F. F. Bruce, in his book “The Canon of Scripture”, writes approvingly of the canon of Sacred Scripture being closed.
The words ‘to which nothing can be added … and from which nothing can be taken away’, whatever they precisely meant in this context, seem certainly to imply the principle of a closed canon. There are some scholars who maintain that the word ‘canon’ should be used only where the list of specially authoritative books has been closed; and there is much to be said in favour of this restrictive use of the word (a more flexible word might be used for the collection in process of formation), although it would be pedantic to insist on it invariably. (F. Bruce 2010, 22)
The idea of nothing can be added and nothing taken away comes from a variety of sources. F. F. Bruce cites from the Old Testament (Deut 4:2; cf 12:32), the New Testament (Rev 22:18 f.), the Didache, and Josephus. Of all these citations, Bruce says: “This language can scarcely signify anything other than a closed canon.” (F. Bruce 2010, 23) The impression is given that these citations apply to the Word of God as text, rather than the doctrinal substance of the books. Certainly in the case of Josephus this is a reasonable interpretation, but the other citations are more problematic.
In Deuteronomy we read: “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you” (Deut 4:2). If this implies a closed canon, how are we to account for the remainder of the Old Testament since, apart from the book of Job, none of it had been written yet? Equally important for we Christians, how are we to account for the New Testament, given that it not only speaks of the fulfillment of the law of Moses in the person of Jesus Christ, but also reveals the Triune God, something never made explicit in the Old Testament, and not even made implicit apart from the reading of Christ back into the Old Testament
Historically, the canon of the Old Testament was accepted by the Christian Church up until time of the Reformation. Henry Wace, in his commentary on the King James Version, admits as much when he writes:
“When the Reformers denied the inspired authority of the books of the Apocrypha, it was by no means their intention to exclude them from use either in public or in private reading. The Articles of the Church of England quote with approbation the ruling of St. Jerome, that though the Church does not use these books for establishment of doctrine, it reads them for example of life and instruction of manners.” [emphasis added] (Wace 1811, xxxvi)
There were individuals who devised lists of books approved for use in the church (such as the “ruling of St. Jerome), lists similar to that used by Protestants today, but these were not authoritative in the wider church. It should be noted that the Bible texts created prior to the Protestant Reformation included what Protestants call the Apocrypha. The Geneva Bible of 1560 and the original King James Version (KJV) of 1611 both contained the Apocrypha, and versions of the KJV with the Apocrypha are available today (although printed versions are quite rare in the United States).
But the situation is more complicated when we discuss the lectionaries, the appointed Scripture readings for the Church year. The King James Bible with Commentary contains, in its introduction, a history of the gradual elimination of the Apocrypha from the Common Lectionary of the Anglican Church. Originally the Lectionary included the Apocrypha with the exception of the books of the Maccabees. Henry Wace notes: “Among the Puritan complaints in the reign of Elizabeth, objections to the public reading of the Apocrypha had no prominent part.” (Wace 1811, xxxvi) Various redactions were made over the years, and while the revised lectionary of 1867 contained readings from the Apocrypha only on weekdays, readings from the Apocrypha were reduced from two months to only three weeks. Of the Anglican Lectionary of 1867, Wace writes:
So small a portion of the apocryphal books has been retained in the present Lectionary that the retention of any would seem intended for little more than an assertion of the Church’s right to use these books if she pleases in public reading. This is still more true of the American Church, which entirely discontinued the use of lessons from the Apocrypha on ordinary week-days ; but still uses such lessons on two or three holy days. The Irish Church on its last revision of the Lectionary has not even retained so much as this. (Wace 1811, xxxviii)
The complete elimination of the Apocrypha from the life of the Protestant Church turns out to be a relatively recent innovation, one which would not have been acceptable to the Reformers.
Bruce, F.F. The Canon of Scripture. Kindle Edition. Downers Grove: IVP Academic, 2010.
Wace, Henry. Holy Bible According to the Authorized Version (A.D. 1611). Edited by Henry Wace. Vol. 1. 2 vols. London: John Murray, 1811.