Monday, July 11, 2022

George W. E. Nickelsburg Early Christians Accepting 1 Enoch as Authoritative

  

1 Clement 19-20

 

As part of his moral instruction, Clement of Rome (ca. 100 C.E.) cites the example of the obedience of the inanimate creation. The passage closely parallels 1 Enoch 2-5 and 101 and seems to reflect knowledge of either 1 Enoch or a Jewish instructional tradition on which 1 Enoch also drew . . . (George W. E. Nickelsburg, 1 Enoch 1 [Hermeneia—A Critical and Historical Commentary on the Bible; Minneapolis: Fortress Press, 2001], 87)

 

The Epistle of Barnabas

 

Writing ca. 135-138 C.E., probably in Egypt, the author of the Epistle of Barnabas paraphrases 1 Enoch 89:56, 60, 66-67 with reference to the destruction of the temple, introducing his source with the formula, “For Scripture says” (λεγει γαρ η γραφη, 16:5). To support the notion of a new temple, he quotes loosely 1 Enoch 91:13, again introducing it as Scripture (“For it is written,” γεγραπται γαρ, 16:6). In Barn. 4:3 the author quotes a text of uncertain origin, which describes the tribulations of the end time, introducing it with the words, “concerning which it is written, as Enoch says.” Although the quotation may be spurious, the attribution to Enoch, alongside the genuine Enochic quotations, indicates that the author’s community ascribed scriptural authority to the writings of Enoch the prophet. (Ibid., 87)

 

Justin Martyr

 

In his Second Apology (5:2), written in Rome between 148 and 161 C.E. Justin ascribes the origins of sins to the watchers, referring to the angels’ assignment to look after humans and earthly things (ο θεος . . . την μεν των ανθρωπων και των υπο τον ουρανον προνοιαν αγγελοις . . . παρεδωκεν) (cf. Jub. 4:15 . . . ). His knowledge of the story in 1 Enoch is evident in the details of is account. The angels had intercourse with women, this violating their order (ταξις; cf. 1 Enoch 15:3-7), and they begat demons (1 Enoch 15:9-16:1). Moreover, they (the demons) revealed magic to humans (cf. 1 Enoch 7:1) and became the cause of all manner of sin (cf. 10:8). This focus on the havoc wreaked by the demonic progeny of the angels is consonant both with 1 Enoch 15:9-16:1 and the extension of the notion in Jubilees 10 . . . Justin recognizes the parallel between the story of the watchers and Greek myths about the amours of the gods . . . Asserting the authority of the Jewish story, however, he claims that the Greek poetics and mythmakers ascribed to the gods the deeds of the wicked angels. (Ibid., 87-88)

 

Irenaeus

 

Irenaeus, a native of Asia Minor, probably Smyrna, who became bishop of Lyons (ca. 180 C.E.), makes several references to the sin of the angels (Adv. haer. 1.10.1, 3; 1.15.6; 4.16.2; 4.36.4; 4.37.1, 6; Dem. 18). Although these references indicate knowledge of the tradition about the angels’ intercourse with women (4.36.4), different from Justin and Athenagoras, Irenaeus never attributes to them the begetting of children who would become a demonic horde that foster sin in the world. He cites the tradition, rather, to prove that sin, a function of free will, meets with divine judgment. Irenaeus’s knowledge of the Enochic source of the tradition about the angels is indicated in Adv. haer. 4.16.2; although he was a man, Enoch was sent as God’s legate to announce judgment to the angels (1 Enoch 12:4-5; 13:4-7; 15:2). In addition, his reference to Enoch’s role as witness at the judgment indicates knowledge of other traditions attested in Jubilees and the Testament of Abraham . . . His reference to Azazel in connection with astrological prognostication and the magical arts (1.15.6), while it does not correspond exactly with 1 Enoch 8:1, is close enough to indicate that the elder whom he cites had at least secondhand knowledge of the tradition. A final, clear reference to the Enochic tradition appears in the Demonstration of the Apostolic Preaching 18, where he refers not only to “illicit unions” but also to many details in the lists of teaching in 1 Enoch 8:1-3 and 9:8: roots, herbs, dyeing, cosmetics, sorcery, and hate producing potions. (Ibid., 88)

 

Clement of Alexandria

 

Clement’s Eclogae propheticae (ca. 200 C.E.) is a collection of excerpts from gnostic writings with brief commentary in which it is not always possible to separate the excerpts from Clement’s commentary. Chapters 1-2 quote and comments on the Song of The Three Young Men in Daniel 3 (LXX). In chap. 2, Dan 3:54 and its reference to God looking upon the abyss is likened to a statement by Enoch, “And I saw all matter” (και ειδον τας υλας πασσας, GCS Clement 3). The quotation is usually seen as a rough paraphrase of 1 Enoch 19:3. The preserved Greek of 1 Enoch (τα περατα παντων) and its Ethiopic translation seem to refer to Enoch’s seeing the ends of the earth . . . But the Greek in Clement may be an attempt to take the concluding statement of chaps. 17-19 as a summary of the contents of the whole section, in which Enoch has seen the whole of the created world. The same quotation appears in Origen . . . The name of Enoch appears again in Eclogae propheticae 53. Chapters 51-63 comment on Psalm 19. With respect to the demons’ knowledge of Christ, chap. 53 states, “Already Enoch says that the transgressing angels taught humans astronomy and prognostication and the other arts” (ηδη δε και Ενωχ φησιν τους παραβαντας αγγελους διδαξαι τους ανθρωπους αστρονομιαν και μαντικην και τας αλλας τεχνας, GCS Clement 3). Thus the text summarizes 1 Enoch 8, identifying it as an Enochic composition and in some indefinite way connecting demonic knowledge with angelic revelations. The motif of angelic instruction appears also in Stromata 5.1.10.2. After mentioning the Greeks’ “theft” of ideas from Moses and the prophets, Clement states that certain angels of high rank, “having sunk into pleasures, uttered unspeakable things to the women, which had come to their knowledge” (κατολισθησαντες εις ηδονας εξειπον τα απορρητα ταις γηναιξιν οσα γε εις γνωσιν αυτων αφικτο, GCS Clement 2). The passage appears to paraphrase 1 Enoch 16:2 . . .(Ibid., 90)