How Did We Get Our Bibles?
Can We Cound On The Bible?
The Canon of the New Testament –
Part 2
Review: In our last lesson we began examining why we accept the 27 books of
the New Testament. We noted from scripture the process of inspiration as the
words of Jesus who delivered the message of His Father was transferred to His
apostles (and other inspired men) who in turn delivered the message, imparted
the Holy Spirit upon others (and thus abilities in various capacities to reveal
the word of God), and in time wrote down their message and delivered it to churches.
The method of circulation of NT letters was to share it with other churches,
of which we gave several examples of this (see Col. 4:16, Rev. 1:4, Gal. 1:2,
1 Pet. 1:1, etc.). We also noted that there was respect for apostolic authority
– Acts 2:42, Eph. 2:20, 2 Pet. 3:1-2, etc.).
Tonight, building on this we want to examine why we have 27 books in the New
Testament and why these were included and others were excluded.
II. Compiling the books of the New Testament Canon
a. In 367 AD, we have recorded the
first list of all 27 books of the New Testament. It was in a letter written
by Athanasius. As a result of this, critics of scripture claim that the New
Testament was not officially recognized (in its present state) until about 3
centuries after their writings. Many of the same persons will claim that the
New Testament canon is questionable, either containing books that don’t
belong or failing to include books that ought to be there. But is that true?
b. An examination of the history of the development of the NT canon reveals
that what we have was recognized long before that time. In fact is it wrong
to say that in 367 AD, the Canon was officially established or decided. The
truth is, the majority of the New Testament books were universally recognized
during the 2nd century (actually, as we noted above, scriptures indicate that
AS they were being written, they were immediately recognized).
We will notice those that were not
as this lesson progresses.
c. Why the need for a canon?
i. The need to compile the letters. As the church was spreading throughout Asia,
Africa and Europe there was a need. Because they were circulated individually,
there was a need to determine which ones were authoritative AND to compile them
into a collection. In other words, they needed to know which books were worthy
to be read in churches.
ii. Because at the end of the first century, as spiritual gifts declined and
then ceased, “that which was perfect” (1 Cor. 13:8-12, Jas. 1:25)
needed to be complied because prophets were no longer around to verify the message
AND such would help put an end to later books appearing and claiming inspiration.
iii. The growth of heretical groups such as the Gnostics, and Marcionites.
iv. As Christianity spread into foreign lands there was a need for translations.
This required uniformity of authorized works
v. Persecutions of the Roman Empire called for a need to compile these books.
Some of the persecuting emperors called for the destruction of the word of God.
An example of this was Diocletian who in 303 AD issued an edict for the destruction
of sacred works of the Christians. As Josh McDowell said “Who wanted to
die for just a religious book? They needed to know.”[1]
http://www.truthnet.org/Bible-Origins/7_The_New_Testament_Canon/index.htm
d. Criteria for determining canonicity
i. It needs to be emphasized that the Canon was NOT chosen, but was “discovered”.
“The books that made it into the canon did so by means of "survival
of the fittest" - it was not a random drawing with all participants beginning
on equal footing. The church did not create the canon, "but came to recognize,
accept, affirm, and confirm the self-authenticating quality of certain documents
that imposed themselves as such upon the Church. If this fact is obscured, one
comes into serious conflict not with dogma but with history."[2]
ii. We must realize that for books to even be considered, they had to meet a
high standard of criteria and historical acceptance which helped them to recognize
that which was of apostolic authority. The following principles were considered:
1. Did it have the quality of inspiration? The quality of inspiration means
that the fingerprint of God can be seen in the document, including claims of
inspiration and God speaking through the author (either mentioning the Father
directly or the Spirit of God), a continuity and logical flow.
One author noted that inspiration was NOT the only criterion for inspiration,
but it was necessary. In other words, we know there were other inspired works
(such as the book to the Laodiceans, whatever other letters Paul wrote to Corinth,
etc.) but they are not included. However, know that if a work Is NOT considered
inspired, it cannot be part if the Canon.
2. Was the author an apostle or did he have apostolic authority? Those books
written by men other than apostles, had direct interaction with the apostles.
For example: John Mark (author of the Gospel of Mark) was closely associated
with Peter. He also accompanied Paul on part of his first journey and was later
thought to be useful.
Luke was a physician who spent much time with Paul (writing Luke and Acts)
IF a work did not have the fingerprints of an apostle on it, it was immediately
dismissed.
3. Does the doctrine agree with the canon of truth or “the rule of faith”?
A work could not contradict the other known inspired writings, including the
Old Testament.
4. Was the work accepted by early churches, and that more than locally? A characteristic
of letters considered Canonical was that they enjoyed more than a local circulation.
