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Basic
Worldview:
104
Why Christianity?
The
New Testament Canon
The New Testament Canon
Epistle of Polycarp to the Philippians
An important question for apologists and Christians alike
is when and by whom the books of the New Testament were first
collected and used as a rule (canon) for judging doctrine.
The conventional explanation in response to these important
questions is that the canonization (and collection) of the
New Testament books occurred in the fourth century councils
of Hippo (393 AD) and Carthage (397 and 419 AD).
Latin Fathers - The African Synod of Hippo, in 393, approved
the New Testament, as it stands today, together with
the Septuagint books, a decision that was repeated by Councils
of Carthage in 397 and 419. These councils were under
the authority of St. Augustine, who regarded the canon as
already closed. - wikipedia.org
http://en.wikipedia.org/wiki/Biblical_canon
The Council of Carthage, called the third by Denzinger,[4]
on 28 August 397 issued a canon of the Bible quoted
as, "Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua
son of Nun, Judges, Ruth, 4 books of Kingdoms, 2 books of
Chronicles, Job, the Davidic Psalter, 5 books of Solomon,
12 books of Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobias,
Judith, Esther, 2 books of Ezra, 2 books of Maccabees, and
in the New Testament: 4 books of Gospels, 1 book of Acts
of the Apostles, 13 letters of the Apostle Paul, 1 letter
of his to the Hebrews, 2 of Peter, 3 of John, 1 of James,
1 of Jude, and one book of the Apocalypse of John." -
Council of Carthage, wikipedia.org
http://en.wikipedia.org/wiki/Synods_of_Carthage
An informed Christian apologist will typically and accurately
explain that neither council actually created the New Testament
collection. Rather they simply recognized (and made official)
the collection of books that had always been upheld in the
churches from the earliest times. While we feel that this
conventional explanation is sound and without need of additional
support, an important question can still be asked. Can we
know more precisely when it was that the early church began
to collect and recognize the books of the New Testament?
In part, this article will serve to demonstrate the historical
accuracy of the conventional claim that these fourth century
councils merely affirmed what the earliest church already
knew regarding the books of the New Testament. But we will
also seek to go beyond this conventional explanation and see
if we can determine exactly how early the New Testament came
into existence. To this end we will examine both the historical
and biblical record for details that might inform us of who
first collected the New Testament books and when.
We have already seen that by the end of the fourth century
the church councils of Hippo and Carthage had a collection
of the New Testament that is identical to the one we have
today. Earlier in that century, in a festal letter of 367
AD, Athanasius (champion of the Nicaean Creed and bishop of
Alexandria, Egypt) provided the same list of New Testament
books.
5. Again it is not tedious to speak of the [books] of the
New Testament. These are, the four Gospels, according to Matthew,
Mark, Luke, and John. Afterwards, the Acts of the Apostles
and Epistles (called Catholic), seven, viz. of James, one;
of Peter, two; of John, three; after these, one of Jude. In
addition, there are fourteen Epistles of Paul, written in
this order. The first, to the Romans; then two to the Corinthians;
after these, to the Galatians; next, to the Ephesians; then
to the Philippians; then to the Colossians; after these, two
to the Thessalonians, and that to the Hebrews; and again,
two to Timothy; one to Titus; and lastly, that to Philemon.
And besides, the Revelation of John. From Letter XXXIX.-(For
367.) Of the particular books and their number, which are
accepted by the Church. From the thirty-ninth Letter of Holy
Athanasius, Bishop of Alexandria, on the Paschal festival;
wherein he defines canonically what are the divine books which
are accepted by the Church. - Athanasius, Festal Letter 367
AD
http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iii.xxv.html
So, we will begin our historical inquiry with Athanasius and
the councils of Hippo and Carthage. From these accounts we
know that the church of the mid and late fourth century had
a collection of the New Testament books. (This is around 300
years after the books themselves were written.) How much earlier
than the fourth century did the church have this collection
and where did they get it?
If we backtrack another 150-200 years into early church history
we arrive in the late second century. Two sources from this
period confirm that the church already possessed the New Testament
books and that they were using these books as a canon (or
rule) to measure doctrine and moral practice. The first of
these two sources is the Muratorian fragment, which dates
to about 170 AD.
The Muratorian fragment is a copy of perhaps the oldest
known list of the books of the New Testament. The fragment
is a seventh-century Latin manuscript bound in an eighth or
seventh century codex that came from the library of Columban's
monastery at Bobbio; it contains internal cues which suggest
that the original was written about 170 (possibly in Greek),
although some have regarded it as later. The copy "was
made by an illiterate and careless scribe, and is full of
blunders" (Henry Wace[1]). The poor Latin and the state that
the original manuscript was in has made it difficult to translate.
The fragment, of which the beginning is missing and which
ends abruptly, is the remaining section of a list of all the
works that were accepted as canonical by the churches known
to its anonymous original compiler. It was discovered
in the Ambrosian Library in Milan by Father Ludovico Antonio
Muratori (1672 - 1750), the most famous Italian historian
of his generation, and published in 1740. - wikipedia.org
http://en.wikipedia.org/wiki/Muratorian
The text of the list itself is traditionally dated to about
170 because its author refers to Pius I, bishop of Rome (142
- 157), as recent: But Hermas wrote The Shepherd very
recently, in our times, in the city of Rome, while bishop
Pius, his brother, was occupying the chair of the church of
the city of Rome. And therefore it ought indeed to be read;
but it cannot be read publicly to the people in church either
among the Prophets, whose number is complete, or among the
Apostles, for it is after their time. - wikipedia.org
http://en.wikipedia.org/wiki/Muratorian
Biblical literature - The first clear witness to a catalog
of authoritative New Testament writings is found in the so-called
Muratorian Canon, a crude and uncultured Latin 8th-century
manuscript translated from a Greek list written in Rome c.
170-180, named for its modern discoverer and publisher Lodovica
Antonio Muratori (1672-1750). Though the first lines are
lost, Luke is referred to as "the third book of the Gospel,"
and the canon thus contains [Matthew, Mark] Luke, John, Acts,
13 Pauline letters, Jude, two letters of John, and Revelation.
-Britannica.com
The Muratorian fragment begins with the list of the four gospels.
However, because it is a fragment of an ancient document,
we do not have the portion that lists Matthew and Mark. But
we do see that Luke's gospel is listed as the third gospel
and John as the fourth. This clearly indicates that Matthew
and Mark were in their typical place within the New Testament
canon.
Below is the text of the Muratorian canon.
…at which nevertheless he was present, and so he placed [them
in his narrative]. [1] (2) The third book of the Gospel
is that according to Luke. (3) Luke, the well-known physician,
after the ascension of Christ, (4-5) when Paul had taken with
him as one zealous for the law, [2] (6) composed it in his
own name, according to [the general] belief. [3] Yet he himself
had not (7) seen the Lord in the flesh; and therefore, as
he was able to ascertain events, (8) so indeed he begins to
tell the story from the birth of John. (9) The fourth of
the Gospels is that of John, [one] of the disciples.
(10) To his fellow disciples and bishops, who had been urging
him [to write], (11) he said, 'Fast with me from today to
three days, and what (12) will be revealed to each one (13)
let us tell it to one another.' In the same night it was revealed
(14) to Andrew, [one] of the apostles, (15-16) that John should
write down all things in his own name while all of them should
review it. And so, though various (17) elements [3a] may be
taught in the individual books of the Gospels, (18) nevertheless
this makes no difference to the faith of believers, since
by the one sovereign [3b] Spirit all things (20) have been
declared in all [the Gospels]: concerning the (21) nativity,
concerning the passion, concerning the resurrection, (22)
concerning life with his disciples, (23) and concerning his
twofold coming; (24) the first in lowliness when he was despised,
which has taken place, (25) the second glorious in royal power,
(26) which is still in the future. What (27) marvel is it
then, if John so consistently (28) mentions these particular
points also in his Epistles, (29) saying about himself,
'What we have seen with our eyes (30) and heard with our ears
and our hands (31) have handled, these things we have written
to you? [4] (32) For in this way he professes [himself] to
be not only an eye-witness and hearer, (33) but also a writer
of all the marvelous deeds of the Lord, in their order. (34)
Moreover, the acts of all the apostles (35) were written
in one book. For 'most excellent Theophilus' [5] Luke
compiled (36) the individual events that took place in his
presence - (37) as he plainly shows by omitting the martyrdom
of Peter (38) as well as the departure of Paul from the city
[of Rome] [5a] (39) when he journeyed to Spain. As for
the Epistles of (40-1) Paul, they themselves make clear
to those desiring to understand, which ones [they are], from
what place, or for what reason they were sent. (42) First
of all, to the Corinthians, prohibiting their heretical
schisms; (43) next, [6] to the Galatians, against
circumcision; (44-6) then to the Romans he wrote at
length, explaining the order (or, plan) of the Scriptures,
and also that Christ is their principle (or, main theme).
[6a] It is necessary (47) for us to discuss these one by one,
since the blessed (48) apostle Paul himself, following the
example of his predecessor (49-50) John, writes by name to
only seven churches in the following sequence: To the Corinthians
(51) first, to the Ephesians second, to the Philippians third,
(52) to the Colossians fourth, to the Galatians fifth, (53)
to the Thessalonians sixth, to the Romans (54-5) seventh.
It is true that he writes once more to the Corinthians and
to the Thessalonians for the sake of admonition, (56-7)
yet it is clearly recognizable that there is one Church spread
throughout the whole extent of the earth. For John also
in the (58) Apocalypse, though he writes to seven churches,
(59-60) nevertheless speaks to all. [Paul also wrote]
out of affection and love one to Philemon, one to Titus, and
two to Timothy; and these are held sacred (62-3) in the
esteem of the Church catholic for the regulation of ecclesiastical
discipline. There is current also [an epistle] to (64) the
Laodiceans, [and] another to the Alexandrians, [both] forged
in Paul's (65) name to [further] the heresy of Marcion, [6b]
and several others (66) which cannot be received into the
catholic Church (67)- for it is not fitting that gall be mixed
with honey. (68) Moreover, the epistle of Jude and two
of the above-mentioned (or, bearing the name of) John are
counted (or, used) in the catholic [Church]… - The Muratorian
Fragment, approximately, 170 AD
This document lists all but a few smaller books of the New
Testament. This indicates that by at least 170 AD the church
had a complete or nearly collection of the New Testament books.
Only five New Testament books are not included in the list
provided by the Muratorian fragment. They are: the epistle
of James, the third epistle of John, the epistle to the Hebrews,
and the two epistles of Peter. Included are: Matthew, Mark,
Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians,
Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians,
1 Timothy, 2 Timothy, Titus, Philemon, 1 John, 2 John, Jude,
and Revelation.
Besides the Muratorian fragment, we have a second witness
that the books of the New Testament had been collected before
180 AD. This witness is the second century apologist Irenaeus.
"Irenaeus, Saint - c.125-c.202, Greek theologian,
bishop of Lyons, and Father of the Church. Born in
Asia Minor, he was a disciple of St. Polycarp. Irenaeus
went to Rome to plead for leniency toward the Montanists (see
Montanism) and for those Eastern Christians who were threatened
with excommunication because they did not observe the Roman
date for Easter. He remained in the West and died in Gaul.
He was the earliest Father of the Church to systematize Christian
doctrine and is cited frequently by later theologians. Only
two of his works survive-neither in the original Greek. Against
Heresies establishes Christian doctrine against the Gnostics
and incidentally supplies much information on Gnosticism.
