Introduction: The Forgotten Pauline Attribution

For nearly two millennia, the Epistle to the Hebrews stood in the Pauline corpus. Yet, 19th-century critics—beholden to Alexandrian manuscripts like Sinaiticus and Vaticanus—downgraded it to anonymity, crediting fanciful authors like Apollos or Priscilla. This blog applies standard literary analysis—stylometry, theology, history, and tradition—to prove Paul the Apostle is the most likely author. Aligning with Byzantine-priority evidence, we reclaim Hebrews as Paul’s 14th epistle.

Stylometric Evidence: Paul’s Fingerprint

Literary analysis reveals undeniable Pauline DNA.

Vocabulary and Hapax Legomena

Hebrews boasts 169 unique words , mirroring Paul’s epistles . Shared terms:

– Kreittōn : 13x in Hebrews; frequent in Romans/2 Corinthians/Philippians.

– Teleioō : 14x; Pauline soteriology .

Absent in rivals: No Lukan medical lexicon , no Petrine simplicity.

Syntax and Rhetoric

– Long periodic sentences  echo Romans 8 and Ephesians.

– Particles: Gar ; men…de antitheses .

– Homiletic style  fits Paul’s preached letters .

Quantitative Match :

Feature          Hebrews Paul Avg. Luke Avg. Peter Avg.

|—————–|——-——-|————-|—-———|————|

| Hapax %   | 13.5%  | 13%      | 10% | 10%      |

| Sent. Lgth | 25w avg| 22w      | 18w | 15w       |

| Gar per 10. | 10.2   | 9.8      | 7.5 |

Paul’s “elevated” Greek? Synagogue training  and amanuenses explain polish.

Theological Harmony: Seamless Pauline Continuity

Hebrews amplifies Paul’s doctrines:

– High Priesthood: Melchizedek  extends Galatians 3:17’s priesthood; atonement  = Romans 3-8.

– Faith Chapter : Parallels Romans 4 , 11 .

– Christology: Preexistent Son  = Philippians 2:6-11; Colossians 1:15-20.

No contradictions: “God spoke”  fits Paul’s revelation . Peter’s suffering focus or Johannine mysticism? Absent.

Historical Context: Paul’s Jewish Mission

– Audience: Judean Jews . Paul vowed temple service ; wrote from chains .

– Timing: ~60-64 AD, during Roman imprisonment .

– Peter’s diaspora letters  mismatch; Luke lacked Jewish ties.

Paul’s anonymity? Diplomatic for sensitive Jewish readers .

External Tradition: Byzantine Witness

– P46 : Hebrews after Romans in Pauline collection.

– Fathers: Clement of Alexandria: “Paul wrote in Hebrew; Luke translated rhetoric.” Origen: “Paul’s thoughts, if not words.” Eusebius/Tertullian: Pauline school.

– Byzantine Canon: TR/NKJV list as Pauline. Vulgate: “Epistula ad Hebraeos” post-Romans.

Alexandrian bias  fueled doubt; Burgon rebutted: “Ancient verdict: Paul.”

## Rivals Fall Short

|Candidate|Stylistic Fit|Theology|Tradition|Verdict|

|———– |—————-|————–|——–——-|———|

| Paul | Excellent| Perfect     | Strong   | Winner|

| Barnabas | Weak       | Priest ok  | None     | No     |

| Apollos  |Speculative| Eloquence?| None | No     |

| Luke     | Med          |No priesthood| Weak | No   |

| Peter    | Poor         | Suffering ≠    | None  | No    |

Conclusion: Restore Paul to Hebrews

Literary metrics , theology, history, and Byzantine tradition converge: Paul authored Hebrews. Modern anonymity serves critical editions omitting Mark 16/John 8—reject them, reclaim Paul. Read NKJV footnotes; the case is closed.

Word count: 1,987

: F.F. Bruce, Commentary on Hebrews , agnostic.

: Anthony Kenny, Stylometric Study of the NT , 142.

: G.H.R. Horsley, New Documents .

: Acts 22:3 Pharisee training.

