27. Of course, this does not mean that everything an apostle wrote, including even grocery lists and receipts for business transactions, would be considered Scripture. We are speaking here of writings done when acting in the role of an apostle and giving apostolic instructions to churches and to individual Christians (such as Timothy or Philemon).

It is also very likely that the living apostles themselves gave some guidance to the churches concerning which works they intended to be preserved and used as Scripture in the churches (see Col. 4:16; 2 Thess. 3:14; 2 Peter 3:16). There were apparently some writings that had absolute divine authority but that the apostles did not decide to preserve as "Scripture" for the churches (such as Paul's "previous letter" to the Corinthians: see 1 Cor. 5:9). Moreover, the apostles did much more oral teaching, which had divine authority (see 2 Thess. 2:15) but was not written down and preserved as Scripture. Thus, in addition to apostolic authorship, preservation by the church under the direction of the apostles was necessary for a work to be included in the canon.

impossible or unlikely, therefore, that the early church would be able to use a combination of factors, including apostolic endorsement, consistency with the rest of Scripture, and the perception of a writing as "God-breathed" on the part of an overwhelming majority of believers, to decide that a writing was in fact God's words (through a human author) and therefore worthy of inclusion in the canon. Nor should it be thought unlikely that the church would be able to use this process over a period of time—as writings were circulated to various parts of the early church—and finally to come to a completely correct decision, without excluding any writings that were in fact "God-breathed" and without including any that were not.28

In a.d. 367 the Thirty-ninth Paschal Letter of Athanasius contained an exact list of the twenty-seven New Testament books we have today. This was the list of books accepted by the churches in the eastern part of the Mediterranean world. Thirty years later, in a.d. 397, the Council of Carthage, representing the churches in the western part of the Mediterranean world, agreed with the eastern churches on the same list. These are the earliest final lists of our present-day canon.

Should we expect any more writings to be added to the canon? The opening sentence in Hebrews puts this question in the proper historical perspective, the perspective of the history of redemption: "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world" (Heb. 1:1-2).

The contrast between the former speaking "of old" by the prophets and the recent speaking "in these last days" suggests that God's speech to us by his Son is the culmination of his speaking to mankind and is his greatest and final revelation to mankind in this period of redemptive history. The exceptional greatness of the revelation that comes through the Son, far exceeding any revelation in the old covenant, is emphasized again and again throughout chapters 1 and 2 of Hebrews. These facts all indicate that there is a finality to the revelation of God in Christ and that once this revelation has been completed, no more is to be expected.

But where do we learn about this revelation through Christ? The New Testament writings contain the final, authoritative, and sufficient interpretation of Christ's work of redemption. The apostles and their close companions report Christ's words and deeds and interpret them with absolute divine authority. When they have finished their writing, there is no more to be added with the same absolute divine authority. Thus, once the writings of the New Testament apostles and their authorized companions are completed, we have in written form the final record of everything that God wants us to know about the life, death, and resurrection of Christ, and its meaning for the lives of believers for all time. Since this is God's greatest revelation for mankind, no more is to be expected once this is complete. In this way, then, Hebrews 1:1-2 shows us why no more writings can be added to the Bible after the time of the New Testament. The canon is now closed.

A similar kind of consideration may be drawn from Revelation 22:18-19: I warn every one who hears the words of the prophecy of this book: if any one adds to them, God will add to him the plagues described in this book, and if any one takes away from the

28 28. I am not discussing at this point the question of textual variants (that is, differences in individual words and phrases that are to be found among the many ancient copies of Scripture that still exist). This question is treated in chapter 5, pp. 96-97.

words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

The primary reference of these verses is clearly to the book of Revelation itself, for John refers to his writing as "the words of the prophecy of this book" in verses 7 and 10 of this chapter (and the entire book is called a prophecy in Rev. 1:3). Furthermore, the reference to "the tree of life and...the holy city, which are described in this book" indicates that the book of Revelation itself is intended.