The Epideixix is a concise exposition of Christian doctrine
(tr. by J. P. Smith Proof of the Apostolic Preaching, 1952)."
- The Columbia Encyclopedia, Sixth Edition. 2001.
Irenaeus, lived between approximately 125-202 AD. He was the
bishop of Lyons, France. He had been discipled by Polycarp.
Polycarp himself was a disciple of John the Apostle who had
appointed him bishop in Smyrna.
"Polycarp, Saint - c.A.D. 70-A.D. 156?, Greek bishop of
Smyrna, Father of the Church. He was a disciple of
St. John, who appointed him bishop. Thus he linked
the apostles and such 2d-century Christian expositors as St.
Irenaeus. St. Polycarp was a close friend of St. Ignatius
of Antioch. As a very old man, Polycarp went to Rome
to discuss the problem of dating Easter. He died a martyr
in Smyrna. His one surviving work, the Epistle to the Philippians,
has been the subject of controversy. Some scholars have
maintained that the letter is really two-one written c.115,
enclosing St. Ignatius' epistles, and the other written c.135
to warn the Philippians against the teachings of Marcion.
He was in his time the mainstay of Christianity in Asia
Minor." - The Columbia Encyclopedia, Sixth Edition. 2001.
Irenaeus wrote his five volume work Against Heresies in about
180 AD. Throughout this long work containing hundreds of pages,
Irenaeus quotes almost all of the New Testament books calling
them by their names. This includes: Matthew, Mark, Luke, John,
Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians,
Colossians, Philippians, 1 Thessalonians, 2 Thessalonians,
1 Timothy, 2 Timothy, 1 Peter, 1 John, 2 John, and Revelation.
That is 20 out of the 27 books that make up the New Testament.
The only books that Irenaeus does not mention are: James'
epistle, Hebrews, Jude's epistle, Philemon, John's third epistle,
Peter's second epistle, and Titus. However, just because Irenaeus
does not quote these books does not necessarily indicate that
he did not have them in his collection. It only tells us that
he did not refer to them in his works. We do not know why
he did not refer to them. It could be that he didn't have
them or know of them. But it is just as possible that Irenaeus
had the works in his New Testament collection, but that he
simply didn't quote them for some reason.
Beyond his citation of the New Testament books there are two
more very important facts that we can learn from Irenaeus
regarding the canon. First, Irenaeus repeatedly utilizes the
New Testament books as a rule (canon) to judge Gnostic teaching.
At the same time, Irenaeus also refers to the New Testament
books as scripture.
1. WE have learned from none others the plan of our salvation,
than from those through whom the Gospel has come down to us,
which they did at one time proclaim in public, and, at a later
period, by the will of God, handed down to us in the Scriptures,
to be the ground and pillar of our faith.(2) - Irenaeus,
Book III, CHAP. I.--THE APOSTLES DID NOT COMMENCE TO PREACH
THE GOSPEL, OR TO PLACE ANYTHING ON RECORD, UNTIL THEY WERE
ENDOWED WITH THE GIFTS AND POWER OF THE HOLY SPIRIT. THEY
PREACHED ONE GOD ALONE, MAKER OF HEAVEN AND EARTH.
Even Irenaeus' appeal to the New Testament books throughout
his writing tells us something important. Irenaeus' appeals
to the New Testament books clearly indicate that such works
were collected and recognized in the Christian world as the
documentation of New Testament teaching. If they were not,
then Irenaeus could not appeal to them as a known authority.
According to Irenaeus, the recognition of the New Testament
canon was so universal that even the heretics knew it. Indeed,
the heretics weren't just vaguely familiar with the New Testament
canon. They themselves had copies of it. Some of them accepted
all of the New Testament canon and simply interpreting it
falsely. Others, however, sought to remove some books from
the canon in order to make way for their false teachings.
And they edited other books. All of these facts require that
the New Testament canon had been collected and was well known
by Christians and heretics alike by the final quarter of the
second century.
Wherefore also Marcion and his followers have betaken themselves
to mutilating the Scriptures, not acknowledging some books
at all; and, curtailing the Gospel according to Luke and the
Epistles of Paul, they assert that these are alone authentic,
which they have themselves thus shortened. In another
work,(1) however, I shall, God granting [me strength], refute
them out of these which they still retain. But all the rest,
inflated with the false name of "knowledge," do certainly
recognise the Scriptures; but they pervert the interpretations,
as I have shown in the first book…Ignorance of the
Scriptures and of the dispensation of God has brought
all these things upon them. And in the course of this work
I shall touch upon the cause of the difference of the covenants
on the one hand, and, on the other hand, of their unity and
harmony. - Irenaeus, Book III, CHAP. XII. --DOCTRINE OF THE
REST OF THE APOSTLES.
In the following quotes, Irenaeus provides an example of the
heretic's tampering with the New Testament writings, which
he plainly calls scripture.
4. And they state that it was clearly on this account that
Paul said, "And He Himself is all things;"(1) and again, "All
things are to Him, and of Him are all things;"(2) and further,
"In Him dwelleth all the fulness of the Godhead;"(3) and yet
again, "All things are gathered together by God in Christ."(4)
Thus do they interpret these and any like passages to be found
in Scripture. - Irenaeus, Book I, CHAP. III.--TEXTS OF
HOLY SCRIPTURE USED BY THESE HERETICS TO SUPPORT THEIR OPINIONS.
And others(13) of them, with great craftiness, adapted
such parts of Scripture to their own figments, lead away
captive from the truth those who do not retain a stedfast
faith in one God, the Father Almighty, and in one Lord Jesus
Christ, the Son of God. - Irenaeus, Book I, CHAP. III.-- TEXTS
OF HOLY SCRIPTURE USED BY THESE HERETICS TO SUPPORT THEIR
OPINIONS.
1. Such, then, is their system, which neither the prophets
announced, nor the Lord taught, nor the apostles delivered,
but of which they boast that beyond all others they have
a perfect knowledge. They gather their views from other sources
than the Scriptures;(4) and, to use a common proverb, they
strive to weave ropes of sand, while they endeavour to adapt
with an air of probability to their own peculiar assertions
the parables of the Lord, the sayings of the prophets, and
the words of the apostles, in order that their scheme may
not seem altogether without support. In doing so, however,
they disregard the order and the connection of the Scriptures,
and so far as in them lies, dismember and destroy the
truth. By transferring passages, and dressing them up anew,
and making one thing out of another, they succeed in
deluding many through their wicked art in adapting the
oracles of the Lord to their opinions. - Irenaeus, Book
I, CHAP. VIII.--HOW THE VALENTINIANS PERVERT THE SCRIPTURES
TO SUPPORT THEIR OWN PIOUS OPINIONS.
2. Then, again, as to those things outside of their Pleroma,
the following are some specimens of what they attempt to
accommodate out of the Scriptures to their opinions. They
affirm that the Lord came in the last times of the world to
endure suffering, for this end, that He might indicate
the passion which occurred to the last of the AEons, and might
by His own end announce the cessation of that disturbance
which had risen among the AEons. They maintain, further,
that that girl of twelve years old, the daughter of the ruler
of the synagogue,(1) to whom the Lord approached and
raised her from the dead, was a type of Achamoth, to whom
their Christ, by extending himself, imparted shape, and whom
he led anew to the perception of that light which had forsaken
her. And that the Saviour appeared to her when she lay outside
of the Pleroma as a kind of abortion, they affirm Paul to
have declared in his Epistle to the Corinthians [in these
words], "And last of all, He appeared to me also, as to one
born out of due time."(2) Again, the coming of the Saviour
with His attendants to Achamoth is declared in like manner
by him in the same Epistle, when he says, "A woman ought to
have a veil upon her head, because of the angels."(3) Now,
that Achamoth, when the Saviour came to her, drew a veil over
herself through modesty, Moses rendered manifest when he put
a veil upon his face. Then, also, they say that the passions
which she endured were indicated by the Lord upon the cross.
Thus, when He said, "My God, my God, why hast Thou forsaken
Me?"(4) He simply showed that Sophia was deserted by the light,
and was restrained by Horos from making any advance forward.
Her anguish, again, was indicated when He said, "My soul is
exceeding sorrowful, even unto death;"(5) her fear by the
words, "Father, if it be possible, let this cup pass from
Me;"(6) and her perplexity, too, when He said, "And what I
shall say, I know not."(7) - Irenaeus, Book I, CHAP. VIII.--HOW
THE VALENTINIANS PERVERT THE SCRIPTURES TO SUPPORT THEIR OWN
PIOUS OPINIONS.
1. You see, my friend, the method which these men employ to
deceive themselves, while they abuse the Scriptures by
endeavouring to support their own system out of them….2. The
fallacy, then, of this exposition is manifest. For when John,
proclaiming one God, the Almighty, and one Jesus Christ, the
Only-begotten, by whom all things were made, declares that
this was the Son of God, this the Only-begotten, this the
Former of all things, this the true Light who enlighteneth
every man this the Creator of the world, this He that came
to His own, this He that became flesh and dwelt among us,--these
men, by a plausible kind of exposition, perverting these statements,
maintain that there was another Monogenes, according
to production, whom they also style Arche. - Irenaeus, Book
I, CHAP. IX.--REFUTATION OF THE IMPIOUS INTERPRETATIONS OF
THESE HERETICS.
1. When, however, they are confuted from the Scriptures,
they turn round and accuse these same Scriptures, as if they
were not correct, nor of authority, and [assert] that they
are ambiguous, and that the truth cannot be extracted from
them by those who are ignorant of tradition. For [they allege]
that the truth was not delivered by means of written documents,
but viva voce:… 2. But, again, when we refer them
to that tradition which originates from the apostles, [and]
which is preserved by means of the succession of presbyters
in the Churches, they object to tradition, saying that
they themselves are wiser not merely than the presbyters,
but even than the apostles, because they have discovered the
unadulterated truth. For [they maintain] that the apostles
intermingled the things of the law with the words of the Saviour;
and that not the apostles alone, but even the Lord Himself,
spoke as at one time from the Demiurge, at another from the
intermediate place, and yet again from the Pleroma, but that
they themselves, indubitably, unsulliedly, and purely, have
knowledge of the hidden mystery: this is, indeed, to blaspheme
their Creator after a most impudent manner! It comes to
this, therefore, that these men do now consent neither to
Scripture nor to tradition. - Irenaeus, Book III, CHAP.
II.--THE HERETICS FOLLOW NEITHER SCRIPTURE NOR TRADITION.
In the following quote Irenaeus testifies to the universal
availability of the New Testament canon during his time.
2. Since, therefore, the entire Scriptures, the prophets,
and the Gospels, can be clearly, unambiguously, and harmoniously
understood by all, although all do not believe them;
- Irenaeus, Book II, CHAP. XXVII.--PROPER MODE OF INTERPRETING
PARABLES AND OBSCURE PASSAGES OF SCRIPTURE.
2. …It behoves us, therefore, to avoid their doctrines,
and to take careful heed lest we suffer any injury from them;
but to flee to the Church, and be brought up in her bosom,
and be nourished with the Lord's Scriptures. For the Church
has been planted as a garden (paradisus) in this world; therefore
says the Spirit of God, "Thou mayest freely eat from every
tree of the garden,"(6) that is, Eat ye from every Scripture
of the Lord; but ye shall not eat with an uplifted mind,
nor touch any heretical discord. - Irenaeus, Book V, CHAP.
