Introduction
The Book of Enoch, an ancient Jewish apocalyptic text, has played a unique role in the history of Jewish and Christian thought. Despite its significant influence on early Christian literature and its presence in the Ethiopian Orthodox canon, the Book of Enoch was excluded from the Protestant Bible. This paper aims to explore the historical, theological, and doctrinal factors that contributed to Enoch’s exclusion, providing an analysis of its early use among Christians, its doctrinal conflicts with canonical texts, and the decisions of early church councils and Protestant reformers that led to its removal from the canon. Furthermore, this study will compare themes within the Book of Enoch to passages in the Bible, illustrating areas of influence, agreement, and conflict while examining Enoch’s theological impact on early Christian beliefs regarding angels, judgment, and eschatology. By delving into these elements, the paper seeks to provide readers with a comprehensive understanding of Enoch’s significance and the reasons for its complex status within Christian traditions.
Reasons for Excluding the Book of Enoch from the Protestant Bible
The Book of Enoch was excluded from the Protestant canon due to theological misalignments, challenges in doctrinal interpretation, and historical canonization processes. A primary reason for its exclusion was the book’s divergence from accepted Jewish and Christian teachings regarding the origins of sin and the role of angels. In particular, the Book of Enoch introduces a complex cosmology involving angelic beings—the Watchers—who descend to earth, impart forbidden knowledge, and ultimately corrupt humanity. This narrative conflicts with orthodox doctrines emphasizing human responsibility for sin rather than angelic interference.[1]
Additionally, the Book of Enoch was not included in the Jewish Tanakh, which served as a foundational text for the Old Testament. Canonical decisions by early church councils, such as the Council of Laodicea in the fourth century, excluded Enoch and other apocryphal books that were not present in the Hebrew canon.[2] The Protestant Reformers, including Martin Luther, further solidified this exclusion by prioritizing the Hebrew Bible over texts deemed theologically or doctrinally questionable.[3]
Use of the Book of Enoch by Early Christians
The Book of Enoch was widely read and respected among early Christians despite its later exclusion. Evidence of its influence can be found in several New Testament passages, notably the Epistle of Jude. Jude 1:14-15 explicitly quotes from Enoch’s prophecy, suggesting that early Christian authors viewed Enoch as a source of legitimate divine insight.[4] This direct citation indicates that the Book of Enoch held some level of scriptural authority in early Christian communities, even though it was not universally accepted.
The writings of early church fathers such as Tertullian provide further evidence of the book’s use. Tertullian argued for the authenticity of Enoch’s writings, viewing the book as a source of valuable insight into the origins of evil and divine judgment.[5] Over time, however, theological controversies, particularly regarding angelology and the origins of sin, led to a decline in support for Enoch among church leaders.[6]
Heresies and Doctrinal Conflicts in the Book of Enoch
The Book of Enoch contains several theological perspectives that were eventually deemed heretical by mainstream Christian authorities. The primary doctrinal conflicts arise from its portrayal of angels and the cosmological implications of their actions. In the Book of Watchers, angels known as the Watchers descend to earth and impart forbidden knowledge to humans, resulting in the birth of the Nephilim.[7] This narrative not only attributes the origin of evil to angelic beings but also suggests a dualistic view of cosmic forces influencing human affairs—a view that was increasingly viewed with suspicion within orthodox Christian teachings.[8]
Enoch’s eschatological visions, especially depicting the “Son of Man” as a judge of humanity, also raised theological questions. While some early Christians may have identified this figure with Jesus, the apocalyptic symbolism and the portrayal of angelic intermediaries created interpretive challenges that diverged from accepted Christian eschatology.[9] Furthermore, Enoch’s detailed cosmology, which includes descriptions of heavenly realms and angelic hierarchies, aligned closely with mystical and gnostic traditions, complicating its inclusion within an orthodox Christian framework.[10]
The Removal Process and Timing from the Protestant Canon
The exclusion of the Book of Enoch from the Protestant canon can be traced back to early canonical decisions within Judaism and Christianity. The Council of Laodicea, held around 363–364 CE, established a list of accepted canonical books and excluded apocryphal texts like Enoch.[11] The Protestant Reformation in the sixteenth century, led by figures such as Martin Luther, reaffirmed this exclusion by advocating a return to the Hebrew Bible as the Old Testament standard. Luther and other reformers, seeking to distance the Protestant canon from texts they considered apocryphal or superstitious, deliberately omitted the Book of Enoch and other non-canonical writings.[12] This decision solidified the absence of Enoch in the Protestant Bible and has remained largely unchallenged since.
