Prophecy

and the
Canon
by
Dr. Dieter Thom
How the Spoken and Written Word of God
Has Produced the Canon of Scripture
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For Constance

There are more things in heaven and earth, Horatio,

Than are dreamt of in your philosophy.
Hamlet (Act 1 Scene 5 verses 167-8)
by William Shakespeare
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All ilustrations and photographs from Wikimedia Commons Public Domain.

The Prophet Malachi painting by Duccio di Buoninsegna, c. 1310 (Museo dell'Opera

del Duomo, Siena Cathedral). [Public Domain] (p. 5)

The Prophet Jeremiah by Piero Della Francesca between1452 and 1466 [Public
Domain] (p. 9)

John the Baptist by Jan van Eyck (1390 – 1441) [Public Domain] (p. 11)

Landscape with Moses and the Burning Bush MET DT10296 [Public Domain] (p. 15)

Le prophète Agabus prédisant à saint Paul ses souffrances à Jérusalem, Notre-Dame

de Paris. [Public Domain] (p. 17)

Jeremiah Lamenting the Destruction of Jerusalem, by Rembrandt Harmensz van Rijn,

1630. [Public Domain] (p. 19)

The Destruction and Sack of the Temple of Jerusalem by Nicolas Poussin (1625 –
1626). [Public Domain] (p. 33)

Washington Allston - Jeremiah Dictating His Prophecy of the Destruction of

Jerusalem to Baruch the Scribe – 1866 Yale University Art Gallery [Public Domain]
(p. 37)

The Apostle John by Girolamo Troppa – KMSst141 - Statens Museum for Kunst
http://www.smk.dk/en/explore-the-art/search-smk/#/detail/KMSst141
Public Domain, https://commons.wikimedia.org/w/index.php?curid=66393007
(p. 39)

Athanasius the Patriarch of Alexandria in a Coptic Arabic illustration. [Public

Domain] (p. 47)

Portrait of Martin Luther by Lucas Cranach the Elder (1526). [Public Domain]
(p. 53)
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The Prophet Malachi painting by Duccio di Buoninsegna, c. 1310 Museo dell'Opera

del Duomo, Siena Cathedral). [Public Domain]
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Contents

Chapter

Preface

Introduction

1. Spoken prophecy has not yet ceased.

2. Written prophecy has not yet ceased.

3. The Canon of Scripture should be open, not closed.

Conclusion

Bibliography

Recommended Reading Categories

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Preface

This is not a book that I ever wanted to write. It deals with issues that I have wrestled
with over the last few years. In fact, the only reason that I have finished this book is
because I have been stranded waiting for my travel documents to be ready. God works
in mysterious ways.

This book flies in the face of 500 years of Protestantism and 1700 years of
Institutional Christianity. However, in my defense, it does have precedence in the
Ante-Nicene Fathers of the early church and pre-Rabbinic Judaism. More
importantly, it is taught in Apostolic and Prophetic Scripture, and this compels us to
speak the truth.

The Prophet Jeremiah had a similar dilemma many centuries ago.

I say, “I won’t mention him or speak any longer in his name.” But his message
becomes a fire burning in my heart, shut up in my bones. I become tired of
holding it in, and I cannot prevail. (Jer. 20:9, CSB)

However, just in case you were wondering, I am not an apostle, prophet or pastor. I
do not claim any apostolic authority, prophetic gift or pastoral role. I do, however,
have the gift of teaching, am a scholar by profession, and am very concerned about
getting back to what Scripture teaches. Ultimately, this should be our primary
concern.

I ask you to openly and honestly consider the contents of this book. Lay aside your
prejudices and the pressure to conform to conventional evangelical tradition. Test my
arguments with Scripture and feel free to give me any critical feedback. I am
convinced that my arguments are irrefutable to the unprejudiced mind. The Church is
in desperate need of authentic prophecy, restored Scripture, and the power of God.

Dr. Dieter Thom, Kuwait, July 2018.

dieterthom@gmail.com
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The Prophet Jeremiah by Piero Della Francesca painted between 1452 and 1466
[Public Domain]
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Introduction

This book deals with two issues: the prophetic word and the canon of the Bible. There
are three main theses in its argument. Each one follows from the other and each point
is presented in a full chapter. The first two relate to prophecy (spoken and written),
and the last relates to the canon being open in terms of past and future scriptures.

1. Spoken prophecy has not yet ceased.

2. Written prophecy has not yet ceased.
3. The Canon of Scripture should be open, not closed.

Does God still speak to His people? There are a number of possible views on this.

1. Prophecy has ceased and the canon of the Bible has closed. We do not need
God to speak to us any more because He has spoken and we can read His
words in Scripture. This is the view of conservative Evangelicalism.
2. Prophecy continues but the canon of the Bible has closed. God speaks to us
today through the prophetic and written Word, but the canon of Scripture has
closed. This is the view of mainstream Pentecostal, Charismatic and Third
Wave Churches.
3. Prophecy continues and the canon of the Bible is open. This is the view of
churches that are generally considered to be on the lunatic fringe, sectarian or
cultic.

There are a number of flaws with the first two views and this book will argue for
continuing prophecy and an open canon of Scripture. It will also answer common
objections to this view, as well as give some examples of books that should be
included in the Protestant Bible.

20th-century conservative evangelicalism mostly resists the idea of continuing

prophecy with the excuse that we have a completed canon of Scripture. Even the
Pentecostal, Charismatic and Third Wave movements that have promoted the
restoration of the prophetic gift, have limited Scripture to a closed canon. It is this
writer's conviction that when the modern church recognizes its need for continuing
prophecy in both spoken and written form, then the accompanying supernatural power
of God will return again.
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John the Baptist by Jan van Eyck (1390 – 1441) [Public Domain]
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1. Spoken prophecy has not yet ceased.

Introduction

Almighty God speaks generally to all humans through his creation, Divine providence
and human conscience. This is commonly called general revalation, and is a part of
God’s common grace to His creation. Creation consists of all matter, flora and fauna
in the universe and God holds all the elements in the universe together by his great
power. He has blessed the Earth with the wonders of the elements, plant and animal
life, and mankind is the pinnacle of all his created beings. Providence consists of
events that He ordains to happen according to his divine will. Modern theology has
watered down the sovereign will of God and his intervention in the things of men.
Conscience is the human connection to our creator. Apart from moral training, God
speaks to us when we are doing wrong and convicts us of our sin.

God also speaks specifically to his people. This special revelation happens informally
to believers and formally through His prophets. God speaks informally to believers in
three ways. Firstly, through the Holy Spirit dwelling within them. Secondly, through
the Holy Scriptures passed down to them. Thirdly, through the Holy Saints (fellow
believers) speaking wisdom to them. God speaks specifically and formally to his
prophets directly while they are awake visually and audibly face to face (eg Moses), a
vision (eg Peter), an audible voice (eg Samuel), a word of knowledge, or a word of
wisdom. God specifically and formally speaks to his prophets directly while asleep in
a dream. God specifically and formally speaks to his prophets indirectly through an
angelic intermediary visitation.

So, God speaks generally to all humans, but specifically and informally to believers,
and formally through His prophets. His prophets speak formally to believers in two
ways. Firstly, in the first person, conveying the words of the original message from
God. Secondly, in the second person, interpreting the message. These words he then
records in written form. This is known as Scripture. God speaks today specifically and
formally through His prophets who speak formally to believers in the first person
(conveying the message) and in the second person (interpreting the message). His
prophets sometimes record these words in written form. His people collect potential
written forms of prophecy, identify which of these it considers genuine Scriptures and
publish these in a library (Bible) or collection (Canon).

But God speaks through his prophets in a very special way. This happens both
directly and indirectly. Directly it happens when they are awake and when they are
asleep. While they are awake it can happen visually and/or audibly. When visually
and audibly it can happen face to face (eg Moses) or in a vision (eg Peter). Sometimes
it is only an audible voice (eg Samuel). While they are asleep, it can happen in a
dream (eg Joseph). Indirectly, it usually happens in an angelic intermediary visitation.
Make no mistake. A prophet is somebody who has heard from God in a supernatural
manner. The message is also very clear. It is not simply kind of impression or some
random picture in the mind. If God has not spoken to you in this way then you are
neither a prophet nor are you prophesying.

Prophecy is God speaking supernaturally through prophets to His people. It is

important that this message is conveyed to prophets infallibly and inerrantly. God is
perfect and does not make mistakes. However, it is, in reality, conveyed by prophets
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fallibly and errantly. People are not perfect and make mistakes. Often it is speaking in
the first person (‘Thus says the Lord…’), but even here it is paraphrasing what God
said, as even a cursory examination will show. Prophecy consists of proclamation and
prediction. Proclamation is the essence of preaching (declaration). Fulfilment of the
overall prediction is a test of authentic prophecy.

So, why has the church, in general, lost the supernatural power of God? I believe that
it is because the church has forgotten or denied a simple truth: God speaks today
through His prophets to His people.

Prophecy in the Old Testament

To understand the gift of prophecy effectively, we first need to go back to the Old
Testament (Lundbom, 2010). It is critical to clearly identify the characteristics,
messages and tests of Hebrew prophets. The traits of a prophet include: a prayerful
relationship with God, an original call from Him to the prophetic office, the
empowerment of the Holy Spirit to do His work, declaration of the Divine Word,
supernatural miracles to confirm the Word, and portraying a vision of the future from
God. The message of the prophets had two basic components: foretelling (predicting
the future) and forthtelling (declaring the message), which manifested in reminders
about the covenant, correction, exposing individual evil and social injustice, and
critiquing the ungodliness of other nations.

The manner of the delivery of the message has been too understated. The reporting of
the message has been given in the first and second person. Using the first person,
prophets replay the message that God gave them as though God Himself was
speaking. However it is not a verbatim repetition of what God told the prophet; it is a
dynamic interpretation using some of God’s original specific words, but reframed
using many of the prophets own words. The effect on the hearers using the first
person is much more dramatic and authoritative, but there is no indication in scripture
that the words are literally exactly those used by God.

The need for prophets is very clearly expressed in the Old Testament: “If only all the
Lord’s people were prophets and the Lord would place his Spirit on them!” (Num.
11:29, CSB). What is a prophet? Clearly not all God’s people have been prophets.
Prophets are very special people. “Listen to what I say: If there is a prophet among
you from the Lord, I make myself known to him in a vision; I speak with him in a
dream” (Num. 12:6, CSB). The prophet receives direct revelation from God
consisting of supernatural information previously unknown to the prophet.

God speaks prophetically and supernaturally by revelation through words of

knowledge (pictures or words) or wisdom (discernment), dreams (in their sleep),
visions (while in a trance), angels (His Divine messengers), an audible voice
(sometimes only heard by prophets) or “face-to-face” (like Moses and Jesus). The
prophet tells this message to other people verbally. He also receives inspiration from
God and writes down his knowledge obtained from various other sources in the
written Word or Scripture.
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The Prophet Moses

The first major recorded prophetic revelation in the Protestant Bible appears in the
first five chapters of Exodus. The greatest prophet of the Old Testament was Moses
and God spoke to him ‘face-to-face’. God apparently first spoke to Moses in the
wilderness through the burning bush. He told Moses what to say to the Israelite
elders.
They will listen to what you say. Then you, along with the elders of Israel,
must go to the king of Egypt and say to him: The Lord, the God of the
Hebrews, has met with us. Now please let us go on a three-day trip into the
wilderness so that we may sacrifice to the Lord our God. (Ex. 4:18, CSB)

Moses significantly does not ask Pharaoh to let the Israelites leave Egypt and
permanently migrate to the land of Israel. He asks Pharaoh to let them go into the
wilderness to ‘hold a festival’. In other words, Moses lies to Pharaoh, just as God
asked him to. Obviously Pharaoh sees through this lie and refuses Moses’ request.

“Later, Moses and Aaron went in and said to Pharaoh, “This is what the Lord, the
God of Israel, says: Let my people go, so that they may hold a festival for me in the
wilderness”” (Ex. 5:1, CSB). In the first four chapters of Exodus, Scripture records
many things that God said to Moses, but these words never appear as they are said to
Pharaoh.

