gluttony, follows Sirach 36:18 and 37:28-30.
1 Cor. 8:5-6 – Paul acknowledging many “gods” but one Lord follows Wis. 13:3.
1 Cor. 10:1 – Paul’s description of our fathers being under the cloud passing through the sea refers to Wisdom 19:7.
1 Cor. 10:20 – what pagans sacrifice they offer to demons and not to God refers to Baruch 4:7.
1 Cor. 15:29 – if no expectation of resurrection, it would be foolish to be baptized on their behalf follows 2 Macc. 12:43-45.
Eph. 1:17 – Paul’s prayer for a “spirit of wisdom” follows the prayer for the spirit of wisdom in Wisdom 7:7.
Eph. 6:14 – Paul describing the breastplate of righteousness is the same as Wis. 5:18. See also Isaiah 59:17 and 1 Thess. 5:8.
Eph. 6:13-17 – in fact, the whole discussion of armor, helmet, breastplate, sword, shield follows Wis. 5:17-20.
1 Tim. 6:15 – Paul’s description of God as Sovereign and King of kings is from 2 Macc. 12:15; 13:4.
2 Tim. 4:8 – Paul’s description of a crown of righteousness is similar to Wisdom 5:16.
Heb. 4:12 – Paul’s description of God’s word as a sword is similar to Wisdom 18:15.
Heb. 11:5 – Enoch being taken up is also referenced in Wis 4:10 and Sir 44:16. See also 2 Kings 2:1-13 & Sir 48:9 regarding Elijah.
Heb 11:35 – Paul teaches about the martyrdom of the mother and her sons described in 2 Macc. 7:1-42.
Heb. 12:12 – the description “drooping hands” and “weak knees” comes from Sirach 25:23.
James 1:19 – let every man be quick to hear and slow to respond follows Sirach 5:11.
James 2:23 – it was reckoned to him as righteousness follows 1 Macc. 2:52 – it was reckoned to him as righteousness.
James 3:13 – James’ instruction to perform works in meekness follows Sirach 3:17.
James 5:3 – describing silver which rusts and laying up treasure follows Sirach 29:10-11.
James 5:6 – condemning and killing the “righteous man” follows Wisdom 2:10-20.
1 Peter 1:6-7 – Peter teaches about testing faith by purgatorial fire as described in Wisdom 3:5-6 and Sirach 2:5.
1 Peter 1:17 – God judging each one according to his deeds refers to Sirach 16:12 – God judges man according to his deeds.
2 Peter 2:7 – God’s rescue of a righteous man (Lot) is also described in Wisdom 10:6.
Rev. 1:4 – the seven spirits who are before his throne is taken from Tobit 12:15 – Raphael is one of the seven holy angels who present the prayers of the saints before the Holy One.
Rev. 1:18; Matt. 16:18 – power of life over death and gates of Hades follows Wis. 16:13.
Rev. 2:12 – reference to the two-edged sword is similar to the description of God’s Word in Wisdom 18:16.
Rev. 5:7 – God is described as seated on His throne, and this is the same description used in Sirach 1:8.
Rev. 8:3-4 – prayers of the saints presented to God by the hand of an angel follows Tobit 12:12,15.
Rev. 8:7 – raining of hail and fire to the earth follows Wisdom 16:22 and Sirach 39:29.
Rev. 9:3 – raining of locusts on the earth follows Wisdom 16:9.
Rev. 11:19 – the vision of the ark of the covenant (Mary) in a cloud of glory was prophesied in 2 Macc. 2:7.
Rev. 17:14 – description of God as King of kings follows 2 Macc. 13:4.
Rev. 19:1 – the cry “Hallelujah” at the coming of the new Jerusalem follows Tobit 13:18.
Rev. 19:11 – the description of the Lord on a white horse in the heavens follows 2 Macc. 3:25; 11:8.
Rev. 19:16 – description of our Lord as King of kings is taken from 2 Macc. 13:4.
Rev. 21:19 – the description of the new Jerusalem with precious stones is prophesied in Tobit 13:17.
Exodus 23:7 – do not slay the innocent and righteous – Dan. 13:53 – do not put to death an innocent and righteous person.
1 Sam. 28:7-20 – the intercessory mediation of deceased Samuel for Saul follows Sirach 46:20.
2 Kings 2:1-13 – Elijah being taken up into heaven follows Sirach 48:9.
2 Tim. 3:16 – the inspired Scripture that Paul was referring to included the deuterocanonical texts that the Protestants removed. The books Baruch, Tobit, Maccabees, Judith, Sirach, Wisdom and parts of Daniel and Esther were all included in the Septuagint that Jesus and the apostles used.

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According to the Orthodox Study Bible. The Book of Tobit is the scriptural support for John 3:16