Who Was Enoch?
In the biblical narrative, Enoch is described as the seventh patriarch after Adam and as a uniquely righteous figure who “walked with God” and was taken up by God without experiencing death (Genesis 5:24). This brief yet powerful portrayal presents Enoch as a figure of exceptional piety and divine favour, distinguishing him from other patriarchs.[13] Jewish and Christian apocryphal literature expanded on this depiction, portraying Enoch as a prophet, visionary, and mediator who ascends to heaven and receives divine revelations.[14]
Enoch’s status as a mediator is particularly emphasized in the Enochic literature, where he serves as an intermediary between the divine and human realms. In 3 Enoch, for example, he is transformed into the angel Metatron, underscoring his exalted role within Jewish mystical traditions.[15] This depiction of Enoch as both human and angelic highlights his symbolic importance in Jewish apocalyptic and Christian mystical thought, even though it contributed to the doctrinal controversies that ultimately led to the book’s exclusion.
Scriptural Mentions of Enoch in the Protestant Canon
While the Book of Enoch itself is absent from the Protestant canon, Enoch is mentioned briefly in both the Old and New Testaments. In Genesis 5:24, Enoch’s relationship with God is highlighted as he is taken up to heaven without dying, suggesting his exceptional status. Some have interpreted this brief mention as a foreshadowing of later Christian beliefs in divine ascension and resurrection.[16]
In the New Testament, the Epistle to the Hebrews commends Enoch’s faith, stating, “By faith Enoch was taken up so that he should not see death” (Hebrews 11:5). This reference positions Enoch as a model of faith and righteousness aligning him with other Old Testament figures who exemplify devotion to God.[17] Additionally, Jude’s citation of Enoch’s prophecy (Jude 1:14-15) affirms that early Christians viewed Enoch’s teachings on divine judgment as relevant to their eschatological beliefs, despite the book’s later exclusion from the canon.[18] These scriptural references reflect Enoch’s enduring significance within the Christian tradition, even though his writings were ultimately excluded.
Comparison of the Book of Enoch with the Bible
The Book of Enoch, with its distinct themes and theological motifs, has areas of agreement and divergence with the Bible, as represented in the NIV 2011. Below is an analysis of key similarities, differences, and contradictions, with insights from Brian Godawa, who has examined how Enochic literature influenced early Christian thought.
Areas of Agreement
God’s Judgment and the Fate of the WickedBoth the Book of Enoch and the Bible emphasize divine judgment against the wicked and ungodly. In Enoch, it is proclaimed that God will “execute judgment upon all” and “destroy all the ungodly.”[19] This theme aligns with the New Testament, where Christ is depicted as executing judgment upon the earth in Revelation 19:11-16 (NIV).[20] Godawa’s analysis supports this alignment, noting that Jude 14-15 quotes directly from Enoch 1:9 about the coming judgment, reflecting early Christian endorsement of Enoch’s apocalyptic vision.[21]
The Concept of a Divine Throne
Enoch describes a “Head of Days” seated on a glorious throne, accompanied by the "Elect One."[22] This imagery resonates with the portrayal in Daniel 7:9 and Revelation, both depicting a divine throne surrounded by a heavenly host. Godawa points out that Enoch’s throne-room vision parallels imagery in Isaiah 6 and Daniel 7, influencing early Christian Christology, particularly in how Jesus described His role as the “Son of Man” (Mark 14:62; Matthew 25:31-46, NIV).[23]
References to a Son of ManIn Enoch, the “Son of Man” possesses authority and reveals hidden treasures,[24] resonating with Jesus’ use of the term “Son of Man” in the Gospels. Jesus’s description to the high priest—“You will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Mark 14:62, NIV)—mirrors Enoch’s judicial figure. Godawa highlights that Enoch’s Son of Man transcends a kingly role, aligning with Jesus as a judge in Matthew 10:32-33.[25]
Note: Early Christianity did not unanimously identify the 'Son of Man' in Enoch with Jesus, and this should be framed as a theological interpretation rather than a historical consensus.
