Kategorie: Topics

From Christian

Comparing the rendering of 1 John 5:7-8 in different Bible translations, one notices a difference:

„For there are three that testify: the Spirit and the water and the blood; and the three are in agreement.“

„For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.“

(1 John 5:7,8 New American Standard Bibel, King James Version)

Certain translations contain a portion that clearly supports the doctrine of the Trinity. Others, mostly more modern translations, do not include the text. Why? In short, this is a spurious text (more on this in the forum articles). Probably the best known spurious text.

This addition is even so well known that it has its own name: Johannine Comma, or in Latin Comma Johanneum (In Ancient Greek rhetoric, a comma (κόμμα komma, plural κόμματα kommata) is a short clause, something less than a colon.) (see e.g. Wikipedia Johannine Comma).

The German Wikipedia article summarizes: „This passage is missing in all Greek manuscripts except a few later minuscules. Many church fathers betray no acquaintance with the phrase at all, such as Jerome. Others, such as Augustine, knew it but apparently considered it not part of the biblical text. The Vulgate in Jerome’s version did not contain the Comma Johanneum.“

This passage seems to have originated in a gloss in a Latin manuscript at the end of the 4th century. It was then inserted into the text of the Old Latin Bible in the 5th century, but not in the earliest versions of the Vulgate. However, it is then also found in the versions of the Vulgate from the 8th century onward. (See Houghton, H. A. G. (2016). The Latin New Testament: a guide to its early history, texts, and manuscripts. Oxford: Oxford University Press. pp. 178-179; Metzger, Bruce M.; Ehrman, Bart D. (2005). The text of the New Testament: its transmission, corruption, and restoration (4 ed.). New York: Oxford University Press. pp. 146-148, Wikipedia)

Here is an example from the 9th century:

Thus, the way into the Catholic Bible is clear. But how did it get into Protestant Bibles? „From the 16th to the late 19th century, the Comma Johanneum was found in most major Bible editions; during the 20th century, it increasingly disappeared. Erasmus of Rotterdam initially did not have the Comma in his 1516 edition of the Greek New Testament. It was not until 1522 that he added it to the third edition, also supported by the early 16th century minuscule 61.“ (Wikipedia) Why then was this part removed again? „Another key finding was that minuscule 61 had been forged specifically to deceive Erasmus.“ (Wikipedia) So today we even know the history and reasons for this forgery.

Erasmus remarked on his first two editions that he simply could not find this part of the verses in the Greek manuscripts available to him. And that is true. Here is an example:

This got him into a lot of trouble and opposition from the church and theologians. [See Bart D. Ehrman Misquoting Jesus: The Story Behind Who Changed the Bible and Why.] Because of this, he was attacked by theologians of his day for trying to manipulate the sacred text to eliminate the doctrine of the Trinity! Finally, under pressure, he accepted that if he was shown a Greek manuscript containing the Comman Johanneium, he would include the text. And this they supplied him with. And he included it in the third edition. Only that this manuscript was a forgery, made especially for that purpose.

With this, we would perhaps already like to consider this topic as settled. But that would be premature, because in connection with the canon of the Christian scriptures we can consider ourselves lucky that this forgery has been eliminated again.

But what about sincere Christians in the more than 1000 years during which this text was in ‚their Bible‘? Among them were admirable Christians who took on personal difficulties, even to the point of murder, for the translation of the Bible.

It is a fact, albeit perhaps a painful one, that for centuries God and Jesus as the head of the congregation or church allowed even the most sincere disciple of Jesus in 1 John 5:7-8 to have only a distorted text of the Bible at his disposal.

And let us keep in mind that we are not talking about a trivial matter here, but the central doctrine about the Father, Son and Holy Spirit. These issues were the subject of long and heated debates in the first centuries of Christ, and whole communities of believers were excommunicated, persecuted and killed. And many Christians even define Christianity by accepting the doctrine of the Trinity.

The claim that the complete text of the Bible was preserved by God and Jesus in such a way that everything was handed down as it was originally, has already proven to be baseless with this one example. If someone claims that the Bible itself makes this statement, he harms the Bible, although it is a human statement. The wish is the father of the thought.

Even if this claim that God and Jesus made sure that the text of the Bible is completely correct for us today were correct, the fact would still remain that they did not consider it necessary for many centuries. Wouldn’t that be unloving towards the Christians at that time? As you can see, such an exaggerated claim does not fall back on the person who utters it, but is laid to the charge of God and Jesus. Even more: It would be rather mean of both to allow that someone like Erasmus of Rotterdam, of all people, who sincerely tried to clean up the traditional text from errors so that it could be translated into the mother tongues of even the common people, was deceived with a forged minuscule, only to undo this deception centuries later after his death.

