Holier Than Thou - Scripture

Is the Bible complete?

Yes, as far as those who believe are concerned, the Bible in its current form is complete, or as complete as it needs to be. It cannot be denied that other inspired texts existed which did not make it into our present Bible because the books of the Bible speak of some of them. There is also scripture which exists outside the Bible that some argue is as inspired as the Bible, such as the Apocrypha, which is a collection of fourteen books believed to be supplements to various books of the Old Testament, along with fragments of Christian literature not included in the New Testament. There are references in the Old Testament to works which either haven't been recovered or haven't been identified. These include the following:

Book of the Wars of the LORD: "...The Arnon is the border of Moab, between Moab and the Amorites. That is why the Book of the Wars of the LORD says: '...Waheb in Suphah and the ravines, the Arnon and the slopes of the ravines that lead to the site of Ar and lie along the border of Moab.' " (Numbers 21:13-15)

Book of Jashar: Also known as the Book of the Righteous One. "On the day the LORD gave the Amorites over to Israel, Joshua said to the LORD in the presence of Israel: 'O sun, stand still over Gibeon, O moon, over the Valley of Aijalon.' So the sun stood still, and the moon stopped, till the nation avenged itself on its enemies, as it is written in the Book of Jashar." (Joshua 10:12-13) "David took up this lament concerning Saul and his son Jonathan, and ordered that the men of Judah be taught this lament of the bow (it is written in the Book of Jashar)..." (2 Samuel 1:17-27) A codex included among the Dead Sea Scrolls is attributed to Jashar and is believed by many to be this book mentioned in Joshua and 2 Samuel.

Book of the Law of God: "On that day Joshua made a covenant for the people, and there at Shechem he drew up for them decrees and laws. And Joshua recorded these things in the Book of the Law of God. Then he took a large stone and set it up there under the oak near the holy place of the LORD. 'See!' he said to all the people. 'This stone will be a witness against us. It has heard all the words the LORD has said to us. It will be a witness against you if you are untrue to your God.' " (Joshua 24:25-27) The stone altar was a command from Deuteronomy 27:1-8. The recordings in the Book of the Law of God may have been an addition to the Book of the Law of Moses, or it may have been a copy of its laws and decrees, since reference is made to the use of the Book of the Law in Joshua 1:8 and 8:30-31.

Book of the Annals of Solomon: "As for the other events of Solomon's reign -- all he did and the wisdom he displayed -- are they not written in the book of the annals of Solomon?" (1 Kings 11:41)

Book of the Annals of King David: "David did not take the number of the men twenty years old or less, because the LORD had promised to make Israel as numerous as the stars in the sky. Joab son of Zeruiah began to count the men but did not finish. Wrath came on Israel on account of this numbering, and the number was not entered in the book of the annals of King David." (1 Chronicles 27:23-24)

Records of Samuel the Seer, Records of Nathan the Prophet, and Records of Gad the Seer: "As for the events of King David's reign, from beginning to end, they are written in the records of Samuel the seer, the records of Nathan the prophet and the records of Gad the seer, together with the details of his reign and power, and the circumstances that surrounded him and Israel and the kingdom of all the other lands." (1 Chronicles 29:29-30) "As for the other events of Solomon's reign, from beginning to end, are they not written in the records of Nathan the prophet..." (2 Chronicles 9:29) Some consider these as references to 1 and 2 Samuel, thought to have been written collectively by Samuel, Nathan, and Gad.

Prophecy of Ahijah the Shilonite, Records of Shemaiah the Prophet, and Visions of Iddo the Seer: "As for the other events of Solomon's reign, from beginning to end, are they not written in the records of Nathan the prophet, in the prophecy of Ahijah the Shilonite and in the visions of Iddo the seer concerning Jeroboam son of Nebat?" (2 Chronicles 9:29) "As for the events of Rehoboam's reign, from beginning to end, are they not written in the records of Shemaiah the prophet and of Iddo the seer that deal with geanealogies?" (2 Chronicles 12:15)

Records of the Seers: "The other events of Manasseh's reign, including his prayer to his God and the words the seers spoke to him in the name of the LORD, the God of Israel, are written in the annals of the kings of Israel. His prayer and how God was moved by his entreaty, as well as all his sins and unfaithfulness, and the sights where he built high places and set up Asherah poles and idols before he humbled himself -- are all written in the records of the seers." (2 Chronicles 33:18-19) Most Hebrew manuscripts render the end of this passage as "the records of Hozai."

