Almsgiving in Tobit, Sirach, and the Sermon on the Mount

One of the main themes of the Sermon on the Mount (Matthew 5-7) is personal righteousness. Jesus warns the crowds that "Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven" (Matt. 5:20). While some Protestant readers may be inclined to read "righteousness" here through a Pauline-Lutheran lens as something imputed on the basis of faith (i.e. belief) alone, the context suggests otherwise. 1 After offering the great Antitheses (Matt. 5:21-48), themselves full of moral profundity, Jesus returns explicitly to the theme of "your righteousness" (tēn dikaiosunēn humōn) in 6:1. In the following section of the discourse (6:2-18), Jesus' main point is that personal righteousness is only rewarded by the Father when practiced discreetly, not when practiced openly to gain the respect of other people. The structure of the section shows that Jesus understands "your righteousness" to subdivide into three categories: alms (eleēmosunē, 6:2-4), prayer (proseuchē, 6:5-15), and fasting (nēsteia, 6:16-18). Notably, the way Jesus introduces each category assumes that his audience shares his belief that this threefold division captures the essence of personal righteousness: "When you do alms...when you pray...when you fast". At issue is not whether righteousness consists of these deeds—this is simply assumed. At issue is only how these deeds ought to be practiced (i.e., whether openly or secretly).

The word eleēmosunē (usually translated "alms" and from which the English word "alms" derives) occurs ten times in the New Testament outside of Matt. 6:2-4, all of them in Luke-Acts. In Luke 11:41, having scolded the Pharisees for their superficial notion of purity, Jesus advises them, "But as to what is within, give alms, and behold, everything will be clean for you." In Luke 12:33, Jesus commands his "little flock" to "Sell your belongings and give alms" and thereby "Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy." The importance of alms is further underscored in several accounts in Acts, most notably in Acts 10, where an angel tells Cornelius in a vision, "Your prayers and almsgiving have ascended as a memorial before God" (10:4; cf. Acts 3:2-10; 9:36-42; 24:17). Among early Christian texts outside the New Testament, eleēmosunē is mentioned prominently in the Didache (1.6; 15.4) and 2 Clement (16.4). Evidently, almsgiving played an important role in early Christian piety, following on the teachings of the Master. However, this observation leaves unanswered the question of how Jesus, in the Sermon on the Mount, was able to assume his audience's familiarity with the concept of "alms" as a central aspect of personal righteousness.

Conceptually, of course, the notion of concern and care for the poor and needy pervades the entire Old Testament. The specific term "alms," however, seldom appears. The Hebrew equivalent of the Greek eleēmosunē is tzedakah (צדקה). This word occurs over 150 times in the Hebrew Bible, but usually in the general sense of "righteousness" rather than specifically "alms" (i.e., charitable acts directed toward the needy). For instance, in the psalms tzedakah is an attribute of God (e.g., Ps. 11:7; 31:1). In a couple of passages in Proverbs, however, a more specifically "economic" sense of tzedakah seems to be in view. These include Prov. 10:2 (where tzedakah contrasts with "ill-gotten gains"), and 11:4 (where tzedakah contrasts with "riches"). The Septuagint translator(s) of Proverbs translated tzedakah with eleēmosunē in 21:21. In Daniel's oracle to King Nebuchadnezzar foretelling that he would become like a beast, Daniel counsels the king to "break off your sins by practicing righteousness (tzedakah), and your iniquities by showing mercy to the oppressed" (Dan. 4:27). Here too, the Greek translation of Daniel (Theodotion) translated tzedakah with eleēmosunē; and the sense of tzedakah seems to anticipate the technical sense of "almsgiving" that the word would take on in rabbinic Judaism.

