PROBABILITY OF THE OLD TESTAMENT
PROPHECIES BEING FULFILLED IN ONE MAN:

Yes, one could possibly find one or two prophecies fulfilled in other men, but not all 61 major prophecies! In fact the chance of one man fulfilling even eight prophecies is 1 in 10 to the 17th power (1 in 100,000,000,000,000,000) This has been illustrated by imagining placing 100,000,000,000,000,000 silver dollars on the State of Texas which would result in two feet "sea" of silver wherever you tread! Now it where the odds get interesting. Mark one of the silver dollars distinctively and throw it into the state. Stir it all up and blindfold a man who has one pick to select the marked coin. That's the odds against anyone fulfilling only 8 prophecies, much less what most authorities feel is something like 330 plus Old Testament prophecies in some way fulfilled in the Messiah. To phrase it another way, these incredible odds just illustrated are the same chance that the OT prophets would have had of writing eight prophecies and having them all come true in any one man providing they wrote them in their own wisdom. One can conclude that the fulfillment of even just eight prophecies proves that God inspired the writing of these prophecies to a definiteness which lacks only one chance in 10 to the 17th power! The odds against all 330 plus OT prophecies being fulfilled in one man cannot even be reasonably illustrated, as they are so high!

Another objection to the Messianic Prophecies pointing to Jesus is that Jesus deliberately attempted to fulfill the Jewish prophecies. This objection seems plausible until we realize that many of the details of the Messiah's coming were totally beyond human control.

MESSIAH'S FORERUNNER

The idea of "prepare" means to “clear away the obstacles”. The geographical feature of "wilderness" symbolized the arid lifelessness of the unconverted soul. Mountains and hills represent the proud and arrogant among men, valleys the people of low degree. All unevenness and roughness of character must be made smooth. All four Gospel writers quote this verse as applying to John the Baptist (Matt. 3:1, 2, 3, 4; Mark 1:1, 2, 3, 4; Luke 1:76, 77, 78; John 1:23) In the NT John the Baptist declared that repentance was necessary to prepare the way for Christ. Highway in Isaiah (and in the Gospels) figuratively referred to the hearts of people who must be spiritually prepared by repentance for God’s glory to be revealed.

Constable writes

It was customary to construct processional avenues for approaching dignitaries and for idols carried in parade. The wilderness and desert represent the barren waste where God’s people dwelt, complete with obstacles and impediments to overcome, and through which He would come to them with refreshment, as He did formerly at Mount Sinai. The idea is that He was certainly coming and His people should prepare for His appearing. (Dr. Constable's Bible Study Notes and Commentary)

Freeman notes that...

It’s been the custom for centuries for Eastern monarchs who are traveling through their domain to send men before them to prepare their way by removing stones (see Isaiah 62:10), leveling rough places, filling up hollows, cleaning up trash and litter, and generally making the road pleasant and easy for the distinguished travelers and their guests. One of the stories told about the semilegendary Queen Sammu-ramat (Semiramis of Greek legend, and mother of king Adad-nirari III, who reigned from 810 to 783), is that on one of her journeys she came to a rough, mountainous, region, and ordered the hills leveled and the hollows filled, which was done at enormous cost. Her object was not only to shorten her way, but to leave to posterity a lasting monument to herself. Since her time there have been other instances of similar character, but none involving so much labor and expense. (Freeman, J. M., & Chadwick, H. J. Manners & Customs of the Bible)

In a devotional from Our Daily Bread on Isaiah 40:3 we read...

Many years ago Robert Louis Stevenson was stricken with a fatal illness. Seeking quiet and rest in a favorable climate, he chose a faraway island in the Pacific Ocean. He soon found conditions to be less than ideal, however, for the native chiefs were constantly at war with one another. Quarrels and disputes kept breaking out among them, but gradually Stevenson was able to solve these conflicts. By every kind act in his power he won their friendship, and soon he got them to settle their differences, teach­ing them how to be happy and at peace. These people had never had such a friend before. The great novelist became their hero, and they longed to show him their gratitude. They had no money to buy gifts, but one of the natives said, "We can make him a wide, smooth pathway straight through the heart of the jungle that shall lead to his land, for he has longed to have others come and visit him." All agreed to start immediately on its construc­tion. Today this inscription appears over the entrance of that highway: "The Road of the Loving Heart," and just below it a plaque telling that it was built to please Stevenson because he had brought them joy and peace.