Book of the Annals of the Kings of Media and Persia: "King Xerxes imposed tribute throughout the empire, to its distant shores. And all his acts of power and might, together with a full account of the greatness of Mordecai to which the king had raised him, are they not written in the book of the annals of the kings of Media and Persia?" (Esther 10:1-2) There is also mention simply of "the annals" in Esther 2:23, "All this was recorded in the book of the annals in the presence of the king," and Nehemiah 12:23, which recorded the Levites during the reign of Darius the Persian. Regardless of their biblical content, though, it is unlikely that the records of the Gentiles would have made it into the Old Testament.

Book of Truth: "Again the one who looked like a man touched me and gave me strength... So he said, 'Do you know why I have come to you? Soon I will return to fight against the prince of Persia, and when I go, the prince of Greece will come; but first I will tell you what is written in the Book of Truth." (Daniel 10:18-21) This is most likely a book that resides in heaven, along with the book of life (Revelation 20:12), although Daniel's visitor does tell him to seal up the words of the scroll until the time of the end (Daniel 12:4).

"Not only was the Teacher wise, but also he imparted knowledge to the people. He pondered and searched out and set in order many proverbs. The Teacher searched to find just the right words, and what he wrote was upright and true. The words of the wise are like goads, their collected sayings like firmly embedded nails -- given by one Shepherd. Be warned, my son, of anything in addition to them. Of making many books there is no end, and much study wearies the body. Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil." (Ecclesiastes 12:9-14)

Book of the Annals of the Kings of Israel: "As for the other events of Jeroboam's reign, all he did, and his military achievements, including how he recovered for Israel both Damascus and Hamath, which had belonged to Yaudi, are they not written in the book of the annals of the kings of Israel?" (2 Kings 14:28, 1 Kings 14:19) "As for the other events of Baasha's reign, what he did and his achievements, are they not written in the book of the annals of the kings of Israel?" (1 Kings 16:5) "As for the other events of Zimri's reign, and the rebellion he carried out, are they not written in the book of the annals of the kings of Israel?" (1 Kings 16:20) "As for the other events of Ahab's reign, including all he did, the palace he built and inlaid with ivory, and the cities he fortified, are they not written in the book of the annals of the kings of Israel?" (1 Kings 22:39) "As for the other events of the reign of Jehoash, all he did and his achievements, including his war against Amaziah king of Judah, are they not written in the book of the annals of the kings of Israel?" (2 Kings 13:12, 14:15) "The other events of Shallum's reign, and the conspiracy he led, are written in the book of the annals of the kings of Israel." (2 Kings 15:15) "All Israel was listed in the genealogies recorded in the book of the kings of Israel." (1 Chronicles 9:1) The book of the annals of the kings of Israel is also referenced for the accounts of the lives of Elah (1 Kings 16:14), Omri (1 Kings 16:27), Ahaziah (2 Kings 1:18), Jehu (2 Kings 10:34), Jehoahaz (2 Kings 13:8), Zechariah (2 Kings 15:11), Menahem (2 Kings 15:21), Pekahiah (2 Kings 15:26), and Pekah (2 Kings 15:31),

Book of the Annals of the Kings of Judah: "As for all the other events of Asa's reign, all his achievements, all he did and the cities he built, are they not written in the book of the annals of the kings of Judah?" (1 Kings 15:23, 2 Chronicles 16:11) "As for the other events of Jehoshaphat's reign, the things he achieved and his military exploits, are they not written in the book of the annals of the kings of Judah?" (1 Kings 22:45) "The account of his sons, the many prophecies about him, and the record of the restoration of the temple of God are written in the annotations on the book of the kings. And Amaziah his son succeeded him as king." (2 Chronicles 24:27) "As for the other events of the reign of Amaziah's reign, are they not written in the book of the annals of the kings of Judah?" (2 Kings 14:18, 2 Chronicles 25:26) "As for the other events of Hezekiah's reign, all his achievements and how he made the pool and the tunnel by which he brought water into the city, are they not written in the book of the annals of the kings of Judah?" (2 Kings 20:20) "As for the other events of Manasseh's reign, and what he did, including the sin he committed, are they not written in the book of the annals of the kings of Judah?" (2 Kings 21:17) The book of the annals of the kings of Judah is also referenced for the accounts of the lives of Rehoboam (1 Kings 14:29), Abijah (1 Kings 15:7), Jehoram (2 Kings 8:23), Azariah (2 Kings 15:6), Jotham (2 Kings 15:36), Ahaz (2 Kings 16:19), Amon (2 Kings 21:25), Josiah (2 Kings 23:28), and Jehoiakim (2 Kings 24:5).

