Biblical Canon and Apostles: Their Significance Part I
Introduction: The eight-part series: Biblical Canon and Apostles: Their Significance gives helps the believer properly understand the Bible. A proper understanding of God requires a proper understanding of the biblical canon and the apostles and their significance.
A proper understanding of the term canon is essential to accomplish this task.. One of the terms used in describing the books of the Bible is the word canon. The word comes from the Greek word kanon, meaning rule, norm, reed, or measuring stick. Brick masons use a canon – a straight rod or bar for measuring when building and laying stone. It is a measuring device to determine how correct and proper something is.
Biblically it refers to those books received as authoritative that make up the Bible. Thus the word canon can refer both to the standard for measuring something and the finished product of the measurement that meets certain criteria. The latter is the term used by the Church for the books of the Bible that are called Scripture – the Canon of Scripture which includes both the Old Testament Canon and the New Testament Canon.
Biblically the Canon is the authoritative collection of books of the Old and New Testaments that comprise the Christian Bible. These books function as the supreme authority or measuring rod used by the Church for determining biblical doctrine. In fact, the Bible is the norm or standard of all standards and it is judged by no other standard. This truth rests on the fact that the Bible is self-attesting and self-authenticating. It is written by God Himself using the instrumentality of men.
A book that is considered to be entitled to a place in the Bible is called canonical. Although Christians were the first ones to use the term canon the idea may be Jewish. Simply, canonicity is the right of a book to have a place in a collection of inspired writings, based on its composition and its author. It must be written by or under the supervision of an apostle or close associate.
From another perspective, a canon is the set of texts or books which a particular religious community regards as authoritative. It is important to note that other religious communities and organizations have their own canons as a standard for belief and practice. These organizations view the Christian Bible as insufficient or fallacious. Religions such as Jehovah Witnesses and Mormonism have a number of non-biblical documents that they use to interpret and contradict basic teaching of the Christian faith.
The canon of Jehovah’s Witnesses is manifold and includes all current Watchtower publications: New World Translation only, Reasoning from the Scriptures, You can live forever in Paradise on earth, and Watchtower and Awake magazines. The standards of Mormonism include The Book of Mormon, Doctrine and Covenants, Pearl of Great price, and the authoritative teaching of Mormon prophets. These groups do not have one standard. They may say the Bible plus is their standard. But more accurately, they should say their books and documents plus some of the Bible. On the other hand, Muslims teach that Jews and Christians have corrupted original revelations: the biblical Law of Moses, the Psalms of David, and the Injil (gospel of Jesus). These original revelations are accepted by the Qur’an which is their canon.
There is one other aspect of canon or standard that is germane to the discussion of revelation: Biblical Canon and Apostles: their significance. The Bible was given in written form. The Holy Spirit so influenced men that they wrote God’s thoughts in their own vernacular and words. The Bible has been preserved for centuries. Without the written Word anything goes in terms of so-called revelation. Persons can and has claimed the gift of proclaiming previously secret and unrevealed truth. They can claim to be the Lord’s mouthpiece.
Such was the case with Montanus. He claimed direct revelation from God – therefore he could bypass Scripture and the Holy Spirit. He encouraged people to accept his authority as divine and as “the gospel.” He attempted to negate the teaching of Jesus and the apostolic message. Today, people who rely on hunches, feelings, and promptings as signs of revelatory activity are attempting to bypass the Holy Spirit.
These canons (standards) have developed through debate and agreement on the part of the religious authorities of their respective faiths and denominations. Many of these organizations consider their books to have been delivered by God to an individual or group of individuals and inspired by God. This creates a problem: what is the true Word of God?
Protestant churches especially since the Reformation believe that the Bible is authoritative and sufficient for life and godliness. It speaks to those who have ears to hear and eyes to see. It speaks to God’s people and the world because it is the very Word of God. It is God’s megaphone declaring truth. God is the Self-Revealer. It is His nature to reveal Himself. Christians believe that God gave the Bible and He is its Author. The Bible is inspired (breathed-out by God), inerrant (without error), infallible (it does not lead anyone into error), trustworthy, and authoritative. It is necessary for salvation and life after salvation. The Bible has the very nature of God because it is the mind of God.
Furthermore, true Protestant churches believe that Scripture is God’s personal, powerful, purposeful self-revelation. Protestant churches have accepted the present books of the Bible not because of the decision of a church or council but because the books themselves were recognized as inspired (the word inspired literally mean breathed-out by God: 2 Timothy 3:16). The history of the acceptance of the books of the Bible is an important aspect of a proper understanding of the Bible. Moreover, it leads to an understanding of the Biblical Canon and Apostles: their significance.
