Understanding and Reclaiming Biblical Discipleship: The Historical Context

J. M. Pendleton in his Church Manual defined a church as “a congregation of Christ’s baptized disciples, united in the belief of what he has said, and covenanting to do what he has commanded.”[i] The unity and the covenant that he mentions are predicated on the concept of the church being composed not of baptized members, but of baptized disciples. This idea is based on the command to “[g]o therefore and make disciples” given by Jesus in what is called the Great Commission, located in Matthew 28:19.[ii] This begs two questions: what is a disciple and how is a disciple made?

The Historical Context of Discipleship

Before examining the relevant passages, it is important to understand the terminology in light of its historical meanings and context. The most important word for the purposes of this paper is the term maqhtής – mathetes - , which is translated as “disciple.” This term can be boiled down to the basic meaning of “apprentice.”[iii] There is much more weight to the term, though, as it implies a binding of oneself to “someone else in order to acquire his practical and theoretical knowledge.”[iv] To be a disciple requires that there be a master/teacher, a didaskoloς - didaskalos.[v] Discipleship, then, is to be understood as an intentional relationship, whereby the disciple gains from the teacher’s knowledge and applies those insights to his own life.[vi]

The teacher would gather around himself a group of disciples. This group of disciples would be committed to the teachings of their master, a commitment which lasted beyond the death of the teacher. This commitment was tied with a responsibility to pass on those teachings.[vii]

Moving from the Greek world to the Jewish world, one finds that the Old Testament does not contain the idea of a learner to a teacher, as in the Greek context, though there is a call for teaching what God had said on to the next generation: “you shall teach [these words] diligently to your sons…” (Deut.6:7).[viii]  It is only in Rabbinic Judaism that the concept of pupil/teacher comes to the fore, probably as a result of contact with Greek philosophy. Here the relationship is of the talmid to a Rabbi, where the talmid places himself under the Rabbi in a servile manner.[ix] The Rabbis, like the Greek teachers of philosophy, would gather around themselves students whose aim was to learn with the purpose of being able to teach others.[x]

Our next post will look at some of the passages relevant to understanding discipleship.

---

[i]J. M. Pendleton, Church Manual : Designed for the Use of Baptist Churches (Philadelphia, PA: The Judson Press, 1950), 7.

[ii]All Bible references are from the NASB, unless otherwise noted.

[iii] Karl Heinrich Rengstorf. “maqhtής.” Theological Dictionary of the New Testament. ed. Gerhard Kittel, Geoffrey William Bromiley, and Gerhard Friedrich. Volume 4. (Grand Rapids, MI: Eerdmans, 1967), 416.

[iv]Dietrich Müller. “maqhtής.” New International Dictionary of New Testament Theology.  ed. Colin Brown and David Townsley. Volume 1. (Grand Rapids, MI: Zondervan, 1986), 484.

[v]Rengstorf, 416.

[vi]Müller, 484.

[vii]Rengstorf, 423.

[viii]Duane L. Christensen, Deuteronomy 1, 1-21,9, 2nd revised ed., Word Biblical Commentary 6a (Nashville, Tennessee: Thomas Nelson Publishers, 2001), 143.

[ix]Ibid., 485-6.

[x]Ibid., 488.

Understanding and Reclaiming Biblical Discipleship: Introduction

Over the last year, I have come to see the need for a reclaiming of a biblical understanding and practice of discipleship in our churches. We have too many people who treat church as if it is a social club. Too many church members aren’t really saved, or if they are, they are certainly not living like it. Too many churches have serious problems and conflicts. Too many of Christians are ignorant of what the Bible actually says.

My realization of this began last summer when I taught a Sunday School lesson giving an overview of the book of Jude. He writes about contending “earnestly for the faith which was once for all handed down to the saints” (Jude 3). He warns against false teachers. He then goes on to write: “But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life” (Jude 20-21).  This prompted within me questions regarding how to contend for the faith, how to build oneself up, how to keep in the love of God.  And so the process was begun.

