The Catholic Bible includes several additional books that are absent from Protestant Bibles. These books, known as the Deuterocanonical books, were written during the intertestamental period—the centuries between the Old and New Testaments. While the Catholic Church affirms them as part of Scripture, Protestant Christians reject them, referring to them as the Apocrypha (meaning “hidden” or “obscure”).
The debate over their inclusion in the biblical canon has been ongoing for centuries, with significant theological implications. This essay will explore the origins, content, and theological concerns surrounding these books, explaining why Protestants do not consider them divinely inspired while also acknowledging their historical value.
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Why Protestants Reject the Deuterocanonical Books
- They Are Not Part of the Hebrew Bible – Jewish scholars in the first century AD did not recognize these books as part of the Old Testament canon. The Hebrew Scriptures, as affirmed by the Jewish people, consist of the same 39 books found in Protestant Old Testaments.
- They Were Not Quoted by Jesus or the Apostles – Unlike the inspired books of the Old Testament, the New Testament writers never cite the deuterocanonical books as authoritative Scripture.
- The Protestant Reformers Reaffirmed the 66-Book Canon – Reformers like Martin Luther and John Calvin rejected these books as uninspired because they contained doctrines inconsistent with biblical teaching, and the early church did not universally recognize them as Scripture.
- They Contain Historical and Theological Issues – Some of these books contain major historical inaccuracies or teach doctrines that contradict the rest of Scripture, such as prayers for the dead and atonement by good works.
- They Were Officially Canonized Late – Although these books were read by some early Christians, the Catholic Church did not formally declare them as Scripture until the Council of Trent in 1546, largely in response to Protestant challenges.
The Deuterocanonical Books: A Detailed Examination
The Catholic Old Testament includes the following additional books, along with expansions to existing books:
- Tobit
- Judith
- Wisdom of Solomon
- Sirach (Ecclesiasticus)
- Baruch
- 1 Maccabees
- 2 Maccabees
- Additions to Daniel (Prayer of Azariah, Song of the Three Holy Children, Susanna, Bel and the Dragon)
- Additions to Esther
Each of these books will be examined in greater detail below, explaining their content, purpose, and the reasons for their exclusion from the Protestant canon.
1. Tobit
- Author: Unknown, possibly a Jewish exile.
- Date: 3rd–2nd century BC.
- Purpose: A moralistic tale about faithfulness and divine intervention.
Summary:
Tobit is a Jewish man living in exile in Nineveh, who remains faithful despite hardships. He goes blind due to an accident but continues in prayer. Meanwhile, his son Tobias is sent on a journey and is guided by the angel Raphael, who instructs him to marry Sarah, a woman whose previous seven husbands had died on their wedding night due to a demon named Asmodeus. Raphael advises Tobias to burn a fish’s liver and heart to drive away the demon, and later to use fish gall to heal his father’s blindness.
Reasons for Exclusion:
- Magical elements (burning fish organs to drive away demons) contradict biblical teaching on spiritual warfare.
- Raphael’s instructions on almsgiving state that giving to the poor atones for sin (Tobit 12:9), contradicting the Bible’s teaching that only God can forgive sin through faith (Ephesians 2:8-9).
- Not included in the Hebrew Bible and never cited in the New Testament.
2. Judith
- Author: Unknown.
- Date: 2nd century BC.
- Purpose: A fictionalized tale of Jewish nationalism.
Summary:
Judith, a Jewish widow, saves her people from an Assyrian invasion. She enters the enemy camp, deceives the Assyrian general Holofernes, and beheads him while he is drunk. This leads to a great Jewish victory.
Reasons for Exclusion:
- Major historical inaccuracies (e.g., Nebuchadnezzar is called King of Assyria, but he was actually King of Babylon).
- No historical records of Holofernes or the events described.
- More of a nationalistic novel than inspired Scripture.
3. Wisdom of Solomon
- Author: Traditionally attributed to Solomon but likely written by a Jewish philosopher in Alexandria, Egypt.
- Date: 1st–2nd century BC.
- Purpose: A philosophical reflection on divine wisdom.
Summary:
This book is similar to Proverbs but also borrows heavily from Greek philosophy, particularly Platonism. It teaches about the immortality of the soul, divine justice, and wisdom’s role in human life.
Reasons for Exclusion:
- Greek philosophical influence, particularly in its concept of the soul’s immortality (aligns more with Plato than biblical teachings).
- Not part of the Hebrew Scriptures.
- No evidence Solomon wrote it, as its style and language belong to a much later period.
4. Sirach (Ecclesiasticus)
- Author: Jesus ben Sirach.
- Date: Around 200 BC.
- Purpose: A collection of moral and ethical wisdom.