Areas of Conflict and Contradictions
Angelic Intermediaries and Hidden Knowledge
The Book of Enoch describes the Watchers (fallen angels) who impart forbidden knowledge to humanity, causing corruption.[26] The Bible, by contrast, warns against seeking wisdom from supernatural beings, emphasizing that true wisdom comes from God alone (Colossians 2:18; Deuteronomy 18:10-12, NIV).[27] Godawa notes that Enoch’s expansion on Genesis 6 details specific angels and occult knowledge not present in canonical scripture. This framework, though extra-biblical, shaped early Christian perspectives on angelic transgression.[28]
Calendar and Cosmic Laws
Enoch’s “Book of Heavenly Luminaries” outlines a unique 364-day solar calendar with angelic oversight of celestial bodies.[29] This contradicts the Bible’s lunar-solar system as observed in Jewish tradition. Godawa highlights the Essenes at Qumran’s strict adherence to Enoch’s calendar, showing Enoch’s divergence from Jewish tradition without biblical endorsement.[30]
The Role and Nature of Fallen Angels
Enoch details the Watchers’ rebellion and their offspring, the Nephilim, expanding on Genesis 6:1-4.[31] Godawa notes that Jude and 2 Peter integrate aspects of Enoch’s angelic narratives, particularly the notion of imprisoned spirits awaiting judgment. This expanded view influenced early Christian demonology but is not fully elaborated in the Bible.[32]
Exclusivity of the Elect
Enoch’s portrayal of the elect as recipients of divine favour contrasts with the New Testament’s message of grace through faith in Christ, as seen in Romans 10:13: “Everyone who calls on the name of the Lord will be saved.”[33] Godawa observes that Enoch’s exclusivity aligns with apocalyptic themes of the elect, whereas the New Testament broadens salvation to all believers.[34]
Unique Themes in Enoch Not Found in the Bible
Elaborate Hierarchy and Functions of AngelsEnoch provides a detailed angelic hierarchy, describing specific roles such as controlling natural phenomena and administering judgment.[35] Although the Bible portrays angels as messengers or warriors, it lacks this structured hierarchy. Godawa explains that early Church fathers, influenced by Enoch, incorporated these concepts into Christian demonology, impacting later theological views on angelic realms.[36]
Role of Enoch as a Visionary Prophet
The Book of Enoch portrays Enoch as a prophet with visions of cosmic significance, unlike the Bible’s brief mention of Enoch as one who “walked with God; then he was no more because God took him away” (Genesis 5:24, NIV).[37] Godawa suggests Enoch’s prophetic role contributed to early Christian apocalyptic literature, particularly Revelation.[38]
Cosmic and Eschatological Visions
Enoch’s visions of animals, cosmic events, and judgment scenes resonate with Revelation but include unique imagery.[39] Godawa notes that Enoch’s symbolic language likely influenced early Christian eschatology, shaping the imagery and narrative of Revelation.[40]
Principles of Canonicity in Early Christianity
Early Christianity developed specific criteria to determine which texts were suitable for inclusion in the New Testament. These principles included apostolic authorship, theological consistency, widespread acceptance, and liturgical utility. Each of these factors contributed to the ultimate exclusion of texts like the Book of Enoch from the New Testament canon.