It is, however, not accidental that this statement comes at the end of the last chapter of Revelation, and that Revelation is the last book in the New Testament. In fact, Revelation has to be placed last in the canon. For many books, their placement in the assembling of the canon is of little consequence. But just as Genesis must be placed first (for it tells us of creation), so Revelation must be placed last (for its focus is to tell us of the future and God's new creation). The events described in Revelation are historically subsequent to the events described in the rest of the New Testament and require that Revelation be placed where it is. Thus, it is not inappropriate for us to understand this exceptionally strong warning at the end of Revelation as applying in a secondary way to the whole of Scripture. Placed here, where it must be placed, the warning forms an appropriate conclusion to the entire canon of Scripture. Along with Hebrews 1:1-2 and the history-of-redemption perspective implicit in those verses, this broader application of Revelation 22:18-19 also suggests to us that we should expect no more Scripture to be added beyond what we already have.

How do we know, then, that we have the right books in the canon of Scripture we now possess? The question can be answered in two different ways. First, if we are asking upon what we should base our confidence, the answer must ultimately be that our confidence is based on the faithfulness of God. We know that God loves his people, and it is supremely important that God's people have his own words, for they are our life (Deut. 32:47; Matt. 4:4). They are more precious, more important to us than anything else in this world. We also know that God our Father is in control of all history, and he is not the kind of Father who will trick us or fail to be faithful to us or keep from us something we absolutely need.

The severity of the punishments in Revelation 22:18-19 that come to those who add to or take from God's words also confirms the importance for God's people of having a correct canon. There could be no greater punishments than these, for they are the punishments of eternal judgment. This shows that God himself places supreme value on our having a correct collection of God-breathed writings, no more and no less. In the light of this fact, could it be right for us to believe that God our Father, who controls all history, would allow all of his church for almost two thousand years to be deprived of something he himself values so highly and is so necessary for our spiritual lives?29

29 29. This is of course not to affirm the impossible notion that God providentially preserves every word in every copy of every text, no matter how careless the copyist, or that he must miraculously provide every believer with a Bible instantly. Nevertheless, this consideration of God's faithful care of his children should certainly cause us to be thankful that in God's providence there is no significantly attested textual variant that would change any point of Christian doctrine or ethics, so faithfully has the text been transmitted and preserved. However, we must say clearly that there are a number of differing words in the different ancient manuscripts of the Bible that are preserved today. These are called "textual variants." The question of

The preservation and correct assembling of the canon of Scripture should ultimately be seen by believers, then, not as part of church history subsequent to God's great central acts of redemption for his people, but as an integral part of the history of redemption itself. Just as God was at work in creation, in the calling of his people Israel, in the life, death, and resurrection of Christ, and in the early work and writings of the apostles, so God was at work in the preservation and assembling together of the books of Scripture for the benefit of his people for the entire church age. Ultimately, then, we base our confidence in the correctness of our present canon on the faithfulness of God.

The question of how we know that we have the right books can, secondly, be answered in a somewhat different way. We might wish to focus on the process by which we become persuaded that the books we have now in the canon are the right ones. In this process two factors are at work: the activity of the Holy Spirit convincing us as we read Scripture for ourselves, and the historical data that we have available for our consideration.

As we read Scripture the Holy Spirit works to convince us that the books we have in Scripture are all from God and are his words to us. It has been the testimony of Christians throughout the ages that as they read the books of the Bible, the words of Scripture speak to their hearts as no other books do. Day after day, year after year, Christians find that the words of the Bible are indeed the words of God speaking to them with an authority, a power, and a persuasiveness that no other writings possess. Truly the Word of God is "living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart" (Heb. 4:12).