Through the findings and availability of more and more ancient manuscripts in Greek, Aramaic, Latin and other languages, many more spurious scriptural texts and passages have come to light (see these forum articles). This shows that the situation is not simple. It is not a simple ‚true or false‘ decision. Rather, it’s about how much we can trust some texts – or not. All in all, an exciting topic that deserves further parts in this series. On the other hand, such discrepancies are not proven for the majority of texts. But we will come to the differences between the manuscripts soon.

So the fact that God and Jesus did not ensure that the biblical text was preserved without errors or forgeries is something we must take into account in our view of the canon. Not only when it comes to the reliability of a single verse. But also when it comes to our view regarding the canon – the Bible as we have it today. Let us not impose on the Bible exaggerated claims that it itself does not make.

With the right assumptions, on the other hand, we do not have to be afraid of new facts. Facts then do not endanger our faith building, but strengthen the foundation. Already at this one, although extraordinarily important example, we can now prove that also the assertion that every ’sentence‘ was received exactly in such a way is refuted by the facts.

„The Bible is God’s Word, the Holy Scriptures, fully inspired by God and thus containing exactly what God intended. It has been preserved for us to this day exactly as the Bible itself says so, every book, paragraph, sentence, word, comma and period.“

We’ll look at more examples in the next two episodes. Why do we even bother? If we know the extent of the changes and differences, then we know what is well preserved. We achieve a well-founded and differentiated view about the reliability of the text.

From Christian

In the last two episodes, we have already deleted two parts from the assertion from the first part of the series:

„The Bible is God’s Word, the Holy Scriptures, fully inspired by God and thus containing exactly what God intended. It has been preserved for us to this day exactly as the Bible itself says so, every book, paragraph, sentence, word, comma and period.“

Neither does God assure us through the New Testament that the letters and other texts would be preserved unaltered, nor are all the letters included in the canon. Does this mean that the New Testament is useless in our Bible? No. That would be a false, hasty conclusion. The point is to recognize what God has promised us and not what we would like to have. Hasn’t God even helped many people who had no scriptures at all? How was it with Hennoch, Noah, Melchizedek and Abraham? So we can approach this subject in a relaxed way.

However, some insist that even the words, phrases, periods and commas are exactly as God wants them. Some even go so far as to say that the text of the old King James translation is inspired. Well, that’s another issue we’ll get into later.

But what about the words and sentences, periods and commas. Did God form these and put them into the minds of the scribes? Or dictated them in a vision? Did they sit down and think: Now I will write a Bible book? What do the oldest copies of the autographs look like? Let’s have a look at pictures of the oldest manuscripts, more precisely fragments:

Apart from the fact that the letters of the Greek alphabet are used. What stands out immediately? No comma, no period, no punctuation marks at all! But even worse: Not even paragraphs between sentences. Not even between words! Let’s look again at 𝔓46 or the other manuscripts. A chain of letters! Where are words and sentences? The answer is: the words and sentences – as well as pronunciation and partly vowels – had to be put correctly by the reader!

This reminds me of a brief example in Latin that I learned – at least I imagine I did – in class. As far as I remember, Caesar is supposed to have sent this message:

Pardon No execution

Three words. What do they mean? The punctuation mark is missing in English! But in Latin there was no punctuation mark either. As well as in Greek. So what does it mean? „Pardon no, execution“ or „pardon, no execution“? Just terrible when your life depends on a comma. Am I exaggerating now? Well, let’s look at two different translations of the Bible:

And he said to him: “Truly I tell you today,* You will be with me in Paradise.”

Luke 23:43 New World Translation

And Jesus said to him, “Truly I tell you, today you will be with Me in Paradise.”

Luke 23:43 BSB

The punctuation mark ‚:‘ did not exist in Greek. The translators have inserted it. Interestingly, at least the older New World Translation notes in the footnote that there was no comma in the uncial manuscripts. However, the sense seems to be completely different. Much like the example I gave, which is supposedly from Caesar. In fact, with this text, you have to think much more and look at the context and the language at the time to better understand the text. As an aside: Eric Wilson also had an interesting explanation about this in a video once.

The fact is: dot, comma, dash – forget it, because these did not exist in the languages in which the autographs and copies were written.

And even paragraphs or chapter and verse divisions did not exist, as we have seen in the illustrations. Is that also a problem? Our chapters and verses were introduced at the earliest within the 13th century (Wikipedia). The purpose was to divide the text into verses and chapters of roughly equal length. But in English, paragraphs serve to separate a thought. A paragraph, or a new verse or even chapter, therefore suggests to us a new thought. Think about it: how often, when a text was quoted, did you read the text before it, or even in the chapter before it? Example:

As Jesus looked up, he saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others.

Luke 21:1-3 NIV

Isn’t this a beautiful text describing the widow’s sacrifice? But this is the beginning of the chapter. Who would possibly read the chapter before when the text is quoted? We are doing that now:

While all the people were listening, Jesus said to his disciples, “Beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted with respect in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets. They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.”