1. They are a paraphrase and précis (summary) not directly the actual words.
2. This is a dynamic, rather than a plenary (full) verbal reporting.
3. Moses’ words to Pharaoh are also significantly used in the first person. Why?
1) Speaking in the first person is more direct than the second person. It
connects the third person (receiving the message) to the first person (God)
rather than just the second person (the prophet).
2) Speaking as God has more authority, than speaking as a man.
3) It instills the fear of God.
4) It has a greater dramatic effect.

Douglas (2006) provides some insight in this context.

Here is the first actual use in the Bible of the prophetic messenger speech
formula “Thus says the LORD”…In [Exodus] 4:22 Moses was taught this
form in advance of the requirement to use it; now he and Aaron did indeed use
it. In this instance “the God of Israel” is added in definitional apposition to
explain to Pharaoh who Yahweh was. Later prophets also added the term,
following in the footsteps of Moses, the paradigm prophet. Pharaoh would
surely have recognized the messenger speech form, judging from its regular
use in the Amarna Letters. Without the addition of “the God of Israel” he
might at first have assumed that “Yahweh” was some minor king or leader of
the Israelites rather than their God since the name was otherwise new to him.
Moses used the messenger speech formula “Thus says the LORD” regularly in
his confrontations with Pharaoh during the plague stories but otherwise only
one other time in Exodus, when God through him commanded the Levites to
attack Israelite idolaters (32:27). The formula is never found in the Pentateuch
outside of Exodus.
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Landscape with Moses and the Burning Bush MET DT10296 [Public Domain]

Prophecy in the New Testament

The nature of New Testament gift of prophecy is essentially the same as in the Old
Testament, but its application is different. The Bible teaches that the gift of prophecy
was given as an integral gift to the body of Christ on the Day of Pentecost.
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14 Peter stood up with the Eleven, raised his voice, and proclaimed to them:
“Fellow Jews and all you residents of Jerusalem, let me explain this to you and
pay attention to my words. 15 For these people are not drunk, as you suppose,
since it’s only nine in the morning. 16 On the contrary, this is what was
spoken through the prophet Joel: 17 And it will be in the last days, says God,
that I will pour out my Spirit on all people; then your sons and your daughters
will prophesy, your young men will see visions, and your old men will dream
dreams. 18 I will even pour out my Spirit on my servants in those days, both
men and women and they will prophesy. (Acts 2:14-18, quoting Joel 2:28-32,
CSB)

No longer was God’s Spirit only given to Jews, but also to the Gentiles. The prophetic
gift was given to men and women as a sign of the presence of God’s Spirit. The
normal Christian life was intended to include prophecy, visions and dreams.

Luke gives us a very interesting example of prophecy at work in the Book of Acts.
“After we had been there for several days, a prophet named Agabus came down from
Judea. He came to us, took Paul’s belt, tied his own feet and hands, and said, “This is
what the Holy Spirit says: ‘In this way the Jews in Jerusalem will bind the man who
owns this belt and deliver him over to the Gentiles’”” (Acts 21:10&11, CSB).

26 So the next day, Paul took the men, having purified himself along with
them, and entered the temple, announcing the completion of the purification
days when the offering would be made for each of them. 27 When the seven
days were nearly over, some Jews from the province of Asia saw him in the
temple, stirred up the whole crowd, and seized him, 28 shouting, “Fellow
Israelites, help! This is the man who teaches everyone everywhere against our
people, our law, and this place. What’s more, he also brought Greeks into the
temple and has defiled this holy place.” 29 For they had previously seen
Trophimus the Ephesian in the city with him, and they supposed that Paul had
brought him into the temple. 30 The whole city was stirred up, and the people
rushed together. They seized Paul, dragged him out of the temple, and at once
the gates were shut. 31 As they were trying to kill him, word went up to the
commander of the regiment that all Jerusalem was in chaos. 32 Taking along
soldiers and centurions, he immediately ran down to them. Seeing the
commander and the soldiers, they stopped beating Paul. 33 Then the
commander approached, took him into custody, and ordered him to be bound
with two chains. He asked who he was and what he had done. 34 Some in the
crowd were shouting one thing and some another. Since he was not able to get
reliable information because of the uproar, he ordered him to be taken into the
barracks. 35 When Paul got to the steps, he had to be carried by the soldiers
because of the violence of the crowd, 36 for the mass of people followed,
yelling, “Get rid of him!” (Acts 21, CSB).
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Le prophète Agabus prédisant à saint Paul ses souffrances à Jérusalem, Notre-Dame

de Paris. [Public Domain]
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The main points that the prophet made were that the Jews in Jerusalem would bind
Paul and hand him over to the Gentiles. Later in the chapter we see the actual
fulfillment of this prediction. In this account, the Jews want to kill Paul and the
Gentiles (Romans) bind him. At face value, this seems a contradiction, but ultimately
the Jews were the cause that he was handed over to and bound by the Gentiles. The
prophetic word in Scripture is often a dynamic summary of what will happen. We
need to read Scripture through ancient Middle Eastern culture. I have lived in this area
for more than a decade. Even today, the overall sense of the message is more
important than the details. We as modern, technological Westerners are more
concerned with the fine details. We read the fine print of the written contract, but
Semites are more concerned with the overall oral agreement that has been established.

How Many Prophets Were There in Scripture?

The 66 books of the Protestant Bible were written by less than 50 prophetic writers.
Does this mean there have been less than 50 prophets in thousands of years of human
history? Who exactly are called ‘prophets’ in the Bible? Let us go through the
Scriptures to see how many prophets there have been and how many scriptures they
have written. More than 600 are expressly mentioned. Just because others are not
named does not mean that they did not exist. The number could most likely be
significantly higher. So, what happened to the prophecies that they wrote down?

From creation up to the time of David we have at least a dozen prophets that are
expressly named. Abraham (Gen. 20:7), Aaron (Ex. 7:1), Miriam (Ex. 15:20), Moses
(Deut. 34:10), Deborah (Judges 4:4), an anonymous individual (Judges 6:8), Samuel
(1 Sam. 3:20), a group of 3 or more (1 Sam. 10:5), Gad (1 Sam 22:5) and Nathan (2
Sam. 7:2). The written record of this time is very limited, so there may have been
significantly more. This means that we have lost at least hundreds of Scriptures.

1 and 2 Kings and 2 Chronicles give us at least 569 more names. 1 Kings alone
mentions at least 508. Ahijah (11:29), an old and young prophet (13:11), Jehu (16:7),
100 prophets (18:4), Elijah (18:22), Elisha (19:16), an individual (20:13), a group
(20:35), and 400 prophets (22:6). 2 Kings mentions at least 52 names. 50 prophets
(2:3), Jonah (14:15), Isaiah (19:2) and Huldah (22:14). 2 Chronicles gives us at least 6
more. Shemaiah (2 Chr. 12:5), Iddo and his writings (2 Chr. 13:22), Oded (2 Chr.
15:8), Micaiah (2 Chr. 18:8), Zechariah (2 Chr. 24:20) and an individual (2 Chr.
25:15).

Another 18 Old Testament Prophets include Noadiah (Neh. 6:14), Haggai (Ezra 5:1),
a prophetess (Is. 8:3), Jeremiah (Jer. 1:5), Uriah (Jer. 26:20), Hananiah (Jer 28:1) and
Habakkuk (Hab. 1:1), as well as the protagonists of the books of Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Zephaniah and Malachi. This
gives us a total of at least around 600 Old Testament prophets or potentially many
more that are not mentioned.

At least 16 Prophets in the New Testament that are expressly mentioned include John
the Baptist and Jesus (Matt 21), Simeon (Luke 2:25), Anna (Luke 2:36), David (Acts
2:30), Agabus and others (Acts 11:27&28), Prophets of Antioch (Acts 13:1), Judas
and Silas (Acts 15:32) and Philip’s four daughters (Acts 21:9), and Enoch (Jude 14 &
15). So, in total, at least 615 prophets are expressly mentioned in Scripture.
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Jeremiah Lamenting the Destruction of Jerusalem, by Rembrandt Harmensz van Rijn,

1630. [Public Domain]
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How Were Old Testament Prophets Tested?

The prophet and his message had to be tested. This occurred in the context, the
manner of the delivery of the message, the content of the message and the people to
whom it was given. The prophet’s godly reputation prepared people to receive him,
supernatural miracles confirmed that the message was from God, the content had to
be consistent with what God had said before, and the prophet’s predictions had to
come true.

The Old Testament had very clear rules for identifying and dealing with true and false
prophets.

1“If a prophet or someone who has dreams arises among you and proclaims a
sign or wonder to you, 2 and that sign or wonder he has promised you comes
about, but he says, ‘Let us follow other gods,’ which you have not known,
‘and let us worship them,’ 3 do not listen to that prophet’s words or to that
dreamer. For the Lord your God is testing you to know whether you love the
Lord your God with all your heart and all your soul. 4 You must follow the
Lord your God and fear him. You must keep his commands and listen to him;
you must worship him and remain faithful to him. 5 That prophet or dreamer
must be put to death, because he has urged rebellion against the Lord your
God who brought you out of the land of Egypt and redeemed you from the
place of slavery, to turn you from the way the Lord your God has commanded
you to walk. You must purge the evil from you. (Deut. 13:1 – 5, CSB)

Under the Old Covenant, a prophet that led God’s people to other gods had to be put
to death. In the Church today we do not put to death the prophets that lead believers to
follow other gods, but we certainly need to throw them out of the church.

20 But the prophet who presumes to speak a message in my name that I have
not commanded him to speak, or who speaks in the name of other gods   —  
that prophet must die.’ 21 You may say to yourself, ‘How can we recognize a
message the Lord has not spoken?  ’ 22 When a prophet speaks in the Lord’s
name, and the message does not come true or is not fulfilled, that is a message
the Lord has not spoken. The prophet has spoken it presumptuously. Do not
be afraid of him. (Deut. 18:20-22, CSB)

They could recognize a word that God had not spoken by whether it was fulfilled or
not. This was an indication of presumption by the prophet. It just meant that the
people were not to fear the alleged prophet.

28 The prophet who has only a dream should recount the dream, but the one
who has my word should speak my word truthfully, for what is straw
compared to grain?  ” - this is the Lord’s declaration. 29 “Is not my word like
fire” - this is the Lord’s declaration - “ and like a hammer that pulverizes
rock? 30 Therefore, take note! I am against the prophets” - the Lord’s
declaration - “ who steal my words from each other. 31 I am against the
prophets” - the Lord’s declaration - “ who use their own tongues to make a
declaration. 32 I am against those who prophesy false dreams” - the Lord’s
declaration – “telling them and leading my people astray with their reckless
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lies. It was not I who sent or commanded them, and they are of no benefit at
all to these people” - this is the Lord’s declaration (Jer. 23:28-32, CSB).

This is a clear warning against lying prophets. How many ‘prophets’ do you know
like this?

What Were the New Testament Rules for Prophets?

The New Testament also has very clear rules for dealing with prophecy.

1 Pursue love and desire spiritual gifts, and especially that you may prophesy.
2 For the person who speaks in another tongue is not speaking to people but to
God, since no one understands him; he speaks mysteries in the Spirit. 3 On the
other hand, the person who prophesies speaks to people for their
strengthening, encouragement, and consolation. 4 The person who speaks in
another tongue builds himself up, but the one who prophesies builds up the
church. 5 I wish all of you spoke in other tongues, but even more that you
prophesied. The person who prophesies is greater than the person who speaks
in tongues, unless he interprets so that the church may be built up. (1 Cor.
14:1-5, CSB)

Prophecy is superior to tongues. Tongues are foreign earthly languages directed in

praise to God but understood by unbelieving hearers outside the church.