There were some letters that had only a small area of local circulation. Such
was not sufficient to accept something into the Canon (though maybe it was inspired).
e. Accepting the 27 books –
While the 27 books were not mentioned in a single list until 367 AD, all of
them had been discussed previously and had been included in lists of that which
was recognized as inspired scripture.
i. Early authorities beginning in the 2nd century either mention many of them
in lists or quoted from them, some liberally.
Who are the “church fathers”? They were a group of men from the
2nd century who for the next several centuries wrote spiritual materials as
followers of Jesus. These men were spiritual leaders during this time who furthered
Christianity, some upholding the truth while others promoted their own agendas.
Their significance includes:
1. They identified various books that were considered inspired, though not complete
lists until 367 AD. They did so in some cases by referring to writings as “scripture”
or saying, “It is written”. They also mentioned specific books as
being the word of God and they rejected others that were not. This is the point
we are focusing on in this lesson.
2. They also quoted from these books and as such are a source of verification
of the original manuscripts.
3. They recorded history, both secular and religious, concerning the development
of the church (and apostasy).
ii. Some examples of this:
1. Clement of Rome, in 95 AD, he wrote to Christians in Corinth making reference
to Matthew & Luke. He also demonstrated familiarity with Hebrews, Romans,
Corinthians, as well as 1 Timothy, Titus, 1 Peter and Ephesians.[3]
2. Ignatius, was an elder in Antioch of Assyria who was martyred in 110 AD,
and thus was a contemporary of John and possibly other apostles. While there
is no evidence he met them, he did quote from several books of the New Testament
including: The gospels of Matthew & Luke, as well as Acts, Romans, 1 Corinthians,
Ephesians, Colossians and 1Thessalonians – a total of 8 letters.
3. Polycarp, (70 AD- 155 AD) was an elder in Smyrna who died as a martyr. He
quoted from 17 books of the New Testament in his writings.
4. According to Milton Fisher, who published an essay on The Canon of the New
Testament, “The first three outstanding church Fathers, Clement, Polycarp
and Ignatius, used the bulk of the material of the New Testament in a revealingly
casual manner - authenticated Scriptures where being accepted as authoritative
without argument. In the writings of these men only Mark (which closely parallels
the material of Matthew), 2 and 3 John, Jude, and 2 Peter are not clearly attested.”
[4]
5. Irenaeus of Lyons (120/140 – 200/203 AD) was an apologist that refuted
Gnosticism among other things. One of his works, Adversus Haereses (Against
Heresies) quotes from or alluded to all the books of the NT except Philemon,
2 Peter, 3 John, & Jude. According to George Fisher, in his book The grounds
of theistic and Christian belief said of the writings of Irenaeus concerning
the gospels, “This leads him to present an account of the composition
of the Gospels – how Matthew published ‘a written Gospel among the
Hebrews in their own language;’ Mark put in writing ‘the things
were preached by Peter;’ Luke, ‘the attendant of Paul,’ wrote
the third Gospel; and ‘afterwards, John the disciple of the Lord, who
also leaned on his breast – he again put forth his Gospel while he abode
at Ephesus of Asia.’”[5]
6. Marcion, was a heretic who in 144 AD propagated a doctrine which rejected
the God of the Old Testament and anything to do with the Jews, stating that
the God of the Old Testament was incompatible with Jesus of the New Testament.
So he established his own customized canon. His story is interesting, but of
note to us in our present discussion is his recognition of the gospel of Luke
(which he gutted), as well as recognizing 10 of Paul’s letters as authoritative,
(though he made whatever changes he deemed necessary to them) – all of
them except 1 & 2 Timothy and Titus. He accepted Romans-2 Thessalonians
and Philemon.
THE POINT: Is recognition of the presence and use of these letters.
SOME SAY, it was his heresies that prompted the need to develop the Canon.
7. Valentinus, (approx 100-160 AD), was a Gnostic, but his writings included
references to all four gospels and several of Paul’s letters (Romans-Colossians),
as well as 1 Peter & 1 John & Revelation. Of note, he wrote his own
gospel entitled, “The Gospel of Truth” which is obviously rejected,
containing his Gnostic influence.
8. The Muratorian Canon (ca. 170-200 AD) . A manuscript found in the 8th century
was a copy of this manuscript which dates to around 200 AD. In it we find a
list of books beginning with Luke through Philemon, 1 & 2 John, Jude and
Revelation. What is interesting is that we do not have beginning of this document
and it begins, “at which however he was present and so he has set it down.
The third Gospel book, that according to Luke…” NOTE: The manuscript
clearly implies 4 gospels.