It is possible that the book of the annals of the kings of Israel and the book of the annals of the kings of Judah were one and the same. 2 Chronicles 27:7 seems to reference them as one book, "The other events in Jotham's reign, including all his wars and the other things he did, are written in the book of the kings of Israel and Judah," as does 2 Chronicles 28:26, "The other events of his reign and all his ways, from beginning to end, are written in the book of the kings of Judah and Israel." References to the records of the reign of Josiah (2 Chronicles 35:26-27) and Jehoiakim (2 Chronicles 36:8) seem to unite the books of the kings of Israel and Judah as well. They may also be a reference to 1 and 2 Kings of the Old Testament, which were originally one book. 2 Chronicles 32:32, "The other events of Hezekiah's reign and his acts of devotion are written in the vision of the prophet Isaiah son of Amoz in the book of the kings of Judah and Israel," seems to reference 2 Kings chapters 19 and 20. 2 Chronicles 20:34, "The other events of Jehoshaphat's reign, from beginning to end, are written in the annals of Jehu son of Hanani, which are recorded in the book of the kings of Israel," seems to reference 1 and 2 Kings (beginning with 1 Kings chapter 16, which introduces Jehu son of Hanani). Although some of the passages in 2 Chronicles may be referring to 1 and 2 Kings, based on the references in 1 and 2 Kings to the book of the annals of the kings, it is more probable that there was another source containing more complete details about the lives of the kings of Israel and Judah.

"Then he took the Book of the Covenant and read it to the people. They responded, 'We will do everything the LORD has said; we will obey.' Moses then took the blood, sprinkled it on the people and said, 'This is the blood of the covenant that the LORD has made with you in accordance with all these words.' " (Exodus 24:7-8)

"After Moses finished writing in a book the words of this law from beginning to end, he gave this command to the Levites who carried the ark of the covenant of the LORD: 'Take this Book of the Law and place it beside the ark of the covenant of the LORD your God. There it will remain as a witness against you. For I know how rebellious and stiff-necked you are. If you have been rebellious against the LORD while I am still alive and with you, how much more will you rebel after I die!" (Deuteronomy 31:24-27)

Book of the Law: Also known as the Book of the Law of Moses, the Law of Moses, the Book of the Law of God, the Law of the LORD, the Book of the Covenant, and simply the Law. Most would agree that they are all of the same source -- the Torah -- the first five books of the Old Testament which are collectively considered the Law. However, it is compelling that it is often referenced as an outside source within itself (Exodus 24:7-8, Deuteronomy 29:21, Deuteronomy 30:9-10, Deuteronomy 31:24-27). It is no doubt that several copies were made of the Law for various purposes (Deuteronomy 17:18-19, Joshua 8:34-35), although this specific book of the Law of Moses would resurface during the reign of King Jehoshaphat (2 Chronicles 17:9) and again during the reign of King Josiah (2 Kings 23:2, 2 Chronicles 34:30, 2 Kings 23:21-23) "Hilkiah the high priest said to Saphan the secretary, 'I have found the Book of the Law in the temple of the LORD. He gave it to Saphan, who read it... Then Saphan read from it in the presence of the king. When the king heard the words of the Book of the Law, he tore his robes. He gave these orders to Hilkiah the priest...: 'Go and inquire of the LORD for me and for the people and for all Judah about what is written in this book that has been found. Great is the LORD's anger that burns against us because our fathers have not obeyed the words of this book; they have not acted in accordance with all that is written there concerning us.' " (2 Kings 22:8-13, 2 Chronicles 34:14-21)

