How The Bible Came to Us - Part 4

 HOW THE BIBLE CAME TO US – PART 4

Barnabas was a Levite from Cyprus who sold some property and took the money to Jerusalem, giving it to the apostles (Acts 4:36, 37). Years later we find him returning to Cyprus with Paul in their missionary journeys. We know that Barnabas was bilingual, fluent in both Hebrew and Greek. He must have been a Scribe, transcribing and translating documents neatly with free-flowing script.

Some of his handiwork was dug up not far from Alexandria, Egypt, in November of 1906. It was found by a man illegally digging in the ruins of Medinet Dimet, a Roman garrison and town that was abandoned by the early 200’s A.D. The digger sold it to an antiquities dealer named Cheikh Aly Arabi, who sold it to Charles Lang Freer, a Detroit businessman.

Freer loved art and was in the process of setting up an art gallery at the Smithsonian Institute in Washington D.C. when he decided to take a trip to Egypt in 1906. He had retired recently and was interested in Egyptian antiquities. Thus, on the outskirts of Gizeh, he met Aly Arabi, who showed him an old 372-page manuscript that the unknown digger had discovered nearby. He asked to meet the digger, but the digger being afraid of prosecution, refused the meeting.

Codex W

The artwork on the two painted wooden covers attracted Freer’s attention. The manuscript itself was an old copy of all four New Testament gospels, written in Greek, but having Aramaic Hebrew notations in the margins. He purchased this 372-page manuscript and then donated it to the Smithsonian Institute, where it became known as Codex Washingtonensis, or just Codex W.

Experts at the time looked briefly at it in 1906 and assumed that it was a manuscript from the fifth or sixth century and did not do proper forensics on it. It sat there for decades with little further interest, everyone assuming the earlier analysis to be correct.

Finally, in 1981 Lee W. Woodard, having no degree in Paleontology, requested and received infrared and ultraviolet photographs of the manuscript from the Smithsonian. He was doing research in an entirely different area of study, wondering if perhaps some of the ornaments on letters might actually be musical notations. But in looking at his photographs more carefully, he began to do what others had not yet done and to see what others had not noticed earlier.

As a result of his studies since 1981, he concluded that Codex W was actually the original (or near-original) handwritten copy of all four New Testament gospels written mostly from 66-74 A.D. Each was dated and signed with a seal (or logo). The main seal combined the names of Barnabas and Mark in a cross shape. It was the equivalent of today’s signature on a certified document.

More than that, each gospel appears to contain the signature-seal of the original gospel writer, often in more than one place to indicate additions to the gospels at later dates. Each of those additions were also dated somewhat cryptically by the use of “data birds” and by the use of gematria. These dates and notations were written in both Hebrew and Greek, often in tiny letters off to the side, as if trying to hide the facts from the Roman authorities.

The dates are based upon the Roman calendar, called A.U.C. (Latin for ab urbe condite or anno urbis conditae). The Roman calendar dated from the founding of Rome in 753 B.C. (Rome’s Year 1).

The Gospel of Matthew

The main part of Matthew’s gospel is dated as 790 A.U.C., which is our 37 A.D. Woodard says on page 205 of his book, First Century Gospels Found (2006),

“The earliest version of Matthew of Codex W probably had no genealogy, and maybe—or at least more abbreviated—infancy narratives (than are currently in our Chapters 1-2 of Matthew). The earliest expression of this manuscript was 790 A.U.C. (37 A.D.), perhaps expanded in 796 A.U.C. (43 A.D.), and certainly expanded somewhat in 820 (67 A.D.). The latter date is when the genealogy and portions of the infancy narratives were spliced into an already existing manuscript that had been without them.”

The first 18 verses that show the genealogy of Christ were added later, and these show that the final names on the list had been erased and replaced. It is likely that the original list was one of Jesus’ near relatives (probably his cousin, John the Baptist), and that only the final names needed altering. The date is given as the equivalent of our 67 A.D., when Matthew’s gospel reached its final form.

Next to the first letter of the first word of the genealogy is written: “in Aun” (or “in On,”), which is the Egyptian city of Hieropolis, near where the manuscript was found. The intent was probably to tell us where that section was written.

The city of Aun, or On, was near a Roman outpost called “Babylon in Egypt.” Before I read Woodard’s introductory book, I had never noticed that there was a Babylon in Egypt. Peter apparently was there with Mark when he penned his first epistle, saying in 1 Peter 5:13,

¹³ She who is in Babylon, chosen together with you, sends you greetings, and so does my son, Mark.

