The Antiquity of 2 Esdras

The book of 2 Esdras (named such in the A.V. 1611, but called 4 Esdras in Jerome's Vulgate) is a powerfully prophetic work quoted by Christ and the apostles. However, in both Protestant and Catholic camps, the book is universally rejected as being part of scripture and rejected as having been written before Christ. As Catholic Answers stated,

1 and 2 Esdras) do not belong in the Bible at all and are not accepted by either Catholics or Protestants.

("Are 1 and 2 Esdras non-canonical books?")

In addition, it is widely claimed the whole book was written after Christ (definitely not by Ezra as the book claims) and is actually three separate works patched together. It is the aim of this article to prove not only that the book is historically ancient (i.e., before the time of Christ) but also that the work is cited by Christ and the apostles as scripture.

The standard view of the historical origin of 2 Esdras in the King James Bible is as follows, according to a Jesuit priest:

The work known as 2 Esdras is in fact three separate compositions. In them Ezra functions not as the architect of Israel's return from exile but rather as a prophet and a visionary. In 2 Esdras 1-2 (also known as 5 Ezra) Ezra prophesies about God's rejection of Israel as God's people and its replacement by the Church. This is a Christian work composed in Greek in the mid-second century C.E. In 2 Esdras 3-14 (also known as 4 Ezra) Ezra engages in dialogue about the meaning of Israel's sufferings and is granted visions that reveal what God is going to do in the near future on Israel's behalf. This is a Jewish work written in Hebrew around 100 C.E. The material contained in 2 Esdras 15-16 (also known as 6 Ezra) consists of oracles of doom against the enemies of God's people (the Church) and advice on how those enduring persecution should behave. This is a Christian work composed in Greek in the third century C.E.

(Harrington 185)

As the reader can see in the above quote, scholars have disregarded the historicity and unity of 2 Esdras to the point of calling it by three different names, 4 Ezra (for chapters 3-14), 5 Ezra (for chapters 1-2), and 6 Ezra (for chapters 15-16). They imagine that three different authors wrote three disconnected works and that some Christian stitched them together later on. Allegedly, as Harrington above indicates, 2 Esdras 1-2 and 15-16 are Christian forgeries, whereas 2 Esdras 3-14 is a post-Christ Jewish forgery. If this were true, it would seriously undermine the King James Apocrypha as being providentially preserved by God since "God...cannot lie" (Titus 1:2), and 2 Esdras claims to be written by the Biblical Ezra. We shall examine each of the three divisions scholars have imposed on the book and see what the internal evidence tells us about 2 Esdras' date and authorship.

In 2 Esdras 1-2, we find a strong denunciation against the Jews for killing their prophets and thus bringing the judgment of God upon them. It is also stated there that Gentiles would replace the unbelieving Jews as God's people in "the kingdom of Jerusalem" (2 Esdras 2:10). There is also a reference to "the Son of God" (2 Esdras 2:47). By these features, the scholars have decided the book must be a Christian work trying to justify a strict supersessionist (i.e., replacement theology) view of the Church and Israel. A more careful reading of the two chapters reveals not a strict supersessionist theology, but merely that wicked Jews are to be replaced by saved Gentiles, whereas the godly among the Jews will continue into God's kingdom.

Take thy number, O Sion, and shut up those of thine that are clothed in white, which have fulfilled the law of the Lord.

2 Esdras 2:40 A.V. 1611 (PCE 1900)

The notion that God would turn to the heathen in response to the rebellion of the Jewish people is not a Christian invention but is prophesied in the Old Testament.

They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.

Deuteronomy 32:21 A.V. 1611 (PCE 1900)

I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name.

Isaiah 65:1 A.V. 1611 (PCE 1900)

To label 2 Esdras 1-2 as Christian based on supposed replacement theology, then, is wilfully ignorant of both the content of those chapters and B.C. Old Testament prophecy. That there is also a reference to God's Son is also a poor argument for the alleged Greek-Christian origin of the book. The Hebrew Old Testament speaks of God's Son in Psalm 2:7, Proverbs 30:4, and Daniel 3:25.

A verse in these two chapters that sticks out like a sore thumb against the Christian-origin theory is 2:8.