Luke 20:45-47 NIV

This is the text directly before it. There is no chapter division in the manuscripts. Now how do you feel about the account of the poor widow in Luke 21:1-3? Does a paragraph or new chapter make a difference here? There are other examples, but anyone can find them for themselves if you pay attention from now on, and also read the context at every paragraph change or new chapter.

Let us summarize what the facts have taught us. There were no punctuation marks, paragraphs and verse divisions in the languages of the autographs and copies. With this, we delete another part of the assertion:

„The Bible is God’s Word, the Holy Scriptures, fully inspired by God and thus containing exactly what God intended. It has been preserved for us to this day exactly as the Bible itself says so, every book, paragraph, sentence, word, comma and period.“

So, if someone wants to argue with us about the interpretation of the text because of a punctuation mark or paragraph, we should remember that they were inserted by the translators. And turn to the languages in which the manuscripts were written.

Von Christian

In the last video we saw that ‚the Bible‘ itself, especially the books of the New Testament, do not contain any statement that it would be preserved completely intact and correct over the millennia. On the contrary, in the first century – and long after, as we will see – there was no finished, universally accepted canon of scripture. Rather, believers were asked, with the help of God’s Holy Spirit, to examine all teachings and writings and letters to see if they were from God. And again and again the question comes up, who decided when and how which letters and writings should be included in the canon of Christian writings.

I would also like to emphasize that so far we have only used the Bible – exegetically, sola scriptura – and have come to this conclusion. And this will be confirmed in this part of the series.

The place of Laodicea will be familiar to many Bible readers as the site of an early church. If one is asked about a letter to the congregation in Laodicea, one might immediately think of this text:

To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. I know your deeds, that you are neither cold nor hot. I wish you were either one or the other!

(Revelation 3:14,15 NIV)

We know the content of this ‚letter‘ in that it is printed in Bible today as a part of the Bible book Revelation, whether it was addressed to the church in literal Laodicea, or whether that is to be understood symbolically.

In fact, this is not the only letter to the believers in Laodicea that we know of:

When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea.

(Colossians 4:16 NASB 1995)

The letter to the Colossians is included in the Bible, but the letter to the church in Laodicea is not. According to the first verses in Colossians, ‚Paul, apostle of Christ Jesus by the will of God‘ wrote the letter to the Colossians and thus also the aforementioned letter to the church in Laodicea.

This raises some interesting questions:

• Why is the letter to the church in Colosse included in the Bible we have today and why is the one to the church in Laodicea not?
  Perhaps someone is thinking, „Well, it probably had about the same thing in it. Therefore, only one had to be handed down.“
  But that can’t be true, otherwise Paul wouldn’t have written that both letters were to be read aloud in both churches. You would have to get into such arguments that this would have served to confirm or repeat the thoughts.
• So what was in the letter to the church at Laodicea that was not in the one to the Colossians, which is why Paul wanted both to be read aloud?
• Why do we today, and everyone else from the last 2000 years or so, know only the one letter?
• Was one more important than the other?
• Did God or Jesus have only one planned for the Bible?
• What role did the Holy Spirit and inspiration play in these letters?
• How did it come to the compilation of the letters that are contained in the Bible today? So the canon of the ‚New Testament‘?
• Were there any more letters?

As to the last question, there are already hints in the textual witnesses that have come down to us:

Don’t be so easily shaken or alarmed by those who say that the day of the Lord has already begun. Don’t believe them, even if they claim to have had a spiritual vision, a revelation, or a letter supposedly from us.

(2. Thessalonians 2:2 NLT)

We had already dealt with this text in the last part. So already at that time letters were in circulation which allegedly contained statements of the apostles. Why else would Paul have written this:

I, Paul, write this greeting in my own hand, which is the distinguishing mark in all my letters. This is how I write.
See what large letters I use as I write to you with my own hand!

(2. Thessalonians 3:17 NIV; Galatians 6:11 NIV)

Letters played an important role, as these texts show:

Therefore, brothers, stand firm and cling to the traditions we taught you, whether by speech or by letter.

(2. Thessalonians 2:15 BSB)

An example of this is the decision of the Jerusalem assembly on the subject of circumcision:

Instead, we should write and tell them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood. … and sent them with this letter: The apostles and the elders, your brothers, To the brothers among the Gentiles in Antioch, Syria, and Cilicia: Greetings. … So the men were sent off and went down to Antioch, where they assembled the congregation and delivered the letter.

(Acts 15:20,23,30 BSB)

So Paul and Barnabas not only came back with a verbal explanation, but they had a letter with them! I would have liked to read it as well. But it did not become part of the canon, although it was so important! So there were a lot of letters, but only a few are part of the canon. Besides the letter to the church in Laodicea, for example, we are missing this one:

I wrote to you in my letter not to associate with sexually immoral people— … But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people.

