An Introduction to Biblical Doctrine
By Wayne Grudem
Recommended books for
further study on Bibliology
What belongs in the Bible and
what does not belong?
Why is the Canon Important?
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The study of the canon is vitally important because God’s words have
AUTHORITY, POWER, & LIFE. Therefore, to find, know, and obey God’s words
rather than studying and following the subjective and faulty opinions/stories of
mere man is of utmost significance because it impacts God’s blessing on our life
and ultimately plays a role in our eternal destiny.
Man’s words are merely opinion, but God’s words are authoritative, powerful, and
life giving. Therefore, NONE of God’s words are optional as He has commanded
us to obey Him FULLY!
Deuteronomy 6:1-3 "Now this is the commandment, the statutes and the
judgments which the LORD your God has commanded me to teach you, that you
might do them in the land where you are going over to possess it, 2 so that you
and your son and your grandson might fear the LORD your God, to keep all His
statutes and His commandments which I command you, all the days of your life,
and that your days may be prolonged. 3 "O Israel, you should listen and be
careful to do it, that it may be well with you and that you may multiply greatly, just
as the LORD, the God of your fathers, has promised you, in a land flowing with
milk and honey.
Matthew 28:19-20 19 "Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and the Son and the Holy Spirit, 20
teaching them to observe all that I commanded you; and lo, I am with you always,
even to the end of the age."
Deuteronomy 32:47 47 "For it is not an idle word for you; indeed it is your life.
And by this word you will prolong your days in the land
Matthew 4:4 4 But He answered and said, "It is written, 'MAN SHALL NOT LIVE ON BREAD
ALONE, BUT (we live) ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD.'"
What is the Canon?
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Literally: The word “canon” means “measuring rod.” This word
can be traced to the ancient Greeks (as kanon referred to a rod,
ruler, staff, or measuring rod) and ultimately to the Hebrews (as
kaneh meant reed by which builders measured lengths/Ezekiel
42:16).
Theologically: The “canon” of Scripture refers to which books
are measured as being “inspired” by God and therefore
accepted/included in the Bible as “God’s Holy Word.”
Practically: The Bible is the written revelation of God and is the
means we measure good vs. evil, right vs. wrong, and truth vs.
error. The canon of Scripture is the “standard,” “norm,” and
“rule” by which Christians measure their lives (Galatians 6:16)
Ultimately: The canon of Scripture are the books that Christians
determine as “authoritative” because they were breathed out by
God and not man (2 Timothy 3:16-17, 2 Peter 1:20)
Grudem’s Definition: “The canon is the list of all the books that belong in the Bible.”
Synonyms for the Canon: Holy Bible, God’s Word, Sacred Scriptures, Authoritative
Writings, Books that Defile Hands, and Prophetic Books
Canonicity of the Old Testament
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Grudem: “The earliest collection of written words of God was
the Ten Commandments” (p.55)
Writings considered “sacred” or “holy” were kept in the Ark of
the Covenant (Deuteronomy 31:24-26) and later kept in the
Temple (2 Kings 22:8)
The Collection of absolutely authoritative words from God grew
in size throughout the time of Israel’s history
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Leaders: Moses, Joshua, Nehemiah
Prophets: Samuel, Elijah, Nathan, Gad, Jehu, Major Prophets (5: Isaiah,
Jeremiah, Ezekiel, Daniel, Hosea), Minor Prophets (12)
Kings: David, Solomon
Priests: Ezra
Paul refers to the Old Testament as the “sacred writings” (2
Timothy 3:15)
In the later Talmudic (Jewish) tradition the canonical, or sacred
books were revered as holy and called books that “defile the
hands.”
Development of the Old Testament
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Torah (Pentateuch/Law) Written by Moses and completed by Joshua (Deuteronomy 34-Joshua 1).
Joshua added to the Mosaic Law and placed it the Tabernacle (Joshua 24:26).
Judges picks up where Joshua left off (Judges 1:1) but was not completed until Samuel’s time
(Judg 17:6; 18:1; 19:1; 21:25).
Samuel continues the prophetic tradition of writing and covers the history of David (1 Samuel)
and directs that others continue the task (1 Sam 19:20).
Nathan and Gad also write histories of David (1 Chron 29:29).
The history of Solomon was recorded by the prophets Nathan, Ahijah, and Iddo (2 Chron 9:29).
The acts of Rehoboam were written by Shemaiah and Iddo (2 Chron 12:15).
The history of Abijah was added by the prophet Iddo (2 Chron 13:22).
The story of Jehoshaphat’s reign was recorded by Jehu the prophet (2 Chron 20:34).
The reign of Hezekiah was written by Isaiah (2 Chron 32:32).
The life of Manasseh was recorded by unnamed prophets (2 Chron 33:19).
