What Does Canon Mean?
The term “canon” is derived from the Hebrew and Greek words for a reed or a cane which had notches carved in it. It was used in ancient times as a measuring rod much like a yard stick is used today. This expression came to be applied to the Holy Scriptures to define the rule or a standard by which they were to be measured. A book of the Bible is said to be “canonical” if it reveals the divine will of God. As such, it takes its place among the other books of the Bible which are considered authoritative in matters of faith, and doctrine.
The question of which books belong in the Bible is no small matter. If the Bible is God’s revelation and instruction for the church, then we must be certain that the books which it contains are the right ones. It is important to note that the church did not create the canon but simply compiled and defined the collection of books which were already recognized by the church (under divine guidance by the Holy Spirit) as having divine origin and authority. We believe that the Old Testament canon consists of thirty-nine books, while the New Testament consists of twenty-seven; sixty-six books in all.
The Scriptures were written by approximately forty different authors over a period of approximately 1,500 years (1,400 B.C. – A.D. 100). Yet despite this tremendous time-span, as well as the diversity in authorship (kings, fisherman, fig-pickers, shepherds), there is amazing harmony throughout. There is no question as to the consistency of the canon.
The Canon of the Old Testament
At issue today is whether or not the Apocryphal books belong in the canon of the Old Testament. The Roman Catholic Church favors the inclusion of these books into the canon of Scripture. However traditional Protestants do not regard them as part of the canon. The books of the Apocrypha were written after the Old Testament was completed and before the New Testament was begun.
The debate of Apocryphal inclusion into the canon of Scripture in essence hinges upon what the Jewish community recognized as canonical. There is strong evidence that the Apocryphal writings were not included in the Palestinian canon of the Jews.1 Despite this evidence the Roman Catholic Church added these books to their canon in AD 1546, in an apparent response to the activities of the Reformers. While some Jews may have considered the Apocryphal books profitable to read in the synagogues, or may have used them as illustrative literature, they were never considered to be part of the Old Testament canon (see Jude 9).
While there is no difference in content between the Old Testament which Protestants use and that of the Jews, there are differences in regards to the arrangement of the books. The Jewish Old Testament consists of a three-fold division: The Law, the Prophets, and the Writings. The Old Testament divisions of the Protestant Bible are Law, History, Poetry and Prophecy. There is ample evidence to conclude that the Old Testament which Jesus used was a closed body of literature, consisting of the Law, the Prophets, and the Writings, which is the same content found in the Protestant Bible (Matthew 7:12, 7:10, 11:13, Luke 24:44). It is also worthy to mention that Jesus never had any conflict with the religious leaders of His day over which books were included in the Old Testament.
The Canon of the New Testament
There is little disagreement among conservative scholars as to which books belong in the New Testament canon. It was completed when the last authoritative book was given to the church by the apostle John, who wrote the Apocalypse in approximately A.D. 98. The Apostles recognized that what they were writing was actually Scripture (2 Timothy 3:16; 2 Peter 3:16) and was equally as authoritative as the Old Testament. This meant that while their Old Testament canon was defined, their New Testament was continuing to be formed as they wrote.
As the early church struggled with false teachers and heretics, they were forced to deal with the issue of canonicity in order to refute error regarding the exact content of the New Testament. There is ample historical evidence which shows that the collection of books which we currently possess is substantially the same as that of the middle of the Second Century A.D. Since the time the church canonized the New Testament there have been no serious contenders for inclusion into the canon.
What Criteria Was Used to Determine Canonicity?
The canonicity of the New Testament was determined by the early church fathers using the following guidelines:
1. The book must have had apostolic authorship or endorsement.
2. The book must have been received as “God-breathed” and authoritative by the early church.
3. The book must have been in harmony with the books about which there was no doubt.
In A.D. 397, using the above criteria, the church Council of Carthage accepted as conclusive a list of twenty seven books which were contained in the writings of the early church father Athanasius.2 This list contained the same books of the New Testament which we have today.
A Final Thought on the Canon
It bears repeating: it is important to note that the church did not create the canon but simply compiled and defined the collection of books which were already recognized by the church (under divine guidance by the Holy Spirit) as having divine origin and authority.
Because the canon of both the Old and New Testaments has been closed, we believe that God has spoken fully and finally to His people in the Scriptures which we now possess. Because of this, we also believe that there is no new revelation being given to the church (Revelation 22:18-19). The Holy Spirit’s superintendence in the formation of the Scriptures, combined with the historical data available to us, and the faithfulness of God throughout all generations should provide us with the utmost confidence that what we hold in our hands is truly the Word of God in its entirety. There are no missing books of the Bible, nor does it contain any books which do not belong.
The Sufficiency of Scripture
Presently, the Bible is under attack from those, both inside and outside the church, who view it as an archaic book with little or no relevance and application for today.
The fallout of this unbelief in the sufficiency of the Scripture is clearly evident within the churches of today. Many spend vast amounts of money in vain attempts to entertain their members. Others show their lack of faith in the Word of God by trying to implement business and marketing techniques and church growth tactics, attempting to compensate for a Bible that they view as “insufficient” to do the job.
