The ancient city of Nineveh was located on the east bank of the Tigris River near the site of the modern city of Mosul in northern Iraq. Nineveh was an important junction for commercial routes crossing the Tigris on the great highway between the Mediterranean Sea and the Indian Ocean, thus uniting the East and the West. It received wealth from many sources, so that it became one of the greatest of all the region’s ancient cities, and the capital of the Assyrian Empire.
According to the Bible, Nineveh was established in about 2000 BC (a round number) by Nimrod, a great-grandson of Noah (Gen. 10:11). It or Assyria are mentioned in the Bible books of Psalms 83 (~980BC), Jonah (~750BC), Hosea (~720BC), 2 Kings 19 (~700BC), Isaiah (~700BC), Micah (~700BC), Zephaniah (~630BC) and Nahum (~620BC). The Assyrian kings mentioned in the Bible reigned between 745BC and 627BC.
As Assyria is only mentioned in a list of nine enemies, it seems that it wasn’t a major threat to Israel in the 10th century BC (Ps. 83:5-8). But from 900 to 600 BC the Assyrian Empire expanded, conquered and ruled the Middle East, including Mesopotamia, Egypt, the eastern coast of the Mediterranean, and parts of today’s Turkey, Iran and Iraq. They were famous for their cruelty and fighting prowess and they used war chariots and iron weapons, which were superior to bronze weapons.
Assyria is not known to have come in contact with Israel until the reign of Jehu, who paid tribute to Shalmaneser II in 842BC. But Assyria was a major enemy of Israel and Judah in the 8th century BC. According to the Bible, the Assyrians threatened and attacked the kingdoms of Israel and Judah from ~790BC (2 Ki. 15:19) to ~710BC (2 Ki. 20:6) and to ~690BC (2 Chron. 33:11).
The Assyrians invaded the kingdom of Israel and after the fall of Samaria in 722BC, they brought people from Mesopotamia and Aram (Syria) to settle in Samaria (Ezra 4:2). God used the Assyrians to capture the kingdom of Israel.
Sennacherib nearly captured Jerusalem in 700BC but “the angel of the Lord went out and put to death 185,000 in the Assyrian camp” (2 Ki. 19:35) followed by the assassination of Sennacherib (2 Ki. 18:13 – 19:37; Isa. 36-37).
But in 612BC Nineveh was destroyed by the Babylonians (Ezek. 32:22-23). And the Assyrian empire then came to an end by 605 BC when they were defeated by the Babylonians in the battle of Carchemish.
As the word “Nineveh” occurs most frequently in the books of Jonah (7 times ) and Nahum (9 times), we will now look at their messages.
In about 750BC, God sent Jonah to Nineveh to warn it of the imminent danger of divine judgment. Jonah was commanded, “Go to the great city of Nineveh and preach against it, because its wickedness has come up before me” (Jon. 1:1NIV). Nineveh was called a “great city” because it was the largest city if its day, having more than 120,00 inhabitants (Jon. 4:11). But Jonah went in the opposite direction and went through a bad experience! After God got his attention, he was told again, “Go to the great city of Nineveh and proclaim to it the message I give you” (Jon. 3:2). This time he obeyed and went to Nineveh and proclaimed “Forty more days and Nineveh will be overthrown” (Jon. 3:4). Then all the people, including the king repented of their wicked ways (see Appendix). After this God “relented and did not bring on them the destruction He had threatened” (Jon. 3:10). This shows that God’s mercy can extend to all people. The repentance of wicked Gentiles was an example for the Israelites to follow.
Jonah was angry that God showed compassion to the Assyrians who lived in Nineveh. But later God told Judah, “I take no pleasure in the death of the wicked, but rather that they turn from their ways and live” (Ezek. 33:11).
We know from history that Nineveh continued for about 140 years before it was destroyed by the Babylonians. So, God’s mercy was shown for 140 years before justice prevailed.
But a while after Jonah’s warning, the people of Nineveh returned to their wicked ways of idolatry, cruelty and pride. The sins of Nineveh included plotting evil against the Lord, cruelty and plundering in war, prostitution, witchcraft, and commercial exploitation (Nah. 1:11; 2:12-13; 3:1, 4, 16, 19).
The book of Nahum, written in about 620BC, is comprised of detailed predictions of the destruction of Nineveh. It says, that God “will not leave the guilty [Assyria] unpunished” (Nah. 1:3). The book ends with the destruction of the city for her oppression, cruelty, idolatry and wickedness. Nahum predicted that the city would never be rebuilt, “Nothing can heal you [Nineveh]; your wound is fatal” (Nah. 3:19). Nineveh was destroyed in 612BC and never rebuilt and within a few centuries it was covered with wind-blown sand. Zephaniah also predicted the Babylonian invasion of Assyria “leaving Nineveh utterly desolate and dry as the desert” (Zeph. 2:13-15). Even the site of Nineveh was lost until it was found by archaeologists in 1845.
Prior to Jonah and Nahum, in about 740-680BC, Isaiah also predicted the demise of Assyria.
Isaiah said that God would use the Assyrians to devastate the land of Judah as punishment for their sinfulness (Isa. 7:17-25; 10:5-6). And Aram (Syria) and Israel would be invaded as well (Isa. 8:6-10). And that’s what happened in the late 8th century BC.
But God promised to destroy the Assyrians because of their arrogance (Isa. 10:5-34; 14:24-27; 30:27-33; 31:8-9; 37:36-38). And that’s what happened in about 610BC.
Archaeology of Nineveh
In about 700 BC, Sennacherib made Nineveh a truly magnificent city. At this time, the total area of Nineveh comprised about 7 square kilometres (1,730 acres), and fifteen great gates penetrated its walls. An elaborate system of eighteen canals brought water from the hills to Nineveh, and several sections of a magnificently constructed aqueduct were discovered at Jerwan, about 65 km (40 miles) distant. Sennacherib also built a magnificent palace with 80 rooms and incredible sculptured walls. Assyrian rulers celebrated their military victories by having representations of these carved into the walls of their palaces.
