Part 1: Authorship of the Book of Enoch

The authorship of the Book of Enoch is widely regarded as pseudepigraphic, meaning it was written under the name of a well-known biblical figure, but it wasn’t that figure that wrote it—in this case, Enoch from Genesis. Modern scholarship does not support the idea that the historical Enoch, who lived long before the flood, wrote the book, though some scholars believe parts of it may have been original to Enoch. 

But it’s impossible to know for certain. The earliest known fragments of 1 Enoch date back to around the third century BCE, making it impossible for Enoch himself to be the author (Nickelsburg, 2001).

During the intertestamental period, it was common practice for writers to attribute their works to prominent biblical figures. This wasn’t meant to deceive but was part of the literary tradition of the time. Associating a work with a significant figure like Enoch added authority and connected the content to that person’s story (Collins, 2010). In the Book of Enoch, the character Enoch is taken to heaven and given visions of divine mysteries, so it’s fitting that the book bears his name.

While modern readers might find this practice unusual—since today we value precise authorship and titles—understanding the literary culture of that period helps us approach the text without suspicion. Instead of focusing on the literal authorship, we can appreciate the broader tradition of Jewish religious writings that developed between the Old and New Testaments (VanderKam, 1995).

Part 2:  Why the Book of Enoch is Non-Canonical 

Despite its significance in ancient Jewish literature and its influence on early Christian thought, the Book of Enoch was not included in the biblical canon. The Jewish community held strict criteria for determining sacred texts. For a book to be considered Scripture, it needed to be tied to a recognized prophetic figure and originally written in Hebrew. The Book of Enoch fails to meet these criteria. No Hebrew manuscripts have been found; the earliest fragments we have are in Aramaic, dating to the third century BCE (Nickelsburg, 2001).

While a specific sect at Qumran—often associated with the Essenes—held the Book of Enoch in high regard, the broader Jewish community did not accept it as Scripture (Charlesworth, 1983). In contrast, early Christians were less concerned with the language of origin. The New Testament was written in Greek, and most church fathers were not fluent in Hebrew. Instead, they evaluated texts based on theological content and alignment with Christian doctrine. Some early church fathers, such as Irenaeus and Tertullian, advocated for Enoch’s inclusion, but the majority disagreed.

Augustine, one of the most influential figures in early Christian theology, played a key role in the book’s decline in popularity. After rejecting his association with the Manicheans—a sect that revered the Book of Enoch—Augustine distanced himself from anything related to their teachings. Given his enormous influence, Augustine’s negative stance contributed significantly to the book’s fall out of favor (Reed, 2005).

As church councils shifted their focus to contemporary theological concerns, interest in intertestamental Jewish writings waned. Over time, the Book of Enoch became a historical curiosity rather than a theological cornerstone.

Part 3:  The Importance of the Book, Even though it’s non-canonical 

Even though the Book of Enoch is not part of the biblical canon, its importance cannot be overstated. It offers unique insight into early Jewish thought and the cultural context that shaped New Testament theology. Many modern Christians are unfamiliar with Enoch beyond its brief mention in the Bible, but the book provides a valuable window into Jewish theological ideas that predate and anticipate key aspects of New Testament teaching (VanderKam, 1995).

One of the most compelling reasons to study Enoch is its role in countering the claim that New Testament theology—such as the deity of Christ and the concept of a divine Messiah—was a later invention. Written centuries before Jesus’ birth, Enoch contains theological concepts that align closely with New Testament themes. For example, the “Parables of Enoch” (chapters 37–71) highlight messianic expectations and suggest that Jews were contemplating a Messiah with divine attributes long before Christianity emerged (Collins, 2010).

The influence of Enoch is especially clear in New Testament apocalyptic imagery and themes—such as the “Book of Life,” “heavenly books,” the “Lake of Fire,” and final judgment—all familiar to readers of Revelation (Nickelsburg, 2001). The presence of these themes in Enoch shows that New Testament writers were building on established Jewish traditions rather than creating new doctrines.

Both Peter and Jude directly reference or quote from Enoch, and other New Testament writings echo its concepts. This suggests that, while not considered inspired Scripture, Enoch was highly respected and frequently utilized by early Christian writers (Charlesworth, 1983).

Final Thoughts

In summary, the Book of Enoch is a valuable resource for understanding the cultural and theological background of the New Testament. It bridges the gap between the Hebrew Bible and New Testament writings, revealing how early Jewish communities wrestled with their sacred texts and anticipated God’s promises. While not part of the biblical canon, Enoch remains a powerful tool for readers seeking a deeper understanding of biblical history and theology.

Understanding the Book of Enoch invites us to see the Bible with fresh eyes, recognizing the rich tradition of thought that shaped the New Testament. Although it isn’t Scripture, it offers us an invaluable glimpse into the beliefs and hopes of ancient Jewish communities—beliefs that continue to resonate in the Christian faith today.

References

Charlesworth, J. H. (1983). The Old Testament Pseudepigrapha, Vol. 1: Apocalyptic Literature and Testaments. New York: Doubleday.

Collins, J. J. (2010). The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature. Grand Rapids, MI: Eerdmans.

Nickelsburg, G. W. E. (2001). 1 Enoch: A Commentary on the Book of 1 Enoch, Chapters 1–36; 81–108. Minneapolis, MN: Fortress Press.

Reed, A. Y. (2005). Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. Cambridge: Cambridge University Press.

VanderKam, J. C. (1995). Enoch and the Growth of an Apocalyptic Tradition. Washington, D.C.: Catholic Biblical Association of America.