Page 57 - Bibliology - Textbook w videos short

Some factors made it clear which to recognize and which not to. Was the book written by a clearly
acknowledged prophet of God? Does the writing declare its own spiritual authority? Does the book
agree with all other recognized Scripture? Is the book universally recognized by common conviction?
Did Jesus or the apostles consider the writings as Scripture? Is the book geographically and historically
accurate?

Five OT books were disputed by a few in the Jewish community.
1. Song of Solomon - The school of Shammai (first. cent. A. D.), as well as some others, expressed doubt
about the canonicity of the Song of Solomon. The basic reason was that the book seemed sensual to
some. The view of Rabbi Akiba ben Joseph (c. A. D. 50—132), however, prevailed as is evidenced in his
statement, “God forbid!—No man in Israel ever disputed about the Song of Songs that it does not
render the hands unclean [i. e. is not canonical]” (Geisler and Nix, p. 259).

2. Ecclesiastes - One of the main objections to Ecclesiastes was that it was skeptical and that its talk of
life being “vanity” was not fitting of Holy Scripture. This doubt about the book, however, is more of an
interpretive issue than one concerning inspiration. The thrust of the book is that life lived apart from
God is vanity. That is why at the conclusion of the book, Solomon can say, “Fear God and keep His
commandments. . . for God will bring every act to judgment” (Eccl. 12:13-14). This book was accepted as
canon.

3. Esther - Esther was doubted by some because the name of God is absent from the book. People
wondered how a book that did not mention God could be inspired. God’s sovereignty and providence,
however, is prevalent throughout the book as He protected His people from extermination. Josephus
and the Mishnah cite Esther as Scripture.

4. Ezekiel - “This book was questioned by some because of its apparent anti-Mosaical teachings. The
school of Shammai thought that the teaching of the book was not in harmony with the Mosaic law, and
that the first ten chapters exhibited a tendency toward Gnosticism” (Geisler and Nix, p. 261). However,
no specific examples have been given to show that Ezekiel contradicts the Mosaic Law or that its
chapters tend toward Gnosticism. As Beckwith has observed, “evidence in favor of the canonicity of
Ezekiel is so ample and so early that the book is something of an embarrassment to those who hold the
common view about the date of the closing of the canon.” (Roger Beckwith, The Old Testament Canon in
the New Testament Church and Its Background in Early Judaism, p. 86).

5. Proverbs - Some claimed that Proverbs was not inspired because it supposedly contradicts itself (see
Proverbs 26:4-5). Many rabbis, though, claimed that when interpreted correctly, Proverbs did not
contradict itself. Support for Proverbs from the Pharisaic, Essene and Christian community strongly
vouch for its canonicity.

315 AD, Athanasius, the Bishop of Alexandria, identified the 27 books which we recognize today as the
canon of New Testament Scripture.

The Apocrypha was kept as part of virtually every Bible scribed or printed from these early days until just
120 years ago, in the mid 1880’s when it was removed from Protestant Bibles. Until 1880’s every
Christian embraced the Apocrypha as part of the Bible, though debated over hundreds of years whether
it was inspired. Catholic Bibles have retained 12 of the 14 apocryphal books in their Bible.

56