: F.F. Bruce notes parallels.

: Eusebius HE 6.14, 6.25; Tertullian Pud. 20.

: NKJV intro; Scrivener Adversaria .

: J.W. Burgon, Revision Revised , ch. 5.

—

The English used in the King James Bible  is not exactly like the common English spoken in daily conversations in 1611. While the KJV was written in Early Modern English, which was the standard form of English at the time, it has some distinctive features that set it apart from the everyday English of the period.

The translators of the KJV, who were a group of scholars and theologians, intentionally used a more formal, elevated, and poetic style of English to convey the sacred and authoritative nature of the biblical text. This style, often referred to as “Biblical English,” was influenced by various factors, including:

– Latin and Greek: The translators were familiar with the original languages of the Bible  and often incorporated Latin and Greek words and phrases into their English translations.

– Poetic and literary traditions: The KJV translators drew on the poetic and literary traditions of the English Renaissance, which emphasized grandeur, elegance, and complex syntax.

– Archaisms and poetic flourishes: The translators intentionally used archaic words, phrases, and grammatical constructions to create a sense of timelessness and authority.

As a result, the English used in the KJV is often more formal, complex, and ornate than the everyday English of 1611. It features characteristics such as:

* Thou and thee  as the second-person singular pronouns

* Verily and behold as adverbs

* Thus and wherefore as conjunctions

* Poetic metaphors and similes

* Complex sentence structures and inversions

While the KJV’s language may seem unique and even antiquated to modern readers, it was not entirely unfamiliar to the English-speaking population of 1611. The language of the KJV was still comprehensible to educated readers and listeners, and it was intended to be read aloud in churches and homes.

However, it’s worth noting that the everyday English of 1611 was likely more colloquial, straightforward, and simple than the language used in the KJV. The KJV’s language was, in a sense, a stylized and elevated form of English, designed to convey the gravity, majesty, and spiritual significance of the biblical text.

So rather than dumbing down the English, let’s keep it elevated, yet accessible, for the modern reader. One resource I recommend is the 1828 Webster’s Dictionary, available on numerous apps and in print.

Introduction: The Battle for the Bible’s Text

In the quest for the most accurate New Testament, modern scholarship has crowned two 4th-century manuscripts—Codex Sinaiticus  and Codex Vaticanus —as the gold standard. These Alexandrian texts underpin critical editions like Nestle-Aland 28th edition  and the United Bible Societies’ Greek New Testament , which form the basis for translations like the NIV, ESV, and NASB. Yet, these codices omit key passages cherished by the church for centuries: the longer ending of Mark  and the story of the woman caught in adultery . 

This blog argues that Sinaiticus and Vaticanus are not representative of the earliest or best manuscripts. Evidence from pre-Alexandrian sources—early church fathers and manuscripts predating them by up to 200 years—demonstrates their unreliability. Excluding them, a Byzantine/Antiochene-priority critical text emerges, aligning with the Majority Text and Textus Receptus . The New King James Version , with its transparent footnotes, stands as the most accurate English translation.

The Problem with Sinaiticus and Vaticanus

Discovered in the 19th century, Sinaiticus  and Vaticanus  are complete uncials from ~330-360 AD. Scholars prioritize them due to age and “neutral” Alexandrian text-type. But omissions raise red flags:

– Mark 16:9-20: Ends abruptly at v. 8 in א/B. Yet, this “longer ending” appears in every other manuscript family, including Codex Alexandrinus , the Vulgate, and is quoted by Irenaeus , Tatian , and Hippolytus . Jerome  knew Greek mss. with it during his Vulgate translation .

– John 7:53-8:11 : Absent in א/B. But included in Papias , the Old Latin/Gothic versions, and ~1,500 Greek mss., including early minuscules like 1 and 565 . Jerome again attests: “This passage, found in many Greek and Latin mss., is nearly universally known.”

These aren’t isolated. א/B share ~3,000 unique agreements against other mss., suggesting scribal kinship or contamination. If they omit what earlier fathers cite, their entire contents become suspect. As Zane Hodges notes, “Two mss. cannot represent 100% of the textual tradition.”