The next step occurred when I taught a lesson on the Scriptures, using 2 Timothy 3:16-17 as a base text for exploration. This study made me see the need for us to return to and hold up the Scriptures and the study of them, in response to the biblical illiteracy all too common in our churches today.

But it wasn’t until this past semester that it all came together. Thanks to two classes in particular: one on conflict in the church and the other a disciple-making class, where I’ve been working with a friend, going deeper into God’s Word and developing spiritual disciplines. These made me realize that discipleship is a necessary part of the Christian life, but that it has been neglected for far too long.

Over the next several weeks, we’ll explore together what discipleship is, its historical context, and what the Bible says about it. We’ll offer some conclusions and insights along the way that will hopefully prompt you to see what I see: Discipleship is key. Thank

A God-Pleasing Life (Micah 6:6-8): What Does the Lord Require of Man?

After Micah points out the that God has already told them what is good, he then asks this question: “What does the Lord require of you?”

            Deut. 10:12-13 – Now, Israel, what does the Lord your God require from you, but to fear the Lord your God, to walk in all His ways and love Him, and to serve the Lord your God with all your heart and with all your soul, and to keep the Lord’s commandments and His statutes which I am commanding you today for your good?

And Micah gives them an answer; one not just for the mind, not just something to agree to, but rather an answer that is to be lived out. He takes the Deuteronomy passage and tells us how we can fulfill it. He lists three tasks that please God: “to do justice, to love kindness, and to walk humbly with your God.”

So let’s explore these three activities.  First, what does it mean to “do justice”?

Justice in the Bible frequently deals not just with the wrath of God and handing out punishment, but also with the idea of benefits. This giving out of benefits is based not on accomplishment or stature. It is based instead on need. And it is in this context that we should understand justice as being very close to love and grace.

There are various groups mentioned in the Bible as receiving justice: widows, orphans, strangers in the land, the poor, prisoners, slaves, and the sick, among others (Job 29:12-17; Ps. 146:7-9; Mal. 3:5). These people all have needs that separate them from the rest of society, and justice involves meeting those needs. Injustice is depriving others of their basic needs or failing to correct matters when those rights are not met (Jer. 5:28; Job 29:12-17). Injustice is either a sin of commission or of omission. (Holman Illustrated Bible Dictionary, “Justice,” and so throughout for this topic; also for kindness/mercy, and humility).

Jer. 22:3 – Thus says the Lord, “Do justice and righteousness, and deliver the one who has been robbed from the power of the oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place.”

We see a relevant extension of this in the letter of James. James 1:27 says, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.”  He later states in 5:17, “Therefore, to one who knows the right thing to do, and does not do it, to him it is sin.”

Justice presupposes God’s intention for people to be in community. What about where these people are at in life can keep them from being involved in community?

Justice also has another characteristic. Justice delivers; it does not merely relieve the immediate needs of those in distress (Ps. 76:9; Isa. 45:8; 58:11; 62:1-2). It means setting the needy back on their feet, giving them a home, leading to prosperity, restoration, ending the oppression (Pss. 68:5-10; 10:15-16).

This concept is later echoed in the New Testament. In Luke, Jesus’ reaching out to the poor, the oppressed, women, and others society looks down upon, is a key theme. In fact, Jesus in Luke 4 quotes the prophet Isaiah, “The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord.” And the rest of the Gospel bears this out.

There are some questions that we ought to ask ourselves. Are we doing justice in our own lives? Are we caring for those who are in need? Are we restoring people to community? Are we engaged in reconciling people to God through the sharing of the faith? Are we intentional in doing what is right and what is good?

What does it mean to “love kindness”?  What does it mean to show kindness?  Kindness carries the idea of compassion and faithfulness to obligations, friends, family, and even to slaves. Kindness is something that is shown. It can be in the form of kind deeds done for another person.

Some examples of kindness in the Bible:  1) The story of Ruth and Boaz (Ruth 2:20); 2) Joseph (Matt. 1:19); 3) the centurion (Luke 7:2-6); John (John19:27); Julius (Acts 27; 3,43); and Onesiphorus (2 Tim. 1:16-18). 