The other kings also have their histories recorded by prophets (2 Chron 35:27).
Just before the Exile Jeremiah wrote his prophesies down (Jeremiah and Lamentations).
During the Exile, Ezekiel and Daniel continued on the writing tradition with their prophecies
(Ezekiel and Daniel). Ezekiel referred to Daniel by name (Ezek 14:14, 20) and Daniel had copies
of the Books of Moses and Jeremiah.
After the Exile, Ezra the Priest returned from Babylon with the books of Moses and the prophets
(Ezra 6:18; Neh 9:14, 26-30) and is likely the Chronicler (cf. 2 Chron 36:22-23 and Ezra 1:1-2).
What is the
Apocrypha?
What is the
Pseudepigrapha
?
Why is the Apocrypha not Canonical?
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Jews and Jewish history never accepted it
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Talmud states the Holy Spirit had departed Israel (why called 400 silent
years)
Josephus states it was not deemed worthy because during this time there was
no succession of prophets
1 Maccabees itself claims there were no prophets during this time
Jesus and apostles never quoted it (295 O.T. quotes in the N.T.)
The Early Church rejected it -
Jerome printed it (A.D. 404), but was careful to separate it from
the other Scriptures in the Latin Vulgate saying their were
“doubtful books,” “books of the church,” but not “books of the
canon.”
The Catholic church at the Counsel of Trent (1546) declared
Jerome’s Vulgate and the included Apocrypha as part of the
canon even though earlier councils had rejected it (the Council of
Laodicea in AD 367 and the Fourth General Council Chalcedon in AD
451). They did this because the Apocrypha is the main source to
support unbiblical doctrines such as alms, the mass, prayers for the
dead, and purgatory.
Why is the Apocrypha not Canonical?
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These books are considered to contain “hidden” spiritual truth and are “hard to
understand.” Essentially these are the works that are only truly understood by
the initiated and not by outsiders.
There are 15 books in the Apocrypha and supposedly bridge the gap between
Malachi and Matthew (see Geisler and Nix, 93).
Should they be accepted as Scripture? NO!
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The New Testament never cites an Apocryphal book as inspired.
Jesus never cites an Apocryphal book as inspired.
Their inclusion in the Septuagint (LXX) is moot because it was a Greek translation from
Alexandria, Egypt, not in the Hebrew from Palestine.
Most all of the early church father’s spoke against the Apocrypha.
When we apply the tests of Canonicity to the Apocrypha, it fails!
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Nowhere does it claim to be prophetic.
It does not come with the authority of God.
It contains historical error (Tobit 1:3-5; and 14:11) and theological heresy (2 Macabees 12:45
[46]; 4).
It merely repeats what is already present in the 39 Canonical books.
There is a conspicuous absence of prophecy.
Nothing is added to our knowledge of Jesus the Messiah.
The reception by the people of God to whom they were originally presented was negative.
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Why is the Apocrypha not Canonical?
(letusreason.org)
Apocrypha means hidden things. The word Apocrypha was then associated with the
meaning spurious or untrue. These writings consist of 13 books 1 and 2 Esdras, Tobit,
Judith, an addition of Esther, additions to Daniel, Wisdom of Solomon. Ecclesiasteicus (also
known as the wisdsom of Jesus the son of Sirach) Baruch, the letter of Jeremiah, the prayer
of Manasses and 1 and 2 Maccabees.
Some of these books are traced to the inter-testamental period such as Maccabees. There
were 400 years of silence in the inter- testamental period where God did not speak nor
have prophets. 1 Maccabees 9:27 and 14:41 tell us the prophets ceased to appear among
the people. So the book of Maccabees as well as the Apocrypha could never be
considered inspired scripture equal to the Old Testament these books were always held as
historical writings with some questionable accuracy not as inspire writ. If God was silent in
this inter testament period, no inspiration or prophetic writing, where does this put the
Apocrypha?
Some find a similar quote in 2 Esdras 7 of Heb.11 therefore the Apocryphal book is now
inspired. We may find the same rare quotes in other religions as well but this does not
validate their religion as true. An example would be Paul in Acts 17 who quotes from one of
the Greeks own poets book. Yes there may be some truth in the Apocrypha, no one is
disputing this, but they were never considered inspired as the Scripture.
The reasons become obvious as we examine the contradictions to the received
Scriptures.We read in of suicide being commended in 2 Maccabees 14: 41, 42, and the
writer apologizes for defects. It is the only book where prayers for the dead are found, that
contradicts the received Scripture (2 Maccabees 12:44). The expiatory sacrifice which
eventually became the Mass (2 Maccabees 12:39-46). Alms giving with expiatory value,
and having the ability to deliver someone from death (Tobit 12:9, 4:10). The worship of
angels (Tobit 12:12). invocation and intercession of the saints (2 Maccabees 15:14; Baruch
3:4). Place of Purgatory; and the redemption of souls after death (2 Maccabees 12:42, 46).