18 I thank God that I speak in other tongues more than all of you; 19 yet in the
church I would rather speak five words with my understanding, in order to
teach others also, than ten thousand words in another tongue. 20 Brothers and
sisters, don’t be childish in your thinking, but be infants in regard to evil and
adult in your thinking. 21 It is written in the law, I will speak to this people by
people of other tongues and by the lips of foreigners, and even then, they will
not listen to me, says the Lord. 22 Speaking in other tongues, then, is intended
as a sign, not for believers but for unbelievers, while prophecy is not for
unbelievers but for believers. 23 If, therefore, the whole church assembles
together and all are speaking in other tongues and people who are outsiders or
unbelievers come in, will they not say that you are out of your minds? 24 But
if all are prophesying and some unbeliever or outsider comes in, he is
convicted by all and is called to account by all. 25 The secrets of his heart will
be revealed, and as a result he will fall facedown and worship God,
proclaiming, “God is really among you.” (1 Cor. 14:18-25, CSB)

Prophecy is primarily intended to build up believers, as it is God speaking to His

people. It is, however, a secondary sign for unbelievers that may visit a church
meeting.

26 What then, brothers and sisters? Whenever you come together, each one
has a hymn, a teaching, a revelation, another tongue, or an interpretation.
Everything is to be done for building up...29 Two or three prophets should
speak, and the others should evaluate. 30 But if something has been revealed
to another person sitting there, the first prophet should be silent. 31 For you
can all prophesy one by one, so that everyone may learn and everyone may be
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encouraged. 32 And the prophets’ spirits are subject to the prophets, 33 since
God is not a God of disorder but of peace. As in all the churches of the
saints…39 So then, my brothers and sisters, be eager to prophesy, and do not
forbid speaking in other tongues. 40 But everything is to be done decently and
in order. (1 Cor. 14:26-40)

Prophecy is there for the edification of the church. Does your church pray for, expect
and practice it?

Hearing the Voice of God

How can we ‘walk with God’ as Enoch did? How do we hear the voice of God?
Well, firstly, Christians do know His voice.

“To him the doorkeeper opens, and the sheep hear His voice; and He calls His
own sheep by name and leads them out. And when He brings out His own
sheep, he goes before them; and the sheep follow Him, for they know His
voice.” (John 10:3&4, NKJV)

God speaks supernaturally to His children in various ways.

1. Scripture: through the proclaiming, reading and study of the Bible

(God’s written Word) e.g. 2 Tim. 3:16&17.

2. Spiritual Gifts: (e.g. 1 Cor 12)

a. Word of Wisdom (vs 8) (applying knowledge)
b. Word of Knowledge (vs 8) (gaining knowledge)
c. Prophecy (vs 10) (see 1 Cor. 14)

3. Visually:
“And it shall come to pass in the last days, says God, That I will pour out of
my Spirit on all flesh; Your sons and your daughters shall prophesy, Your
young men shall see visions, Your old men shall dream dreams.” (Acts 2:1)
a. Visions (usually ‘trances’ during the day) e.g. Peter in Acts 10
b. Dreams (during sleep at night) e.g. Joseph in Genesis 37
c. Angelic Visitations
i. in the form of people during day e.g. Abraham in Genesis 18
ii. as themselves in dreams at night e.g. Joseph/Mary in Luke 1
“Do not forget to entertain strangers, for by so doing some have
unwittingly entertained angels” (Heb 13:2). “Take heed that you do not
despise one of these little ones, for I say to you that in heaven their
angels always see the face of My Father who is in heaven” (Matt.
18:10).
d. Mental Image or Picture e.g. someone’s face

4. Audibly:

a. Distinct Voice e.g. Samuel in 1 Sam. 3:9&10.

b. The Still Small Voice of God e.g. Elijah in 1 Kings 19:12.
c. Conscience e.g. Romans 2:12-16.
 23

5. Spiritually:

a. The Law of God in our hearts and minds

“I will put my law in their minds and write it on their hearts and I will be
their God and they shall be My people. No more shall every man teach his
neighbour, and every man his brother, saying, ‘Know the Lord,’ for they all
shall know me, from the least of them to the greatest of them,” says the Lord.
“For I will forgive their iniquity and their sin I will remember no more.” (Jer
31:34, NKJV)

b. The “Inner witness” of the Holy Spirit

“For as many as are led by the Spirit of God, these are the sons of God. For
you did not receive the spirit of bondage again to fear, but you received the
Spirit of adoption by whom we cry out, ‘Abba, Father’. The Spirit Himself
bears witness with our spirit that we are children of God.” (Rom 8:14&16,
NKJV)

“Now we have received, not the spirit of the world, but the Spirit who is from
God, that we might know the things that have been freely given to us by God.
These things we also speak, not in words which man’s wisdom teaches but
which the Holy Spirit teaches, comparing spiritual things with spiritual. But
the natural man does not receive the things of the Spirit of God, for they are
foolishness to him; nor can he know them, because they are spiritually
discerned” (1 Cor. 2:12-14, NKJV)

c. Deep impression or conviction e.g. to pray for someone

6. Practically:

Divine Appointments

Through other people e.g. things they say or do

Circumstances e.g. “open doors” and “red lights”

God speaks to us through Scripture and spiritual gifts, visually and audibly, spiritually
and practically. We know God and His voice, but we need to listen more carefully.
There are many voices in the world and in our minds, but there is only one voice of
God. God speaks to us all differently, but we need to spend time getting to know Him
and His voice better. Are you listening to and hearing the voice of God? Are you
expecting God to speak to you supernaturally? “Speak, for your servant is listening”
(1 Samuel 3:10, CSB).
 24

Questions to Guide Prophets

Here are some practical questions that may help guide prophets and those who are
moving in prophetic gifts.

1. Did God clearly speak to you supernaturally?

a. If you had one of the following, then goto question 2.
i. Word of wisdom
ii. Word of knowledge
iii. Dream
iv. Vision
v. Angel
vi. Audible Voice of God
b. If you have any doubt
i. Ask God for confirmation.
ii. Wait for confirmation
iii. Once you have received confirmation go to question 2.
iv. If you don’t get confirmation, share it with close friends and
family, but do not take it further.

2. Did God tell you to write down this prophecy?

a. If not, then just record it on audio.
b. If yes, then also write it down as accurately as possible.

3. Did you share this message with 2 or 3 other prophets?

a. If not, wait until you have done so.
b. If yes, did they agree that this is from God?
i. If not, goto question 1.
ii. If yes, goto question 4.

4. Is this message to an individual or group?

a. If it is to an individual, give it to them privately.
b. If it is to a group, clear it with the group leader first.

5. Does God require you to do anything else with this message?

a. If not, then you have completed your task as a prophet.
b. If so, then complete your task as a prophet.
Remember that all Christians can move in prophetic gifts, but Christians can only call
themselves prophets when they are regularly, consistently and reputably exercising
the gift of prophecy in the Christian Church.
 25

Ministering to One Another in the Power of the Holy Spirit

The New Testament encourages beneficial mutual ministry.

“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves
with compassion, kindness, humility, gentleness and patience. Bear with each
other and forgive whatever grievances you may have against one another. And
over all these virtues put on love, which binds them all together in perfect
unity.” (Col 3:12-14, NKJV)

“Is any one of you sick? He should call the elders of the church to pray over
him and anoint him with oil in the name of the Lord. And the prayer offered in
faith will make the sick person well; the Lord will raise him up. If he has
sinned, he will be forgiven. Therefore confess your sins to each other and pray
for each other so that you may be healed. The prayer of a righteous man is
powerful and effective.” (James 5:14-16, NKJV)

“Dear friends, let us love one another, for love comes from God. Everyone
who loves has been born of God and knows God…Dear friends, since God so
loved us, we also ought to love one another. No one has ever seen God; but if
we love one another, God lives in us and his love is made complete in us.” (1
John 4:7-12, NKJV)

“You, my brothers, were called to be free. But do not use your freedom to
indulge the sinful nature; rather, serve one another in love.” (Gal 5:13-15,
NKJV)

“Therefore encourage one another and build each other up, just as in fact you
are doing.” (1 Thess 5:11, NKJV)

“ I myself am convinced, my brothers, that you yourselves are full of

goodness, complete in knowledge and competent to instruct [admonish,
counsel] one another.” (Rom 15:14, NKJV)

How do we minister to one another in the Spirit?

SCRIPTURES: “one another” and ”each other” texts

1. Bear with…
2. Forgive…
3. Confess your sins to…
4. Pray for…
5. Love…
6. Serve…
7. Encourage…
8. Build up…
8. Admonish…
 26

PROLOGUE: ‘How to get PACHD up!’

1.) Prayer – for personal & practical needs

2.) Advice – about relationships & marriage
3.) Counseling – about emotional problems
4.) Healing – from physical illness & disease
5.) Deliverance – from spiritual powers of darkness

INTRODUCTION:

A Holistic Approach to Believers: SPIES (‘The Secret to Service’)

Social – relationship with others

Physical – traits, health & fitness
Intellectual – mind & thinking
Emotional – inner/heart feelings
Spiritual – relationship to God

BODY: 6 Steps of Ministry in the Spirit

Converse = Cause = Connect = Confirm = Cure = Clarify

1. Converse: What is the problem? (Interview/Investigate)

a. Ask - the individual (natural explanation)

- others (confidential information)
- God (supernatural revelation)

b. Beware of - dishonesty, self-deception (speak from experience)

- lies, misinformation (they speak through interference)
- hearing wrong voice (they speak to incoherence)

2. Cause: What is the reason? (Diagnose/Discern)

a. Social e.g. unforgiveness, anger/hate, guilt

b. Physical e.g. obesity/unfitness, illness, sexual, eating disorders

c. Intellectual e.g. natural inability, mental ‘block’, retardation
d. Emotional e.g.self-pity, insecurity, anxiety/fear, depression
e. Spiritual i. unbelief
ii. unconfessed sin
iii. a curse or word against them
iv. inherited family occult bloodline
v. demonic oppression or possession

3. Connect How do I minister? [ASI] (Prayer/Petition)

a. Aloud about what the person has said

b. Softly about what you think God is saying to you
c. Inwardly for God to reveal the problems and solutions
 27

4. Confirm How are we doing? [ALT] (Evaluate/Assess)

a. Ask “Has God revealed anything more to you while we were praying?”
b. Listen Let them give you uninterrupted feedback
c. Tell “This is what I think God is saying to me
(but correct me if you think I’m wrong)…”

5. Cure: How do we solve this problem? (Action/Application)

a. Intercede in faith for

i. particular need, healing, problem or deliverance
ii. God’s intervention by His compassion & grace

b. Counsel in wisdom
i. Social forgive (family, friends, enemies
ii. Physical self-control, self-discipline, healing
iii. Intellectual clarity of mind, focus
iv. Emotional self-denial, security in Jesus
v. Spiritual 1. Repent of sins and trust in Jesus
2. Confess sin and repent
“Go & sin no more”
3. Come against curse or word
and break its power
4. Break remnant of family bloodline
5. a. Rebuke (break their power)
b. Bind (contain their power)
c. Command (eliminate presence)

6. Clarify: Where do we go from here?(Vision/Direction)

a. Christian walk Pray (conversation with God)

Read Bible (study the Word)
Fellowship (with believers)
Resist temptation

b. Follow –up Get into & keep contact (discipleship)

Report to cell leader (sponsorship)
Visit within week (friendship)

CONCLUSION:

1. Every believer is a minister and has the responsibility, privilege and reward to
minister to one another in the Spirit.

2. Every believer is a member of the body of Christ and must effectively function
individually as a member to ensure the holistic development of the body.

3. Every Christian has the Holy Spirit dwelling in his spirit and so must make
themselves available to be used by Him to minister effectively to others.
 28

APPLICATION:

“Now go and do likewise”

(Paired practical once-off in meeting & Spirit-led every week in cell groups)

WARNINGS:

1. Gender-to-gender: avoid ministry to opposite sex; beware of same-sex

attraction.

2. Keep everything said completely confidential.

3. Guard your heart and your motives.

4. Don’t say things unless you are sure.

5. Approach leaders with difficult issues.

STRATEGY SUMMARY:

Converse (What is problem?)

Cause (What is the reason?)

Connect (How do I minister?)

Confirm (How are we doing?)

Cure (How do we solve it?)

Clarify (Where do we go from here?)

