The deuterocanonical books (often called the Apocrypha by Protestants) are the books of the Old Testament that were included in the Septuagint but that the Jews deleted from their canon at the close of the first century.
I. Early Christian quotations from the deuterocanonical books
II. Why the Jews deleted these works
III. The early church’s position towards these works
I. Early Christian quotations from the deuterocanonical books
The Ante-Nicene Fathers contain over 300 quotations from and references to the deuterocanonical books. The following quotations are only a few examples
The prophet also says, “The stone that the builders rejected, the same has become the head of the corner” [Isa. 50:7]. . . . What does the prophet say again? “The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,” and “upon my garments they cast lots” [Ps. 22:17, 19]. Therefore, since He was about to be manifested and to suffer in the flesh, His suffering was predicted. For the prophet speaks against Israel, “Woe to their soul, because they have counseled an evil counsel against themselves, saying, “Let us bind the just one, because he is displeasing to us” [Wis. 2:12]. Barnabas (c. 70)
Do not be a stretcher forth of the hands to receive and a drawer back of them when it is time to give” [Sir. 4:31]. Didache (c. 80–140, E), 7.378
When you can do good, defer it not, because “alms delivers from death” [Tobit 4:10; 12:9]. Polycarp (c. 135, E), 1.35
Cyrus, king of the Persians, said to Daniel, the prophet, “Why do you not worship Bel?” Daniel replied, saying, “Because I do not worship idols made with hands” [Dan. 14, also known as Bel and the Dragon]. Irenaeus (c. 180, E/W), 1.467
For that reason, the Scripture most strenuously exhorts, “Do not introduce everyone into your house, for the snares of the crafty are many” [Sir. 11:29]. Clement of Alexandria (c. 195, E), 2.278
The Wisdom of Jesus [i.e., Sirach] says, “For all wisdom is from the Lord, and is with Him forever” [Sir. 1:1]. Clement of Alexandria (c. 195, E), 2.305
Esther and Mordecai lived during the captivity. Their book is still extant—as is also the book of the Maccabees. . . . Tobias married Sarah through the assistance of the angel Raphael. For the demon had killed her first seven suitors. After the marriage of Tobias, his father, Tobit, recovered his eyesight. Clement of Alexandria (c. 195, E), 2.328
Our instruction comes from the porch of Solomon, who had himself taught that “the Lord should be sought in simplicity of heart” [Wis. 1:1]. Tertullian (c. 197, W), 3.246
Who is this but Christ? They say, “Come, let us remove the righteous one, because he is hateful to us; he sets himself contrary to our doings” [Wis. 2:12]. Tertullian (c. 207, W), 3.340
We find that the blessed Daniel prophesied in Babylon and appeared as the vindicator of Susannah. Hippolytus (c. 205, W), 5.178
They are all clearly described in the books of the Maccabees. Hippolytus (c. 205, W), 5.180
He shows also that when Susannah prayed to God and was heard, the angel was then sent to help her—just as was the case in the matter of Tobias and Sarah. . . . The angel Raphael was sent to heal them both. Hippolytus (c. 205, W), 5.193
As in the person of the Jews, Solomon speaks again of this righteous one, who is Christ, in this way: “He was made to reprove our thoughts, and he makes his boast that God is his Father. Let us see, then, if his words are true. . . . For if the just man is the Son of God, God will help him and deliver him from the hand of his enemies. Let us condemn him with a shameful death” [Wis. 2:14–20]. Hippolytus (c. 205, W), 5.221
That we may believe on the authority of Holy Scripture that such is the case, hear how in the Book of Maccabees, where the mother of seven martyrs exhorts her sons to endure torture, this truth is confirmed. Origen (c. 225, E), 4.270
That certain thoughts are suggested to men’s hearts either by good or evil angels is shown both by the angel who accompanied Tobias and by the language of the prophet. Origen (c. 225, E), 4.332
Holy Scripture instructs us, saying, “Prayer is good with fasting and almsgiving” [Tobit 20:8]. Cyprian (c. 250, W), 5.456
Be a father to your children as was Tobias. Give useful and saving teachings to your pledges, just as he gave to his son. What he commanded his son, command your children. Cyprian (c. 250, W), 5.481
Although under a royal and tyrannical slavery, Tobias was free in spirit and feeling. He maintained his confession to God. He sublimely announced both the divine power and majesty, saying: “In the land of my captivity, I confess to him, and I show forth His power in a sinful nation” [Tobias 13:6]. What, indeed, do we find in the Maccabees of the seven brothers? They were all equally alike in their lot of birth and virtues. They filled up the number seven in the sacraments of a perfected completion. Seven brothers were therefore associated together in martyrdom. Cyprian (c. 250, W), 5.503
Of this same thing in the Maccabees: “It is just to be subjected to God and that a mortal should not think things equal to God” [2 Macc. 9:12]. Cyprian (c. 250, W), 5.533
Zechariah says, “Be converted unto me, and I will be turned unto you” [Zech. 1:3]. . . . Also, in Ecclesiasticus: “Turn to the Lord and forsake your sins” [Sir. 17:26]. . . . Also, in the second Epistle of the blessed Paul to the Corinthians: “For the sorrow that is according to God works a steadfast repentance unto salvation” [2 Cor. 7:10]. Exhortation to Repentance (c. 255, W), 5.594
In the Book of Wisdom, a book full of all virtue, the Holy Spirit sings in this manner, now openly drawing His hearers to celibacy and chastity: “It is better to have no children and to have virtue. For the memorial thereof is immortal” [Wis. 4:1, 2]. Methodius (c. 290, E), 6.312
The Book of Wisdom confirms this, saying, “For God created all things that they might have their being” [Wis. 1:14]. Methodius (c. 290, E), 6.365
The Book of Wisdom says, “For God created man to be immortal and made him to be an image of His own eternity” [Wis. 2:23]. Methodius (c. 290, E), 6.367
