Bibliology 7: The Canonization of the Bible
Doctrines • Sermon • Submitted • Presented
0 ratings
· 19 viewsNotes
Transcript
As the Bible was being written down, numerous other religious writings were also being produced. In some cases, these writings consisted of heretical counterfeits published in the name of an apostle and intended to deceive (cf. II Thessalonians 2:2). In other cases, these writings were by authors who were generally trustworthy men - men such as Jewish patriots, Rabbinical scribes, historians and Church Fathers - whose religious writings were historically accurate and even edifying.
As the Bible was being written down, numerous other religious writings were also being produced. In some cases, these writings consisted of heretical counterfeits published in the name of an apostle and intended to deceive (cf. II Thessalonians 2:2). In other cases, these writings were by authors who were generally trustworthy men - men such as Jewish patriots, Rabbinical scribes, historians and Church Fathers - whose religious writings were historically accurate and even edifying.
The question is: “WHICH WRITINGS WERE GENUINE SCRIPTURE?”
The question is: “WHICH WRITINGS WERE GENUINE SCRIPTURE?”
The process of canonization answered this question.
The process of canonization answered this question.
I. The meaning of “canon” and “canocity.”
I. The meaning of “canon” and “canocity.”
The word canon comes from the Greek word Kavov (‘kanon’) - a rule, and conveys the idea of a measure — a test, a straight-edge, a critical standard — and, that which has been measured — a fixed amount, a defined limit.
The word canon comes from the Greek word Kavov (‘kanon’) - a rule, and conveys the idea of a measure — a test, a straight-edge, a critical standard — and, that which has been measured — a fixed amount, a defined limit.
The word “canon,” as applied to the scriptures, was first used by Athanasius (296-373 A.D.) and means:
The word “canon,” as applied to the scriptures, was first used by Athanasius (296-373 A.D.) and means:
The rules or standards by which each Book in the Bible was measured to determine its admission to the sacred collection. (Thus we speak of the canons of Scripture.)
The rules or standards by which each Book in the Bible was measured to determine its admission to the sacred collection. (Thus we speak of the canons of Scripture.)
The name given to the collection of Books which measured up to the applied rules or standards. (Thus we speak of the Sacred Canon as those 66 genuine, authentic, and inspired Books which comprise the Holy Bible.)
The name given to the collection of Books which measured up to the applied rules or standards. (Thus we speak of the Sacred Canon as those 66 genuine, authentic, and inspired Books which comprise the Holy Bible.)
Canonization is the process of determining which writings “measured up” as genuine scripture.
Canonization is the process of determining which writings “measured up” as genuine scripture.
It is important to understand that canonization was only man’s recognition of a Book’s God-given authority — it was NOT man giving that Book its divine authority.
It is important to understand that canonization was only man’s recognition of a Book’s God-given authority — it was NOT man giving that Book its divine authority.
“Canonicity is determined by God and discovered by man.”
“Canonicity is determined by God and discovered by man.”
II. The Standards, or tests, of cancicity
II. The Standards, or tests, of cancicity
The process of canonization involved the “interplay of subjective and objective factors, overruled by divine providence.” (2)
The process of canonization involved the “interplay of subjective and objective factors, overruled by divine providence.” (2)
There were basically four tests (canons) applied to determine the canonicity of a Book:
There were basically four tests (canons) applied to determine the canonicity of a Book:
A. The Writer
A. The Writer
Was the writer God’s appointed man?
2. With The Old Testament — was the writer a prophet of God?
With The New Testament — was the writer an apostle?
The apostles were “eye-witnesses” (Luke 1:2; II Peter 1:16) and had received the promise of inspiration through the Holy Spirit (John
14:26).
Did the writer live in the apostolic age? (The apocryphal “Shepherd of Hermas” was rejected by most Christians on the grounds that it was written after the death of the apostle John.)
B. The contents.
B. The contents.
Do the contents have life? Are they life-giving? Are they edifying? Do they stand apart in their spiritual character?
See: John 8:32; Il Timothy 3:15,16b; Hebrews 4:12; I Peter 1:23; 2:2.
Is the narrative historically accurate?
Do the contents have life? Are they life-giving? Are they edifying? Do they stand apart in their spiritual character?
See: John 8:32; Il Timothy 3:15,16b; Hebrews 4:12; I Peter 1:23; 2:2.
Is the narrative historically accurate?
C. Acceptance.
C. Acceptance.
Was there a widespread acceptance of the Book by God’s people? (This test applied especially to the Books of the New Testament.)