Cults add other writings to the Word of God believing that it does not contain all the information needed for salvation and sanctification, and that further revelation from God is available through other sources (see the discussion above about the canon). The Roman Catholic Church even holds the belief that the traditions of the church are as equally authoritative as the Scriptures.
In Charismatic circles, unbelief in the sufficiency of the Scripture results in the constant need for “miracles, signs, and wonders,” believing the gospel to be ineffective without their accompaniment (such as the Vineyard Movement ).
However, the greatest attack against the sufficiency of Scripture has come from the influence of psychology within the church. Seminaries that once trained pastors how to use the Bible in counseling people, now minimize the sufficiency of the Bible and instruct them in psychology and the wisdom of men. Sin is now treated as a disorder in need of treatment rather that repentance.
All of this, coupled with the ever decreasing attention span of the culture, has caused the church to try to seek ways to entertain its congregations rather than simply preach the all-sufficient Word of God. The Bible is no longer viewed as authoritative in matters of faith and practice by most. Those who believe in an inerrant, authoritative, all-sufficient Word of God are considered by most to be deluded, misguided, or just plain ignorant.
What shall we say to these critics and unbelievers? Is the Bible sufficient? Does it contain everything necessary and binding on our consciences? Does it contain everything God requires of us? 3
The Scriptures Are Sufficient
The sufficiency of Scripture means that the Scripture contains all the words God intended His people to have at each stage of redemptive history, and that it now contains all the words of God we need for salvation, for trusting Him perfectly, and for obeying Him perfectly. 4
There are several passages of Scripture which support this view in both the Old and New Testaments. The nation of Israel was instructed by God to keep His Word before them at all times, because it was sufficient to instruct them in how to live according to God’s requirements (Joshua 1:8-9; Deuteronomy 6:4-9). In addition the Psalms are replete with statements speaking of the sufficiency of the written word (Psalm 1:2; 37:31; 119:1, 89, 128). Psalm 19:7-9 is probably one of the clearest statements in all Scripture which speaks to its own sufficiency:
“The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple. The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring forever; the judgments of the LORD are true; they are righteous altogether.” [emphasis by italics added]
Little clarification of these verses is necessary. However one should notice that each title for the Scripture is followed by the statement “of the Lord”. When it says that the Scripture is perfect, it means “whole”, “complete” or “perfect”.5 These words speak for themselves as to the very nature and ability of God’s written revelation to keep believers in a right relation to God, if they will but heed them. There is nothing about God’s word that is deficient. The Psalmist goes on to say in the subsequent verses that in keeping God’s law there is great reward. Scripture alone is able to restore the soul, make wise the simple, rejoice the heart, and enlighten the eyes. The words of men may fail, but the word of God alone is righteous altogether, and endures forever.
The evidence of the sufficiency of Scripture is just as clear in the New Testament. In the Apostle Paul’s second letter to Timothy he told him that “From childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus” (2 Timothy 3:15 emphasis by italics added). Again, the evidence is clear and self-explanatory. Instruction in salvation through faith in Christ comes through the written Word of God. Scripture alone is sufficient to instruct someone for salvation.
In addition to these examples, the writer of Hebrews says that the “Word of God is living and active and sharper that any two-edged sword.” It is able to judge the thoughts and intentions of the heart and pierce as far as the division of soul and spirit, right down to the very bone (Hebrews 4:12)! Scripture alone is sufficient to divide soul and spirit and judge the thoughts and intentions of the human heart.
Furthermore, James calls the Scriptures “the perfect law, the law of liberty” (James 1:25), again speaking of completeness or wholeness. The Apostle Paul told the believers at Thessalonica that they had received the word of God “not as the word of men, but for what it really is, the word of God which also performs its work in you who believe” (I Thessalonians 2:13). Scripture alone is the Word of God. They are not like the words of men. They alone are able to strengthen, edify, and transform believers into the image of Christ.
Finally, in 2 Peter 1:19, Peter said that “We have the prophetic word made more sure, to which we do well to pay attention.” The Bible which we hold in our hands contains everything that pertains to “life and godliness” (2 Peter 1:3-4). The Bible is “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. (2Timothy 3:16-17 emphasis by italics added). It is sufficient in its ability to save and to sanctify. It is inerrant and infallible, and it is complete as it is. Nothing can substitute for it, nor supplement it, because it contains all that God intends for us to have. Because all of this is true of Scripture, it is incumbent upon us to submit to the Bible’s authority in every area of life.
Illumination vs. Revelation
There is confusion in the church. Does God still give special revelation to individuals? Does He speak to His church audibly? In what way does God reveal Himself and His will? These questions and many more have caused a tremendous amount of confusion in the church today.
While it is commonplace to hear of someone having received “private revelation” from the Holy Spirit, we believe that the Spirit no longer gives special revelation. He does however give illumination to the written words of Scripture as part of His teaching ministry. However, the work of the Holy Spirit in illumination is not the supplying of new information or fresh revelations beyond those found in sacred Scripture.6
What is Revelation?