Despite the above evidence, the usage of tzedakah in the Hebrew Bible (and eleēmosunē in its ancient Greek translations) is not pervasive or developed enough to explain how Jesus could assume that his first-century Jewish audience shared with him a concept of "almsgiving" that was as fundamental to piety as prayer was. Whence then this development? Two of the deuterocanonical books—those considered Scripture by the patristic church (and still by Catholic and Orthodox Christians) but not by Protestants—are helpful here. These books are Tobit and Sirach, both written in the second century B.C. Together, they account for 28 instances of the word eleēmosunē—more than the rest of the Septuagint combined. Surviving Hebrew fragments of Sirach and Tobit demonstrate that eleēmosunē in the Greek versions typically translate tzedakah (e.g., Sir. 3:14, 3:30, 7:10, Tob. 4:8-9 [4Q200 2[bc]:9], etc.).

Sirach and Tobit share in common the bold teaching that almsgiving atones for sins and saves one from evil or death (Sir. 3:30; Tob. 12:8-9).2 This idea is echoed in early Christian literature. The mid-second century Christian text 2 Clement teaches that "charitable giving (eleēmosunē) relieves the burden of sin" (2 Clem. 16.4), while the Didache, a first-century Christian text, declares, "If you earned something by working with your hands, you shall give a ransom for your sins" (Did. 4.6; cf. Barnabas 19.10).

Both Sirach and Tobit also conceive of almsgiving as storing up treasure (Sir. 29:8-12; Tob. 4:7-11), a metaphor also used by Jesus at the conclusion of the section of the Sermon on the Mount that discussed almsgiving, prayer, and fasting (Matt. 6:19-21), and a metaphor directly linked with almsgiving by Jesus in Luke 12:33. As we have already seen, the redemptive power of alms is highlighted also in the story of Cornelius' conversion in Acts 10. A recent study by Anthony Giambrone notes how there developed in early Christianity the tendency to refer to almsgiving as the commandment par excellence, thus giving "forceful expression to its archetypal status."3 According to Giambrone, the roots of this expression are found in Sirach ("Because of the commandment, help the poor," 29:9) and further development is seen in the Didache (1.5; 13.4-7).

The early church, following Jesus, understood almsgiving to have a very prominent—indeed, redemptive—role in the divine economy. This coheres well with the notion of the "treasury of merit" in Catholic theology. However, it is difficult to reconcile with a Protestant sola fide doctrine in which almsgiving has no redemptive role whatsoever (indeed, to teach otherwise is considered by many Protestants to subvert the doctrine of salvation by grace). Regrettably, the portions of the Old Testament that are most helpful for filling in the Jewish context of the early Christian teaching on almsgiving—Sirach and Tobit—were removed from the biblical canon by the Reformers.

To make these points is not merely to revive a tired, sixteenth-century doctrinal debate. Consider the current controversy among American Evangelicals over "the social gospel." A statement authored by John MacArthur and other prominent Evangelicals asserts that "the obligation to live justly in the world" is an implication and application of the gospel but not a "definitional component...of the gospel." Almsgiving is an archetypal way of living justly in the world, and for Jesus and the early church it absolutely was definitive. In the Great Commission (Matt. 28:19-20), Jesus ordered the apostles to "Go and make disciples of all nations". The subordinate clauses specify how disciples are to be made: "baptizing them in the name of the Father, and of the Son, and of the holy Spirit," and "teaching them to observe all that I have commanded you." Almsgiving is one of the primary observances commanded by Jesus; it is as central to the mission of the Church as prayer is.

Footnotes

• 1 Of course, a comprehensive doctrine of righteousness and of salvation requires us to systematise these teachings of Jesus with those of Paul concerning salvation by grace through faith. This cannot detain us here, but such a systematisation can be found in the Catholic response to the Reformers' doctrines in the canons of the Council of Trent.
• 2 Indeed, the whole of the Book of Tobit could be described as a theodicy of prayer and almsgiving. After Tobit suffers blindness despite having lived a life of almsgiving, his wife (in like fashion to Job's wife) taunts him, "Where are your charitable deeds (eleēmosunai) now?" (Tob. 2:14) Tobit nonetheless instructs his son on the virtue of almsgiving (Tob. 4:7-11), and is eventually vindicated when God heals his blindness.
• 3 Anthony Giambrone, "‘According to the Commandment’ (Did. 1.5): Lexical Reflections on Almsgiving as ‘The Commandment’", New Testament Studies 60 (2014): 448-465.