Was there a widespread acceptance of the Book by God’s people? (This test applied especially to the Books of the New Testament.)
D. Inspiration and Authority.
D. Inspiration and Authority.
Does the Book bear the hallmarks of inspiration? Is there a “thus saith the Lord” quality about it? Are its contents authentic? Does it have the stamp of divine authority? Is it without fable or factual error?
Does the Book bear the hallmarks of inspiration? Is there a “thus saith the Lord” quality about it? Are its contents authentic? Does it have the stamp of divine authority? Is it without fable or factual error?
Each of these tests, while not necessarily conclusive in and of themselves, together bear testimony to the real written Word of God
Each of these tests, while not necessarily conclusive in and of themselves, together bear testimony to the real written Word of God
The Book of Mormon fails each of these tests. No one knows who the writer really was (Joseph Smith plagiarized it and dictated it from behind a curtain); the contents make historical and geographical claims that are inaccurate and fictitious; only a small group of deceived cultists accept it as God’s Word; and it only exudes devilish seduction (I Timothy 4:1). It teaches doctrines that are fantasy and contrary to the Word of God.
The Book of Mormon fails each of these tests. No one knows who the writer really was (Joseph Smith plagiarized it and dictated it from behind a curtain); the contents make historical and geographical claims that are inaccurate and fictitious; only a small group of deceived cultists accept it as God’s Word; and it only exudes devilish seduction (I Timothy 4:1). It teaches doctrines that are fantasy and contrary to the Word of God.
1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
III. Specialized terms used in a discussion of canonization.
III. Specialized terms used in a discussion of canonization.
Canonization is a process. During that process, a great number of “pretenders” were instantly rejected by everyone as being false. However, there were also a small number of Books that were not immediately received by everyone as being part of the Word of God
Canonization is a process. During that process, a great number of “pretenders” were instantly rejected by everyone as being false. However, there were also a small number of Books that were not immediately received by everyone as being part of the Word of God
There are certain canonical terms that are used to classify these books:
A. Homologoumena - “canonical books accepted by all.”
A. Homologoumena - “canonical books accepted by all.”
B. Antileomena - “canonical books disputed by some.”
B. Antileomena - “canonical books disputed by some.”
C. Аpocrypha — “spurious books accepted by some.”
C. Аpocrypha — “spurious books accepted by some.”
D. Pseudepigrapha - “spurious books rejected by all.”
D. Pseudepigrapha - “spurious books rejected by all.”
IV. The Old Testament Canon.
IV. The Old Testament Canon.
A. The history of Old Testament Canonization.
A. The history of Old Testament Canonization.
The Old Testament canon was formed progressively as the Books were written down and received by the nation of Israel. This is evidenced by the immediate reception of the Law (Exodus 24:3), Joshua (Joshua 24:26,27), Samuel (1 Samuel 10:25), and Jeremiah (Daniel 9:2).
The Old Testament canon was formed progressively as the Books were written down and received by the nation of Israel. This is evidenced by the immediate reception of the Law (Exodus 24:3), Joshua (Joshua 24:26,27), Samuel (1 Samuel 10:25), and Jeremiah (Daniel 9:2).
3 And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do.
26 And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the Lord.
27 And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.
25 Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord. And Samuel sent all the people away, every man to his house.
There were not three separate canonizing periods, as claimed by Higher Critics. (Their destructive theory holds that the Law was canonized around
There were not three separate canonizing periods, as claimed by Higher Critics. (Their destructive theory holds that the Law was canonized around
400 B.C., the Prophets around 200 B.C., and the Writings around 100 B.C.
400 B.C., the Prophets around 200 B.C., and the Writings around 100 B.C.
- thereby making allowance for all the theories of authorship which abound in their unbelieving minds, and basically claiming “late dates” for the writing of most Books.)
- thereby making allowance for all the theories of authorship which abound in their unbelieving minds, and basically claiming “late dates” for the writing of most Books.)
Deuteronomy was not canonized in Josiah’s time, as some believe Il Kings 22:8 and 23:1,2 teaches. In this case, a long lost Book — already recognized as authoritative — was found. For the same reasons, Ezra did not canonize any Book (Nehemiah 8: 1-3).
Deuteronomy was not canonized in Josiah’s time, as some believe Il Kings 22:8 and 23:1,2 teaches. In this case, a long lost Book — already recognized as authoritative — was found. For the same reasons, Ezra did not canonize any Book (Nehemiah 8: 1-3).