Catholic Response (cathtruth.com)
The name apocrypha is applied by Catholics to writings of a religious
character, outside the scriptural Canon which, though not inspired, made
some pretensions to divine authority or were sometimes considered
sacred. Examples of some of these books include the Ethioptic Henoch,
Assumption of Moses, and the Apocalypse of Abraham. In the early
history of the Church, about forty books were condemned as apocryphal.
To prevent possible misunderstanding it must be remembered that there is
a different use of the word in Protestant circles.
During the Protestant Reformation, Martin Luther and those who ultimately
followed his example, removed seven books from the Old Testament,
following the Torah as it had been edited by the rabbis at the Council of
Jamnia (100A.D.).
Catholic Response (cathtruth.com)
Protestants then applied the term apocrypha to those books that were removed
(now called deuterocanonical by Catholics, as Catholics still hold them to be
inspired and canonical). Unfortunately, Protestants often include The Prayer of
Manassas, 3 and 4 Esdras, and Bell and the Dragon, which only increases
confusion.
The Prayer of Manassas, and 3 and 4 Esdras were never considered a part of the
Canon of Holy Scriptures, but were included for a time in some versions of the Latin
Vulgate because it was still considered fit for reading, and naturally included a clear
introduction that they were not a part of the Canon. Some translators chose to keep
these books because of their beauty in style. There is probably no Catholic Bible
that has included these books for at least 200 years.
The Catholic Church follows the Greek Septuagint, the work of approximately 70
Jewish authors, who translated the Hebrew texts into Greek, as Greek was more
commonly used by the Jews than Hebrew at the time. This translation was done
about 300B.C.
There is no Jewish document of pre-Christian dating which gives us a complete list
or catalogue of the inspired books of the Old Testament. Yet, there is much evidence
that authentic collections of the sacred books were in existence.
Catholic Response (cathtruth.com)
There were besides the Palestinian Jews, another community of Greekspeaking Jews, principally located in Alexandria. For their own benefit,
the Greek translation of the (Old Testament) Scriptures was made.
Although it has been long assumed that there were great differences of
opinion between Alexandria and Jerusalem regarding different theories
of inspiration, the Alexandrian (Hellenistic) Jews looked to Jerusalem for
their Scriptures, translations, and religious guidance. Doubts or
questions from Alexandria were sent to Jerusalem for resolution. The
Alexandrian Jews used the deuterocanonical books because they had
received them from Palestine. As these books were sent from Palestine,
they no doubt had some measure of canonicity there. Acceptance of
these deuterocanonical books in Palestine at this time would not have
been a problem, as the rigid concept used approximately 400 years
later at the Council of Jamnia was not considered necessary.
The Old Testament was not considered officially defined by the Jews
until the threat of "Christian heresy". Its wide diffusion of Christian
writings led the Jews of Palestine to convene the Council of Jamnia.
Their criterion was that the book had to conform to the Pentateuch,
could not have been written after the time of Esdra (400B.C.), and it had
to be written in Hebrew and in Palestine.
Catholic Response (cathtruth.com)
The inspiration of the deuterocanonical books was eventually
recognized throughout the Catholic Church after some initial concern,
and consequently became officially accepted at various Church
councils (Carthage, Trent, etc.).
At the time of Our Lord and the Apostles, the Septuagint version was
used by all the Jews of the dispersion, and the sacred writers of the New
Testament made diligent use of a Greek version which contained the
deuterocanonical books and passages. Had these not been considered
inspired, surely the Apostles and disciples would have warned the early
Christian readers and determined exactly the authentic catalogue of
sacred books.
The only passage in the New Testament which may contain a possible
allusion to an apocryphal book is Jude 14f. Hence, nowhere in the New
Testament is there an explicit citation, in which an apocryphal book is
assumed as canonical.
Why is the Apocrypha not Canonical?
Grudem: “Thus the writings of the Apocrypha should not be
regarded as part of Scripture:
1) They do not claim for themselves the same kind of authority as
the Old Testament writings
2) They were not regarded as God’s words by the Jewish people
from whom they originated
3) They were not considered Scripture by Jesus or the New
Testament authors
4) They contain teachings inconsistent with the rest of the Bible
We must conclude that they are merely humjan words, not Godbreathed words like the words of Scripture. They do have value for
historical and linguistic research, and they contain a number of
helpful stories about the courage and faith of many Jews during the
period after the Old Testament ends, but they have never been part
of the Old Testament canon and they should not be thought to as
part of the Bible. Therefore, they have no binding authority for the
thought of olife of Christians today.” (p. 60)
Principles of Discovering Canonicity
Is the book AUTHORITATIVE?