9. We could continue to add to this list. A good location to find a list of
such quotes and other occasions is found at: http://www.ntcanon.org/table.shtml
10. THE POINT: The majority of letters were recognized as scripture VERY EARLY.
It was just a matter of compiling them together. All in all, 20 of the 27 letters
of the New Testament were STRONGLY accepted as scripture with very little dispute,
and as we have seen, even by some who perverted scripture to advance their own
doctrines.
iii. There were 7 letters of the NT that were questionable at first.
1. They are: Hebrews, 2 & 3 John, James, 2 Peter, Jude, and Revelation.
2. IT is worthy of note that these books were not generally rejected as spurious
(uninspired or fraudulent), but there were simply questions about them as to
whether they belonged, because of the HIGH standard required for authority of
a book. Questions derived around their authorship or something within their
content. Some describe their acceptance as slow. The questions were eventually
resolved and they became universally accepted. As you study them, you see that
they DO meet the criteria necessary to be accepted as Canon.
3. Reasons for a slow acceptance:[6]
a. Hebrews was called into question because the author was not named. But its
content could have been that of Paul having many similarities to his writings.
Just because the author is not named does not disqualify a book as there may
have been reasons for such (i.e. persecutions, etc.).
b. James because of its teachings on faith and works. It had to be complementary
to the epistles of Paul (we know it is). In time, a study of the epistle determined
there is NO contradiction between James and Paul’s letters. As one author
noted, they were addressing two different groups from two different approaches
(much like the four different gospels appeal to different groups).
c. 2 Peter was perhaps the most disputed because: Some claimed it to be a 2nd
century work. It was eventually accepted.
1) Of its dissimilarity to 1 Peter (different style and vocabulary). But, with
only 2 letters belonging to Peter, we don’t have enough of his documents
to make such an argument a valid judgment.
2) 2 Pet. 3:2 & 4 makes reference to an earlier generation – Peter
speaks of words spoken before by prophets and their commandments as apostles.
Also the description of vs. 4 describes a later generation who scoffs at the
Lord’s coming. BUT, an examination of the text removes this as an issue.
Peter might simply be noting his work was NOT the earliest of inspired letters
- and it was not. Vs. 4 is a futuristic prophecy, though the tendency could
have been beginning as Peter wrote. This letter was obviously written at the
conclusion of Peter’s life (2 Pet. 3:1)
3) The mention of letters by Paul (2 Pet. 3:15-16) indicating there was a collection
of letters being circulated by Paul. Such might have been possible (thought:
What were the books and parchments Paul wanted Timothy to bring him –
2 Tim. 4:13?).
Such an argument is without merit if Peter wrote it later in his life. NOTE:
While we don’t have definite information on the death of Peter, it is
believed he died by crucifixion (upside down at his request) around 67 -68 AD,
about the same time as Paul.
4) Incorporation of material very similar to Jude. Some argued that 2 Peter
was based upon the writings of Jude. Others argued that Jude was a copy of Peter
(i.e. circular arguments). But that doesn’t mean that one copied the other.
Could they not have both been written by different men to different audiences
conveying the same idea? Would this not be plausible IF both were guided by
the same Holy Spirit?
d. 2 & 3 John – because of their limited circulation, brevity and
private nature. But their message is clearly in line with the writings of John.
There was also debate as to their authorship. But strong similarity to 1 John
helped in its acceptance.
e. Jude was questioned because of its quote by Enoch in vs. 14 which is not
found in the Old Testament. But that does NOT mean it was not said and not known.
Jude was actually accepted rather early. It was only after debate over the canon
became important that it was called into question.
f. Revelation because of its apocalyptic nature, including its teaching of the
millennium. However, questions dealt more with interpretation than inspiration.
It was actually referenced and accepted early by Justin Martyr (~100-~165 AD)
and others.
4. NOTE: We can see that acceptance was a serious matter. As we noted, they
were never strongly rejected, just SLOW to be accepted. Because of this there
is great reason to have confidence in the books that comprise the New Testament.
f. NOTE: The 27 books of the New Testament are almost universally accepted by
all professing Christians (including Catholics - both Roman and Orthodox, Protestants
and simple Bible believing Christians). In fact it is only critics of Christianity
and the most liberal of theologians that reject or add to this list.