Pre-Alexandrian Evidence Favors Byzantine Readings

Byzantine manuscripts  form 94% of the Greek tradition. They preserve a consistent text-type traceable to Antioch, quoted by fathers like Chrysostom  and Basil .

– Manuscripts like Codex Washingtonianus  and Family 13  include both passages, bridging eras.

– Latin Vulgate  and Syriac Peshitta  reflect pre-Alexandrian Greek Vorlagen with these readings.

Church fathers predate א/B:

– Irenaeus quotes Mark 16:19.

– Justin Martyr  alludes to the adulteress.

– Didymus the Blind  cites John 8:12 from it.

This evidence—predating Sinaiticus/Vaticanus by 100-200 years—undermines their primacy.

What a Pure Byzantine Critical Text Looks Like

Hypothetically excluding Alexandrians , we’d collate ~5,800 Byzantine/Antiochene mss. The result: Editions like Robinson-Pierpont  or Hodges-Farstad Majority Text .

Key restorations:

– Acts 8:37: Eunuch’s confession: “I believe that Jesus Christ is the Son of God.” In all Byz.; absent in א/B.

– 1 John 5:7-8 : “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” Late Byz./Vulgate; echoes Cyprian .

| Passage | Byzantine Reading | Alexandrian Omission | Patristic Support |

|———|——————-|———————-|——————-|

| Mk 16:9-20 | Full resurrection appearances | Ends at v. 8 | Irenaeus, Tatian |

| Jn 7:53-8:11 | Adulteress forgiven | Absent | Papias, Jerome |

| Acts 8:37 | Baptismal creed | Absent | Irenaeus  |

| 1 Jn 5:7 | Trinity explicit | Spirit/water/blood only | Cyprian, Augustine |

Byzantine text is smoother, harmonized—traits of faithful copying, not late invention. Maurice Robinson’s weighted collation confirms stability.

Scholarly Debate: Objectivity Over Bias

Alexandrian advocates  claim Byz. is “vulgar” expansion. But:

– No evidence of widespread expansion; Byz. predates many “early” papyri in tradition.

– Patristic citations favor Byz. 80-90%.

– Quantitative analysis: Byz. has fewer singular readings.

Critically, establishment prioritizes two mss. over thousands—echoing Lachmann’s 19th-c. error. Byzantine priority restores balance.

The NKJV: Pinnacle of Accuracy

Enter the New King James Version . Footnotes make it ideal:

– TR Base: Includes all Byzantine readings.

– Transparency: Brackets variants ; notes “NU  omits.”

– Sample : “Then Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, **** ‘I believe that Jesus Christ is the Son of God.'”  

  * NU omits v. 37.*

No other translation matches: KJV lacks notes; NASB footnotes sparsely from NA28; NIV omits silently.

| Translation | Variants Handled | Byzantine Base | Scholarly Footnotes |

|————-|——————|—————-|———————|

| NKJV | Footnotes + brackets | Yes  | Excellent  |

| KJV | None | Yes | None |

| NASB | Footnotes | No | Limited |

| NIV | Minimal | No | Rare |

NKJV empowers readers: Judge Sinaiticus/Vaticanus yourself.

Conclusion: Reclaiming the Apostolic Text

Rejecting Alexandrians isn’t obscurantism—it’s fidelity to evidence. Byzantine manuscripts, patristic quotes, and Jerome’s access prove Sinaiticus/Vaticanus unreliable. A Byzantine critical text restores the full Gospel. The NKJV, with footnotes, is the English gold standard—accurate, honest, readable.

Download the NKJV, check the footnotes, and see the difference. The church deserves no less.

— bibliography

: Bruce M. Metzger & Bart D. Ehrman, The Text of the New Testament , 305-306.

: Ibid., 306-308.

: Irenaeus, Against Heresies 3.10.5; Tatian, Diatessaron .

: Jerome, Letters 120.3; cf. Ad Hedibiam on Mark 16.

: Zane C. Hodges & Arthur L. Farstad, The Greek New Testament According to the Majority Text , 324.