XX.--THOSE PASTORS ARE TO BE HEARD TO WHOM THE APOSTLES COMMITTED
THE CHURCHES, POSSESSING ONE AND THE SAME DOCTRINE OF SALVATION;
THE HERETICS, ON THE OTHER HAND, ARE TO BE AVOIDED. WE MUST
THINK SOBERLY WITH REGARD TO THE MYSTERIES OF THE FAITH.
As we can see Irenaeus is quite informative as to the state
of the New Testament canon in his time. He attests that by
180 AD the New Testament canon had already been collected
and was universally known and recognized by the church (who
reckoned it as scripture) and by heretics (who had taken to
editing their collections of it).
If the Muratorian fragment is compared to the books quoted
by Irenaeus (effectively adding these two lists together)
only 4 books are not mentioned (James' epistle, John's third
epistle, Peter's second epistle, and Hebrews). From these
historical documents, we gain a clear picture that by 170-180
AD, at least 23 of the New Testament texts were universally
known and collected, recognized as scripture, and used as
a canon against false teaching. And as we said earlier, the
fact that a few of the New Testament books aren't mentioned
by these two sources doesn't necessarily mean that they weren't
part of the canon at that time. All we know is that these
four books aren't mentioned by these two authors. We do not
know why they are not mentioned.
In addition, Irenaues also informs us why it is that later
councils needed to affirm the works of the New Testament canon.
By the late second century, heretical groups had begun disputing
the inclusion of some New Testament books, editing others,
and even attempting to introduce their own new texts which
they had authored. By the time of the fourth century, it was
necessary for the church to clarify and reaffirm the canon
of the New Testament that the church had indeed held in earlier
times. This clarification from Athanasius and the councils
of Hippo and Carthage was not the first time the church recognized
or collected the New Testament canon. Instead, it was (as
apologists have faithfully and accurately contended) merely
a recognition of what was held in the church from earlier
times. From Irenaeus and the Muratorian canon we can see that
over two centuries earlier the church already had a complete
(or nearly complete) New Testament canon. Thus, the fourth
century church did not create the New Testament. They merely
recognized and affirmed the books that heretical groups had
falsely discarded and continued to exclude the books that
heretical groups had forged.
It is highly significant that a complete (or nearly complete)
New Testament canon existed, was available and well known
in Christian and heretical circles, recognized as scripture,
and used as a canon by 170-180 AD. Keep in mind that the canon
of this period was only potentially lacking 3 small books
and the longer book of Hebrews. If, for all intents and purposes,
the New Testament scriptural collection existed by the last
quarter of the second century, just how early was this collection
gathered and who collected it?
Further information on this important question comes from
the man who discipled Irenaeus. As we have already seen Irenaeus
was discipled by Polycarp. Polycarp himself was discipled
and appointed bishop of Smyrna by John the apostle.
"Polycarp, Saint - c.A.D. 70-A.D. 156?, Greek bishop of
Smyrna, Father of the Church. He was a disciple of St. John,
who appointed him bishop. Thus he linked the apostles
and such 2d-century Christian expositors as St. Irenaeus.
St. Polycarp was a close friend of St. Ignatius of Antioch.
As a very old man, Polycarp went to Rome to discuss the
problem of dating Easter. He died a martyr in Smyrna. His
one surviving work, the Epistle to the Philippians, has
been the subject of controversy. Some scholars have maintained
that the letter is really two-one written c.115, enclosing
St. Ignatius' epistles, and the other written c.135 to
warn the Philippians against the teachings of Marcion. He
was in his time the mainstay of Christianity in Asia Minor."
- The Columbia Encyclopedia, Sixth Edition. 2001.
Polycarp's Letter to the Philippians (often simply
called To the Philippians) composed around 110 to 140 AD
- wikipedia.org, Polycarp's Letter to the Philippians
Polycarp's only surviving work is a short epistle to the Philippians.
However, in the five pages that comprise this short letter,
Polycarp himself quotes all but 3 New Testament books. (A
complete version of Polycarp's letter to the Philippians with
annotations of his New Testament quotations is included in
the addendum to this study.) This letter, which was written
between 110 and 135 AD, quotes from: Matthew, Mark, Luke,
John, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians,
Philippians, Ephesians, Colossians, 1 Thessalonians, 2 Thessalonians,
1 Timothy, 2 Timothy, Titus, Hebrews, James, 1 Peter, 2 Peter,
1 John, 2 John, and 3 John. It is possible, but not clear
whether Polycarp quotes from Philemon or Jude.
Polycarp does not quote the Book of Revelation. However, we
know that Polycarp was a bishop in the church community in
Smyrna. This church was one of the churches to whom the Book
of Revelation was sent.
Revelation 1:11 Saying, I am Alpha and Omega, the first
and the last: and, What thou seest, write in a book, and
send it unto the seven churches which are in Asia; unto
Ephesus, and unto Smyrna, and unto Pergamos, and unto
Thyatira, and unto Sardis, and unto Philadelphia, and unto
Laodicea.
The Book of Revelation was written near the end of the first
century AD (at approximately 95-96 AD). Because of this, we
know that Polycarp had a copy of Revelation which had been
sent to his church by John himself. This would bring the total
number of books that we know Polycarp had in his possession
to 25 of the total 27 books of the New Testament. And we can
easily understand why in such a short letter, he might not
have quoted from the two short epistles of Philemon or Jude.
(Though, as we have said, it is possible, but not completely
clear, that Polycarp did in fact quote from these two epistles.)
Besides Polycarp we can take a look at the writings of another
man from this same early period who was also discipled by
John the apostle. That man is Ignatius. Ignatius wrote seven
letters before his death by martyrdom in 107 AD.
"Ignatius of Antioch, Saint - d. c.107, bishop of Antioch
and Christian martyr, called Theophorus [Gr.,= God-bearer].
He was probably a convert and a disciple of St. John the
Evangelist. On his way to Rome to be martyred by the wild
beasts of the amphitheater, he wrote the important letters
to the churches in Rome and in Asia Minor, and to St. Polycarp.
The seven epistles are an invaluable testimony to the beliefs
and internal organization of the early Christians. St.
Ignatius is the first writer to stress the virgin birth. He
firmly denounced Docetism and viewed the mystery of the Trinity
as an assumed doctrine of faith. The only guarantee against
heresy, he taught, is the church united under a bishop. St.
Ignatius is the first in Christian literature to use the word
Catholic." - The Columbia Encyclopedia, Sixth Edition.
2001.
Introductory Note to the Epistles of Ignatius – [a.d. 30–107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt. xviii. 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow. – Ante-Nicene Fathers Volume 1, Philip Schaff, http://www.ccel.org/ccel/schaff/anf01.v.i.html
A survey of (even the shorter versions of) Ignatius' letters can also be performed just as we did with Polycarp's letter to the Philippians. This survey reveals that Ignatius himself quotes from or alludes to at least 18 of the 27 books of the New Testament. The books he specifically attests to are: Matthew, Mark, Luke, John, Acts, Romans, 1 Corinthians, 2 Corinthians, Ephesians, Galatians, 1 Thessalonians, 1 Timothy, 2 Timothy, James, 1 Peter, 2 Peter, 1 John, and Revelation. Ignatius possibly references an additional 5 books Philippians, Philemon, Colossians, Hebrews, and 2 John. (Though references to these books are unclear.) There is also some indication that Ignatius was familiar with all of Paul's epistles. One reason for this conclusion is Igatius’ mention of “all of Paul’s epistles” in the quote below.
…Paul, the holy, the martyred, the deservedly most
happy, at whose feet(4) may I be found, when I shall attain
to God; who in all his Epistles makes mention of you
in Christ Jesus.- Ignatius, Epistle to the Philippians, Shorter
Version, CHAP. XII.--PRAISE OF THE EPHESIANS.
However, the only 4 books of the New Testament that Ignatius does not seem to provide a reference to are: 2 Thessalonians, Titus, 3 John, and Jude. (If we conclude, as the evidence may suggest, that Ignatius had all of Paul's epistles, then only 3 John and Jude remain without reference.)
So, we can see from the apostle John's two disciples that
the early second century church possessed a collection of
the New Testament books that for all intents and purposes
was identical to what we have now. Again, we would not expect
that these men would necessarily have quoted or referenced
every single New Testament book in their writings. What we
have, however, is exactly what we would expect to find if
the church of their time possessed the New Testament canon.
We have quotations and awareness of all (or almost all) of
the New Testament books being quoted to promote Christian
teaching and to refute false doctrine.
To strengthen the point from our survey so far, we must keep
in mind that when taken together the four authors we've surveyed
(the Muratorian fragment, Irenaeus, Polycarp, and Ignatius)
quote and list every book in the New Testament. And to be
even more clear, their attestation and usage of the New Testament
books collectively as a canon occurs in the period immediately
following the writing of the final book of the New Testament
at the end of the first century AD.
To say that again, the church of the second century (between
approximately 107 and 180 AD) had the collected books of the
New Testament and used them as a canon. The information gained
from these historical sources is significant. It informs us
that the gathering of the canon was not a long, gradual process
that didn't reach its completion until the councils of the
fourth century. Instead, it took place much earlier and much
more quickly than may be generally conceived.
(To be clear, the complete distribution of all the collected
books to the churches around the known world may have taken
longer. Nonetheless, the collection of these works seemed
to already exist in the hands of the churches and leadership
of Asian Minor by the first quarter of the second century.
And it had spread as far as Lyons, France by the beginning
of the third quarter of the second century.)
So, far we have discovered good evidence for the very early
existence of New Testament canon. The recognition and usage
of the New Testament books in the pervasive manner exhibited
by Polycarp and Ignatius requires that we look for the canonization
at a very early time in church history. Indeed, we have worked
our way back to the end of the very period when the New Testament
books themselves were written. The historical necessity of
a canonization at this early date invites the hypothesis that
it was the apostles themselves who accomplished this important
task. In fact, in his writings, Irenaeus himself attributes
the origin of the New Testament canon to the apostles themselves.
8. True knowledge(4) is [that which consists in] the doctrine
of the apostles, and the ancient constitution(5) of the
Church throughout all the world, and the distinctive manifestation
of the body(6) of Christ according to the successions of the
bishops, by which they have handed down that Church which
exists in every place, and has come even unto us, being guarded
and preserved(7) without any forging of Scriptures, by a very
complete system(8) of doctrine, and neither receiving addition
nor [suffering] curtailment [in the truths which she believes];
and [it consists in] reading [the word of God] without falsification,
and a lawful and diligent exposition in harmony with the Scriptures,
both without danger and without blasphemy; and [above
all, it consists in] the pre-eminent gift of love,(9) which
is more precious than knowledge, more glorious than prophecy,
and which excels all the other gifts [of God]. - Irenaeus,
Book V, CHAP. XXXIII.--WHOSOEVER CONFESSES THAT ONE GOD IS
THE AUTHOR OF BOTH TESTAMENTS, AND DILIGENTLY READS THE SCRIPTURES
IN COMPANY WITH THE PRESBYTERS OF THE CHURCH, IS A TRUE SPIRITUAL
DISCIPLE; AND HE WILL RIGHTLY UNDERSTAND AND INTERPRET ALL
THAT THE PROPHETS HAVE DECLARED RESPECTING CHRIST AND THE
LIBERTY OF THE NEW TESTAMENT.