DIAGRAMATTIC REPRESENTATION SIMPLIFICATION:

Converse à Cause à Connect à Confirm à Cure à Clarify

Problem à Cause à Pray à Communicate à Solution à Direction

 29

A Summary of the Types of Prophetic Revelation

Type/Traits Level of Reliability Dangers Details Examples Reporting

Conciousness
Word of Conscious Low The sinful Information Jesus telling Telling the truth
Knowledge human mind unknown woman at the to the other
and feelings. before well about her person.
received by previous
the mind husbands. Paul
supernaturally to King.
in the form of
words or
images.
Word of Conscious Low Human vs Interpreting or Jesus telling Giving advice to
Wisdom godly applying truth Peter to put the other person.
wisdom in a particular away his
situation for sword.
decision-
making.
Vision Semi- High The effect of A visual and Daniel’s Describing the
Conscious food, sometimes vision of the visual in own
medication audio message beast. Peter’s and audio in
or drugs. received while vision of the original words.
awake but in a unclean
trance-like animals in
state. Acts.
Dream Unconscious Medium The vain A visual and Jacob’s dream Describing the
(asleep) human sometimes of the visual in own
imagination. audio message heavenly and audio in
received while stairway. original words.
asleep, Joseph’s
possibly an dream of coat
angelic of many
visitation. colors.
Angelic Unconscious Very High Fallen An angel from Angels Reporting the
Visitation or Conscious angels or God visiting visiting actual words
demons you whilst Abraham, Lot, from God that
posing as awake or Martha, Mary. the angel said.
messengers. asleep, and Sometimes
bringing a eating a meal
message from with them.
God.
Audible Conscious Very High The effect of God speaking The calling of Reporting the
Voice of food, directly to a Samuel, the actual words of
God medication person in an conversion of God that he
or drugs. audible voice. Paul. used.

Response: record it on audio/video as soon as possible.

Misconceptions of Prophecy

Prophecy is not preaching or teaching. The Greek word for ‘preaching’ used in the
New Testament is ‘kérugma’ and is usually used in the context of declaring the gospel
to unbelievers. The Greek word for teaching is ‘didaché’ and is used in the context of
the exposition of the Scriptures to believers. Prophecy is something quite different.
The Greek word is ‘prophéteia’ and means the giving of revealed truth.
 30

Many people are concerned that prophecy adds to Scripture, so that prophecy is no
longer needed. My argument is that if someone is truly speaking words from God and
writes it down, why should we not consider it Scripture? However, God does make it
clear if He wants it recorded in writing.
Many people are concerned that additional prophecy creates cults that add to
Scripture, like the Islamic Quran (‘The Last Testament’) or the Book of Mormon
(‘Another Testament’). We do not need to fear any prophecy, whether spoken or
written, as long as it aligns with existing Scripture, which our two examples do not.

People argue that a theoretically infinite amount of prophecy and Scripture would be
very difficult to evaluate and create tremendous confusion. I would argue that we
cannot even effectively evaluate a closed canon, so an open canon may actually help
us with more consistent information that will dispel confusion.

There is a popular modern view, advocated by theologians like Wayne Grudem, that
New Testament prophecy is a ‘watered-down’ form of the Old Testament gift. While
I have great respect for Grudem in many other areas, his argument is weak at best,
and undermines the supernatural element of prophecy. If God has spoken
supernaturally to His prophets, then we must treat them with the same respect as
prophets in the Old Testament. Their message is as authoritative as that of the Old
Testament. Grudem’s fear is one that is very common today. He fears that we will
equate spoken prophecy to the level of Scripture and essentially add to Scripture. But
that is exactly the point. Grudem’s view is that of a partial cessationist. He believes
that the gift of apostle has ceased. He also believes that the Scriptures are complete
and cannot be added to. Is essence, he is saying that the true gift of prophecy has
ceased.

Revelation is given infallibly and inerrantly by a perfect God, but (as we have seen) it
is fallibly or errantly reported by an imperfect prophet. When the prophet speaks or
writes, even though he received supernatural revelation or was inspired, he does make
mistakes. Denying this is denying the very nature of man. When prophets make minor
errors in their reporting or writing it does not undermine the message that God is
trying to get across. Thankfully God uses imperfect vessels. However, this is why we
need to make absolutely sure of a few things.
1. Report the exact words that God said, as far as you are able.
2. Describe accurately in your own words exactly what happened without
exaggeration, elaboration or interpretation.
The Cessation of Prophecy

The Bible teaches that spoken prophecy will cease at the Second Coming of Christ.

8 Love never ends. But as for prophecies, they will come to an end; as for
tongues, they will cease; as for knowledge, it will come to an end. 9 For we
know in part, and we prophesy in part, 10 but when the perfect comes, the
partial will come to an end. 11 When I was a child, I spoke like a child, I
thought like a child, I reasoned like a child. When I became a man, I put aside
childish things. 12 For now we see only a reflection as in a mirror, but then
 31

face to face. Now I know in part, but then I will know fully, as I am fully
known. 13 Now these three remain: faith, hope, and love—but the greatest of
these is love. (1 Cor. 13:8-13, CSB)

The vast majority of Biblical commentators interpret “the perfect” (vs 10) to be the
final state of eternal perfection that will be ushered in by the Second Coming and
other events. Clearly this has not happened yet, so prophecy has not yet ceased. There
is no reason for prophecy to have ceased, as it is an important New Testament gift to
the Church. It will only cease in the final state that ushers in eternity in the presence
of God.

Prophecy has not ceased and it has not changed in its essential nature. Prophecy in the
New Testament is the same as in the Old Testament. Prophecy is a gift that God has
given to men until Jesus comes again. However, there are differences to the way that
the Holy Spirit works in the New Testament. As Hamilton (2006) has so ably
demonstrated, under the Old Testament the Holy Spirit regenerated believers, dwelt in
the temple, came upon his servants to do His work and used prophets to speak to His
people. Under the New Covenant, the Holy Spirit regenerates, dwells in and works
through His people, so all believers can prophesy, but those that He regularly uses to
prophesy are called prophets.

11 And he himself gave some to be apostles, some prophets, some

evangelists, some pastors and teachers, 12 equipping the saints for the work of
ministry, to build up the body of Christ, 13 until we all reach unity in the
faith and in the knowledge of God’s Son, growing into maturity with a stature
measured by Christ’s fullness. (Eph. 4:11-13)

Clearly the Church has not yet reached the “unity in the faith” (vs. 13), so the gift of
prophecy is certainly still needed. In fact, the Book of Revelation predicts that two
prophets will prophesy in the time of the end.

3 I will grant my two witnesses authority to prophesy for 1,260 days, dressed
in sackcloth.” 4 These are the two olive trees and the two lampstands that
stand before the Lord of the earth. 5 If anyone wants to harm them, fire comes
from their mouths and consumes their enemies; if anyone wants to harm them,
he must be killed in this way. 6 They have authority to close up the sky so that
it does not rain during the days of their prophecy. They also have power over
the waters to turn them into blood and to strike the earth with every plague
whenever they want. (Rev. 11:3-6, CSB)

It is true that some aspects of this prophecy are symbolic. Specifically, the two olive
trees and lampstands represent Jewish and Gentile believers in Jerusalem. However,
their activity is very clear: they will prophesy. Not only will they prophesy, but they
will do it with a spirit of power and authority.

If we believe that God no longer speaks to us today, then we are functional Deists,
who believe that God created and then completely distanced himself from His
creation. If we believe that God still speaks to us today, then we need to accept that
prophecy and Scripture is to continue. Not all spoken prophecy should be written
down, as it may be very specific to an individual or group. Even if it is written down,
 32

it may not be necessary to distribute it to all churches like the New Testament letters.
So, where has the teaching of the cessation of prophecy come from?

Athanasius believed that prophecy and visions ended with the destruction of
Jerusalem in 70 AD. He used this as an argument against the Jews that their Messiah
had already come.

40. Argument (1) from the withdrawal of prophecy and destruction of

Jerusalem, (2) from the conversion of the Gentiles, and that to the God of
Moses. What more remains for the Messiah to do, that Christ has not done? So
the Jews are trifling, and the time in question, which they refer to the future, is
actually come. For when did prophet and vision cease from Israel, save
when Christ came, the Holy of Holies? For it is a sign, and an important proof,
of the coming of the Word of God, that Jerusalem no longer stands, nor is
any prophet raised up nor vision revealed to them— and that very
naturally. 2. For when He that was signified had come, what need was there
any longer of any to signify Him? When the truth was there, what need any
more of the shadow? For this was the reason of their prophesying at all—
namely, till the true Righteousness should come, and He that was to
ransom the sins of all. And this was why Jerusalem stood till then—
namely, that there they might be exercised in the types as a preparation for the
reality. 3. So when the Holy of Holies had come, naturally vision and
prophecy were sealed and the kingdom of Jerusalem ceased. For kings
were to be anointed among them only until the Holy of Holies should have
been anointed; and Jacob prophesies that the kingdom of the Jews should be
established until Him, as follows: The ruler [Genesis 49: 10] shall not fail
from Juda, nor the Prince from his loins, until that which is laid up for him
shall come; and he is the expectation of the nations. 4. Whence the Saviour
also Himself cried aloud and said: The law and the prophets prophesied
until John. If then there is now among the Jews king or prophet or vision,
they do well to deny the Christ that has come. But if there is neither king
nor vision, but from that time forth all prophecy is sealed and the city and
temple taken…6. Their state may be compared to that of one out of his right
mind, who sees the earth illumined by the sun, but denies the sun that
illumines it. For what more is there for him whom they expect to do, when he
has come? To call the heathen? But they are called already. To make
prophecy, and king, and vision to cease? This too has already come to
pass. To expose the godlessness of idolatry? It is already exposed and
condemned. Or to destroy death? He is already destroyed. 7. What then has
not come to pass, that the Christ must do? What is left unfulfilled, that the
Jews should now disbelieve with impunity? For if, I say— which is just what
we actually see— there is no longer king nor prophet nor Jerusalem nor
sacrifice nor vision among them, but even the whole earth is filled with the
knowledge of God, and Gentiles, leaving their godlessness, are now taking
refuge with the God of Abraham, through the Word, even our Lord Jesus
Christ, then it must be plain, even to those who are exceedingly obstinate, that
the Christ has come, and that He has illumined absolutely all with His light,
and given them the true and divine teaching concerning His Father. 8. So one
can fairly refute the Jews by these and by other arguments from the
Divine Scriptures. (On the Incarnation of the Word)
 33

The Destruction and Sack of the Temple of Jerusalem by Nicolas Poussin (1625 –
1626). [Public Domain]

Athanasius’ allusion is to the 70 weeks of Daniel, which were completely fulfilled at

the destruction of Jerusalem in 70AD.

Seventy weeks are decreed about your people and your holy city  — to bring
the rebellion to an end, to put a stop to sin, to atone for iniquity, to bring in
everlasting righteousness, to seal up vision and prophecy, and to anoint the
most holy place. (Daniel 9:24, CSB)

Goldingay (1987) gives a solid exegesis of the term “to seal up vision and prophecy”
to refute the idea that all “vision and prophecy” had ceased.

Reference to the sealing of the vision recalls 8:26 (for the verb, cf. Dan 12:4,
9; also 6:18 [17]). Yet it is Jeremiah, not Daniel, whom chap. 9 describes as a
prophet (v 2). The phrase has been taken to suggest that prophecy is to be
sealed up and thus silent through this period (Keil), but this is a lot to read out
of the phrase. Sealing elsewhere suggests authenticating (1 Kgs 21:8), and this
fits the present context well: the promise is that Jeremiah's prophecy will be
fulfilled and thus confirmed. (Word Bible Commentary, Olive Tree)

Athanasius took one phrase of the Old Testament, interpreted it incorrectly and based
a crucial New Testament doctrine around it. Athanasius’ defense of the Trinitarian
faith in his lifetime was admirable, but he promoted many errors, including baptismal
regeneration through christening babies, the cessation of the gift of prophecy, and the
closing of the canon of Scripture.
 34

Luther

Martin Luther posted his 95 theses against the Roman Catholic Church on 31 October
1517. This sparked off the massive spiritual and political rebellion against the Pope,
and became known as the Reformation. However, many of the supporters of the
Reformation were ‘schwaermer’ (German) or ‘enthusiasts’ that supported the idea of
continuing revelation. One of their leaders was Carlstadt, who clashed significantly
with Luther. There is an amusing incident recorded in history where Luther and
Carlstadt are arguing about the importance of the Bible and the continuing work of
the Holy Spirit. Luther dogmatically emphasized the importance of ‘The Word, The
Word’. In contrast, Carlstadt insisted on the preeminence of ‘The Spirit, The Spirit’. ‘I
will smack your spirit on the snout’ retorted Luther. Luther rejected the idea of
continuing revelation and asserted the closed canon of Scripture, as defined by the
Council of Laodicia. Most of the Reformers, the Reformed tradition and Protestants
have followed him.