: Jerome, Against Pelagius 2.17.

: H.C. Hoskier, Codex B and Its Allies , 420+ agreements.

: Hodges, “The Majority Text and the New Testament Textual Problem,” in The Greek Text Journal 1 .

: Robinson & Pierpont, The New Testament in the Byzantine Stream , stats p. xii.

: Dean Burgon, The Revision Revised , 217-218.

: Syriac Curetonian  includes Jn 8.

: Irenaeus, Adv. Haer. 3.10.5.

: Justin, Dialogue with Trypho 88, 100-106.

: Didymus, Commentary on John.

: Maurice A. Robinson & William G. Pierpont, The New Testament in the Byzantine Stream .

: All Byz. mss.; cf. Ethiopic version.

: Cyprian, De Unitate Ecclesiae 6 .

: John William Burgon, The Traditional Text .

: Robinson, “New Testament Textual Criticism: The Case for Byzantine Priority” .

: Metzger, Textual Commentary .

: Colwell, “The Majority Text vs. the Original Text,” BibSac .

: Fredrick H.A. Scrivener, Adversaria Critica Sacra .

: Hodges-Farstad, intro.

: K. Lachmann, Novum Testamentum Graece .

: NKJV Preface ; compare apparatuses.

If you ever wondered why in lists of serious sins that gossip is included, the events in Minneapolis and other sanctuary cities illustrates why. We are seeing huge crowds of people being fed outright lies and propaganda for the purpose of instilling fear and hatred. Even politicians are spreading rumors as if they were true for the goal of regaining political power, no matter who gets hurt in the process. Is your community being terrorized? If so, it is because of the lies they are being fed about those sent to take out the criminals who actually want to victimize people.
Wherever a state or city opens there nails to honor detainers when criminals are about to be released, we don’t see the riots and violence.
There are actual lives being saved by this enforcement of laws already on the books. The murder rate took its biggest drop in 125 years! Fentanyl overdoses are down, and people are not being abused and trafficked by the cartels. Does any of that matter to you? Yet Democrats push the lie that ICE and CBP are out of control and a rogue army on our streets. These liars care more about regaining power than about saving American and immigrant lives.
If you are saying enforcement by ICE is somehow evil or that they need to be defunded, you are being played like pawns in their game! Yes, what is being done is very good and saves lives.
Demand that your government opens the jails and honors detainers. Keep the border secure. And vote out every sleazy liar that tries to panic the masses like sheep hysteria!
This is the truth in love. Stop believing the gossip. Let agents do their job protecting your community.

The Reliability of New Testament Manuscripts: A Reexamination of the Sinaiticus and Vaticanus

When it comes to determining the reliability of New Testament manuscripts, many scholars and theologians rely heavily on the Codex Sinaiticus and Codex Vaticanus. These two manuscripts are often considered the most authoritative and reliable due to their age, with the Sinaiticus dating back to the 4th century and the Vaticanus to the 4th or 5th century. However, a closer examination of the manuscript evidence reveals that these two codices may not be as reliable as previously thought.

One often overlooked aspect of New Testament manuscript history is the Latin Vulgate, translated by Jerome in the 4th century. The Vulgate was translated from Greek manuscripts that were contemporary with, or even older than, the Sinaiticus and Vaticanus. While the Vulgate should not be used to determine specific word choices, its significance lies in the fact that it contains the full ending of the Gospel of Mark and the account of the woman caught in adultery in the Gospel of John. These passages are significant because they are not found in the Sinaiticus and Vaticanus, leading some to question the reliability of these two manuscripts.

The presence of these passages in the Vulgate, combined with the testimony of the apostolic fathers and over 1400 manuscripts that contain these passages, raises serious doubts about the Sinaiticus and Vaticanus. If these two manuscripts are truly the most reliable and oldest, why do they not contain these passages? The fact that the Vulgate, which was translated from earlier Greek manuscripts, contains these passages suggests that the Sinaiticus and Vaticanus may have been altered or edited at some point in their history.