(1. Corinthians 5:9, 11 NIT)

Since this letter is called the 1st Corinthians letter in the Bible, we are missing the previous one. So the 1st Corinthians letter is actually already the 2nd Corinthians letter, and the 2nd the 3rd letter. At least.

But not only the apostles or the church in Jerusalem wrote letters:

Now regarding the questions you asked in your letter. Yes, it is good to abstain from sexual relations.

(1. Corinthians 7:1 NLT)

So the congregations wrote some, too. And what significance should the letters have for the communities?

I charge you before the Lord to have this letter read to all the brothers and sisters.
Take special note of anyone who does not obey our instruction in this letter. Do not associate with them, in order that they may feel ashamed.

(1. Thessalonians 5:27; 2. Thessalonians 3:14 NIV)

The goal was often to edify or even exhort the brothers and sisters:

Dear friends, this is now my second letter to you. I have written both of them as reminders to stimulate you to wholesome thinking.

(2. Peter 3:1 NIV)

Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints.

(Judas 3 BSB)

So there were many letters for the churches in the first century, which were also considered very important. Why have not all of them been preserved?

At this point we have to consider the historical context. At first, there was only one original letter, the so-called autograph. This was to be read aloud. From this alone we can conclude that only a few in the community could read and write. The original of the letter could be read aloud again and again in the same congregation. But what about the others? At what point were copies made and passed on? Who did this and for what purpose?

As it turns out, the oral tradition was at first even more important than a written one. This is only too understandable. If I can ask an apostle directly, that is more important to me than a papyrus that supposedly comes from apostle so-and-so. It was about credibility and reliability. And copies were also not made with the intention of compiling a Bible. Both will be discussed in the following articles.

But let’s keep in mind: There are different explanations why we don’t know any letter of Laodicean (see Wikipedia letter of Laodicean). About the letter of Paul to the Corinthians before his letter, which we call the first one today, we know nothing at all. If God and Jesus as the head of the congregation planned the transmission of the letters very concretely and directed everything exactly, then this would mean the following:

• Jesus wanted Paul to write at least two letters that we know existed from other letters. But these were not to be preserved.
• So, did God and Jesus not pay further attention to these other letters or deliberately prevent their transmission?
• But how would Jesus have achieved this? The letters did not disappear overnight.
• How would he have influenced people to continue copying certain letters and not others?
• Is it possible to prove that we know all the necessary letters today, but the Bible does not contain any letter that was warned against at that time?

Isn’t it interesting that just from these few clues from the surviving text, a little reflection can raise interesting questions that touch on our concept of what ‚the Bible‘ is?

But what we can state purely from the text of today’s ‚Bible‘ is this:

• There were letters that are mentioned and were so important that they should be read aloud in other congregations.
• There were letters sent to congregations, also to be read aloud, but we know nothing about them at all.
• And these letters still have not become part of our ‚Bible‘, that is, the canon of the New Testament.

Now, if someone says that God our Father and Jesus our Lord closely supervised the creation of the Bible, it means that they deliberately sorted out these letters that were important at that time.

Let’s also consider, at the end of this part, the assertion from the first part of this series. Do all parts of this sentence stand up to the facts?

„The Bible is God’s Word, the Holy Scriptures, fully inspired by God and thus containing exactly what God intended. It has been preserved for us to this day exactly as the Bible itself says so, every book, paragraph, sentence, word, comma and period.“

I’ve been a bit strict now, and deleted the ‚any book‘ part as well. Why? If someone thinks that every letter of an apostle can also be found in the Bible, then this is not true. And for that, you only need to read the letters that have been handed down yourself. The New Testament does not contain all the letters whose existence is known to us, and the question remains open as to why this is so. They could, after all, have been included in the canon at one time and then later taken out of it. We will see.

Von Christian

In the first part of this series we have already become aware that there are some important and interesting questions about ‚the Bible‘. But before we look at historical facts or anything else, let’s first let the text of ‚the Bible‘ itself speak. What do we learn from the text itself about what constitutes the Bible, how it came to be, and what was to happen in the centuries following its creation? Let’s start with a reference in the second letter to the Thessalonians:

Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come.

2 Thessalonians 2:1,2 NIV

According to the traditional view, this letter was written by Paul around the year 50 AD. The phrase „nor by a letter allegedly by us“ raises a question: Couldn’t the believers in Thessalonica simply look in ‚their Bible‘ and check whether the text was included as a letter? Obviously, they couldn’t. What we now call the Bible was just beginning to be written two decades after Jesus‘ death. There was not yet a canon of Christian writings. So at that time, someone could come to the meeting with a letter and claim that it was from Paul, for example. Now, how could one verify whether that was supposed to be part of ‚the Bible‘ or not? This question did not arise at all. Well then, was the question whether it was ‚genuine‘? Not necessarily either. The crucial point was this:

The one who keeps God’s commands lives in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us. Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, …

1 John 3:24 – 4:2 NIV

Fact is: There were already in the first century many orally transmitted reports, many letters and further texts, as already this verse shows. There was a need to check what was circulating. The crucial question was: Does this come from God? And that is the question that we must also ask ourselves today: Does what we read in ‚the Bible‘ today come from God? Because as we have already seen in the last episode, there are many steps between the origin of the text and what we can read in our language today.