Conclusion

So, why has the church, in general, lost the supernatural power of God? I believe that
it is because the church has forgotten or denied a simple truth: God speaks today
through His prophets to His people.
 35

2. Written prophecy has not yet ceased.

Introduction

The spoken word will also cease being recorded in written form at the Second
Coming of Christ.

19 We also have the prophetic word strongly confirmed, and you will do well
to pay attention to it, as to a lamp shining in a dark place, until the day dawns
and the morning star rises in your hearts. 20 Above all, you know this: No
prophecy of Scripture comes from the prophet’s own interpretation, 21
because no prophecy ever came by the will of man; instead, men spoke from
God as they were carried along by the Holy Spirit. (2 Pet. 1:19 -21, CSB)

Scripture is produced by prophets through Divine inspiration. There is no reason for it

to cease. If spoken prophecy continues, then written prophecy should too. Prophetic
Scripture strongly confirms the spoken word. Some prophets do not use the spoken
medium at all, but they are still prophets. The prophet records God’s Words in
writings called Scripture through inspiration (being moved to write something).
Inspiration is not ‘automatic writing’ or mechanical dictation, but a combination of
actual and specific words from God (verbal inspiration) and words of the prophet’s
own vocabulary through his own unique personality describing the things that he has
seen and heard (dynamic inspiration).

What is ‘Scripture’? Generally, it is the plural of ‘script’ or ‘writing’. Specifically, it

is of a sacred or religious nature.

14 But as for you, continue in what you have learned and firmly believed. You
know those who taught you, 15 and you know that from infancy you have
known the sacred Scriptures, which are able to give you wisdom for
salvation through faith in Christ Jesus. 16 All Scripture is inspired by God
and is profitable for teaching, for rebuking, for correcting, for training in
righteousness, 17 so that the man of God may be complete, equipped for every
good work. (2 Tim 3:14 – 17, CSB)

The assumption is that it is inspired by God (2 Tim. 3:16a).“All Scripture is inspired

by God” (CSB). “All Scripture is breathed out by God” (ESV). “All Scripture is God-
breathed” (NIV).

The content of prophecy and Scripture is the same. It consists of both foretelling
(predicting the future) and forthtelling (proclamation of God’s Word). It is intended
for both personal guidance of individuals and corporate teaching. In coming to an
understanding of the Word of God we need a sound process (interpretation or
hermenueutics) and the understanding that only the Holy Spirit fully gives
(illumination). We do not have access to the autographs (original writings), but we do
have copied manuscripts that have been preserved through the centuries. Through
textual criticism scholars construct textual compilations in the original languages, and
translators give us translations into different languages. One of the most exciting
modern developments in this area is that of the Coherence-Based Genealogical
Method.
 36

The Command to Record the Spoken Word as Scripture

In the Bible God spoke to certain prophets to write down what they have heard. Not
every prophetic word was written down, only those that were important. Not every
prophetic word is to be recorded, but God is very clear when it should. For example,
Moses received this instruction several times. ‘The LORD then said to Moses, “Write
this down on a scroll as a reminder and recite it to Joshua: I will completely blot out
the memory of Amalek under heaven”’(Ex 17:4, CSB). When God gave Moses the
new stone tablets with the Ten Commandments, ‘The LORD said to Moses, “Cut two
stone tablets like the first ones, and I will write on them the words that were on the
first tablets, which you broke’ (Ex. 34:1, CSB). ‘The LORD also said to Moses,
“Write down these words, for I have made a covenant with you and with Israel based
on these words”’ (Ex 34:27, CSB).

Jeremiah had to do a lot of writing, as God commanded that he record the prophecies.

1 This is the word that came to Jeremiah from the LORD. 2 “This is what the
LORD, the God of Israel, says: Write on a scroll all the words that I have
spoken to you, 3 for look, the days are coming” — this is the LORD’s
declaration — “when I will restore the fortunes of my people Israel and
Judah,” says the LORD. “I will restore them to the land I gave to their
ancestors and they will possess it.” (Jer. 30:1-3, CSB)

God wanted him to record the promise of future restoration. God also wanted to
record a warning to elicit repentance before the coming judgement.

1 In the fourth year of Jehoiakim son of Josiah, king of Judah, this word came
to Jeremiah from the LORD: 2 “Take a scroll, and write on it all the words I
have spoken to you concerning Israel, Judah, and all the nations from the time
I first spoke to you during Josiah’s reign until today. 3 Perhaps when the
house of Judah hears about all the disaster I am planning to bring on them,
each one of them will turn from his evil way. Then I will forgive their iniquity
and their sin.” (Jer. 36:1-3, CSB)

Baruch Reads the Scroll.

9 In the fifth year of Jehoiakim son of Josiah, king of Judah, in the ninth
month, all the people of Jerusalem and all those coming in from Judah’s cities
into Jerusalem proclaimed a fast before the LORD. 10 Then at the LORD’s
temple, in the chamber of Gemariah son of Shaphan the scribe, in the upper
courtyard at the opening of the New Gate of the LORD’s temple, in the
hearing of all the people, Baruch read Jeremiah’s words from the scroll. 11
When Micaiah son of Gemariah, son of Shaphan, heard all the words of the
LORD from the scroll, 12 he went down to the scribe’s chamber in the king’s
palace. All the officials were sitting there — Elishama the scribe, Delaiah son
of Shemaiah, Elnathan son of Achbor, Gemariah son of Shaphan, Zedekiah
son of Hananiah, and all the other officials. 13 Micaiah reported to them all
the words he had heard when Baruch read from the scroll in the hearing of the
people. 14 Then all the officials sent word to Baruch through Jehudi son of
Nethaniah, son of Shelemiah, son of Cushi, saying, “Bring the scroll that you
 37

read in the hearing of the people, and come.” So Baruch son of Neriah took
the scroll and went to them. 15 They said to him, “Sit down and read it in our
hearing.” So Baruch read it in their hearing. 16 When they had heard all the
words, they turned to each other in fear and said to Baruch, “We must surely
tell the king all these things.” 17 Then they asked Baruch, “Tell us, how did
you write all these words? At his dictation? ” 18 Baruch said to them, “At
his dictation. He recited all these words to me while I was writing on the
scroll in ink.” (Jer. 36:9-18, CSB)

Washington Allston - Jeremiah Dictating His Prophecy of the Destruction of

Jerusalem to Baruch the Scribe – 1866 Yale University Art Gallery [Public Domain]
 38

After this, Jeremiah dictated another scroll to Baruch.

27 After the king had burned the scroll and the words Baruch had written at
Jeremiah’s dictation, the word of the LORD came to Jeremiah: 28 “Take
another scroll, and once again write on it the original words that were on the
original scroll that King Jehoiakim of Judah burned…32 Then Jeremiah took
another scroll and gave it to Baruch son of Neriah, the scribe, and he wrote on
it at Jeremiah’s dictation all the words of the scroll that Jehoiakim, Judah’s
king, had burned in the fire. And many other words like them were added.
(Jer. 36:27-32, CSB)

Isaiah also got this instruction. ‘Then the LORD said to me, “Take a large piece of
parchment and write on it with an ordinary pen: Maher-shalal-hash-baz”’ (Is. 8:1,
CSB). ‘Go now, write it on a tablet in their presence and inscribe it on a scroll; it will
be for the future, forever and ever’ (Is 30:8, CSB).

Ezekiel was instructed to write a description of the temple.

10 “As for you, son of man, describe the temple to the house of Israel, so that
they may be ashamed of their iniquities. Let them measure its pattern, 11 and
they will be ashamed of all that they have done. Reveal the design of the
temple to them — its layout with its exits and entrances — its complete design
along with all its statutes, design specifications, and laws. Write it down in
their sight so that they may observe its complete design and all its statutes and
may carry them out. 12 This is the law of the temple: All its surrounding
territory on top of the mountain will be especially holy. Yes, this is the law of
the temple.” (Ez. 43:10-12, CSB)

God commanded Habakkuk to write down a vision on tablets.

1 I will stand at my guard post and station myself on the lookout tower. I will
watch to see what he will say to me and what I should reply about my
complaint. 2 The LORD answered me: Write down this vision; clearly
inscribe it on tablets so one may easily read it. 3 For the vision is yet for the
appointed time; it testifies about the end and will not lie. Though it delays,
wait for it, since it will certainly come and not be late. (Hab. 2:1-3, CSB)

Paul emphasized that “If anyone thinks he is a prophet or spiritual, he should

recognize that what I write to you is the Lord’s command. If anyone ignores this, he
will be ignored” (1 Cor. 14:37&38, CSB). Elsewhere he was just as emphatic. “I
declare in the sight of God: I am not lying in what I write to you” (Gal. 1:20, CSB).
And again: ‘In addition, my brothers and sisters, rejoice in the Lord. To write to you
again about this is no trouble for me and is a safeguard for you” (Phil. 3:1, CSB).

At other times, it was not necessary to write anything. “About brotherly love: You
don’t need me to write you because you yourselves are taught by God to love one
another” (1 Thess. 4:9, CSB). “I have many things to write you, but I don’t want to
write to you with pen and ink. I hope to see you soon, and we will talk face to face”
(3 John 13 & 14, CSB).
 39

The Apostle John by Girolamo Troppa – KMSst141 - Statens Museum for Kunst
http://www.smk.dk/en/explore-the-art/search-smk/#/detail/KMSst141
Public Domain, https://commons.wikimedia.org/w/index.php?curid=66393007
 40

Jude felt compelled to write his letter and it is particularly important because he
quotes the book of Enoch, which we will consider in more detail in a later chapter.

Dear friends, although I was eager to write you about the salvation we share, I
found it necessary to write, appealing to you to contend for the faith that was
delivered to the saints once for all. (Jude 3, CSB)

The Apostle John was instructed to write seven letters to seven churches.

9 I, John, your brother and partner in the affliction, kingdom, and endurance
that are in Jesus, was on the island called Patmos because of the word of God
and the testimony of Jesus. 10 I was in the Spirit on the Lord’s day, and I
heard a loud voice behind me like a trumpet 11 saying, “Write on a scroll
what you see and send it to the seven churches: Ephesus, Smyrna,
Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.” 17 When I saw
him, I fell at his feet like a dead man. He laid his right hand on me and said,
“Don’t be afraid. I am the First and the Last, 18 and the Living One. I was
dead, but look — I am alive forever and ever, and I hold the keys of death and
Hades. 19 Therefore write what you have seen, what is, and what will take
place after this. (Rev. 1:9-19, CSB)

There were times that God instructed John not to write.

Then I saw another mighty angel coming down from heaven, wrapped in a
cloud, with a rainbow over his head. His face was like the sun, his legs were
like pillars of fire, 2 and he held a little scroll opened in his hand. He put his
right foot on the sea, his left on the land, 3 and he called out with a loud voice
like a roaring lion. When he cried out, the seven thunders raised their voices. 4
And when the seven thunders spoke, I was about to write, but I heard a voice
from heaven, saying, “Seal up what the seven thunders said, and do not write
it down!” (Rev. 10:1-4, CSB)

There were other times that he was instructed to write. “Then I heard a voice from
heaven saying, “Write: Blessed are the dead who die in the Lord from now on.”
“Yes,” says the Spirit, “so they will rest from their labors, since their works follow
them.”” (Rev. 14:13, CSB).

The last few chapters of the book of Revelation are profound.