Woe be unto thee, Assur, thou that hidest the unrighteous in thee! O thou wicked people, remember what I did unto Sodom and Gomorrha;

2 Esdras 2:8 A.V. 1611 (PCE 1900)

Why would a second-century A.D. Christian forger go out of his way to condemn the capital of Assyria? Assyria was no great enemy of Christianity in the early Church; Rome was. This verse is such a sore thumb to the scholars that they surmise "the author refers cryptically to Rome" (The Apocrypha 25n2.1-9). This is simply a made-up explanation to try and fit the book to the standard narrative of it having been authored by a 2nd-century A.D. Christian instead of Ezra the scribe. There is no reason to believe "Assur" means Rome instead of Assur. While this verse doesn't make sense in a Christian setting, it makes perfect sense in an Old Testament Jewish setting. Assur was the capital of that nation which brought the northern Israelites into captivity (2 Kings 17:23) and thus stands for the wicked enemy of the Jews (not Gentile Christians).

Additionally, this book is quoted by the Lord Jesus Christ and referred to as "the wisdom of God."

49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:

50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;

Luke 11:49-50 A.V. 1611 (PCE 1900)

I sent unto you my servants the prophets, whom ye have taken and slain, and torn their bodies in pieces, whose blood I will require of your hands, saith the Lord.

2 Esdras 1:32 A.V. 1611 (PCE 1900)

Christ is plainly quoting from God's word ("said the wisdom of God"), yet there is no other scripture that could fit his quotation except 2 Esdras 1:32. Against the supposition that 2 Esdras is quoting Christ instead of the other way around, 2 Esdras is in the past tense, and primarily speaks of the Old Testament prophets who were killed by the Jewish people. But Christ prophesies of the future with his New Testament prophets and apostles. The detail, "and torn their bodies in pieces," doesn't match any death of any New Testament prophet or apostle, but they were killed by stoning, crucifixion, and beheading. If a Christian forged 2 Esdras 1-2 to quote Christ, he would have put in Christ's words and Christ's future application. As it stands, 2 Esdras 1-2 condemns Israel for killing her Old Testament prophets, nullifying the theory of a forger copying the Lord's words. Rather, as is done elsewhere in the New Testament, the Lord Jesus is making a double application of these words to the future martyrdom of his New Testament prophets and apostles. Double applications, or taking an Old Testament historical statement and prophetically applying them to future situations, is practiced elsewhere in the New Testament (e.g., Hosea 11:1 with Matthew 2:15). 2 Esdras 1-2 is the original statement and deals with the historic martyrdom of the prophets. Christ's words then later quoted and applied this statement to his prophets and apostles prophetically. If he is not quoting from 2 Esdras 1-2, what is he quoting? The words of Christ not only confirm the historical antiquity of 2 Esdras 1-2, putting it in the B.C.'s but confirm these chapters are "of God," and thus scripture.

As we look further to 2 Esdras 3-14, we find the claim that it is a post-Christ Jewish work. The reason for this is due to the eagle prophecy of chapters 11-12.

Since the eagle in the fifth vision undoubtedly represents the Roman empire, most critics agreeing that the three heads are Vespasian, Titus, and Domitian, and since the destruction of Jerusalem so often referred to must be that by Titus in 70 C.E., the book must date from the last quarter of the first century—probably between 90 and 96.

(Gottheil et al.)

Because the scholars have decided a prophecy in the book seems to fit with the Roman empire, and because the scholars have presumed that no prophecy in 2 Esdras can be real or truly foretell future events, they have concluded that 2 Esdras must have been written after the fulfillment of its prophecies! Unfortunately, for the scholars, the eagle prophecy of 2 Esdras wasn't even about Rome. Rome is the third beast to arise after the Babylonian empire ("which shall arise," Daniel 7:17) in Daniel's vision, but the eagle represents the same kingdom as Daniel's fourth beast (2 Esdras 11:39, 12:11). Such a method as used by the scholarly community to date 2 Esdras 3-14 is naturalistic at its core, and built on a foundation of sand.

As with 2 Esdras 1-2, there is one specific passage in chapters 3-14 which contradicts the scholarly consensus.

28 For my son Jesus shall be revealed with those that be with him, and they that remain shall rejoice within four hundred years.

29 After these years shall my son Christ die, and all men that have life.

2 Esdras 7:28-29 A.V. 1611 (PCE 1900)

If chapters 3-14 of the book were written by a Christ-rejecting Jew in A.D. 100, why would he insert a prophecy about the Christ he rejected (to the point of putting his very name)? That these chapters are the work of a Jew (and not a Christian) is certain, even to the scholars, because they deal with the Jewish concern of why the Jews suffer while the pagan Gentiles prosper. Additionally, this section presents salvation, not by faith in Christ (Ephesians 2:8-9), nor by entrance into the Catholic Church, but by the law of Moses (2 Esdras 7:59-63; cf. Exodus 20:6). But no Jew after Christ would dare believe that their Messiah was supposed to die. Not even his own disciples could accept that he had to die.