Application:
1. What is the source of the canon and what is the significance of that fact?
2. The Holy Spirit is the author of Scripture and “oversaw” the Church’s activity in compiling the canon. What is the significance of those facts?
3. What is your response to God’s activity in developing the canon?
Biblical Canon and Apostles: Their Significance Part II
Development
Continuing our discussion: Biblical Canon and Apostles: Their Significance we move to the Old Testament. The Old Testament Canon – the books of the Old Testament – developed by degrees always carefully preserved. It was probably arranged in the time of Ezra and Nehemiah (530-430 B.C.). The New Testament Canon developed more quickly. The apostolic church received from the Israelites a belief in a written rule of faith. Christ confirmed this belief (Matthew 5:17-18; Mark 12:36; Luke 16:31; 24:45-47). The apostles referred to the Old Testament as authoritative (Romans 3:2, 21; 15:4; 1 Corinthians 4:6; 2 Timothy 3:15-17; 2 Peter 1:16-21).
The New Testament books did not become authoritative for the Church because they were formally included in a canonical list; on the contrary, the Church included them in her canon because she already regarded them as divinely inspired, recognizing their innate worth and apostolic authority, direct or indirect. In other words, God chose the canon and He used the Church as His agent to declare the books of Bible. The first ecclesiastical councils to classify the canonical books were both held in North Africa – at Hippo Regius in 393 and at Carthage in 397. These councils did not impose something new upon the Christian communities. Rather, they codified what was already the general practice of these communities.
Since the New Testament Canon was not complete in the first century, apostles and prophets were part of the gifts sent by the ascended Christ for the early Church (Ephesians 4:7-16). They were foundational and continued to proclaim the apostolic message. The Church is built upon the foundation of the apostles and prophets who proclaimed the mystery of Christ and His Messianic mission (Ephesians 2:20; 3:5). The books of the New Testament are the continuation and fulfilment of apostolic message that had been prophesied in the Old Testament. Those who spoke the word of God to Israel were called prophets.
There is no record of any group or individuals who were involved in the inspired writings that were prophets. Most of the Old Testament books were written by prophets. Those that were not such as the books of Joshua, Proverbs, Song of Solomon, and most of the Psalms were prophets in that the authors received direct revelation from God (Numbers 12:6). Direct revelation from the Spirit was necessary until a time when God’s word became the completed written Word (1 John 4:1-6).
It was never the Church’s authority to “make” the canon. The Church did not pick and choose which books belonged in the canon. They did not decide based on human will or thinking. The Church did not give us the Bible or make the Canon. God gave us the Bible through the Church. The Church was involved in the decision to decide which books should be included in the Bible.
The early Church, unlike many today, had a high view of God and Scripture, His word. They were firmly committed to the truth that God gave the Church and individual believers the Bible. The Reformation was a call and an effort to return the church and believers to that truth. The Church did verify God’s choice and subsequently confessed to the world that which true believers still hold to be true.
Said in another way, canonicity is not within the church’s authority. Canonicity describes the standard that books had to meet to be recognized as Scripture. Rather, God gave us the Bible. The Church verified His choice and confessed to the world that which has been held by believers for centuries. The Holy Spirit is the Author of Scripture and He is the Indweller of the Church and believers (1 Corinthian 3 and 6; 2 Corinthians 6). God has preserved His Word, His Church, and His people individually through the Word by the Holy Spirit. The Spirit has a triple grip: the Church, the believer, and the Word. As the insurance company commercial goes: God’s Church and God’s people are in good hands. We say NO: they are in great hands!
Application:
1. Review the use of the terms canon, standard, and canonicity for clarity remembering that the word generally refers to the end product of the Church’s efforts but also means standard for that final determination.
2. What is the significance of having one standard for faith and practice?
3. How is it possible for God’s Word to be such a heavy-weight? What does your answer say about your view of God and His Church?
Biblical Canon and Apostles: Part III
Significance
Continuing our discussion: Biblical Canon and Apostles: Their Significance, some people may ask: could the Church have made a mistake in regards to the canon? It is always possible but certain truths must prevail: God is God; God is the sole and supreme Authority; God is self-revealing and trustworthy by nature; He promised to preserve, to sustain, and to continue His Church and His people by the Holy Spirit through the Word. The establishment of and the increase of Church and the Bible are God’s work. The Church is indwelt by the Holy Spirit who has spoken in Scripture and so determined that the Church and believers will continue to hear His voice until Christ returns. These truths strongly negate the notion that the Church made a mistake in picking the books of the Bible. The Church’s choice of which books was supernaturally-influenced by the Holy Spirit. God is the promise-making and promise-keeping God of order and not of confusion.