But already this verse shows us that still at the end of the first century there could not have been a closed canon of the Christian scriptures, in the sense that exclusively these texts were accepted as coming from God. And everything else as texts of false teachers and ‚apostates‘ should be avoided. On the contrary. The texts were to be examined, which required reading or reading aloud and a comparison with the other scriptures. Even the Holy Spirit helped with this:

He gives one person the power to perform miracles, and another the ability to prophesy. He gives someone else the ability to discern whether a message is from the Spirit of God or from another spirit. Still another person is given the ability to speak in unknown languages, while another is given the ability to interpret what is being said.

1 Corinthians 12:10 NLT

Let’s compare this with the statement: God closely supervised the writing of the Bible and made sure that it has been preserved for us very precisely. What does this mean in concrete terms in the first century? Let’s put ourselves in the position of a believer, for example in Thessalonica, who is listening to a letter being read aloud in the church. As that believer, could you simply say to yourself, „This is God’s word, for he is closely monitoring the record of the Bible?“ No, otherwise there would have been no need for the call to examine. So if there is such a certainty at all, it would have to have come later. But how and by whom?

Is there any Bible text that supports the idea that God would supervise the recording of the Bible in such a way that we would no longer need to check? Perhaps this Bible text comes to your mind.

All Scripture is God-breathed [(gr. theopneustos)] and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.

2 Timothy 3:16,17 NIV

In accordance with the Greek text, the singular has been used here: All scripture is … This text might have come to your mind especially when you have read this – somewhat suggestive – translation:

All holy Scripture is inspired by God….

2 Timothy 3:16 New World Translation – German 2018

Won’t readers – in this case mostly Jehovah’s Witnesses – automatically think that ‚the Bible‘ is meant here? Interestingly, the title of the current German translation of Jehovah’s Witnesses, in which 2 Timothy 3:16 is translated like this: The Bible. New World Translation. However, the German editions before that had the title New World Translation of the Scriptures. However, 2 Timothy 3:16 was rendered in it as, „All Scripture is inspired by God ….“ So without the addition holy and in the singular. The title of the English edition is still New World Translation of the Holy Scriptures (plural), rendering the text as in the King James Version: „All Scripture is inspired of God …“ While the title of the Bible contains the plural, the text contains the singular: All Scripture is inspired of God. Let someone else understand that …

But isn’t this already a good example that we don’t know exactly if what we read in ‚our Bible‘ „is from God“ (1 John 4:2)? If, after all, different translations reflect different thoughts here. So let’s check like the Christians in the first century.

First of all, we must ask what is meant here by ‚all Scripture is inspired by God‘ πᾶσα γραφὴ θεόπνευστος. Was the author of the Second Epistle to Timothy referring to the writings of the Jewish Bible, which had been completed centuries earlier? And what about the writings that were to come later, that is, that no one knew about yet? If so, this brings us to the question of the canon: what belongs as ‚inspired Scripture‘ in the canon of Christian writings and what does not? Who decided that? According to what criteria? Did God have a plan a long time ago, virtually the book list of the Bible that were yet to be written? So what is meant by ‚all Scriptures‘ or ‚all Scripture‘? Who determines what belongs to Everything? And how could we know that? These questions are precisely not answered by the canon, but are one of the reasons for the creation of the canon – which took decades to centuries and – you’ll be surprised – may not necessarily have been completed to this day.

What first-century authors meant by ’scriptures‘ becomes clear in texts like this:

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures …

1 Corinthians 15:3-4 NIV

When Paul speaks of having handed down something that he had also received, he hardly means by ’the Scriptures‘ his own or those of others in the New Testament – which at that time were often not even written. He argues that his message was already in the Old Testament.

Maybe you also thought of this text.

Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.

2. Petrus 1:20,21 NIV

What is meant here by ‚the Scriptures‘ γραφῆς? And let us also not overlook the specific reference to ‚prophecy of …‘. If we assume that Peter wrote the second letter of Peter, we can let the latter explain it himself:

In those days Peter stood up among the believers (a group numbering about a hundred and twenty) and said, “Brothers and sisters, the Scripture had to be fulfilled in which the Holy Spirit spoke long ago through David concerning Judas, who served as guide for those who arrested Jesus.