Eusebius tells us that Mark was the reputed founder of the Church in Alexandria (Eccl. Hist. Vol. I, Bk. II, xvi). By the time Eusebius wrote his history in the early fourth century, Babylon in Egypt had been abandoned for nearly two centuries. Hence, Eusebius mistakenly assumed that “Babylon” was a metaphor for Rome. But Codex W shows that Babylon was the location of a church in a military outpost in Egypt, probably comprising the Roman commander and some of his soldiers.

The title of Matthew’s Gospel appears to be squeezed into the top of the first page, as if it had not been titled earlier. Hence, the size of the letters in the title are actually smaller than the main text. And squeezed between the title and the first line is Matthew’s tiny autograph, shortened to three Hebrew letters (mem-tav-yod), not so different from modern initials validating document pages.

Woodard explains on page 211 of his book,

“Only an autographed First Century A.D. Greek original could display such forensically verifiable textual alterations and expansions.”

Matthew himself was a Levite and a former employee of Rome as a tax collector and record keeper at the Sea of Galilee. Not only was he highly literate, he was accustomed to keeping records. As a Levite, he also was part of the class of people who were in charge of the Scriptures, seeing that copies were letter-perfect. Thus, it was only natural that he would be the first of the disciples to write a gospel.

The Gospel of Mark

As for the Gospel of Mark, Irenaeus (180-185 A.D.) tells us that it was written after the deaths of Peter and Paul. (Eccl. Hist., Vol. II, Bk. V, viii.)  Recall that Paul sent for Timothy (2 Timothy 4:9), and apparently Peter sent for Mark for a similar purpose. Mark was the cousin of Barnabas (Colossians 4:10). No doubt Mark took copious notes from Peter, and then later went to Egypt, armed with Peter’s first-hand recollections, to write his gospel.

Codex W’s gospel of Mark is signed and sealed with the Barnabas-Mark logo in the shape of a cross, and contains also the date of 826 (our 73 A.D.), the same year that the Roman war ended at the fall of Masada. The sign says either Antioch or Aun. More forensics are needed to determine the letters more precisely.

The Gospel of Luke

Luke’s gospel came the following year, dated 74 A.D. Even his gospel is authenticated with tiny Hebraic Apostolic stamp-seals (Woodard, p. 303). Luke’s gospel begins this way:

¹ Inasmuch as many have undertaken to compile an account of the things accomplished among us, ² just as those who from the beginning were eyewitnesses and servants of the word have handed them down to us, ³ it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus, ⁴ so that you might know the exact truth about the things you have been taught.

Woodard tells us on page 368 where Luke’s seal is placed in conjunction with these verses:

“Near unto where that Preface coincides with ‘…that you might have more certainty concerning the word,’ Luke’s Hebraic Antioch or Athenian Stamp-Seal is affixed….

“The Gospel Namesakes and their designated scribes risked their necks and lives to clandestinely convey to other ‘In-The-Know’ Bi-Lingual Jewish Christian leaders in other locations that these specific First Century A.D. Gospel manuscripts were being dated and sealed as accurately, rightly, and properly, honorably conveying Gospel Truth.

“That their clandestine methods worked well to veil this Endorsement Stamp-Seal is well witnessed by failures of 1906 analysts, and Henry Sanderrs during 1907-1917, and the Larry Hurtado Edited Panel of Scholars [in 2006] to grasp it.”

The Gospel of John

The first section of John’s gospel is dated from 65-69 A.D., but his “Truth Seal” above the word “true” in John 21:24 is dated in 67. Even so, John’s gospel was not put into final form until 97 A.D., and this was done by a different scribe, as one would expect. Woodard comments on page 325,

“I was not very much expecting that 97 A.D. element, yet not entirely surprised by that date which fits many past speculations. On the other hand, I was totally shocked to find the A.D. 65-69 dating elements….

"Finalized 97 A.D. manuscript of John does fit well with known church history. The Apostle John had been banished to the Isle of Patmos during the reign of Roman Emperor Domitian. Emperor Nerva succeeded the latter on Sept. 18, A.D. 97. John was then freed from captivity on Patmos, and took up residence in Ephesus. Apparently it was there that his finalized Codex W manuscript was compiled?—But I am quite sure Barnabas would not have been in Ephesus in 97 A.D., so there must have been a Barnabas mentored understudy who did whatever re-penning and editing that was done in 97 A.D.”

