before to the terms that Beckwith uses freely to describe the third part of the Hebrew

Bible, namely, Hðomashim, Hagiographa, or Ketubim. Even the notion of that which

“defiles the hands” is a later tradition not found in the first century. These are all later

designations, and it is anachronistic to impose them on the first century. But further, it is

unlikely that we should reckon the whole of the contents of what later was called the

Writings, or Hagiographa/Ketubim, especially the Chronicles and Ezra-Nehemiah,

under the term “psalms.” Also, to argue that the Psalms stood first in that third

collection and that the Chronicles stood last does not square with the fact that Ruth is

mentioned in first place in B. Bat. 14b, and the Chronicles were more likely to stand in

first place than in the last in the ancient collections. This is precisely the case in the

major medieval manuscripts of the Aleppo Codex. What suggests that Ezra-Nehemiah

stood in last place is that the closing verses of 2 Chronicles is the first paragraph in the

book of Ezra. It is most likely that Chronicles stood in first place and not in last place

since there would have been no need for the duplicate paragraphs at the end of 2

Chronicles and the beginning of Ezra if the two were side by side. We could further note

that if they had stood in immediate sequence there would probably not have been a need

for the duplication paragraph either. Again, there is nothing convincing here from the

first century that leads us to conclude that the term “psalms” in Luke 24:44 referred to

anything more than the Psalms or psalmic literature. If it referred to the former, we are

not certain which Psalms were included. The larger collection of psalms that circulated

at Qumran (Cave 11) suggests that more psalms were in use than those that finally

achieved canonical status.

8. A further argument against concluding that Jesus’ reference to the “psalms” included

the whole of the Hagiographa is Josephus’ well-known apologetical text in Ag. Ap. 1.37-

43 in which he describes the contents of the Hebrew Scriptures. After speaking about the

five books of Moses and the thirteen prophetic books from Moses to Artaxerxes, he then

states that the “remaining four books contain hymns to God and precepts for the conduct

of human life.” It is difficult to show from this description that Josephus’ third category,

that included only four books, refers to all of what we find in the Hagiographa,
especially Esther, the Chronicles and Ezra-Nehemiah.

B. Josephus

One of the most common ancient references used to show that there was a widely

acknowledged and closed biblical canon in the first century CE is Josephus’ Ag. Ap.

1.37-43. But was there an awareness among all Jews of that day of a widely accepted

and long-standing Ellis, for instance, argues that Josephus contradicts any views about an
undetermined

biblical canon in the first century and contends that this well-known passage was “a

closely reasoned polemic against inter alia the work of an erudite Alexandrian

grammarian, and he could not afford to indulge in careless misstatements that could be

thrown back at him.”29 He adds quickly that Josephus did not write for his own Pharisaic

party, but for all the Jewish people.30 The portion to which we refer reads in part:

Our books, those which are justly accredited, are but two and twenty, and contain

the record of all time.... We have given practical proof of our reverence for our own

scriptures. For although such long ages have now passed, no one has ventured either

to add, or to remove, or to alter a syllable; and it is an instinct with every Jew, from

the day of his birth, to regard them as decrees of God, to abide by them, and, if need

be, cheerfully to die for them. (Ag. Ap. 1.37-43)

There are two important observations that we should make about this passage: First,

Josephus’ twenty-two book canon did not eventually obtain in Judaism but rather the

twenty-four book canon that was popular even in Josephus’ own day (see 4 Ezra 14:44-

48). Second, and perhaps more important for our purposes, it is well known that

Josephus was given to exaggeration. In recent times a number of scholars have asked

about the reliability of Josephus’ comments on the extent of the Jewish biblical canon at

the end of the first century CE. How certain are we that Josephus’ accounting of

matters related to the canon is correct? Sid Leiman correctly observes that the above

passage was written in an apologetical context, that is, in “a vigorous rebuttal,” not only

against Apion but also against all who denied the antiquity of the Jews and their sacred

literature. Therefore, he argues, Josephus is contending for the accuracy of the Hebrew
Scriptures as reliable history and not as sacred Scripture.31 Leiman claims that Josephus’

comment that “no one has ventured to add, or to remove, or

[p.110]

to alter a syllable” is simply without justification, since “it is inconceivable that Josephus

was unaware of the wide range of textual divergency that characterized the Hebrew,

Greek, and Aramaic versions of Scripture current in first century Palestine.”32

But how do we account for the exclusive language about the contents and inviolability of

the Hebrew Scriptures in Josephus? Leiman says that this rhetoric has several parallels in

classical historiography and that Josephus need not be taken literally.33 Louis Feldman is

even more critical of Josephus’ reliability in this matter and cites several examples where

he exaggerates and is given to propaganda, especially in the defense of Judaism―which , of

