Why were certain books excluded from the Bible?

Why Were Certain Books Excluded from the Bible?

1. Overview of Canon Formation

The term “canon” refers to the officially recognized list of books that form the authoritative Scriptures. Historically, believers have been careful to retain writings that reflect the genuine message of God, ensuring harmony and consistency with recognized revelation (cf. John 10:35, “Scripture cannot be broken”). However, various other religious, historical, or apocryphal writings were utilized or discussed throughout the centuries. Some were helpful for understanding the cultural background or piety of certain eras, but did not warrant inclusion in the biblical canon.

In the early centuries, individuals and councils functioned (under the conviction of the Spirit’s guidance) to identify which books aligned with apostolic doctrine and the recognized revelation of God’s people. Books lacking sufficient evidence of credibility, divine inspiration, or alignment with central biblical themes were not confirmed as part of the Holy Scriptures. This process culminated in the settled canon recognized across widespread Christian communities.

2. Historical Context and Early Recognition

From the time of the Apostles, believers circulated certain writings that they firmly regarded as inspired Scripture. By the second century, church fathers such as Irenaeus, Clement of Alexandria, and Tertullian referenced a largely unanimous core of books that they taught and quoted from as foundational to the faith. This widespread usage and recognition were critical. Documents that lacked broader acceptance or bore teachings contrary to the apostolic gospel were set aside.

Early gatherings, such as the Synod of Hippo (AD 393) and the Council of Carthage (AD 397), further confirmed the canonical books already recognized in worship and instruction. In these assemblies, leaders codified which writings bore the marks of inspiration and which did not. Their work was not about “choosing” books arbitrarily, but rather about affirming the widely recognized texts that had been consistently used in prayer, teaching, and congregational life.

3. Criteria for Inclusion

Certain criteria helped believers discern which writings were truly Scripture. These criteria included:

1. Apostolic Origin: Whenever possible, the early church traced writings back to an apostle or an associate of an apostle (e.g., Mark as an associate of Peter; Luke as an associate of Paul). Books that carried genuine apostolic testimony—like the Gospels of Matthew, Mark, Luke, and John—were strongly attested early on.

2. Doctrinal Consistency: The teaching in the prospective book had to align with the core beliefs passed down from Christ and His apostles. As Isaiah 8:20 says, “To the law and to the testimony! If they do not speak according to this word, they have no light of dawn.” Conflicting doctrinal views or teachings contrary to the entrenched gospel message were grounds for rejection.

3. Widespread and Ancient Use: Recognized Scripture was read and preached in geographically diverse churches from early on. If a writing appeared in only one small area or was introduced centuries later, it faced serious scrutiny. Those works that consistently appeared in early lectionaries, sermons, and quotations across the Mediterranean world had strong attestation.

4. Evidence of Divine Inspiration: Believers and leaders recognized a distinct power and consistency within canonical books. As 2 Peter 1:21 states, “No prophecy was ever brought about through human initiative, but men spoke from God as they were carried along by the Holy Spirit.” Books bearing the stamp of God’s Spirit in their content, style, and fruit in the community found acceptance.

4. The Old Testament Canon and the Apocrypha

The Hebrew Scriptures were recognized centuries before Christ, supported by Jewish tradition. Jesus referenced “the Law of Moses, the Prophets, and the Psalms” (Luke 24:44), reflecting the threefold division already recognized among the Jewish people. The Dead Sea Scrolls, discovered in the mid-20th century, demonstrated that the canonical Hebrew Scriptures were widely copied and treasured among Jewish communities, reinforcing the established set of books.

Some writings known as the “Apocrypha” (e.g., 1 & 2 Maccabees, Tobit, Judith, Wisdom of Solomon) appeared in Greek translations of the Old Testament used in certain communities. While these books often contain helpful historical or devotional material, they were not accepted into the Hebrew canon maintained by Jewish authorities. Later Christian discussions sometimes debated their status, but the mainstream, especially in the earliest centuries of the church, recognized that these works did not carry the full weight of inspired Scripture.

5. The New Testament Canon and Excluded Writings

After Christ’s resurrection, His followers wrote letters, Gospels, and historical accounts under divine guidance. The New Testament recognized today comprises 27 books that meet the stringent criteria outlined above. Meanwhile, various “Gnostic” gospels and epistles (e.g., Gospel of Thomas, Gospel of Judas) circulated in certain sects. These works typically:

• Emerged well after the apostolic age (2nd century or later).

• Contained contradictory ideas about Christ’s nature, minimizing or distorting His bodily resurrection and atonement.

• Lacked continuity with the recognized apostolic tradition and the overarching narrative of redemption taught in Scripture.

Despite modern sensationalism around these writings, historical and doctrinal scrutiny consistently reveals incompatibilities with the orthodox faith handed down by the apostles.

6. Examples of Disputed but Excluded Works

Early believers occasionally read certain documents like the Shepherd of Hermas or the Didache. While these texts contain uplifting moral teachings and some early church practices, they lack confirmation of apostolic authorship or do not consistently align with the recognized revelation of Scripture. Ultimately, although edifying on some points, these documents remained on the periphery, never receiving universal acceptance among congregations or councils confirming the biblical canon.

The so-called “lost gospels” garner occasional media attention, yet scholars—both conservative and more critical—highlight that these works appeared too late, echoed conflicting beliefs, or had no credible chain of apostolic authority to warrant their inclusion.

7. Manuscript and Historical Evidence

Archaeological discoveries such as the Dead Sea Scrolls for the Old Testament and manuscripts like Codex Sinaiticus and Codex Vaticanus for the New Testament substantiate the recognized canonical texts. Comparisons of thousands of manuscript copies across centuries reveal a stable textual transmission, reinforcing trust in the 66-book canon. Furthermore, citations by second- and third-century church figures (e.g., Justin Martyr, Irenaeus) affirm that today’s biblical books were already accepted as authoritative Scripture.

8. Theological and Practical Considerations

Preserving the purity of Scripture safeguards the message of salvation: reconciled communion with God through Christ’s atonement, as shown in passages like Romans 10:9–10: “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved.” The centrality of Christ’s resurrection and the overarching biblical message—creation, fall, redemption, and restoration—hold together seamlessly in the recognized Scriptures.

Books that were excluded often disturbed or contradicted these unifying themes, did not trace back reliably to apostolic testimony, or lacked the mark of truly inspired content. By remaining faithful to a consistent Scriptural witness, the early church guarded the teaching that has nourished believers over millennia.

9. Conclusion

The canon of Scripture, spanning the Old and New Testaments, emerged not through random selection but through a thoughtful and Spirit-led identification process. Historical evidence, theological congruity, apostolic connections, and widespread early usage underscored which writings belonged in the Bible. Apocryphal or Gnostic texts—or other writings with uncertain origins—were either helpful in some historical contexts or clearly at odds with the apostolic faith. These were rightly preserved as historical documents or theological curiosities, rather than recognized as “God-breathed” (2 Timothy 3:16).

The reliability and consistency of the accepted books continue to be confirmed by manuscript evidence, archeological findings, and coherent theological content. They present the overarching story of redemption, culminating in the death and resurrection of Christ—providing the solid foundation for all matters of salvation and doctrine.