| (Copyright 10-06-2024) by Jeffrey Caldwell (Arkansas) |
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| There is an unbiblical “convention” or “tradition” in Christendom, dividing the Scriptures into two major portions known as “Old Testament” and “New Testament” — which is unbiblical. Those terms are NEVER used by Jesus nor by His apostles. Those who gave us what WE call the “New Testament’ never refer to it nor to what we call the ‘Old Testament’ as anything but ‘the Scriptures’! This strong division recognized by all of Christendom is more confusing than helpful. These are some recent Facebook posts of mine about the arrangement we find in the original manuscripts: Books of the Bible, Facebook post of 4 June 2024: This post is about the structure of the Bible — the divisions and order of the books as known in apostolic times. We have all the Scriptures, but by tradition of men Christian Bibles do not follow the book order of the original manuscripts. As known to the apostles, the books are arranged differently. Since that time larger books were divided. What we call the ‘Old Testament’ is known to Jesus and His apostles by three divisions of Scripture mentioned in this famous quote of His: “And He said to them, “These are the words that I spoke to you when I was yet with you, that all the things which were written concerning Me in the Law of Moses and in the Prophets and in the Psalms must be fulfilled. Then He opened their minds to understand the Scriptures.” (Luke 24:44-45, The Holy Bible in its Original Order). Jesus was speaking of what we now call the Old Testament, as known to the apostles, its three major divisions. The last division, known alternatively as “The Writings”, is often referred to as “The Psalms” after its first, largest and most frequently consulted book, the hymn book, as it were, of the Scriptures. While we still have all the ‘Old Testament’ books, Christian authorities scrambled their order and divided many of them differently than as anciently conceived and found in the original manuscripts. The ‘Old Testament’ scriptures were only 22 books as understood in apostolic times. (Thus, with the 27 books of the New Testament, the apostle John, who surely made its final compilation, understands the totality of the Scriptures as 49 books—22 ‘Old Testament’ books and 27 ‘New Testament’ books). 22 + 27 = 49 = 7 X 7. So, it seems John, the final apostolic compiler, must’ve understood it. The 49 books also logically comprise seven divisions or categories of Scripture, as noted below. Christian authorities significantly scrambled the original order of New Testament books as found in ancient manuscripts. We have all the books, but their order was changed, apparently to exalt the church of Rome and to debase the original “Jewish” apostles whose primary and original ministry was to Jews. The “general epistles” by James, Peter, John and Jude, along with the essay to the Hebrews were moved to the “appendix” position and Paul’s epistles, beginning with that to the Romans, moved forward to just after Acts. The original order and divisions of both Old and New Testament is presented below. I find it useful to understand these things known to the apostles and earliest believers but lost to most of Christendom for many hundreds of years. The correspondence between then and now: ‘OLD TESTAMENT’, anciently considered 22 books: LAW OF MOSES, the first division of all the Scriptures, compiled mostly by Moses: 1) Genesis 2) Exodus 3) Leviticus 4) Numbers 5) Deuteronomy The first five books remain as they were. THE PROPHETS, the second division of all the Scriptures: All these books are about or by prophets. The twelve minor prophets were originally contained on one scroll and were anciently considered one book but are now counted as separate books. Several other books as we now have them in Christian Bibles are divisions of larger books as conceived anciently. Anciently The Prophets division was considered 6 books, but those are now divided into 21 books. 6) Joshua/Judges: originally one book. Likely compiled by Samuel the prophet. Recounts the history of Israel when she had no human kings. 7) The Book of Kingdoms: 1 & 2 Samuel and 1 & 2 Kings taken together were originally considered one book, ‘The Book of the Kingdoms’. It is a history of Israel (which became divided after Solomon into the separate kingdoms of Judah and Israel) when she had human kings. Isaiah is likely a major compiler of The Book of Kingdoms. 