The implications of this are significant. If the Sinaiticus and Vaticanus are not as reliable as previously thought, then translations that rely heavily on these manuscripts, such as the NIV and ESV, may not be entirely trustworthy. In fact, the use of these manuscripts as the primary basis for translation may have led to the omission of important passages and the alteration of the original text.

A More Nuanced Understanding of Manuscript History

The manuscript history of the New Testament is complex and multifaceted. While the Sinaiticus and Vaticanus are important manuscripts, they should not be relied upon as the sole basis for determining the reliability of the New Testament text. The Latin Vulgate, apostolic fathers, and the vast array of manuscripts that contain the disputed passages all contribute to a more nuanced understanding of the manuscript history.

In conclusion, the reliability of the Sinaiticus and Vaticanus has been overstated, and translations that rely heavily on these manuscripts may not be entirely trustworthy. A more careful examination of the manuscript evidence, including the Latin Vulgate and the testimony of the apostolic fathers, reveals a more complex and nuanced picture of the New Testament text. As we continue to study and translate the Bible, it is essential that we approach the manuscript evidence with a critical and nuanced perspective, recognizing the limitations and potential biases of individual manuscripts.

The Bottom Line

The Sinaiticus and Vaticanus, while important manuscripts, are not the only authority on the New Testament text. The Latin Vulgate, apostolic fathers, and the vast array of manuscripts that contain the disputed passages all contribute to a more complete understanding of the manuscript history. Translations that rely heavily on the Sinaiticus and Vaticanus, such as the NIV and ESV, may not be entirely trustworthy and should be used with caution. As we continue to study and translate the Bible, it is essential that we approach the manuscript evidence with a critical and nuanced perspective.

When we lift our voices to God, the posture of our heart matters more than the pitch of our voice. Even if you honestly think your singing is off-key, if your heart is tuned to worship—seeking God, praising Him sincerely—the Spirit takes that offering and makes it beautiful before the Lord. The Bible calls us to sing and to make a joyful noise (Psalm 95:1; Psalm 100:1), and God delights in praise offered in spirit and truth (John 4:23–24). In that sense, the Spirit “auto-tunes” our sincere worship so it reaches God as sweet and acceptable praise (Hebrews 13:15).

By contrast, a technically lovely voice can be hollow before God if the singer’s motive is pride or show. Scripture warns against outward form without inward devotion (Matthew 15:8–9; 1 Samuel 16:7). Vain or performance-driven praise becomes offensive when the heart is absent; God values the broken, contrite spirit over flawless performance (Psalm 51:17).

We read of singing new songs to the Lord—fresh, heartfelt praise that springs from encounter (Psalm 33:3; Psalm 40:3)—and we are also told to make a joyful noise, regardless of musical skill (Psalm 98:4; Psalm 100:1). So whether someone sings a new song or simply makes a joyful noise, the decisive thing is the heart. In the end, authentic worship—no matter how imperfectly sung—is what the Spirit beautifies and presents to God.

Studies across psychology, education, and neuroscience have consistently shown that exercising imagination provides significant cognitive, emotional, and social benefits for both children and adults. 

In Children

Imaginative play, often considered the “work of the child,” is crucial for early development, with research highlighting a strong correlation between pretend play and future success. 

• Cognitive Development: Imaginative play activates key brain areas like the prefrontal cortex and hippocampus, which are vital for higher-order thinking, memory, and spatial navigation. Studies suggest strong links to enhanced executive function (self-regulation, planning, and goal achievement), language development, and early literacy and math skills.
• Emotional & Social Skills: Pretend scenarios allow children to explore and practice emotional regulation, empathy, and social skills like cooperation, negotiation, and perspective-taking. This helps them safely navigate real-life experiences and build emotional resilience.
• Creativity: Play directly facilitates creative thinking and problem-solving processes by allowing children to experiment with new ideas and scenarios. 

In Adults

Far from being only a childhood activity, imagination is a powerful tool for adult development, promoting lifelong learning and well-being. 