In the above quote, Irenaeus contrasts to the heretics who
rejected some New Testament books and edited others with the
church who had received the full system of doctrine without
leaving out or forging any of the scriptures. In the following
quotes, Irenaeus makes similar claims. He continues to indicate
that it was the apostles themselves who collected the New
Testament books and passed them on to the churches as scripture
and as a canon.
1. WE have learned from none others the plan of our salvation,
than from those through whom the Gospel has come down to us,
which they did at one time proclaim in public, and, at a later
period, by the will of God, handed down to us in the Scriptures,
to be the ground and pillar of our faith.(2) - Irenaeus,
Book III, CHAP. I.--THE APOSTLES DID NOT COMMENCE TO PREACH
THE GOSPEL, OR TO PLACE ANYTHING ON RECORD, UNTIL THEY WERE
ENDOWED WITH THE GIFTS AND POWER OF THE HOLY SPIRIT. THEY
PREACHED ONE GOD ALONE, MAKER OF HEAVEN AND EARTH.
In the following quote Irenaeus first states that the apostles
deposited the truth in the churches. After this, he goes on
to declare that the apostles left their writings in the church.
Irenaeus then states that these writings (as well as oral
traditions preserved by the church leadership) were used as
a canon for judging other religious ideas.
1. Since therefore we have such proofs, it is not necessary
to seek the truth among others which it is easy to obtain
from the Church; since the apostles, like a rich man [depositing
his money] in a bank, lodged in her hands most copiously all
things pertaining to the truth: so that every man, whosoever
will, can draw from her the water of life.(1) For she is the
entrance to life; all others are thieves and robbers. On this
account are we bound to avoid them, but to make choice of
the thing pertaining to the Church with the utmost diligence,
and to lay hold of the tradition of the truth. For how stands
the case? Suppose there arise a dispute relative to some
important question(2) among us, should we not have recourse
to the most ancient Churches with which the apostles held
constant intercourse, and learn from them what is certain
and clear in regard to the present question? For how should
it be if the apostles themselves had not left us writings?
Would it not be necessary, [in that case,] to follow
the course of the tradition which they handed down to those
to whom they did commit the Churches? - Irenaues, Book III,
CHAP. IV.--THE TRUTH IS TO BE FOUND NOWHERE ELSE BUT IN THE
CATHOLIC CHURCH, THE SOLE DEPOSITORY OF APOSTOLICAL DOCTRINE.
HERESIES ARE OF RECENT FORMATION, AND CANNOT TRACE THEIR ORIGIN
UP TO THE APOSTLES.
In the quote below, in refutation of the heretics, Irenaeus
states that the apostles handed down the truth of Christ in
the written documents that they left in the churches.
1. When, however, they are confuted from the Scriptures,
they turn round and accuse these same Scriptures, as if they
were not correct, nor of authority, and [assert] that they
are ambiguous, and that the truth cannot be extracted from
them by those who are ignorant of tradition. For [they allege]
that the truth was not delivered by means of written documents,
but viva voce: wherefore also Paul declared, "But we
speak wisdom among those that are perfect, but not the wisdom
of this world."(1) And this wisdom each one of them alleges
to be the fiction of his own inventing, forsooth; so that,
according to their idea, the truth properly resides at one
time in Valentinus, at another in Marcion, at another in Cerinthus,
then afterwards in Basilides, or has even been indifferently
in any other opponent,(2) who could speak nothing pertaining
to salvation. For every one of these men, being altogether
of a perverse disposition, depraving the system of truth,
is not ashamed to preach himself. - Irenaeus, Book III, CHAP.
II.--THE HERETICS FOLLOW NEITHER SCRIPTURE NOR TRADITION.
From these quotes we can see that Irenaeus more than implies
that, as he understood it, it was the apostles themselves
who collected the New Testament writings and gave them to
the future generations of the church to be used as a measure
for truth (as a "canon"). And we have also seen evidence from
Polycarp and Ignatius that the New Testament canon existed
very soon after the final books were written. Because of these
facts, we are lead to consider Irenaeus' claim that the apostles
canonized the books of the New Testament before the close
of the first century.
A crucial question in examining this hypothesis is whether
the New Testament documents themselves provide any indication
that the apostles were undertaking such a task. It is obvious
that the New Testament writers knew they were writing for
the purposes of educating the church communities in Christian
teaching and for refuting heretical ideas (i.e., they were
canonical in purpose). What we are trying to determine are
two related points. First, did the New Testament writers know
and indicate that what they were writing was scripture on
par with the Old Testament? Second, did the New Testament
writers specifically endeavor to collect, preserve, and pass
on a specific body of their texts to the church in the form
of the New Testament canon?
The first New Testament passage to turn to in answering these
questions comes from Peter's second epistle. In the opening
chapter of his final epistle, Peter makes several important
points that are relevant to our study.
First, in verse 12, Peter refers to his intention to always
put the church in remembrance of the truth. In verse 13, Peter
explains that as long as he lives he will (by his presence
among them) continue to put them in remembrance of the truth.
However, in verse 14 Peter indicates that he was aware that
he would soon die. In verse 15, Peter clearly states that
he endeavored to continue to remind the church of the truth
even after he died.
2 Peter 1: 12 Wherefore I will not be negligent
to put you always in remembrance of these things, though ye
know them, and be established in the present truth. 13
Yea, I think it meet, as long as I am in this tabernacle,
to stir you up by putting you in remembrance; 14 Knowing
that shortly I must put off this my tabernacle, even
as our Lord Jesus Christ hath shewed me. 15 Moreover I
will endeavour that ye may be able after my decease to have
these things always in remembrance.
But how would Peter continue to remind the church of Christian
teaching even after he died? One obvious, potential answer
is that Peter was working to collect the teachings of Christ
that the apostles had proclaimed over the course of their
lives. As we proceed, we will see that Peter's remarks indicate
that this is exactly what he was referring to.
In verse 16, Peter states that "we" who proclaimed Jesus to
the churches did not follow cunningly devised fables. Peter
then identifies who he meant by the "we" who "made known the
power and coming of the Lord Jesus Christ" and who "did not
follow cunningly devised fables." The "we" Peter was referring
to were those who were eyewitnesses of Jesus' majesty. In
verses 17 and 18, Peter is even more specific. He refers specifically
to the transfiguration of Christ recorded in Matthew 17:1-9,
Mark 9:1-9, Luke 9:28-36. This transfiguration of Jesus occurred
on a mountain and included a voice from heaven declaring Christ
to be God's Son with whom God was well pleased.
2 Peter 1: 16 For we have not followed cunningly
devised fables, when we made known unto you the power and
coming of our Lord Jesus Christ, but were eyewitnesses of
his majesty. 17 For he received from God the Father honour
and glory, when there came such a voice to him from the
excellent glory, This is my beloved Son, in whom I am well
pleased. 18 And this voice which came from heaven we heard,
when we were with him in the holy mount.
Peter wrote this epistle near the very end of his life sometime
in the mid to late 60's AD. There were only three men who
had seen the transfiguration of Christ: Peter and the two
sons of Zebedee (the apostles James and John). John's brother
James was martyred early in the Book of Acts (Acts 12:2) sometime
near the year 44 AD. So, when Peter wrote his second epistle
the only people who had witnessed Christ's transfiguration
that were still alive were himself and the apostle John. So,
in this passage Peter is specifically referring to himself
and John and an effort to continue to remind the church of
the truth even after he died. Peter's reference to their having
witnessed the transfiguration of Christ is a declaration of
his and John's credibility and authority. He makes this declaration
as an explanation of his previous statement that he endeavored
so that after his death the church could still remember the
truth.
In light of the date of this Peter's epistle (near the end
of Peter's life), it is very possible, that he and John were
the only apostles still alive at that time. This would include
Paul who died shortly before Peter. If Peter knew his own
death was soon to come, it is not unreasonable to assume that
his mention of only himself and John indicates that Paul had
already passed.
There are a few additional, important points to note about
Peter's reference to Christ's transfiguration. First, at that
important event, Peter (James, and John) saw Moses and Elijah
with Christ on the mount.
Matthew 16:28 Verily I say unto you, There be some
standing here, which shall not taste of death, till they see
the Son of man coming in his kingdom. 17:1 And after six days
Jesus taketh Peter, James, and John his brother, and bringeth
them up into an high mountain apart, 2 And was transfigured
before them:and his face did shine as the sun, and his raiment
was white as the light. 3 And, behold, there appeared unto
them Moses and Elias talking with him. 4 Then answered
Peter, and said unto Jesus, Lord, it is good for us to be
here: if thou wilt, let us make here three tabernacles; one
for thee, and one for Moses, and one for Elias. 5 While
he yet spake, behold, a bright cloud overshadowed them: and
behold a voice out of the cloud, which said, This is my beloved
Son, in whom I am well pleased; hear ye him. 6 And when
the disciples heard it, they fell on their face, and were
sore afraid. 7 And Jesus came and touched them, and said,
Arise, and be not afraid. 8 And when they had lifted up their
eyes, they saw no man, save Jesus only. 9 And as they came
down from the mountain, Jesus charged them, saying, Tell the
vision to no man, until the Son of man be risen again from
the dead.
Luke 9:27 But I tell you of a truth, there be some
standing here, which shall not taste of death, till they see
the kingdom of God. 28 And it came to pass about an eight
days after these sayings, he took Peter and John and James,
and went up into a mountain to pray. 29 And as he prayed,
the fashion of his countenance was altered, and his raiment
was white and glistering. 30 And, behold, there talked
with him two men, which were Moses and Elias: 31 Who
appeared in glory, and spake of his decease which he should
accomplish at Jerusalem. 32 But Peter and they that were
with him were heavy with sleep: and when they were awake,
they saw his glory, and the two men that stood with him.
33 And it came to pass, as they departed from him, Peter said
unto Jesus, Master, it is good for us to be here: and let
us make three tabernacles; one for thee, and one for Moses,
and one for Elias: not knowing what he said. 34 While
he thus spake, there came a cloud, and overshadowed them:
and they feared as they entered into the cloud. 35 And
there came a voice out of the cloud, saying, This is my beloved
Son: hear him.
It was common for Jews of this period to refer to the written
books of the Old Testament canon by the designation "the Law
and the Prophets." This fact is attested to in the following
New Testament passages.
Matthew 5:17 Think not that I am come to destroy the
law, or the prophets: I am not come to destroy, but to
fulfil.
Matthew 7:12 Therefore all things whatsoever ye would
that men should do to you, do ye even so to them: for this
is the law and the prophets.
Matthew 11:13 For all the prophets and the law prophesied
until John.
Matthew 22:40 On these two commandments hang all the
law and the prophets.
Luke 16:16 The law and the prophets were until John:
since that time the kingdom of God is preached, and every
man presseth into it.
Luke 24:44 And he said unto them, These are the words
which I spake unto you, while I was yet with you, that all
things must be fulfilled, which were written in the law
of Moses, and in the prophets, and in the psalms, concerning
me.
John 1:45 Philip findeth Nathanael, and saith unto
him, We have found him, of whom Moses in the law, and the
prophets, did write, Jesus of Nazareth, the son of Joseph.
Acts 13:15 And after the reading of the law and
the prophets the rulers of the synagogue sent unto them,
saying, Ye men and brethren, if ye have any word of exhortation
for the people, say on.
Acts 24:14 But this I confess unto thee, that after
the way which they call heresy, so worship I the God of my
fathers, believing all things which are written in the
law and in the prophets:
Acts 28:23 And when they had appointed him a day, there
came many to him into his lodging; to whom he expounded and
testified the kingdom of God, persuading them concerning Jesus,
both out of the law of Moses, and out of the prophets,
from morning till evening.
