The Bible is the name given to the Book of Books. It designates the 39 Books of the Old Testament and the 27 books of the New Testament.
'Bible' comes from the word "byblos" which was the word for papyrus or byblos from which the ancient scrolls were made. Byblos was a Pheonicain seaport where papyrus writing materials were made.
BYBLOS in LEBANON 26 miles north of Beirut. One of the most famous places in the Middle East because of its history and tourist attractions.
The Word "Bible", comes from Old French through the Latin biblia from the Greek biblos.
By the Second Century A.D. Greek Christians called their sacred Scriptures "La Biblia", the books.
The Jewish Old Testament is divided into the Law ,the prophets and the Writings. These were referred to in the New Testament as the Scriptures or the Holy Scriptures. Matt 21:42; Romans 1:2. Paul employs the term "the Oracles of God".Romans 3;2 Notes from Unger's Bible Dictionary.
How did we receive the Scriptures?
God used more than forty writers over a period of more than 1500 years to bring to us the Scriptures.
He used the tools of Revelation, Inspiration, Canonicity, Illumination and interpretation to shape the His Word for us.
1. Revelation: From God to man ( man hears that which God wants written.)
2Pe_1:21 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.
Hebrews 1:1 Informs us that God spoke to the Fathers by the prophets in many and various ways. How did he speak to them?
1. Through angels Gen 18, Angels warned Lot to flee from Sodom.Gen 19 Gabriel explained the nature of the tribulation to Daniel 9:21-29; the Birth of Christ Lk 1:26-37; 2:8:14
2. Through a loud Voice. Gen 3:9-19 directly to Adam; to Noah gen 6:13-21; to Abraham hen 12:1-3 to Elijah 1 Kings 17:2-4; to Jeremiah 1:4-5
3. Through a still small Voice. 1 Kings 19:11-12 Ps 32:8
4. Through nature Ps 19:1-3; Acts 14 :15-17
5. Through the mouth of an ass. Numbers 22:28
| God spoke through the Mouth of an Ass to Balaam |
6. Through dreams to Jacob Gen 28:12 to Solomon 1 Kings 3:5; 9:2 to Joseph in the NT received three messages in three dreams. Matt 1:20; Flee to Egypt Matt 2:13 to return Matt 2:19-22.
7. Through Visions " A supernatural presentation of certain scenery or circumstances to the mind of the person who is awake. Is 6:1-8
8. Through Christophanies (a pre-bethlehem appearance of Christ often denoted by the name "the Angel of the Lord") Gen 32:24-30 Gen 48:16; to Moses in the Burning Bush.
So God Spoke to all of the Forty human authors in any combination of theses ways.
2. Inspiration
1. Definition:
Inspiration is God's superintending of Human Authors so that, using their own individual personalities, they composed and recorded without error in the words of the original autographs, His Revelation to man. The word, inspiration, is used only once in the Scriptures in 2 Tim 3:16 " All Scripture is given by Inspiration of God....." theopneustos" means God breathed.
Vincent Word studies says : All Scripture (πᾶσα γραφὴ)
Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as αἱ γραφαί or αἱ γραφαί ἅγιαι. Ἱερά is never used with γραφὴ. Γραφὴ is the single passage, usually defined by this, or that, or the, or which saith.
Is given by inspiration of God (θεόπνευστος)
N.T.o. olxx. From θεὸς God and πνεῖν to breathe. God-breathed. The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit (is), and rend. as attributive of γραφὴ every divinely-inspired Scripture. And is profitable (καὶ ὠφέλιμος)
2. Various Theories of Inspiration - Willmington's Guide to the Bible p.790
1. The Natural Theory. The Bible Writers were only inspired in the same sense as William Shakespeare. The same spark of divine inspiration that is in all me simpler burned a little brighte in them. see 2 Peter 1:20
2. The Mechanical Theory, - that God coldly and woodenly dictated the bible to His writers as an office manager to his secretary. The Holy Spirit always used the writers Vocabulary - this educated paul uses 85c. words while the less educated John uses the 25c. words. But both writings are equally inspired by God. The sacred Writers were no machines as is supposed by Islam concerning their proph Their self consciousness was not suspended. Charles Hodge.