Acts 1:15,16 NIV

This statement of Peter was also confirmed by Paul in his letter to the Romans:

For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.

Romans 15:4 NIV

So for Peter and Paul ‚the holy scriptures‘ were the text of the Jewish Bible. But didn’t even Jesus say that at least these would not pass away?

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.

Matthew 5:18 ESV

This text must also be read carefully. Neither is it about the whole Jewish Bible nor the text itself. It is about THE LAW (nomou νόμου) and not the scriptures, and about the fulfillment of what is said in it.

Incidentally, even 1 Peter 1:24, 25, where Peter quotes Isaiah 40:8, is not a promise that the text of the Bible will stand:

For, “All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.” 

The grass withers and the flowers fall, but the word of our God endures forever.”

1 Peter 1:24, 25; Isaiah 40:8 NIV

So here Peter himself explains again what is meant. Even though this text is the only one quoted in the Watchtower (2017 September pp. 18-22) to prove that „he did he guarantee that it would survive,“ (paragraph 14) as it says at the end of the whole article without further justification. At least at the beginning, when 1 Peter 1:24, 25 is used, it is admitted: „That verse does not specifically refer to the Bible as we know it; yet, the inspired words apply by extension to the Bible’s message.“ Nevertheless, this verse is the only one repeatedly quoted in the Watchtower organization’s literature on this subject. In the same way as usual: Taken out of context and linked to the book of the Bible in the quotation.

The text in 2 Peter 1:21, which we have already considered, goes even further, by the way. The chapter ends here – but the chapter division came more than a thousand years later. We will have to talk about that in this series as well. So let’s just read on for now:

But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves. 

2 Peter 2:1 NIV

And these teachers also produced their writings. So this was the situation in which the text of ‚the Bible‘ came into being and had to be preserved. Was there a danger that texts were not only interpreted differently but also changed? Apparently so:

I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

Revelation 22:18, 19 ESV

Some also call the Bible ‚the word of God‘ or ‚God’s word‘. Is it not at least said of it that it remains?

And we keep on thanking God, because, when you accepted the word of The God that you heard from us, you didn’t accept it as the word of men, but just as it truthfully is… The word of God – which is at work in you believers.

1 Thessalonians 2:13 2001 Translation

First of all, it is interesting that it is said that they heard the ‚Word of God‘ – not read it. And then accepted it. And then it worked in the believers. So in this text no book is meant either.

So is there any biblical text that supports the claim that God and Jesus directed the creation and transmission of ‚the Bible‘ so that it should be available to us accurately and unadulterated? Have you read anywhere in the Gospels that Jesus instructed his disciples to write down his words? But if there are no such texts, we should not claim this about the Bible or God or Jesus and oblige them to do so. Otherwise they might one day ask us: Why do you say such things? Why are you complaining that it wasn’t like that? Where did I ever promise you that?

In fact, one book of the New Testament says something along these lines: the Apocalypse according to John.

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”

Revelation 21:5 NIV

Does that sound like the New Testament should be published in book form? We mustn’t forget that it was only written around the year 100 AD. Some of the other writings had already been around for many decades. There are similar formulations in the Old Testament.

Then the LORD said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.”

Exodus 34:27 NIV

“Woe to the obstinate children,” declares the LORD… Go now, write it on a tablet for them, inscribe it on a scroll, that for the days to come it may be an everlasting witness.

Isaiah 30:1,8 NIV

Thus says the LORD, the God of Israel: Write in a book all the words that I have spoken to you.

Jeremiah 30:2 ESV

In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles by the River Kebar, the heavens opened and I saw visions of God. On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin— the word of the LORD came directly to Ezekiel the priest, the son of Buzi, in the land of the Chaldeansb by the River Kebar. And there the LORD’s hand was upon him.

Hesekiel 1:1-3 BSB

But as for you, Daniel, keep these words secret and seal up the book until the end of time; many will roam about, and knowledge will increase

Daniel 12:4 NASB

So let us turn to Revelation. There we find the thought even several times:

On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.”

Write, therefore, what you have seen, what is now and what will take place later.

To the angel of the church in Ephesus write: …

To the angel of the church in Smyrna write: …

To the angel of the church in Pergamum write: …

To the angel of the church in Thyatira write: …

To the angel of the church in Sardis write: …

To the angel of the church in Philadelphia write: …

To the angel of the church in Laodicea write: …

hen I heard a voice from heaven say, “Write this: Blessed are the dead who die in the Lord from now on.” “Yes,” says the Spirit, “they will rest from their labor, for their deeds will follow them.”

Then the angel said to me, “Write this: Blessed are those who are invited to the wedding supper of the Lamb!” And he added, “These are the true words of God.”

He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.”

Revelation 1:10,11,19;2:1;2:8,12,18;3:1,7,14;14:13;19:9;21:5 NIV

But also the opposite:

And when the seven thunders spoke, I was about to write; but I heard a voice from heaven say, “Seal up what the seven thunders have said and do not write it down.”