God gathered His message to mankind into one book – the Bible which contains the New and Old Testaments. The New Testament reveals what was concealed in varying degrees in the Old Testament. The Bible teaches closed direct revelation in such places as Deuteronomy 4:2; 12:32; Proverbs 30:6; Revelation .22:18-19. Public and private revelation – God speaking directly or indirectly to someone apart from Scripture – has ceased. This truth is based on the fact that the Holy Spirit has supernaturally overseen the gathering of a complete and authoritative canon. These facts contrast continuous or continued revelation which permits an open canon and thereby the addition of books to possibly an ever-expanding canon. The Biblical Canon and Apostles: their significance, selection, formation, and activity are under the influence of the Holy Spirit.
Since miracles, tongues and prophecy do not serve the same purpose today as they did in the past, how do we explain passages in the Bible that mention prophecy and tongues? I assume that all agree that the gifts of prophecy and tongues were just that – gifts to the Church for the Church. How are we to know if those gifts are needed now? Answers to these questions have varied depending on one’s view of Scripture in general and in regards to the Bible’s teaching about itself and about tongues, miracles, and gifts.
At the individual level, if the giving and receiving of revelation is ongoing, the only standard for determining this “prophetic” activity is subjectivity. Many claim that even today. They claim an open canon – revelation is still ongoing and the individual proclaimer decides. An open canon claims that God has left sinful man to do the work of the Spirit. Open canon people say that God has not completed what He intended to say and He is continuing (perhaps even forced!) by giving new and continuous revelation.
To the contrary, God has completed His discussion with mankind directly and now speaks and has spoken through His Son and His Word. The Son ascended and when He did, He left the activity of illumination – not revelation – with the Holy Spirit (John 14:16-17, 26-26; 15:26-27; 16:13). It is to mankind’s advantage and to God’s glory that the canon is closed because the Church and believers have all they need for faith and godliness (2 Peter 1:3-4; 2:16-21). They do not need to depend on sinful men who claim their own authority.
With the completion of the foundation of the Church, the canon was closed and new revelation ceased (see Part II: Ephesians 2:20; 3:5; 4:7-16). The revelatory organs (apostles and prophets) and revelatory instruments such as tongues ceased as well. Peter summarized the beauty of a completed canon in 2 Peter 1:16-21. He and the apostles had the more sure written word and it was preserved for all ages.
The authority of Christ and the apostolic message were deposited in Scripture which is true apostolic succession (2 Timothy 2:1-2). Wonders and miracles had a sign purpose: They are signs of an apostle (Acts 14:3; 2 Corinthians 12:12; Hebrews 2:3-4). If all Christians performed them, they would lose their sign value. The function of miracles and wonders was fulfilled in the one great sign: the death, burial, and resurrection of Jesus. Now we have the Holy Spirit Who uses His Word to illumine (not reveal) as He indwells the Church and the individual believer.
The Spirit continues to work through the revealed Word but He reveals nothing new. It is proper to speak of the Spirit’s illumination so that the truth already revealed becomes a greater reality (Ephesians 3:14-21). He does not reveal anything. New revelation may be forth coming at the time that Jesus returns and in heaven. But for now, God has spoken in His word everything He would say face to face to the peoples of the world, His Church, and His people.
In summary, there are no more apostles, prophets, or tongues because of the completed canon. Jesus returned to heaven – He ascended. This was a perquisite for the coming of the Holy Spirit. Christ must ascend for the fullness of the Holy Spirit to come which began at Pentecost (John 14:26; 15:26-27; 16:12-14). One of Christ’s greatest benefits and gifts of Christ’s Ascension is the fullness of the Holy Spirit. The Holy Spirit indwells the Church and the individual believer. A key truth is that the Spirit works through, not apart, from His Word, His sword. He works in and not for or against the believer. He does not reveal but illumines. He opens blind eyes and deaf ears and He softens hard hearts so that the now-individual hears, applies, rejoices in, and grows in Christlikeness (Philippians 2:12-13).
Application:
1. The indwelling Holy Spirit provides a new mindset: Romans 8:9-11 and Galatians 5:16-18: how do you apply these passages to yourself and the Church?
2. Since the canon is closed how do you apply Psalm 119:9-12?
3. Special revelation is through the written word as applied by the Holy Spirit. How is that truth refreshing and biblical?
Biblical Canon and Apostles: Part IV
Canonicity and Its Marks
Continuing our discussion: Biblical Canon and Apostles: Their Significance please note, and I repeat, that a canonical book is one that measures up to a standard. That standard was set by the early Church and included several so-called marks:
1. The book had to have apostolic origin directly or indirectly; it must have been written by a prophet or apostle or by one who had a special relationship to one (examples: Mark to Peter, Luke to Paul). Only those who had witnessed the events or had recorded eyewitness testimony could have their writings considered as Holy Scripture.
