The explanation of the early mixture of non-canonical books with canonical, by reason of their having been kept as separate papyrus rolls in the same chest (Swete's Introd. p. 225), seems not an unlikely one in the case of independent works such as Judith or Wisdom. But it appears to lose its force in the case of additions such as these, or those to the book of Esther. For the Song of the Three, Susanna, and Bel and the Dragon are hardly likely to have had separate rolls assigned to them; least of all this first piece, which fits into the middle of the accepted narrative, and is scarcely intelligible without it. Something more therefore is wanting to explain the inclusion of those portions in the Greek Bible.
Bengel's explanation (Gnomon on Matt. xxiv. 15), that the apocryphal books in Latin Bibles were mixed with the canonical "pro argumenti affinitate," though distinguished at first by marks (afterwards omitted) in the index, however likely so far as it goes, fails to account for their admission on so slender a plea into Biblical MSS. at all.
If the additions are to be regarded with Streane (Age of the Macc. p. 161) as "specimens of fiction," this one, more strongly than the other two, shews the pre-existence of the canonical Daniel; but it is very hard to understand how 'fiction' of this kind could be introduced into the Bible with no general protest, and ultimately come to be treated as of Divine authority; and this position is defended, even in these critical days, by the greater number of Christians in the world.
When the Council of Trent made the canon of Scripture co-extensive with the Vulgate, this, with the other additions, was of course included in the decree. But in the Roman Church up to the present day attempts have not been wanting to minimize the force of this decision, which, if it removes some difficulties, certainly introduces others. Outside the Roman Church the position of these books, in common with the rest of the Apocrypha, remains, as always, more or less insecure.
A. Scholz, in condemning the principle that Christians are tied to the O.T. canon, rather amusingly supposes: "Wenn Jemand sich bei den Juden jetzt als Prophet geltend machen und ein Buch schreiben würdem so müsste es nach diesem Grundsatz von den Protestanten als kanonisch wohl anerkannt werden" (Esther und Susanna, Würzburg, 1892, p. 140). But such argument is mere polemic, which cannot be seriously taken into account in establishing the position of this or the other additions. Something is needed much deeper and more convincing in character.
Early Christian Literature And Art.
Literature.
In the N.T. possible references may be found in St. Matt. xi. 29 (ταπεινὸς τῇ καρδίᾳ) from v. 65 (87); II. Tim. i. 18 (εὑρεῖν ἔλεος) from v. 15 (38); [in Numb. xi. 15 only does the phrase elsewhere occur, but in another tense]; Heb. xii. 23 (πνεύματα δικαίων) from v. 64 (86).
Our 'apocryphon' is often referred to or quoted by early Fathers to a remarkable extent, considering the brevity of the piece and its merely episodic character in the main narrative. The following are specimens:
JUSTIN MARTYR (†167?), Apol. I. 46, Ἐν βαρβάριος δε Ἀβραὰμ καὶ Ἀνανίας καὶ Ἀζαρίας καὶ Μισαὴλ καὶ Ἠλίας καὶ ἄλλοιπολλοὶ. The names of the Three occur in this form and order in v. 88 of the Song only.