9 Then he said to me, “Write: Blessed are those invited to the marriage feast
of the Lamb! ” He also said to me, “These words of God are true.” 10 Then I
fell at his feet to worship him, but he said to me, “Don’t do that! I am a fellow
servant with you and your brothers and sisters who hold firmly to the
testimony of Jesus. Worship God, because the testimony of Jesus is the
spirit of prophecy.” (Rev. 19:9&10, CSB)

Prophecy testifies about Jesus. “Then the one seated on the throne said, “Look, I am
making everything new.” He also said, “Write, because these words are faithful and
true” (Rev. 21:5, CSB).
 41

Inspiration and Inerrancy

We must conclude with one of the most sensitive issues in evangelical theology:
inerrancy. No reputable theologian believes that the versions of the Bible that we have
in English today are inerrant. The only exception to this is some King James Only
advocates. One KJV defender has even suggested that the KJV is even more inspired
that the originals. Most theologians acknowledge that our modern Bibles are errant,
since errors crept in inadvertently and deliberately through the centuries. This is very
difficult for the average believer to come to terms with, but it is the reality. You do
not have an inerrant Bible, even if you have original Greek and Hebrew manuscripts
and texts. No two manuscripts agree, so you wouldn’t be able to know an inerrant
text, even if it existed.

The most popular view of inerrancy amongst evangelicals today proposes that the
autographs (originals) are inerrant. Now, we have no way of proving this hypothesis,
as the originals no longer exist. Even if they did exist, this view does not reflect the
reality of the text. If you honestly examine the evidence, you have to acknowledge
that, just like the spoken prophetic word, minor human error has crept into the text.
This is not unexpected, but neither is it significant.

If we go back to the concept of inspiration, there are three main views of how God
inspired the Biblical writers.
1. The ‘automatic writing’ view says that God controlled the author like
occultists are controlled by evil spirits in writing exactly what they want
without their own consciousness being involved.
2. The ‘verbal plenary’ view says that God inspired every word that the author
wrote, yet somehow the author managed to keep his own style and personality.
3. The ‘dynamic’ view states that the author was given the ideas by God but
chose the words himself.
Clearly the first view is not acceptable to Christians. As to the other views, sometimes
the actual words of God are given in Scripture, but even here we have some problems.
In the synoptic gospels, for example, the words of Jesus are given, but they always
vary slightly from one account to the other. They are never exactly the same.
However, the message is always consistent across the board, though the words might
differ. Some of the words used are exactly the same (they are verbally inspired from
God), but others are not (they are dynamically inspired and chosen by the writers).

The modern conception of inerrancy is far removed from the realities of the nature of
the most ancient texts. These texts were originally simply stone tablets with obscure,
pictographic, proto-Hebrew inscriptions that had to be interpreted more than
translated. Speaking of inerrancy in this case is completely superfluous. One of these
ancient texts is the Book of 1 Enoch. We will examine this in more detail in a later
chapter. For more books on the issues of the authority, inspiration and inerrancy of
Scripture, please see the recommended reading lists at the end of this book.
 42

3. The Canon of Scripture should be open, not closed.

Introduction

The concept of a ‘canon’ is foreign to Scripture. It is a man-made construct that has

been imposed on organized religion to positively identify and negatively limit
inspired Scripture. The word ‘canon’ means ‘reed’ or ‘measure’ and promotes the
concept of having a religious standard of books. Evangelical theologians continually
emphasize that the Canon of Scripture is closed and cannot be added to. There are a
number of problems with this view.

There never has been a consistent Jewish or Christian Canon. The Samaritans only
accept the Pentateuch (the first five books of the Old Testament) as inspired. The
Septuagint (the Greek translation of the Old Testament) and the Ethiopian Orthodox
Jews all have different books in their collections of Scripture, but these were never
defined as a canon. Rabbinic Judaism defined their canon only around 1000 years
ago, but their list of books differed from all of the other Jewish and Christian canons
and collections. The Eastern Orthodox church has a range of canons within its
different traditions: Greek, Russian, Syriac and others. The Roman Catholic and
Protestant canons are also different.

Only during the Reformation era did the Catholics appear to achieve unity on
the NT canon with the decree by the Council of Trent, but by that time Luther
had already questioned the full canonical status of James, Hebrews, Jude, and
Revelation, not to mention the Deuterocanonical books (the Apocrypha).
Protestants have affirmed, with Luther, a shorter OT canon; while the
Catholics also include the Deuterocanonical writings and the Eastern
Orthodox have an even larger OT canon than the Roman Catholics. As we saw
above, Orthodox Christians never had a Council of Trent to determine the
scope of their NT Scriptures. They appear to have followed popular tradition
in their churches rather than accepting a council decision on the scope of their
Scriptures. Quite apart from these traditional church communions, the
Ethiopian church, which traces its roots to the fourth-century church, claims a
biblical canon of some eighty-one books. At no time in history has the whole
church agreed completely on what literature makes up its canon of Scriptures;
however, there has been general agreement since the third century regarding
the authoritative, or scriptural, status of the four Gospels, Acts, most of the
letters attributed to Paul, 1 Peter, and 1 John. The rest of the NT canon appears
to have been decided in various councils based perhaps on wide church use,
but within individual churches in various regions reservations continued to
linger about the “doubted” books in the NT canon until toward the end of the
fourth century for some and later for others. (McDonald, 2017, pp. 310–311).

A closed canon means that God no longer speaks to us in an authoritative manner.

The two biggest culprits in insisting on a very narrow closed canon were Athanasius
and Luther. They were clearly trying to be ‘safe’ and excluded many books that were
more widely accepted by others. We will consider their views critically.
 43

Athanasius the Patriarch of Alexandria in a Coptic Arabic illustration. [Public

Domain]
 44

Athanasius of Alexandria

Athanasius of Alexandria wrote 42 festal letters, but his 39th was the most influential
on Christianity. The Nicean Council did not define the Canon of Scripture, but
Athanasius took it on himself to do so a few years after in his 39th Festal Letter.

1. They have fabricated books which they call books of tables, in which they
show stars, to which they give the names of Saints. And therein of a truth they
have inflicted on themselves a double reproach: those who have written such
books, because they have perfected themselves in a lying and contemptible
science; and as to the ignorant and simple, they have led them astray by
evil thoughts concerning the right faith established in all truth and upright in
the presence of God. ...

At the time of Athanasius there were thousands of writings claiming to be written by

Biblical figures or accepted as authoritative Scripture. Athanasius was understandably
concerned that believers would be led astray by spurious scripture.

2. But since we have made mention of heretics as dead, but of ourselves as

possessing the Divine Scriptures for salvation; and since I fear lest, as Paul
wrote to the Corinthians [2 Corinthians 11:3], some few of the simple should
be beguiled from their simplicity and purity, by the subtlety of certain men,
and should henceforth read other books— those called apocryphal— led
astray by the similarity of their names with the true books; I beseech you to
bear patiently, if I also write, by way of remembrance, of matters with which
you are acquainted, influenced by the need and advantage of the Church.

Athanasius sets himself up as the arbiter of which books were Divine Scripture.
Everyone else is wrong, but he is right. His arrogance is unbelievable. To be fair, we
don’t exactly know the process that Athanasius went through to determine which
books were authentic, and it is understandable that there was a need to recognize a
definitive collection of books to avoid confusion.

3. In proceeding to make mention of these things, I shall adopt, to commend

my undertaking, the pattern of Luke the Evangelist, saying on my own
account: 'Forasmuch as some have taken in hand [Luke 1:1],' to reduce into
order for themselves the books termed apocryphal, and to mix them up with
the divinely inspired Scripture, concerning which we have been fully
persuaded, as they who from the beginning were eyewitnesses and ministers
of the Word, delivered to the fathers; it seemed good to me also, having been
urged thereto by true brethren, and having learned from the beginning, to set
before you the books included in the Canon, and handed down, and accredited
as Divine; to the end that any one who has fallen into error may condemn
those who have led him astray; and that he who has continued steadfast in
purity may again rejoice, having these things brought to his remembrance.
 45

Athanasius then goes on to identify 22 books of the Hebrew Testament.

4. There are, then, of the Old Testament, twenty-two books in number; for, as
I have heard, it is handed down that this is the number of the letters among the
Hebrews; their respective order and names being as follows. The first is
Genesis, then Exodus, next Leviticus, after that Numbers, and then
Deuteronomy. Following these there is Joshua, the son of Nun, then Judges,
then Ruth. And again, after these four books of Kings, the first and second
being reckoned as one book, and so likewise the third and fourth as one book.
And again, the first and second of the Chronicles are reckoned as one book.
Again Ezra, the first and second are similarly one book. After these there is
the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of
Songs. Job follows, then the Prophets, the twelve being reckoned as one book.
Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the
epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far
constitutes the Old Testament.

One notable addition to his list that is different to the Protestant Old Testament is the
book of Baruch, which is currently classified under the Apocrypha. However, he
omits Esther, which the Laodician Council later added, and which modern Jews and
Christians accept. Was he wrong in not identifying Esther or was the council wrong in
including it? If they were wrong about one book, how many others were they wrong
about?

Athanasius goes on to identify the books of the Christian New Testament.

5. Again it is not tedious to speak of the [books] of the New Testament. These
are, the four Gospels, according to Matthew, Mark, Luke, and John.
Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz.
of James, one; of Peter, two; of John, three; after these, one of Jude. In
addition, there are fourteen Epistles of Paul, written in this order. The first, to
the Romans; then two to the Corinthians; after these, to the Galatians; next, to
the Ephesians; then to the Philippians; then to the Colossians; after these, two
to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one
to Titus; and lastly, that to Philemon. And besides, the Revelation of John.

This list is the same as the Protestant canon, though it is not the same as any previous
canons. But his next statement is even more disturbing, to say the least.

6. These are fountains of salvation, that they who thirst may be satisfied
with the living words they contain. In these alone is proclaimed the
doctrine of godliness. Let no man add to these, neither let him take ought
from these. For concerning these the Lord put to shame the Sadducees, and
said, 'You err, not knowing the Scriptures.' And He reproved the Jews, saying,
'Search the Scriptures, for these are they that testify of Me [ Matthew 22: 29;
John 5: 39 ].'

One man’s proclamation has now determined the Canon of Scripture. Not a council of
the Church or a group of carefully selected scholars, but only one man. How can one
man decide that “In these alone is proclaimed the doctrine of godliness”? How can he
 46

use the last few verses of the Book of Revelation (“Let no man add to these, neither
let him take ought from these”) to now apply to his selection of books of Scripture?

To make matters worse, his tone here is extremely threatening, and the implication is
that if you do not accept his canon of scripture, then you are violating a Divine
command. In fact, in reality, the Roman Church persecuted anyone that did not
conform and destroyed any ‘false Scriptures’.

In his defense, Athanasius does go on to encourage the reading of other books “for
instruction in the word of godliness”, but this flatly contradicts his previous statement
that “In these alone is proclaimed the doctrine of godliness”.

7. But for greater exactness I add this also, writing of necessity; that there are
other books besides these not indeed included in the Canon, but appointed by
the Fathers to be read by those who newly join us, and who wish for
instruction in the word of godliness. The Wisdom of Solomon, and the
Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called
the Teaching of the Apostles, and the Shepherd. But the former, my brethren,
are included in the Canon, the latter being [merely] read; nor is there in any
place a mention of apocryphal writings.

Athanasius that classifies these books as “apocryphal”, yet “appointed by the Fathers
to be read by those who newly join us, and who wish for instruction in the word of
godliness”. But wait, it gets worse.

But they are an invention of heretics, who write them when they choose,
bestowing upon them their approbation, and assigning to them a date,
that so, using them as ancient writings, they may find occasion to lead
astray the simple.

Let us summarize what Athanasius says about these apocryphal works. In their favor
he says they are “appointed by the Fathers”:

1. “to be read by those who newly join us”, so approved for new converts, and
2. for those “who wish for instruction in the word of godliness”, so approved for
all believers in godly truth.

Yet Athanasius also condemns them as:

1. not belonging to his inspired canon of the New Testament,

2. an invention of heretics,
3. who wrote them when they chose,
4. giving them their approval,
5. giving them a spurious date of authorship,
6. using them as ancient writings, and
7. using them to lead astray the simple.

What kind of logic is this? Athanasius clearly realized that a lot of believers held
many of these books in high regard, so he did not want to alienate them. Yet, he
clearly did not want people to regard them as highly as his canon of Scripture.
 47

Luther

Luther decided which books should be in the Protestant canon, but even he was not
consistent. In fact, if it was left up to him he would have excluded quite a few books
of the Bible.