Does it claim to be of God?
Is the book PROPHETIC?
Was it written by a servant of God?
Is the book AUTHENTIC?
Does it tell the truth about God, man, etc?
Is the book DYNAMIC?
Does it possess the life-transforming power of God?
Is the book RECEIVED?
Was it received/recognized by the original recipients being
from God?
How was Canonicity actually determined?
• 3 BASIC STEPS in the process of Canonization
1. Inspiration by God
2. Recognition by men of God
3. Collection and preservation by the people of God
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God determined the canon, not man, by inspiring divine books.
Man/the church does not determine or decide the canon, but
only recognizes it by collecting, preserving, studying,
preaching, and obeying divine books.
Geisler: “In a real sense, Christ is the key to the inspiration and
canonization of the Scriptures. It was He who confirmed the
inspiration of the Hebrew canon of the Old Testament; and it was
he who promised that the Holy Spirit would direct the apostles
into all truth.” (“A General Introduction to the Bible p. 207)
How did the church/men of God “measure” or
recognize God’s inspired words (4 steps)?
• Credentials - The authors were Prophets or Apostles
• Contradictions - The book did not contain any
errors or contradict other books of Scripture
• Content - The books contained divine content (knowledge
known only by God and authoritative messages to man)
 God’s laws (Genesis-Deuteronomy)
 God’s history (Joshua-Esther)
 God’s worship (Job-Song of Solomon)
 God’s prophecies (Isaiah-Malachi)
 God’s Gospel (Matthew-John)
 God’s Church (Romans-Jude)
 God’s Kingdom (Revelation)
• Circulation – Collection, Preservation, & Adherence by the Israel
(O.T.) and the Church (N.T.)
Wrong or inadequate views on canonicity
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Age determines canonicity
There are many ancient books not in the canon and many
young books that were placed in the canon immediately after
they were written.
Old Testaments examples: The “Book of the Wars of the Lord
referenced in Numbers 21:14 and the “Book of Jasher
referenced in Joshua 10:13 are not part of the Hebrew canon.
New Testament examples: Not all of Paul’s letters were
apparently inspired or if they all were, God did not see fit to
preserve them all and include them in the Canon (The first Epistle
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to Corinth referenced at 1 Corinthians 5:9, The third Epistle to Corinth
called the Severe/Sorrowful Letter referenced at 2 Corinthians 2:4, 7:8-9, The
Earlier Epistle to the Ephesians referenced at Ephesians 3:3-4, and
The Epistle to the Laodiceans referenced at Colossians 4:16)
Language determines canonicity
Many books in the Hebrew and Greek language are not in the canon
Parts of Daniel and Ezra were written in Aramaic
Wrong or inadequate views on canonicity
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Agreement with the Torah, or other books of the Bible
The Talmud and Midrash agree with the Torah but are not considered canonical
• Religious value determines canonicity
The Apocrypha has historical and religious value (just like Christian books that are written today),
but it was never considered canonical by the Jews, the early church, or Protestants today.
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The church/religious community determines canonicity
Geisler: “A book is not the Word of God because it is accepted by the people of God. Rather, it was
accepted by the people of God because it is the Word of God…God gives the book its divine
authority, not the people of God. They merely recognize the divine authority which God give to it.”
(p. 210)
Certain Old Testament prophecies were rejected or ignored by Israel, but that did not make them
any less inspired, divine, or authoritative.
The danger of the Roman Catholic view that the church/councils/Magisterium determines the
canon is that divine authority it dependent upon human approval or recognition. Rather, when God
speaks it has immediate authority whether or not people recognize it immediately or obey it right
away.
Geisler: “Underlying all the insufficient views of what determined canonicity is the failure to
distinguish between determination and recognition of canonicity.” (p. 211)
Canonicity is determined by God – by what books He choose to inspire and preserve
Canonicity is recognized by men of God – by what books the church recognized as inspired by God
and therefore collected, preserved, studied, preached, and obeyed.
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Key points in history where man
recognized God’s canon (Grudem)
Melito, bishop of Sardis (170 A.D.) that named all the O.T. books as
canonical except Esther (excluded the Apocrypha)
Origin, 185-254 A.D., theologian and philosopher from Alexandria
(quoted by Eusebius) affirms O.T. canon including Esther
Anthasius, 367 A.D. of Alexandria, in Paschal Letter lists all the
books of our present N.T. and O.T. canon except Esther. He says,
concerning the Apocryphal books, “not indeed included in the
Canon, but appointed by the Fathers to be read by those who newly
join us, and who wish for instruction in the word of godliness.”
Jerome, 404 A.D. did not want to include the Apocrypha as part of his
Latin Vulgate translation, but the Pope overruled him. Jerome
separated them and was the first to call these books apocryphal
“hidden/doubtful.”