3. The Content or Concept theory - that only the main thought of a paragraph or chapter was inspired. This theory is immediately refuted by certain Bible verses.
"For verily I say to you, Till heaven and earth pass, on jot or one tittle shall in no way pass from the law, till all be fulfilled." Mat 5:18
David, the sweet Psalmist of Israel said, " The Spirit of Lord spake by me, and His word was in my tongue." 2 Sam 23:1-2
4. The Partial Theory - that only parts of the Bible are inspired.
Liberals use only passages of the Bible that deal with love and brotherhood, but reject those passages that deal with sin, righteousness or future judgement. But heaven and hell are like up and down, you can't have one without the other.
5. The spiritual - rule -only theory - says that the Bible may be regarded as our infallible rule of faith and practice in all matters of religious, ethical, and spiritual value, but not in other matters such as historical or scientific statements. This is pious nonsense.
Any book or man whose scientific or historical statements are open to question can certainly not be trusted in matters of faith, or moral and spiritual pronouncements. If the Bible is not completely inspired then it is not inspired at all.
Jesus Himself said, " If I have told you earthly things, and you do not believe them,. How shall you believe if I tell you heavenly things."
6. Plenary - Verbal Inspiration. This is the Correct View. - that all (plenary) and the very words (verbal) of the Bible are all inspired by God. end quote
"But Jesus answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Matt 4:4
"All Scripture is given by Inspiration of God and is profitable for doctrine, reproof, correction, and for instruction in righteousness. 2 Tim 3:16-17 cp 1 Cor 2:13; Jn 17:8
Distinctives of Verbal, plenary Inspiration.
1. The true doctrine concerns the original manuscripts
2. It involves the actual words.
3. It views God as superintending not dictating.
4. It includes Inerrancy.
Proofs of verbal Plenary Inspiration Charles C. Ryrie
1. 2Tim 3:16 theopneustos , God-breathed. This affirms that god is the Author of Scripture and that Scripture is the product of His creative breathe.
2. 2Peter 1:21 The 'How' of Inspiration - men borne along by the Holy Spirit.
3. Specific commands to write the Word of the Lord. Ex 17:14;Jerm 30:2
4. The use of quotation. Matt 15:4 Acts 28:25
5. Jesus' use of Scripture Matt 5:17; Jn 10:35
6. The NT asserts that other parts of the NT are Scripture 1 Tim 5:17; 2Peter 3:16
7. The Writers were conscious of writing God's Word. 1 Cor 2:13; 1 Peter 1 :11-12
Proofs of Inerrancy
1. The trustworthiness of God's Character. John 17:3; Romans 3:4
2. The teaching of Christ Mat 5:17 "Do not think that I have come to do away with the Law of Moses and the teachings of the prophets. I have not come to do away with them, but to make their teachings come true. cp Jn10:35
3. Arguments based on a word or form of a word (Gal 3:16 (Now the promises were given to Abraham and to his seed. God did not say "and to seeds," as if speaking of many, but "and to your seed," since He spoke of only one--and this is Christ.) Note "seed" cp "am" in Matt 22:31-32
 |
| Men - Inspired By the Holy Spirit |
3. Canonicity n.
- Fundamental Considerations
- Definition <thefreedictionary.com> Ca·non·i·cal (k
-n
n
-k
l) also ca·non·ic (-
k) adj.
1. Of, relating to, or required by canon law.
2. Of or appearing in the biblical canon.
3.
Conforming to orthodox or well-established rules or patterns, as of procedure.
- How do we know that the 66 books in our Bible are the only inspired books? Who decided which books were truly inspired by God? The Roman Catholic Bible includes books that are not found in other Bibles (called the Apocrypha). How do we know that we as Protestants have the right books? These questions are addressed by a study of canonicity.
