by Steve Wallace
Synopsis: While the New American Bible Revised Edition (NABRE) was approved by the United States Conference of Catholic Bishops, Steve asks “Does this version (with its uninspired additions) meet with divine approval?”
The Catholic Bible Press published the New American Bible, Revised Edition (NABRE) in 2012. Like former editions of Roman Catholic Bibles, the NABRE adds the apocryphal books to the Old Testament. Hence, rather than having thirty-nine OT books, as do most versions of the Bible, the NABRE contains forty-six books along with additions to the books of Esther and Daniel.
Roman Catholics are not alone in their acceptance of the apocrypha. The Eastern Orthodox Church also finds them canonical, and they are becoming more popular in English Bibles used in Protestant churches.
It is helpful to note, as we begin this study, that 1 Maccabees (175-134 BC, NABRE, 541), itself one book under discussion in this article, acknowledges in several places the absence of prophets during its time (4:46; 9:27; 14:41). It was written during the inter-testamental period, or “400 years of silence,” between the OT and the NT, when the voices of inspired prophets were not heard. The rest of the apocrypha also dates near or during the last two centuries before Christ. With this in mind, let us take a deeper look into the NABRE. Its introductions, along with the words of the apocrypha themselves, contain convincing evidence as to the origins of these texts.
This book “was probably written early in the second century BC; it is not known where” (NABRE, 945). In Tobit 12:9, we read, “For almsgiving saves from death, and purges all sin.” Catholics allow a “mass stipend” to pay for the offering of a mass (i.e., their assembled worship) for the soul of a deceased person. As a child, this writer heard numerous masses begin with the following words coming over the P.A. system, “This mass is being offered for the repose of the soul of (person’s name).” Thus, the book of Tobit allows the Catholics to cite as “Scripture” a passage from a book that is not Scripture to justify the unscriptural offering of such masses. In the account of Lazarus and the rich man, Jesus clearly stated that there is no possibility for a lost person to be saved from sin after death (Luke 16:19-31).
The NABRE introduction of Tobit tells us the book “combines Jewish piety and morality with folklore” (945). “Folklore” is defined as “traditional customs, tales, sayings, dances, or art forms preserved among a people” (Webster). Folklore originates among mere humans. Since no prophets were active when Tobit was written, it is no surprise that it contains folklore. Scripture is not mere folklore!
“The Book of Judith relates the story of God’s deliverance of the Jewish people. This was accomplished ‘by the hand of a female’—a constant motif. . . meant to recall the ‘hand’ of God in the Exodus narrative (cf. Exod. 15:6). The work may have been written around 100 BC, but its historical range is extraordinary. . . It telescopes five centuries of historical and geographical information with imaginary details. . .” (NABRE, 511; emphasis SW).
Webster defines “imaginary” as “existing only in imagination: lacking factual reality.” Imagination is evident in this book’s pages. “The geographical details, such as the narrow defile into Bethulia (an unidentified town which gives access to the heart of the land), are fanciful. The simple conclusion from these and other details is that the work is historical fiction, written to exalt God as Israel’s deliverer from foreign might, not by an army, but by means of a simple widow” (NABRE, 511; emphasis SW). That Roman Catholics would add such material to the sacred books of the Bible gives insight into their overall view of divinely inspired Scripture. In truth, such additions as Judith make mockery of God’s word (Deut. 4:2; 12:32; Pss. 12:6; 19:8; Prov. 30:5-6; 1 Cor. 4:6; 2 Tim. 3:16-17; Rev. 22:18-19).
Catholics have expanded this OT book. The additions in the Douay-Rheims Bible, commonly used by Catholics, occur in the last chapters of Esther (10:3 to 16:24). The NABRE mixes these additions into the original ten chapters of Esther. Also, it states in its introduction, “The book is a free composition, not a historical document,” and is of “fictional character” (529). The psalmist’s words are suitable here: “If the foundations are destroyed, what can the righteous do?” (Ps. 11:3).
Catholic defense of such biblical insertions are consistent with their practice throughout the centuries of inventing their own beliefs/practices and claiming them to be equal to the word of God (Matt. 15:9; Gal. 1:8-9; 2 John 9). “The Greek version of the book dates from ca. 116 to 48 BC” and is termed “Greek additions to Esther” (NABRE, 529). The probable date of the original Esther is around 465 BC (cf. Esth. 10:2). It is not surprising that insertions of uninspired additions have led to contradictions in the NABRE version of Esther.
“It contains some apparently authentic official documents (11:16-38). Its purpose, whether intended by it Jason himself (i.e., Jason of Cyrene, the author of the original, larger work, SW), or read into it by the compiler, is to give a theological interpretation to the history of the period” (NABRE, 572). Does the following text from this apocryphal book sound like words from a spirit-inspired man?
Since Nicanor’s doings ended in this way, with the city remaining in the possession of the Hebrews from that time on, I will bring my story to an end here too. If it is well written and to the point, that is what I wanted; if it is poorly done and mediocre, that is the best I could do. . . Let this, then, be the end (2 Macc. 15:37-39).
2 Maccabees condones suicide:
But when the troops, on the point of capturing the tower, were forcing the outer gate and calling for fire to set the door ablaze, Razis, now caught on all sides, turned his sword against himself, preferring to die nobly rather than fall into the hands of vile men and suffer outrages unworthy of his noble birth (2 Macc. 14:41-42, emphasis SW).
Further, the Roman Catholic acceptance of 2 Maccabees as scripture means that they can use it to buttress their teaching of purgatory (i.e., a place of temporary punishment before entering heaven) which has led to prayers and financed church “masses” for the dead:
Turning to supplication, they prayed that the sinful deed might be fully blotted out. The noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. He then took up a collection among all his soldiers, amounting to two thousand silver drachmas, which he sent to Jerusalem to provide for an expiatory sacrifice. In doing this he acted in a very excellent and noble way, inasmuch as he had the resurrection in mind; for if he were not expecting the fallen to rise again, it would have been superfluous and foolish to pray for the dead (2 Macc. 12:42-44; emphasis SW).