There is One greater than Stevenson who has also shown us His love, and through His sacrifice has brought eternal peace to our troubled hearts. In gratitude to Him, let us labor to prepare "the way of the Lord" for others, that through our consecrated lives and our words of testimony they may find easy access to our divine Friend. If we show them His grace, many will want to walk "The Road of the Loving Heart."

With the zeal of John the Baptist
Let us still "prepare the way"
For the weary feet of sinners
Who would seek the Lord today.— I. H.

When God's work comes to a standstill, you can be sure the obstacles in the way can be removed by human hands!

The northern territory of Israel, called the land of Naphtali, which had been brought into contempt by the invaders, will be made glorious. (Galilee of the Gentiles was the Savior’s boyhood home and the scene of part of His public ministry.) Christ’s First Advent brought light to Galilee. His Second Coming will bring joy to the nation and put an end to slavery and war. The coming of the Messiah is synonymous with the coming of light to remove the darkness of captivity.

Constable writes that in Isaiah's time...

The evidence that undergirds the reliability that the Scriptures we have access to today are in fact the actual, inerrant, fully inspired Words of our heavenly Father can be categorized as follows:

1) BIBLIOGRAPHICAL TEST
2) INTERNAL EVIDENCE TEST
3) EXTERNAL EVIDENCE TEST

1) BIBLIOGRAPHICAL TEST

The bibliographical test is an examination of the textual transmission by which documents have been passed down through the centuries. The question this test addresses is in view of the fact that we do not have the original documents, how reliable are the copies we possess today and from which our Bibles are translated?  What are the number of original manuscripts or what is the the time interval between the original and the copies that we do possess?

One way to grasp the significance of this test is to compare similar criteria of ancient writers. For example, how do we know that the history of Thucydides (460-400 B.C.) is really what he wrote? We have only 8 manuscripts of Thucydides' history and the oldest is dated about A.D. 900, which give us a gap of about 1,300 years between when Thucydides wrote the original manuscript. This is quite a gap and a relatively small number of manuscripts and yet as F. F. Bruce notes

"No classical scholar would listen to an argument that the authenticity of Herodotus or Thucydides is in doubt because the earliest manuscripts of their works which are of use to us are over 1,300 years later than the originals."

Similar observations can be made of the writings of Aristotle who wrote his poetics circa 343 B.C. and yet the earliest copy we have is dated A.D. 1100, nearly a 1,400-year gap, and only five MSS are in existence.

How do the NT manuscripts stack up in comparison? The New Testament was written from about AD 50 to AD90. The earliest fragment dates about  AD120, with about fifty other fragments dating within 150–200 years from the time of composition.  Two major manuscripts, Codex Vaticanus (AD 325) and Codex Sinaiticus (AD350), a complete copy, date within 250 years of the time of composition. This may seem like a long time span, but it is minimal compared to most ancient works. Caesar composed his history of the Gallic Wars between 58-50 B.C. and its manuscript authority rests on 9-10 copies dating a almost 1000 years after his death! The first complete copy of the Odyssey by Homer dates 2,200 years after it was written. When the interval between the writing of the New Testament and earliest copies is compared to other ancient works, the New Testament proves to be much closer to the time of the original. In short, there are more than  18,000 copies of New Testament manuscripts in existence today which far out distances otherwise accepted works such as The Iliad which has 643 MSS, the second largest number of ancient manuscripts..

F. F. Bruce concludes that...

"The evidence for our New Testament writings is ever so much greater than the evidence for many writings of classical authors, the authenticity of which no one dreams of questioning....And if the New Testament were a collection of secular writings, their authenticity would generally be regarded as beyond all doubt” (The New Testament Documents: Are They Reliable?)