1 And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel.
2 And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month.
3 And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.
B. Non-Canonical writings of the Old Testament Period.
B. Non-Canonical writings of the Old Testament Period.
Some religious and historical writings are mentioned in the Old Testament, but these were not given by inspiration of God and hence were never received as authoritative scripture. For example:
Some religious and historical writings are mentioned in the Old Testament, but these were not given by inspiration of God and hence were never received as authoritative scripture. For example:
Numbers 21:14 — The Wars of the LORD
Numbers 21:14 — The Wars of the LORD
Joshua 10:13 —- Jasher
Joshua 10:13 —- Jasher
1 Kings 11:41 - The Acts of Solomon
1 Kings 11:41 - The Acts of Solomon
II Chronicles 12:15 - The Book of Shemaiah
II Chronicles 12:15 - The Book of Shemaiah
II Chronicles 13:22 The Story of the Prophet Iddo
II Chronicles 13:22 The Story of the Prophet Iddo
II Chronicles 20:34 The Story of the Prophet Iddo
II Chronicles 20:34 The Story of the Prophet Iddo
II Chronicles 33:18 — The Kings of Israel
II Chronicles 33:18 — The Kings of Israel
C. The extent of the Old Testament Canon.
C. The extent of the Old Testament Canon.
This a very controversial subject because of the “apocrypha question.” However, scripture itself defines the limit of the Old Testament canon.
This a very controversial subject because of the “apocrypha question.” However, scripture itself defines the limit of the Old Testament canon.
Christ established the extent of the Old Testament canon in Matthew 23:35 (and Luke 11:51):
Christ established the extent of the Old Testament canon in Matthew 23:35 (and Luke 11:51):
35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
“That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.”
“That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.”
This verse speaks of the blood of Old Testament martyrs from Abel (Genesis 4:8) to Zechariah (Il Chronicles 24:20,21.) Since the Hebrew Old Testament (in Christ’s day, as to this present day) begins with the Book of Genesis and ends with the Book of Chronicles, this statement is like us saying “from Genesis to Malachi.”
This verse speaks of the blood of Old Testament martyrs from Abel (Genesis 4:8) to Zechariah (Il Chronicles 24:20,21.) Since the Hebrew Old Testament (in Christ’s day, as to this present day) begins with the Book of Genesis and ends with the Book of Chronicles, this statement is like us saying “from Genesis to Malachi.”
8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
New Testament quotations and references to the Old Testament also set the bounds of the canon.
New Testament quotations and references to the Old Testament also set the bounds of the canon.
D. Proofs for canonical authority of Old Testament Books.
D. Proofs for canonical authority of Old Testament Books.
The acceptance of the 39 Books of the Old Testament as the authoritative Word of God by the people of Israel is demonstrated by:
The acceptance of the 39 Books of the Old Testament as the authoritative Word of God by the people of Israel is demonstrated by:
1. The Reverential Placement Of The Books.
1. The Reverential Placement Of The Books.
a. The Law was kept inside and beside the ark of the covenant - Deuteronomy 31:24-26; Joshua 24:26; I Samuel 10:25.
a. The Law was kept inside and beside the ark of the covenant - Deuteronomy 31:24-26; Joshua 24:26; I Samuel 10:25.
b. The Law was later kept in the temple at Jerusalem — Il Kings 22:8.
b. The Law was later kept in the temple at Jerusalem — Il Kings 22:8.
2. The Recognition Of The Authority Of The Books.
2. The Recognition Of The Authority Of The Books.
a. The Law of Moses was to be read publicly every seven years —
Deuteronomy 31:10-13.
a. The Law of Moses was to be read publicly every seven years —
Deuteronomy 31:10-13.
10 And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles,
11 When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.
12 Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law:
13 And that their children, which have not known any thing, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it.
b. Joshua was commanded to read, meditate upon, and teach the Law - Joshua 1:7,8.
b. Joshua was commanded to read, meditate upon, and teach the Law - Joshua 1:7,8.
7 Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.
