The Apostolic Fathers (ca.
90–150), the closest writers chronologically to the NT writings with some
overlap in dating, have a number of parallels, quotations, and allusions to
noncanonical literature. For example, Clement of Rome (ca. 90–95 CE) quotes Sir
2:11 (1 Clem. 60.1), Wis 12:10 (1 Clem. 7.5), and Wis 12:12 (1
Clem. 27.5, with allusions in 3.4 and 7.5), and he does not distinguish
between the stories of biblical Esther and nonbiblical Judith (1 Clem.
55.4–6). The author of 2 Clement (ca. 150 CE) has several quotations and
references of unknown sources (2 Clem. 11.2–4, 7; 13.2). The Epistle
of Barnabas includes several quotations or citations from 1 En.
89:56 (Barn. 16.5), 4 Ezra 4:33 and 5:5 (Barn. 12.1). The Didache
(ca. 70–90 CE), which itself was included in some fifth-century canonical
lists, but was excluded by Athanasius, makes use of Wis 12:5–7 and 15:11 (Did.
5.2) and Wis 1:14 (Did. 10.3), along with an unknown quotation (Did.
1.6). Lastly, Polycarp, Phil. 10.2 cites Tob 4:10 and 12:9.
The later second-century church
fathers are similar. In his Dial. 120.5, Justin Martyr (ca. 160) appears
to refer to the Ascension of Isaiah in an authoritative or scriptural
manner and yet seems to base his argument on the books accepted by the Jews. He
also refers to Genesis, Exodus, Leviticus, 1–2 Kings, 1–2 Samuel (possibly),
Psalms, Proverbs, and Job and names the prophets Isaiah, Jeremiah, Ezekiel,
Daniel, the Minor Prophets, and 1 Esd 2:36–37 (see Dial. 72.1). He
quotes, without referring to them by name, Numbers, Deuteronomy, and 2
Chronicles. These references to biblical literature do not imply that Justin’s references
suggest that he had in mind the full scope of a biblical canon, but only that
he used these texts when addressing specific situations addressed in his Dialogue
with Trypho. It is nevertheless possible that this text may be reflective of
the accepted Scriptures among Christians in the middle of the second century. Justin
is surely not unique in the various texts he quotes, but, like Jesus, he does not
mention Ecclesiastes, Song of Songs, and Esther. This silence may reflect the doubts
that existed about these books in the rabbinic community and possibly also in
the second- and third-century churches as can be seen in the earliest scripture
lists . . . (Lee Martin
McDonald, The Formation of the Biblical Canon, 2 vols. [London: T&T
Clark, 2017], 1:312)
The Apocryphal additions to
biblical books in the LXX further demonstrate this point. For example, the
additions to Daniel – namely the Song of the Three Young Men, Susanna, and Bel
and the Dragon – all became part of the LXX and were accepted by Clement of
Alexandria, Irenaeus, Tertullian, and Origen. The additions to Esther mentioned
in Josephus are also referred to by Clement of Rome, Clement of Alexandria, and
Origen. The Prayer of Manasseh is found in the Syriac Didascalia (third
century CE), in the Apostolic Constitutions 2.22.12–14 (second half of the
fourth century CE in Syria), and in Codex Alexandrinus (fifth century CE). According
to Grant, an examination of the Apostolic Fathers shows conclusively that they appealed
to apocryphal and pseudepigraphal literature in much the same way that they
appealed to the Scriptures of the HB. He adds: “We cannot deny, of course, that
the Apostolic Fathers did make use of apocryphal documents. Indeed, the only
explicit quotation in the Shepherd of Hermas comes from the lost Book of Eldad
and Modad (Herm. Vis. 2–4; cf. Num 11:26).” (Lee Martin McDonald, The Formation of the Biblical Canon, 2 vols.
[London: T&T Clark, 2017], 1:313-14)