Sir Frederic Kenyon, director and principal librarian at the British Museum and second to none in authority for issuing statements about manuscripts, concludes

The interval then between the dates of original composition and the earliest extant evidence becomes so small as to be in fact negligible, and the last foundation for any doubt that the Scrip­tures have come down to us substantially as they were written has now been removed. Both the authenticity and the general in­tegrity of the books of the New Testament may be regarded as finally established.

In summary, the bibliographical test assures us that the NT has more manuscript authority than any piece of literature from antiquity, which leaves little doubt that the NT is an authentic piece of literature.

2) INTERNAL EVIDENCE TEST

John W. Montgomery explains this "test" writing that...:

"One must listen to the claims of the document under analysis, and not assume fraud or error unless the author disqualified himself by contradictions or known factual inaccuracies."

The ability of the writer or the witness to tell the truth is helpful to the historian to determine credibility. This in turn is closely related to the witness's nearness both geographically and chronologically to the events recorded. The New Testament accounts of the life and teaching of Jesus were recorded by men who had been either eyewitnesses themselves or who related the accounts of eyewitnesses of the ac­tual events or teachings of Jesus.

Dr Luke records...

Inasmuch as many have undertaken to compile an account of the things accomplished among us, just as those who from the beginning were eyewitnesses and servants of the word have handed them down to us,  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; (Luke 1:1-3)

The apostle Peter adds that...

"we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty." (2 Peter 1:16)

Finally the apostle John testifies that...

 What was from the beginning what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life (he is writing of Jesus Christ)--and the life was manifested, and we have seen and bear witness and proclaim to you the eternal life, which was with the Father and was manifested to us-- what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. And these things we write, so that our joy may be made complete. And this is the message we have heard from Him and announce to you, that God is light, and in Him there is no darkness at all.

One still might argue that the above eyewitness were relating their own fabrication and not the truth.

As Josh McDowell goes on to explain...

The New Testament accounts of Jesus began to be circulated within the lifetimes of those alive at the time of his life. These people could certainly confirm or deny the accuracy of the accounts. In ad­vocating their case for the gospel, the apostles had appealed (even when confronting their most severe opponents) to common knowledge concerning Jesus. They not only said, "Look, we saw this"; or, "We heard that"; but in addition they turned the tables around and right in front of adverse critics said, "You also know about these things...You saw them; you yourselves know about it." One had better be careful when he says to his opposition, "You know this also," because if he isn't right in the details, it will be shoved right back down his throat." (McDowell, J: Evidence that Demands a Verdict 1)

F. F. Bruce adds that...

"it was not only friendly eyewitnesses that the early preachers had to reckon with; there were others less well disposed who were also conversant with the main facts of the ministry and death of Jesus. The disciples could not afford to risk inaccuracies (not to speak of willful manipulation of the facts), which would at once be exposed by those who would be only too glad to do so. On the contrary, one of the strong points in the original apostolic preaching is the confident appeal to the knowledge of the hearers; they not only said, "We are witnesses of these things"; but also, "As you yourselves know" (Acts 2:22). Had there been any tendency to depart from the facts in any material respect, the possible presence of hostile witnesses in the audience would have served as a further corrective."

Will Durant, well known historian writes the following regarding the authenticity of the New Testament:

Despite the prejudices and theological preconceptions of the evangelists, they record many incidents that mere inventors would have concealed-the competition of the apostles for high places in the Kingdom, their flight after Jesus' arrest, Peter's denial, the failure of Christ to work miracles in Galilee, the references of some auditors to his possible insanity, his early uncertainty as to his mission, his confessions of ignorance as to the future, his moments of bitterness, his despairing cry on the cross; no one reading these scenes can doubt the reality of the figure behind them. That a few simple men should in one generation have invented so powerful and appealing a personality, so lofty an ethic, and so inspiring a vision of human brotherhood, would be a miracle far more incredible that any recorded in the gospels. After two centuries of higher criticism the outlines of the life, character, and teaching of Christ remain reasonably clear, and constitute the most fascinating feature in the history of Western man.

3) EXTERNAL EVIDENCE TEST

The external evidence test looks at other available contemporaneous historical writings to either support or deny the truth and reliability of the documents being scrutinized.