Martin Luther, 1536 A.D. affirms O.T. canon without Apocrypha, but
also removes Hebrews, James, Jude, and Revelation from his N. T.
canon.
Roman Catholic view of Canonization (catholicapologetics.org)
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Pentecost (30/33AD)The beginning of the Church; the Church exists before a determination of a canon or a definitive list of books of what was later called the
Bible. The NT was not even written yet. The Bible is the book of the Church, we are not a church of the Bible.
Melito, Bishop of Sardis (c. 170)Produced the first known Christian attempt at an Old Testament canon. His list maintains the Septuagint order of books but
contains only the Old Testament protocanonicals minus the Book of Esther.
Council of Laodicea (c. 360)A local council of the church in union with Rome produced a list of books of the Bible similar to the Council of Trent's canon. This was
one of the Church's earliest decisions on a canon.
Council of Rome (382)Local church council under the authority of Pope Damasus, (366-384) gave a complete list of canonical books of the OT and NT which is
identical with the list later approved by the Council of Trent.
Council of Hippo (393)Local North African Church council in union with and under the authority of the Bishop of Rome approved a list of OT and NT canon (same
as later approved by the Council of Trent)
Council of Carthage (397)Local North African Church council in union with and under the authority of the Bishop of Rome approved a list of OT and NT canon
(same as later approved by the Council of Trent)
Pope Innocent I, Bishop of Rome, 401-417 (405)Responded to a request by Exuperius, Bishop of Toulouse, with a list of canonical books of Scripture; this list was
the same as later approved by the Council of Trent.
Council of Carthage (419)Local North African Church council in union with and under the authority of the Bishop of Rome approved a list of OT and NT canon
(same as later approved by the Council of Trent)
Council of Florence, an ecumenical council (1441)Complete list of OT and NT canon was drawn up; this list later adopted by the Fathers of the Council of Trent
Council of Trent, an ecumenical council called to respond to the heresy of the Reformers (1545-1563)The canon of OT and NT received final definitions: 46 books
in the OT; 27 in the NT; "Henceforth the books of the OT and the NT, protocanonical and deuterocanonical alike, in their entirety and with all their parts, comprise
the canon and are held to be of equal authority." The ancient Vulgate edition of the Bible was called the authoritative edition of the Bible.
Vatican I Council (1869-1870)Reaffirmed the decree of Trent. The Church holds the books of Holy Scripture as sacred and canonical, not because she
subsequently approved them, nor because they contain revelation without error, but precisely because "having been written by the inspiration of the Holy
Spirit, they have God as their author and, as such, they have been handed down to the Church itself.“
Providentissimus Deus (1893), Pope Leo XIII, Bishop of Rome, 1878-1903Inaugurated a new era in Roman Catholic biblical studies. Presented a plan for biblical
study; Defined inspiration: "By supernatural power God so moved and impelled the human authors to write - he so assisted them in writing - that the things he
ordered and those only they first rightly understood, then willed faithfully to write and finally expressed in apt words and with infallible truth.“
Pascendi Dominica Gregis (1907), Pope Pius X, Bishop of Rome, 1903-1914Refuted the errors of the Modernists; Scored erroneous teaching on the origin and
nature of the Sacred Books, on inspiration; on the distinction between the purely human Christ of history and the divine Christ of faith; on the origin and growth
of the Scriptures.
Spiritus Paraclitus (1920), Pope Benedict XV, Bishop of Rome, 1914-1922Commends modern critical methods in biblical studies. All biblical interpretation rests
upon the literal sense. Goal of biblical studies is to learn spiritual perfection, to arm oneself to defend the faith, to preach the word of God fruitfully.
Divino Afflante Spiritus (1943), Pope Pius XII, Bishop of Rome, 1939-1958Permitted scholars to use original text of Scriptures. No claim was made that the Vulgate
is always an accurate translation, but that it is free from any errors in faith or morals. The scholar must be principally concerned with the literal sense of the
Scriptures; search out and expound the spiritual sense; avoid other figurative senses. Literary criticism should be employed. Stated that there are but few texts
whose sense was determined by the authority of the Church (only seven biblical passages have been definitively interpreted in defending traditional doctrine
and morals--Jn 3:5, Lk 22:19, 1 Cor 11:24, Jn 20:22, Jn 20:23, Rom 5:12, Ja 5: 14); this counteracts the frequent misunderstanding that Catholics have no freedom
interpreting the Scriptures.