Kindness is characteristic of true love (1 Cor. 13:4).  It is also very closely linked to mercy. It is something that is expected of us (Eph 4:32; Rom. 15:1-6).

How can we love kindness, though?  Let me ask this question then: Has someone shown you kindness in your life?  It is easier to love kindness, to hold it close to your heart, if you have been shown kindness. Of course, I think this works incrementally: we love kindness a little, if we have been shown only little kindness. We love kindness a lot, if we have been shown a lot of kindness. Christians, those who believe in Jesus Christ, have been shown the greatest kindness, I believe. This can be seen in the Cross (Rom. 5:8). God loved us so much that He sent His Son to die in our place, that if we would just believe in him we would have eternal life (John 3:16). Since we have been shown so great a kindness, we should compel ourselves to pass it along. And the wonderful thing is we don’t do this on our own. Hebrews 10:24 says that we are to stimulate, prod, each other to love and good deeds. We are to encourage each other to do justice and to be kind.

We must ask ourselves some questions: How can we show kindness to others? Do our lives reflect this characteristic? Kindness is after all one of the fruits of the Spirit (Gal. 5:22).  When was the last time you performed a kind deed for someone? For a family member? For a friend? For a stranger? Let your life be a life that shows kindness.

What does it mean to “walk humbly with your God”?

Now it should be understood that these “requirements” of God are not to be understood in a context of salvation. These are rather things that denote a lifestyle that is pleasing to God. The thing is, this lifestyle cannot be lived apart from faith in Christ. As Hebrews 11:6 states, “ And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.” It is only by faith in Christ that we can walk with God. Our faith brings us into relationship with God. We are adopted as His children (Gal. 3:23-4:7). Faith also guides our walk (2 Cor. 5:7).

What does it mean to walk humbly, though?

Is. 66:2 – “For My hand made all these things, thus all these things came into being,” declares the Lord. “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.”

We are told to “humble ourselves” in James 4:10. And in 1 Peter 5:5-6, “You younger men, likewise, subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud but give grace to the humble. Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time.”

Now a humble spirit shows itself in several ways: a recognition of one’s sinfulness before a holy God (Isa. 6:5); obedience to God (Deut. 8:2); and submission to God (2 Kings 22:19; 2 Chron. 34:37).

The person with humility does not look down on others (Matt. 18:4; Luke 14:11). Humility is closely connected with gentleness (Matt. 5:5). Someone with humility will not be overly concerned about his or her prestige (Matt. 18:4; 23:12; Rom. 12:16; 2 Cor. 11:7).

And in Philippians 2:3-8, we are told to look out regard others as more important than ourselves. Humility is more than an attitude to have with God; it is an attitude we are to have between one another. This was the attitude of Jesus (v.5-8), and it is to be a characteristic of our way of thinking.

Paul believed that quality relationships with other people, especially those who had erred spiritually, hinged on the presence of gentleness or humility (1 Cor. 4:21; Gal. 6:1; 2 Tim. 2:25).

Is this idea counter-cultural?

The answer is yes. The idea of humility is so antithetical to our modern way of thinking. The world tells us that we are to think of ourselves before others. It’s all about “me,” right? My wants, my desires, my wishes, my rights.  Yet Jesus says that that is not the way his followers are to think.

In fact, each of these three activities is quite counter-cultural.  They require us to focus on someone other than ourselves, either God or others. None can be accomplished to any degree without having a personal relationship with God the Jesus Christ our Lord and Savior.

To please God, you first have to have a relationship with Him. If you’ve never placed your faith in Jesus, you are not in relationship with Him. As we saw in Hebrews 11:6, there is no other way to truly please God. So if you have not put your trust in Jesus, I would urge you to do so now.

So I leave you with this exhortation: “Do justice, love kindness, and walk humbly with your God.”

A God-Pleasong Life (Micah 6:6-8): He Has Told You, O Man What is Good

Micah lays out a message of judgment against Israel and Judah, but he also provides a message of hope as well. There is a great Messianic passage in chapter 5. But our focus begins in chapter six. God indicts His people in the verses 1-5.  And in verses six through eight we see a response to this indictment and a response to the response.

