Why Jesus Would Approve of the Deuterocanon?

Why Jesus Would Approve of the Deuterocanon?

When modern Christians debate whether the Deuterocanonical books belong in Scripture, the conversation often turns to canon lists, councils, and the Reformation. But a better starting point might be this question: What was Jesus' relationship to these books? Would He have approved of them?

Jesus and the Septuagint: His Bible Included the Deuterocanon

The most important fact often overlooked is this: Jesus and His earliest followers regularly quoted from the Septuagint (LXX)—the Greek translation of the Hebrew Scriptures. This version included the Deuterocanonical books like Wisdom, Sirach (Ecclesiasticus), Tobit, Judith, and 1 & 2 Maccabees. For Greek-speaking Jews in the 1st century (and even many in Judea), the Septuagint was the primary version of Scripture. Since Jesus and the apostles quoted from it, even when it differed from the Hebrew, we can reasonably conclude that they respected its contents, including the Deuterocanon.

Echoes of Deuterocanon in Jesus’ Teachings

Though Jesus does not explicitly cite the Deuterocanonical books by name, there are clear thematic and verbal parallels:

Matthew 6:19-20 (on laying up treasure in heaven) resembles Sirach 29:11.

Matthew 7:12 (Golden Rule) parallels Tobit 4:15.

Luke 18:14 (humility before God) echoes Sirach 3:17-20, 28-30.

These aren't mere coincidences. They reflect shared theological ideas and language, indicating that Jesus moved within a world where these books were influential and spiritually formative.

The Early Church Embraced the Deuterocanon

Jesus empowered His apostles to be His witnesses and the foundation of the Church. Their usage of the Deuterocanonical books shows approval by implication:

The Epistle of James parallels Wisdom and Sirach.

The author of Hebrews may allude to 2 Maccabees 6–7 in describing the faithful who were tortured for their faith (Hebrews 11:35).

Early Christians, many of whom were Greek-speaking Jews, preserved and read these books alongside the Law and the Prophets.

Would Jesus rebuke His own followers for preserving and teaching from writings they had received as spiritually edifying?

Jesus’ Inclusive View of Revelation

Jesus never handed down a rigid canon list. Instead, He affirmed “the Law, the Prophets, and the Psalms” (Luke 24:44) as authoritative categories, but He did not draw sharp lines the way post-Reformation Protestants have. His focus was on the heart of Scripture—what reveals God, what aligns with truth, and what leads to life. Books like Wisdom and Sirach emphasize righteousness, the fear of the Lord, and ethical living—themes Jesus strongly affirmed. Would He deny these voices a place in the spiritual formation of God’s people?

Jesus Criticized the Pharisees—Not the Greek-Speaking Jews

The Pharisees, who later shaped the Rabbinic canon (which excluded the Deuterocanon), were often the target of Jesus' critiques. Ironically, the canon Protestants follow today comes more from Pharisaic tradition than from the early Church's witness. Jesus likely would not approve of rejecting books that His own followers, and likely He Himself, read and affirmed—especially based on later decisions by groups He often rebuked.

Conclusion

While Jesus never gave a canon list, His use of the Septuagint, thematic alignment with Deuterocanonical books, and trust in the witness of His early Church all point in one direction: He would affirm their value. Whether or not one considers them “canonical” in the strictest sense, it is clear they were part of the spiritual landscape of Jesus’ world—and the early Church He founded. To dismiss them entirely is to cut ourselves off from writings that shaped the faith, ethics, and hope of God’s people in the time of Christ.