Revelation 10:4 NIV

In conclusion, Revelation goes on to say:

I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. 19And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.

Revelation 22:18, 19 NIV

So we have what appears to be a somewhat surprising set of facts:

• In the first 26 books of the New Testament canon, there are 0 times when we are asked to write something down.
  
• In the last book of the New Testament canon, there are 12 times to write down and 1 time not to.

However, this difference is actually quite natural.

The first 4 books of the New Testament are the Gospels. These do not speak of Jesus being commissioned to write them down. In Luke we find in the introduction the reason that this gospel was written:

Many have undertaken to compose an account of the things that have been fulfilled among us, just as they were handed down to us by the initial eyewitnesses and servants of the word. Therefore, having carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught..

Luke 1:1-4 BSB

The decision came here therefore according to own statement not from God, but from the writer himself.

After that comes the book of Acts:

In my first book, O Theophilus, I wrote about all that Jesus began to do and to teach, …

Acts 1:1 BSB

So the same is true for the Acts of the Apostles. Then come 21 letters – those to specific assemblies and general letters. It is in the nature of a letter that it is a written document. Voice mail did not exist at that time. However, none of the letters say that God commissioned it.

Finally comes the Apocalypse of John. The Greek word from which Apocalypse – and also Revelation – comes, literally means „to reveal, to uncover“. Here the writer emphasizes from the first verse that the content is not his:

The revelation from Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ.

Revelation 1:1,2 NIV

In fact, there are no direct quotations from the Old Testament in John’s Apocalypse. But it is extensively referred to, linguistically as well as in content. And not too scarce, as one can read in Michael S. Heiser’s 300 pages (John’s Use of the Old Testament in the Book of Revelation):

Revelation is thus the only part of the New Testament in which the commission was given to write down the text or vision and thus communicate it to others. This is completely in the tradition of the prophets Isaiah, Jeremiah, Ezekiel and Daniel and typical for the apocalyptic text type, which is already found in Isaiah, Zechariah, Daniel. Already the introduction of the revelation with its time indication resembles passages in Ezekiel or Daniel.

In Revelation 1:11, John is even directly instructed to write down what he saw in a book and send it to the 7 churches. Did this mean the literal churches? The 7-fold request to write to the angel in … is odd there. How do you write a book to an angel? Or is it meant symbolically? We are already in the middle of the difficult exegesis of Revelation.

The real question in part 2 of this series on the canon of the New Testament was, however, whether it contains a statement that the New Testament would be transmitted safely and unaltered.

This is already refuted by Revelation 22:18, 19 itself:

I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.

Revelation 22:18, 19 NIV

Why else would anyone have to be threatened with punishment who would leave out or add something? If an unadulterated tradition of God and Jesus had been guaranteed, this could not have happened at all! But since it could happen, then we should check whether it has happened. And if so, to what extent.

First century believers were repeatedly told to check everything to see if it was from God. They could not just pick up ‚their Bible‘ and have a perfect, reliable text that contained only exactly what God had written down for them.

On the other hand, we have seen that Peter and Paul understood by ’scriptures‘ the text of the Jewish Bible. And this text was still well enough handed down, so that from it was quoted to proclaim the gospel.

Let us return once again to the statement about the Bible that we talked about in the first part of this series. There we have to delete a first part of the sentence:

„The Bible is God’s Word, the Holy Scriptures, fully inspired by God and thus containing exactly what God intended. It has been preserved for us to this day exactly as the Bible itself says so, every book, paragraph, sentence, word, comma and period.“

Don’t panic about it now. We will look at other statements in the course of the series that only offer a deceptive hold. And replace these with solid statements. After all, the scriptures do contain some interesting statements about themselves, as we will see in the next part.

From Christian

A child is watching you read and asks, „What are you reading?“ „The Bible“ „And what is the Bible?“ „Well this book here.“

Well, your copy is probably not as old as this one. What else might a child ask you?

• What does it say?
• Who wrote it?
• How old is it?

For the first question, we might answer with some child-friendly incidents or parables.

With the second question, we may already notice that it becomes more difficult than with other books where the author is written on the cover. If we say, „The Bible was written by God,“ the child – and I admit he’s a pretty bright kid – might ask, „Can God write on paper?“ „Yes, he sort of did at one time. But most of it was written by people.“ „I thought God wrote it.“ „Yes, but he had people write it down then.“ „And how does that work.“ Now it’s your turn to explain inspiration. „He put it into them.“ „How does that work?“ We realize that this is not as simple as we thought. „And did only one person write it? Or were there more?“ I guess there’s still a lot of explaining to do.