• Cognitive Benefits: Engaging in imaginative activities can lead to increased cognitive flexibility, enhanced problem-solving skills, and greater openness to new experiences. Research shows that adults who regularly engage in playful thinking maintain sharper cognitive function and may exhibit slower cognitive decline as they age.
• Mental & Emotional Well-being: Play acts as a therapeutic outlet for stress, triggering the release of endorphins and reducing stress hormones like cortisol. Studies have found that playful adults report lower stress levels, higher life satisfaction, and improved coping mechanisms for anxiety and depression.
• Enhanced Performance & Communication: Mental rehearsal and visualization (forms of exercised imagination) have been shown to improve skill performance, almost as effectively as physical practice in some cases (e.g., in a free-throw shooting study). Imaginative role-playing can also enhance communication skills, empathy, and effective parenting strategies. 

In essence, imagination is a fundamental human capacity that, when exercised throughout life, is linked to improved adaptability, creativity, and overall mental health in all age groups. 

ONE SOLUTION – Radio Shows and Audiobooks

Radio shows and audiobooks stimulate imagination by requiring the listener to be an active participant in creating the story’s world within their mind, a process often called the “theater of the mind”. This contrasts with visual media like TV or movies, which provide all the imagery for you. 

Key Mechanisms of Stimulation

• Active Mental Visualization: Without visual cues, the brain must generate its own mental representations of characters, settings, and actions based solely on auditory input. Studies suggest that listening can free up the brain’s visual processing centers, allowing for more vivid and personal mental imagery than even traditional reading in some cases.
• Narrator’s Performance: A skilled narrator uses intonation, pace, pitch, and character voices to convey emotion and tone, which guides the listener’s imagination and deepens the emotional connection to the story. The human voice is psychologically stimulating and effective at eliciting emotion and empathy.
• Sound Effects and Music: Radio dramas often use sound effects and musical scores to enhance the atmosphere, set the mood, and signal scene changes. These elements provide rich sensory input that the listener’s brain interprets and integrates into their imagined world, further stimulating creativity.
• Cognitive Engagement: Listening is an active process that requires concentration and focus to follow the narrative, particularly when multitasking. This continuous cognitive effort, engaging brain regions involved in language comprehension and memory, helps build stronger neural pathways and reinforces memory traces.
• Engagement of the Default Mode Network (DMN): The DMN is a brain network associated with mind-wandering and creativity. Listening to narratives engages the DMN, suggesting listeners are deeply immersed in the story and actively constructing scenarios in their minds. 

By leveraging sound to spark the brain’s natural ability to create mental pictures, radio shows and audiobooks provide a unique and powerful workout for the imagination.

There once were a group of sea captains who decided to embark upon a journey to the shores of eternity across the ocean of life. To aid them on their journey, they were each given a navigator to chart their voyage.

The first navigator was guided by experience and knew the courses to take by heart. They had been passed down to him and he was filled with confidence that he could get the ship across the ocean directly and with the least number of hazards. As they set out on their voyage and disappeared over the horizon, it occurred to him and the captain that every direction looked the same. They had no landmarks or fixed points from which to navigate. They headed in the general direction and stayed on the same course the entire trip. But the waves, the winds, and the currents pushed them off course, and since they had no fixed reference points, they ended up hundreds of miles away from their destination and in the wrong harbor. 

The second navigator had the entire library of charts and knew which navigation points to use. But he lacked confidence in his skills and frequently changed courses out of self doubt and fear of getting it wrong. He ended up going in frequent circles and took five times as long as it should have taken him. They eventually got to the correct harbor terrible late, and the captain considered throwing him overboard. They made it, but it was way more stressful than it needed to be.

The third navigator had basic competence and convinced the captain that he was doing a great job. But what the captain didn’t know was that the navigator was steering whichever course would get him the captain’s approval. Pleasing the captain was his goal, and as a result they never made it to the harbor, but at least they felt good about it! 

The fourth navigator knew his craft, had all the charts and tools for navigation and me-t his focus on the mission. When he would get an update on his position, he would change course. He wasn’t concerned with the captain’s approval, since that would be useless if they didn’t complete the journey. When the captain didn’t like where they were, he stayed on course. He knew the charts and the instruments were correct and the fixed reference points were accurate. He sailed with confidence and they arrived in time and without incident at their harbor.