The ruins of Nineveh are surrounded by the remains of a massive stone and mudbrick wall dating from about 700 BC. About 12 km in length, the wall system consisted of an ashlar (squared building stones) stone retaining wall about 6 m (20 ft) high surmounted by a mudbrick wall about 10 m (33 ft) high and 15 m (49 ft) thick. The stone retaining wall had projecting stone towers spaced about every 18 m (59 ft). The stone wall and towers were topped by three-step merlons (upright sections of a battlement). There were 15 monumental gateways in the city wall.
Archaeologists unearthed the library of Ashurbanipal in Nineveh with its 22,000 cuneiform inscribed clay tablets in the Akkadian and Sumerian languages and Sennacherib’s annals, which were written on clay hexagonal tablets.
The Bible says that Sennacherib king of Assyria “attacked all the fortified cities of Judah and captured them” (2 Ki. 18:13). This included Lachish, the second largest city in Judah. The Bible also says that Sennacherib’s forces besieged Jerusalem, but didn’t capture it. Instead “he withdrew to his own land in disgrace” (2 Chron. 32:21). This was confirmed by the records in Sennacherib’s annals, which mention his victories, but not his defeats. The historical records of Assyrian kings and their conquests matched the biblical account. These archaeological discoveries showed that the historical accounts in the Bible were about real kingdoms and real historical figures.
When Jesus rebuked the Jewish religious leaders in about AD 30 He said, “The men of Nineveh will stand up at the judgment with this generation [the Jewish religious leaders] and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here [Jesus]” (Mt. 12:41; Lk. 11:32). After Jonah preached, the Ninevites repented (Jon.3:5-10). But the Jewish leaders criticized Jesus rather than accepting what He said. Because of this at the coming day of judgment the Ninevites will condemn these Jewish leaders for failing to receive someone who was greater than Jonah. As Jesus and His ministry were “greater than Jonah”, they were more worthy of acceptance.
In Jonah’s time, the people of Nineveh experienced God’s mercy when they repented of their sins. But a later generation experienced God’s judgment because they failed to repent of their sins.
Peter preached to Jews saying, “Repent, and turn to God, so that your sins may be wiped out” (Acts 3:19). Repentance is a change of mind arising from sorrow for sin and leading to transformation of life. It is the right response to Christ’s death and resurrection and leads to forgiveness of sins (Lk. 24:46-47).
A children’s song says,
Repent, and turn to God,
Repent, and turn to God,
Repent, and turn to God,
And your sins will be wiped out.
Doesn’t matter how many,
Doesn’t matter how bad,
Doesn’t matter how often,
Doesn’t matter how sad,
If you turn to God with a heart that’s true,
This is what He says to you.
Repent, and turn to God,
Repent, and turn to God,
Repent, and turn to God,
And your sins will be wiped out.
Today we all have the choice to either experience God’s mercy (salvation and heaven) through Jesus or God’s judgment (punishment and hell) through ignoring or rejecting Jesus. Meanwhile, God is patient, “The Lord is not slow in keeping His promise [to judge the ungodly], as some understand slowness. Instead He is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Pt. 3:9). God is delaying this judgment to give people more time to repent of their sinfulness. The judgment of God is inescapable unless we repent and are forgiven (Rom. 2:3). But this judgment can be delayed (Rom. 2:4). It’s wise to accept God’s mercy through Jesus, but dangerous to ignore or reject it.
Here we see two contrasting aspects of God’s character, “Consider therefore the kindness and sternness of God” (Rom. 11:22). God’s mercy, patience and salvation is an example of His kindness. And God’s justice and judgment is an example of His sternness.
Lessons for us
How would people respond today if someone like Jonah urged them to repent and turn to God? That is what Israel Folau did, and he was criticized, rejected and banished. That’s how the Jewish religious leaders treated Jesus.
Who are we like, the Ninevites or the Jewish religious leaders? The repentance of the Ninevites is an example for us to follow. It also shows that God’s mercy through Jesus extends to everyone. But it’s only available to us while we are alive! Let’s access God’s mercy through Jesus today and avoid God’s coming judgment.
Appendix: When the Ninevites repented (Jonah 3)
1Then the word of the Lord came to Jonah a second time: 2 “Go to the great city of Nineveh and proclaim to it the message I give you.”
3 Jonah obeyed the word of the Lord and went to Nineveh. Now Nineveh was a very large city; it took three days to go through it. 4 Jonah began by going a day’s journey into the city, proclaiming, “Forty more days and Nineveh will be overthrown.” 5 The Ninevites believed God. A fast was proclaimed, and all of them, from the greatest to the least, put on sackcloth.
6 When Jonah’s warning reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust. 7 This is the proclamation he issued in Nineveh:
“By the decree of the king and his nobles:
Do not let people or animals, herds or flocks, taste anything; do not let them eat or drink. 8 But let people and animals be covered with sackcloth. Let everyone call urgently on God. Let them give up their evil ways and their violence. 9 Who knows? God may yet relent and with compassion turn from His fierce anger so that we will not perish.”
10 When God saw what they did and how they turned from their evil ways [repented], He relented and did not bring on them the destruction He had threatened.
Written, July 2019
Also see other articles on places in the Bible:
Bethlehem, God’s solution to our crises
Gehenna – Where’s hell?
Babylon, center of humanism and materialism
Lessons from Egypt
Lessons from Sodom
Massacres and miracles in Jericho
Rebellion and deception at Samaria
Freedom from the presence of sin
Do you look forward to good times on weekends and vacations? It’s relaxing to get away from the pressures of life. John Bunyan likened the Christian life to a journey which he called “The Pilgrim’s Progress” (Appendix A and B). The journey begins with justification (deliverance from the penalty of sin), continues with sanctification (deliverance from the power of sin) and ends with glorification (deliverance from the presence of sin).
In this blogpost we look at the topic of the believer’s glorification. We will see that the best is yet to come for believers. They can look forward to living with Jesus Christ in heaven where there is no sin, suffering, disease or death. It’s the best time of their life.
The meaning of “glory”
Isaiah had a vision of “the Lord, high and exalted, seated on a throne; and the train of His robe filled the temple” (Isa. 6:1NIV). And the angels were calling out: “Holy, holy, holy is the Lord Almighty; the whole earth is full of His glory” (Isa. 6:3). This verse suggests that the glory of God is when His holiness is visible. It’s the display of God’s holiness – the fact that He is unique, perfect, great, and incomparable.
