Inter-Varsity Press

Extracts from Preface

The primary focus of this book is “special introduction” — that is, it treats historical questions dealing with authorship, date, sources, purpose, destination, and the like. Many recent books devote more space than we do to literary form, rhetorical criticism, and historical parallels. We do not minimize the importance of such topics, and we have introduced them where they directly bear on the subject at hand. However, in our experience, they are better given extended treatment in courses on exegesis, especially the exegesis of particular books. Moreover, we fear that too much focus on these topics at the expense of traditional questions of introduction tends to divorce the New Testament books from their historical settings and students from some important debates in the first centuries of the Christian church. This also means that we have often referred to primary sources. In debates over such questions as what Papias means by “John the elder,” we have tended to cite the passage and work through it, so that students may see for themselves what the turning points in the debate are (or should be!).

Although the emphasis of this book is on “special introduction,” we have included a brief outline or résumé of each New Testament document, sometimes providing a rationale for the choices we have made. In each case we have provided a brief account of current studies on the book and have indicated something of the theological contribution that each New Testament document makes to the canon. Our ultimate concern is that new generations of theological students will gain a better grasp of the Word of God.

We have tried to write with the first- and second-year student of seminaries and theological colleges in mind. Doubtless in most instances the material will be supplemented by lectures. Some teachers will want to use the material in some order other than that presented here (e.g. by assigning chapters on Matthew, Mark, and Luke before assigning the chapter on the Synoptic Gospels). ...

Not least important, we have restricted the length of this New Testament introduction so that it can be used as a textbook. One or two well-known introductions are so long that only relatively short parts of them are assigned to students. This means that it is possible to graduate from a seminary without ever having read a single New Testament introduction right through. Although the brevity of this volume precludes detailed discussion of many topics we would have liked to pursue, we hope the constraints we have chosen will enhance its value for classroom use.

Confessionally, the two authors are evangelicals. Doubtless that heritage biases our readings somewhat, but (we hope) no more than other New Testament scholars are influenced by their heritage. If we have tried to eschew obscurantism, we have nevertheless sometimes raised possibilities and questions that are too quickly turned aside in some introductions. We have tried to engage a representative sampling of the vast amount of current literature, sometimes following traditional paths and at other times suggesting a fresh way of looking at an issue. Where the evidence seems entirely inconclusive to us, we have left questions open.

Some readers will want to know how this book relates to the earlier one (1992) with the same title but written by three of us — Carson, Moo, and Leon Morris. In many ways this is an update of that earlier volume. Nevertheless, several important changes have been introduced: (1) Because advancing years have meant that Leon Morris was unable to contribute to this volume, we decided, with his concurrence, that it would be simpler if the two of us divided his chapters between us. As a result, each of us has written about half of this volume. We have updated and revised our own work and have largely revised or rewritten the chapters we inherited from Leon Morris. (2) The chapter on Paul has been expanded to include a brief analysis of the current debates on the “new perspective.” (3) A preliminary chapter has been added to provide a brief history to explain how Christians have moved from the reading of the first handwritten documents that make up the New Testament to contemporary study of the New Testament. That kind of survey is rather daunting, but our aim has been to help the student locate current trends within a stream of historical discussion and debate. (4) The section on “pseudonymity” in the chapter on the Pastoral Epistles has been removed from that chapter and significantly expanded. It has been added to an expanded section on Paul’s letters to constitute a new chapter, “New Testament Letters.” (5) We have included in each chapter a more substantial summary of the content of the biblical books and brief interaction, where relevant, with some of the more recent literary and social-science approaches to New Testament interpretation.

These changes have added length to this volume, but we hope that the work has retained enough compactness that it will still be useful — indeed, more useful — to new generations of students. Each of us has offered suggestions and critiques of the work of the other. We have also tried to reduce stylistic and other differences to a minimum. Although in a few instances, references in the text betray the identity of the author, the work has been very much a team effort. Readers who love to compare editions will discover where, in a few instances, we have changed our minds on some matters.
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Extract from Chapter One ...

Thinking about the Study of the New Testament

People have been reading and studying the New Testament for as long as its documents have been in existence. Even before all twenty-seven canonical New Testament books were written, some found the interpretation of the available documents more than a little challenging (see the comment of 2 Pet.3:15–16 regarding Paul). A distance of two millennia, not to mention changes of language, culture, and history, have not made the task any easier. The torrential outpouring of commentaries, studies, and essays across the centuries, all designed to explain — or in some cases, explain away — the New Testament documents, makes the task both easier and harder. It is easier because there are many good and stimulating guides; it is harder because the sheer volume of the material, not to mention its thoroughly mixed nature and, frequently, its mutually contradictory content, is profoundly daunting to the student just beginning New Testament study.

This chapter provides little more than a surface history of a selection of the people, movements, issues, and approaches that have shaped the study of the New Testament. The student setting out to come to terms with contemporary study of the New Testament must suddenly confront a bewildering array of new disciplines (e.g., text criticism, historical criticism, hermeneutics), the terminology of new tools (e.g., form criticism, redaction criticism, discourse analysis, postmodern readings), and key figures (e.g., F. C. Baur, J. B. Lightfoot, E. P. Sanders). Students with imagination will instantly grasp that they do not pick up New Testament scrolls as they were dropped from an apostolic hand; they pick up a bound sheaf of documents, printed, and probably in translation. Moreover, the text itself is something that believers and unbelievers alike have been studying and explaining for two millennia.