The term “revelation” means the disclosure of what was previously unknown.7 Revelation is divided into two broad categories, those of “general” revelation, and “special” revelation. General revelation itself can also be subdivided into two groups; “mediate” and “immediate.”
In mediate general revelation God reveals Himself, and His glory, through the medium of creation (Psalm 19:1). According to the Apostle Paul, God’s “invisible attributes, eternal power, and divine nature are clearly seen in what has been made,” so that “men are without excuse” for not honoring God or giving Him thanks (Romans 1:20-21).
However, in immediate general revelation, God goes beyond simply revealing Himself through the mediation of creation. Instead, He implants an innate knowledge of Himself in human beings. The Apostle Paul made this point clear when he wrote in his letter to the Romans, “that which is known about God is evident within them; for God made it evident to them” (Romans 1:19). In summary, God has revealed Himself in both the creation and within the hearts of human beings.
Special revelation is God’s redemptive revelation conveyed by wondrous acts and words.8 In the Old Testament it came to men in several different ways, the most prominent being that of the spoken word.9 This fact is demonstrated by the oft-repeated phrase “Thus says the Lord.” Other methods which the Lord used to communicate His divine will were dreams (Genesis 20:3-7; 31:10-13, 24; 37:5-20), visions (Isaiah 1:1; 6:1; Ezekiel 1:3), and trances (Ezekiel 8:3; 11:24).
Special revelation in the New Testament is unique: God’s revelation of Himself came through the incarnation of Jesus Christ, the Living Word, as well as the inscripturation of His spoken word. The Scriptures of both Testaments were completed through the work of the Holy Spirit guiding human authorship (2 Peter 1:21; 2 Timothy 3:16), and are therefore incapable of erring in conveying God’s divine will. The Spirit of God opened the minds of the Apostles so that they could remember everything from their time with Christ during His earthly ministry (Luke 24:45; John 14:26). Dreams, trances, and visions came to a conclusion at the close of the New Testament.
Apart from the special revelation of the Scriptures man would be left to “grope” for God as a blind man in the dark (Acts 17:27). Special revelation is contained in the Bible and is no longer given by the Holy Spirit. The Bible is the only place believers can go to identify God’s will for their lives.
What is Illumination?
In contrast to revelation, illumination is the teaching work of the Holy Spirit, whereby He reveals the things of God to believers through His written Word the Bible. Because the Bible is a spiritual book, it can only be understood with the aid of the Spirit. The Spirit of God alone searches the deepest thoughts of God, and He alone is capable of disclosing those thoughts to us (1 Corinthians 2:9-16). The means which He uses to reveal God’s thoughts to us is the written word of God. In other words, the Spirit of God, working with the Word of God, is the mechanism which God uses to communicate His will to believers. He “searches” like a spotlight into the darkness of a human heart and reveals what otherwise would have remained hidden. The Holy Spirit operates in our lives to make the Scriptures clear to our understanding and to convince us of their truthfulness. The Spirit also accomplishes the work of illumination through the means of gifted men who teach the Word of God. In both of these ways the work of the Spirit enables us to apply the Scriptures in our daily lives as we submit to their authority.
Illumination is more than mere intellectual assent. The Spirit’s goal in illumination is to move believers to a greater level of trust in the Lord Jesus Christ and also to train a believer’s heart to obedience, by helping us to overcome our carnal nature.
We believe that God no longer speaks audibly to His church. He has spoken to us fully and finally in His Son (Hebrews 1:2). Jesus Christ has explained God and His will to us (John 1:18).
It is also important to note that the ministry of illumination is only available to those who are regenerate. The natural man is unable to discern the things of the Spirit because they are spiritually appraised (1 Corinthians 2:14).
Conclusion
Living in an age where truth has become negotiable and relative, it is all the more important to understand these foundational truths. The Bible is God’s inspired, inerrant Word, and thus stands as authoritative in all matters of faith and practice. These three topics, the canon of Scripture, the sufficiency of Scripture, and illumination vs. revelation, must be understood, so we can minister to a generation who so desperately needs the truth.
Through studying and understanding these theological concepts, may we grow in our love for the priceless treasure of God’s written Word, the Bible.
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ENDNOTES
1 Sproul, R. C. Essential Truths of the Christian Faith (Wheaton, Illinois: Tyndale House Publishers, 1992) , page 21.
2 Grudem, Wayne Systematic Theology (Grand Rapids, Michigan: Zondervan Publishing House, 1994), pages 63-64.
3 MacArthur, John, “The Sufficiency of the Written Word,” in Sola Scriptura, Edited by Don Kistler (Morgan, PA: Soli Deo Gloria Publications, 1995), page 166.
4 Grudem, Systematic Theology, p. 127.
5 MacArthur, John, Our Sufficiency in Christ (Dallas, Texas: Word Publishing, 1991), page79.
6 Sproul, Essential Truths of the Christian Faith, page 21.
7 Henry, C.F.H., “Revelation, Special,” in The Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids, Michigan: Baker Books, 1984), page 946.
8 Ibid.
9 Walvoord, John F., The Holy Spirit (Grand Rapids, Michigan: Zondervan Publishing House, 1991), pages 50-52.