The Hebrew noun kabowd (Strongs #3519) translated “glory” in this verse means the splendor, wealth and honor of a person or God (Brown-Driver-Briggs). When used in respect of God it means the greatness of His entire character.
The apostle John had a vision of God seated on a throne being worshipped with glory, honor and power (Rev. 4:10-11). And a vision of every creature in the universe worshipping God the Father and God the Son with praise, honor, glory and power (Rev. 5:13). Here the word “glory” is linked with praise, honor and power. It means to be exalted, extolled, and honored.
The Greek verb doxazo (Strongs #1392) translated “glory” means to exalt to a glorious rank or position (Thayer’s Greek Lexicon). It’s used to describe both God (Jn. 7:39; 12:16; Acts 3:13) and believers (Rom. 8:30). The equivalent noun doxa (Strongs #1391) used in the verses in Revelation means glorious and exalted.
We have already seen that glory is one of the attributes of the eternal God. Jesus shared that glory with the rest of the trinity in eternity past, which was visible to the angels.
But Jesus gave up that visible glory when He was born and lived on earth (Phil. 2:5-8). Instead, He was seen as the son of a carpenter. Before His death Jesus prayed, “And now, Father, glorify me in your presence [in heaven] with the glory I had with you before the world began” (Jn. 17:5). “Now” indicates that Jesus had finished His work on earth and He was ready for the next phase—His crucifixion and return to heaven. His glory was shown in His resurrection and ascension to God’s right hand in heaven. The principle of this verse is that after His ascension, Jesus returned to His glory as God. Jesus now shares that glory with the rest of the trinity in eternity future, which is visible to the angels. And it will be visible to all creation at His future appearing on earth in great power and glory. The giving up and regaining of Christ’s glory is shown in the schematic diagram.
At the transfiguration Jesus briefly showed His glory to Peter, James and John when “His face shone like the sun, and His clothes became as white as the light” (Mt. 17:2).
How often do we praise God for His glory like Paul and Jude? “Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen” (1 Tim. 1:17). And “to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen” (Jude 25).
In God’s plan of salvation, God shares His glory with believers. Let’s investigate the nature of this salvation.
Is salvation an event or a process?
The answer is yes and no! Justification, which is freedom from the penalty of sin (Rom. 8:24), is an event (Eph. 1:13-14). It’s receiving a gift from God. To be physically alive, we need to be born first. It’s an event. To be spiritually alive, we need to be born again (Jn. 3:3-21). It’s also an event.
Those who came forward at the recent Franklin Graham Tour in Australia were given a booklet titled “Living in Christ”. In the front of this book there was a form to fill out with the date they accepted Jesus Christ as Lord and Savior.
And in “The Pilgrim’s Progress”, Christian was saved at the cross when his burden of sin fell from his shoulders and he was given the scroll to enter the Celestial City (heaven). That’s when he was justified and his name was written in the Lamb’s book of life (Rev. 21:27).
But deliverance from temptation and sin during the life of a believer is a process. After Christian was saved he was tempted by Formality and Hypocrisy near the Hill of Difficulty. He was attacked by Apollyon, one of Satan’s demons who tried to force Christian to return to his domain and service. He was tempted by worldliness at Vanity Fair. When he was tempted to take an easier path through By-path Meadow, he was captured by Giant Despair and imprisoned in Doubting Castle.
Sanctification (holiness) is freedom from the power of sin. God calls believers to “a holy life” (2 Tim. 1:9). This means being set apart for Him, and serving Him by living fruitful lives. Believers are already sanctified positionally before God. That’s their status before God. But they are expected to show this practically in their daily lives. Sanctification (holiness) is a progressive change in character. It’s a process, not an event.
Glorification, which is freedom from the presence of sin, is God’s final work for the believer. It’s a heavenly experience. Justification is the beginning, sanctification (holiness) is the middle and glorification is the end of the process of salvation.
It the past, Christ’s love was shown in the believer’s justification. In the present, it’s seen in their sanctification. In the future, it will be shown in their glorification.
The process of salvation is described in the book of Romans, as follows:
– We are all sinners who need salvation (1:18-3:20).
– The gospel is God’s solution to our sins (3:21-5:21). This includes justification through Jesus Christ (5:12-21).
– Justification is followed by sanctification (holiness); living in the power of the Holy Spirit (6:1-8:17).
– Sanctification is followed by glorification (8:18-39). We will now look at the main points in this biblical passage.
Glorification in Romans 8
“Since we [believers] are His [God’s] children, we are His heirs. In fact, together with Christ we are heirs of God’s glory. But if we are to share His glory, we must also share His suffering. Yet what we suffer now is nothing compared to the glory He will reveal to us later. For all creation is waiting eagerly for that future day when God will reveal who His children really are” (8:17-19NLT). This is a promise that each believer will share Christ’s glory. Like Jesus, in a future day, this glory will be revealed when Christ returns in great power and glory to rule upon the earth. But a little suffering precedes the massive glorification.
In “The Pilgrim’s Progress”, Christian and Faithful were arrested and persecuted at Vanity Fair. Faithful was put on trial and executed and Christian was imprisoned.
And it looks like Israel Folau is being banned from playing Rugby Union in Australia, because he quoted the Bible on his own social media page. Outspoken Christians are not tolerated today. But our suffering as a Christian is insignificant compared to our future glory.
“… we ourselves [believers], who have the first-fruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies” (8:23). The Holy Spirit is the first instalment of the believer’s glorification. As an engagement ring involves a promise of a future wedding, so the indwelling Holy Spirit is God’s promise of the believer’s future glorification. And the coming glory is associated with the resurrection of believer’s bodies which occurs at the rapture. Click on this link for more information about the sequence of future events according to the Bible.
“We [believers] were given this hope when we were saved. (If we already have something, we don’t need to hope for it. But if we look forward to something we don’t yet have, we must wait patiently and confidently)” (8:24-25NLT). Believers don’t receive all the benefits of salvation at the moment of conversion. So they can look forward to being delivered from sin, suffering, disease and death. That’s the hope of heaven. Something better lies ahead.