Humani Generis (1950), Pope Pius XII, Bishop of Rome, 1939 - 1958Instructs scholars on evolution, polygenism and OT historical narratives
Vatican II Council (1962-1965)The decree, On Divine Revelation, declares that there is one source of Divine Revelation, Jesus Christ; that there are two modes of
handing on revelation: Sacred Scripture and Sacred Tradition : "in a certain way merge into a unity and tend toward the same end," and "it is not from sacred
Scripture alone that the Church draws her certainty about everything that has been revealed." Concerning Inerrancy of Scripture: "The Books of Scripture must
be acknowledged as teaching firmly, faithfully, and without error that truth which God wanted put into the sacred writings for the sake of our salvation.
"Emphasized that "in order to see what God wanted to communicate in Scripture, we must investigate the intention of the sacred author, and one way to do this is
“DEVELOPMENT” OF THE Old Testament Canon
adapted from materials of Professor Paul Hahn of the University of St. Thomas, Houston, Texas
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1000-50 BC:The Old Testament (hereafter "OT") books are written.
C. 200 BC:Rabbis translate the OT from Hebrew to Greek, a translation called the
"Septuagint" (abbreviation: "LXX"). The LXX ultimately includes 46 books even
though only two of the books were written at the time the LXX was translated.
AD 30-100:Christians use the LXX as their scriptures. This upsets the Jews.
C. AD 100:So Jewish rabbis meet at the Council of Jamniah and decide to include
in their canon only 39 books (22 books in the Hebrews division), since only
these can be found in Hebrew.
C. AD 400:Jerome translates the Bible from Hebrew and Greek into Latin (called
the "Vulgate"). He knows that the Jews have only 39 books, and he wants to limit
the OT to these; the 7 he would leave out (Tobit, Judith, 1 Maccabees, 2
Maccabees, Wisdom of Solomon, Sirach [or "Ecclesiasticus"], and Baruch--he
calls "apocrypha," that is, "hidden books." But Pope Damasus wants all 46
traditionally-used books included in the OT, so the Vulgate has 46.
AD 1536:Luther translates the Bible from Hebrew and Greek to German. He
assumes that, since Jews wrote the Old Testament, theirs is the correct canon; he
puts the extra 7 books in an appendix that he calls the "Apocrypha.“
AD 1546:The Catholic Council of Trent reaffirms the canonicity of all 46 O.T.
books.
Canonization of the New Testament Canon

Christ spoke divine words
John 17:8 8 For I gave them the words you gave me and they accepted them.
They knew with certainty that I came from you, and they believed that you sent
me.
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The Apostles spoke divine words
1 Thessalonians 2:13 13 And we also thank God continually because, when
you received the word of God, which you heard from us, you accepted it not as
the word of men, but as it actually is, the word of God, which is at work in you
who believe.
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The Apostles were given apostolic signs gifts/ability to perform
miracles.
These signs/miracles validated that they spoke for God. (Acts 2:43, Acts 5:12,
Romans 15:19, 2 Corinthians 12:12, Hebrews 2:4)
1 Corinthians 2:11-14 Even so the thoughts of God no one knows except the
Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit
who is from God, so that we may know the things freely given to us by God, 13
which things we also speak, not in words taught by human wisdom, but in those
taught by the Spirit, combining spiritual thoughts with spiritual words. 14 But a
natural man does not accept the things of the Spirit of God, for they are
foolishness to him; and he cannot understand them, because they are spiritually
appraised.
Canonization of the New Testament Canon
Inspired by Apostles/associates of Apostles
(Mark, Luke, Acts, Hebrews, Jude) Grudem: …“close association of Mark with
the Apostle Peter, and of Luke with the Apostle Paul. Similarly, Jude apparently
was accepted by virtue of the author’s connection with James and the facttaht he
was the brother of Jesus.” (p.62)
Self-Attesting Contents.
Grudem: “In these cases (Hebrews)…the words of these books would have
been self-attesting; that is, the words would have borne witness to their won
divine authorship as Christians read them. (p. 63) John 10:27 “My sheep hear
my voice.”
Apostles were directly commissioned by Jesus. Therefore,
they had authority to speak and write words/messages that are God’s
words/messages
Grudem: “The apostles, then, have authority to write words that are God’s own
words, equal in truth status and authority to the words of the Old Testament
Scriptures. They do this to record, interpret, and apply to the lives of believers
the great truth about the life, death, and resurrection of Christ.” (p. 61)
The Canon includes Man’s Great Failures
and God’s Great Acts of Redemptive History
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Purpose
Fall
Flood
Nation
Exodus
Land
Kingship
Exile
Restoration
Silence
Messiah
Sacrifice
Resurrection
Church
Rapture
Tribulation
Return
Kingdom
Judgment
Heaven
Canonization of the New Testament Canon
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Paul’s Proof: Peter says Paul’s writings are Scripture
2 Peter 3:15-16 15 and regard the patience of our Lord as salvation; just as also our beloved brother Paul,
according to the wisdom given him, wrote to you, 16 as also in all his letters, speaking in them of these
things, in which are some things hard to understand, which the untaught and unstable distort, as they do also
the rest of the Scriptures, to their own destruction.