A. Apostolic Authorship or Connection: Canonical texts needed an apostolic origin or connection, ensuring their alignment with first hand teachings about Jesus.[41] The Book of Enoch, written centuries earlier, lacked this connection.[42]
B. Theological Consistency with Accepted Doctrine: Texts had to align with orthodox beliefs, particularly regarding salvation, sin, and the nature of Christ. The Book of Enoch’s depiction of angelic beings influencing human sin conflicted with this principle.[43]
C. Widespread Acceptance and Ecclesiastical Usage: The Book of Enoch’s limited acceptance across early Christian communities, apart from Ethiopian Christianity, reduced its canonical prospects.[44]
D. Liturgical and Spiritual Utility: The mystical elements in Enoch complicated its use in early Christian worship, where clear theological messages were preferred.[45]
Principles of Canonicity in the Old Testament Tradition
In early Judaism, similar criteria shaped the Hebrew Bible, excluding books that deviated from Mosaic tradition or lacked historical acceptance. These principles included:
A. Prophetic or Ancestral Authorship: Enoch, written much later than the patriarchal period, was considered pseudepigraphal.[47]
B. Historical Acceptance within the Jewish Community: Enoch lacked widespread use beyond specific Jewish groups like the Essenes at Qumran.[48]
C. Endorsement by Jewish Authorities: Traditional authorities avoided speculative texts like Enoch to maintain orthodoxy.[49]
D. Influence of the Septuagint and Christian Usage: Early Christians aligned with the Hebrew Bible, and Enoch’s absence in the Septuagint limited its acceptance.¹⁰
Modern Scholarship’s Perspective on the Exclusion of the Book of Enoch
Modern scholarship views Enoch as significant to early Jewish and Christian eschatology but complex and inconsistent with orthodox doctrine. Scholars argue that Enoch’s influence on Christian angelology and apocalyptic literature reveals its theological contributions despite its exclusion from the Protestant canon. Douglas E. Potter’s work highlights that Enoch’s exclusion was due to early standards that sought doctrinal coherence and inspired reliability.[50]
Conclusion
The exclusion of the Book of Enoch from the Protestant Bible reflects a complex interplay of theological, historical, and doctrinal factors. Although the text was influential among early Christians and resonates strongly with apocalyptic themes in Jewish and Christian traditions, its detailed portrayals of angels, cosmology, and the origins of evil introduced theological challenges that conflicted with established doctrines. Early church councils and, later, Protestant reformers made canonical decisions to exclude Enoch, aligning the Protestant canon more closely with the Hebrew Bible and favouring texts that reinforced doctrinal consistency and apostolic authority.
Despite its exclusion, the Book of Enoch’s legacy endures, impacting early Christian views on eschatology, angelology, and divine judgment. Its apocalyptic visions and symbolic language shaped early Christian thought, as reflected in the New Testament’s themes of judgment and salvation, and its influence can be seen in early Christian demonology and concepts of spiritual warfare. By examining Enoch’s multifaceted role in shaping theological perspectives, this study underscores the book’s continued relevance in understanding Judeo-Christian beliefs' complex development and the biblical canon's historical formation.
Bibliography
Bennett, Shelby Renee. Silenced Voices: Hearing Biblical Women Through the Genesis Apocryphon. Master’s thesis, Trinity Western University, 2021.
Charles, R.H. The Book of Enoch: From the Apocrypha and Pseudepigrapha of the Old Testament. Oxford: Clarendon Press, 1912.
Godawa, Brian. The Book of Enoch: Scripture, Heresy, or What?
Karr, Don. Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English. Ithaca: KoM, 1985.
Paz, Yakir. “Metatron is Not Enoch: Reevaluating the Evolution of an Archangel.” Journal for the Study of Judaism 50, no. 1 (2019): 1-49.
Piovanelli, Pierluigi. From Enoch to Seth: Primeval Patrons in Jewish-Apocalyptic and Christian-Gnostic Traditions. University of Ottawa, 2013.
Potter, Douglas E. The Book of Enoch: Canonical, Authoritative, or What?
Reeves, John C. Resurgent Myth: On the Vitality of the Watchers Traditions in the Near East of Late Antiquity. Charlotte: University of North Carolina, 2021.
Reeves, John C. Some Parascriptural Dimensions of the Tale of Hārūt wa-Mārūt. Journal of the American Oriental Society 135, no. 4 (2015): 818.