19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

Luke 24:19-21 A.V. 1611 (PCE 1900)

For most Jews, the credibility of any messianic claims asserted on behalf of Jesus ended with his death; the Davidic Messiah wouldn't die before completing his mission.

(Greenberg 46)

A post-Christ Jew couldn't have written a fake prophecy about his Messiah needing to die. A Christian couldn't have written this section (2 Esdras 3-14) because it is markedly Jewish (as proven earlier). That leaves only one possibility—2 Esdras 3-14 was written by a Jew before Christ.

Finally, 2 Esdras 3 follows the theme of chapters 1-2 quite well. In chapters 1-2, God tells Ezra that Israel is justly destroyed and punished for their sins, "Thus saith the Almighty Lord, Your house is desolate, I will cast you out as the wind doth stubble." (2 Esdras 1:33). In chapter 3, Ezra begins to question why God would give up his people and city to unbelieving Gentiles (2 Esdras 3:27-33). Joined together, chapters 1-2 provide the damnation of Israel, and chapters 3-14 provide Ezra's doubts to the Lord for harshly judging Israel and blessing the Gentiles. The internal flow, therefore, of chapters 1-2 with chapters 3-14 provides evidence that both are part of the same writing.

Moving on to the final section of the book, 2 Esdras 15-16 is allegedly a 3rd-century A.D. Christian addition to the book. However, the text's internal evidence betrays a much more Jewish flavor to it.

I will not spare them: go your way, ye children, from the power, defile not my sanctuary.

2 Esdras 15:25 A.V. 1611 (PCE 1900)

What 3rd-century Christian is worried about defiling the Jewish sanctuary? The sanctuary was defiled and destroyed in A.D. 70. 2 Esdras 15-16 is plainly Jewish, not Christian. Furthermore, this section is cited by James the apostle (A.D. 43) and referred to as "scripture."

Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

James 4:5 A.V. 1611 (PCE 1900)

They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD.

Hosea 5:4 A.V. 1611 (PCE 1900)

Like as a whore envieth a right honest and virtuous woman:

2 Esdras 16:49 A.V. 1611 (PCE 1900)

James quotes from Hosea 5:4 but interprets it in the light of 2 Esdras 16 (that the spirit of whoredoms is an envious spirit, like to a whore) and refers to both as "scripture." There is no other place in the Old Testament James could be quoting from or referring to. This fully demonstrates that 2 Esdras 15-16 must predate James and be written by an Old Testament Jew. Finally, chapters 15-16 flow well from the context of chapter 14, establishing them as one connected book. In the end of chapter 14, God had just gotten done with re-inspiring his word in two-hundred-four books. In the beginning of chapter 15, Ezra is told to write one more prophecy on paper, as he and his associates had just done in the prior chapter.

1 Behold, speak thou in the ears of my people the words of prophecy, which I will put in thy mouth, saith the Lord:

2 And cause them to be written in paper: for they are faithful and true.

2 Esdras 15:1-2 A.V. 1611 (PCE 1900)

Therefore, the internal evidence proves 2 Esdras to be written by a Hebrew before the time of Christ in all its three alleged divisions. The internal flow of the book further proves that the supposed three sections of the book are connected to each other as one whole. Finally, the external evidence from the New Testament proves that 2 Esdras was quoted by Jesus and the apostles and was considered scripture and given by inspiration of God. The King James Bible is always right, including the Apocrypha.

Works Cited

The Apocrypha of the Old Testament: Revised Standard Version. Edited by Bruce Metzger, New York: Oxford University Press, 1977.

“Are 1 and 2 Esdras Non-Canonical Books?” Catholic Answers, https://www.catholic.com/qa/are-1-and-2-esdras-non-canonical-books. Accessed on 20 Nov. 2022.

Greenberg, Gary. The Judas Brief: Who Really Killed Jesus? New York: Continuum, 2007.

Gottheil, Richard, et al. "Esdras, Books of." JewishEncyclopedia.com, The Kopelman Foundation, https://jewishencyclopedia.com/articles/5852-esdras-books-of. Accessed on 20 Nov. 2022.

Harrington, Daniel J. Invitation to the Apocrypha. Grand Rapids: William B. Eerdmans Publishing Company, 1999.