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Luke’s Proof: Paul says that Luke’s writings are Scripture
1 Timothy 5:18 18 For the Scripture says, "YOU SHALL NOT MUZZLE THE OX WHILE HE IS THRESHING," and
"The laborer is worthy of his wages."
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Peter’s Proof: Peter says he is an eyewitness who has been moved
by God
2 Peter 1:16-21 16 For we did not follow cleverly devised tales when we made known to you the power and
coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17 For when He received honor
and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My
beloved Son with whom I am well-pleased "-- 18 and we ourselves heard this utterance made from heaven
when we were with Him on the holy mountain. 19 So we have the prophetic word made more sure, to which
you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star
arises in your hearts. 20 But know this first of all, that no prophecy of Scripture is a matter of one's own
interpretation, 21 for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit
spoke from God.
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John’s Proof: John says he is an eyewitness who has physically
seen/touched Christ
1 John 1:1-3 What was from the beginning, what we have heard, what we have seen with our eyes, what we have
looked at and touched with our hands, concerning the Word of Life-- 2 and the life was manifested, and we have
seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us-- 3 what we
have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship
is with the Father, and with His Son Jesus Christ.
“Development” of the New Testament Canon
adapted from materials of Professor Paul Hahn of the University of St. Thomas, Houston, Texas and Mark Bonocore & Bob Stanley (Roman Catholics)
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C. AD 51-125:The New Testament books are written, but during this same period other early Christian writings are produced--for
example, the Didache (c. AD 70), 1 Clement (c. 96), the Epistle of Barnabas (c. 100), and the 7 letters of Ignatius of Antioch (c. 110).
C. AD 140:Marcion, a businessman in Rome, teaches that there were two Gods: Yahweh, the cruel God of the OT, and Abba, the
kind father of the NT. So Marcion eliminates the Old Testament as scriptures and, since he is anti-Semitic, keeps from the NT only 10
letters of Paul and 2/3 of Luke's gospel (he deletes references to Jesus' Jewishness). Marcion's "New Testament"--the first to be
compiled--forces the mainstream Church to decide on a core canon: the four gospels and letters of Paul.
C. AD 200:But the periphery of the canon is not yet determined. According to one list, compiled at Rome c. AD 200 (the Muratorian
Canon), the NT consists of the 4 gospels; Acts; 13 letters of Paul (Hebrews is not included); 3 of the 7 General Epistles (1-2 John and
Jude); and also the Apocalypse of Peter.
AD 367:The earliest extant list of the books of the NT, in exactly the number and order in which we presently have them, is written
by Athanasius, Bishop of Alexandria, in his Paschal letter of 367. [Note: this is well after the Constantine's Edict of Toleration in 313
A.D.]
AD 382 Council of Rome (whereby Pope Damasus started the ball rolling for the defining of a universal canon for all city-churches).
Listed the New Testament books in their present number and order.
AD 393 Council of Hippo, which began "arguing it out." Canon proposed by Bishop Athanasius.
AD 397 The Council of Carthage, which refined the canon for the Western Church, sending it back to Pope Innocent for ratification.
In the East, the canonical process was hampered by a number of schisms (esp. within the Church of Antioch).
AD 787 The Ecumenical Council of Nicaea II, which adopted the canon of Carthage. At this point, both the Latin West and the Greek
/ Byzantine East had the same canon. However, ... The non-Greek, Monophysite and Nestorian Churches of the East (the Copts, the
Ethiopians, the Syrians, the Armenians, the Syro-Malankars, the Chaldeans, and the Malabars) were still left out. But these
Churches came together in agreement, in 1442A.D., in Florence.
AD 904:Pope Damasus, in a letter to a French bishop, lists the New Testament books in their present number and order.
AD 1442:At the Council of Florence, the entire Church recognizes the 27 books, though does not declare them unalterable.AD
1536:In his translation of the Bible from Greek into German, Luther removes 4 NT books (Hebrews, James, Jude, and Revelations)
from their normal order and places them at the end, stating that they are less than canonical.
AD 1536 In his translation of the Bible from Greek into German, Luther removed 4 N.T. books (Hebrews, James, Jude, and
Revelation) and placed them in an appendix saying they were less than canonical.
AD 1546:At the Council of Trent, the Catholic Church reaffirms once and for all the full list of 27 books as traditionally accepted.
(R.C. view: At the Council of Trent, the Catholic Church reaffirmed once and for all the full list of 27 books. The council also
confirmed the inclusion of the Deuterocanonical books which had been a part of the Bible canon since the early Church and was
confirmed at the councils of 393 AD, 373, 787 and 1442 AD. At Trent Rome actually dogmatized the canon, making it more than a
matter of canon law, which had been the case up to that point, closing it for good).
