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It was not until 1546, at the Council of Trent, that the Roman Catholic Church officially declared the Apocrypha to be part of the canon (with the exception of 1 and 2 Esdras and the Prayer of Manasseh). It is significant that the Council of Trent was the response of the Roman Catholic Church to the teachings of Martin Luther and the rapidly spreading Protestant Reformation, and the books of the Apocrypha contain support for the Catholic teaching of prayers for the dead and justification by faith plus works, not by faith alone. In affirming the Apocrypha as within the canon, Roman Catholics would hold that the church has the authority to constitute a literary work as "Scripture," while Protestants have held that the church cannot make something to be Scripture, but can only recognize what God has already caused to be written as his own words.18 (One analogy here would be to say that a police investigator can recognize counterfeit money as counterfeit and can recognize genuine money as genuine, but he cannot make counterfeit money to be genuine, nor can any declaration by any number of police make counterfeit money to be something it is not. Only the official treasury of a nation can make money that is real money; similarly, only God can make words to be his very words and worthy of inclusion in Scripture.)

Eusebius himself elsewhere repeats the statement of the Jewish historian Josephus that the Scriptures contain twenty-two books, but nothing since the time of Artaxerxes (3.10.1-5), and this would exclude all of the Apocrypha.

15 15. Athanasius, Letter 39 in Nicene and Post Nicene Fathers 2d ser., ed. Philip Schaff and Henry Wace (Grand Rapids: Eerdmans, 1978), vol. 4: Athanasius pp. 55152.

16 16. See Metzger, Apocrypha pp. xii—xiii. Metzger notes that none of the early Latin and Greek church fathers who quoted from the Apocrypha as Scripture knew any Hebrew. Beckwith, Canon pp. 386-89, argues that the evidence of Christian writers quoting the Apocrypha as Scripture is considerably less extensive and less significant than scholars often claim it to be.

17 17. E.J. Young, "The Canon of the Old Testament," in Revelation and the Bible pp. 167-68.

18 18. It should be noted that Roman Catholics use the term deuterocanonical rather than apocryphal to refer to these books. They understand this to mean "later added to the canon" (the prefix Seutepo- means "second").

Thus the writings of the Apocrypha should not be regarded as part of Scripture: (1) they do not claim for themselves the same kind of authority as the Old Testament writings; (2) they were not regarded as God's words by the Jewish people from whom they originated; (3) they were not considered to be Scripture by Jesus or the New Testament authors; and (4) they contain teachings inconsistent with the rest of the Bible. We must conclude that they are merely human words, not God-breathed words like the words of Scripture. They do have value for historical and linguistic research, and they contain a number of helpful stories about the courage and faith of many Jews during the period after the Old Testament ends, but they have never been part of the Old Testament canon, and they should not be thought of as part of the Bible. Therefore, they have no binding authority for the thought or life of Christians today.

In conclusion, with regard to the canon of the Old Testament, Christians today should have no worry that anything needed has been left out or that anything that is not God's words has been included.

B. The New Testament Canon

The development of the New Testament canon begins with the writings of the apostles. It should be remembered that the writing of Scripture primarily occurs in connection with God's great acts in redemptive history. The Old Testament records and interprets for us the calling of Abraham and the lives of his descendants, the exodus from Egypt and the wilderness wanderings, the establishment of God's people in the land of Canaan, the establishment of the monarchy, and the Exile and return from captivity. Each of these great acts of God in history is interpreted for us in God's own words in Scripture. The Old Testament closes with the expectation of the Messiah to come (Mal. 3:1-4; 4:1-6). The next stage in redemptive history is the coming of the Messiah, and it is not surprising that no further Scripture would be written until this next and greatest event in the history of redemption occurred.

This is why the New Testament consists of the writings of the apostles.19 It is primarily the apostles who are given the ability from the Holy Spirit to recall accurately the words and deeds of Jesus and to interpret them rightly for subsequent generations.

Jesus promised this empowering to his disciples (who were called apostles after the resurrection) in John 14:26: "But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you." Similarly, Jesus promised further revelation of truth from the Holy Spirit when he told his disciples, "When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you" (John 16:13-14). In these verses the disciples are promised amazing gifts to enable them to write Scripture: the Holy Spirit would teach them "all things," would cause them to remember "all" that Jesus had said, and would guide them into "all the truth."

