Wesley Huff

So this is why sometimes, well, in the case of Moses, it's literally inscribed on a tablet, right? And in the prophets, sometimes you get this command, write this on a scroll, inscribe this on a tablet. And that the Jewish scriptures in Jesus' day were seen as a story in search of a conclusion.

Because they were looking for this figure, this Mashiach, the Messiah, who would come and fulfill things like the reign of David. So they're talking about these things. They're actually expecting them to happen. And so the story in search of a conclusion... in the Christian understanding is that Jesus is that individual.

Because they were looking for this figure, this Mashiach, the Messiah, who would come and fulfill things like the reign of David. So they're talking about these things. They're actually expecting them to happen. And so the story in search of a conclusion... in the Christian understanding is that Jesus is that individual.

Because they were looking for this figure, this Mashiach, the Messiah, who would come and fulfill things like the reign of David. So they're talking about these things. They're actually expecting them to happen. And so the story in search of a conclusion... in the Christian understanding is that Jesus is that individual.

He comes and he does things like he says at the last supper, right before his crucifixion, that he's establishing a new covenant in his blood.

He comes and he does things like he says at the last supper, right before his crucifixion, that he's establishing a new covenant in his blood.

He comes and he does things like he says at the last supper, right before his crucifixion, that he's establishing a new covenant in his blood.

And so the earliest Christians, mostly who are Jews, who believe in Jesus as the Messiah, they see, okay, there's a new covenant, which is actually promised in Jeremiah 31, 31, when God says that he's going to make a new covenant and inscribe the law in people's hearts. That covenant has come. The promises have come. So the earliest Christians very organically say, okay, where's the writing?

And so the earliest Christians, mostly who are Jews, who believe in Jesus as the Messiah, they see, okay, there's a new covenant, which is actually promised in Jeremiah 31, 31, when God says that he's going to make a new covenant and inscribe the law in people's hearts. That covenant has come. The promises have come. So the earliest Christians very organically say, okay, where's the writing?

And so the earliest Christians, mostly who are Jews, who believe in Jesus as the Messiah, they see, okay, there's a new covenant, which is actually promised in Jeremiah 31, 31, when God says that he's going to make a new covenant and inscribe the law in people's hearts. That covenant has come. The promises have come. So the earliest Christians very organically say, okay, where's the writing?

Because we expect this to happen. Promises are followed up by writings. And so they start to have these conversations of what are the writings and where can we find them? And so very early on, because the New Testament has 27 books in it, Very early on, 24 of the 27 are unanimously accepted.

Because we expect this to happen. Promises are followed up by writings. And so they start to have these conversations of what are the writings and where can we find them? And so very early on, because the New Testament has 27 books in it, Very early on, 24 of the 27 are unanimously accepted.

Because we expect this to happen. Promises are followed up by writings. And so they start to have these conversations of what are the writings and where can we find them? And so very early on, because the New Testament has 27 books in it, Very early on, 24 of the 27 are unanimously accepted.

So by the time you get to the middle of the second century, we have lists in documents like there's a document called the Meritorium Fragment, which there's debate on its dating, but it's probably like mid to late second century. And it includes 24 of the 27. And it gives reasoning why.

So by the time you get to the middle of the second century, we have lists in documents like there's a document called the Meritorium Fragment, which there's debate on its dating, but it's probably like mid to late second century. And it includes 24 of the 27. And it gives reasoning why.

So by the time you get to the middle of the second century, we have lists in documents like there's a document called the Meritorium Fragment, which there's debate on its dating, but it's probably like mid to late second century. And it includes 24 of the 27. And it gives reasoning why.

Now, the other books that are in our New Testament that aren't in that 24 are ones that were discussed because the earliest Christians were trying to figure out, OK, can we can we tie this to either an apostle or someone who knew an apostle? Because we have a lot of books flying around with the names of John and Peter on them.

Now, the other books that are in our New Testament that aren't in that 24 are ones that were discussed because the earliest Christians were trying to figure out, OK, can we can we tie this to either an apostle or someone who knew an apostle? Because we have a lot of books flying around with the names of John and Peter on them.

Now, the other books that are in our New Testament that aren't in that 24 are ones that were discussed because the earliest Christians were trying to figure out, OK, can we can we tie this to either an apostle or someone who knew an apostle? Because we have a lot of books flying around with the names of John and Peter on them.

So you have the Acts of Peter, and you have the Revelation of Peter, and you have the Gospels of Peter. So how do we do our due diligence to try to tie this back? So there's two letters of Peter, 1 and 2 Peter, in the New Testament. And the early Christians are like, we've got to make sure we can tie these to Peter.