Which books of the New Testament were
disputed and when?
Confirmation of the New Testament Canon (27 books)
Witness of the Church Fathers
Polycarp
Irenaeus
Athanasius
Eusebius
Jerome
Augustine
Witness of the Early Lists and Translations
Muratorian
Athanasius
Old Latin
Syriac
Stimulus for the Church to collect New
Testament books and announce a “Canon”
• Theology – which books should be read and
practiced by the churches
• False teaching – Anti-Semitic Marcion (A.D. 140)
published his own canon (included only Luke and
10 of Paul’s letters)
• Persecution – Diocletian ordered the destruction by
fire of the Scriptures (303 A.D. )
The Canon is CLOSED, fully SUFFICIENT,
and CONFIRMED by experience/history
The Cannon is Closed: Since Revelation deals with the final culmination/end of all things –
what more needs to be added?
Grudem: (speaking of Hebrews 1:1-12)… “in these last days” suggests that God’s speech to us by his Son is
the culmination of his speaking to mankind an is his great and final revelation to mankind in this period of
redemptive history.” (p. 64) (great argument against the Mormons, JW’s, Islam, and everyone else who has
“added” to Scripture)
The Cannon is FULLY SUFFICIENT:
Grudem: “The New Testament writings contain the final, authoritative, and sufficient interpretation of
Christ’s work of redemption ...“Once the writings of the New Testament apostles and their authorized
companions are completed, we have in written form the final record of everything that God wants us to know
about the life, death, and resurrection of Christ, and its meaning for the lives of believers for all time. Since
this is God’s greatest revelation for mankind, no more is to be expect once this is complete. (p.64)
2 Peter 1:3 3 seeing that His divine power has granted to us everything pertaining to life and godliness,
through the true knowledge of Him who called us by His own glory and excellence.
Grudem: “How do we know we have the right books? ...“Our confidence is based on the faithfulness of
God…We know that God our Father is in control of all history, and his not the kind of Father who will trick us
or fail to be faithful to us or keep from us something we absolutely need….(God would not) allow all of his
church for almost two thousand years to be deprived so something he himself values so highly and is so
necessary for our spiritual lives?” (p.65)
The Cannon is CONFIRMED by experience and history:
Grudem: “Day after day, year after year, Christians find that the words of the Bible are indeed the words of
God speaking to them with an authority, a power, and a persuasiveness that no other writings possess
(Hebrews 4:12) …we become persuaded that the present canon is right…by historical data (the early
church correctly noticed absurdities and aberrations in non-canonical writings)” (p.66)
Warnings NOT to add to Scripture
Deuteronomy 4:2 "You shall not add to the word which I am
commanding you, nor take away from it, that you may keep the
commandments of the LORD your God which I command you.
Deuteronomy 12:32 "Whatever I command you, you shall be careful
to do; you shall not add to nor take away from it.
Proverbs 30:6 Do not add to His words Or He will reprove you, and
you will be proved a liar.
Revelation 22:18-19 18 I testify to everyone who hears the words of
the prophecy of this book: if anyone adds to them, God will add to
him the plagues which are written in this book; 19 and if anyone
takes away from the words of the book of this prophecy, God will
take away his part from the tree of life and from the holy city, which
are written in this book.
Absurdities and Aberrations
The Shepherd of Hermes: “Teaches the necessity of penance”
and the “the possibility of the forgiveness of sins at least once
after baptism…The author seems to identify the Holy Spirit
with the Son of God before the incarnation, and to hold that the
Trinity came into existence only after the humanity of Christ
had been taken up into heaven.” (p. 67)
The Gospel of Thomas: “Let Mary go away from us, for women
are not worthy of life.” Jesus said: “Lo, I shall lead her, so that I
may make her a male, that she too may become a living spirit,
resembling you males. For every woman who makes herself a
male will enter the kingdom of heaven.” (p.67)
Conclusion:
Grudem: There is therefore historical confirmation of the correctness of the
current canon. Yet it must be remembered in connection with any historical
investigation that the work of the early church was not to bestow divine
authority or even ecclesiastical authority upon some merely human
writings, but rather to RECOGNIZE the divinely authored characteristics of
writings that already had such a quality. This is because the ultimate
criterion of canoncity is divine authorship, NOT human or ecclesiastical
approval.” (p.68)
Discussion:
What if someone claims to find a book authored by one of the O.T.
prophets or N.T. apostles? Even if it was authenticated as ancient should we consider adding this to our canon or consider it to be
authoritative to our lives?
Next Week
Read Chapter 4
The Four Characteristics of Scripture:
Authority, Clarity, Necessity, & Sufficiency
How do we know that the
Bible is God’s Word?