Schäfer, Peter. The Origins of Jewish Mysticism. Princeton: Princeton University Press, 2009.
The Holy Bible, New International Version. Grand Rapids, MI: Zondervan, 2011.
Tertullian. De Cultu Feminarum. Translated by S. Thelwall. In The Ante-Nicene Fathers, edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo: Christian Literature Company, 1885.
[1] John C. Reeves, Resurgent Myth: On the Vitality of the Watchers Traditions in the Near East of Late
Antiquity (Charlotte: University of North Carolina, 2021), 2-3.
[2] R.H. Charles, The Book of Enoch, trans. R.H. Charles (Oxford: Clarendon Press, 1912), 5-6.
[3] Peter Schäfer, The Origins of Jewish Mysticism (Princeton: Princeton University Press, 2009), 58.
[4] Jude 1:14-15 (English Standard Version).
[5] Tertullian, De Cultu Feminarum, trans. S. Thelwall, in The Ante-Nicene Fathers, edited by Alexander
Roberts, James Donaldson, and A. Cleveland Coxe (Buffalo: Christian Literature Company, 1885), 4:14-
15.
[6] Reeves, Resurgent Myth, 818.
[7] 1 Enoch 6-11, in R.H. Charles, The Book of Enoch, 12-15.
[8] Don Karr, Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English (Ithaca: KoM,
1985), 12-13.
[9] Yakir Paz, “Metatron is Not Enoch: Reevaluating the Evolution of an Archangel,” Journal for the Study of
Judaism 50, no. 1 (2019): 22.
[10] Shelby Renee Bennett, Silenced Voices: Hearing Biblical Women Through the Genesis Apocryphon
(Master’s thesis, Trinity Western University, 2021), 29.
[11] R.H. Charles, The Book of Enoch, 9.
[12] Peter Schäfer, The Origins of Jewish Mysticism, 60.
[13] Genesis 5:24 (English Standard Version).
[14] Piovanelli, From Enoch to Seth: Primeval Patrons in Jewish-Apocalyptic and Christian-Gnostic
Traditions (University of Ottawa, 2013), 2.
[15] Paz, “Metatron is Not Enoch,” 6.
[16] Genesis 5:24.
[17] Hebrews 11:5 (English Standard Version).
[18] Jude 1:14-15.
[19] Charles, The Book of Enoch, 2.
[20] Revelation 19:11-16, NIV.
[21] Brian Godawa, The Book of Enoch: Scripture, Heresy, or What?, 3.
[22] Charles, The Book of Enoch, 1.
[23] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 2.
[24] Charles, The Book of Enoch, 1.
[25] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 10.
[26] Charles, The Book of Enoch, 12.
[27] Colossians 2:18; Deuteronomy 18:10-12, NIV.
[28] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 19.
[29] Charles, The Book of Enoch, 9.
[30] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 8.
[31] Charles, The Book of Enoch, 2.
[32] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 3.
[33] Romans 10:13, NIV.
[34] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 15.
[35] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 15.
[36] Charles, The Book of Enoch, 18.
[37] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 6.
[38] Genesis 5:24, NIV.
[39] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 16.
[40] Charles, The Book of Enoch, 6.
[41] Godawa, The Book of Enoch: Scripture, Heresy, or What?, 17.
[42] Douglas E. Potter, The Book of Enoch: Canonical, Authoritative, or What?, 10.Ibid., 12.
[43] Peter Schäfer, The Origins of Jewish Mysticism, 60.
[44] Godawa, The Book of Enoch, 8.
[45] Charles, The Book of Enoch, 9.
[46] Piovanelli, From Enoch to Seth: Primeval Patrons in Jewish-Apocalyptic and Christian-Gnostic
Traditions, 3.
[47] Godawa, The Book of Enoch, 6.
[48] Reeves, Resurgent Myth, 3.
[49] John C. Reeves, Some Parascriptural Dimensions of the Tale of Hārūt wa-Mārūt, Journal of the American
Oriental Society 135, no. 4 (2015): 818.
[50] Douglas E. Potter, The Book of Enoch: Canonical, Authoritative, or What?, 15.
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