But Luther was not the man to be bound by his own rule; few of his followers
have ever interpreted, commented on, and criticized the Bible with the
freedom habitual to him. The books he judged according as they appealed to
his own subjective nature, or according to his spiritual needs. He often
exercised his reason in determining the respective worth of the several books
of the Bible, and in a way which has been confirmed to a surprising degree by
subsequent researchers. He denied the Mosaic authorship of part of the
Pentateuch; he declared Job to be an allegory; Jonah was so childish that he
was almost inclined to laugh at it; the books of Kings were “a thousand paces
ahead of Chronicles and more to be believed.” “Ecclesiastes has neither boots
nor spurs, but rides in socks, as I did when I was in the cloister.” (Smith, p.
1911, p. 268)

Althaus, a Lutheran scholar and expert on Luther, outlines Luther’s approach to the
canon.
He thereby established the principle that the early church’s formation and
limitation of the canon is not exempt from re-examination…the canon is
only a relative unity, just as it is only relatively closed. Therewith Luther has
in principle abandoned every formal approach to the authority of the Bible. It
is certainly understandable that Luther’s prefaces were no longer printed in
German Bibles. One may characterize his attitude in this way: The canon
itself was, as far as Luther was concerned, a piece of ecclesiastical
tradition and therefore subject to criticism on the basis of God’s word.
(Althaus, 1966. pp. 85, 336)

In the light of Luther’s obvious bias against certain books and with the knowledge
that we have in modern scholarship, we also need to review the nature and contents of
the canon. Bartling, another conservative (WELS) Lutheran scholar points out that:

It must be admitted that Luther did develop a personal criterion of canonicity

that took its place along side of apostolicity and universality (those books
unanimously accepted by the early church) . . . It was, of all people, Carlstadt
who condemned Luther for this criterion. Carlstadt said: “One must appeal
either to known apostolic authorship or to universal historical acceptance
as to the test of a book’s canonicity, not to internal doctrinal considerations.”
[De Canonicis Scripturis libellus, Wittenberg, 1520, p. 50]. This position of
Carlstadt was also the position of Martin Chemnitz and of C. F. W. Walther
[Compendium Theologiae Positivae, Vol. I. p. 149]. (Bartling, 1983, p. 3)

He goes on to point out that:

One must distinguish well between the extent of the Canon and the inspiration
of the books which are canonical with question. Here Wilhelm Walther says
correctly that for Luther the extent of the Canon was an open question, but
the books that were canonical were absolutely authoritative for him as the
 48

inspired Word of God. But this distinction is always being overlooked.

Modern theologians always want to draw conclusions from Luther’s remarks
concerning individual books as to his attitude towards the Word in general and
its inspiration and thus make Luther share their liberal views regarding
inspiration.” Cf. also Francis Pieper, Christian Dogmatics, Vol. I, p. 276-98.
(Bartling, 1983, p. 4; footnote 11)

Protestantism has blindly followed Luther in his compilation of the Canon, yet the
final form of Luther’s Bible was not one that Luther himself was happy with. He
despised the Book of James, calling it ‘the epistle of straw’. To him it taught salvation
by works, rather than by faith. He did not want it in his canon. He was skeptical about
the canonicity of the book of Revelation, which was the only book that he did not
write a commentary on. He also wanted to remove the books of Hebrews and Jude
from the canon. However, he bowed to the pressure of his Protestant colleagues to
ensure the historical continuity of the Christian faith; even with the Roman Church
that he believed was apostate in his day. Luther’s bond to Rome continued to his
dying day. When he had doubts about his salvation he would affirm the baptismal
regeneration that he believed that he received in the Catholic Church (Althaus, 1966).

The Protestant Canon has excluded other inspired writings.

There are many writings that have been excluded from the Protestant Bible, some
because they have been lost, and others because they have been rejected.

All 616 prophets (outlined in the previous chapter) that are expressly mentioned in the
Bible spoke the Word of God, but how many actually wrote down the Word of God?
Only a few? Some? Many? Most? All? Did really only around 50 of them write down
what God said to them in only 66 books of the Bible? Are there other books
mentioned in the Bible? Did other prophets write Scripture? We have several
examples of this throughout Scripture. What are other Scriptures not found in the
Protestant Bible?

The Book of Jasher is mentioned in two places in the Old Testament.

17 David sang the following lament for Saul and his son Jonathan,
18 and he ordered that the Judahites be taught The Song of the Bow. It is
written in the Book of Jashar… (2 Samuel 1:17&18, CSB)

12 On the day the LORD gave the Amorites over to the Israelites, Joshua
spoke to the LORD in the presence of Israel: “Sun, stand still over Gibeon,
and moon, over the Valley of Aijalon.” 13 And the sun stood still and the
moon stopped until the nation took vengeance on its enemies. Isn’t this written
in the Book of Jashar? So the sun stopped in the middle of the sky and
delayed its setting almost a full day. (Joshua 10:12&13, CSB)

The term “it is written” is used here like it is with other Scriptures.
 49

Portrait of Martin Luther by Lucas Cranach the Elder (1526). [Public Domain]
 50

The Book of the Wars of the Lord is also mentioned.

14 Therefore it is stated in the Book of the LORD’s Wars: Waheb in Suphah

and the ravines of the Arnon, 15 even the slopes of the ravines that extend to
the site of Ar and lie along the border of Moab. (Numbers 21:14 & 15, CSB)

The Rights of Kingship was written by Samuel. This book was holy enough to be
placed in God’s presence.

Samuel proclaimed to the people the rights of kingship. He wrote them on a

scroll, which he placed in the presence of the LORD. Then Samuel sent all the
people home. (1 Samuel 10:25, CSB)

The Book of Solomon’s Events recorded his accomplishments.

The rest of the events of Solomon’s reign, along with all his accomplishments
and his wisdom, are written in the Book of Solomon’s Events. (1 Kings
11:41, CSB)

The Books of the Kings of Israel and Judah are mentioned in 1 Kings and 2
Chronicles, but they are clearly separate books expanding on the history presented in
these books.

As for the rest of the events of Jeroboam’s reign, how he waged war and how
he reigned, note that they are written in the Historical Record of Israel’s
Kings…The rest of the events of Rehoboam’s reign, along with all his
accomplishments, are written about in the Historical Record of Judah’s
Kings. (1 Kings 14:19, 29, CSB)

Note that the events of Asa’s reign, from beginning to end, are written in the
Book of the Kings of Judah and Israel. (2 Chronicles 16:11, CSB)

The rest of the events of Jehoshaphat’s reign from beginning to end are written
in the Events of Jehu son of Hanani, which is recorded in the Book of
Israel’s Kings. (2 Chronicles 20:34, CSB)

The accounts concerning his sons, the many divine pronouncements about
him, and the restoration of God’s temple are recorded in the Writing of the
Book of the Kings. His son Amaziah became king in his place. (2 Chronicles
24:27, CSB)

As for the rest of the events of Jotham’s reign, along with all his wars and his
ways, note that they are written in the Book of the Kings of Israel and
Judah. (2 Chronicles 27:7, CSB)

As for the rest of the events of Hezekiah’s reign and his deeds of faithful love,
note that they are written in the Visions of the Prophet Isaiah son of Amoz,
and in the Book of the Kings of Judah and Israel. (2 Chronicles 32:32,
CSB)
 51

Scholars agree that these books do not refer to the Kings or Chronicles accounts that
we have in the Bible. Yet they are given as much authority as these accounts, as the
reader is directed to them for more information. In fact, Kings and Chronicles can be
said to be abbreviated accounts of these more extensive records. It would be very
interesting to read these accounts and see the details that are not in Kings and
Chronicles. This does not diminish the value of Kings and Chronicles, as they are
obviously more accessible to more readers.

The Books of the prophets Nathan, Ahijah, Shemaiah, and Iddo are mentioned in
Chronicles. Clearly these are inspired books.

The remaining events of Solomon’s reign, from beginning to end, are written
in the Events of the Prophet Nathan, the Prophecy of Ahijah the Shilonite,
and the Visions of the Seer Iddo concerning Jeroboam son of Nebat. (2
Chronicles 9:29, CSB)

The events of Rehoboam’s reign, from beginning to end, are written in the
Events of the Prophet Shemaiah and of the Seer Iddo concerning
genealogies. There was war between Rehoboam and Jeroboam throughout
their reigns. (2 Chronicles 12:15, CSB)

The rest of the events of Abijah’s reign, along with his ways and his sayings,
are written in the Writing of the Prophet Iddo. (2 Chronicles 13:22, CSB)

The Historical Record of King David is mentioned in Chronicles.

23 David didn’t count the men aged twenty or under, for the LORD had said
he would make Israel as numerous as the stars of the sky. 24 Joab son of
Zeruiah began to count them, but he didn’t complete it. There was wrath
against Israel because of this census, and the number was not entered in the
Historical Record of King David. (1 Chronicles 27:23&24, CSB)

The Events of Samuel, Nathan & Gad (all prophets and seers) are mentioned in
Chronicles.

29 As for the events of King David’s reign, from beginning to end, note that
they are written in the Events of the Seer Samuel, the Events of the Prophet
Nathan, and the Events of the Seer Gad, 30 along with all his reign, his
might, and the incidents that affected him and Israel and all the kingdoms of
the surrounding lands. (1 Chronicles 29:29, CSB)

The Events of Hozai are mentioned in Chronicles.

18 The rest of the events of Manasseh’s reign, along with his prayer to his
God and the words of the seers who spoke to him in the name of the LORD,
the God of Israel, are written in the Events of Israel’s Kings. 19 His prayer
and how God was receptive to his prayer, and all his sin and unfaithfulness
and the sites where he built high places and set up Asherah poles and carved
images before he humbled himself, they are written in the Events of Hozai. (2
Chronicles 33:18&19, CSB)
 52

The Laments for Josiah are mentioned in Chronicles.

25 Jeremiah chanted a dirge over Josiah, and all the male and female singers
still speak of Josiah in their dirges today. They established them as a statute
for Israel, and indeed they are written in the Dirges. 26 The rest of the events
of Josiah’s reign, along with his deeds of faithful love according to what is
written in the law of the LORD, 27 and his words, from beginning to end, are
written in the Book of the Kings of Israel and Judah. (2 Chronicles 35:25-
27, CSB)

The Chronicles of King Ahasuerus, and of the Kings of Media and Persia are
mentioned three times in the Book of Esther.

21 During those days while Mordecai was sitting at the King’s Gate, Bigthan
and Teresh, two of the king’s eunuchs who guarded the entrance, became
infuriated and planned to assassinate King Ahasuerus. 22 When Mordecai
learned of the plot, he reported it to Queen Esther, and she told the king on
Mordecai’s behalf. 23 When the report was investigated and verified, both
men were hanged on the gallows. This event was recorded in the Historical
Record in the king’s presence. (Esther 2:21-23, CSB)

1 That night sleep escaped the king, so he ordered the book recording daily
events to be brought and read to the king. 2 They found the written report of
how Mordecai had informed on Bigthana and Teresh, two of the king’s
eunuchs who guarded the entrance, when they planned to assassinate King
Ahasuerus.” (Esther 6:1&2, CSB)

1 King Ahasuerus imposed a tax throughout the land even to the farthest
shores. 2 All of his powerful and magnificent accomplishments and the
detailed account of Mordecai’s great rank with which the king had honored
him, have they not been written in the Book of the Historical Events of the
Kings of Media and Persia? 3 Mordecai the Jew was second only to King
Ahasuerus. He was famous among the Jews and highly esteemed by many of
his relatives. He continued to pursue prosperity for his people and to speak for
the well-being of all his descendants. (Esther 10:2, CSB)

The Book of the Historical Events is mentioned in Nehemiah.