They caught Manasseh in bonds, and they bound him in chains of brass, bringing him to Babylon. . . . And he prayed to the Lord, saying, “O Lord, Almighty God of our fathers Abraham, Isaac, and Jacob, and of their righteous seed” [Prayer of Manasseh 1:1]. Apostolic Constitutions (compiled c. 390, E), 7.407
II. Why the Jews deleted these works
But I am far from putting reliance in your [Jewish] teachers, who refuse to admit that the interpretation made by the seventy elders who were with Ptolemy of the Egyptians is a correct one [i.e., the LXX]. . . . I wish you to observe, that they have altogether taken away many Scriptures from the translations effected by those seventy elders who were with Ptolemy, and by which this very man who was crucified is proved to have been set forth expressly as God and man. Justin Martyr (c. 160, E), 1.234
I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you [Jews]—which I quoted from the words of Jeremiah the prophet, Esdras, and David. But [I have proved this] from those which you even now admit. And, if your teachers had comprehended them, be well assured they would have deleted them, too—just as they did those [writings] about the death of Isaiah, whom you sawed asunder with a wooden saw. Justin Martyr (c. 160, E), 1.259
We read that every Scripture suitable for edification is divinely inspired. So it may now seem to have been rejected by the Jews for that very reason—just like nearly all the other portions [of Scripture] that speak of Christ. Nor, of course, is this fact surprising: that they did not receive some Scriptures that spoke of Him whom they did not receive. For they did not receive Him even when He was here in person, speaking in their presence. Tertullian (c. 198, W), 4.16
There was a learned Hebrew, who was said to be the son of a wise man and to have been specially trained to succeed his father. I had conversations with him on many subjects. I remember hearing from him the names of those elders [mentioned in the account of Susanna]. This indicated that he did not reject the history of Susanna. Origen (c. 240, E), 4.388
Probably you will reply, “Why, then, is the history [of Susanna] not in their Daniel—if, as you say, their wise men hand down such stories by tradition?” The answer is that they hid from the knowledge of the people as many of the passages as they could that contained any scandal against the elders, rulers, and judges. Some of these have been preserved in hidden writings. Origen (c. 240, E), 4.388
Let us now see if in these cases we are not forced to the conclusion that, while the Savior gives a true account of [certain events], none of the Scriptures are to be found that could prove what He speaks of. . . . “If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.” In the blood of what prophets, can anyone tell me? For where do we find anything like this written of Isaiah, Jeremiah, Daniel, or any of the twelve [minor prophets]? What about Zachariah, the son of Barachiah, who was slain between the temple and the altar? We learn this only from Jesus, not knowing it otherwise from any Scripture. Accordingly, I think no other supposition is possible than that those who had the reputation of wisdom, along with the rulers and elders, took away from the people every passage that might bring the elders into discredit among the people. We should not be surprised, then, that this history of the evil scheme of the licentious elders against Susanna is true. Yet, it was removed from the Scriptures by men who themselves were not very far removed from the counsel of such elders. Origen (c. 240, E), 4.389
III. The early church’s position towards these works
If this word “matter” should happen to occur in any other passage, it will never be found, in my opinion, to have the meaning of which we are now seeking—unless perhaps in the book that is called the Wisdom of Solomon, a work that is certainly not esteemed authoritative by all. Origen (c. 225, E), 4.379
Greeting, my lord and son, most worthy Origen, from Africanus. In your sacred discussion with Agnomon, you referred to that prophecy of Daniel that is related of his youth. At that time . . . I accepted this as genuine. However, now I cannot understand how it escaped you that this part of the book is spurious. . . . A more fatal objection is that this section, along with the other two at the end of it, is not contained in the Daniel received among the Jews. . . . Moreover, the style is different. I have struck the blow; do you give the reply? Answer and instruct me. Julius Africanus (c. 240, E), 4.385; see also 5.191–5.194
Origen to Africanus, . . . greeting. From your letter, I learned what your thoughts are as to the Susanna in the Book of Daniel, which is used in the churches. . . . In answer to this, I have to tell you what it is necessary for us to do in the cases of not only the history of Susanna, but also of thousands of other passages that I found in many places when, with my little strength, I was collating the Hebrew copies of Scripture with our copies. Susanna is found in every church of Christ in that Greek copy that the Greeks use. Yet, it is not in the Hebrew. Likewise, the two other passages you mention at the end of the book, containing the history of Bel and the Dragon, are not in the Hebrew copy of Daniel. . . . In many of the other sacred books, I sometimes found more in our copies [i.e., in the LXX] than in the Hebrew; sometimes, I found less. . . . When we notice such things, are we to abruptly reject as spurious the copies in use in our churches? Should we command the brotherhood to put away the sacred books that are currently used among them? Should we coax the Jews and persuade them to give us copies that will be free from tampering and forgery? Are we to suppose that the Providence that has ministered to the edification of all the churches of Christ in the sacred Scriptures, had no concern for those who were bought with a price, the ones for whom Christ died? Origen (c. 240, E), 4.386, 387
The Jews do not use Tobit. It is not even found in the Hebrew hidden writings, as I learned from the Jews themselves. However, since the churches use Tobit, you must know that even in the captivity, some of the captives were rich and well to do. Origen (c. 240, E), 4.391; extended discussion: 4.385–4.392