The Apocryphal books were included in the KJV for historical value. But they were never viewed as inspired canonical materials from God. Here’s a partial basic outline from Geisler’s PPT study on why the Apocrypha should not be included in the Canon of Scripture:
1) NT never cites them as Scripture.
a) At best it only alludes to events in them (cf. Heb. 11:35).
b) It never cites them as inspired (“God said” etc.).
c) It also quotes uninspired pagan poets (Acts 17:28).
2) Greek OT of 4th cent. A.D. had
a) It is not known that the original Greek OT (LXX) had them
b) No Hebrew Bible ever had them.
c) Palestine, not Egypt, was place of their origin.
3) Some early Fathers cited them,
a) Many early Fathers clearly rejected them (Athanasius, Cyril of Jerusalem, Origen, and Jerome).
b) Almost no early Father clearly accepted them.
c) Many alleged patristic citations are not from the Apocrypha.
d) Those that are cited are not
clearly cited as Scripture.
4) Augustine accepted them in 4th
a) His contemporary St. Jerome (who translated the Bible into Latin) rejected all of them;
b) Most earlier Fathers rejected them;
c) Augustine’s grounds for accepting them were wrong:
(1) That they contain won-
derful stories of martyrs;
So does Foxe’s Book of
(2) That the Greek OT
(LXX) which contained
them was inspired.
d) He recognized that the Jews (whose books they were) rejected them (City of God, 19.36-38).
5) The Eastern Church has not always
a) No record of early official acceptance of them.
b) Some late Synods of 17th cent. accepted them, but the Larger Catechism (1839) omits them.
6) Many Protestant Bibles had them
up to 19th cent, but–
a) Protestants did not accept them as canonical;
b) They were printed between the OT and NT but not as part of either inspired section.
7) Some were found in Dead Sea
a) There is no indication they were considered inspired;
b) No commentaries were found on them as there were on the inspired books.
c) None had the special parchment and script used only of inspired books).
8) Some church council’s accepted
a) They were local councils, not universal ones.
b) They were late councils, not early ones (Councils of Rome, Hippo, and Carthage were all late 4th cent.)
c) They were not infallible councils that acceptance them until Trent in A.D. 1546.
9) Roman Catholic Church canonized them
in A. D. 1546 (at The Council of Trent),
but this was–
a) The wrong group (Christians not Jews);
b) At the wrong time (1600+ years late);
c) On the wrong basis: On the authority of the church not on the authority of God (through a prophet of God)
d) For the wrong reason: to defend its dogma vs. Protestants.
1) They accepted 2 Macca-
bees which was for
praying for the dead.
2) But rejected 2 Esdras
which was against it.
“It is therefore a holy and wholesome thought to pray for the dead that they may be loosed from their sins (2 Mac. 12:45).
“Just as a father does not send his son…to be ill or sleep or eat or be healed in his stead, so no one shall ever pray for another on that day [“when they shall be separated from their mortal body”–v. 88]” (2 Esdras 7:105).
1) Does not claim to be inspired by
2) Was not written by prophets of
God (1 Mac. 9:27).
3) Was not confirmed by supernatu-
ral acts of God (Heb. 2:3-4).
4) Does not always tell the truth of
-On praying for the dead (2
-On working for salvation
5) Was not accepted by the people
of God (Judaism) who wrote it.
6) Was not accepted by Jesus the
Son of God (Lk. 24:27).
7) Was not accepted by the Apostles
of God (who never quoted it).
8) Was not accepted by the Early
Church of God.
9) Was rejected by the great Catho-
lic translator of Word of God.
10) Was not written during period of
prophets of God.