22 In the days of Eliashib, Joiada, Johanan, and Jaddua, the heads of the
families of the Levites and priests were recorded while Darius the Persian
ruled. 23 Levi’s descendants, the family heads, were recorded in the Book of
the Historical Events during the days of Johanan son of Eliashib. (Nehemiah
12:22&23, CSB)

A number of other books are mentioned in the Apocrypha. The Book (or Wisdom) of
Ahikar (Tobit 1:22; 2:10; 11:18; 14:10), The Archives (2 Maccabees 2:1), The
Memoirs of Nehemiah (2 Maccabees 2:13), Letters of the Kings (2 Maccabees 2:13),
Five Books by Jason of Cyrene (2 Maccabees 2:23) and The King's letter (2
Maccabees 11:22).
 53

The New Testament refers to a number of other books. Indirectly, references are made
to The Life of Adam and Eve (2 Corinthians 11:14, 12:2), The Assumption of Moses
(Jude 9), and the Martyrdom of Isaiah (Hebrews 11:37). Direct references are even
more compelling. Paul wrote a letter to the Corinthians before 1 Corinthians. “I wrote
to you in a letter not to associate with sexually immoral people” (1 Corinthians 5:9,
CSB). Paul also wrote a letter to the Laodiceans. “After this letter has been read at
your gathering, have it read also in the church of the Laodiceans; and see that you also
read the letter from Laodicea” (Colossians 4:16, CSB). Both letters have not been
preserved. The Book of Enoch is refered to directly and indirectly (Jude 4,6,13,14–15;
2 Peter 2:4; 3:13). This book will be the focus of the next section. Overall, then, at
least 25 books are refered to in Scripture as Scripture, yet most were not preserved for
posterity. We need to rethink our view of prophecy, Scripture and the Canon.

So, which other Scriptures could be considered as inspired? The Ethiopian Orthodox
Church (I am not a member) has the largest canon with 81 books. They include:
• Pseudepigrapha
– The Book of 1 Enoch
– The Book of Jubilees
– The Testaments of the Twelve Patriarchs
– The Books of Adam and Eve
• Apocrypha
– The First Book of Esdras (also known as Third Esdras)
– The Second Book of Esdras (also known as Fourth Esdras)
– Tobit
– Judith
– The Additions to the Book of Esther
– The Wisdom of Solomon
– Ecclesiasticus, or the Wisdom of Jesus the Son of Sirach
– Baruch
– The Letter of Jeremiah
– The Prayer of Azariah and the Song of the Three Young Men
– Susanna
– Bel and the Dragon
– The Prayer of Manasseh
– The First Book of Maccabees
– The Second Book of Maccabees
• New Testament
– The Apocalypse of Peter
– The Judgement of Peter
– The Epistle of Barnabus
– The Acts of Paul
– The Gospel according to the Hebrews
– 1 & 2 Clement
– The Didache
– Shepherd of Hermas
– 3 Corinthians
 54

Conclusion

This book has presented four points in its argument. Each one follows from the other.
The first two relate to prophecy (spoken and written), and the second two relate to the
canon (being open and including 1 Enoch).

1. Spoken prophecy has not yet ceased.

2. Written prophecy has not yet ceased.
3. The Canon of Scripture should be open, not closed.

God speaks today generally to all humans through general revelation like His
creation, but he speaks specifically and informally directly to believers. Prophets
speak formally to believers with God’s Words and record these words in written form.
The people of God collect written forms of prophecy, identify which of these it wants
to preserve as their Scriptures, and publish these in a collection or library called a
Canon of the Bible. Different Christian traditions have different books in their canon.
Protestants need to reconsider the books that they consider inspired and draw from the
richness in the broader Christian tradition.
 55

Bibliography

Althaus, P. (1966). The Theology of Martin Luther. Fortress Press.

Armstrong, D. (2018), Luther’s Radical Views on the Biblical Canon, viewed 2

March 2018,
http://www.patheos.com/blogs/davearmstrong/2016/04/luthers-radical-views-on-the-
biblical-canon.html

Athanasius, Saint. (2018). The Complete Works of St. Athanasius (20 Books): Cross-
Linked to the Bible (Kindle Locations 1703-1732). Amazon.com. Kindle Edition.

Bartling, M. F. (1983) Luther and James: Did Luther use the historical critical
method? Wisconsin Evangelical Lutheran Synod Conference Papers.

Hamilton, J. M. (2006). God's Indwelling Presence: The Holy Spirit in the Old and
New Testaments. B&H Publishing Group.

Holman (2017). CSB Holy Bible, Digital Edition (v.2) (B&H Publishing Group.
Kindle Edition.

Laitman, R. M. (2009). The Zohar: Annotations to the Ashlag Commentary. Kindle

Edition.

Lundbom, J. R. (2010). The Hebrew Prophets: An Introduction. Fortress Press.

McDonald, L. M. (2017). The Formation of the Biblical Canon. 2 Vol. London:

Bloomsbury T&T Clark.

Milik, J. T. (1976). The Books of Enoch: Aramaic Fragments of Qumran Cave 4.

Clarendon Press.

Nelson, T. (2005). NKJV, Holy Bible, eBook. Thomas Nelson.

A. Cleveland Coxe (1885). Ante-Nicene Fathers: The Writings of the Fathers down to
A.D. 325, 10 vols.

Smith, P. (1911). The Life and Letter of Martin Luther. Boston: Houghton Mifflin
Company.

Stuart, D. K. (2006). Exodus. Volume 2 - Exodus (Kindle Locations 4219-4228).

B&H Publishing. Kindle Edition, 2006.

Nickelsburg, George W.E.; VanderKam, James C. (2012). 1 Enoch: The Hermeneia

Translation. Fortress Press. Kindle Edition.

Wikipedia (2018). The Biblical Canon. Accessed 16 June 2018.

https://en.wikipedia.org/wiki/Biblical_canon
 56

Recommended Reading Categories

General Works on the Scripture

Berkouwer, G. C. (1975). Holy Scripture. Eerdmans.

Barr, J. (1983). Holy Scripture. Oxford.

Bloesch, D. G. (1992). Holy Scripture. IVP.

Webster, J. (2003). Holy Scripture. Cambridge.

Preservation of the Revelation: Inspiration (and Inscription)

Lee, W. (1860). The Inspiration of Holy Scripture. R. Carter & Brothers.

Orr, J. (1910). Revelation & Inspiration. Scribner's.

Beegle, D. M. (1963). The Inspiration of Scripture. Westminster.

Abraham, W. J. (1981). The divine inspiration of Holy Scripture. Oxford.

Achtemeier, P. J. (1999). Inspiration & Authority. Baker.

Marshall, I. H. (2004). Biblical inspiration. Regent College.

McGowan, A. (2007). The Divine Spiration of Scripture. Apollos.

Graves, M. (2014). The Inspiration & Interpretation of Scripture. Eerdmans.

Enns, P. (2015). Inspiration & Incarnation. Baker.

The Power of God’s Word: Authority

Barr, J. (1980). The Scope & Authority of the Bible. Westminster John Knox.

Rogers, J., & McKim, D. K. (1999). The Authority & Interpretation of the Bible. Wipf
& Stock.

Wright, N. T. (2011). Scripture & the Authority of God. Harper Collins.

Bovell, C. R. (Ed.) (2011). Interdisciplinary Perspectives on the Authority of

Scripture. Wipf & Stock.
 57

The Dependability of God’s Word: Inerrancy

Work, T. (2001). Living and Active. Eerdmans.

Bloesch, D. G. (2002). The Ground of Certainty. Wipf & Stock.

Malley, B. (2004). How the Bible works. Rowman Altamira.

Pinnock, C. H., & Callen, B. L. (2006). The Scripture Principle. Baker Academic.

Bovell, C. R. (2007). Inerrancy and the Spiritual Formation of Younger Evangelicals.

Wipf and Stock.

Allert, C. D. (2007). A High View of Scripture? Baker.

McGowan, A. T. B. (2008). The divine authenticity of Scripture. IVP.

Green, J. B. (2010). Seized by truth. Abingdon.

Stark, T. (2011). The Human Faces of God. Wipf & Stock.

Smith, C. (2012). The Bible Made Impossible. Brazos.

Abraham, W. (2012). The Bible: Beyond the Impasse. Highland Loch.

Bovell, C. R. (2012) Rehabilitating Inerrancy in a Culture of Fear. Wipf & Stock.

The Apocrypha

deSilva, D. (2013). Immersion Bible Studies: Apocrypha.

deSilva, D. (2012). The Apocrypha (Core Biblical Studies).

deSilva, D. (2002). Introducing the Apocrypha. Baker.

The Septuagint

New English Translation of the Septuagint (NETS) (2007). Oxford University Press.

Timothy Michael Law. (2003). The Use of the Septuagint in New Testament
Research. 221pp.

Timothy Michael Law. (2013). When God Spoke Greek: The Septuagint and the
Making of the Christian Bible 240pp.

Karen Jobes. (2015). Invitation to the Septuagint. (with Moises Silva) 434pp

Karen Jobes. (2016). Discovering the Septuagint: A Guided Reader. 352pp.

 58

The Pseudepigrapha

Charlesworth, J. H. (1985). The Old Testament Pseudepigrapha and the New

Testament. CUP. 145p.

Docherty, S. (2015). The Jewish Pseudepigrapha. Augsburg Fortress Press. 208p.

Charlesworth, J. H. (Ed.). (2010). The Old Testament Pseudepigrapha. (2V).

Hendrickson. 2104p.

The Canon of Scripture

Robinson, D. (1985). Faith's Framework. Albatross.

McDonald, L. M. (1988). The formation of the Christian biblical canon. Abingdon

Press.

Porter, S. E., & McDonald, L. M. (1995). New Testament Introduction. Baker Books.

Mcdonald, L. M. (1996). The integrity of the biblical canon in light of its historical
development. Bulletin for Biblical Research, 6(1996), 95-132.

Porter, S. E. (2000). Early Christianity and its sacred literature. Hendrickson.

McDonald, L. M., & Sanders, J. A. (2001). The canon debate. Baker Academic.

McDonald, L. M. (2002). Identifying Scripture and Canon in the Early Church: The
Criteria Question. The Canon Debate, 416-439.

McDonald, L. M. (2006). The biblical canon: its origin, transmission, and authority.
Baker Books.

McDonald, L. M. (2007). From Biblical Criticism to Biblical Faith: Essays in Honor

of Lee Martin McDonald. Mercer University Press.

Evans, C. A., & Tov, E. (2008). Exploring the origins of the Bible: canon formation
in historical, literary, and theological perspective. Baker Publishing Group.

McDonald, L. M. (2009). Forgotten Scriptures: The Selection and Rejection of Early

Religious Writings. Westminster John Knox Press.

Charlesworth, J. H., & McDonald, L. M. (2010). Jewish and Christian Scriptures:

The Function of 'Canonical' and 'Non-Canonical' Religious Texts. Bloomsbury
Publishing.

McDonald, L. M. (2010). Biblical Canon. Oxford University Press.

McDonald, L. M. (2011). The origin of the Bible: A guide for the perplexed.
Bloomsbury Publishing USA.
 59

McDonald, L. M. (2012). Formation of the Bible: the Story of the Church's Canon.
Hendrickson Publishers.

McDonald, L. M., & Charlesworth, J. H. (2012). "Non-canonical" Religious Texts in

Early Judaism and Early Christianity. Bloomsbury Publishing.

Bock, D., & Charlesworth, J. H. (2013). Parables of Enoch: A Paradigm Shift (Vol.
11). Bloomsbury Publishing.

Green, J. B., & McDonald, L. M. (2013). The World of the New Testament: Cultural,
Social, and Historical Contexts. Baker Academic.

McDonald, L. M. (2013). The story of Jesus in history and faith: An introduction.

Interpretation: A Journal of Bible and Theology, 69, 4.

Charlesworth, J. H., & McDonald, L. M. (2014). Sacra Scriptura: How "Non-

Canonical" Texts Functioned in Early Judaism and Early Christianity. Bloomsbury
Publishing.

Gallagher, E. L., & Meade, J. D. (2017). The Biblical Canon Lists from Early
Christianity: Texts and Analysis. Oxford University Press.

McDonald, L. M. (2017). The Formation of the Biblical Canon: Volume 1: The Old
Testament: Its Authority and Canonicity. Bloomsbury Publishing.

McDonald, L. M. (2017). The Formation of the Biblical Canon: Volume 2: The New
Testament: Its Authority and Canonicity. Bloomsbury Publishing.