8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
c. The kings of Israel (and Judah) were commanded to keep a copy of the Law, and to govern by it — Deuteronomy 17:14,18-20.
c. The kings of Israel (and Judah) were commanded to keep a copy of the Law, and to govern by it — Deuteronomy 17:14,18-20.
d. When the Law was read and obeyed, blessing and revival from God followed — e.g. Il Chronicles 15:1-15; II Chronicles 34:14,15,29,30; 35:1; Nehemiah 8-10.
d. When the Law was read and obeyed, blessing and revival from God followed — e.g. Il Chronicles 15:1-15; II Chronicles 34:14,15,29,30; 35:1; Nehemiah 8-10.
e. When the Law and the Prophets were neglected and disobeyed, judgment and captivity followed — Il Chronicles 36:12,16-21.
e. When the Law and the Prophets were neglected and disobeyed, judgment and captivity followed — Il Chronicles 36:12,16-21.
f. The Prophets were held in the same esteem, and given the same respect as the Law — Il Kings 17:13.
f. The Prophets were held in the same esteem, and given the same respect as the Law — Il Kings 17:13.
g. The quotations of Old Testament passages by other Old Testament writers demonstrates their acceptance of them as holy scripture.
g. The quotations of Old Testament passages by other Old Testament writers demonstrates their acceptance of them as holy scripture.
3. The References To Them By The New Testament. [See: Lecture 4, I. G.]
3. The References To Them By The New Testament. [See: Lecture 4, I. G.]
E. The Antilegomena. - canonical Books disputed by some.
E. The Antilegomena. - canonical Books disputed by some.
The Pharisaical "School of Shammai," and later, a Jewish council convened at Jabneh in 90 A.D., questioned whether some of the Books in the Old Testament were in fact canonical. There were five Old Testament Books that have been classified by some as antilegomena. These are:
The Pharisaical "School of Shammai," and later, a Jewish council convened at Jabneh in 90 A.D., questioned whether some of the Books in the Old Testament were in fact canonical. There were five Old Testament Books that have been classified by some as antilegomena. These are:
1. Song Of Solomon: Disputed by some because of its sensual language. However, not only does this blessed Book promote the sanctity and purity of marriage — but it also pictures the relationship between the "altogether lovely" Lord Jesus Christ and His own and His churches.
1. Song Of Solomon: Disputed by some because of its sensual language. However, not only does this blessed Book promote the sanctity and purity of marriage — but it also pictures the relationship between the "altogether lovely" Lord Jesus Christ and His own and His churches.
2. Ecclesiastes. Disputed by some because of its so-called skeptical language. This is really a problem of interpretation rather than canonization, for the Book is written from the standpoint of life "under the sun." Its conclusion, however, is very spiritual — Ecclesiastes 12:1,13,14.
2. Ecclesiastes. Disputed by some because of its so-called skeptical language. This is really a problem of interpretation rather than canonization, for the Book is written from the standpoint of life "under the sun." Its conclusion, however, is very spiritual — Ecclesiastes 12:1,13,14.
3. Esther. Disputed by some because of the absence of the word "God" or any divine title or personal pronoun referring to God. It is claimed that in the Hebrew, the Name of the LORD can be found in the Book in several places in the form of a hidden acrostic. Regardless, of all the Books in God's Word the presence and providence of God is most apparent in Esther.
3. Esther. Disputed by some because of the absence of the word "God" or any divine title or personal pronoun referring to God. It is claimed that in the Hebrew, the Name of the LORD can be found in the Book in several places in the form of a hidden acrostic. Regardless, of all the Books in God's Word the presence and providence of God is most apparent in Esther.
4. Ezekiel. - Disputed because of some perceived discord with the Law of Moses. No examples have been forth-coming.
4. Ezekiel. - Disputed because of some perceived discord with the Law of Moses. No examples have been forth-coming.
5. Proverbs. Disputed because of a supposed contradiction between Proverbs 26:4 and 5. "Answer not a fool according to his folly, lest thou also be like unto him." "Answer a fool according to his folly, lest he be wise in his own conceit." Again, this is simply a matter of interpretation and understanding! THE APOCRYPHA - spurious books accepted by some. The word "apocrypha" means "hidden" or "concealed," but after c.450 A.D. the word came to refer to the non-canonical books, especially those of the Old Testament period. Consideration of the Apocrypha usually centers around the highly contentious issue of additional books contained in Roman Catholic bibles, and, more increasingly, in several modern Protestant versions. 1. The Nature Of The Apocrypha: The official Apocrypha consist of 15 books of Jewish literature written during the intertestamental period. Some of them have historic value, but all are spurious, of unknown authorship, and without claim of inspiration or authority. Some are legendary and fantasy. All extant copies of the Apocrypha are written in Greek. 2. The List Of The Apocrypha. The following list gives the books referred to as Apocrypha: Wisdom of Solomon Ecclesiasticus Tobit I Esdras I Maccabees Il Maccabees Judith Baruch Letter of Jeremiah Il Esdras Additions to the Book of Esther Prayer of Azariah (aka "Song of the Three Holy Children) Susanna Bel and the Dragon The Prayer of Manasseh