2. The book had to have universal acceptance and if it did not the reason must be resolved.
3. The appeal to the inner witness of the Holy Spirit was also made to aid the people in understanding which books belonged in the canon and which did not.
4. Not only must the book have apostolic origin or have a connection to an apostle, the message had to be apostolic and consistent with the apostolic message;
5. The book in some form had to be acceptable and used in liturgy and worship.
Authorship of a book was most competently attested to by the early church, inasmuch as they were closest to authors and to the events described. Some theologians doubted the canonicity of certain books in the Bible. In the Old Testament those books included the book of Proverbs, the book of Ecclesiastes, the Song of Solomon, and the book of Esther. In the New Testament, the books under close scrutiny were the books of James, 2 Peter, 2-3 John, Jude, and Revelation. In the end after divergent opinions were considered the spiritual leaders functioning for the Church and as the Church were in agreement and were not swayed. Thus the present 66 books constitute and form the Bible. The canon of Scripture refers to the books that are considered the Bible and the authoritative Word of God. God was preserving His Church.
The Old and New Testaments are linked – they form a continuum. They came from the same author and have the same message. Four essential features characterize both Testaments: their necessity, clarity, authority, and sufficiency. The two Testaments record God’s story. The Bible is not a history book as such. It does record history. It is God’s story from creation, to the fall, to redemption, and the coming consummation. The Bible is a continuous narrative from Genesis to Revelation that moves from the concealed to a fuller revelation of God’s plan, purpose, and Person. This movement can be termed redemptive history which is the progressive unfolding of God’s design in eternity past to save a people for Him. All of Scripture has a major thesis: God brings His people into His divine presence in spite of them and because He is the mighty, exclusive covenant-making and covenant-keeping God – He is trustworthy and faithful.
After Adam’s sin and God’s judgment, Adam and Eve were exiled and sent out of the Garden – out of God’s presence. Adam and Eve were faced with the most harrowing experience and dilemma: will they or their children ever be allowed back into God’s presence? Their misery was heightened by the fact that they had tasted the reality of a perfect fellowship with God. Fellowship with God was now broken.
Redemption is God’s story of how and why He brought sinners into His presence and the means He used – the cross mounted by a faithful High Priest. On the cross, Jesus reached the depths of His exile and representatively the depths of mankind’s condemnation and misery. He went to hell on the cross, completely forsaken by God as a substitute for His people. The whole Old Testament bears witness to God’s purpose of bringing a people to Himself. God’s way is by a privileged and spotless High Priest that is spelled out in the book of Leviticus especially in Leviticus 16. God required holiness as He is holy (1 Peter 1:15). The sacrificial ritual system pointed to Christ, the greater Moses and greater Aaron.
As you consider the above truths, you know that the Holy Spirit was present in the Old Testament – Old Covenant – but His presence differed from that in the New. Therefore, saints of old received direct revelation from God in a variety of ways (such as dreams, vision, and signs). This revelation was supernatural and could be received by those who had the Holy Spirit even if it was for a limited period of time (Numbers 11:25-29; 1 Samuel 10:6, 10; 11:6; Judges 3:10; 6:34; 11:29; 14:6, 19; 15:14; 16:13). The fullness of the Spirit’s presence awaited the Ascension of Christ and Pentecost (Matthew. 28:18-20; John 14:1-3; Acts 1:8; 2). If Christ had not ascended, His mediatorial work would have been for naught. There would have been no Holy Spirit in His fullness (John 14-15-16). Jesus had to be the resurrected, ascended Messiah to accomplish His work. Only then would the Holy Spirit come and indwell the Church and individual believers (1 Corinthians 3:10-15; 6:15-20; 2 Corinthians 6:14-7:1; John 3:3-8; Titus 3:5).
The Old Testament looked ahead to two great events: the anointing of the Messiah by the Holy Spirit and the giving of the Spirit by Christ (Isaiah 11:1-5; 42:1f; 52:12-53:12). Jesus received the Holy Spirit confirming His Messianic identity (Matthew 3:17ff). He, then, promised to give the Holy Spirit in His fullness. This was prophesied by the prophets such as Isaiah and Ezekiel (Isaiah 32:15; 44:3; 52:15; Ezekiel 36:25; 39:29). Jesus’ inaugural sermon in the synagogue attested to this prophecy – it was fulfilled in Him that day (Luke 4:18-22). The prophecy was fulfilled prior to the Ascension as recorded in John 20 and at Pentecost. John 20 documented the Spirit’s coming upon and dwelling in the new leaders of Christ’s Church. Luke documents the reality of the Holy Spirit’s coming and s indwelling (Pentecost) a group of believers, a picture of the Church (Joel 2:28-29 and Acts 2). In Acts 2, Peter rightly interpreted Joel. Fulfilled prophecy did occur in the New Testament.