III. What about books not accepted?
a. Books rejected as Canon generally
fell into two categories:
i. Those outright rejected by virtually everyone other than their authors (called
Pseudepigrapha) which would include many of the
1. Gnostic gospels (The gospel of Thomas and the gospel of Peter) which promoted
the doctrine of Gnosticism which John in his epistle rejected;
2. The gospel of the Ebionites – which stressed keeping the Law of Moses
and that Jesus was adopted as God’s son at His baptism;
3. The gospel of Truth which was written by and promoted the doctrine of Valentinus.
These books (mostly narratives of Christ or an apostle) demonstrated an agenda
contrary to established scripture. They also had dates much later than the apostolic
era.
ii. Those described as apocryphal (accepted by some, but rejected by the majority).
There were books written, some of them early enough to have been associated
with the apostles or contemporaries of the apostles. Others, within a generation
of that time. They were not outlandish like the ones listed above, but there
were serious problems that caused them to not be accepted. Some of these included:
1. The Shepherd of Hermas – an allegory about a shepherd (Jesus) who gave
moral guidance through visions and instructions to a man named Hermas. But it
was too allegorical and dated in the 2nd century.
2. 1 Clement, a letter written to the Corinthians as mentioned above. It was
believed written about 95-96 AD and thus fits the timeframe of inspiration,
but there are things in the book that are questionable, such as reference to
the phoenix as an actual living creature. Furthermore, a complete copy of the
text was not available until 1873, MUCH TOO late to be considered as canon.
3. The Epistle of Barnabas (Also called Pseudo-Barnabas) is a book described
as similar to Hebrews but filled with allegory and mystical content. Its writing
was also late 1st century and it is doubtful that the author was the same Barnabas
that accompanied Paul. Its content was strongly anti-Jewish to the point that
it called many of the sacrifices and the temple were reliance upon an evil angel
as opposed to God. As such its conclusions also conflict with Old Testament
Canon AND New Testament teaching which, while it called for Jews to change,
was not hostile to them.
4. Didache, also called, Teaching of the Twelve Apostles – written around
100-120 AD, was a work held in high regard by many early in the church and contained
instructions similar to a manual for churches with instructions about order
and practices. In addition to being written too late, the author was unknown.
Also while mentioned by early “church fathers” it was lost for centuries.
It was not rediscovered until 1873.
It also contains material not in accord to New Testament writings. For example:
In this writing we find the earliest mention of baptism by a mode other than
immersion. It instructed pouring upon the head 3 times if immersion was not
possible.
5. The Epistle to the Laodiceans - an interesting letter that was not included
because it was not discovered until the late 3rd or early 4th century and immediately
questioned. But interestingly, because Paul mentioned a letter to Laodicea in
Colossians 4:16, it was included for centuries in manuscripts and Bible, including
18 German Bibles until Luther’s translation, as well as the Latin Vulgate.
It is an interesting small epistle that contains nothing that cannot be found
in other writings of Paul, BUT because of its late discovery which too easily
could lend itself to being a counterfeit (i.e. someone decided to write it because
they could).
But it is an interesting epistle of some 20 verses.
6. MANY others could be added to these, but they all failed for various reasons.
A reading of any of these works shows WHY they are not included in canon. They
are of a different character and of too much of a questionable nature and datings.
IF you consider their consideration by the so-called “church fathers”,
you will find their acceptance was only by a minority, and each by different
authors. In other words, there was NO UNIVERSAL acceptance of these works.
They are NOT included in Canon for real reasons.
7. NOTE: the above works were referenced by two sources: [7] [8]
And thus we can see that the New Testament we have IS reliable and worthy of
acceptance. There was also an apocrypha of the New Testament which is almost
universally rejected as uninspired, though some of the works have some usefulness.
Books of this nature include: Epistle of Pseudo-Barnabas, Shepherd of Hermas,
Didache, Apocalypse of Peter, the Acts of Paul, Gospel according to the Hebrews,
the Epistle of Polycarp to the Philippians, etc.
It is my hope that with confidence in the Bible before us, and even more than
that is our willingness to obey what it teaches. Let us give consideration to
these things. In our next lesson we will begin examining the process of translation.
[1] McDowell, Josh, Evidence that
Demands a Verdict, pg. 37, Revised Edition, 1979
[2] Metzg.NT - Metzger, Bruce Manning. The Canon of the New Testament. Oxford:
Clarendon, 1987.
http://tektonics.org/lp/ntcanon.html
[3] Fisher, Milton, The Origin of the Bible, The Canon of the New Testament,
Pp. 69-70, © 2003, Tyndale Publishing
[4] Ibid. Pg. 70
[5] Fisher, George Park, The Grounds of theistic and Christian belief, pg. 183,
© 1883, Franklin Press, Boston, via http://books.google.com
[6] http://www.biblebb.com/files/howbible.htm
[7] http://ntcanon.org/index.shtml
[8] http://tektonics.org/lp/ntcanon.html
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