“Canon” is a word that comes from Greek and Hebrew words that literally means a measuring rod. So canonicity describes the standard that books had to meet to be recognized as scripture.
On the one hand, deciding which books were inspired seems like a human process. Christians gathered together at church councils in the first several centuries A.D. for the purpose of officially recognizing which books are inspired. But it’s important to remember that these councils did not determine which books were inspired. They simply recognized what God had already determined.
This study discusses the tests of canonicity that were used, the history of canonization and a brief explanation of why certain disputed books are not scripture.
- Summary: The collection of 66 books were properly recognized by the early church as the complete authoritative scriptures not to be added to or subtracted from.
Tests of Canonicity
The early church councils applied several basic standards in recognizing whether a book was inspired.
A. Is it authoritative (“Thus saith the Lord”)?
B. Is it prophetic (“a man of God” 2 Peter 1:20)?
- A book in the Bible must have the authority of a spiritual leader of Israel (O.T. – prophet, king, judge, scribe) or and apostle of the church (N.T. – It must be based on the testimony of an original apostle.).
C. Is it authentic (consistent with other revelation of truth)?
D. Is it dynamic – demonstrating God’s life-changing power (Hebrew 4:12)?
E. Is it received (accepted and used by believers – 1 Thessalonians 2:13)?
(Norman L. Geisler & William Nix, A General Introduction To The Bible. pp. 137-144).
2. The Canon of the Old Testament
1. Some assert that all the Books of the OT Canon were collected and recognised by Ezra (5th Century B.C.
www.tektonics.org says the following:
Having discussed the NT canon elsewhere, we turn here to the specific subject of the development of the OT canon - albeit without a great deal of information to go on.
The idea of a "canon" did not originate with the Israelites. They had a model to go on, one which was in circulation in Egyptian and Mesopotamian society. Vasholz [Vash.OTOT, 3-4], using the example of the Poem of Erra and other documents from the 12th to 8th centuries BC, notes these four core (commonsense!) steps:
- The Deity speaks, and His words are recorded.
- The material is faithfully transmitted.
- Authenticity is established by means of blessings for honor, and curses for dishonor, in transcription.
- Materials are preserved in a sacred place.
These essential "canon concepts," then, were "there for the taking" at the time when the OT was being put together and involves no radical innovation or supposition of historical invention. The ancient "canonical" concept appears in its earliest form in the OT in Exodus 17:14 and Deuteronomy 31:24-6, where emphasis is made upon preservation of material as a memorial and as a witness. This is the seed from which an OT canon, or set of established books, grew. [Comf.OrB, 53]
Canon Indicators
Ideas about the earliest organization of the canon remain purely hypothetical. Some suggest that Ezra and/or Nehemiah were responsible for the first true organization, with Judas Maccabeaus being the one who put an "official" deposit of the sacred writings in the Temple. [Mill.OrB, 128, 135; Leim.CHS, 27-9]
The earliest "hard" indication we have of any sort of classification or categorization of OT books - aside from internal OT references to the books of Moses, and assuming that the reference is not a late interpolation, as some do - comes from the Wisdom of Sirach, a book dated to approximately 130 BC and written by Sirach's grandson [Mill.OrB, 18; Beck.OTNT, 110-1]. The classifcation scheme refers to the law, the prophets, and the "other" ancestral books.
This does not reflect a "fixed" canon of books, merely a basic classification scheme, although it is known that most of what we call the OT today was indeed put into one of these three classes - indicating what Campenhausen calls, at this time, a "normative collection of sacred writings" [VonCamp.FCB, 2] as settled. The suggestion in Sirach is that the "law" and "prophets" were recognized bodies of literature, whereas "other ancestral books" seems to have been more fluid. In particular, the books of Moses are recognized as Scripture as early as the 2nd century BC, being named as such in the Letter of Aristeas. [MacD.FormCB, 29]
At about the same time, though no titles are given, the Book of Jubilees indicates that there are 22 accepted books. [Beck.OTNT, 235-6]
Of the "prophets," MacDonald asserts that there "seems to be little doubt that by ca. 200 BCE most of the Jewish people had recognized in some sense a collection of writings called the 'Prophets,' " that probably consisted of most of our OT prophetic writings, along with Joshua, Judges, Samuel, and the Kings books, although we cannot be certain of the exact content of the collection. (MacDonald diverges from the traditional view and dates some of the OT books, such as Daniel, quite late.)