Application:
1. Christians have a high view of the Bible. Others have a high view of their standard. What are the facts regarding the Bible that distinguish it from all other standards?
2. The inclusion by the Church of certain books was based on what? See 1 John 4:1-6.
3. Knowing the history of the development helps Christians to do what?
Misconceptions and Apostolic Succession: Part V
Continuing our discussion: Biblical Canon and Apostles,: Their Significance please be aware that there are a number of misconceptions regarding the canon and the Church’s role in declaring it as the official authoritative word of God. Critics have argued that given the large number of books to choose from to be included in the Bible that errors could have been made. The errors may be ones of omission (excluding a book that should be part of the canon) or commission (including a book that should not be included). Apparently there was a proliferation of documents during this time of no typewriters, computers, or cell phones. Some record the number of documents in the two thousands. Heresies were being taught in the first century which included the Gnostics, the Ebionites, and the Judaizers. However the Church, as God’s agent, exerted her role as protector and preserver of God’s promise to preserve His Church.
Many of the books, even those claiming apostolic authority, were easily dismissed based on the marks of canonicity mentioned in part IV of this series. From history we learn that of all the many books only three were given serious consideration as worthy of inclusion into the canon of the New Testament: the Didache, the Shepherd of Hermes, and the First Letter of Clement of Rome. However, these were considered sub-apostolic and postapostolic. The writers of these letters submitted to the authority of the Apostles and their books were not included. This latter fact leads us to define apostolic succession.
Protestantism defines apostolic succession as this: Jesus delegated and invested His authority with the apostles and in the keys (Matthew 16:17-19). The Church was to move forward preaching and teaching gospel truth (keys) for salvation and life after salvation (Matthew 28:18-20). Then under the guiding influence of the Holy Spirit, Jesus imparted His authority to Scripture (2 Timothy 2:2; 3:15-17. It is Scripture that is authoritative and it is the Church’s and the spiritual leaders obligation to protect, defend and proclaim the truth of Scripture. It is to Scripture not to councils and leaders that is autoreactive. However, even today may make an appeal to Scripture and emerge with contrary answers. Men and councils are the problem not Scripture and God.
Not only have some people voiced concerns over the number of books to consider by the Church, others have raised concerns about the canon because it was late in coming by their standards (the fourth century). As I have said previously, the process of establishing the canon was a process that the Church took seriously. This point is of extreme importance for correctly understanding the Biblical Canon and Apostles
In God’s providence, God used a heretic, MarcIon (150 A.D.), to motivate the Church to establish the canon. Marcion claimed to be God’s mouthpiece receiving direct revelation from God. He attempted to bypass the Holy Spirit. He established his own canon which did not include Yahweh as pictured in the Old Testament and it distanced Christ from Yahweh of the Old Testament. The heresy spurred the Church to hold tightly to its list of canonical books. Others think he motivate the Church to give a formal, authoritative list of the canonical books. However the canon was already being established. Some think Marcion’s thoughts gave rise to such things as New Testament Christianity, New Testament only, and even dispensationalism. He rejected the Old Testament as the document of an alien religion; and he taught that Jesus had come to save humankind from the control of the evil Creator to whom the Old Testament witnesses. He was a reductionist. He believed the Old Testament but the Old Testament was not about Christ. He wrote his own New Testament in order to distance himself and others from the Old Testament and its God. He wanted a direct reference to Christ and expunged much of Judaism.
Problems with the canon were not confined to the early centuries. In the sixteenth century a dispute arose between the Romans Church and Protestant Churches, especially those of the Reformed persuasion regarding the inclusion of the Apocrypha (the name refers to a list of books 14-16 in number written in Greek.). Rome said yes and the Reformed churches and the Jewish churches said no.
The Protestant Churches did not accept Apocryphal books for the following the reasons: they were not found in original Hebrew Old Testament; they are never quoted by Jesus and the apostles; some of the authors themselves disclaim inspiration; when they were read in light of Jerome’s statement they were considered to have no authority (early on he distinguished between canonical books and ecclesiastical book); and they are generally of poor quality. The Roman Church and Protestant Churches still disagree as to the true canon as well the authority to make such a claim.
When the canon closed on the Old Testament after the time of Ezra and Nehemiah, there followed four hundred “silent years” when no prophet spoke God’s revelation in any form. The silence was broken by John the Baptist as God spoke once more prior to the New Testament age. God then moved various men to record the books of the New Testament, and the last of these was Revelation. By the second century A.D., the complete canon exactly as we have it today was popularly recognized. Church councils in the fourth century verified and made official what the church has universally affirmed, that the sixty-six books in our Bibles are the only true Scripture inspired by God. The canon is complete.