The Use of the Deuterocanonical Books in Early Christian Literature

1. Introduction
2. Some References to the Deuterocanonical Books in Ante-Nicene Christian Literature
2.1. Judith
2.2. Tobit
2.3. Baruch
2.4. 1 Maccabees
2.5. 2 Maccabees
2.6. Wisdom of Solomon
2.7. Sirach
2.8. Greek Additions to Esther
2.9. Greek Additions to Daniel
3. Conclusion

1. Introduction

One of the theological differences between Catholics and Protestants concerns the boundaries of the biblical canon.1 The Catholic Bible contains 73 books, while the Protestant Bible contains 66. The respective New Testaments are identical, but seven books found in the Catholic Old Testament are not found in the Protestant Old Testament: Judith, Tobit, Baruch, 1 & 2 Maccabees, Wisdom of Solomon, and Wisdom of Sirach. These books are known to Catholics as the deuterocanonical books and to Protestants as apocrypha. Additionally, the books of Esther and Daniel in the Catholic Bible contain material not found in the Protestant versions of these books. 

To briefly rehearse the history, some regional—not ecumenical—councils in the West confirmed the 73-book canon in the late fourth century A.D. (see here for a list reflecting the decision of the Council of Carthage), as did Pope Innocent I in 405. St. Jerome, who at this time translated the Latin Vulgate, was one prominent voice holding that the books that were composed in Hebrew and considered canonical by the Jews were of first importance—though he deferred to the Church's judgment and thus included the deuterocanonical books in the Vulgate (which for many centuries became the Bible used liturgically in the West). In the East, the canon was never formalised, and to this day there is regional variation in which Scriptures are used liturgically in the Orthodox Churches (though, invariably, most or all of the seven deuterocanonical books are used, sometimes with others besides). The 73-book status quo continued unchallenged in the West for over a millennium until the Reformers rediscovered and augmented St. Jerome's position, aligning their Old Testament to the Jewish Bible and thus demoting the seven deuterocanonical books to the status of non-canonical apocrypha. The Catholic Church responded to the Reformers' move by reaffirming the long-standing 73-book canon in the Fourth Session of the Council of Trent (1546).

The purpose of this article is to offer a sampling of evidence related to one aspect of this canonical debate: the status of the deuterocanonical works in the early Church. In short, I will be quoting from early Christian writers of the ante-Nicene (pre-325 A.D.) period who quote from the deuterocanonical books as Scripture or call them Scripture. This in itself does not settle the debate—for instance, even the New Testament writers sometimes treat as Scripture works that did not finally make it into the canon (e.g., 1 Enoch in Jude 14 and an unknown text, probably the Book of Eldad and Modad, in James 4:5). However, ceteris paribus, that Christian writers of the first three centuries were treating the deuterocanonical books as Scripture supports the view that the Western consensus reached at the end of the fourth century was not a late innovation, but a formalisation of the tradition.