As an example, Papias, bishop of Hierapolis (AD 130), a contemporary of the apostle John, explained the source of the Gospel of Mark as follows...

The Elder [apostle John] used to say this also: "Mark, having been the interpreter of Peter, wrote down accurately all that he [Peter] mentioned, whether sayings or doings of Christ, not, however, in order. For he was neither a hearer nor a companion of the Lord; but afterwards, as I said, he accompanied Peter, who adapted his teachings as necessity required, not as though he were making a compilation of the saying of the Lord. So then Mark made no mistake, writing down in this way some things as he mentioned them; for he paid attention to this one thing, not to omit anything that he had heard, not to include any false state­ment among them." (Quoted by the historian Eusebius)

Archaeology attests to the accuracy of events recorded in the NT, the archaeologist Joseph Free noting that...

"Archaeology has confirmed countless passages which have been rejected by critics as unhistorical or contradictory to known facts."

F. F. Bruce comments on the detailed, very specific documentation by Dr Luke writing that...

"Where Luke has been suspected of inaccuracy, and accuracy has been vindicated by some inscriptional [external] evidence, it may be legitimate to say that archaeology has confirmed the New Testament record."

A. N. Sherwin-White, a classical historian, writes that

"for Acts the confirmation of historicity is overwhelming"...and "any attempt to reject its basic historicity even in matters of detail must now appear absurd. Roman historians have long taken it for granted."

The conclusion one will arrive at after attempting to disprove the authenticity of the NT record of Jesus Christ is that if one is being intellectually honest, they would have to dismiss not only the New Testament but virtually all of the literature of the ancient world!

CHANGED LIVES - WHO WOULD DIE FOR A LIE?

Galatians 4:4

Kenneth Wuest comments on the "fullness of time" writing...

This point of time marked some outstanding events in the history of the human race. First, it was the moment which God had ordained for Messiah’s coming. To Daniel was given the date of His coming, 483 years after the edict of the Medo-Persian government to rebuild Jerusalem. Second, the Mosaic law had done its educational work, showing to the world that the most highly-favored nation on earth, the Jewish nation, was, despite all of God’s blessings and mercy, totally depraved, giving the Gentile portion of the race a picture of its own totally depraved heart. Third, the Mosaic law in its three sections, the ten commandments, the laws governing social relationships, and the Levitical system of sacrifices, was done away with as a legal system, to be superseded by the gospel of grace centering faith in an historic Saviour. Fourth, the Roman empire maintained world peace. Roman roads made travel for missionaries easy. The universal use of the Greek language made the speedy propagation of the gospel possible. The earth-stage was all set for the greatest event in the history of the human race, the incarnation, sacrificial death, and bodily resurrection of God the Son. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

John MacArthur adds that...

When Jesus was born, everything was right for the coming of the Messiah.

First of all, the time was right religiously. During the Babylonian captivity, Israel once and for all forsook the idolatry into which she had so often fallen. Despite their many other sins and failures, including the national rejection of their own Messiah, no significant number of Jews has ever again turned to idolatry. Also during the Exile, Jews developed synagogues, which they used as places of worship, as schools, anti as courts. In addition to that, they at last had the completed Old Testament, assembled by Ezra and others after the return from Babylon. Those features facilitated the proclaiming of the Messiah’s gospel among the people of Israel.

Second, the time was right culturally. Christians who propagated the gospel during the first several centuries had a common language with those to whom they witnessed and with whom they worshiped. Alexander the Great had thoroughly established Greek culture and language throughout the known world, and these continued their dominating influence long after Rome succeeded Greece as world ruler.

Third, the time was right politically. Rome had instituted the pax Romana (Roman peace), which provided economic and political stability. The apostles and other early preachers and teachers could travel freely and safely throughout the empire and could do so on the magnificent system of roads built by the Romans.

Micah 5:2

This verse looks forward to the birth of the One who was to be Ruler in Israel, whose goings forth are from of old, from everlasting. This latter description points to the Messiah’s eternity, and therefore to His deity. Note that there were two Bethlehems, thus Micah is very specific that this is Bethlehem Ephrathah, six miles south of Jerusalem.