Romans 3:21 But now the righteousness of God without
the law is manifested, being witnessed by the law and the
prophets;
Notice that Matthew 11:13 states that the Law and the Prophets
"prophesied." In this verse Matthew is equating what was written
in these Old Testament scriptural texts as a work of prophecy.
So, when Peter was on the mount of transfiguration with Christ
he saw Moses (who wrote down the Law) and Elijah (one of the
chief prophets). Both men were discussing Christ's coming
death in Jerusalem (Luke 9:30-31). And in Luke 24:44 and John
5:39, Jesus states that the Old Testament scriptures ("the
law and the prophets") pointed to him. And there on the mount
of transfiguration, Peter saw a representation of the Old
Testament scripture (the Law and Prophets) as he beheld Christ
glorified before him.
It is this experience that Peter points to when explaining
that he endeavored to make sure the church could remember
Christ's teaching even after he died. In doing so, Peter seems
to very clearly be equating his witnessing Christ's glory
on the mount of transfiguration with Moses experience in Exodus
33:18-34:10, 34:27-29. In these passages, Moses asks the Lord
to show him His glory. The next day, Moses went up onto Mount
Sinai and the Lord showed him his glory. Then Moses and the
Lord record (for the second time) the Covenant of the Law
there on the mount. In this respect, Peter and Moses had a
similar experience. Both had seen the glory of the Lord on
the mount. Moses then wrote the Laws of the Mosaic Covenant.
In speaking of reminding the church of the truth even after
his death, Peter himself at least alludes to the idea that
he was participating in the writing down of the truth of the
New Covenant.
(NOTE: Moses had broken the first two tablets of stone after
coming down from Mount Sinai 32:19. So, in Exodus 34, a replacement
set of the written text of the Mosaic Covenant is provided.)
We should also note that in Exodus 34:29 the writing of the
Law on the tables of stone is referred to as "the testimony."
(In the Greek Septuagint, the words for "testimony" in the
passages below are not only related in the Greek but they
are related to words used in New Testament passages that we
will cover later. The New Testament Strong's numbers for these
Greek words are 3141 and 3142.) In this passage, and elsewhere
in the Old Testament, a great deal of importance is placed
upon these written testimonies (the two tablets of stone)
upon which the Law was WRITTEN which had come from God himself
as he appeared to Moses on the mountain. In fact, the ark
of the covenant was in part specifically made to house this
written record of the covenant that God instituted with Moses
on the mountain.
Exodus 25:16 And thou shalt put into the ark the
testimony (3141) which I shall give thee.
Exodus 31:18 And he gave unto Moses, when he had
made an end of communing with him upon mount Sinai, two tables
of testimony (3142), tables of stone, written with the finger
of God.
Exodus 32:15 And Moses turned, and went down from
the mount, and the two tables of the testimony (3142) were
in his hand: the tables were written on both their sides;
on the one side and on the other were they written.
Deuteronomy 31:25 That Moses commanded the Levites,
which bare the ark of the covenant of the LORD, saying, 26
Take this book of the law, and put it in the side of the
ark of the covenant of the LORD your God, that it may be there
for a witness (3142) against thee.
As we continue through Peter's epistle, keep in mind that
Peter has specifically stated that he was endeavoring to keep
the church in remembrance of Christ's teaching even after
his death. He then pointed to his and John's authority to
do so because of their having witnessed Christ's transfiguration
on the mountain. Peter also said that what he and John taught
was not a myth that they had invented. In the following verses,
Peter continues by contrasting the invention of a religious
myth with the divinely inspired scripture of the Old Testament
(the Law and the Prophets).
2 Peter 1:19 We have also a more sure word of prophecy; whereunto
ye do well that ye take heed, as unto a light that shineth
in a dark place, until the day dawn, and the day star arise
in your hearts: 20 Knowing this first, that no prophecy of
the scripture is of any private interpretation. 21 For the
prophecy came not in old time by the will of man: but holy
men of God spake as they were moved by the Holy Ghost.
In verses 19-20, Peter claims that they (he and John) had
a more sure word of prophecy. In doing so, Peter identifies
what he and John taught the churches with the "word of prophecy."
We have already seen that Matthew 11:13 stated that the Law
and the Prophets were considered to be prophetic work. Matthew
11:13 For all the prophets and the law prophesied
until John.
In verse 20, Peter explains what he means by the "word of
prophecy" that he claimed that he and John had. He explains
that no prophecy of scripture is of any private interpretation.
Here Peter is contrasting what he and John taught with "cunningly
devised fables" (verse 16) by equating it with Old Testament
scripture (verse 20-21). Peter goes even further and declares
that the Old Testament scriptures (and by extension his and
John's work) were inspired by the Holy Spirit.
Let us take note of what Peter has stated in this important
passage that he wrote just before he died. First, Peter is
aware that he would soon die and would not be able to continue
to remind the church of Christ's teaching in person. Second,
Peter stated that he labored so that he could continue to
remind the church of Christian teaching even after he died.
Third, Peter equates his (and John's) work with the Old Testament
scripture saying that it was not of their own invention, but
was inspired by the Holy Spirit. Fourth, Peter's justification
for his and John's authority to undertake this effort (which
he compared to the Old Testament scripture) came from their
having witnessed Jesus' transfiguration. This event has strong
references to the written texts of the Old Testament canon.
Moses and Elijah who appeared with Christ on the mount were
representatives of the Old Testament scripture (the Law and
the Prophets). And Moses' experience was similar to that of
Peter and John in that he too witnessed the glory of the Word
of God on a mountain. And fifth, as we have already stated,
Peter specifically includes himself and John the apostle in
this work.
The clear result of this passage is that Peter has identified
his and John's work as scripture. The Greek word for scripture
that he uses in this passage ("graphe") occurs 51 times in
the New Testament. A survey of its occurrence in the New Testament
reveals that it is exclusively used to refer to Old Testament
texts.
In the third chapter of this epistle, Peter speaks similarly
of Paul's letters using this same Greek word for scripture.
2 Peter 3:15 And account that the longsuffering of
our Lord is salvation; even as our beloved brother Paul
also according to the wisdom given unto him hath written unto
you; 16 As also in all his epistles, speaking in
them of these things; in which are some things hard to be
understood, which they that are unlearned and unstable wrest,
as they do also the other scriptures, unto their own
destruction.
In this passage, Peter makes several additional points that
we should take note of.
First, Peter's identification of Paul's letters as scripture
is a second indication that Paul had passed away by that time.
In chapter one, Peter has already singled out himself and
John and equated their work with scripture. In that passage,
Peter did not include Paul, but only John, in this scriptural
endeavor to remind the church of Jesus' teaching. However,
in chapter 3, it is clear that Peter did consider Paul's writings
as scripture (just as he did his* and John's work in chapter
one). Therefore, Peter's omission of Paul in chapter one is
not because Peter did not consider Paul's work as scripture.
Rather the reason Paul was not included in chapter one is
because there Peter was discussing an ongoing effort. Paul
was not involved in that effort because he had already passed
away. However, though Paul had passed away, his writings were
being included by Peter as scripture.
Second, as we have seen, Peter indicates in verse 16 that
he had ALL of Paul's epistles. Peter's assertion here may
indicate that he knew Paul would not be writing any additional
letters. This lends additional support to the conclusion that
Paul was already dead at the writing of 2 Peter.
From this we can see that Peter has now identified his work,
John's work, and Paul's work as equal to Old Testament scripture
and inspired by the Holy Spirit. In connection with his identification
of apostolic writing with scripture we make a third point
from Peter's writings. This time we turn to 1 Peter 2.
1 Peter 2:6 Wherefore also it is contained in the
scripture, Behold, I lay in Sion a chief corner stone, elect,
precious: and he that believeth on him shall not be confounded.
7 Unto you therefore which believe he is precious: but unto
them which be disobedient, the stone which the builders disallowed,
the same is made the head of the corner, 8 And a stone
of stumbling, and a rock of offence, even to them which stumble
at the word, being disobedient: whereunto also they were
appointed.
The importance of this passage from his first epistle is that
Peter is quoting from Isaiah 8.
Isaiah 8:13 Sanctify the LORD of hosts himself; and
let him be your fear, and let him be your dread. 14 And he
shall be for a sanctuary; but for a stone of stumbling
and for a rock of offence to both the houses of Israel,
for a gin and for a snare to the inhabitants of Jerusalem.
15 And many among them shall stumble, and fall, and
be broken, and be snared, and be taken.
The significance of Peter's quotation of Isaiah 8 comes from
the verses that follow verse 15.
Isaiah 8:16 Bind up the testimony, seal the law
among my disciples. 17 And I will wait upon the LORD,
that hideth his face from the house of Jacob, and I will look
for him. 18 Behold, I and the children whom the LORD hath
given me are for signs and for wonders in Israel from the
LORD of hosts, which dwelleth in mount Zion. 19 And when they
shall say unto you, Seek unto them that have familiar spirits,
and unto wizards that peep, and that mutter: should not a
people seek unto their God? for the living to the dead? 20
To the law and to the testimony: if they speak not according
to this word, it is because there is no light in them.
21 And they shall pass through it, hardly bestead and hungry:
and it shall come to pass, that when they shall be hungry,
they shall fret themselves, and curse their king and their
God, and look upward. 22 And they shall look unto the earth;
and behold trouble and darkness, dimness of anguish; and they
shall be driven to darkness.
1 Peter 2:6-8 shows Peter's awareness of Isaiah 8:13-22. In
the very passage that Peter quotes just one verse after the
verses Peter quotes, Isaiah makes the statement "bind up the
testimony, seal the law among my disciples" (verse 16). Peter
clearly had knowledge of this passage and had identified the
Lord as the rock of offense. Who then would the "disciples"
be in verse 16?* They would be the disciples of the Lord.
This would have included Peter and John. And what are the
disciples of the Lord to do? According to Isaiah they will
"bind up the testimony" and "seal up the law." Peter quotes
this passage from Isaiah in his first epistle. Then in his
second epistle, Peter equates his, and John's (and Paul's)
works as equal to Old Testament scripture even calling it
"a more sure word of prophecy."
From Peter's appeal to the mount of transfiguration and his
quote of Isaiah, we have ample reason to understand why Peter
felt that his, John, and Paul's works were scripture. And
we have a good idea where Peter got this idea that they (the
Lord's apostles) were to produce a written canon of the Lord's
teaching. It is clear that Peter knew Isaiah 8 (as well as
Exodus 25, 31, 32, and 32 and Deuteronomy 31). And Peter knew
the importance of the tables of testimony and the reference
of the Old Testament scripture as the Law and the Prophets.
Peter himself identified Christ with Isaiah's Rock of Offense.
Because of this identification, it is easy to see that Peter
may likely have identified himself, John, and Paul with Isaiah's
mention of "the Lord's disciples" who would "bind up the testimony"
and "seal the law." These phrases from Isaiah and Peter's
own experience on the mount of transfiguration are clearly
connected by Peter. And, as he himself indicates, he (and
John) had the authority and responsibility to create a set
of scriptural writings to preserve the New Testament teachings
of Jesus Christ. And this collection of texts would be on
par with the Old Testament texts (the Law and the Prophets).
But Peter was not alone in this assessment. In his writings,
the apostle John distinctly refers to his writings as a testimony.
