• Canon
    Aid to Bible Understanding

    • Prophets and Psalms,” the Psalms being the most important book in the third section called the “writings.”—Luke 24:44.

      Jesus’ words at Matthew 23:35 (and at Luke 11:50, 51) are also very significant: “That there may come upon you all the righteous blood spilled on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar.” Timewise, the prophet Urijah was put to death during the reign of Jehoiakim more than two centuries after Zechariah’s murder near the end of Jehoash’s reign. (Jer. 26:20-23) So if Jesus wanted to cite the whole list of martyrs, why did he not say ‘from Abel to Urijah’? Evidently it was because the instance concerning Zechariah is found at 2 Chronicles 24:20, 21, and hence near the end of the traditional Hebrew canon. So in this sense Jesus’ statement did embrace all the murdered witnesses of Jehovah mentioned in the Hebrew Scriptures, from Abel listed in the first book (Genesis) to Zechariah cited in the last book (Chronicles), which, by illustration, would be like our saying “from Genesis to Revelation.”

      CHRISTIAN GREEK SCRIPTURES

      The writing and collecting of the twenty-seven books comprising the canon of the Christian Greek Scriptures was similar to that of the Hebrew Scriptures. Christ “gave gifts in men,” yes, “he gave some as apostles, some as prophets, some as evangelizers, some as shepherds and teachers.” (Eph. 4:8, 11-13) With God’s holy spirit upon them they set forth sound doctrine for the Christian congregation and, “by way of a reminder,” repeated many things already written in the Scriptures.—2 Pet. 1:12, 13; 3:1; Rom. 15:15.

      Outside the Scriptures themselves there is evidence that, as early as 90-100 C.E., at least ten of Paul’s letters were collected together. It is certain that at an early date Christians were gathering together the inspired Christian writings. We read: “Just when and to what extent ‘collections’ of our NT books began to be made it is impossible to say, but it is fair to infer that a collection of the Pauline epistles existed at the time Polycarp wrote to the Phil[ippians] and when Ignatius wrote his seven letters to the churches of Asia Minor, i.e. about 115 AD. There is good reason to think also that the four Gospels were brought together in some places as early as this.”—The International Standard Bible Encyclopaedia, Vol. I, p. 563.

      Early writers such as Clement of Rome (30?-?100 C.E.), Polycarp (69?-?155 C.E.) and Ignatius (late 1st and early 2d centuries C.E.), wove in quotations and extracts from various books of the Christian Greek Scriptures, showing their acquaintance with such canonical writings. Clement of Rome in his Second Epistle, chapter 2, speaks of the Gospels and epistles as “Scripture.” Justin Martyr (died c. 165 C.E.) in his Dialogue with Trypho, chapter 49, used the expression “it is written” when quoting from Matthew, in the same way the Gospels themselves do when referring to the Hebrew Scriptures. The same is also true in an earlier work, the Epistle of Barnabas, chapter 4. Justin Martyr in his first “Apology” (chaps. 66, 67) calls the ‘Memoirs of the Apostles’ “Gospels.”

      Theophilus of Antioch (169 C.E.) declared: “Concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God.” Theophilus then uses such expressions as “the Gospel says” (quoting Matthew 5:28, 32, 44, 46; 6:3) and “the divine word gives us instructions” (quoting 1 Timothy 2:2 and Romans 13:7, 8).—Theophilus to Autolycus, Book III, chaps. 12-15.

      By the end of the second century there was no question but that the canon of the Christian Greek Scriptures was closed, and we find such ones as Irenaeus, Clement of Alexandria and Tertullian recognizing the writings comprising the Christian Scriptures as carrying authority equal to that of the Hebrew Scriptures. Irenaeus in appealing to the Scriptures makes no fewer than two hundred quotations from Paul’s letters. Clement says he will answer his opponents by “the Scriptures which we believe are valid from their omnipotent authority,” that is, “by the law and the prophets, and besides by the blessed Gospel.”—The Stromata, or Miscellanies, Book IV, chap. 1.

      The canonicity of certain individual books of the Christian Greek Scriptures has been disputed by some, but the arguments against them are very weak. For critics to reject, for example, the book of Hebrews simply because it does not bear Paul’s name and because it differs slightly in style from his other letters is shallow reasoning. As Dr. B. F. Westcott observes, “The apostolic authority [hence the canonicity] of the Epistle is independent of its Pauline authorship.” (The Epistle to the Hebrews, Greek Text and Notes, 1889, p. lxxi) Objection on the grounds of unnamed writership is far outweighed by the presence of Hebrews in the Chester Beatty Papyrus No. 2 (dated within a hundred and fifty years of Paul’s death), contained therein along with eight other letters of Paul.

      Sometimes the canonicity of small books such as James, Jude, Second and Third John, and Second Peter is questioned on the grounds that these books are quoted very little by early writers. However, they make up all together only a thirty-sixth part of the Christian Greek Scriptures, and were therefore likely less circulated with less probability of being referred to. In this connection it may be observed that Second Peter is quoted by Irenaeus as bearing the same evidence of canonicity as the rest of the Greek Scriptures. (Irenaeus Against Heresies, Book V, chap. 23, par. 2, and chap. 28, par. 3) The same is true of Second John. (Book I, chap. 16, par. 3, and Book III, chap. 16, par. 8) Revelation, also rejected by some, was attested to by many early commentators, including Papias, Justin, Melito and Irenaeus.

      The real test of canonicity, however, is not how many times or by what non-apostolic writer a certain book has been quoted. The contents of the book itself must give evidence that it is a product of holy spirit. Consequently, it cannot contain superstitions or demonism, or encourage creature worship. It must be in total harmony and complete unity with the rest of the Bible, thus supporting the authorship of Jehovah God. Each book must conform to the divine “pattern of healthful words,” and be in harmony with the teachings and activity of Christ Jesus. (2 Tim. 1:13; 1 Cor. 4:17) The apostles clearly had divine accreditation and they spoke in attestation of such other writers as Luke and James, the half brother of Jesus. By holy spirit the apostles had “discernment of inspired utterances” as to whether such were of God or not. (1 Cor. 12:4, 10) With the death of John, the last apostle, this reliable chain of divinely inspired men came to an end, and so with the Revelation, John’s Gospel and his epistles, the Bible canon closed.

      The sixty-six canonical books of our Bible in their harmonious unity and balance testify to the oneness and completeness of the Bible, and recommend it to us as indeed Jehovah’s Word of inspired truth, preserved until now against all its enemies. (1 Pet. 1:25) For a complete listing of the sixty-six books that make up the entire Bible canon, the writers, when the books were completed, and the time covered by each, see “Table of Bible Books in Order Completed” under BIBLE.—See also individual article for each Bible book.