What are you looking forward to? What are you anticipating with joy? An achievement, an event, a holiday, a purchase, or a stage in life? But these are all momentary compared to eternal life in heaven.
“And we [believers] know that in all things God works for the good of those who love Him [believers], who have been called according to His purpose. For those God foreknew He also predestined to be conformed to the image of His Son [made holy], that He [Jesus Christ] might be the firstborn among many brothers and sisters. And those He [God] predestined, He also called; those He called, He also justified; those He justified, He also glorified” (Rom. 8:28-30). Believers can look back and see that God foreknew, predestined and called them to trust in Jesus. Then they were justified. God has called them with a purpose: “to be conformed to the image of His Son [Jesus]”. They are being sanctified (made holy). That’s the context of Romans 8:28. Whatever God permits to come into their lives is designed to make them more like Jesus, to make them more holy. Their lives are not controlled by impersonal forces like chance, luck or fate, but by their personal Lord. And in future they will be glorified. In heaven they will be holy like Jesus and be free from the presence of sin and have glorified bodies like His.
We will now look at the sequence of events associated with the glorification of a believer.
Glorification of the soul
In “The Pilgrim’s Progress”, the river that Christian crossed to get to the Celestial City was called the River of Death. When a person dies their spirit and soul separate from their body. In the case of a believer, their body stays on earth until the resurrection, while their spirit and soul goes to be with the Lord. In view of future glory, Paul longed to be “away from the body and at home with the Lord” (2 Cor. 5:8). It will be better in heaven without a body than living on earth in our sinful bodies.
Colossians says, “… now He [God] has reconciled you [believers] by Christ’s physical body through death to present you holy in His sight, without blemish and free from accusation” (Col. 1:22). At this time believers are presented to God the Father as holy and “without blemish and free from accusation”.
Ephesians says, “For He [God] chose us [believers] in Him before the creation of the world to be holy and blameless in His sight” (Eph. 1:4). And the Lord Jesus will present believers “to Himself as a radiant [glorious] church [of believers], without stain or wrinkle or any other blemish, but holy and blameless” (Eph. 5:27). When believers get to heaven they will be “holy and blameless”. Being “radiant” or glorious is a figuratively equivalent to being free from sin. And “without stain” means to be pure.
And Jude says, “To Him [God] who is able to keep you [believers] from stumbling and to present you before His glorious presence without fault and with great joy” (Jude 24). Believers will be faultless in the throne room of the universe.
The Daily Meditation Podcast is doing a series on mental cleansing to purify your thoughts, but it won’t make you holy and blameless.
In the Lord’s presence in heaven, believers are perfectly holy. Their sanctification (holiness) is complete in a place where Satan can no longer tempt people into sin and evil. Their soul is separated from sin and the capacity to sin. So at death the spiritual aspect of human nature (the soul and spirit) is glorified.
Do we view death as the access to heaven? It enables the believer to be “at home with the Lord”.
Glorification of the body
Paul describes the rapture when Christ comes to take His people to heaven as follows. At the trumpet of God, “the dead in Christ will rise first. Then we [believers] who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Th. 4:16–17). And, “Behold! I tell you a mystery. We [believers] shall not all sleep [die], but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we [who are alive] shall be changed” (1 Cor. 15:51-52).
The bodies of those who have died will be resurrected and reunited with their spirit and soul in heaven. The bodies of those who are alive will be transformed and they will be transported to heaven. This is not science fiction! But in the Bible God tells us about future events. These new spiritual bodies will not decay or be affected by disease or death (2 Cor. 5:38-50). And they will be glorious and powerful like the resurrection body of Christ (Phil. 3:20-21).
Paul said that the Corinthian believers “will be blameless on the day of our Lord Jesus Christ” (1 Cor 1:8). And he prayed that the Philippian believers would live pure and blameless lives now so that they are ready “for the day of Christ” (Phil. 1:9-11). The day of Christ is the rapture when Christ comes to take believers to heaven and they become all that God intends them to be. And they will be finally and forever delivered from the presence of sin.
South Korean scientists are working to resurrect the prehistoric woolly mammoth using cloning technology and the flesh of perfectly preserved specimens once buried in Northern Siberia. They hope to find an active cell from the meaty leg of a frozen mammoth, which could hold the keys to bringing back the extinct species. But despite dedicated effort, scientists have not yet managed to clone a woolly mammoth, although they keep trying. Of course, God has a better resurrection record. And at the rapture, there will be transformations to perfect bodies, not just resurrections of old imperfect ones.
Having perfect bodies in heaven will be better than living in their sinful bodies on earth and better than when believers have no bodies (between their death and the resurrection) (2 Cor. 5:1-8). It’s the fulfilment of God’s promises to the believer and the best time of their life.
Are we looking ahead to the rapture and new heavenly bodies?
We have already mentioned that Christ’s glory as God will be visible to all creation at His future appearing on earth in great power and glory. And that believers will “share in His glory” (Rom. 8:17).
When Jesus comes as a warrior to reign on the earth for 1000 years, “The armies of heaven were following Him” (Rev. 19:14). They are “dressed in fine linen, white and clean”. At the wedding of the Lamb, believers are given “fine linen, white and clean” to wear (Rev. 19:7). These armies are angels (Mt. 25:31; Mk. 8:38; 13:27; 2 Th. 2:7-8) and believers (Col. 3:4; 1 Th. 3:13; 2 Th. 1:7, 10; Rev. 17:14). At this time, Jesus conquers and judges His enemies and sets up His kingdom on earth.
Colossians says, “When Christ, who is your life, appears, then you [believers] also will appear with Him in glory” (Col. 3:4). When Jesus appears in great glory, believers will appear with Him. It will be to His glory to have His followers with Him. And believers will be glorified to come with Him and be with Him for ever. The word “then” shows that God links believers to Christ’s coming.