Furthermore, those who have the office of apostle in the early church are seen to claim an authority equal to that of the Old Testament prophets, an authority to speak and write words that are God's very words. Peter encourages his readers to remember "the commandment of the Lord and Savior through your apostles" (2 Peter 3:2). To

19 19. A few New Testament books (Mark, Luke, Acts, Hebrews, and Jude) were not written by apostles but by others closely associated with them and apparently authorized by them: see the discussion below, pp. 62-63.

lie to the apostles (Acts 5:2) is equivalent to lying to the Holy Spirit (Acts 5:3) and lying to God (Acts 5:4).

This claim to be able to speak words that were the words of God himself is especially frequent in the writings of the apostle Paul. He claims not only that the Holy Spirit has revealed to him "what no eye has seen, nor ear heard, nor the heart of man conceived" (1 Cor. 2:9), but also that when he declares this revelation, he speaks it "in words not taught by human wisdom but taught by the Spirit, interpreting Spiritual things in Spiritual words" (1 Cor. 2:13, author's translation).20

Similarly, Paul tells the Corinthians, "If any one thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord" (1 Cor. 14:37). The word translated "what" in this verse is a plural relative pronoun in Greek (a) and more literally could be translated "the things that I am writing to you." Thus, Paul claims that his directives to the church at Corinth are not merely his own but a command of the Lord. Later, in defending his apostolic office, Paul says that he will give the Corinthians "proof that Christ is speaking in me" (2 Cor. 13:3). Other similar verses could be mentioned (for example, Rom. 2:16; Gal. 1:8-9; 1 Thess. 2:13; 4:8, 15; 5:27; 2 Thess. 3:6, 14).

The apostles, then, have authority to write words that are God's own words, equal in truth status and authority to the words of the Old Testament Scriptures. They do this to record, interpret, and apply to the lives of believers the great truths about the life, death, and resurrection of Christ.

It would not be surprising therefore to find some of the New Testament writings being placed with the Old Testament Scriptures as part of the canon of Scripture. In fact, this is what we find in at least two instances. In 2 Peter 3:16, Peter shows not only an awareness of the existence of written epistles from Paul, but also a clear willingness to classify "all of his [Paul's] epistles" with "the other scriptures": Peter says, "So also our beloved brother Paul wrote to you according to the wisdom given him, speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures'" (2 Peter 3:15-16). The word translated "scriptures" here is Ypa^^ (G1210) a word that occurs fifty-one times in the New Testament and that refers to the Old Testament Scriptures in every one of those occurrences. Thus, the word Scripture was a technical term for the New Testament authors, and it was used only of those writings that were thought to be God's words and therefore part of the canon of Scripture. But in this verse, Peter classifies Paul's writings with the "other Scriptures" (meaning the Old Testament Scriptures). Paul's writings are therefore considered by Peter also to be worthy of the title "Scripture" and thus worthy of inclusion in the canon.

A second instance is found in 1 Timothy 5:17-18. Paul says, "Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching; for the scripture says, "You shall not muzzle an ox when it is treading out the grain,' and, "The laborer deserves his wages."' The first quotation from "Scripture" is found in Deuteronomy 25:4, but the second quotation, "The

20 20. This is my own translation of the last phrase of 1 Cor. 2:13: see Wayne Grudem, "Scripture's Self-Attestation," in Scripture and Truth ed. D.A. Carson and John Woodbridge (Grand Rapids: Zondervan, 1983), p. 365, n. 61. But this translation is not crucial to the main point: namely, that Paul speaks words taught by the Holy Spirit, a point that is affirmed in the first part of the verse, no matter how the second half is translated.

laborer deserves his wages," is found nowhere in the Old Testament. It does occur, however, in Luke 10:7 (with exactly the same words in the Greek text). So here we have Paul apparently quoting a portion of Luke's gospel21 and calling it "Scripture," that is, something that is to be considered part of the canon.22 In both of these passages (2 Peter 3:16 and 1 Tim. 5:17-18) we see evidence that very early in the history of the church the writings of the New Testament began to be accepted as part of the canon.

Because the apostles, by virtue of their apostolic office, had authority to write words of Scripture, the authentic written teachings of the apostles were accepted by the early church as part of the canon of Scripture. If we accept the arguments for the traditional views of authorship of the New Testament writings,23 then we have most of the New Testament in the canon because of direct authorship by the apostles. This would include Matthew; John; Romans to Philemon (all of the Pauline epistles); James;24 1 and 2 Peter; 1, 2, and 3 John; and Revelation.