There is no complete, accurate, trustworthy, fresher, or more intimate revelation than Scripture. God doesn’t need to give us private revelation to help us in our walk with Him. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work (2 Timothy 3:16-17).
Scripture is sufficient because it is breathed-out by God. It offers every believer all he needs for every good work. How a believer receives it and what he does in response is also under the influence of the Holy Spirit. This leads to the question: during this age, does special revelation come in any form that the Word of God? Is direct communication between God and the believer still present today? The question is an important one in our discussion: Biblical Canon and Apostles: their significance.
Application:
1. What is your understanding to the canon and its development?
2. What are your thoughts regarding the Spirit’s activity in regeneration, sanctification, the writing of Scripture, persevering Scripture and the Church?
3. What is the role of the Spirit and the Word in regards to decision-making, knowing God’s will, or understanding biblical truth?
A Closed Canon: Part VI
Continuing our discussion: Biblical Canon and Apostles, it is helpful to view different perspectives. One writer wrote: “Controversy in the Church is both distressful and hopeful.” Paul wrote: No doubt there have to be differences among you to show which of you has God’s approval (1 Corinthians 11:19). Such it is with the gifts of the Spirit usually termed prophesy and tongues. This includes the idea that any believer receives direct revelation from God. The proponents of this teaching hold to the idea that a Spirit-worked speech from a believer that is of such quality that it must be inspired in its origin. An important truth in any discussion is this: there is freedom of the Spirit working with the Word. But we should be aware that the Spirit works as He promised. I use that information expressed in the above statement as a springboard to evaluate what one should say about direct revelation from God today.
A major question that gets to the heart of the matter is the matter of open or closed revelation. The apostle John addressed this issue in several places. He began his gospel by declaring that Jesus is light and life and as such He is God (John 1:4). He repeatedly gives Jesus the label of life and light (John 8:12; 9:5; 14:6). He includes the Father as light as well (1 John 1:5). Moreover, he wrote that the Light was leaving the earth but another of the same kind of Light, Truth, and Comforter was coming – the Holy Spirit (John 14:17, 26-27; 15:26-27; 16:13).
It was so important to John that the “light be turned on” and that the people know the Light. It was John who penned the final words of the last book of the New Testament and recorded a warning: I testify to everyone who hears the words of the prophecy of this book: If anyone adds to them, God shall add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the tree of life, and from the holy city, which are written in this book) Revelation. 22:18-19). Then, the Holy Spirit added a doxology and closed the canon. This aspect of the Holy Spirit’s presence and work is vital as we continue our discussion Biblical Canon and Apostles
Yet some still believe in direct revelation from God to them from them to others apart from Scripture. The teaching that open revelation is true raises issues regarding the Holy Spirit and His work. The great majority of references to the Holy Spirit are in the last half of the New Testament. About 80% are in Acts, the Epistles, and the book of Revelation. Very few are in the Gospels. In the Gospels the Spirit is a matter of promise, a still future gift. In Acts and the Epistles, the present reality of the Spirit is emphasized – His presence and work in the Church and the believer.
The promised outpouring of the Holy Spirit at Pentecost accounts for this major shift of emphasis. The Church and the apostles were baptized into the Spirit. At Pentecost it was Jesus who baptized with the Holy Spirit as was prophesied by John the Baptist (John 1:33). Jesus left the earth in part to send the Holy Spirit – it was part of the Intratrinitarian plan of salvation and life after salvation from eternity past (John 14:1-3, 25-26). In 1 Corinthians 15:45-47, Paul continued his discussion regarding resurrection by saying that Christ is life-giving Spirit. Paul was speaking from a historical perspective. Christ in His exalted position has complete and permanent possession of the Holy Spirit, so too, does the Church and believers.
The Holy Spirit works in the believer and the Church teaching the beauty and credibility of Scripture, but not canonicity. God has left canonicity to the historic testimony of the Church. It was not an individual endeavor. Canonicity is settled by the testimony of the early church. God did not give the Church direct authority to establish the canon. He directed her to preserve and protect the Church through a completed canon.
All agree that prophecy and tongues are revelatory gifts. All should agree that hunches and promptings are faulty, poor substitutes for the true work of the Holy Spirit. Most agree that the gifts were temporary given to the Church during its foundational apostolic era. They were connected to the apostolic ministry and since have been withdrawn. Not only are these early-church gifts and open revelation not needed now but there continuation would pose a threat to the truth regarding the supremacy of Scripture, its sufficiency and authority. They are dangerous because the concept is an attempt to compete with God. The teaching that the canon is closed should be a breath of fresh air to every believer.