It is possible that the Book of the Law was just a part of the Torah, a collection of the laws and decrees gathered from its individual books, or maybe one of the books in its entirety. The altar of uncut stone built by the standards of the Book of the Law of Moses in Joshua 8:30-31 is possibly a reference to Exodus 20:24-25, "...If you make an altar of stones for me, do not build it with dressed stones, for you will defile it if you use a tool on it," or rather a reference to Deuteronomy 27:5-6, "Build there an altar to the LORD your God, an altar of stones. Do not use any iron tool upon them. Build the altar of the LORD your God with fieldstones and offer burnt offerings on it to the LORD your God." The celebration of the Passover according to the Book of the Covenant in 2 Kings 23:21-23 and 2 Chronicles 35:1-19 may have been referencing Exodus chapter 12, Numbers chapter 9, or Deuteronomy chapter 16. Since the Book of the Law is mentioned specifically in various parts of the Torah, it stands to reason that there may have been a separate, condensed book known as the Book of the Law of Moses. Some references to the Book of Moses indicate the Torah as a whole, such as in Nehemiah 13:1-2, which would have to come from both Deuteronomy (23:3) and Numbers (22:3-11, 23:11). 2 Chronicles 35:12, an account of the Passover during the reign of Josiah that parallels 2 Kings chapter 23, makes reference to the Book of Moses: "They set aside the burnt offerings to give them to the subdivisions of the families of the people to offer to the LORD, as is written in the Book of Moses." This tends towards all references to the Law in its various forms as being of the same source. This is also demonstrated in Nehemiah chapter 8, where the Book of the Law of Moses is also referred to as the Book of the Law, the Book of the Law of God, and the Law. It is also interesting to note that Deuteronomy 28:61 refers to itself as the Book of the Law. In Deuteronomy 17:18-20, the king of the Israelites is to always have a copy of a scroll of the laws obtained from the Levitical priests, which presumably come from the Book of Deuteronomy. Many of the references of the Book of the Law of Moses not only come from Deuteronomy, but can be traced to Deuteronomy (such as 2 Chronicles 25:4, which references Deuteronomy 24:16). Again, it is possible that the Book of the Law was either the Torah as a whole or just part of it. It's even a possibility that the individual books of the Torah were each referred to as the Book of the Law of Moses, as separate but similar volumes collectively considered the Law.

On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?" "What is written in the Law?" he replied. "How do you read it?" He answered: "Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind' [Deuteronomy 6:5]; and, " 'Love your neighbor as yourself' [Leviticus 19:18]." "You have answered correctly," Jesus replied. "Do this and you will live." (Luke 10:25-28)

In the New Testament, the Apostle Paul mentions in his letter to the Colossians (4:16) the sharing of a letter to the Laodiceans.

Then there is the theory of the Gospel of Q (German quelle, "source"), an unknown source from which many Protestant scholars believe the Gospels of Matthew and Luke derived much of their similar material. Those of this belief consider the Gospel of Mark as the second main influence on Matthew and Luke, with the hypothetical Gospel of Q, possibly written during the life of Jesus' actual ministry, providing the primary source for the collected sayings of Jesus. The gnostic Gospel of Thomas discovered in 1945, containing the sayings of Jesus similar to those in Matthew, Mark and Luke, is also believed to have been influenced by Q, but considered a more exact representation of its basic context. Conservative Christians generally dismiss the Gospel of Q as either non-existent or as irrelevant to any current bearing on the four Gospels of the New Testament. One of the problems that arises with such an unknown source that pre-dates the canonical gospels is that it tends to call into question the mystical, divine, and miraculous qualities of Jesus. Because the Gospel of Q, which some scholars have attempted to reconstruct, focuses on the humanitarian and philosophical teachings of Jesus, the theory lends to the possibility of Christianity being later influenced by pagan religious beliefs, which then made Jesus -- originally a wise Jewish teacher and disciple of John the Baptist -- out to be the Son of God. This means that the gospels of Matthew, Mark, and Luke first built on the original text of Q, then developed the modern theology of Christianity based on contrived and tainted views of Jesus' divine nature, his virgin birth, his miracles, his teachings on salvation, his apocalyptic revelations, his resurrection, and his claim to be the Anointed One, or Christ. However, Q does not exist and is just a modern theory of liberal theology. If various similarities between the gospels were in fact on account of shared text, then it is more than likely that the authors of the later Gospels of the New Testament (Luke and John) had access to the earlier Gospels (Matthew and Mark).

"Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." (John 20:30-31)

"Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written." (John 21:25)