2 Thessalonians says, “on the day He [Jesus Christ] comes to be glorified in His holy people [believers] and to be marveled at among all those who have believed” (2 Th. 1:10). At His second coming Jesus will be glorified “in”, not “by”, believers. He will be honored because He transformed the lives of so many people. Their justification, sanctification, and glorification will be tribute to Christ’s amazing grace and power.
After the second coming, Christ will reign on earth. And Paul says “we [believers] will also reign with Him” (2 Tim. 2:12). This includes judging in the Millennial reign of Christ (1 Cor. 6:2; Rev. 20:4) and judging angels (1 Cor 6:3). Meanwhile, positionally, in Christ Jesus believers are already seated “with Him [Christ] in the heavenly realms” (Eph. 2:6).
On April 11 2019, Scientists revealed the first-ever photograph of a black hole. They say it’s a picture of the super-dense object that’s billions of times more massive than the sun and about 55 million light-years from Earth. But this is a minor revelation compared to the revelation of believers coming in glory with Christ at the second coming.
So believers will share in Christ’s glory when He returns to the earth in great power and glory. And when they rule with Him during the Millennial kingdom.
The process of a believer’s salvation from justification to sanctification, and then to glorification is shown in the schematic diagram.
Assurance of glorification
In Romans 8, after Paul presented God’s way of salvation through justification, sanctification (holiness) and glorification, he assured the readers of its certainty (Rom 8:31-39).
“He [God] who did not spare His own Son, but gave Him up for us all—how will He [God] not also, along with Him [Jesus Christ], graciously give us [believers] all things?” (Rom. 8:32). Since God gave believers His greatest gift, He will give them any other gift they need. If God did the greater, He will surely do the lesser. “All things” here refers to glorification in eternity. So the believer’s glorification is guaranteed by God! They are eternally secure. Nothing can separate them from eternal life with God. Paul was convinced of this (Rom. 8:38-39); are we convinced? He was certain about the promise of eternal life. Our confidence in future glorification is based on God’s revelation to us in the Bible. It says that, God is bringing many believers to glory (Heb. 2:10). God’s purpose is to bring all believers to His eternal glory.
The author of Hebrews gives four illustrations of our confidence in future glorification and eternal salvation. He says, “we [believers] who have fled to Him [God] for refuge can have great confidence as we hold to the hope that lies before us. This hope is a strong and trustworthy anchor for our souls. It leads us through the curtain into God’s inner sanctuary [heaven]. Jesus has already gone in there for us. He has become our eternal High Priest in the order of Melchizedek” (Heb. 6:18-20).
The illustrations are:
– Heaven is a safe place like a fortress or a city of refuge.
– The believer’s hope in heaven is like an anchor for their souls that’s anchored in Jesus.
– Jesus is like a forerunner who believers will follow to heaven. John the Baptist was the forerunner for Jesus (Mt. 17:10-13). And a forerunner goes ahead of the pack.
– Jesus is like a High Priest who intercedes for believers with God the Father. His eternal priesthood guarantees their eternal security in heaven.
On 17 April 2019, Scott Morrison (leader of the government in Australia) pledged $100 million for farm irrigation in Tasmania, and Bill Shorten (leader of the opposition) promising $20 million for blood cancer trials. But sometimes politicians make excuses for not fulfilling election promises. Fortunately, God’s promises are reliable.
Scriptural hope is confidence in what God has promised. It’s an anchor for believers. One of these promises is “the hope of glory” (Col. 1:27); the confidence that all believers will share in the glory of Christ (Col. 3:4; 1 Pt. 5:10).
Did you notice in our readings the pattern of suffering and glory for both Jesus and believers?
Pattern of suffering and glory
The pattern for Jesus
Through the Old Testament prophets, the Holy Spirit “predicted the sufferings of the Messiah and the glories that would follow” (1 Pt. 1:11). But they didn’t know that that these two events would be separated by at least 2,000 years.
Jesus told the two on the road to Emmaus that the Old Testament prophets taught that the Messiah had “to suffer these things and then enter His glory” (Lk. 24:26). For Jesus, suffering precedes glory.
Although humanity lost dominion over God’s creation because of their sin, “we do see Jesus, who was made lower than the angels for a little while [for 33 years], now crowned with glory and honor [forever] because He suffered death … for everyone” (Heb. 2:9). Because He suffered death, Jesus is now “crowned with glory and honor”. The cross led to the crown.
Paul said that after Christ suffered “death on a cross”, “God exalted Him to the highest place” (Phil. 2:8-9).
The pattern for believers
Paul said, “I consider that our [believers] present sufferings are not worth comparing with the glory that will be revealed in us” (Rom. 8:18). The difference between the believer’s sufferings and glory is so great, they are not worth comparing. And the suffering is present, while the glory is future.
Paul also said, “For our [believers] light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Cor. 4:17-18). What a contrast, insignificant and quick troubles, compared to significant and endless glory.
Some say that if you’re suffering or not successful, then it’s due to a lack of faith. Others say that when bad things happen it’s outside God’s control. But the Bible says that suffering is part of God’s plan for believers.
How patient and resilient are we in suffering? Can we see the big picture that present suffering leads to future glory?
So for Jesus, suffering preceded glory. The same is true for believers. It’s the sure hope of glory that makes suffering bearable. The essential perspective to develop is that the eternal purpose of God is to make believers holy or Christlike.
Let’s be assured of our justification. Since then we are free from the penalty of sin. And be patient with our sanctification. Each day we are being freed increasingly from the power of sin. And be eager for our glorification. One day we will be freed from the presence of sin.
The best is yet to come for believers. They can look forward to living with Jesus Christ in heaven where there is no sin, suffering, disease or death. It’s the fulfilment of God’s promises to the believer and the best time of their life.
Let’s look forward with joyful anticipation to our glorious future.
Appendix A: First summary of “The Pilgrim’s Progress” (From: Encylopaedia Britannia)
Part I of Pilgrim’s progress was published by John Bunyan in 1678. It’s the story of a journey “from this world to that which is to come”. It’s the spiritual journey of a man named Christian from where he lives in the City of Destruction to the Celestial City (meaning heaven). “The Pilgrim’s Progress” is an allegory or parable in which the literal, physical level of action is intended as a picture of something else. For example, if you are living in sin, you are in the City of Destruction. The Lord on the hill is God. The Shining Ones are angels.