Isaiah 7:14

W E Vine comments that...

“behold, a [Heb., the] virgin shall conceive, and bear a son [the present tenses in the Hebrew vividly convey the future event in its certainty, as if it were already accomplished], and shall call His Name Immanuel” (Is 7:14). “Behold,” in Isaiah, always introduces something relating to future circumstances. The choice of the word almah is significant, as distinct from bethulah (a maiden living with her parents and whose marriage was not impending); it denotes one who is mature and ready for marriage. The various conditions relating to the prophecy are such that the only possible fulfillment is that recorded in Matthew 1:22, 23 and Luke 1:31, 32, 33, 34, 35. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos)

Note that the Septuagint (Greek translation of the Hebrew OT) used the word parthenos which means a virgin to translate the Hebrew word 'almah in Isaiah 7:14 which further supports that the intent of that the 'almah in Isaiah 7:14 specifically was a reference to a virgin.

Matthew 1:18

Mary had been promised in marriage to Joseph, but the wedding had not yet taken place. In NT times, betrothal was a form of engagement and in fact a Jewish betrothal was as binding (probably considering the culture and times even more binding!) as our modern marriage. In fact a betrothed girl was a widow if her fiancé died. Normally a one-year period of waiting followed the betrothal before the consummation of the marriage. During that year the couple could only break their engagement with a divorce. Although an engaged couple did not live together until the marriage ceremony, unfaithfulness on the part of the betrothed was treated as adultery and punishable by death by stoning. During the time of her betrothal, the Virgin Mary became pregnant by a miracle of the Holy Spirit.

Note the Greek verb "come together" (sunerchomai) in this context is a euphemism for sexual relations.  In some languages one may use such expressions as ‘before they were joined’ or ‘before they slept together’ or ‘before they discovered one another.’ (Louw, J. P., & Nida, E. A. Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies)

Like some other Old Testament prophecies this one (Zech. 9:9-10) blends two events into one perspective—events that the New Testament divides into two distinct advents of Christ separated by the present Church Age (cf. Isa. 9:6, 7; 61:1, 2; Luke 4:18, 19, 20, 21). In His First Advent He rode on a donkey and presented Himself to the nation Israel but they rejected Him as their King. So His universal rule (Zech. 9:10) will be established when He comes again. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos)

Zechariah 11:12

J Vernon McGee has a helpful note on what might at first seem to be a confusing point...

This is a very remarkable prophecy that has been literally fulfilled in a most remarkable way. Notice Matthew’s record: “Then one of the twelve, called Judas Iscariot, went unto the chief priests, And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver” (Matt. 26:14, 15). This is exactly the price that Zechariah mentions. It is quite interesting that the chief priests didn’t want to pay very much. I wonder if Judas had a little difficulty agreeing on the price—“So they weighed for my price thirty pieces of silver.”

CANON OF THE OLD AND NEW TESTAMENTS

Personally, I have had a difficult time understanding the meaning of the term "canon of Scripture" and for that reason have included material from several resources with the objective of helping all believers have a firm grasp on the meaning of this term. Obviously there is some reiteration but hopefully that will enhance and not detract from your understanding.

Tyndale Bible Dictionary defines the canon of the Bible as...

"Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century ad, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers (also see guiding principles below). Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word. (Elwell, W. A., & Comfort, P. W. Tyndale Bible dictionary. Wheaton, Ill.: Tyndale House Publishers)

"Canon" comes from the root word "reed" (English word "cane"; Hebrew form ganeh and Greek Kanon). The "reed" was used as a measuring rod and eventually meant "standard." The word "canon" applied to Scripture means an officially accepted list of books. Note that the church did not create the canon or books included in what we call Scripture. Instead, the church recognized the books that were inspired from their inception. They were inspired by God when written. We don't know exactly what criteria the early church used to choose the canonical books. To reiterate, canon refers to the collection of writings accepted as inspired and therefore authoritative.