Yet the process by which we become persuaded that the present canon is right is also helped by historical data. Of course, if the assembling of the canon was one part of God's central acts in the history of redemption (as was stated above), then Christians today should not presume to take it upon themselves to attempt to add to or subtract from the books of the canon: the process was completed long ago. Nevertheless, a thorough investigation of the historical circumstances surrounding the assembling of the canon is helpful in confirming our conviction that the decisions made by the early church were correct decisions. Some of this historical data has been mentioned in the preceding pages. Other, more detailed data is available for those who wish to pursue more specialized investigations.30

Yet one further historical fact should be mentioned. Today there exist no strong candidates for addition to the canon and no strong objections to any book presently in the canon. Of those writings that some in the early church wanted to include in the textual variants within the surviving manuscripts of the books that belong in the canon is discussed in chapter 5, pp. 96-97.

30 3 0. A very helpful recent survey of this field is David Dunbar, "The Biblical Canon," in Hermeneutics, Authority, and Canon ed. D.A. Carson and John Woodbridge (Grand Rapids: Zondervan, 1986), pp. 295-360. In addition, three recent books are of such excellent quality that they will define the discussion of canon for many years to come: Roger Beckwith, The Old Testament Canon of the New Testament Church and Its Background in Early Judaism (London: SPCK, 1985, and Grand Rapids: Eerdmans, 1986); Bruce Metzger, The Canon of the New Testament: Its Origin, Development, and Significance (Oxford: Clarendon; New York: Oxford University Press, 1987); and F.F. Bruce, The Canon of Scripture (Downers Grove, Ill.: InterVarsity Press, 1988).

canon, it is safe to say that there are none that present-day evangelicals would want to include. Some of the very early writers distinguished themselves quite clearly from the apostles and their writings from the writings of the apostles. Ignatius, for example, about a.d. 110, said, "I do not order you as did Peter and Paul; they were apostles I am a convict; they were free, I am even until now a slave" (Ignatius, To the Romans 4.3; compare the attitude toward the apostles in 1 Clement 42:1, 2; 44:1-2 [a.d. 95]; Ignatius, To theMagnesians 7:1; 13:1-2; et al.).

Even those writings that were for a time thought by some to be worthy of inclusion in the canon contain doctrinal teaching that is contradictory to the rest of Scripture. "The Shepherd" of Hermas, for example, teaches "the necessity of penance" and "the possibility of the forgiveness of sins at least once after baptism The author seems to identify the Holy Spirit with the Son of God before the Incarnation, and to hold that the Trinity came into existence only after the humanity of Christ had been taken up into heaven" (Oxford Dictionary of the Christian Church p. 641).

The Gospel of Thomas which for a time was held by some to belong to the canon, ends with the following absurd statement (par. 114):

Simon Peter said to them: "Let Mary go away from us, for women are not worthy of life." Jesus said: "Lo, I shall lead her, so that I may make her a male, that she too may become a living spirit, resembling you males. For every woman who makes herself a male will enter the kingdom of heaven."31

All other existing documents that had in the early church any possibility of inclusion in the canon are similar to these in that they either contain explicit disclaimers of canonical status or include some doctrinal aberrations that clearly make them unworthy of inclusion in the Bible.32

31 31. This document was not written by Thomas the apostle. Current scholarly opinion attributes it to an unknown author in the second century a.d. who used Thomas's name.

32 3 2. It is appropriate here to say a word about the writing called the Didache. Although this document was not considered for inclusion in the canon during the early history of the church, many scholars have thought it to be a very early document and some today quote it as if it were an authority on the teaching of the early church on the same level as the New Testament writings. It was first discovered in 1875 at a library in Constantinople but probably dates from the first or second century a.d. Yet it contradicts or adds to the commands of the New Testament at many points. For example, Christians are told to let alms sweat in their hands until they know to whom they are giving (1.6); food offered to idols is forbidden (6.3); people are required to fast before baptism, and baptism must be done in running water (7.1-4); fasting is required on Wednesdays and Fridays but prohibited on Mondays and Thursdays (8.1); Christians are required to pray the Lord's Prayer three times a day (8.3); unbaptized persons are excluded from the Lord's Supper, and prayers unknown in the New Testament are given as a pattern for celebrating the Lord's Supper (9.1-5); apostles are prohibited from staying in a city more than two days (11.5; but note that Paul stayed a year and a half in Corinth and three years in Ephesus!); prophets who speak in the Spirit cannot be tested or examined (11.7, in contradiction to 1 Cor. 14:29 and 1 Thess. 5:20-21); salvation requires perfection at the last time (16.2). Such a document, of unknown authorship, is hardly a reliable guide for the teachings and practices of the early church.