In verses six and seven, we see Micah presenting some questions to God, as one of his hearers may have asked. The first question: “With what shall I come to the Lord and bow myself before the God on high?”   Now, this is a good question.  It’s much like the response the people make to Peter’s sermon in Acts 2, “what shall we do?”  But here the similarity ends.

The next questions go much further: “Shall I come to Him with burnt offerings, with yearling calves? Does the Lord take delight in thousands of rams, in ten thousand rivers of oil?”  They keep upping the ante. “Shall I present my firstborn for my rebellious acts, the fruit of my body for the sin of my soul?”

To these questions, Micah responds in the first part of verse eight. “He has told you, O man, what is good.”  God had already told them what He wanted from them. Indeed, He told them over and over again.

In response to these questions, let’s look at some verses.

Burnt offerings and calves:

Ps. 40:6-8 – Sacrifice and meal offering You have not desired; my ears You have not opened; burnt offering and sin offering you have not required. Then I said, “Behold, I come; in the scroll of the book it is written of me. I delight to do Your will, O my God; Your Law is within my heart.”

            Ps. 51:16, 17 – For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. The sacrifices of God are a broken spirit; and a broken and a contrite heart, O God, You will not despise.

            God does not delight in rote and ritual. He is after the heart. As one commentator said, He wants you! Not your offerings, not your religiosity, He wants you. The sacrifice that pleases God is when we humbly come before Him, broken, realizing our complete lack, and His complete goodness. We bring ourselves before Him, and we do this when we daily choose to be obedient to His will.

Rams and oil:

Ps. 50:7-15, 23 – “Hear, O My people, and I will speak; O Israel, I will testify against you; I am God, your God. I do not reprove you for your sacrifices, and your burnt offerings are continually before Me. I shall take no young bull out of your house nor take goats out of your folds. For every beast of the forest is Mine, the cattle on a thousand hills. I know every bird of the mountains, and everything that moves in the field is Mine. If I were hungry I would not tell you, for the world is Mine, and all it contains. Shall I eat the flesh of bulls or drink the blood of male goats? Offer to God a sacrifice of thanksgiving and pay your vows to the Most High; call upon Me in the day of trouble; I shall rescue you, and you will honor Me…He who offers a sacrifice of thanksgiving honors Me; and to him who orders his ways aright I shall show the salvation of God.”

Is. 40:16-17 – Even Lebanon is not enough to burn, nor its beasts enough for a burnt offering. All the nations are as nothing before Him, they are regarded by Him as less than nothing and meaningless.

Everything already belongs to God. He does not need anything that we can give Him. Indeed, we are so far removed from God by our sin that we could never offer enough to please Him. However, God does want us to rely on Him and to thank Him, and to praise Him. Do our lives show this kind of sacrifice, or are we trying to buy off God with our good works?

Human sacrifice:

            Lev. 18:21 – You shall not give any of your offspring to offer them to Molech, nor shall you profane the name of your God; I am the Lord.

            Lev. 20:1-5 – Then the Lord spoke to Moses, saying, “You shall also say to the sons of Israel: ‘Any man from the sons of Israel or from the aliens sojourning in Israel who gives any of his offspring to Molech, shall surely be put to death; the people of the land shall stone him with stones. I will also set My face against that man and will cut him off from among his people, because he has given some of his offspring to Molech, so as to defile My sanctuary and to profane My holy name. If the people of the land, however, should disregard that man when he gives any of his offspring to Molech, so as not to put him to death, then I Myself will set My face against that man and his family, and I will cut off from among their people both him and all those who play harlot after him, by playing harlot after Molech.’”

            2 Kings 16:2-4 – Ahaz was twenty years old when he became king, and he reigned sixteen years in Jerusalem; and he did not do what was right in the sight of the Lord his God, as his father David had done. But he walked in the way of the kings of Israel, and even made his son pass through the fire, according to the abominations of the nations whom the Lord had driven out form before the sons of Israel. He sacrificed and burned incense on the high places and on the hills and under every green tree.