In these verses John uses the same Greek word for "testimony"
that is used in the Septuagint to refer to the tablets of
stone which had the Law of Moses written on them. (The Greek
word is "marturia," Strong's number 3141.)
John 21:23 Then went this saying abroad among the brethren,
that that disciple should not die: yet Jesus said not unto
him, He shall not die; but, If I will that he tarry till I
come, what is that to thee? 24 This is the disciple which
testifieth of these things, and wrote these things: and we
know that his testimony (3141) is true. 25 And there are
also many other things which Jesus did, the which, if they
should be written every one, I suppose that even the world
itself could not contain the books that should be written.
Amen.
Revelation 1:1 The Revelation of Jesus Christ, which
God gave unto him, to shew unto his servants things which
must shortly come to pass; and he sent and signified it by
his angel unto his servant John: 2 Who bare record of the
word of God, and of the testimony (3141) of Jesus Christ,
and of all things that he saw.
Revelation 1:9 I John, who also am your brother,
and companion in tribulation, and in the kingdom and patience
of Jesus Christ, was in the isle that is called Patmos, for
the word of God, and for the testimony (3141) of Jesus Christ.
Given John's identification of his work as the testimony of
Jesus Christ, it seems very likely that he too understood
Isaiah 8 just as Peter's epistles indicate. It seems reasonable
to consider that Peter and John both understood themselves
to be involved in providing a written record (witness or testimony)
for the church that was equal to the writings of the Law of
Moses and the Prophets which made up the Old Testament canon.
The final verse in the New Testament to use this Greek word
"marturia" (Strong's number 3141) is Revelation 19:10.
Revelation 19:10 And I fell at his feet to worship
him. And he said unto me, See thou do it not: I am thy fellowservant,
and of thy brethren that have the testimony (3141) of Jesus:
worship God: for the testimony (3141) of Jesus is the spirit
of prophecy.
The important point from Revelation 19:10 is the angels statement
that the "testimony (marturia) of Jesus Christ is the spirit
of prophecy." Earlier, we noted that Matthew 11:13 stated
that "the Law and the Prophets prophesied." And we have seen
Peter in 2 Peter 1:19-21 speaking of his and John's (and later
Paul's, 2 Peter 3:15-16) work along with the Old Testament
scriptural texts as prophecy.
2 Peter 1:19 We have also a more sure word of prophecy;
whereunto ye do well that ye take heed, as unto a light that
shineth in a dark place, until the day dawn, and the day star
arise in your hearts: 20 Knowing this first, that no prophecy
of the scripture is of any private interpretation. 21
For the prophecy came not in old time by the will of man:
but holy men of God spake as they were moved by the Holy Ghost.
Here in Revelation 19:10, the angel tells John that the "testimony"
of Jesus Christ (which John was to write, Revelation 1:2 and
9) is the spirit of prophecy. This verse helps connect two
important concepts that the New Testament writers understood
about the idea of written scripture.
First, to the apostles, written scripture was an act of prophecy
in that it was guided by the Holy Spirit. Second, written
scripture was a testimony of God's teaching both in the Old
Testament (through the writings of Moses and also of the Prophets)
and in the New Testament work of men who had been witnesses
to Christ's New Covenant (the Law of Christ). Of these witnesses,
Peter has singled out himself and John as being involved in
an effort to ensure that the church could always remember
the teachings of Christ even after the apostles had died.
Before we leave 2 Peter, we should remember that in verse
15 of chapter 3, Peter refers to ALL of Paul's letters. This
is strong evidence that by the mid 60's AD, Paul's writings
had already been collected and that Peter himself at least
had a copy of this collection. In fact, Peter's words imply
that a collection of Paul's writings was at least widespread
enough for even heretics to have copies to twist and distort.
Finally, Peter's identification of Paul's writings as scripture
is an important indicator of what exactly Peter himself had
in mind as a sufficient means of reminding the church of Christ's
teachings after he had passed away. Peter has given us three
indicators that a body of written material is what he had
in mind as the means to be an ongoing reminder to the church.
The first is Peter's use of the Greek word "graphe" in 2 Peter
1. This Greek word is used exclusively in the New Testament
to speak of the Old Testament texts. This means that Peter
had written documents in mind. Second is Peter's comparison
of his and John's work as equal to the Old Testament texts
while stating his intention to remind the church of Christ's
teachings even after his death. The third is Peter's similar
comparison of documents written by Paul as scripture (using
the same Greek word for sacred, "writings."
From all this we can clearly see that the apostles viewed
their own writings as sacred scripture inspired by the Holy
Spirit and on par with the Old Testament texts.
The key question of our study was who collected and authorized
the New Testament canon and when. Peter's second epistle,
affirms indications from the second century church that this
canonization was, in fact, accomplished by the apostles in
the first century. More specifically, we know that Peter himself
identifies his work, John's work, and Paul's works as scripture.
And Peter does so while explaining his intention to ensure
that the church would always have remembrance of the truth
(even after the apostles had died). And we know that Peter
seems to already have possessed a collection of all of Paul's
epistles.
These facts, when put together, strongly indicate that Peter
was involved in the authorizing and collecting of a particular
body of apostolic writings for the purposes of reminding the
church of the truth (after the apostles died). This collection
at least included Peter's work, John's work, and Paul's work.
And in effect, by laboring to give the church something to
remind them always of the truth even after his death, Peter
was, involved in authorizing a scriptural canon. This is even
more evident when one takes a look at the material contained
in the writings Peter was referring to. All of these texts
have a strong emphasis on proclaiming correct Christian teaching
and refuting false teaching. The inclusion of Paul's epistles
is just another example demonstrating that the formation of
a doctrinal canon was the key intent of this collection.
Before we proceed to consider the question of whether or not
(and how) Peter received a collection of Paul's writings,
we should first take some time to consider the amount of New
Testament books that these three men (Peter, Paul, and John)
were responsible for.
Paul authored at least 13 epistles. He wrote 9 epistles to
seven different church communities (Romans, 1 Corinthians,
2 Corinthians, Galatians, Ephesians, Philippians, Colossians,
1 Thessalonians, and 2 Thessalonians). And Paul also wrote
four personal or pastoral epistles (two to Timothy, one to
Titus, and one to Philemon.) Additionally, there is good reason
to conclude that the Book of Hebrews was also written by Paul.
The apostle Peter wrote two epistles. John the apostle authored
the Gospel of John, three epistles, and the Book of Revelation.
Based just on this information, Peter's remarks in 2 Peter
would include a very significant portion of the books of the
New Testament. The only books that Peter's comments do not
specifically include are the epistles of James and Jude along
with the Gospels of Matthew, Mark, and Luke, and Luke's sequel,
the Book of Acts. This means that Peter's remarks authorized
the canonization of at least 21 of the 27 books of the New
Testament. This is an important biblical and historic point
that goes a long way in explaining how Polycarp and Ignatius,
in the early decades of the second century possessed and quoted
from a large segment of the New Testament and used it to remind
the church of Christian teaching.
But, beyond these 21 books that specifically bear their names
and direct authorship, all but 3 of the remaining books of
the New Testament are also attributable to Peter and Paul.
In the New Testament, Luke (who authored a Gospel and the
book of Acts) is referred to as an associate and travelling
companion of Paul's.
Colossians 4:14 Luke, the beloved physician,
and Demas, greet you.
2 Timothy 4:11 Only Luke is with me.
Philemon 1:24 Marcus, Aristarchus, Demas, Lucas,
my fellowlabourers.
The early church identified Luke's Gospel and the Book of
Acts as works that were sourced from Paul's preaching and
Luke's time with Paul. Irenaeus himself, writing at about
180 AD, makes it clear that this was the early church's understanding
of the historical developments that led to Luke's Gospel (and
Acts).
Luke also, the companion of Paul, recorded in a book the
Gospel preached by him. - Irenaeus, Book III, CHAP. I.--THE
APOSTLES DID NOT COMMENCE TO PREACH THE GOSPEL, OR TO PLACE
ANYTHING ON RECORD, UNTIL THEY WERE ENDOWED WITH THE GIFTS
AND POWER OF THE HOLY SPIRIT. THEY PREACHED ONE GOD ALONE,
MAKER OF HEAVEN AND EARTH.
Similarly, Irenaeus notes that Mark's Gospel was actually
Peter's account.
Matthew also issued a written Gospel among the Hebrews(3)
in their own dialect, while Peter and Paul were preaching
at Rome, and laying the foundations of the Church. After
their departure, Mark, the disciple and interpreter of Peter,
did also hand down to us in writing what had been preached
by Peter. Luke also, the companion of Paul, recorded in
a book the Gospel preached by him. Afterwards, John, the disciple
of the Lord, who also had leaned upon His breast, did himself
publish a Gospel during his residence at Ephesus in Asia.
- Irenaeus, Book III, CHAP. I.--THE APOSTLES DID NOT COMMENCE
TO PREACH THE GOSPEL, OR TO PLACE ANYTHING ON RECORD, UNTIL
THEY WERE ENDOWED WITH THE GIFTS AND POWER OF THE HOLY SPIRIT.
THEY PREACHED ONE GOD ALONE, MAKER OF HEAVEN AND EARTH.
Papias, writing in about 130 AD, confirms the historical record
provided by Irenaeus that Mark's Gospel is actually Peter's
account of the teachings of Jesus' Christ.
"Papias - fl. A.D. 130, early Christian theologian
said to have been bishop of Hieropolis and a friend of
St. Polycarp. Papias' five-volume work, Oracles; or, Explanations
of the Sayings of the Lord, survives only in fragments quoted
by Eusebius of Caesarea and St. Irenaeus. These are valuable
sources for the history of the church." - The Columbia Encyclopedia,
Sixth Edition. 2001.
[Papias] has given in the following words]: And the presbyter
said this. Mark having become the interpreter of Peter,
wrote down accurately whatsoever he remembered. It was
not, however, in exact order that he related the sayings or
deeds of Christ. For he neither heard the Lord nor accompanied
Him. But afterwards, as I said, he accompanied Peter, who
accommodated his instructions to the necessities [of his
hearers], but with no intention of giving a regular narrative
of the Lord's sayings. Wherefore Mark made no mistake in
thus writing some things as he remembered them. For of
one thing he took especial care, not to omit anything he had
heard, and not to put anything fictitious into the statements.
[This is what is related by Papias regarding Mark; but with
regard to Matthew he has made the following statements]: Matthew
put together the oracles [of the Lord] in the Hebrew language,
and each one interpreted them as best he could. - VI.(10)
- Papias
From these historical references, we can see that the material
contained in Luke's Gospel came from the apostle Paul and
that the Book of Mark contained Peter's account of the gospel.
Because of this, we can reasonably add these men's works to
those we have already included in Peter's identification of
New Testament scripture. (We will see further justification
for the inclusion of Luke and Mark's works momentarily.)
At this point, the only books that are not specifically included
by Peter's remarks would be Matthew's Gospel and the epistles
of James and Jude. That's only 3 of the 27 books of the New
Testament. Of course, we are not intending to exclude these
three books. We are only pointing out that Peter has specifically
identified at least 24 of the 27 books of the New Testament
as scripture. And we have also noted that Peter provided this
identification while informing the church of an effort he
was involved in to ensure that the church would be able to
remember Christ's teaching even after he had passed away.
These facts are important as we return to the question of
how Peter himself may have come to possess all of Paul's letters.
And they are important for our larger question concerning
whether the apostles themselves may have collected and canonized
the books of the New Testament.