„And then has there been only one book? Is it this one?“ „Initially yes, no, it’s complicated. Actually, in the beginning there was no book at all. And strictly speaking, it’s not a book at all, it’s a collection of writings.“ „But you said it was a book.“ „Yes, that’s what we call it. But, after all, it took well over a thousand years to write.“ „So one started, and the others kept writing more pages?“ We could go on and on with this story. At some point, the topic of language and translations will come up. And then who compiled these things – and that brings us to the canon of the Christian scriptures.

And maybe we ask ourselves at some point how we know that the text we have in front of us is from God and that we have it exactly as He wants it. Nothing more, nothing less, right? At least that is what we should ask ourselves when we build our faith and our lives on this foundation.

I know that some people would like to stop now. It won’t be boring, I can promise you. But perhaps we feel an uneasiness, an underlying fear that a foundation of our faith is being shaken. And that can be frightening. And it may well be that some of the facts we are going to talk about are uncomfortable for you at first. I felt the same way. But it’s like when a dentist checks your tooth with something cold. Here is pain times something good: you know the nerve in the tooth is still alive. And if it hurts a little bit at first in the course of this series, it’s something like that: as far as your faith is concerned, there’s still life in it.

Why such a review of the foundation of our faith is so important becomes clear from a parable of Jesus:

“Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”

(Matthew 7:24-27 NIV)

Jesus wanted to explain why it is necessary to act accordingly. But it also applies to the foundations of our faith: If the foundation is not solid, the whole faith building can collapse. And anyone who has experienced how their own faith building can collapse because much of it was made up of the teachings of men might even lose their faith altogether if the foundation is poor.

The Bible is the foundation of our faith, isn’t it? And what about the tradition through the centuries by the church? Already we have another interesting question. And just as one person would spontaneously reject this, another may take it for granted – and many have probably given it little thought. But all this is unconsciously our context with which we read the Bible. Let us summarize some of these – partly unconscious – convictions in one sentence:

„The Bible is God’s Word, the Holy Scriptures, fully inspired by God and thus containing exactly what God intended. It has been preserved for us to this day exactly as the Bible itself says so, every book, paragraph, sentence, word, comma and period.“

In this series, we want to examine these statements on the basis of the text of the Bible and historical facts. In doing so, we will not simply question things or sow doubts, but look for a stable, robust foundation based on facts. It will always be about concrete questions, which we will examine very concretely in order to find concrete answers, even if these are sometimes not as simple as we might prefer.

This is also important because some claims about the Bible and God do not stand up to the facts and this is then blamed on the Bible or God – even though the claim does not come from God and is not found in the Bible. This only brings the Bible or God unnecessarily into disrepute.

First, let’s start with a basic observation: When you read your Bible, are you reading exactly what God said or had written down? How many assumptions are already involved in this consideration? Are you aware of everything that stands between God and the text you are reading?

The diagram here is to illustrate all that lies between God’s thoughts or purposes and the text you read in your Bible:

• Partly oral tradition as in parts of the ‚old testament‘ or the gospels.
• The scribe, that is, a person who received or formed and wrote down words and sentences – the autographs.
• Those who copied the autographs and made copies of the copies.
• Those who, over many decades, established the canon of the Bible, that is, which writings are included in ‚the Bible‘.
• Different manuscripts that have differences.
• The texts were written in different cultures and languages that are thousands of years old.
• The texts from the various, different manuscripts were translated from another language and culture into your language. Different translations contain different wording.
• You have your own cultural background and understanding of the language in which you read the Bible.

All this and more must be taken into account and considered when we read the Bible in our language today.

„But surely God has directed this so that the Bible has been accurately handed down to us.“ Isn’t that part of the statement I presented earlier? But perhaps you have the fear that was expressed in a comment on my video The Last Generation. In the video I had said that the part in Matthew 24:3 which is not mentioned in Mark and Luke was probably not in the autograph for good reasons. A comment then was:

„To claim that this so-called addition, „…which is the sign of your coming and the end of the world time“, that this should not be genuine, is not only daring but also very dangerous. …

4. because this thought game, instills a spirit of uncertainty that threatens to destroy faith in the authenticity of the Holy Scriptures. What is there to doubt in the Bible, what is genuine, etc.?! If we are no longer sure that the Word of God has been faithfully handed down to us, then this is a very dangerous path we are taking. We then doubt the authenticity of the Word of God and also that God would not be able to preserve His written Word until today.“

Part of a commentary on the YouTube video The Last Generation

I fully understand this fear, because I had it too. And so have many others in the last centuries. That’s why we don’t want to do a ‚mind game that instills a spirit of uncertainty‘ now. But rather to examine the facts in order to find a secure foundation on stone. And that is exactly what we will find. It may be that this thought instills too much fear in you at the moment. But ignoring and denying won’t help. Maybe later you will find the stability to address this issue.

In the next part of the series, we will first let the text of the Bible itself speak.