            Jer. 7:30-31 – “For the sons of Judah have done that which is evil in My sight,” declares the Lord, “they have set their detestable things in the house which is called by My name, to defile it. They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind."

            The ultimate sacrifice, right?  Giving up your own flesh and blood that you might live, that you might please God (or the gods).  God hates this! It is evil in His sight. Human sacrifice was a form of service to the other gods; it is what those demonic entities desired. Death. God, however, is a God of life. Yet, you say, what about Jesus? Didn’t he die as a sacrifice? Yes, he did. But His sacrifice was a sacrifice for life, willingly taken up, poured out, that he might save us. His sacrifice was a penalty. Romans 3:23 states that the wages of sin is death. It is what we have earned. Jesus did not sin. He did not deserve death. Yet, he took upon himself our sins, bore them on the cross. He paid our penalty, that we might not have to. That is great news, but even greater still, is the fact that on the third day he rose from the dead. The Resurrection! Blessed Resurrection. So that now, through him, we might have eternal life. If we would only believe in him, that is take in, appropriate for ourselves, this blessed, gracious gift.

Indeed going back to the time of Moses, He told them what He wanted:

Deut. 30:15-20 – “See, I have set before you today life and prosperity, and death and adversity; in that I command you today to love the Lord your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the Lord your God may bless you in the land where you are entering to possess it. But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it. I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the Lord your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them.

God gave Israel a choice. Follow and obey and live, or go their way, rebel, and die. He too has given us a choice, the same choice. He has promised us eternal life if we but believe in his Son. “Confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, [and] you will be saved.” It really is as simple as that. Easy, right? Yes, and no. Yes it is a simple thing. It is easy in that it requires no work on our part. But it is also a very hard thing to do. It does require of us to realize our sinfulness (sometimes a hard thing to do), and not only that, realize that we cannot save ourselves, that there is nothing that we can do to effect this (doubly hard to do). It requires us to come to God, as state before, with a broken and contrite spirit, beg His forgiveness, and believe in Jesus Christ.

But we do have another option. We can go our own way. We don’t have to choose life. What that means, though, is that we instead choose death. Jesus is the only way to the Father (John 14:6).  There is no other way to be at peace with God, to be with Him forever than to take what has been freely offered, that which was bought by Jesus’ shed blood and enabled by his resurrection. It is a sad thing to think that so many today have heard the offer and turned their backs on it, and an even sadder thing is that so many have not heard the offer. What awaits these people is judgment, and an eternity separated from God in the lake of fire (Rev. 20:15). This is why we must share the good news of Jesus Christ! It’s the good news after all! Why are we keeping it to ourselves! We must go out and make disciples (Matt:28:19).

Next time, we'll look at the question of what the Lord does require of us. Looking forward to exploring it with you.

A God-Pleasing Life (Micah 6:6-8): Introduction

Once upon a time, there were two brothers. Their father owned a large farm, and there were many chores to do. It was spring, and the father came to one son and said, “Son, I need you to go out and help plant the crop, would you to that for me?”

The son answered, “Well, I kinda already made plans with some friends of mine. So, I’m gonna have to say, ‘no.’”

Well, the father then went to his other son and asked him if he would help. This son said that he would.

About an hour later, the first son got to feeling bad. He hadn’t really had any plans, but he didn’t want to get out there and work. But he did regret what he had done. He then decided he would go and help plant the crop.

The second son, the one who had said he would work, kept getting distracted. First, he started texting some of his friends. Then there were the YouTube videos; he lost count how many he watched. Distraction after distraction and time passed.

At the end of the day, the second son had not worked, though he said he would. The first son, though he said he wouldn’t, actually did work.

Which of the sons did what the father wanted them to do? The first son. How? By doing what his father wanted.

Jesus told the parable that this story was based on in Matthew 21:28-32.  In verses 31-32, he told the chief priests and the elders,

“Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him.”