The third class, which Sirach calls "other," is to be equated with what was later called the "Writings" or "Hagiographa," and was not as restricted in content as the first two categories until after the time of the Council of Jamnia in the late first century. [ibid., 34-5]
Our next evidence of a threefold division comes from the work of the Jewish historian Philo. In his Contemplative Life, written early in the first century, Philo writes of "the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things" - perhaps a rough equivalence of Sirach's law, prophets and "other" categories.
Again, however, we have no specific catalog of books to work with, nor even a number of books. [ibid., 38-40]
A more clear delineation of a threefold division comes from the New Testament. In Luke 24:44, Jesus refers to "the law of Moses, the prophets, and the psalms" - again, showing that while the first two sections seem to be stable, the third section has not yet been clearly defined; and as yet, there is no clear evidence of a "closed" canon for all three sections.
The next piece of data comes from Josephus' description of the Jewish holy books in Contra Apion 1.8, dated c. 93-95 AD. After clearly identifying the Pentateuch as the work of Moses [Rost.JOHC, 24; Leim.CHS, 32], Josephus writes:
From the death of Moses until Artaxerxes...the prophets who followed after Moses recorded their deeds in thirteen books. The remaining four comprise hymns to God and rules of ethical conduct for men.
With that in mind, let us count together to reach a plausible assessment of Josephus' 22 books:
- Genesis - 1
- Exodus - 1
- Leviticus - 1
- Numbers - 1
- Deuteronomy - 1 (the 5 books of Moses)
- Joshua - 1
- Judges and Ruth, folded together on one scroll as they were in Josephus' time - 1
- 1 and 2 Samuel - also considered one book in Josephus' time - 1
- 1 and 2 Kings - Ditto. - 1
- 1 and 2 Chronicles - Ditto again. - 1
- Jeremiah and Lamentations - also considered as one book at the time - 1
- Isaiah - 1
- Amos, Zephaniah, Zechariah, Malachi, Jonah, Haggai, Habakkuk, Nahum, Micah, Hosea, Joel, Obadiah - all folded together, as noted above - 1
- Daniel - 1
- Ezekiel - 1
- Ezra and Nehemiah, folded together - 1
- Esther - 1
- Job - 1 (the 13 prophetic books)
- Proverbs - 1
- Psalms - 1
- Song of Songs - 1
- And my personal OT fave, Ecclesiastes - 1. (the 4 instructional books)
Leiman argues that Josephus' description here indicates a canon that has been decided upon and closed for quite some time, for he says: "...for although such long ages have now passed, no one has ventured either to add, or to remove, or to alter a syllable." Josephus' Roman readers would have been able to "check out" such an extraordinary claim. [Leim.CHS, 33]
The principles of Canonicity of the New Testament Books
1. Apostolicity. Was the Book written or backed by an Apostle.
2. Content. Was it of sufficient spiritual character?
3. Universality. Was it widely accepted?
4. Inspiration. Did it give internal evidence of inspiration?
The Formation of the New Testament Canon.