2. Some References to the Deuterocanonical Books in Ante-Nicene Christian Literature

The seven deuterocanonical books were all written by Jews living before Christ (though some scholars date the Wisdom of Solomon as late as the early first century A.D.) Some of them were composed in Hebrew (much of Sirach and fragments of Tobit were preserved in Hebrew among the Dead Sea Scrolls and elsewhere) while others (2 Maccabees and Wisdom of Solomon) were unquestionably composed in Greek. At some point—it is difficult to say precisely when—these writings began to be transmitted together with the Septuagint—the Greek translation of the Hebrew Scriptures created in the third and second centuries B.C. The Septuagint was the Bible of the early Church throughout the Gentile (and Hellenistic Jewish) mission, where most of the faithful did not understand Hebrew or Aramaic. The Septuagint's importance is evident from New Testament writers' frequent reliance on it in their quotations of Scripture—even favouring it in some instances where its rendering diverges from the extant Hebrew text. The compilation of the deuterocanonical books with the Septuagint cannot be strictly equated with canonisation, since other books were, at least on occasion, so compiled (e.g., 3 & 4 Maccabees; the Prayer of Manasseh). Nevertheless, the transmission of the deuterocanonical books within the Septuagint meant that these books were part of the Scriptures used liturgically in churches throughout the ancient world (at least outside Syria-Palestine), which explains how they came to be regarded by Christians as Scripture.

We will now survey a couple of early Christian citations of each of the deuterocanonical books along with the Greek additions to Daniel and Esther. This survey is by no means comprehensive. St. Clement of Alexandria and Origen cite nearly all of the books, but I did not want to focus solely on them because this might give the incorrect impression that the use of the deuterocanonical books was a localised phenomenon in Alexandria (where the Septuagint had been created).

2.1. Judith

In 1 Clement, composed in the late first century A.D., the writer exhorts his readers with biblical examples of humility and faith in a section beginning, "For you know the sacred Scriptures, loved ones—and know them quite well—and you have gazed into the sayings of God. And so we write these things simply as a reminder" (1 Clem. 53.1).2 Thus the writer is appealing to a body of "sacred Scriptures" that he assumes is shared by his own congregation in Rome and his readers in Corinth. Within this extended reminder is the following passage:

Many women were empowered by the gracious gift of God to perform numerous 'manly' deeds. The blessed Judith, when her city lay under siege, asked the elders for permission to go out to the foreigners' camp. And so she handed herself over to danger, going out because she loved her homeland and the people under siege. And the Lord handed Holofernes over to the hand of a female. (1 Clem. 55.4-5)3

This story about Judith is taken from the Book of Judith chapter 8. It follows that the Book of Judith was part of the "sacred Scriptures" known to the churches of Rome and Corinth in the late first century.

A century later, around 200 A.D. Tertullian of Carthage mentions Judith in his work On Monogamy:

They will have plainly a specious privilege to plead before Christ — the everlasting infirmity of the flesh! But upon this (infirmity) will sit in judgment no longer an Isaac, our monogamist father; or a John, a noted voluntary celibate of Christ's; or a Judith, daughter of Merari; or so many other examples of saints. (On Monogamy 17.1)4

For Tertullian, then, Judith is one more of the many examples of saints down through the ages—a conviction he could scarcely have reached without regarding the Book of Judith as Scripture.

2.2. Tobit

There is a possible, though not certain, allusion to Tobit in 2 Clement, a Christian work from the mid-second century. In 2 Clement 16.4, the writer states:

Giving to charity, therefore, is good as a repentance from sin. Fasting is better than prayer, but giving to charity is better than both. Love covers a multitude of sins, and prayer from a good conscience will rescue a person from death. How fortunate is everyone found to be full of these things. For giving to charity lightens the load of sin.5

Tobit 12:8-10 reads thus:

Prayer is good with fasting and almsgiving and righteousness. A little with righteousness is better than much with injustice. It is better to give alms than to store up gold. For almsgiving delivers from death, and it will purge away every sin. Those who practice almsgiving will have fullness of life, but those who sin are enemies of their own life. (NETS)6

The three terms "prayer," "fasting," and "charity/almsgiving" are identical in the Greek. The confluence of these three virtues, the main emphasis on almsgiving, and the concern with deliverance from death combine to make literary dependence likely.

At the end of the second century, St. Clement of Alexandria paraphrases the same passage of Tobit and calls it "Scripture":

And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, ‘Fasting with prayer is a good thing.’ (Stromateis 2.12)7

Earlier in the same book, St. Clement mentions Tobit by name and summarises the book's narrative (Stromateis 1.21).