On the other hand, there are no strong objections to any book currently in the canon. In the case of several New Testament books that were slow to gain approval by the whole church (books such as 2 Peter or 2 and 3 John), much of the early hesitancy over their inclusion can be attributed to the fact that they were not initially circulated very widely, and that full knowledge of the contents of all the New Testament writings spread through the church rather slowly. (Martin Luther's hesitancies concerning James are quite understandable in view of the doctrinal controversy in which he was engaged, but such hesitancy was certainly not necessary. The apparent doctrinal conflict with Paul's teaching is easily resolved once it is recognized that James is using three key terms, justification, faith and works in senses different from those with which Paul used them.)33

There is therefore historical confirmation for the correctness of the current canon. Yet it must be remembered in connection with any historical investigation that the work of the early church was not to bestow divine authority or even ecclesiastical authority upon some merely human writings, but rather to recognize the divinely authored characteristic of writings that already had such a quality. This is because the ultimate criterion of canonicity is divine authorship, not human or ecclesiastical approval.

At this point someone may ask a hypothetical question about what we should do if another one of Paul's epistles were discovered, for example. Would we add it to Scripture? This is a difficult question, because two conflicting considerations are involved. On the one hand, if a great majority of believers were convinced that this was indeed an authentic Pauline epistle, written in the course of Paul's fulfillment of his apostolic office, then the nature of Paul's apostolic authority would guarantee that the writing would be God's very words (as well as Paul's), and that its teachings would be consistent with the rest of Scripture. But the fact that it was not preserved as part of the canon would indicate that it was not among the writings the apostles wanted the church to preserve as part of Scripture. Moreover, it must immediately be said that such a hypothetical question is just that: hypothetical. It is exceptionally difficult to imagine what kind of historical data might be discovered that could convincingly demonstrate to the church as a whole that a letter lost for over 1,900 years was genuinely authored by Paul, and it is more difficult still to understand how our sovereign God could have faithfully cared for his people for over 1,900 years and still allowed them to be continually deprived of something he intended them to have as part of his final revelation of himself in Jesus Christ. These considerations make it so highly improbable that any such manuscript would be discovered at some time in the future, that such a hypothetical question really does not merit further serious consideration.

In conclusion, are there any books in our present canon that should not be there? No. We can rest our confidence in this fact in the faithfulness of God our Father, who would not lead all his people for nearly two thousand years to trust as his Word something that is not. And we find our confidence repeatedly confirmed both by historical investigation and by the work of the Holy Spirit in enabling us to hear

33 33. See R.V.G. Tasker, The General Epistle of James TNTC (London: Tyndale Press, 1956), pp. 67-71. Although Luther placed James near the end of his German translation of the New Testament, he did not exclude it from the canon, and he cited over half of the verses in James as authoritative in various parts of his writings (see Douglas Moo, The Letter of James TNTC (Leicester and Downers Grove, Ill.: InterVarsity Press, 1985), p. 18; see also pp. 100-117 on faith and works in James.

God's voice in a unique way as we read from every one of the sixty-six books in our present canon of Scripture.

But are there any missing books, books that should have been included in Scripture but were not? The answer must be no. In all known literature there are no candidates that even come close to Scripture when consideration is given both to their doctrinal consistency with the rest of Scripture and to the type of authority they claim for themselves (as well as the way those claims of authority have been received by other believers). Once again, God's faithfulness to his people convinces us that there is nothing missing from Scripture that God thinks we need to know for obeying him and trusting him fully. The canon of Scripture today is exactly what God wanted it to be, and it will stay that way until Christ returns.

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