1. During the Period of the Apostles they claimed authority for their writings.(1 Thess 5:27 I charge you by the Lord that this epistle be read to all the holy brethren. Col 4:16
2. The Post-apostolic Period. All were recognise except The Letter to the Hebrews, 2 Peter, 2and 3 John.
3. The Council of Carthage 397, listed 27 canonical N.T. Books. ( C. Ryrie )
(The canon of the New Testament is the set of books most[1] Christians regard as divinely inspired and constituting the New Testament of the Christian Bible. For most, it is an agreed-upon list of twenty-seven books that includes the Canonical Gospels, Acts, letters of the Apostles, and Revelation. The books of the canon of the New Testament were written mostly in the first century and finished by the year 150 AD. For the Orthodox, the recognition of these writings as authoritative was formalized in the Second Council of Trullan of 692, although it was nearly universally accepted in themid 300's.[2] The Biblical canon was the result of debate and research, reaching its final term for Catholics at the dogmatic definition of the Council of Trent in the 16th Century, when the Old Testament Canon was finalized in the Catholic Church as well). [3]http://en.wikipedia.org/wiki/Development_of_the_New_Testament_canon#cite_note-CathEncyc-NTCanon-3
4. Illumination.
We have seen that through Revelation and and Inspiration the Scriptures were written. But now we look at Illumination. It is the method used by the Holy Spirit to shed Divine Light upon the Word of God so that men might believe and be saved. It takes the Written Word from the Bible and applies it to the Human heart.
A. The Reasons for the Illumination of Word of God.
- It is necessary because of Natural Blindness, Paul says 1 Cor 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness to him: neither can he know them, because they are spiritually discerned.see also Matt 16-17
- is necessary also because of Satanic blindness. 2 Cor 4:3-42Co 4:3 But if our gospel is hid, it is hid to them that are lost: 2Co 4:4 In whom the god of this world hath blinded the minds of them who believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine to them.
- It is necessary because of Carnal Blindness. 1 Co 3:1 And I, brethren, could not speak to you as to spiritual, but as to carnal, even as to babes in Christ. 1Co 3:2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 1Co 3:3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
B. Results of Illumination
1. Sinners are Converted. Psa 146:8; Psa 119:130 The entrance of thy words giveth light; it giveth understanding to the simple.
2. Believers are encouraged and strengthened 1 Peter 2:2 As newborn babes, desire the sincere milk of the Word, that you may grow thereby. Ps 119 105 Thy Word is a lamp unto my feet and a light unto my path.
Learn By Heart
Eph 1:16 I cease not to give thanks for you, making mention of you in my prayers;
Eph 1:17 That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of him:
Eph 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
Eph 1:19 And what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power,
Eph 1:20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
Eph 1:21 Far above all principality, and power, and might, and dominion, and every that is named, not only in this world, but also in that which is to come:
5. The Authority of the Word of God.
The concept of authority is thoroughly woven into the fabric of Scripture.
It is unmistakably obvious from Gen 1:1 (“In the beginning God created …”1
) to Rev
22:20 (“Yes, I am coming quickly.”) and everywhere between. This idea of
“ultimate right” is inextricably linked with God’s sovereignty (Rom 11:36).
Just how important is the authority of Scripture? Listen carefully to one of
the preeminent Reformers when he spoke to this very question at the Diet of Worms
in April, 1521.
Martin Luther, under intense pressure to recant regarding
“justification by faith” and other recently embraced truths from the Bible, responded
to Meister Eck in this fashion:
Since then Your Majesty and your lordships desire a simple reply, I will answer without
horns and without teeth. Unless I am convicted by Scripture and plain reason—I do not
accept the authority of popes and councils, for they have contradicted each other—my
conscience is captive to the Word of God. I cannot and I will not recant anything, for to
go against conscience is neither right nor safe. God help me. Amen. Richard Mayhue The Master’s Seminary Journal
CMI Scripture had supreme authority for the Old Testament saints, Christ and His apostles in all matters it touched upon. In particular, for Christ, what Scripture said, God said. Christ also directly affirmed many of the passages attacked by liberals. Objections to the inerrancy and sufficiency of Scripture are refuted. The charge that Christ was mistaken or merely accommodating to His hearers is impossible for a consistent Christian to hold. The charge of circular reasoning fails on several counts: the internal and external cross-checks, and the role that axioms play in all philosophical systems.
***********************
No comments:
Post a Comment