This leaves five books, Mark, Luke, Acts, Hebrews, and Jude, which were not written by apostles. The details of the historical process by which these books came to be counted as part of Scripture by the early church are scarce, but Mark, Luke, and Acts were commonly acknowledged very early, probably because of the close association of Mark with the apostle Peter, and of Luke (the author of Luke-Acts) with the apostle Paul. Similarly, Jude apparently was accepted by virtue of the author's connection with James (see Jude 1) and the fact that he was the brother of Jesus.25

The acceptance of Hebrews as canonical was urged by many in the church on the basis of an assumed Pauline authorship. But from very early times there were others who rejected Pauline authorship in favor of one or another of several different suggestions. Origen, who died about a.d. 254, mentions various theories of authorship and concludes, "But who actually wrote the epistle, only God knows."26 Thus, the acceptance of Hebrews as canonical was not entirely due to a belief in Pauline authorship. Rather, the intrinsic qualities of the book itself must have finally convinced early readers, as they continue to convince believers today, that whoever its human author may have been, its ultimate author can only have been God himself.

21 21. Someone might object that Paul could be quoting an oral tradition of Jesus' words rather than Luke's gospel, but it is doubtful that Paul would call any oral tradition "Scripture," since the word (Gk. Ypa^n, G1210, "writing") is always in New Testament usage applied to written texts, and since Paul's close association with Luke makes it very possible that he would quote Luke's written gospel.

22 22. Luke himself was not an apostle, but his gospel is here accorded authority equal with that of the apostolic writings. Apparently this was due to his very close association with the apostles, especially Paul, and the endorsement of his gospel by an apostle.

23 23. For a defense of traditional views of authorship of the New Testament writings, see Donald Guthrie, New Testament Introduction (Downers Grove, 1ll.: InterVarsity Press, 1970).

24 24. James seems to be considered an apostle in 1 Cor. 15:7 and Gal. 1:19. He also fulfills functions appropriate to an apostle in Acts 12:17; 15:13; 21:18; Gal. 2:9, 12: see p. 908 below.

25 25. The acceptance of Jude in the canon was slow, primarily because of doubts concerning his quotation of the noncanonical book of 1 Enoch.

26 26. Origen's statement is quoted in Eusebius, Ecclesiastical History 6.25.14.

The majestic glory of Christ shines forth from the pages of the epistle to the Hebrews so brightly that no believer who reads it seriously should ever want to question its place in the canon.

This brings us to the heart of the question of canonicity. For a book to belong in the canon, it is absolutely necessary that the book have divine authorship. If the words of the book are God's words (through human authors), and if the early church, under the direction of the apostles, preserved the book as part of Scripture, then the book belongs in the canon. But if the words of the book are not God's words, it does not belong in the canon. The question of authorship by an apostle is important because it was primarily the apostles to whom Christ gave the ability to write words with absolute divine authority. If a writing can be shown to be by an apostle, then its absolute divine authority is automatically established.27 Thus, the early church automatically accepted as part of the canon the written teachings of the apostles which the apostles wanted preserved as Scripture.

But the existence of some New Testament writings that were not authored directly by apostles shows that there were others in the early church to whom Christ also gave the ability, through the work of the Holy Spirit, to write words that were God's own words and also therefore intended to be part of the canon. In these cases, the early church had the task of recognizing which writings had the characteristic of being God's own words (through human authors).

For some books (at least Mark, Luke, and Acts, and perhaps Hebrews and Jude as well), the church had, at least in some areas, the personal testimony of some living apostles to affirm the absolute divine authority of these books. For example, Paul would have affirmed the authenticity of Luke and Acts, and Peter would have affirmed the authenticity of Mark as containing the gospel which he himself preached. In other cases, and in some geographical areas, the church simply had to decide whether it heard the voice of God himself speaking in the words of these writings. In these cases, the words of these books would have been self-attesting; that is, the words would have borne witness to their own divine authorship as Christians read them. This seems to have been the case with Hebrews.

It should not surprise us that the early church should have been able to recognize Hebrews and other writings, not written by apostles, as God's very words. Had not Jesus said "My sheep hear my voice" (John 10:27)? It should not be thought

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