It’s a story of the author’s dream of the trials and adventures of Christian (an everyman figure) as he travels from his home, the City of Destruction, to the Celestial City. Christian seeks to rid himself of a terrible burden, the weight of his sins, that he feels after reading a book (the Bible). Evangelist points him toward a wicket-gate, and he heads off, leaving his family behind. He falls into the Slough of Despond, dragged down by his burden, but is saved by a man named Help. Christian next meets Mr. Worldly Wiseman, who persuades him to disregard Evangelist’s advice and instead go to the village of Morality and seek out Mr. Legality or his son Civility. However, Christian’s burden becomes heavier, and he stops. Evangelist reappears and sets him back on the path to the wicket-gate. The gatekeeper, Good-will, lets him through and directs him to the house of the Interpreter, where he receives instruction on Christian grace. As Christian continues his journey, he comes upon a cross and a sepulchre, and at that point his burden falls from his shoulders. Three Shining Ones appear and give him a sealed scroll that he must present when he reaches the Celestial Gate.
Christian continues on his way, and when he reaches the Hill Difficulty, he chooses the straight and narrow path. Partway up he falls asleep in an arbor, allowing the scroll to fall from his hands. When he wakes, he proceeds to the top of the hill only to find he must return to the arbor to find his lost scroll. He later arrives at the palace Beautiful, where he meets the damsels Discretion, Prudence, Piety, and Charity. They give Christian armour, and he learns that a former neighbour, Faithful, is traveling ahead of him.
Christian next traverses the Valley of Humiliation, where he does battle with the monster Apollyon. He then passes through the terrifying Valley of the Shadow of Death. Shortly afterward he catches up with Faithful. The two enter the town of Vanity, home of the ancient Vanity Fair, which is set up to ensnare pilgrims en route to the Celestial City. Their strange clothing and lack of interest in the fair’s merchandise causes a commotion, and they are arrested. Arraigned before Lord Hate-good, Faithful is condemned to death and executed, and he is immediately taken into the Celestial City. Christian is returned to prison, but he later escapes.
Christian leaves Vanity, accompanied by Hopeful, who was inspired by Faithful. Christian and Hopeful cross the plain of Ease and resist the temptation of a silver mine. The path later becomes more difficult, and, at Christian’s encouragement, the two travelers take an easier route, through By-path Meadow. However, when they become lost and are caught in a storm, Christian realizes that he has led them astray. Trying to turn back, they stumble onto the grounds of Doubting Castle, where they are caught, imprisoned, and beaten by the Giant Despair. At last, Christian remembers that he has a key called Promise, which he and Hopeful use to unlock the doors and escape. They reach the Delectable Mountains, just outside the Celestial City, but make the mistake of following Flatterer and must be rescued by a Shining One. Before they can enter the Celestial City, they must cross a river as a test of faith, and then, after presenting their scrolls, Christian and Hopeful are admitted into the city.
Appendix B: Second summary of “The Pilgrim’s Progress” (From: Wikipedia)
The allegory’s protagonist, Christian, is an everyman character, and the plot centers on his journey from his hometown, the “City of Destruction” (“this world”), to the “Celestial City” (“that which is to come”: Heaven) atop Mount Zion. Christian is weighed down by a great burden—the knowledge of his sin—which he believed came from his reading “the book in his hand” (the Bible). This burden, which would cause him to sink into Hell, is so unbearable that Christian must seek deliverance. He meets Evangelist as he is walking out in the fields, who directs him to the “Wicket Gate” for deliverance. Since Christian cannot see the “Wicket Gate” in the distance, Evangelist directs him to go to a “shining light,” which Christian thinks he sees. Christian leaves his home, his wife, and children to save himself: he cannot persuade them to accompany him. Obstinate and Pliable go after Christian to bring him back, but Christian refuses. Obstinate returns disgusted, but Pliable is persuaded to go with Christian, hoping to take advantage of the Paradise that Christian claims lies at the end of his journey. Pliable’s journey with Christian is cut short when the two of them fall into the Slough of Despond, a boggy mire-like swamp where pilgrims’ doubts, fears, temptations, lusts, shames, guilts, and sins of their present condition of being a sinner are used to sink them into the mud of the swamp. It is there in that bog where Pliable abandons Christian after getting himself out. After struggling to the other side of the slough, Christian is pulled out by Help, who has heard his cries and tells him the swamp is made out of the decadence, scum, and filth of sin, but the ground is good at the narrow Wicket Gate.
On his way to the Wicket Gate, Christian is diverted by the secular ethics of Mr. Worldly Wiseman into seeking deliverance from his burden through the Law, supposedly with the help of a Mr. Legality and his son Civility in the village of Morality, rather than through Christ, allegorically by way of the Wicket Gate. Evangelist meets the wayward Christian as he stops before Mount Sinai on the way to Mr. Legality’s home. It hangs over the road and threatens to crush any who would pass it; also the mountain flashed with fire. Evangelist shows Christian that he had sinned by turning out of his way and tells him that Mr. Legality and his son Civility are descendants of slaves and Mr. Worldly Wiseman is a false guide, but he assures him that he will be welcomed at the Wicket Gate if he should turn around and go there, which Christian does.
At the Wicket Gate begins the “straight and narrow” King’s Highway, and Christian is directed onto it by the gatekeeper Goodwill who saves him from Beelzebub’s archers at Beelzebub’s castle near the Wicket Gate and shows him the heavenly way he must go. In the Second Part, Goodwill is shown to be Jesus Himself. To Christian’s query about relief from his burden, Goodwill directs him forward to “the place of deliverance.”
Christian makes his way from there to the House of the Interpreter, where he is shown pictures and tableaux that portray or dramatize aspects of the Christian faith and life. Roger Sharrock denotes them “emblems”.