8) Isaiah 9) Jeremiah 10) Ezekiel 11) The Twelve: (1) Hosea, (2) Joel, (3) Amos, (4) Obadiah, (5) Jonah, (6) Micah, (7) Nahum, (9) Habakkuk, (9) Zephaniah, (10) Haggai, (11) Zechariah, (12) Malachi. All these smaller prophetic works comprised one scroll and were considered one book ‘The Twelve’. THE WRITINGS, commonly known by its first, largest and most oft consulted book as THE PSALMS, the third division of all the Scriptures: 12) Psalms 13) Proverbs 14) Job 15) The Song of Songs 16) Ruth 17) Lamentations 18) Ecclesiastes 19) Esther 20) Daniel 21) Ezra/Nehemiah — considered one book in the time of the apostles. 22) 1 Chronicles/2 Chronicles – originally one book. I’ve found it useful to realize that this is the last book of the ‘Old Testament’ as known to Jesus and the apostles. The original canonization (which books in what order to consider inspired scripture) of the ‘Old Testament’ was likely by Ezra the priest, the likely author. In apostolic times the ‘Old Testament’ is 22 books in the three divisions noted by Jesus in Luke’s gospel. Aside from various divisions of larger ‘Old Testament’ books into smaller ones, the order of the books in both the ‘Old Testament’ and ‘New Testament’ was also altered by later human Christian authorities. ‘NEW TESTAMENT’, 27 books. Division 4 of all the Scriptures, The Gospels and Acts, an historical account of Christ during his human life and working through the apostles He choose in the years after His resurrection. 1) Matthew 2) Mark 3) Luke 4) John 5) Acts Division 5 of all the Scriptures, The General Epistles, also known as ‘Universal’ or ‘Catholic’ epistles, addressed to all Christians by the pioneers of the Christian faith, who were especially apostles to the Jews, but their letters are intended for all believers. The first three authors “James, Peter, and John … were known as pillars of the church” (Galatians 2:9): 6) James 7) 1 Peter 8) 2 Peter 9) 1 John 10) 2 John 11) 3 John 12) Jude Division 6 of all the Scriptures, Pauline epistles, letters of the apostle Paul, primarily the apostle to Gentiles (but also to Israel, Acts 9:15). The first section are Paul’s letters originally sent to church congregations: 13) Romans 14) 1 Corinthians 15) 2 Corinthians 16) Galatians 17) Ephesians 18) Philippians 19) Colossians 20) 1 Thessalonians 21) 2 Thessalonians Then an unsigned work, a polished essay as opposed to a letter, likely written also by Paul (moved to the last “appendix” position among works attributed to Paul by the Roman church authorities): 22) Hebrews Then Paul’s letters to individuals (Timothy and Titus were pastors, thus these books are the Pastoral Epistles): 23) 1 Timothy 24) 2 Timothy 25) Titus 26) Philemon Division 7 of all the Scriptures, The Revelation of Jesus Christ to the Apostle John: 27) Revelation It appears Peter, Paul and John decided on the apostolic literature to be counted as scriptural books and their order, with John, who lived much longer, making the final compilation. It appears as John understood them that the ‘books of the Bible’ were 49 (7 X 7) (22 ‘Old Testament’ + 27 ‘New Testament’) in all, logically forty-nine books in seven divisions. For those interested in further study, Restoring the Original Bible by Ernest L. Martin discusses and documents the original order as known from ancient manuscripts and as attested by many historical witnesses. A complete Christian Bible which presents all the books of Scripture in the order noted here (dividing some larger books for convenience, according to what has become our usual convention) is The Holy Bible in its Original Order: a faithful version with commentary, by York Publishing Company. A Jewish Bible, Tanakh, a New Translation of the Holy Scriptures according to the traditional Hebrew text, by the Jewish Publication Society, presents the ‘Old Testament’ Scriptures in the original order, though divides what were anciently considered larger books for convenience, according to what has become our usual convention, such as The Book of the Kingdoms (presented in conventional fashion as 1 & 2 Samuel, 1 & 2 Kings). Its table of contents includes a heading (The Twelve Minor Prophets’) for The Twelve. I find it interesting and a little sad that Christian Bible commentaries rarely note the original arrangement of the Scriptures seen in ancient manuscripts and spoken of by historic witnesses. I find it particularly