At the beginning of the third century, St. Hippolytus of Rome alludes to Tobit 3:16-17 in his commentary on Daniel, making no distinction between the quality and authority of this material and that of the Book of Daniel (which is his main focus).

In which manner also happened to Tobit and Sarah. For they, after praying, in the same hour and the same day the entreaty of the two was heard and the angel Raphael was sent out to cure the two. (Commentary on Daniel 29.6-7)8

2.3. Baruch

St. Clement of Alexandria, again writing at the end of the second century, quotes Baruch 3:16-19 and calls it "Divine Scripture":

Excellently, therefore, the Divine Scripture, addressing boasters and lovers of their own selves, says, ‘Where are the rulers of the nations, and the lords of the wild beasts of the earth, who sport among the birds of heaven, who treasured up silver and gold, in whom men trusted, and there was no end of their substance, who fashioned silver and gold, and were full of care? There is no finding of their works. They have vanished, and gone down to Hades.’ (Paedagogus 2.36)

A decade or so later, Tertullian quotes from Baruch 6:4-6 and refers to the material as "the words of Jeremiah." Chapter 6 of Baruch is an originally independent text that is known as the Letter of Jeremiah.

For they remembered also the words of Jeremias writing to those over whom that captivity was impending: ‘And now ye shall see borne upon (men's) shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord.’ (Antidote for the Scorpion’s Sting 8.5)

2.4. 1 Maccabees

Tertullian, writing around 200 A.D., writes generally of the Maccabees historically:

For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. (Adversus Judaeos 4.10)9

St. Hippolytus, a decade or so later, refers explicitly to "the first book of the Maccabees" in his commentary on Daniel, alluding specifically to 1 Macc. 1:9:

For while dying, Alexander distributed it to his companions who were of his race, four men, Seleucus, Demetrius, Ptolemy, and Philip, and these all put on crowns, just as Daniel predicts and was recorded in the first book of the Maccabees. (Commentary on Daniel 3.810

In the mid-third century, St. Cyprian of Carthage alludes to the story of Mattathias (found in 1 Macc. 2) as authoritative and normative history:

 …bold and steadfast, they maintain the honour of the divine majesty and the priestly dignity, with full observance of fear. We remember and keep in view that, although others succumbed and yielded, Mattathias boldly vindicated God's law; that Elias, when the Jews gave way and departed from the divine religion, stood and nobly contended…” (Epistle 67 § 8)

2.5. 2 Maccabees

In a general sense, it is likely that Christian concepts of martyrdom in the early to mid-second century, as captured for instance in the letters of Ignatius and the Martyrdom of Polycarp, were influenced by the martyrdom account in 2 Maccabees 7. As Jefford writes:

The early church, as first witnessed in the imagery of Ignatius, was greatly influenced by the famous martyrdom sequence of 2 Maccabees, a graphic accont of the struggle and persecution of pious Jews during the time of the Greek rule of Palestine under Antiochus Epiphanes IV.11

While both 2 Maccabees and 4 Maccabees were attached to several LXX manuscripts, there seems to be little evidence of their influence in Jewish literature and tradition... However, there is a strong influence of the Maccabean martyr tradition upon the early Christian church in the second century and beyond. Familiarity with the Maccabean martyr tradition is seen in Shepherd of Hermas, To the Ephesians (Ignatius), Martyrdom of Polycarp, and Origen's Exhortation to Martyrdom.12

Indeed, the mid-second century Roman Christian work Shepherd of Hermas—itself a work so important to the early Church that it was considered quasi-Scriptural by some—may allude specifically to 2 Macc. 7:28 in Mandates 1.1. In 2 Macc. 7:28, we read how the mother of a young man facing martyrdom exhorts him by appealing to the doctrine of creation ex nihilo:

I implore you, my child, to look at the heaven and the earth and see everything that is in them and recognize that God did not make them out of things that existed. (NETS)

The angelic shepherd similarly exhorts Hermas:

First of all, believe that God is one, who created and completed all things, and made everything that exists out of that which did not, who contains all things but is himself, alone, uncontained. (Mandates 1.1)13

Nowhere in the Old Testament other than 2 Maccabees 7:28 is a doctrine of creation ex nihilo explicitly articulated. This makes it likely that The Shepherd of Hermas depended on this passage.