What was the difference between the tax collectors and prostitutes and the priests and elders? The tax collectors and prostitutes believed John: that is they heard his call to repentance and righteousness and perhaps that Jesus was the lamb of God. But the priests and the elders did not believe. Much like the first son, the "sinners" did not do the will of the father at first, but then did. In their case, repent and believe. The priests and elders were like the second son, paying lipservice to the Father, but doing what they wanted to do.

The question that we have to ask ourselves is how can we be in the will of our Father? How can we please Him?  That’s what we’re going to look over the next several posts.  Our passage will be from the Old Testament, the book of Micah, chapter 6, verses six through eight. I look forward to exploring this passage with you.

Scripture: The Very Word of God, Part 2

This series of posts was originally developed as a Sunday School lesson that I taught on August 28, 2011.

The Nature of the Bible:
What is the composition of the Bible? What “physically” makes the Bible the Bible?
The Bible generally accepted by most Protestants, including us Southern Baptists, is divided into two main parts: the Old Testament and the New Testament, with a total of sixty-six “books,” thirty-nine in the OT and twenty-seven in the NT. Other groups include a collection of works called the Apocrypha, but as Protestants do not hold that these books are a part of the canon.[3]

A “canon” is a rule of measurement, or in this case an authoritative list. Our belief is that the canon was not chosen by the church, but rather those books in our canon set themselves apart because of their spiritual authority.  The Old Testament is generally divided into three main sections: the Pentateuch, the Prophets, and the Writings. The Old Testament had definitely reached canonical status by the time of Jesus and the beginnings of Christianity. The canonicity of the New Testament was achieved by certain tests. The early church did not “choose” what books were to be in the NT, but rather applied a series of criteria to books that were already being used in the churches to determine a list of these authoritative books in order to keep out false teaching and error. The three criteria are:

    1)  Conformity to the “rule of faith” – that is Christian truth that was recognized as standard teaching in the churches. It was important to keep out false teaching so that believers would not be led astray in their beliefs.
    2)  Apostolicity – that is, were these books written by the apostles or people close to the apostles, such as Luke and Mark?
    3)  Widespread usage in the churches – Were these books widely and continually accepted and used by churches everywhere?

The books that we have in the New Testament fulfill all of these criteria, whereas other works, such as the Gnostic gospels – i.e the Gospels of Thomas, Mary, etc – do not. They were written years after the apostles and those directly in contact with the apostles had died. They were not accepted throughout the whole church, and they did not conform to what the apostles had taught and passed down. Therefore, they were not authoritative, and not to be included in the canon.

The Bible then is a collection of works written by different authors over a long period of time. To name just a few, there is Moses, David, Luke, Paul, and John. The Old Testament was written over several centuries. The New Testament was written within a period of about 60 to 70 years.  The books that make up the Bible also belong to different genres. By this we mean that some are histories, some are laws, some are poetry, some are letters (of encouragement and teaching), and some are prophecy. Some books contain multiple genres. Some critics of the Bible use this information to say that the Bible is merely a library of stories, written by different men at different times. Merely this and nothing more. However, we have to stand and say an emphatic “No, it’s not!”

We believe that there is a “metanarrative” – a big story – that runs throughout the Bible. There are several themes, all a part of “the bigger picture,” that says that Bible is one big story: the sinfulness of man, the holiness of God, the need for man to be redeemed, the coming of the Messiah (the Christ) and Redeemer, God’s activity in and love for the world.

The Scriptures themselves attest to this in its descriptions of itself. How does the Bible describe itself? We'll take a look at that next time.

NOTES:
[3] http://en.wikipedia.org/wiki/Biblical_canon    NOTE: I did not get my information in the lesson from this source, but I believe that it does a decent job of presenting you a little more information on canon and it does provide avenues for you to continue your search. Always remember, though, that you MUST take Wikipedia articles with a large grain of salt, and never rely on it as your only source. It's a good starting point, but you must always dig deeper! Much of this information on canon came from class notes, with reference to Carson and Moo's An Introduction to the New Testament.