unfortunate that the general epistles were moved to the ‘appendix’ position among epistles. For the first time Bible reader to comprehend the “faith once delivered” it is better to read the general epistles before Paul, who, Peter says, makes comments “hard to understand” which lawless people twist “to mean something quite different” (2 Peter 3:15-18). Jude warns that even then some were teaching about God’s marvelous grace in such a way as to undermine the Lordship of Christ (Jude 4). Facebook post of June 14: Clues the Apostles Canonized the New Testament Some biblical clues the apostles themselves chose and arranged the New Testament books in the order of original manuscripts, with the general epistle division preceding the Pauline writings division, and Hebrews after Paul’s letters to churches and before his pastoral epistles: In the introduction to and context of a passage of Scripture that gets a translator’s heading: “Paying Attention to Scripture” [2 Peter 1:12-21, NLT] the first paragraph reads: “Therefore, I will always remind you about these things—even though you already know them and are standing firm in the truth you have been taught. And it is only right that I should keep on reminding you as long as I live (literal Greek: “as long as I am in this tent [tabernacle]”). For our Lord Jesus Christ has shown me that I must soon leave this earthly life (literal Greek: “I must soon put off my tent [or tabernacle]), so I will work hard to make sure you always remember these things after I am gone.” In the last paragraphs of this last letter from Peter he mentions other things which indicate his interest in choosing and arranging ‘New Testament’ Scripture for posterity (2 Peter 3:15-18). He urges, in view of the final judgment, that believers make “every effort to be found living peaceful lives that are pure and blameless in his sight” (2 Peter 3:14). He speaks of “our beloved brother, Paul”, notably “all his letters” (2 Peter 3:16”. Of Paul’s letters, “written with the wisdom God gave him” (vs. 15) Peter warns: “Some of his comments are hard to understand, and those who are ignorant and unstable have twisted his letters to mean something quite different, just as they do with other parts of Scripture. And this will result in their destruction.” (vs. 16). “I am warning you ahead of time, dear friends. Be on guard so that you will not be carried away by the errors of these wicked people [who twist Paul’s comments ‘to mean something quite different’] and lose your own secure footing. Rather you must grow in the grace and knowledge of our Lord and Savior Jesus Christ. All glory to him, both now and forever. Amen! (NLT)”. ‘Wicked people’ were already twisting what Paul said, as the NIV puts it, “lawless men”. Peter is here telling us that Paul’s letters are Scripture, but even then, being “twisted” “to mean something quite different” than Paul intended. Peter warns “some of his comments are hard to understand”. Nero killed Peter in 68 A.D. At the same time Paul also knew that his death was impending and was working with Peter to leave the legacy of apostolic Scripture. Paul’s final words are at the close of his second letter to Timothy. He, too, has been shown: “The time of my death is near” (2 Timothy 4:6b NLV). He is in prison, in Rome, asking Timothy to come as soon as he can (2 Timothy 4:9). As almost all English translations put it, Paul is asking for a ‘coat’ or ‘cloak’ left behind at Troas, and, as the NLT puts it: “my books, and especially my papers” (2 Timothy 4:12). There was trouble then; important helpers had deserted or abandoned him, and there was opposition from unbelievers. Paul was killed in Rome about the same time as Peter. The fact Paul is asking for his books and papers indicates he is cooperating with Peter, in view of their impending deaths, to put together the New Testament. A stronger indication Paul is choosing and arranging his works to be included in the New Testament is a deeper understanding of a Greek word usually translated ‘coat’ or ‘cloak’. A little-known secondary meaning of the Greek word rendered “cloak” into English is a book wrap, or a bookcase–“receptacle for important documents and/or books” — for organizing collections of scrolls [ Source: Thessalonians, Timothy and Titus, Baker Book House, 8th Printing, 1990 by William Hendrickson]. While Hendrickson himself does not strongly support this rendering, he notes: “there have