At the beginning of the third century, St. Hippolytus of Rome quotes from 2 Macc. 7:1-2 in his commentary on Daniel (just as he mentioned the first book of the Maccabees):

Be educated, O man, about the things which happen under Antiochus Epiphanes. While the seven brothers together with their mother were taken, they were struck with scourges and whips, but one of them answered the whips, and he said, ‘Why do you delay to ask and to learn? For we are prepared to die rather than to transgress our patriarchal laws.’” (Commentary on Daniel 20.3-4)14

Again, St. Cyprian of Carthage, in the mid-third century, quotes from 2 Macc. 7:16 and describes the words spoken by the martyr there as "animated...by the Spirit of divinity":

The fifth [brother], besides treading under foot the torments of the king, and his severe and various tortures, by the strength of faith, animated to prescience also and knowledge of future events by the Spirit of divinity, foretold to the king the wrath of God, and the vengeance that should swiftly follow. ‘Having power,’ said he, ‘among men, though you are corruptible, you do what you will. But think not that our race is forsaken of God. Abide, and see His great power, how He will torment you and your seed.’" (Treatise 11 § 11)

2.6. Wisdom of Solomon

The Wisdom of Solomon may be alluded to already in the canonical Letter to the Hebrews. The Son is described in Heb. 1:3 as "the refulgence of his glory, the very imprint of his being" (NABRE). This closely parallels Wisdom 7:26, which refers to Wisdom as "a reflection of eternal light and a spotless mirror of the activity of God and an image of his goodness" (NETS). What makes literary dependence particularly likely here is that both passages use the rare Greek word apaugasma ("refulgence"), which occurs nowhere else in the Septuagint or the New Testament.

Another book with a close literary relationship with Hebrews, the late-first century 1 Clement (already discussed in connection with Judith), quotes directly from Wisdom of Solomon 2:24 as an authoritative source demonstrating that death entered the world through jealousy:

Instead, each one walks according to the desires of his evil heart, which have aroused unrighteousness and impious jealousy—through which also ‘death entered the world’ (1 Clem. 3.4)15

The Muratorian Fragment is a fragmentary list of books accepted by the catholic Church for reading in church. It is generally dated to c. 200 A.D. The surviving portion of the text begins by mentioning Luke and John and only discusses Christian (what we would call New Testament) writings, with one notable exception: the Wisdom of Solomon.

Moreover, the epistle of Jude and two of the above-mentioned (or, bearing the name of) John are counted (or, used) in the catholic [Church]; and [the book of] Wisdom, written by the friends of Solomon in his honour. (Muratorian Fragment 68-70)

The Wisdom of Solomon was thus considered canonical by the end of the second century. The oddity of this "Old Testament" book appearing in what is otherwise a discussion of "New Testament" books may be due to the date when Wisdom of Solomon was written. It is widely considered the latest of the deuterocanonical books and is dated by some to the early first century A.D.

2.7. Sirach

The Wisdom of Jesus ben Sirach (sometimes known as Ecclesiasticus) is the longest of the deuterocanonical books, and the only one that seems to have been considered at all for the Jewish canon: some rabbinical texts emphasise that this book does not "defile the hands" (is not sacred), which may imply that some Jews thought otherwise. The translator of this work into Greek was the grandson of the original author.