Woodard also suggests that the reason the first “quire” (section) of John was retained, though it had employed an earlier scribe, was not to save time or scarce sheepskin, but to retain John’s actual signature found under the title of the gospel itself. The title reads, “Gospel of John,” and beneath “of John” in tiny Hebrew letters reads “John’s words.” It was his seal of authentication. As Woodard points out on page 364, “Who would want to throw away John’s Autograph?”

All of this is but a summary of Woodard’s findings in regard to Codex W. Even his ponderous 400-page book itself is but an introduction to stimulate further forensic study of the Codex. He had much to say also about the gospel writers pictured on the wooden paintings on the front and back covers of the Codex. These may actually be the portraits of those original gospel writers.

The significance of Codex W is not yet sufficiently appreciated for what it is. But I believe it dates the original gospels and shows that the canon of the New Testament was largely concluded by 74 A.D. and finished in 97 just before the death of John.

Paul and Matthew’s Gospel

It appears that Matthew’s gospel came first (37 A.D.) and was circulated widely in the earliest days of the Church, particularly among the Hebrew Christians (since there was a Hebrew-language edition). In the early 50’s Paul began to write epistles, as did Peter. Woodard believed Paul had Matthew’s gospel in mind when he wrote in Galatians 1:6, 7,

⁶ I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different [or another] gospel, ⁷ which is really not another; only there are some who are disturbing you, and want to distort the [Matthew’s] gospel of Christ.

There is little doubt that Matthew’s gospel was the primary one in use during the early years of the Church, and that it was used exclusively by the Judean Christians. Irenaeus writes in the late first century,

“Now Matthew published among the Hebrews a written Gospel, which was also in their own tongue …”

This would have been used also by the Judaizers who opposed Paul’s “one new man” teaching that sought to eliminate the dividing wall of partition in their thinking.

It appears that the Judaizers tried to use Matthew’s gospel to refute Paul. Paul says that they were distorting the gospel, and that Matthew’s gospel is not really “a different gospel” at all. When Paul refuted the Judaizers in his letter to the Galatians, he said that this other gospel was being distorted and misused and was “really not another” (gospel) at all. In Galatians 6:11 Paul continues,

¹¹ See with what large letters I am writing to you with my own hand.

Woodard paraphrases this as follows on page 37:

¹¹ See with what large alphabetic letters that I sign my own epistles.

Paul says again in 2 Thessalonians 3:17, “I, Paul, sign this salutation with my own hand” as a matter of authentication. In each case, it appears that he signed the letters in full-sized letters at the end of the text. In other words, Paul was less concerned about his own safety than he was in authenticating his epistles. Paul’s signature was not covert, nor was it in tiny letters as in Codex W of the gospels. Thus, when we view Galatians 6:11 in the light of these tiny signature seals in Codex W, the contrast adds a whole new light to Paul’s statement. Woodard tells us on page 35,

“On the other hand, these Jewish Christian Scribes, by usage of the clandestinely conveyed data to which I am directing attention, obviously did not want that vital data to fall into the wrong hands. In an Era of horrendous persecutions for Christians, vital data could have been used to track down and persecute manuscript authors and scribes, supporting Christian communities, dear Christian friends, and family members.—And perhaps lead to the destruction of exceedingly prized sacred writings, like unto what I call ‘Codex (or, Kodex) W: Old and Holy’.”

Unfortunately, their clandestine method worked a little too well, and it fooled even modern scholars. In the early 1900’s scholars did not have infrared or ultraviolet technology, so they were already at a disadvantage from a modern perspective. But worse than that, they mistakenly assumed that the Codex was from a later century, and this mistake was perpetuated by scholars quoting each other, rather than by doing their own forensic study. Hence, it seems that God hid the original gospels in the Smithsonian Institute.

The Roman outpost where Codex W was unearthed was abandoned by the year 200 when the nearby lake receded. In a very short time, this outpost was completely forgotten, so it is highly unlikely that the Codex could have been buried at that location as late as the fourth or fifth century.

Furthermore, Woodard shows that Codex W was quoted by Clement of Alexandria just before the year 200.

“Clement cited literally from Gospel of John three verses in which he has the precise unusual and distinctive word order that Codex W has.” (Woodard, p. 391)

There is still more forensic work to be done on this. Much time has already been wasted, and modern scholars are reluctant to admit their mistakes. But I believe that the day will come when Codex W will be recognized as the earliest authentic canon of the New Testament in existence, having the personal signature-seals of the apostles, and perhaps even presenting their portraits on the covers.