The aim here, then, is to provide enough of a framework to make the rest of this textbook, and a lot of other books on the New Testament, a little easier to understand.

PASSING ON THE TEXT

At the beginning of his gospel, Luke comments that “many others” had already undertaken to write accounts of Jesus (Luke 1:1–4). Although some scholars have argued that there was a long period of oral tradition before anything substantial about Jesus or the early church was written down, the evidence is against such a stance: the world into which Jesus was born was highly literate. From such a perspective, the existence of the documents that make up the New Testament canon is scarcely surprising.

These documents were originally hand-written on separate scrolls. There is very good evidence that the writing was in capital letters, without spaces, and with very little punctuation. Printing was still almost a millennium and a half away, so additional copies were made by hand. In theory, this could be done by professional copiers: in a scriptorium, one man would read at dictation speed, several scribes would take down his dictation, and another would check each copy against the original, often using ink of a different color to make the corrections. This kind of professional multiplying of copies was labor-intensive and therefore expensive. Most early Christian copies of the New Testament were doubtless done by laypeople eager to obtain another letter by Paul or a written account of the life, ministry, death, and resurrection of Jesus. That brought the price down: Christians were investing their own time to make their own copies, and they were not having to pay large sums to professional scribes. On the other hand, the private copy made by an eager and well-meaning layperson was likely to include more transcriptional errors than copies made and checked in a scriptorium.

How the New Testament canon came together is briefly discussed in the final chapter of this book. For the moment it is sufficient to observe that as the numbers of copies of New Testament documents multiplied, three formal changes were soon introduced. First, the scroll gave way to the codex, that is, to a book bound more or less like a modern book, which enabled readers to look up passages very quickly without having to roll down many feet of scroll. Second, increasingly (though certainly not exclusively) the capital letters (scholars call them “uncials”) gave way to cursive scripts that were messier but much more quickly written. And third, because the early church, even within the Roman Empire, was made up of highly diverse groups, it was not long before the New Testament, and in fact the whole Bible, was translated into other languages. These “versions” of the Bible (as translations are called) varied widely in quality. There were no copyright laws and no central publishing houses, so there were soon numerous Latin versions, Syriac versions, and so forth, as individuals or local churches produced what seemed necessary for their own congregations.

Today the printing press churns out thousands of identical copies. When each copy is written by hand, however, if the work is of substantial length, each copy will be a little different than all others because the accidental mistakes introduced by successive copying will not all congregate in the same place. The challenge of producing a copy that is perfectly true to the original soon multiplies. A slightly later Christian, making a copy of a copy, spots what he judges to be mistakes in the manuscript before him and corrects them in his fresh copy. Unfortunately, however, it is possible that some things he thought were mistakes were actually in the original. For instance, it is well known that there are many grammatical anomalies in the book of Revelation. The reason for this is disputed; there are three major theories and several minor ones. But a later copyist might well have thought that errors had been introduced by intervening copyists and “corrected” them to “proper” grammar — thereby introducing new errors.

Two further “accidents” of history and geography have helped to determine just what material has come down to us. First, just as the Roman Empire divided between East and West (stemming from the decision of Emperor Constantine to establish an eastern capital in what came to be called Constantinople), so also did the church. In the West, because it was not only the official language of Rome but also tended in time to squeeze out Greek as the lingua franca, Latin soon predominated in the church. Initially, there were many Latin versions, but toward the end of the fourth century, Damasus, Bishop of Rome, commissioned Jerome to prepare an official Latin version that would be widely distributed and sometimes imposed throughout the churches of the West. This Latin version, revised several times, became the Vulgate, which held sway in the West for a millennium. By contrast, Greek dominated in the East, in what eventually became the Byzantine Empire. Inevitably, Greek manuscripts were used and copied much more often under this linguistic heritage than in the West, until Constantinople fell to the Muslim Turks in 1453. Many Eastern scholars then fled West, bringing their Greek manuscripts with them — a development that helped to fuel both the Reformation and the Renaissance.

Second, the material on which ancient books were written (i.e. their equivalent of paper) decomposed more readily in some climates than in others. The most expensive books were made of parchment, treated animal skin. Higher quality parchment was called vellum. More commonly, books were made of papyrus, a plant that grew plentifully in the Nile Delta. Papyrus has the constituency of celery or rhubarb. Long strips could be peeled off, pounded, and glued together to make sheets. Although parchment is tougher than papyrus, both materials are organic and thus readily decompose, especially when there is moisture in the atmosphere. So it is not surprising that the best caches of really ancient manuscripts come from the hot, dry sands of Egypt.

So just what textual evidence has come down to us? There are about five thousand manuscripts or parts of manuscripts (some of them mere fragments) of all or part of the Greek New Testament, and about eight thousand manuscripts or parts of manuscripts of versions. All of this evidence can be classified in various ways. ...