There are possible allusions to Sirach in the late-first-century Christian work The Didache and the early-second-century work The Epistle of Barnabas. Sirach 4:31 reads thus:

Do not let your hand be extended to receive and withdrawn when paying back. (NETS)

The Didache and Barnabas, in their "Two Ways" catechetical material that undoubtedly reflects a common source, state:

Do not be one who reaches out your hands to receive but draws them back from giving. (Didache 4.5; Barnabas 19.9)16

Although this ethical principle is general enough to have arisen independently in Sirach and the Two Ways tradition used by Didache and Barnabas, it is equally plausible that the Two Ways material took the idea from Sirach. Barnabas's Two Ways material may also quote Sirach in Barnabas 19.2: "Love the one who made you" (agapēseis ton poiēsanta se; the identical Greek clause occurs in Sirach 7:30). 

St. Clement of Alexandria, at the end of the second century, characterises the words of Sirach 19:22 as spoken by God:

For true above all is that Psalm, ‘The just shall live to the end, for he shall not see corruption, when he beholds the wise dying.’ And whom does he call wise? Hear from the Wisdom of Jesus: ‘Wisdom is not the knowledge of evil.’ (Stromateis 1.10)

Origen, in the mid-third century, quotes from Sirach 21:27:

For if Satan is one, how can he both be crushed under the feet of the servants of God and also take action again? For if he has been crushed, and crushed by God, he certainly is no longer able to act. Therefore, perhaps there must be as many Satans as there are those who do the works of Satan. For this seems to me to be indicated also in the book of Wisdom [i.e. of Sirach], where it is said, ‘The impious who curse Satan are cursing their own soul.’ But also in a certain other little book that is called the Testament of the Twelve Patriarchs, although it is not considered part of the canon, we nevertheless discover the same such meaning—that individual Satans ought to be understood in individual sinners.” (Homilies on Joshua 15.6)17

By referring to the Testaments of the Twelve Patriarchs immediately after Sirach, and offering the qualification that the latter "is not considered part of the canon," Origen implies that the former (Sirach) is considered part of the canon.

2.8. Greek Additions to Esther

At the end of the first century, in the same passage quoted above concerning Judith, the author of 1 Clement writes:

No less did Esther, a woman perfect in faith, put herself in danger to rescue the twelve tribes of Israel who were about to perish. For through her fasting and humility she petitioned the all-seeing Master, the God of eternity, who saw the humbleness of her soul and rescued the people for whom she put herself in danger. (1 Clem. 55.6)18

Now, it is well-known that the Hebrew Book of Esther never mentions God. It is only in the Greek additions that Esther petitions God (Esth. 4:17-5:1) and that God is said to have "rescued" (Greek: rhuomai) his people (Esth. 10:3). It is therefore obvious that 1 Clement is basing his account of Esther's faith on the Septuagint version of the book that included the Greek additions. Thus the earliest Christian writer to refer to the Book of Esther understands the Greek additions to be part of the "sacred Scriptures."

Two centuries later, St. Methodius of Olympus emphasised that Esther "filled her head with ashes and dung, when she prayed to the Lord for her fellow-countrymen" (De Cibis 14.7).19 Like 1 Clement, this work refers to a detail found only in the Greek additions to Esther (4:17).

2.9. Greek Additions to Daniel

St. Clement of Alexandria, at the end of the second century, recounted the stories of the fiery furnace and the lion's den from the Book of Daniel. He describes how "Daniel was thrown into the den of lions; but being preserved through the providence of God by Habakkuk, he is restored on the seventh day" (Stromateis 1.21). The involvement of Habakkuk in the rescue of Daniel from the lions' den is a detail found only in the Greek additions to Daniel (cf. Dan. 14:33-39), which shows that the Greek additions were part of the book read by St. Clement.

The earliest surviving commentary on Daniel is that of St. Hippolytus of Rome, dating from about the first decade of the third century. Here, too, it is evident that the book commented on by St. Hippolytus included the Greek additions, since for instance he refers to the story of Susanna (cf. Commentary on Daniel 29.6-7).