The teaching gives full respect to the Spirit Who has sovereignly chosen to reveal the will of God and to ensure the freedom of the believer. It is also a testimony to the harmony and functionality of the Triune God. Jesus “had to go” and return to heaven in order for the Holy Spirit to come in His fullness and complete the plan of redemption begun in eternity past (John 6:37-43). Lastly, the ideas of direct revelation and an open canon have a Gnostic flavor, the prevalent first century heresy. This New Age mindset is not new. It was heretical then and it is now. Rather, the Triune God is worthy of the believer’s and Church’s full attention as they rely on the Holy Spirit’s work of illumination and not revelation.
Application:
1. What is your view of early Church development?
2. What is your view of the Holy Spirit’s role in that development?
3. How can anyone know that hunches and prompting however defined are Holy-Spirit initiated, energized, and motivated?
Biblical Canon, Scripture, and Apostles: Part VII
In continuing an overview of Biblical Canon and Apostles, it is time to give a brief overview of the term apostle. It is used as a noun and a verb. The term apostle refers to an ambassador, a representative, or one sent out – he is a sent out one. He has a mission, message, and method. The verb is used some 131 times, 119 in the gospels and Acts The noun is used about 80 times and carries the ideas of one sent out as one commissioned. It is 34 times in Paul’s writings and 34 by Luke (6 in his gospel and 28 Acts). It is rarely used in Matthew (1), Mark (2), and John (1).
Jesus is described as the apostle and high priest we confess (Hebrews 3:1). He is the last and greatest. No more needs to be said! He exegeted or explained the Father (John 1:14-18) and demonstrated the Father so that if you see Jesus you see the Father (John 14:6-9). He ascended and sent the Spirit of Truth (John 16:13).
Paul’s uses the noun in nine of his thirteen epistles. It occurs in all his writings except Philippians, 1-2 Thessalonians, and Philemon. The word expresses divine initiative as opposed to human authority; therefore the message is strengthened. It also establishes the apostle’s credibility and dependence on God
The term has three general uses. In a general sense it refers simply to a messenger (2 Corinthians 5:20; Ephesians 20; Philippians 2:25; 4:18. It has a second use: it refers to those in the outer circle such as James the Lord’s brother (Galatians1;19; 2:9;1 Corinthians 15:7) ; Barnabas (Acts 14:4, 14; 1 Corinthians 9:1-6); and Silas (1 Thessalonians 2:6). It has a third use: it refers to the inner circle. Those in the inner circles possess distinctive authority (Matthew 10:6-10; Mark 6:7-11; Luke 9:3-5) and come to have a distinctive name later – the 12 apostles.
There were rigorous qualifications for an apostle: He must have been a man:
• Personally appointed by Christ to be His witnesses. All the gospels (plus Acts 1:13) record the call of the initial 12: Matthew 10:1-7/Mark 3:16-19/Luke 6:12-16; John 1:35-41; 15:16, 19.
• Commissioned by the historical Jesus or by supernatural revelation: Matthew 28:18-20; Acts 1:8, 13, 24-26. This included Matthias (Acts 1:21-24) and Paul (Galatians 1:1, 11-18; Ephesians 1:1; Acts 22:4-10; 26:16-18).
• Instructed by Him: they were learners of Jesus during His earthly ministry. They were officially sent out as witnesses: Matthew 28:18-20; Luke 24:46f; John 20:21f; 21:15-24 and to preach and teach but not baptize: 1 Corinthians 1:17. Signs and wonders attended their work to authenticate it. They were discipled by Christ and there was intimacy with Christ. They had been with Christ throughout the whole ministry except for Matthias and Paul
• Eye witness of the resurrected Christ. This included Paul, who on the road to Damascus he encountered Christ or rather Christ encountered him: Acts 9:3-6.
• Willing to suffer hardship/persecution for cause of Christ
They were taught by Jesus that the messenger is never greater than one who sent him: John 13:16 (Matthew 10:24; Luke 6:40 – 22:27; John 15:20). John the Baptist said and acts the truth of his statement in John 3:29-30: I must decrease so Christ will increase.
Further, there is no continuity of the office of apostle. First, no church was commanded or instructed to ordain apostles. Second, the canon is closed and revelation is summed up in Jesus who is the same yesterday and today: Deuteronomy 4:2; 12:32; Proverbs 30:5-6; 2 Corinthians 1:20-22; Galatians 3:15; Hebrews 13:8; Revelation 22:18-19). Third, Jesus is the final, ultimate prophet and apostle; Hebrews 2:2-4; 3:1 (1 Corinthians 1:6; 2 Corinthians 12:12; Romans 1:1; Ephesians 2:20; 3:5). This overview gives clarity to the status of the biblical canon and apostles.