Remember, there were no prophets during the intertestamental period. The above practice is not from God. Rather, it was just an invention of mere men (Isa. 29:13; Matt. 15:9; Col. 2:18-22; 1 Tim. 1:6-7; Titus 1:14).
The NABRE states that this book was written “about fifty years before the coming of Christ.” Its author had a “profound knowledge of the Old Testament. . .” and “. . .He made use of the most popular religious themes of his time. . .” (779). Let it be noted from the start that the scribe who wrote this book gained his knowledge the way every uninspired student does, by learning. “His profound knowledge. . . marks him. . . among the sages. . .” (NABRE, 779). A “sage” refers to one who is “wise through reflection and experience” and is thus “characterized by wisdom, prudence, and good judgment” (Webster). As with the books we have examined thus far, this manuscript is not a product of divine inspiration (cf. 2 Tim. 3:16-17; 2 Pet. 1:19-21).
“The author” of Ben Sira was “a sage who lived in Jerusalem. . .” (NABRE, 801, emphasis SW). Thus, we learn that, like the writer of the Book of Wisdom, the Holy Spirit did not inspire Sirach. Rather, he gained his information from the printed page, reflection and experience. “The book was finished by ca. 175” and “has been recognized by the Catholic Church as inspired and canonical” (NABRE, 801; emphasis SW). Such statements of the Catholic Church should be examined in light of the text of this book. Ben Sira wrote, “Wise instruction, appropriate proverbs, I have written in this book. . . as they poured forth from my heart’s understanding” (50:27). We also have the testimony of Ben Sira’s grandson in the NABRE’s forward: “My grandfather. . . having devoted himself to the study of the law, the prophets, and the rest of the books of our ancestors, and had acquired great familiarity with them, was moved to write something himself. . .” (802). Neither Ben Sira nor his son claim Holy Spirit inspiration for him (cf. Heb. 1:1-2; John 14:26; 16:13; Acts 1:8).
Please compare Ben Sira with true prophets of the OT: “And the word of the LORD came to Isaiah. . .” (Isa. 38:4). “Then the word of the LORD came to me. . .” (Jer. 1:4). “The word of the LORD came expressly to Ezekiel. . .” (Ezek. 1:3). Did the Lord “come” to Sirach in such a manner? He never claimed it. Nevertheless, Roman Catholic scholars claimed it for him.
Like the writers of Tobit and 2 Maccabees, Sirach believed money could atone for sins: “As water quenches a flaming fire, so almsgiving atones for sins” (3:30). Although the Holy Spirit never inspired men to make such utterances, they are accepted by Roman Catholics. Atonement is possible only through the blood of Christ (Acts 13:38-39; Rom. 3:23-26; Heb. 9:15; 1 John 2:2). Furthermore, the Bible reveals the divine conditions for atonement (Mark 16:15-16; Acts 2:38; 22:16; Rom. 10:9-10; Gal. 3:26-27; 1 Pet. 3:21). Nowhere does Scripture say that a person’s sins are forgiven through the payment of money.
Baruch was the scribe for Jeremiah the prophet (Jer. 32:12-14; 36:4). “The fictional setting (i.e., of Baruch’s letter, SW) is Babylon. . .” (NABRE, 995). This goes along with the NABRE’s words about the Book of Judith which contained “imaginary” and “fanciful” things along with “historical fiction.” Baruch 1:1-2 reads, “Baruch. . . wrote in Babylon, in the fifth year, on the seventh day of the month, at the time the Chaldeans took Jerusalem and destroyed it with fire.” Based upon what we read in Jeremiah 32:1, 39:2, 8 and 52:13, we learn that, whether the writer of the book of Baruch was going by the years of King Zedekiah or the years of King Nebuchadnezzar, his recording of events is erroneous. Fictional indeed!
“Apocalyptic writing first appears about 200 BC” (NABRE, 1056). The book of Daniel, found in the Bible and containing apocalyptic writing, dates from the 5th century BC (cf. Dan. 1:1-4; the reigns of Nebuchadnezzar, chs. 1-4, and Belshazzar, ch. 5). Furthermore, Jesus cited Daniel (Matt. 24:15), thus verifying the books’ canonicity.
In contrast, the NABRE tells us, “The added episodes of Susanna, Bel, and the Dragon, found only in the Greek version, are edifying short stories with a didactic purpose (chaps. 12-14)” (1057; emphasis SW; Dan. 3:24-90 is further apocryphal material found in the Catholic version of Daniel). “You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the LORD your God which I command you” (Deut. 4:2; cf. Prov. 30:5-6). Let us remember that the Catholic hierarchy has also added to the work, worship and organization of the church that is found in the NT (Matt. 15:9; Col. 2:18-22). Their boldness in such additions should make believers of the Bible shudder.
The cover of the NABRE declares that it is “The leading Catholic Resource for Understanding Holy Scripture” (cover). Oddly, it is helpful in solving questions about the origins of the apocrypha. It is clear from the words of NABRE that all the above-mentioned texts originated from the thoughts and writings of mere men (Matt. 15:9; Col. 2:18-22; 1 Tim. 1:6-7; Titus 1:14). “All Scripture is given by inspiration of God” and “no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Tim. 3:16; 2 Pet. 1:20-21). None of the above mentioned texts originated with God. Hence, none deserves a place in the word of God.
Definitions are from Merriam-Webster Online Dictionary. Merriam-Webster. https://www.merriam-webster.com/.