One might make an argument that material added to a divinely inspired book by a different, later writer in a different language could not possibly also be divinely inspired Scripture. However, this argument only works at a superficial level. It is well known to biblical scholars today that numerous Old Testament books are composite works that went through additions and redactions by multiple authors before reaching their canonical form (Isaiah is a prime example). Moreover, the Book of Daniel itself in the Hebrew Bible contains lengthy passages in Aramaic—a sure sign that it was already a composite book before Greek material was added.

3. Conclusion

There is ample evidence from the first three centuries of Christianity—including some from the first century—that the seven deuterocanonical books and the Greek additions to Esther and Daniel were being read and revered as Scripture. This tradition culminated in the formal recognition of these books as part of the canon of Scripture at the end of the fourth century—a recognition that the Catholic Church has upheld to this day.

Footnotes

• 1 One should not overstate the theological significance of this canonical difference. 66 books in common out of 73 is still very high. Moreover, by calling the other books deuterocanonical ("secondly canonical") Catholics acknowledge that their status is in some sense secondary, although they are affirmed to be divinely inspired, true, and authoritative, just as the rest of Scripture. Conversely, although Protestants do not consider the "apocrypha" to be divinely inspired or canonical, many Protestants still revere these books as valuable repositories of wisdom, to the point of Protestant publishers sometimes including them in printed Bibles (e.g., some printings of the KJV; NRSV). Nevertheless, the point remains that Catholics and Protestants are not using the same biblical canon and differ on the inclusion of these books.
• 2 trans. Bart D. Ehrman, The Apostolic Fathers (2 vols. Cambridge: Harvard University Press, 2003), 1:128.
• 3 trans. Ehrman, Apostolic Fathers, 1:133.
• 4 trans. J. J. Thelwall, in Ante-Nicene Fathers, Vol. 4 (accessed at http://tertullian.org/anf/anf04/anf04-17.htm).
• 5 trans. Ehrman, Apostolic Fathers, 1:191.
• 6 This translation follows the GII text, regarded by most scholars as the older form. The GI text reads slightly differently but there are no important differences for our purposes here.
• 7 My apologies to the reader that I have not had a chance to access some of the writings quoted herein in a recent critical text. St. Clement of Alexandria's works are quoted from the older public domain translation at NewAdvent.org.
• 8 trans. T. C. Schmidt, Hippolytus of Rome: Commentary on Daniel (accessed at https://www.preteristarchive.com/Books/pdf/0205_hippolytus_commentary-on-daniel_2010.pdf).
• 9 trans. Thelwall, Ante-Nicene Fathers, Vol. 3 (accessed at http://www.tertullian.org/anf/anf03/anf03-19.htm).
• 10 trans. Schmidt, Hippolytus of Rome: Commentary on Daniel.
• 11 Clayton N. Jefford, The Apostolic Fathers: An Essential Guide (Nashville: Abingdon, 2005), 19.
• 12 Bryan R. Dyer, "The Epistle of James and the Maccabean Martyr Tradition: An Exploration of Sacred Tradition in the New Testament," in The Language and Literature of the New Testament: Essays in Honor of Stanley E. Porter's 60th Birthday (ed. Lois K. Fuller Dow and Craig A. Evans; Leiden: Brill, 2017), 710.
• 13 trans. Ehrman, Apostolic Fathers, 2:237.
• 14 trans. Schmidt, Hippolytus of Rome: Commentary on Daniel.
• 15 trans. Ehrman, Apostolic Fathers, 1:41 (quotation marks added).
• 16 trans. Ehrman, Apostolic Fathers, 1:423, 425; 2:79.
• 17 trans. Barbara J. Bruce, in Origen: Homilies on Joshua (ed. Cynthia White; Washington: Catholic University of America Press, 2010), 149.
• 18 trans. Ehrman, Apostolic Fathers, 1:133.
• 19 trans. Ralph Cleminson, Methodius of Olympus: On the distinction between foods (De cibis) (accessed at https://www.roger-pearse.com/weblog/wp-content/uploads/2015/07/Methodius-De_Cibis_20151.pdf).