Faced with the realities that there is no more direct revelation and no more prophets what is a person to do? What is the believer to think and do about the biblical canon and the apostles? You know the answer: to the law and the testimony (Isaiah 8:20). That was Isaiah’s way of saying believers must go to and immerse themselves in the Bible. Why search for truth anywhere else. Everything else is fool’s gold. The Triune God calls to mine the truth and fear of the lord. It is near in Christ by the Holy Spirit. It is found in the Word. Proverbs 2:1-10 tells us to seek after and mine the truth and fear of the Lord. Without a proper view of the Word it is impossible to have a growing, proper view of God and self. Don’t settle for less that truth: Christ and the Word via the Holy Spirit.
Application:
1. What are some characteristics regarding an apostle?
2. Are there apostles an prophets today? What is the basis for your answer?
3. What is the satisfaction that the canon is closed and God preserves His Word?
The Significance of a Closed Canon: Part VIII
As we complete our discussion: Biblical Canon and Apostles, it should be apparent that miracles, tongues and prophecy do not serve the same purpose today as in the past. How then do we explain passages that mention spiritual gifts such as prophecy and tongues? How are we to know that those gifts are not needed now? Answers to these questions have varied depending on one’s view of Scripture in general and in regards to tongues, miracles, and gifts.
The Old and New Testaments are linked – they form a continuum. They came from the same author and have the same message. Four essentials characterize both Testaments: necessity, clarity, authority, and sufficiency. The two Testaments are linked by history – the Bible is God’s story. Redemptive history is the progressive unfolding of God’s plan as documented in Scripture with a major thesis: God brings His people into His divine presence in spite of who they are and because He is a covenant-making and covenant-keeping God – He is trustworthy and faithful.
After Adam’s sin and God’s judgment, Adam AND Eve were exiled – sent out of the Garden – out of God’s presence. Adam and Even were faced with a most troubling dilemma: will they, or their children, ever be back into God’s presence? They had tasted the reality of a perfect fellowship with God and Him with them. It was now gone. Redemption is God’s story – how He brought man and mankind back into His presence and the means He used – the cross. The whole Old Testament bears witness to God’s purpose of bring a people to Himself His way – via a privileged and spotless High Priest (see Leviticus 16).
The Holy Spirit was present in the Old Testament – Old Covenant – but His presence differed from that in the New. The fullness of His presence awaited the coming AND the leaving of Christ. If Christ had not left (see John 14:2-3, Matthew 28;18-20; Acts 1:8) His mediatorial work would have been for naught. There would have been no Holy Spirit in His fullness (John 14-15-16). Jesus had to be raised from the dead and He had to ascend. Only then would the Holy Spirit come and indwell the Church and individual believers (1 Corinthians 3:10-15; 6:15-20; 2 Corinthians 6:14-7:1; John 3:3-8; Titus 3::5).
The Old Testament looked ahead to two great events: the anointing of the Messiah by the Holy Spirit (Isaiah 11:1-2; 42:1). When Jesus received the Holy Spirit. His Messianic identity was confirmed (Matthew 3:17ff). He, then, promised to give the Holy Spirit in His fullness. This was prophesied by the prophets: Isaiah 32;15; 44:3; 52:15; Ezekiel 36:25; 39:29. The prophecy was fulfilled in John 20 – to the new leaders of Christ’s Church – and at Pentecost to the Church – Joel 2;28-29; Acts 2. Peter in Acts 2 rightly interpreted Joel..
The Canon was not complete in the first century. Apostles and prophets were part of the gifts sent by the ascended Christ for the early Church (Ephesians 4:7-16). However, when the canon was closed new revelation ceased and the revelatory organs (apostles and prophets) ceased as well. Moreover, God’s authority and the apostolic message was transferred to the Bible (2 Timothy 2:1-2). The function of signs and wonders was fulfilled in the one great sign: the death, burial, AND resurrection of Jesus. Now we have the Holy Spirit Who uses His Word to illumine (not reveal) as He indwells the Church and the individual believer (Ephesians 3:14-19).
In summary, in regard to the biblical canon and the apostles, there are no more apostles, prophets, or tongues because of the complete canon AND the fullness of the Holy Spirit Who indwells the Church and the individual believer. The key truth is the Spirit and the Word, His sword.
Application:
1. The indwelling Holy Spirit provides a new mindset: Romans. 8:9-11 and Galatians 5;16-18: how do you apply these passages to yourself and the Church?
2. Since the canon is closed how do you apply Psalm 119:9-12?
3. What is your view of guidance?