From the House of the Interpreter, Christian finally reaches the “place of deliverance” (allegorically, the cross of Calvary and the open sepulchre of Christ), where the “straps” that bound Christian’s burden to him break, and it rolls away into the open sepulcher. This event happens relatively early in the narrative: the immediate need of Christian at the beginning of the story is quickly remedied. After Christian is relieved of his burden, he is greeted by three angels, who give him the greeting of peace, new garments, and a scroll as a passport into the Celestial City. Encouraged by all this, Christian happily continues his journey until he comes upon three men named Simple, Sloth, and Presumption. Christian tries to help them, but they disregard his advice. Before coming to the Hill of Difficulty, Christian meets two well-dressed men named Formality and Hypocrisy who prove to be false Christians that perish in the two dangerous bypasses near the hill, named Danger and Destruction. Christian falls asleep at the arbor above the hill and loses his scroll, forcing him to go back and get it. Near the top of the Hill of Difficulty, he meets two weak pilgrims named Mistrust and Timorous who tell him of the great lions of the Palace Beautiful. Christian frightfully avoids the lions through Watchful the porter who tells them that they are chained and put there to test the faith of pilgrims.
Atop the Hill of Difficulty, Christian makes his first stop for the night at the House of the Palace Beautiful, which is a place built by God for the refresh of pilgrims and godly travelers. Christian spends three days here, and leaves clothed with the Armor of God (Eph. 6:11–18), which stands him in good stead in his battle against the demonic dragon-like Apollyon (the lord and god of the City of Destruction) in the Valley of Humiliation. This battle lasts “over half a day” until Christian manages to wound and stab Apollyon with his two-edged sword (a reference to the Bible, Heb. 4:12). “And with that Apollyon spread his dragon wings and sped away.”
As night falls, Christian enters the fearful Valley of the Shadow of Death. When he is in the middle of the Valley amidst the gloom, terror, and demons, he hears the words of the Twenty-third Psalm, spoken possibly by his friend Faithful: “Even though I walk through the darkest valley, I will fear no evil, for you [the Lord] are with me; your rod and your staff, they comfort me” (Ps. 23:4). As he leaves this valley the sun rises on a new day.
Just outside the Valley of the Shadow of Death he meets Faithful, also a former resident of the City of Destruction, who accompanies him to Vanity Fair, a place built by Beelzebub where every thing is to a human’s tastes, delights, and lusts are sold daily, where both are arrested and detained because of their disdain for the wares and business of the Fair. Faithful is put on trial and executed by burning at the stake as a martyr. A celestial chariot then takes Faithful to the Celestial City, martyrdom being a shortcut there. Hopeful, a resident of Vanity Fair, takes Faithful’s place to be Christian’s companion for the rest of the way.
Christian and Hopeful then come to a mining hill called Lucre. Its owner named Demas offers them all the silver of the mine but Christian sees through Demas’s trickery and they avoid the mine. Afterward, a false pilgrim named By-Ends and his friends, who followed Christian and Hopeful only to take advantage of them, perish at the Hill Lucre, never to be seen or heard from again. On a rough, stony stretch of road, Christian and Hopeful leave the highway to travel on the easier By-Path Meadow, where a rainstorm forces them to spend the night. In the morning they are captured by Giant Despair, who is known for his savage cruelty, and his wife Diffidence; the pilgrims are taken to the Giant’s Doubting Castle, where they are imprisoned, beaten and starved. The Giant and the Giantess want them to commit suicide, but they endure the ordeal until Christian realizes that a key he has, called Promise, will open all the doors and gates of Doubting Castle. Using the key and the Giant’s weakness to sunlight, they escape.
The Delectable Mountains form the next stage of Christian and Hopeful’s journey, where the shepherds show them some of the wonders of the place also known as “Immanuel’s Land”. The pilgrims are shown sights that strengthen their faith and warn them against sinning, like the Hill Error or the Mountain Caution. On Mount Clear, they are able to see the Celestial City through the shepherd’s “perspective glass”, which serves as a telescope. The shepherds tell the pilgrims to beware of the Flatterer and to avoid the Enchanted Ground. Soon they come to a crossroad and a man dressed in white comes to help them. Thinking he is a “shining one” (angel), the pilgrims follow the man, but soon get stuck in a net and realize their so-called angelic guide was the Flatterer. A true shining one comes and frees them from the net. The Angel punishes them for following the Flatterer and then puts them back on the right path. The pilgrims meet an Atheist, who tells them Heaven and God do not exist, but Christian and Hopeful remember the shepherds and pay no attention to the man. Christian and Hopeful come to a place where a man named Little-Faith is chained by the ropes of seven demons who take him to a shortcut to the Lake of Fire (Hell).
On the way, Christian and Hopeful meet a lad named Ignorance, who believes that he will be allowed into the Celestial City through his own good deeds rather than as a gift of God’s grace. Christian and Hopeful meet up with him twice and try to persuade him to journey to the Celestial City in the right way. Ignorance persists in his own way that he thinks will lead him into Heaven. After getting over the River of Death on the ferry boat of Vain Hope without overcoming the hazards of wading across it, Ignorance appears before the gates of Celestial City without a passport, which he would have acquired had he gone into the King’s Highway through the Wicket Gate. The Lord of the Celestial City orders the shining ones (angels) to take Ignorance to one of the byways of Hell and throw him in.
Christian and Hopeful make it through the dangerous Enchanted Ground (a place where the air makes them sleepy and if they fall asleep, they never wake up) into the Land of Beulah, where they ready themselves to cross the dreaded River of Death on foot to Mount Zion and the Celestial City. Christian has a rough time of it because of his past sins wearing him down, but Hopeful helps him over, and they are welcomed into the Celestial City.
Written, April 2019
Also see: Outline of future events
The Trojan Horse is a story by Homer about the deception that the Greeks used to enter the city of Troy and win the Trojan War. After a 10-year siege, the Greeks constructed a huge wooden horse, and hid a select force of men inside. The Greeks pretended to sail away, and the Trojans pulled the horse into their city as a victory trophy. That night the Greek force crept out of the horse and opened the gates for the rest of the Greek army, which had sailed back under cover of night. The Greeks entered and destroyed the city of Troy, ending the war.
In this post we look at an older example of deception.
A promise and warning
After king Solomon had finished building the temple, God promised that if he was obedient his dynasty would always rule over Israel (1 Ki. 9:1-9; 2 Chron. 7:17-22). But if his descendants turned to follow other gods there would be disaster and they would be cut off from their land and the temple would be destroyed.