John MacArthur has a nice summary explanation of canon writing that the...

word “canon” may need some definition and explaining. Mention the canon of Scripture in a group of believers and you often get puzzled looks. They know God’s Word is called a two-edged sword (see Heb. 4:12) but they can’t seem to recall the passage that compares it to firearms. (Some people may be wondering if God’s “canon” is a 12-inch or a 16-inch model.) Actually, the word “canon” is a metaphor, a play on words. It comes from the Greek word kanon, meaning “a rod or bar,” “a measuring rule, standard, or limit.” This Greek term kanon originally came from a root word that meant “a reed.” In Bible times a reed was used as a Hebrew unit of measure. So, the word came to mean, in a metaphorical sense, a measuring rod, or standard. The term was used in many ways: in grammar, as a rule of procedure; in chronology, as a table of dates; in literature, as a list of books or works that would correctly be attributed to a given author. Eventually, the term canon was used to refer to the completed list of books given to man by God. Athanasius, bishop of Alexandria, referred to the completed New Testament in a.d. 350 as the canon. In other words, he labeled the collection of 27 books used in the New Testament churches as the final part of God’s revelation, which had started with the Old Testament books. Although some of the books in the New Testament canon were challenged, the final choice of Athanasius and other early church fathers held up. Today, when we use the term “canon of Scripture” we are actually saying the Bible is complete. God has given us His revelation. The Bible is our standard—efficient, sufficient, infallible, inerrant, and authoritative. As God’s standard, it is binding and determinative in evaluating any other writing, concept, or idea.

Two basic tests were used to determine whether a book belonged in the Old Testament canon:

(1) Was it inspired by God, written by a prophet or someone with the gift of prophecy?

(2) Was it accepted, preserved, and read by God’s people, the Israelites?...

Jewish tradition holds that the final compilers of the Old Testament canon were part of the Great Synagogue, that school of scribes founded by Ezra after the Jews returned from captivity in Babylon. Interestingly enough there were many attempts to add to the Scriptures back then, just as there are today. Efforts were made to add some fourteen non-canonical books to the Old Testament. This collection, called the Apocrypha... The apocryphal books were not allowed into the Old Testament canon by the Jews, however, because:

(1) They were written long after the canon was completed, about 400 b.c., and lacked the prophetic quality to stamp them as inspired Scripture.

(2) None of the apocryphal writers claim divine inspiration, and some openly disclaim it.

(3) Apocryphal books contain errors of fact and teach questionable ethics and doctrines. For example, apocryphal writings justify suicide and assassination and also teach praying for the dead...

Interestingly enough, the Roman Catholic Church accepted the apocryphal books, and they were included as part of the Roman Catholic versions of the Bible.

Tests used by the early Christian church to determine New Testament Scripture were somewhat the same as those used for the Old Testament books.

(1) Was the book authored by an apostle or someone closely associated with an apostle? Again, the key question was the book’s inspiration. And to be inspired it had to be written by an apostle, someone who had walked and talked with the Lord or someone who had been a close companion of an apostle. For example, Mark was not an apostle, but he was a close associate of Peter. Luke, the only Gentile writer of the New Testament, was not an apostle but he worked closely with Paul who was an apostle through his special experience on the Damascus Road.

(2) Another test applied by the early church was content. Did the writing square with apostolic doctrine? In those early years of the church, heretics such as the Gnostics would try to slip in a phony book, but none ever made it. If it didn’t square with apostolic doctrine, it didn’t pass. The doctrinal aberrations were too easy to spot.

(3) A third test asked if the book was read and used in the churches. Did the people of God accept it, read it during worship, and make its teachings part of daily living?

(4) And the final test determined whether the book was recognized and used by the next generations after the early church, especially by the apostolic fathers.... It is important to note, however, that the church leaders did not force certain books on the church. No one man or group of men made a certain book canonical. God determined the canon; man discovered it through long and steady usage. The canon finally emerged through the combined conviction of church leaders and church members working in harmony and guided by the Holy Spirit. As with the Old Testament, a formidable group of apocryphal New Testament books also sprang up... But all these failed to make the final New Testament canon because they failed one or more of the key tests of authenticity.

The canonical determination and collection of genuine and inspired books continued slowly and gradually. No church council ever decreed an “official” New Testament canon, but several councils did recognize the consensus of the people and the existence of canonical books. By the end of the fourth century the collection was complete. The canon was closed.