To understand what may have been happening in the final years
of Paul and Peter's lives and their collection of written
material for the purposes of a New Testament canon, we turn
to Paul's writings. In his second epistle, Peter wrote of
his pending death alongside his efforts to remind the church
of Christ's teaching even after he died. He then went on to
justify his authority to do so and to compare his efforts
to the written texts of the Old Testament. Turning to 2 Timothy
4, we can see that Paul makes some remarks which are quite
similar to Peter's comments in 2 Peter 1.
The first thing to note from Paul's statements in 2 Timothy
4 is that, like Peter, Paul expresses that he knew that he
would soon die.
2 Timothy 4:6 For I am now ready to be offered,
and the time of my departure is at hand. 7 I have fought
a good fight, I have finished my course, I have kept the faith:8
Henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at that
day: and not to me only, but unto all them also that love
his appearing.
Beyond the similarity that both men were writing shortly before
their deaths, Paul makes several additional points that are
closely related to Peter's words in 2 Peter.
2 Timothy 4:9 Do thy diligence to come shortly unto
me: 10 For Demas hath forsaken me, having loved this present
world, and is departed unto Thessalonica; Crescens to Galatia,
Titus unto Dalmatia. 11 Only Luke is with me. Take Mark,
and bring him with thee: for he is profitable to me for the
ministry. 12 And Tychicus have I sent to Ephesus. 13 The
cloke that I left at Troas with Carpus, when thou comest,
bring with thee, and the books, but especially the parchments….21
Do thy diligence to come before winter. Eubulus greeteth
thee, and Pudens, and Linus, and Claudia, and all the brethren.
In verses 9-13 and 21, Paul repeatedly told Timothy to come
to him (at Rome) before he died. Second, note that in verse
11, Paul indicates that Luke is already with him. This is
important because we have already seen that Luke accompanied
Paul and assisted him in his work in the church. But it is
also important because we have also learned that Luke's Gospel
(along with Acts) is Luke account of Paul's life and mission.
So, here before he dies, Paul is with Luke, who authors a
gospel of Paul's account of Jesus' teaching.
We must also keep in mind that Paul's death is dated to the
mid to late 60's AD. In the Book of Acts, Luke continues to
chronicle the history of the Christian church. As the book
proceeds, Luke's focus turns to Paul. Though Luke records
Paul's arrival in Rome and his teaching there under house
arrest, Luke does not record Paul's trial or death. This is
strong evidence that Acts (as well as Luke's Gospel which
preceded it) were written before Paul's death. This is significant
because here in 2 Timothy 4, Paul (before he dies) attests
that Luke was there with him. Because of this information,
we can be fairly certain that Luke had already written Paul's
account of the Gospel and the Book of Acts when Paul wrote
this letter to Timothy.
We should also notice that after Paul mentions Luke in verse
11, he then tells Timothy to bring Mark with him when he came
to Rome. We have already seen that Mark was Peter's assistant
in his work similar to Luke's work with Paul. Papias and Irenaeus
identify Mark's Gospel as Peter's account of Jesus' life and
teaching. But why does Paul want Timothy to bring Mark with
him? In verse 11, Paul states his purpose saying that Mark
was of some use to Paul in "the ministry." But what did Paul
specifically need Mark for? He already had Luke with him and
Timothy was going to come to him soon. We will return to the
question of Mark's involvement in a moment. In the meantime,
let's continue with Paul's remarks in 2 Timothy 4.
After telling Timothy to bring Mark with him, Paul goes on
to tell Timothy to bring with him the books and especially
the parchments (verse 13). Now this is a very interesting
remark which is highly relevant to our study. Paul, like Peter,
writes knowing he is soon to pass on. With him is Luke who,
by this time, had probably finished the Book of Acts as well
as his Gospel. (Both books record Paul's account of the Gospel
of Christ.) Paul then tells Timothy to bring Mark (Peter's
assistant) who wrote Peter's account of the Gospel. According
to most scholars, Mark's was the earliest of the Gospels to
be written. Since it is likely that Luke's gospel and Acts
were already finished at this point, this would mean that
Mark's Gospel was also already completed. We also know from
Peter's epistles, that Mark was with him near the end of his
life.
1 Peter 5:13 The church that is at Babylon, elected
together with you, saluteth you; and so doth Marcus my son.
And we have seen that Peter most likely had a collection of
all of Paul's letters. At the time we wondered how Peter would
have gotten such a collection of Paul's letters. Here in 2
Timothy 4, Paul has provided an explanation.
After telling Timothy to bring Mark with him for some specific
purpose (verse 13), Paul specifically tells Timothy to bring
the books and especially the parchments. We must be very clear
here, Paul has just identified a COLLECTION of written documents
(both books and parchments). This is critical. What can we
assume these books and parchments were? It is completely reasonable
to conclude that they at least included letters from Paul
which were in Timothy's possession. Given the parties involved
here this conclusion seems almost certain. There is a very
reasonable expectation that between Luke and Timothy, all
of Paul's letters were present at this important meeting.
Because of this, we can safely conclude that Paul's 13-14
letters as well as Luke's Gospel, the Book of Acts, and most
likely Mark's Gospel were all present at this gathering of
Paul, Luke, Timothy, and Mark.
So, in 2 Timothy 4, Paul tells Timothy to bring Mark and the
books and parchments to him (and Luke) in Rome. In 1 Peter,
Mark is with Peter. And in 2 Peter 3, we see that Peter seems
to have ALL of Paul's letters. The obvious explanation for
Peter's knowledge of all of Paul's letters is that Peter got
a copy of Paul's letters from Mark who had gone to Rome with
Timothy slightly before Paul's death.
From these scriptural facts, we can see that the New Testament
itself indicates that both Paul and Peter were directing efforts
to collect a body of written documents for the purposes of
passing on their teaching to the church after their deaths.
This endeavor by Peter and Paul also involved Luke, Mark,
Timothy, and John. As we have already said, the written materials
possessed and authored by these men at this time would, at
the very least, have included all but 3 of the 27 New Testament
books (Matthew's gospel and the epistles of James and Jude).
Now, we must keep in mind that Paul and Peter's writings (as
well as that of Luke and Mark) were all completed prior to
the middle to late of the 60's AD. This is nearly three decades
before John the apostle writes the Book of Revelation, the
final book of the New Testament canon. Likewise, John's gospel
and his three epistles were not written until late in his
life, perhaps just prior to John's receiving the apocalyptic
vision.
In fact, Revelation 1 may indicate that John had already written
his gospel account. At the very beginning of the book, before
he even explains the vision or mentions that Christ commanded
him to record it, John identifies himself. He states that
he bore record of the Word of God and of the testimony of
Jesus Christ. By identifying himself in this way, John may
be indicating that he had already authored a record (or testimony)
of Jesus in his Gospel account.
Revelation 1:1 The Revelation of Jesus Christ, which
God gave unto him, to shew unto his servants things which
must shortly come to pass; and he sent and signified it by
his angel unto his servant John: 2 Who bare record
(3140) of the word of God, and of the testimony (3141) of
Jesus Christ, and of all things that he saw. 3 Blessed
is he that readeth, and they that hear the words of this prophecy,
and keep those things which are written therein: for the time
is at hand.
In any case, it is generally accepted that John's gospel was
the last of the four gospels to be written. The other three
gospels (Matthew, Mark, and Luke) are considered the synoptic
gospels because their accounts coincide fairly strongly with
one another. However, John's gospel is different from the
earlier gospels and fills in additional material that is not
presented in the other three.
So, there is a gap of some two and a half decades between
the writing and collection of Paul and Peter's final works
and the writing of John's final books. But as we have seen,
before his death Peter specifically identifies John in association
with Peter's endeavor to provide the church with a written
reminder of Christ's teachings after Peter's death. Because
Peter and Paul died so much earlier and collected their works
so much earlier (along with Mark's and Luke's), this means
that the final work of canonizing the New Testament canon
fell to John.
In fact, John's writings bear some evidence of John's awareness
of his role in completing this apostolic undertaking. The
final verses of John's gospel specifically speak about John's
written work in the context of the writing of books for the
purposes of providing a record and testimony of Jesus Christ.
John 21:24 This is the disciple which testifieth
of these things, and wrote these things: and we know that
his testimony is true. 25 And there are also many other
things which Jesus did, the which, if they should be written
every one, I suppose that even the world itself could not
contain the books that should be written. Amen.
Even John's remarks in his first epistle (and third epistle)
seem to echo Peter's remarks in 2 Peter 3. Both men emphasize
that they were reporting what they themselves were eyewitnesses
of (1 John 1:1-3, 1 John 4:14, 3 John 1:12, 2 Peter 1:16-18).
In Peter's epistle, Peter's remarks about he and John being
eyewitnesses is in specific reference to their seeing Jesus'
transfiguration and hearing the voice of God declare that
Jesus was his Son (2 Peter 1:16-18). John may have had in
mind this same specific event. In 1 John 1:1 and 5, he uses
similar language speaking of what they had seen with their
own eyes and heard. In verse 3, John says "with the Father,
and with his Son Jesus Christ." This may parallel Peter's
reference to the transfiguration and the voice which both
he and John heard, which said "This is my Son…." Lastly, both
men indicate their intention to preserve their testimony of
Christ in written form for the church (2 Peter 1:15-21, 2
Peter 3:15-16, 1 John 1:4, John 21:24-25).
1 John 1:1 That which was from the beginning, which
we have heard, which we have seen with our eyes, which we
have looked upon, and our hands have handled, of the Word
of life; 2 (For the life was manifested, and we have
seen it, and bear witness, and shew unto you that eternal
life, which was with the Father, and was manifested unto us;)
3 That which we have seen and heard declare we unto you,
that ye also may have fellowship with us: and truly our fellowship
is with the Father, and with his Son Jesus Christ.
4 And these things write we unto you, that your joy
may be full. 5 This then is the message which we have heard
of him, and declare unto you, that God is light, and in
him is no darkness at all. 6 If we say that we have fellowship
with him, and walk in darkness, we lie, and do not the truth:…
1 John 4:14 And we have seen and do testify that
the Father sent the Son to be the Saviour of the world.
3 John 1:12 Demetrius hath good report of all men,
and of the truth itself: yea, and we also bear record;
and ye know that our record is true. 13 I had many things
to write, but I will not with ink and pen write unto thee:
2 Peter 1:12 Wherefore I will not be negligent to put
you always in remembrance of these things, though ye know
them, and be established in the present truth. 13 Yea, I think
it meet, as long as I am in this tabernacle, to stir you up
by putting you in remembrance; 14 Knowing that shortly I must
put off this my tabernacle, even as our Lord Jesus Christ
hath shewed me. 15 Moreover I will endeavour that ye may
be able after my decease to have these things always in remembrance.
16 For we have not followed cunningly devised fables, when
we made known unto you the power and coming of our Lord Jesus
Christ, but were eyewitnesses of his majesty. 17 For he
received from God the Father honour and glory, when there
came such a voice to him from the excellent glory, This is
my beloved Son, in whom I am well pleased. 18 And this
voice which came from heaven we heard, when we were with
him in the holy mount. 19 We have also a more sure word
of prophecy; whereunto ye do well that ye take heed, as
unto a light that shineth in a dark place, until the day dawn,
and the day star arise in your hearts: 20 Knowing this first,
that no prophecy of the scripture is of any private interpretation.
21 For the prophecy came not in old time by the will of
man: but holy men of God spake as they were moved by the Holy
Ghost.