always been those who assign this meaning to the word in the present passage.” Most likely Paul on this occasion wanted something much more significant than a mere cloak or coat, an item unlikely to have been overlooked by such a frequent traveler. Peter and Paul were killed in Rome at about the same time, and before they died must have selected and organized the extant New Testament books in the order found in ancient manuscripts. John is believed to have written long after their deaths and must have finished the job of putting together the New Testament as found in ancient manuscripts. A company of ‘old-time’ believers were gathered around John after James, Peter, and Paul’s deaths. John and 1 John speak with a “we” voice, for example: “we have seen his glory, the glory of the Father’s one and only son” (John 1:14) and “From his abundance we have received one gracious blessing after another” (John 1:16) and the concluding sentence of John 1:16: “He has revealed God to us.” From the cross, Jesus asked John to take his mother, Mary, into his home (John 19:25-27). Close to the end of John’s gospel, John 21:24 we read: “This disciple is the one who testifies to these events and has recorded them here. And WE [emphasis mine] know that his account of these things is accurate” (John 21:24). The very last verse of John’s account of Jesus, uniquely containing much he said and did not otherwise on record: “Jesus also did many other things. If they were all written down, I suppose the whole world could not contain the books that would be written.” (John 19:28). The “we” is also strong in the proclamation of 1 John, for example: 1:1, twice; 1:2, twice, plus an “us”; verse 3, twice plus an “us’ and an “our”; 1:4, a “we” and an “our”. On and on, throughout 1 John, a plural voice. The proclamation of 1 John is a manifesto of the Kingdom of God (1 John 1:1). It is quite logical that a proclamation to all people for all time should be read before Paul’s letters to congregations and individuals, which include, as Peter notes, some things difficult to understand and being twisted to support heresies. An ancient extra-biblical record (the Muratorian Canon) indicates that Peter’s brother Andrew, an apostle and the first ‘missionary for Christ’ (John 2:35-42) led a cohort that asked John to write another account of Christ’s life. “… it was revealed to Andrew, one of the apostles, that John was to write all things in his own name, and they were all to certify”. By then all the surviving original disciples of Christ, those who knew Jesus personally and shared in his trials, knew they too were on the way out. They realized there was much that was important yet to be left as a legacy of Scripture. So, we have, especially, the unique and precious gospel of John and the magnificent proclamation of 1 John. Quite natural for those earliest believers remaining alive to gather around John and to be concerned about the legacy of their ministry. The general epistles are bookended by letters from Christ’s half-brothers. The first general epistle is by James; he claims no blood tie to Jesus, but everyone knows he is his half-brother; he introduces himself as “a slave of God and of the Lord Jesus Christ” (James 1:1). Though he was not actually converted until he saw Jesus resurrected, he had known Jesus all his life. He was a praying man with a sterling reputation and cruelly killed by enemies of the faith (62 A.D.). He was a pillar of the Jerusalem church and, though formerly ‘the party of the circumcision” James changed his mind when the apostles and elders met to resolve the issue. He likely oversaw the meeting and had the last word (Acts 15:13-19). Paul says “James, Peter, and John … were known as pillars of the church” (Galatians 2:9). The fact James is listed first, even before Peter, is an indication of his reputation. Not surprising, the letter of James, in the estimation of Paul, Peter, and John, would be given first place in the general epistles division, and, indeed, among all the apostolic letters, since in the original manuscripts James follows Acts. His letter speaks of basic apostolic faith and is believed to have been written before any of the other letters included in New Testament Scripture. The last general epistle, “Jude” is by another of Christ’s half-brothers. His greeting reminds us of James: “a slave of Jesus Christ and a brother of James” and his history is similar. Jude warns at