The writers of Scripture spoke with special conviction and authority that could come only from God. They did not use phrases like, “I think I am right” or “You probably won’t agree with me, but …” Instead they said again and again in different ways: “Thus says the Lord” and “God has put His words in my mouth.” They did not guess their writings were inspired; they knew it.

The “canon of Scripture” is a term all Christians should know and understand better. It includes the sixty-six books that have been determined to be the infallible rule of faith and practice for the church for all time....

To allow anyone, or everyone, to claim to speak revelation from God is to pay too high a price. Christ has put His own stamp of authority on Scripture. The church has discovered the canon of God’s Word under the guidance of the Holy Spirit. To abandon, or even downplay in the slightest way, the uniqueness of Scripture as the only truly inspired Word of God is to invite a spiritual free-for-all. (MacArthur, J., F. How to get the most from God's word  Dallas, TX: Word Pub)

Easton's Bible Dictionary writes that

The Old Testament Canon is witnessed to by the New Testament writers. Their evidence is conclusive. The quotations in the New from the Old are very numerous, and the references are much more numerous. These quotations and references by our Lord and the apostles most clearly imply the existence at that time of a well-known and publicly acknowledged collection of Hebrew writings under the designation of "The Scriptures;" "The Law and the Prophets and the Psalms;" "Moses and the Prophets," etc. The appeals to these books, moreover, show that they were regarded as of divine authority, finally deciding all questions of which they treat; and that the whole collection so recognized consisted only of the thirty-nine books which we now posses. Thus they endorse as genuine and authentic the canon of the Jewish Scriptures. The Septuagint Version (q.v.) also contained every book we now have in the Old Testament Scriptures. As to the time at which the Old Testament canon was closed, there are many considerations which point to that of Ezra and Nehemiah, immediately after the return from Babylonian exile. (Bolding added)

Smith's Bible Dictionary adds that the "Canon of Scripture"...

may be generally described as the "collection of books which form the original and authoritative written rule of the faith and practice of the Christian Church," i.e. the Old and New Testaments. The word canon , in classical Greek, is properly a straight rod , "a rule" in the widest sense, and especially in the phrases "the rule of the Church," "the rule of faith," "the rule of truth," The first direct application of the term canon to the Scriptures seems to be in the verses of Amphilochius (cir. 380 A.D.), where the word indicates the rule by which the contents of the Bible must be determined, and thus secondarily an index of the constituent books. The uncanonical books were described simply as "those without" or "those uncanonized." The canonical books were also called "books of the testament," and Jerome styled the whole collection by the striking name of "the holy library," which happily expresses the unity and variety of the Bible.

After the Maccabean persecution the history of the formation of the Canon is merged in the history of its contents. The Old Testament appears from that time as a whole. The complete Canon of the New Testament, as commonly received at present, was ratified at the third Council of Carthage (A.D. 397), and from that time was accepted throughout the Latin Church.... The books of Scripture were not made canonical by act of any council, but the council gave its sanction to the results of long and careful investigations as to what books were really of divine authority and expressed the universally-accepted decisions of the church. The Old Testament Canon is ratified by the fact that the present Old Testament books were those accepted in the time of Christ and endorsed by Him, and that of 275 quotations of the Old Testament in the New, no book out of the Canon is quoted from except perhaps the word of Enoch in Jude.

To reiterate, canonicity is determined by God. It is not the antiquity, authenticity, or religious community that makes a book canonical or authoritative. A book is valuable because it is canonical, and not canonical because it is or was considered valuable. Its authority is established by God and merely discovered by God’s people.

The basis of recognition of a book as part of the NT Canon was (a) apostolic authorship or authentication, (b) Christ-honoring doctrinal content, in line with the known teaching of other apostles, and (c) continuous acknowledgment and spiritually fruitful use of the books within the church from the apostolic age on. It is interesting that Martin Luther used criteria (b) to reject James because he felt James contradicted Paul, which they clearly do not do when one compares their messages. On the other hand the Catholic and Orthodox branches use (c) as a  warrant for canonizing the apocryphal books.