01.02 - The Old Testament Canon

(2) The Old Testament Canon

Before we can speak of the inspiration of the Scriptures, or of the Scriptures as a revelation of God, we must know what Scriptures are intended. The expression “the Scriptures” implies some definite understanding as to the number and character of the writings included under that title. The Scriptures are divided into portions, known as the Old and New Testaments. These two are vitally related to each other, and together contain the record of divine revelation, and form one whole. The New is the outcome and fulfilment of the Old, and the Old is the historical and literary progenitor of the New; but they are not the work of the same human writers, nor are they written from the same standpoint; yet they are a unity, and form a harmony and an agreement in every sense unique, and unlike anything else in the realm of literature. The question of the formation of the Canon is a somewhat difficult and controversial one; the several books of Scripture not having been admitted enbloc and at one time, but at different times, and some of them only after much discussion. The formation of the Canon, like revelation itself, has been a matter of growth. The subject is, moreover, connected with many assumptions, speculations, legends, and stories of a marvellous character, many of which are found to be unhistorical and indefensible. Such are the legends associated with the names of Ezra, Nehemiah, Simon the Just, and the men of the great Synagogue; and the revelations and communications said to have been made to them respecting the editing and compiling of the Old Testament Canon.

Many of these stories and assumptions are declared untrustworthy “ mere egotistical myths.” 1 The only historical warrant we have for supposing that Ezra, Nehemiah, and the men of the Synagogue completed the formation of the Hebrew Canon is that they took an active part in collecting and codifying portions of the sacred writings, and that this period (B 100:400) was a time of much labour and activity in this respect. But assuredly the Canon of the Old Testament Scriptures was not completed at that time. Ryle says: “The Synod of Jamnia, A.D. 90, was the official occasion on which the limits of the Hebrew Canon were finally deter mined by Jewish authorities. We may, therefore, fix the year A.D. 100 as representing, as nearly as possible, the time of the Jewish official conclusion of the formation of the Old Testament Canon “(P- 172).

1 Kyle’s “ Canon of the Old Testament”: Excursus u A. The process of the formation was gradual, as also the order of the acceptance and canonisation of the several books, which accord with the threefold division of its contents “the Law, the Prophets, and the Psalms.” “The Law” answering roughly to our Pentateuch, including the book of Deuteronomy is ascribed to the time of E/ra and Nehemiah, 444 b.c.; the canon of the prophets, including “ the Former and the Latter Prophets,” having been completed about a century later some time in the third century P..C.; the third division, known as “the Hagiographa” or “the Psalms,” was the longest in dispute; but all the books of the Old Testament were accepted in the century B.C, although the Canon was not finally and officially settled until after the discussions in the council of Jamnia, A.D. 90.

It is asked concerning the Hebrew Canon why there should be so many books and no more? Why certain books should have been accepted and others rejected, having regard to their nature, character, and value? What has been the Jewish and Christian estimate of the canonical books? and what was the meaning and idea of canonicity? What were the guiding principles and rules that led to the choice of the particular books inserted? That the selection was determined upon some decisive principle is evident, though what that principle was is matter of keen dispute. It has been affirmed that it was the number of books to be included. The Jews had peculiar notions respecting numbers, and it is said that the number of the letters in the Hebrew alphabet determined the number of the books in the Hebrew Canon; that the number, twenty-two uniting Ruth with Judges, and Lamentations with Jeremiah was a ruling number in Jewish cosmological speculations, and so determined the number to be twenty-two. If we reckon the number of books to be twenty-four, that number accords with the letters in the Greek alphabet, with the number of elders mentioned in the Apocalypse, and the number of watchers in the temple. But there is, and can be, no reason why the number of books in the Canon should be the same as the number of letters in the alphabet of the languages in which the books were written; nor can we see any necessary connection between numbers and language, or between the form and character of Revelation and creation to determine the number of books in the Canon of Scripture by Jewish cosmological numbers.

Moreover, to settle this question by numbers, without regard to the character of the writings admitted or excluded, is not only unworthy of the character and purpose of sacred Scripture, but is inconsistent with facts both as to the discussions on the disputed books and the number of books admitted. The discussions respecting the inclusion and exclusion of certain writings did not turn on the number but the character of the books to be admitted, while the number of books admitted into the Alexandrian Canon was different from that of the Palestinian. Nor was the determining principle that of the language in which the books were written, nor is antiquity of the writings themselves. All the sacred books written in the Hebrew language are not included, while some older than those which are included have been rejected. The “ Former Prophets “ make mention of certain books or writings, and quote from them, and these are not included. Nor was the selection determined solely on the ground of author ship, because we have only selections from the writings of some authors, while some books are mere compilations; others of unknown or doubtful author ship are admitted, while those by men of high repute are excluded. Nor is it on the ground of the utility and ethical teaching of the writings them selves, since some highly ethical and instructive writings writings publicly read in the religious assemblies for instruction and edification are excluded, while others not more instructive and edifying have been admitted. The guiding rule and determining principle must have been something other and higher than these, and something applicable alike to the books accepted and rejected, and that principle must have been the divine character of the writings, the reputation they gained, and the way they commended themselves to the judgments and faith of men, and to the consciousness of the Jewish Church and nation. The theopneustic character of the several writings admitted is seen in that they all breathe the same spirit, give a similar reflection of the theocracy and of the divine character, exhibit the same gracious purposes of divine revelation, and describe the same national life and purpose, and the same distinctive features of Israel’s history and religion. So, though the several portions of Hebrew Scriptures may differ in the degree of their inspiration, and those the longest in dispute and the last to be admitted may exhibit the least degree of inspiration, yet they exhibit a harmony and unity that accord with their divine inspiration.

Concerning “ the Law and the Prophets, 5 which constitute much the larger and more important portions of the Hebrew Scripture, there has been little or no dispute. Their divine authority has been generally admitted; they have supplied a name and become the standard for the whole of the Old Testament writings, and have always been regarded by the Jews as most sacred and inspired. The Scriptures contained in the Hebrew Canon were those known and used by our Lord and His Apostles, and which Scriptures were publicly read and expounded in the synagogue service of their day. It was “ this law and the prophets “ to the reading of which Paul and his company listened on the Sabbath day in the synagogue of Antioch in Pisidia, and which, at the request of the ruler, Paul expounded and applied to the ministry and teaching of John and Jesus Christ and His Apostles. It was concerning these same Hebrew writings Paul said “they were given by inspiration of God,” and were able to make men “ wise unto salvation through faith which is in Christ Jesus,” and of which the Lord Jesus Himself said: “ Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of Me”.