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The writings of Peter, and those of Paul written in the later sixties, suggest they had come to understand that the resurrection of the saints and Jesus� return was many centuries future.^F1 This thinking is found in Hebrews where it writer connected the millennium (Hebrews 4:1-11) to a discussion concerning the sabbath rest^F2 of the people of God (Hebrews 4:9-11).^F3 Later Peter, helping his readers to understand the vast difference between God and humanity, referred to "one day is as a thousand years, and a thousand years as one day" with God (II Peter 3:8-9 NASB). These scriptures imply that the apostles Peter and Paul foresaw that the second coming of Jesus of Nazareth would be beyond their lifetime. There is no evidence in these passages that the apostles had come to some chronological conclusion of when this would occur.

This perception apparently prompted Peter, as chief apostle in consort with other apostles, to begin the process of selecting writings of the apostles as Scripture. They envisioned a fixed set of authoritative apostolic writings pertaining to the new covenant (II Peter 3:16) as the Hebrew Scriptures were for the old covenant.

The idea of a compilation of inspired and authoritative apostolic writings came from the model provided by the then-existing documents forming the recognized text of the Hebrew Scriptures. These were not only a thorough documentary pertaining to the terms and conditions of the old covenant, but also a detailed account of the history, laws, customs, and prophecies concerning the house of Judah (the Jews) and the house of Israel (the tribes of Israel in the Dispersion). By this means, the terms and conditions of the old covenant could be read and studied by those enjoying its benefits and subject to its burdens.

The creation and preservation of the Hebrew Scriptures allowed for subsequent generations to rediscover them, and the basic truths they contain, after periods of apostasy. This permitted periods of reform and spiritual renewal, such as that under Josiah following the discovery of the Book of the Law (II Kings 22:8-13). The apostles� intent was to ensure, should a similar need develop within the church, there would be no doubt among the people of God concerning the authenticity, validity, and reliability of these writings.

These apostolic works, sanctioned by the apostles as imperative and genuine, composed the authorized books of the Christian Scriptures. This "list" of documents later became known as the canon as it set forth the official list of the scrolls. The list was the "rule" or "norm" of the New Testament. As several rolls made up the full set it was necessary to keep a log of the various apostolic writings comprising the full set in their proper order. Once established, the set was to remain without amendment by future generations. The apostolic writings were to have as complete an authority as Scripture as did the recognized Hebrew Scriptures of their day and serve a similar purpose.^F4

The apostles not only faced the task of deciding what writings to include, but they also had to make every effort to circulate these documents to the extent that there would be no doubt among the people of God as to their authenticity. Required was a vast circulation of the new Scriptures in the local churches. Establishing their authenticity as general knowledge would stifle efforts to circulate false accounts by false brethren and false teachers. The strategy of the latter was to pass off their own versions of "Christ" and the "gospel" and even false letters purporting to have been from Paul.^F5

The apostles had come to understand that the resurrection of the dead and Christ�s return at the end of the age were many centuries future (II Peter 3:8) which led them to recognize the need to preserve the basic teachings of the apostles themselves for future generations. This led Peter to initiate the selection of additional apostolic writings as Scripture. His personal intent is seen in his use of the first person in II Peter 1:15.

This inaugurated the plan to assemble a set of authoritative apostolic writings. The apostles did not set out to compose their writings with the formation of a complement to the Hebrew Scriptures in mind. Rather, in assembling the compendium they limited themselves to extant apostolic writings. Apparently the apostle Paul was to assemble pertinent doctrinal material either from or based upon his writings for inclusion.

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^F1Later the belief that the age of man would last for as many thousands of years as there are days in the creation week or the seven day week appears in the writings of several second century authors not in fellowship with the Church of God. See The Epistle of Barnabas 15.4, Justin, Dialog 81.3f, and Irenaeus, Against Heresies 5.23.2; 28.3. This supposition has the seven day week as a type of a seven-thousand year plan wherein the Sabbath day symbolically depicts a thousand year reign of Jesus of Nazareth as the Messiah. The preceding six days then characterize the six thousand year period prior to Jesus� return to institute the Kingdom. There is no evidence in the New Testament or the noncanonical writings of the Church of God for this view.

^F2At the time of the writing of Hebrews, understood herein to be a work of the apostle Paul ca. CE 67, the customary day of worship and meeting for the Church was the Sabbath (our Friday sunset to Saturday sunset)

^F3The association of the Sabbath with the one thousand year millennial reign of Christ (Revelation 20:1-4) in and of itself is not sufficient evidence to conclude that the apostles believed in a literal seven thousand year plan of salvation. Judeo-Christians, however, believed that the Sabbath was a special time made by God for the people of God to be physically and spiritually refreshed. For them the Sabbath provided the Church with opportunity to regularly draw close to God spiritually. Similarly, for them the one thousand year reign of Jesus of Nazareth depicted an age yet future wherein all humanity would have a special time to draw close to God. The weekly Sabbath, the Christian Passover, the annual holydays, and millennialism (chiliasm) estranged Judeo-Christians and Gentile orthodox Christians.

^F4Reliable oral tradition from apostolic times has not survived. Tradition is quite untrustworthy. Unfounded stories reported later by Christians not in fellowship with the Church of God often were merely myths, fabrications, or simple superstition. Other than the New Testament little has survived that bears on the early history of the church. Heretical material offers little information about the Church of God but yields considerable data regarding the activities of Christianized Gentiles.

^F5See II Timothy 2:2.

Taken from The First Christians by Michael P. Germano and edited for the World Wide Web.
Copyright �1992, 1993, 1995, 1996, 2000 by Michael P. Germano. All Rights Reserved.

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