Have you ever stumbled across an ancient Christian text that seems so powerful and holy, yet somehow didn’t make it into your Bible? The Shepherd of Hermas presents exactly this fascinating puzzle. Written in Rome during the 2nd century, this text appears in one of our most treasured biblical manuscripts—Codex Sinaiticus—yet remains outside our canon today. This apparent contradiction reveals something profound about how Scripture was recognized and preserved through the centuries. As we explore this intriguing question together, we’ll discover that the formation of the biblical canon wasn’t simply about which books were popular, but about which texts truly carried the divine authority that echoed through the life of the early church.
Biblical Insight
The concept of canonicity—determining which writings bear divine authority—permeates Scripture itself. In 2 Timothy 3:16-17, Paul affirms that “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.” This foundational principle established that true Scripture must originate from divine inspiration rather than merely human wisdom. The early church understood that not every spiritually beneficial writing was necessarily Scripture. They recognized the distinction between texts that were valuable for instruction and those that carried apostolic authority.
The criteria for canonicity emerged organically through the church’s discernment process. 1 Thessalonians 2:13 illustrates this principle: “And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe.” This reveals that the early church recognized genuine apostolic teaching as distinctly different from other religious writings—it carried divine authority that transformed lives and communities. The Shepherd of Hermas, while morally sound and popular, lacked this direct apostolic connection.
The early church’s understanding of canon was further shaped by Revelation 22:18-19, which warns against adding to or taking away from “the words of the prophecy of this book.” While specifically addressing Revelation itself, this principle reflected the sacred caution with which the early church approached identifying authoritative Scripture. They distinguished between books that were universally recognized as apostolic (homologoumena) and those that, despite their usefulness, remained disputed (antilegomena). The Shepherd of Hermas fell into the latter category—widely read and respected but ultimately judged as post-apostolic and therefore not bearing the same divine authority as the canonical texts that form our New Testament today.
Practical Wisdom
Understanding why certain texts became canon while others did not helps us appreciate the remarkable preservation of God’s Word through history. The Holy Spirit didn’t just inspire the original writers; He guided the church’s discernment process over centuries. This should bolster our confidence in Scripture’s reliability as we rely on it for guidance today. When we open our Bibles, we can trust that these aren’t merely ancient religious texts chosen by chance or political power—they represent the culmination of careful, Spirit-led discernment by generations of believers seeking to preserve apostolic teaching.
This historical perspective also teaches us humility about our own interpretations. Just as the early church carefully distinguished between helpful texts and divinely authoritative Scripture, we too must approach God’s Word with reverence and careful study. The Shepherd of Hermas serves as a reminder that Christian literature can be beneficial for spiritual growth without necessitating the authority of canon. This distinction frees us to appreciate various Christian writings—from ancient church fathers to modern devotionals—while still recognizing the unique authority of Scripture. The key is developing discernment through prayer, study, and the guidance of the Holy Spirit who dwells within us.
Clearing up Misunderstandings
A common misconception is that the Shepherd of Hermas was “removed” from the Bible, suggesting political manipulation of Scripture. In reality, the text was never universally accepted as Scripture in the first place. Its presence in Codex Sinaiticus doesn’t indicate canonical status but rather shows its popularity for teaching and edification. Sinaiticus, while an incredibly valuable manuscript, represents one collection among many—not the definitive statement on canon. Many early manuscripts included non-canonical works like the Epistle of Barnabas or Shepherd of Hermas as appendices or supplementary readings, similar to how modern Bibles might include maps, concordances, or devotional readings.
Another misunderstanding involves dating and authorship. Some have argued that the Shepherd should be canonical because it was allegedly written during apostolic times. However, historical evidence strongly suggests it was composed in the mid-2nd century, after the apostolic era. The Muratorian Fragment (c. 170 AD), one of our earliest canonical lists, explicitly states that Hermas wrote the Shepherd “very recently, in our times,” while his brother Pius was bishop of Rome (c. 140-154 AD). This post-apostolic composition was a key factor in its exclusion from the canon, despite its popularity and moral value.
Finally, some assume the canon was established by a single council or imperial decree. In reality, the recognition of Scripture was a gradual process guided by consistent principles: apostolic origin, consistent doctrine, universal acceptance, and divine inspiration evidenced by its power to transform believers. The Shepherd of Hermas failed several of these tests—particularly in being post-apostolic and not universally accepted as authoritative, despite being considered useful for instruction. This explains why it appears in some important manuscripts like Sinaiticus but was ultimately not recognized as part of the New Testament canon that crystallized in the 4th century.
Conclusion
The journey of the Shepherd of Hermas—from popular early Christian text to its ultimate place outside the canon—reveals God’s faithful preservation of His Word through history. Rather than seeing its exclusion as a loss, we can appreciate how the Holy Spirit guided the church to recognize those texts that truly carried apostolic authority and divine inspiration. This process strengthens our confidence that the Scriptures we hold today aren’t arbitrary selections but the result of careful, Spirit-led discernment. As you engage with Scripture, remember that these aren’t merely ancient words on a page—they are the living Word through which God continues to speak, transform lives, and build His Kingdom in our midst. Let this deepen your appreciation for both the Bible’s authority and the rich history of how it came to us.
Did You Know?
The Shepherd of Hermas is one of the longest early Christian texts outside the Bible, containing five visions, twelve mandates, and ten parables. Its length exceeds most New Testament books! While early Christians like Irenaeus and Origen quoted it favorably, Tertullian initially approved of it but later rejected it after joining the Montanist movement. The text was so widely used for moral instruction that some early Christians referred to it simply as “The Shepherd,” recognizing it immediately despite its non-canonical status—similar to how modern Christians might reference well-known devotional works like “The Purpose Driven Life” or “My Utmost for His Highest.”