We should note that John's writings alternate at times between
a personal testimony of John using first person singular pronouns
and a testimony using first person plural pronouns. This alternating
fits with the Muratorian canon's assertion that John's Gospel
and epistles involved a collaboration with the apostle Andrew,
Peter's brother, and other eyewitnesses of Christ. Acts 1:15,
20-23 indicate that there were 120 disciples gathered in the
upper room and that a certain number of them had been with
Jesus and the disciples from the beginning of John the Baptist's
ministry. We also know that Paul informs us in 1 Corinthians
15:5-9 that there were over 500 eyewitnesses. Some of these
men could still have been alive when John wrote and could
have assisted John in his work.
In any case, the final collection of the books of the New
Testament fell to the apostle John and those who were with
him. In considering this, it is important to remember that
both Timothy and John spent their final years in the city
of Ephesus.
Saint John the Apostle - John's subsequent history
is obscure and passes into the uncertain mists of legend.
At the end of the 2nd century, Polycrates, bishop of Ephesus,
claims that John's tomb is at Ephesus, identifies him
with the beloved disciple, and adds that he "was a priest,
wearing the sacerdotal plate, both martyr and teacher." That
John died in Ephesus is also stated by Irenaeus, bishop of
Lyon c. ad 180, who says John wrote his Gospel and letters
at Ephesus and Revelation at Patmos. - britannica.com
Saint Timothy - bishop of Ephesus; born , Lystra, Lycaonia;
died ad 97, Ephesus [now in Turkey];… In the Pastoral
Epistles he is solely in charge of the Christians at Ephesus,
possibly the site of his release from prison as chronicled
in Hebrews 13:23. - britannica.com
Afterwards, John, the disciple of the Lord, who also
had leaned upon His breast, did himself publish a Gospel
during his residence at Ephesus in Asia. - Irenaeus, Book
III, CHAP. I.--THE APOSTLES DID NOT COMMENCE TO PREACH THE
GOSPEL, OR TO PLACE ANYTHING ON RECORD, UNTIL THEY WERE ENDOWED
WITH THE GIFTS AND POWER OF THE HOLY SPIRIT. THEY PREACHED
ONE GOD ALONE, MAKER OF HEAVEN AND EARTH.
Then, again, the Church in Ephesus, founded by Paul,
and having John remaining among them permanently until
the times of Trajan, is a true witness of the tradition
of the apostles. - Irenaeus, Book III, CHAP. III.--A REFUTATION
OF THE HERETICS, FROM THE FACT THAT, IN THE VARIOUS CHURCHES,
A PERPETUAL SUCCESSION OF BISHOPS WAS KEPT UP.
We have seen from 2 Timothy 4, that Timothy was among those
present when Paul (along with Luke and Mark) collected Paul's
(and Luke's) written documents. (Mark's gospel is likely also
to have been collected at this time since it had already been
written.) And now, we learn that the apostle John was with
Timothy in Ephesus until the times of emperor Trajan whose
reign began in 98 AD.
Trajan - Marcus Ulpius Nerva Traianus, commonly
known as Trajan ( 18 September 52 - 9 August 117 ), was
a Roman Emperor who reigned from 98 A. D. until his
death in 117 A. D. - wikipedia.org,
http://en.wikipedia.org/wiki/Trajan
So, both John and Timothy died in Ephesus at or around 97-98
AD. Timothy had previously been with Paul and personally brought
a collection of writings to Rome as Paul, Luke, Mark, and
himself likely gathered their materials for the New Testament
canon before Paul's death. Scripturally and historically speaking,
it is very likely that John finished the compilation of the
New Testament canon in Ephesus at about 97 AD in accordance
with Peter and Paul's intentions and efforts and assisted
by some of the remaining eyewitnesses and Christian leaders
there. Those there who could have helped John in this task
may have included Timothy and even the apostle Andrew (Peter's
brother). Through the work of these men we can see that even
70 years later, the Holy Spirit continued to bring the apostles
into remembrance of everything Jesus taught them just as Jesus
had said he would.
John 14:26 But the Comforter, which is the Holy
Ghost, whom the Father will send in my name, he shall
teach you all things, and bring all things to your remembrance,
whatsoever I have said unto you.
This New Testament information (along with additional historical
information) is very helpful in determining when and where
the New Testament canon was put together. We know that the
fourth century councils of Hippo and Carthage affirmed the
list of New Testament books. From Irenaeus, we can see that
this fourth century conciliar affirmation may have been necessitated
by Gnostic heretical activities of the second century. Beginning
at that time various Gnostics sought to remove some of the
New Testament books, edit others, and introduce novel Gnostic
writings of their own.
But we have also seen from Irenaeus and the Muratorian canon
that by the start of the final quarter of the second century
the New Testament canon existed. It was so universally known
that Christian apologists simply appealed to the authoritative
texts in refutation of false doctrine. (In fact, the New Testament
must have been well known by this time because even the heretics
had copies of it which they sought to alter.)
However, the New Testament was not an accomplishment of either
the fourth century church councils or of the second century
church. Ignatius (who wrote before his death 107 AD) and Polycarp
(writing before 135 AD) quote all (or nearly all) of the New
Testament books. This informs us that the collection of the
New Testament canon must have taken place at the very close
of the first century. Like Irenaeus after them, these men
cite New Testament verses expecting that they would be well
known and recognized by their readers. And just as Peter himself
had said in his second epistle, these men used the New Testament
quotes to remind the church of Christ's teaching as it was
transmitted by the apostles and early witnesses before they
died.
Information from the New Testament itself provides the necessarily
explanation for the existence of the New Testament canon in
the writings of Christian leaders in the early decades of
second century. The writings of these men provide clear evidence
of the existence of the New Testament canon at that time.
And they demonstrate that is collected canon resulted from
the efforts of the apostles themselves beginning in the mid
60's AD.
An early part of this canonization began with Paul, Luke,
Mark, and Timothy. These men collected the works they had
among them and which they had written. Peter may then have
added his epistles to this collection.
It is also possible that Peter had a copy of Matthew's Gospel
as well as James and Jude's epistles at that time. Peter himself
had remained in Jerusalem many years until the end of his
life. James and Jude were both leaders of the Jerusalem church
along with Peter. Both of their works had been written before
Peter and Paul's deaths in the mid to late 60's AD. (James
died in 62 AD. Jude died around 65 AD.)
Irenaeus reports that Matthew wrote his gospel before Peter
and Paul died.
1. WE have learned from none others the plan of our salvation,
than from those through whom the Gospel has come down to us,
which they did at one time proclaim in public, and, at a later
period, by the will of God, handed down to us in the Scriptures,
to be the ground and pillar of our faith.(2) For it is
unlawful to assert that they preached before they possessed
"perfect knowledge," as some do even venture to say, boasting
themselves as improvers of the apostles. For, after our Lord
rose from the dead, [the apostles] were invested with power
from on high when the Holy Spirit came down [upon them], were
filled from all [His gifts], and had perfect knowledge: they
departed to the ends of the earth, preaching the glad tidings
of the good things [sent] from God to us, and proclaiming
the peace of heaven to men, who indeed do all equally and
individually possess the Gospel of God. Matthew also issued
a written Gospel among the Hebrews(3) in their own dialect,
while Peter and Paul were preaching at Rome, and laying the
foundations of the Church. After their departure, Mark, the
disciple and interpreter of Peter, did also hand down to us
in writing what had been preached by Peter. Luke also, the
companion of Paul, recorded in a book the Gospel preached
by him. Afterwards, John, the disciple of the Lord, who also
had leaned upon His breast, did himself publish a Gospel during
his residence at Ephesus in Asia. - Irenaeus, Book III,
CHAP. I.--THE APOSTLES DID NOT COMMENCE TO PREACH THE GOSPEL,
OR TO PLACE ANYTHING ON RECORD, UNTIL THEY WERE ENDOWED WITH
THE GIFTS AND POWER OF THE HOLY SPIRIT. THEY PREACHED ONE
GOD ALONE, MAKER OF HEAVEN AND EARTH.
It is quite possible then that Peter possessed copies of Matthew's
Gospel as well as James and Jude's epistles. If that is the
case then these additional documents may even have been collected
when Mark met Paul, Luke, and Timothy in Rome. But it is also
possible that John was the one to add Matthew, James, and
Jude's work to the collection. He too remained in Jerusalem
for a long time with the other apostles. He may have collected
their works while there and added them to the others later
in Ephesus.
In any case, we know these remaining three books (Matthew,
James, and Jude) were part of the canon through our surveys
of Polycarp, Ignatius, Irenaeus, and the Muratorian fragment.
John the apostle would certainly have had all these works
available to him in Ephesus as he finished the canonization
of the New Testament somewhere in the mid 90's AD. He was
perhaps assisted by other eyewitnesses including perhaps Timothy
and the apostle Andrew. Just before this time, John's Gospel,
his three epistles, and the Book of Revelation were written.
These books would then have been added to the collection accomplished
by Peter, Paul, Mark, Luke, and Timothy two and a half decades
earlier.
After this, the collection of New Testament books must have
been passed on and distributed to the churches starting in
the region of Asia Minor. This conclusion is supported by
the fact that very early in the second century both Polycarp
of Smyrna and Ignatius of Antioch seem to have possessed a
complete collection of the New Testament texts which they
speak of and quote as if these texts were known to their readers.
Both men (Ignatius and Polycarp) were disciples of the apostle
John. And both men oversaw churches in Asia Minor. This fact
explains how both men would have had a collection of the New
Testament at such an early period. Since the New Testament
canon would have been completed by John (and others) in Ephesus
by 97 AD, Polycarp and Ignatius who had been John's disciples
and who lived in the nearby communities of Smyrna and Antioch
can be expected to have had an early edition of this collection.
Likewise, this explains why Polycarp's disciple, Irenaeus,
himself possessed a collection of the New Testament canon.
All of these facts demonstrate the that an apostolic canonization
of the New Testament texts is reasonable historically and
biblically. Without an apostolic collection and canonization
it is difficult to explain the pervasive usage of the New
Testament books in the works of individual authors just decades
into the second century. The apostolic canonization of the
New Testament is also helpful in explaining the fact that
almost all of the New Testament can be re-constructed from
the quotations provided in the Christian writings dating before
the Council of Nicaea in 325 AD.
In addition, the fact that Paul and Peter collected their
works along with those of Mark and Luke (and perhaps Matthew,
James, and Jude) some two and a half decades before John completed
the task may explain some additional biblical and historical
details. It would have taken at least some amount of time
for the collection of the New Testament books by Paul and
Peter (and later by John) to circulate to the church communities.
The gap between the circulation of these two collections may
explain the occurrence of some textual variation in the surviving
manuscript traditions. For instance, it may perhaps be the
case that John and those who assisted him were responsible
for the additional material such as the final verses at the
end of Mark's gospel.
In closing this short study, it is important to note that
the conclusions that we have put forward are not original,
but were first presented by others (including Dr. Ernest L.
Martin). What we sought to do in this study is to connect
the key information in the relevant biblical information with
the information found in the earliest post-canonical writers
like Polycarp, Ignatius, and Irenaeus. In doing so, it seems
that the acceptance of an apostolic canonization of the New
Testament is not only biblically and historically reasonable,
but it is warranted in order to explain certain historical
realities. The chief historical reality that apostolic canonization
explains is how it is that by the first quarter of the second
century the church already possessed and was using the New
Testament canon.
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