 

 

How The Bible Came to Us - Part 3

 HOW THE BIBLE CAME TO US – PART 3

Blog Post Date:  2-24-2021

The beginnings of the New Testament canon came about toward the end of the life of Paul and Peter, both of whom were martyred in Rome in 67 A.D. This was not Paul’s first trip to Rome, which is recorded in Acts 28:14. Paul had won his case (with the help of Seneca, Nero’s tutor) after waiting two years (62-64) for his hearing. Paul then went to Spain and Britain to preach the gospel, returning later by the land route through Gaul (France) and Helvetia (Switzerland) to Macedonia. In 67 he was arrested, along with Peter and his wife, and they were brought to Rome for trial and execution about the same time.

Of the three apostles who had witnessed Jesus’ transfiguration, only two remained. James had been dead for over 20 years already (Acts 12:2). Only Peter and John remained, along with Paul, who saw the glorified Christ last.

Timothy’s Urgent Mission

In 67 A.D., John was not arrested. But Peter and Paul both knew that they were soon to be executed by Nero. Paul had accepted this as a fact when he wrote his second letter to Timothy from Rome. 2 Timothy 4:6-8 says,

⁶ For I am already being poured out as a drink offering, and the time of my departure has come. ⁷ I have fought the good fight, I have finished the course, I have kept the faith; ⁸ in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.

Peter, too, knew of his impending death. 2 Peter 1:14 says,

¹⁴ knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. ¹⁵ And I will also be diligent that at any time after my departure you may be able to call these things to mind.

In both letters we find a certain urgent task that they felt compelled to complete before they died. In verse 15 above, Peter was hinting to his readers that he would be leaving them some written material to read after his departure, so that they would be able to remember his teaching.

Paul, in turn, was writing to Timothy, asking him to come to Rome immediately. “Make every effort to come to me soon” (2 Timothy 4:9). Paul had a little time yet before his execution—enough time to write to Timothy in Ephesus and time for him to make the trip to Rome. They did not have a modern postal system in those days, nor did they have speedy transportation. It is not likely that Timothy could have arrived in Rome before at least a month or two had passed.

¹³ When you come, bring the cloak which I left at Troas with Carpus, and the books, especially the parchments.

It is not likely that Paul needed to obtain an overcoat all the way from Troas. After all, the Pudens senatorial family was residing in Rome, and they were wealthy enough to give Paul an overcoat if he needed one for the coming winter (2 Timothy 4:21). It is more likely that the Greek word phelonen, “cloak,” was being used in its secondary meaning. In Vincent’s Word Studies in the New Testament, we read,

“Phelonen was a wrapper of parchments, and was translated figuratively in Latin by toga or paenula, ‘a cloak,’ sometimes of leather.” [quoted from Restoring the Original Bible, by Dr. Ernest Martin]

It is certain that Paul was asking for copies of his own letters, which he had left in Troas with his trusted friend, Carpus. These were carefully protected by a phelonen, some sort of leather carrying case.

Of greater interest to us is the reason why Paul needed those books and parchments. Did he simply need material to pass the time in prison? Or did he have a much more urgent motive? He could have obtained reading material in Rome, but Paul needed THE books and THE parchments. They were obviously specific writings that were important to complete his task before his death.

The Apostasy

Peter and Paul were in the process of canonizing their portions of what would become the New Testament. They wanted to be sure that the churches had their authoritative writings, in view of the coming apostasy, which, in fact, appears to have already occurred. Many of the Jewish Christians were being caught up in the great Revolt against Rome that had already begun at the Feast of Tabernacles in 66 A.D.

The Jews had just completed the last remaining work on the temple in 64 A.D., as Josephus tells us in Antiquities of the Jews, XX, ix, 7,

“And now it was that the temple was finished.”

This was widely viewed as a sign of the soon-coming Messiah, for it was believed that he would only come after His dwelling place had been finished. So the completion of the work on the temple encouraged the people to prepare for revolt, for the way was then prepared for the great military messiah to come and help them throw off the yoke of Rome.

Christian Jews, who had maintained close ties to the temple in Jerusalem and had continued sacrificing animals according to the Old Covenant, finally became disillusioned that Jesus had not yet returned. Many were swept up in the spirit of revolt, and many joined the “freedom fighters.”