34 Feldman reviews the prejudices and

inaccuracies of Josephus and concludes that “he is far from infallible” in regard to the

shape of the biblical canon.35 He believes that Josephus is quite reliable in matters of

topography and geography of the land of Israel and also in matters of economics, but he is

nonetheless a propagandist in regard to the defence of Judaism against the pagan

intellectuals of his day.36

D. J. Silver claims that Josephus’ twenty-two book canon revealed his wish rather than the

actual state of affairs regarding the biblical canon in his day, and he observes that there

were many such texts circulating in that time with a claim to canonical authority, “with

more appearing all the time.”37 Since Josephus claims that the exact succession of

prophets ceased with Artaxerxes, the son of Xerxes, who he identifies in Ant. 11.184 as

Ahasuerus from the book of Esther, it is understandable why he concluded his biblical

canon as early as he did, but this view was not the only view about prophecy among the

Jews of the first century.38

Although Leiman acknowledges that Josephus frequently exaggerated in his writings, he

still believes that Josephus presented a standardized biblical canon which could be

verified. He reasons, “Even if one allows for exaggeration on Josephus’ part, he could
[p.111]

hardly lie about the extent or antiquity of the canon; any Roman reader could inquire of

the nearest Jew and test the veracity of Josephus’ statement.”39 This sounds plausible, but

it again assumes that “any Jew” would know the contents of the biblical canon or would

even be interested in the question of the scope of the biblical canon. It also assumes that

all Jews everywhere would agree on the matter, which is the opposite of what we find in

the rabbinic writings―the only writings that discuss the matter. It is precisely this kind of

inquiry that Melito, bishop at Sardis at the end of the second century, could have made in

his own community where there was a large Jewish population if all Jews were

sufficiently informed on the matter. On the contrary, however, he evidently could not find

sufficient awareness of the scope of the biblical canon in his own city, so he made a

special trip to the East (to Palestine?) to discover the contents of the Hebrew Scriptures/

Christian Bible (Eusebius, Hist. eccl. 4.26.13-14). If the Church had received a closed

biblical canon from Jesus, it is odd that a leading bishop of a large church in the last third

of the second century did not know the books that made up his Bible. This would be

strange indeed if the matter had been settled for a long period in the Church but not so strange if
the question was still unresolved at the end of the second century how certain are we that any
Roman could have verified Josephus’ comments about the extent of the

Hebrew Bible by asking “the nearest Jew”? If the Church had received a closed biblical

canon from Jesus, it is incomprehensible why a prominent bishop some 150 years later

was unable to inform his parishioners of its contents?

We conclude that the OT canon was not complete in the time of Jesus and that the only

surviving Judaisms of that period, of which the Pharisees, Sadducees, Essenes, and early

Christians were a part, do not present to us a unified picture of the contents of the biblical

canon. More important than this, however, is the obvious fact that if Jesus presented to his

disciples a closed biblical canon that was composed of the OT Scriptures of the current

Protestant canon, then they apparently lost it shortly thereafter, since they do not restrict

themselves to it even in the NT writings and many of the church fathers recognized other

noncanonical writings as Scripture (¹ graf») in the second century and following. How is

it, for example, that Melito, as reported by Eusebius, includes Wisdom of Solomon in his
canon of OT Scriptures and omits Esther? And how is it that the Jews of the fourth and

fifth centuries were still debating the contours of their biblical canon―questioning the

inclusion of Ecclesiastes, Song of Songs, Proverbs, Esther, and Ruth―if the matter had

long been settled?

[p.112]

When the Church began to list its OT sacred books in the fourth and fifth centuries,

there were several important differences in these lists, as the surviving lists of that

period show. Although Origen acknowledged that the Jews adopted a twenty-two book

biblical canon, he, Clement of Alexandria, Tertullian, and other church fathers from the

east and the west did not restrict themselves to the later restricted Jewish biblical

canon.40 They continued to be informed by, and they appealed to, many of the

apocryphal writings and, for a time, even to the pseudepigraphal writings, as we can see

in Jude’s use of 1 Enoch 1:9 (Jude 14). Jude clearly uses it as inspired, that is prophetic,

literature.

We have not yet discussed the “Jamnia Council” theory that was first advocated by

Heinrich Graetz, Frants Buhl, and H. E. Ryle in the last century, and even by more

recent scholars like A. C. Sundberg, but the view that the third part of the Hebrew Bible

was defined at the so-called Council at Jamnia (Javneh) near the end of the first century

CE has been largely discredited by Jack P Lewis, Jack Lightstone, and others.41 Since

this theory was demolished some time back, many scholars have therefore looked to an

earlier time for the finalization of the third part of the Hebrew Scriptures. Sid Leiman,

for example, contends that the canon was complete during the time of Judas Maccabees,

who collected the surviving sacred manuscripts mentioned in 2 Macc 2:13-15, which

Antiochus Epiphanes had tried to destroy (1 Macc 1:55-57). But is there another