the outset: “urging you to defend the faith that God has entrusted once for all time to his holy people. I say this because some ungodly people have wormed their way into your churches, saying that God’s marvelous grace allows us to live immoral lives.” (Jude 3-4). Surely the faith he refers to later in his letter, “your most holy faith” (John 20) — is the true heaven-sent faith delivered to His holy people by the apostles. The apostolic faith is already in trouble! Jude shares content with 2 Peter and thus Jude is quoting Peter or Peter is quoting Jude. There are many warnings for Christians in the general epistles. Logically all the apostles would want to have them read before Paul’s epistles, including Paul. Readers are poorly served by putting them in an appendix position, as authorities of post-apostolic Christendom did so long ago. Jesus, speaking of the murder of God’s prophets “from the murder of Abel to the murder of Zechariah” (Luke 11:51) isn’t speaking chronologically; in the Old Testament as still ordered by the Jews the murder of Abel is near the beginning of the first book (Genesis 4:8) and the last mention of the murder of a prophet by name, Zechariah, is near the end of the last book (2 Chronicles 24:20-22) of the ‘Old Testament’ as the earthly Jesus knew it. I daresay that Christendom’s re-ordering of the biblical books will not stand after Christ begins to rule from Jerusalem – if it does not fall before then. While the Old Testament original manuscript book order was preserved by the Jews, neither the Old Testament nor New Testament original manuscript book order has been preserved by Christendom. Post-apostolic Christian authorities, up to our own day, in many other ways have obscured “the faith God entrusted … once for all time to his holy people … your most holy faith” (Jude 3 NLT)! Ancient number of OT books A pastor friend expressed doubt that the number of Old Testament books in the time of Jesus and his apostles, notably the apostle John, was reckoned to be 22 (the same body of Scripture has had many book divisions, besides a re-arranged order in Christian Bibles and the Protestant Bible and is now reckoned as 39 books). Josephus is a well-known Jewish historian writing late in John’s ministry. In Contra Apion I.8 he writes: “We have not a countless number of books, discordant and arranged against each other; but only two and twenty books, containing the history of every age, which are justly accredited as divine.” Ernest Martin, previously mentioned in my first post about the apostolic understanding of the number and arrangement of biblical books, cites or quotes 22 ancient authorities who confirm the ancient reckoning of 22 books in the Old Testament (Restoring the Original Bible, Associates for Scriptural Knowledge, 1994, pp.58-60). New Testament Manuscript Expert on the Book Order of Christian NT Translations As far as the divisions of the New Testament and their order in the most ancient manuscripts, the earliest and best place the general epistles (James, 1 and 2 Peter, 1, 2, and 3 John, Jude) before the Pauline epistles. Abundant evidence of this is presented in Chapter 22 of Restoring the Original Bible, which also has a Select Bibliography of books about the ancient manuscripts. C. Gregory, author of Canon and Text of the New Testament (1924), felt the traditional rearranged divisions of the New Testament (almost all English Bibles follow long-ago Roman Catholic re-ordering, putting the Pauline epistles after Acts) should be rectified in modern translations. But long-established traditions are difficult to break with. Professor Gregory felt scholars and laity should not treat this matter with indifference. As Martin says, and I agree: “our present versions should be corrected to accord with the manuscripts.” For many reasons, a first-time New Testament reader is poorly served in reading the Pauline epistles before the general epistles. Evidence is strong that the ancient manuscript order is that established by Christ’s apostles. It almost amazes me that so many modern-day Christian authorities know these things but consider them a matter of indifference. As if our Lord Christ Himself does not care! ———————————————————————————————————– See Jeffrey Caldwell’s other articles at: Caldwell, Jeffrey – Church of God, Bismarck (church-of-god-bismarck.org) ———————————————————————————————————– |
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