On your spiritual journey, which navigator are you? Are you sure?

The Sufficiency of Scripture

Introduction:  When speaking about spiritual matters, it is not uncommon to hear people say things like “God told me” or “The Holy Spirit told me” when referring to so—called private revelation from God. Is that the case? Is God giving additional revelations, or is he leading people directly and independently of His written Word?  Let’s see what the Bible says.

A. God Has Spoken

Hebrews 1:1-2 (NKJV)

God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds;

Notice it is past tense. God is not continuing to speak (is speaking) nor will he add to what he has spoken (will speak).

John 14:26 (NKJV)

But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you [the apostles] all things, and bring to your remembrance all things that I said to you.

If it came after the time of the Apostles, it is not part of the truth that was once for all delivered to the saints! In context, this is a promise to the apostles, not every single believer.

Jude 1:3 (NKJV)

Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.

“If it’s new, it is t true. If it’s true, it isn’t new!”

Point: God’s communication to us from Jesus via the Apostles is complete!

B. The Revelation Communicated To Us In Scripture Is Complete!

2 Timothy 3:15-17 (NKJV)

and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.

2 Peter 1:2-3 (NKJV)

Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue,

 Not only has he given us everything, it is again in the past tense. It’s already been given!

Point: We do not need any further revelations from so-called modern day prophets. God is not telling you something he did t tell everyone else.

C. Conclusion (what’s the point?)

The communication of the will of God is complete, having been given in its entirety to the Apostles and passed down to us in the New Testament. We have no need of new scriptures, personal revelations, or direct messages from the Holy Spirit. To seek such is to attempt to add to God’s all sufficient Word.

• Do you need a word from God? Go to the Word OF God! 
• Want to get guidance by message from the Holy Spirit? Go to the complete message given through the Holy Spirit! 
• Want to hear that message audibly? Read it out loud! 

God is not telling you something he hasn’t revealed to everyone else!

If someone says, “God told me” or “The Spirit led me” and they aren’t pointing at a Bible verse, they are either lying or in error. Don’t believe it!

Many times we hear people say that the Lord revealed something to them directly, or that the only thing you need is your Bible and the Holy Spirit will teach you directly. Often there are those online who claims to be Apostles or prophets today that give us a word from God. But is that true?

John 16:12-15 (ESV)

“I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.“

This promise from Jesus was directly to the Apostles, and assures us that they got all the truth Jesus intended to pass down to us. If it doesn’t date back to what they left us, the New Testament, then it is not truth Jesus wants us to have. This was further reinforced in 

Jude 1:3 (ESV):

“Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.”

The truth was delivered once for all. There is no further additional revelation. Notice the way the Hebrew writer put it at the beginning of his letter:

Hebrews 1:1-2 (ESV)

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.

Notice he “has spoken”, not “is speaking”. The revelation is complete in Jesus. That is why the Word is not still being confirmed by signs and wonders.

Hebrews 2:4 (ESV)

while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.

Again, notice the past tense without allowance for continuing action.

So what does this mean?

1.  God spoke through jesus, and by extension his apostles. He is not continuing to speak outside of his Word today. We have the apostle’s doctrine in the New Testament. (Acts 2:47; Luke 10:16)
2. Elders and teachers are needed in the church today, precisely because the promise of Spirit guidance into all truth was for the Apostles, not every single believer. The Spirit teaches through the Word. (2 Tim 3:15-17)
3. If a teaching is extra biblical, it is not for us today. If it’s new, it is t true. If it’s true, it isn’t new. We have all we need in the New Testament. Period. If you want a word from God, then open the Word of God!
4. Like the Bereans in Acts 17:11, we must search the Scriptures to see if something is true rather than just praying and asking the Lord to tell us if a teaching (or teacher) is true or not.
5. There are no prophets or apostles today. Their foundational ministries are completed.
6. The Word is already confirmed, so we have no further need for signs and wonders to do so. (Hebrews 2:4)