For this reason, Peter and Paul both warned that “the day of the Lord” would not come until the “apostacy” (lit., the casting out) had taken place (2 Thessalonians 2:3). The word apostasia does not mean to “fall away” passively, but rather to “cast out, cast away.” I believe that Paul was speaking of the casting out of the bondwoman (Jerusalem) and her son (Galatians 4:30).

In other words, Paul was saying that the day of the Lord (the resurrection and the coming of Christ) would not come until Hagar-Jerusalem had been cast out. This was an event that was shortly to take place in 70 A.D., then again in 135 A.D. And because Jerusalem has again been reclaimed by the Zionists with the support of Christian Zionists, it is necessary to cast it out again, because the children of the flesh cannot inherit the Kingdom of God.

As in Paul’s day, this casting out of Hagar was accompanied by Christians who had rejected the teaching of Jesus in order to join with the unbelieving Jews in their fight for “freedom” led by a militant messiah. Peter himself stated this in 2 Peter 2:19-22,

¹⁹ Promising them freedom while they themselves are slaves of corruption, for by what a man is overcome, by this he is enslaved. ²⁰ For if after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse than the first. ²¹ For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment delivered to them. ²² It has happened to them according to the true proverb, ‘A dog returns to its own vomit,’ and ‘A sow, after washing, returns to wallowing in the mire’.”

These Jewish Christians had returned to Judaism, and by joining the revolt, they had betrayed Jesus in favor of a militant messiah who was expected to deliver them from Rome. They became the Judas of their day, claiming to be Jesus’ friends, but joining with those who had usurped His throne in the temple of God.

Peter, Apostle to the Jews

Peter’s ministry to the Jews had been difficult. Paul had to rebuke him for his failure to take a stand against the Jewish view that made Jews and Greeks unequal (Galatians 2:11). Paul was resented and even hated for opposing this long-established tradition that was constantly reinforced by the dividing wall in the temple (Ephesians 2:14). But in the end, Peter joined with Paul in opposing the impending Jewish revolt and the return of so many Christian Jews to Judaism.

Thus, Paul and Peter felt it necessary to warn the people. The specific ministries of Paul and Peter finally reached their zenith in full unity, in view of the disastrous result of the Christian stubborn resistance to leave the old temple and its religious system.

But since both Peter and Paul knew they were about to die, it was urgent that they leave behind an established body of writings for future generations. And so, Timothy and Mark brought the books and parchments to the Roman prison, where Paul and Peter could decide which to include in the New Testament canon—and in what order.

Paul chose 14 epistles, including (I believe) his Book of Hebrews, which was extremely important at that time, as it gave the New Covenant reasons for not joining the Jewish revolt against Rome. No doubt Paul prayed for guidance, made whatever changes necessary, and then sent them to John in Ephesus to complete the final canonization by the end of the first century.

It is probable that Paul’s final alterations, inspired by the Holy Spirit, accounts for some of the variations in the early manuscripts. After all, Paul’s letters had already been copied and were circulating among the churches. Here is where Ivan Panin’s study of gematria is very helpful, for it establishes the inspired text in a way that resolves the difficulties that Bible scholars normally face.

With the death of Peter, the second of the witnesses of Jesus’ transfiguration passed from the scene. Only John was left to complete this very important work.

The Gospels

Scholars usually claim that Mark was the first gospel to be written, probably about 37 A.D. They base this on the fact that Mark’s gospel is the simplest. But to me, simplicity is merely the writing style of the author. There is better evidence that Matthew’s gospel was the earliest and that it was commonly used as the first New Testament Scripture among Jewish Christians, especially in Judea. It was also circulated in the Hebrew language.

Mark’s was Peter’s gospel, which was written specifically for the Roman believers some time after Peter’s trip to Rome in 45 A.D. The second-century Bishop Irenaeus tells us that it was written after the deaths of Peter and Paul (Eccl. Hist., Vol. II, Book V, viii).

Luke’s gospel, as we will show later, was written about 74 A.D. Though it was written after the death of Paul, the gospel of Luke reflected Paul’s teachings, since Luke was Paul’s missionary companion (and scribe) for many years.

John’s gospel was written over a period of decades. Hence, it has three endings, the final edition being completed before he died in the year 100 A.D. Meanwhile, John had also written three epistles (undated) and the book of Revelation (96 A.D.). These, along with the book of James and Jude’s epistle, rounded out the canon of the New Testament.