Summary:
Sirach is similar to Proverbs, offering teachings on wisdom, honoring parents, and righteous living. It was highly respected among Jewish communities.
Reasons for Exclusion:
- Never accepted into the Hebrew canon, though it was widely respected.
- Jesus and the Apostles never quoted from it.
- Contains some contradictions with biblical wisdom literature.
5. Baruch
- Author: Traditionally attributed to Baruch, the scribe of Jeremiah.
- Date: 2nd century BC.
- Purpose: A book of encouragement for Jewish exiles.
Summary:
Baruch presents itself as a lament for Jerusalem’s destruction, calling for repentance and hope in God’s restoration. It contains prayers, confessions, and warnings.
Reasons for Exclusion:
- Claims to be written by Baruch, but linguistic evidence suggests it was written centuries later.
- Never included in the Hebrew Bible.
- No quotes or references to it in the New Testament.
6. 1 Maccabees
- Author: A Jewish historian.
- Date: Late 2nd century BC.
- Purpose: A historical account of the Maccabean Revolt.
Summary:
This book chronicles the Jewish resistance against Greek rulers, leading to the rededication of the Temple (the origin of Hanukkah).
Reasons for Exclusion:
- Historically valuable but lacks divine inspiration.
- No divine prophecies, miracles, or messianic promises.
- Never quoted in the New Testament.
7. 2 Maccabees
- Author: Unknown, possibly abridged from a larger work.
- Date: 1st century BC.
- Purpose: To encourage Jewish faithfulness under Greek persecution.
Summary:
This book includes accounts of Jewish martyrdom and teaches prayers for the dead and purgatory.
Reasons for Exclusion:
- Supports prayers for the dead and purgatory (2 Maccabees 12:42-45), contradicting Hebrews 9:27.
- Contradicts biblical salvation doctrine (salvation is by grace, not works).
- Never accepted into the Hebrew canon.
8. Additions to Daniel
- Author: Various unknown authors.
- Date: 2nd century BC.
- Purpose: Expanding the Book of Daniel with additional moral lessons.
Summary:
These additions include:
- Prayer of Azariah & Song of the Three Holy Children – A prayer and hymn supposedly spoken by Shadrach, Meshach, and Abednego in the fiery furnace.
- Susanna – A story of a falsely accused woman, with Daniel acting as a judge.
- Bel and the Dragon – A tale of Daniel exposing idol worship by feeding a dragon poisoned food.
Reasons for Exclusion:
- Not found in the original Hebrew manuscripts of Daniel.
- Contains mythical and exaggerated elements, such as Daniel killing a dragon with food.
- Never quoted by Jesus or the Apostles.
9. Additions to Esther
- Author: Later Jewish writers.
- Date: 2nd–1st century BC.
- Purpose: To insert more religious elements into Esther.
Summary:
The Hebrew version of Esther never explicitly mentions God, so later additions include prayers, divine intervention, and Mordecai’s prophetic dream.
Reasons for Exclusion:
- Not part of the original Hebrew text.
- The inspired Book of Esther was already complete without these additions.
- Never quoted by Jesus or the Apostles.
Summary Conclusion
The Deuterocanonical books, while historically significant, do not meet the criteria for inspired Scripture as recognized in the Hebrew canon and by the early church. Though they contain moral teachings and valuable historical accounts, they also include historical inaccuracies, doctrinal errors, and theological contradictions—such as prayers for the dead (2 Maccabees 12:42-45) and salvation through almsgiving (Tobit 12:9)—which directly oppose the clear teachings of Scripture (Ephesians 2:8-9, Hebrews 9:27). Additionally, Jesus and the Apostles never cited these books as authoritative, nor did the Jewish people accept them as part of their divinely inspired Scriptures. The Protestant Reformation reaffirmed the 66-book canon, recognizing only those books that were divinely inspired, prophetically attested, and doctrinally sound.
While the Catholic Church officially canonized these books in 1546, largely in response to Protestant challenges, their late recognition and contradictions with established Scripture raise legitimate concerns. The Protestant position is not based on disregard for history, but on a commitment to God’s revealed Word as He preserved it through the Hebrew and apostolic tradition. As 2 Timothy 3:16 affirms, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” The Protestant canon remains the most faithful representation of God’s inspired revelation, ensuring that doctrine is built on a solid biblical foundation rather than later additions that were never recognized as divinely inspired by Christ or His apostles.
“All your words are true; all your righteous laws are eternal.” (Psalm 119:160)
It is important to emphasize that when Psalm 119:160 declares, “All your words are true; all your righteous laws are eternal,” it is referring to the true, inspired Word of God—specifically, the 66 books of the Bible from Genesis to Revelation. This verse does not affirm the Deuterocanonical books or any other writings outside of the established canon of Scripture.
All Scripture quoted from:
New International Version (NIV)
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