The Israelites were told not to intermarry with other nations because this would cause them to follow other gods (1 Ki. 11:1-8). But king Solomon “loved many foreign women”, and “his wives led him astray”. “As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the Lord his God, as the heart of David his father had been. He followed Ashtoreth the goddess of the Sidonians, and Molek the detestable god of the Ammonites. So Solomon did evil in the eyes of the Lord; he did not follow the Lord completely, as David his father had done. On a hill east of Jerusalem, Solomon built a high place for Chemosh the detestable god of Moab, and for Molek the detestable god of the Ammonites. He did the same for all his foreign wives, who burned incense and offered sacrifices to their gods” (v.4-8NIV).
The punishment for this disobedience was that the kingdom of Israel would be divided (1 Ki. 11:9-13). And that’s what happened. Ten tribes followed Jeroboam and set up the kingdom of Israel in the north and two tribes followed Rehoboam and set up the kingdom of Judah in the south.
The kingdom of Israel rebels against God
As Jerusalem was in Judah, Jeroboam set up golden calves to worship in Bethel and Dan and led the Israelites into idolatry. At first Jeroboam was based at Shechem, but then he moved to Tirzah (1 Ki. 12:25; 14:17). The first five kings of Israel reigned from Tirzah, the capital of the northern kingdom. The next king Omri reigned in Tirzah for 6 years before buying the hill of Samaria and building his palace and the city there in about 925BC (1 Ki. 16:23-24). Samaria is 55 km (35 miles) north of Jerusalem.
Omni’s son, king Ahab built, an altar in Samaria to Baal, a pagan god, under the influence of his wife, Jezebel. The palace was called the “Ivory house” (1 Kings 22:39), the furniture and some of the wall decor was made of ivory. In the Bible, Samaria was condemned by the Hebrew prophets for its “ivory houses” and luxury palaces displaying pagan riches.
Ahab was the most evil of the kings of Samaria: “There was never anyone like Ahab, who sold himself to do evil in the eyes of the Lord, urged on by Jezebel his wife. He behaved in the vilest manner by going after idols, like the Amorites the Lord drove out before Israel” (1 Ki. 21:25).
All the remaining kings of Israel ruled from Samaria. They all “did evil in the eyes of the Lord” (1 Ki. 22:52) and followed the sins of Jeroboam (2 Ki. 13:2) despite the warnings of the prophets Micaiah, Ahijah, Jehu, Elijah, Elisha, Hosea, Amos, and Jonah.
The false prophets deceive Israel
There were many false prophets in Samaria. During the reign of Ahab there were 450 prophets of Baal and 400 prophets of Asherah (1 Ki. 18:19; 22:6).
After Aram (Syria) captured Ramoth Gilead from Israel, king Ahab planned a war against them (2 Chron. 18:1-34). He asked for help from the king of Judah. When they asked the false prophets for a message from God, they were told to go ahead because they would be victorious. The Arameans would be destroyed. But Micaiah, a true prophet, predicted their defeat and Ahab’s death. And that’s what happened. Meanwhile, king Ahab had Micaiah imprisoned.
Although the Israelites in Samaria continued to follow the false prophets rather than the true ones, and they continued to worship idols, God didn’t punish them yet.
In His mercy God delayed His punishment and so provided Israel with an opportunity to repent and obey the covenant once again. The kingdom continued for 130 years after the reign of king Ahab. Although they sinned, God didn’t forget the covenant He had with Abraham, Isaac and Jacob. God was patient with them. For example:
– Aram (Syria) besieged Samaria and they were starving. But God miraculously rescued them (2 Ki. 6:24 – 7:20).
– “Hazael king of Aram oppressed Israel throughout the reign of Jehoahaz. But the Lord was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob. To this day he has been unwilling to destroy them or banish them from his presence” (2 Ki. 13:22-23).
– “Since the Lord had not said he would blot out the name of Israel from under heaven, he saved them by the hand of Jeroboam son of Jehoash” (2 Ki. 14:26-27).
God’s judgment – The kingdom destroyed
The climax of the covenant curses for disobedience was Israel’s expulsion from Canaan (Lev. 26; Dt. 28). During the reign of Jeru the kingdom of Israel experienced the beginnings of this curse. God judged Israel at this time by giving some of their land to the Arameans (2 Ki. 10:32-33). Then Pul the king of Assyria invaded Israel and taxed the wealthy (2 Ki. 15:19-20). And Tiglath-Pileser the king of Assyria attacked the northern tribes in 738-732 BC and deported people to Assyria (2 Ki. 15:29). Israel was a vassal under Shalmaneser the king of Assyria (2 Ki. 17:3-6). But when they stopped paying tribute, the Assyrians besieged Samaria for three years and captured the city in 722 BC.
The Assyrians then deported many of the people out of the northern kingdom, and brought in many people from Babylon and other countries to live in Israel. Sargon II claimed to have deported 27,290 Israelites to Assyria. This policy of deportation and re-population was intended to weaken the countries that Assyria dominated, to make it more difficult for a group of people to rise up and try to reclaim independence for their homeland. In time, these different groups of people intermarried and the whole area around the city of Samaria became known as Samaria, and the people became known as the Samaritans. The leadership of Samaria was taken away and replaced by foreign peoples. So the Jews in Judea regarded the Samaritans as a mixed race, and not true Israelites.
God’s promise to Solomon was fulfilled. After they rebelled against God for many years, Israel was eventually “cut off from their land”. They suffered a similar fate to the Canaanites who were driven from their land about 780 years earlier. The Bible says that Israel was exiled because of their sin (2 Ki. 17:7-23). They had repeatedly refused to heed the prophet’s warnings of impending judgment. Instead, they followed idols and disobeyed the covenant obligations. They had been deceived by their leaders and by the false prophets.
Samaria only lasted about 200 years as a capital city. But its name continued as it was used to describe that region of the kingdom of Israel. The Bible says that those who resettled in Samaria continued to worship their national deities (2 Ki. 17:24-41). They also practiced syncretism – they mixed different religions together (this has been confirmed by archaeologists).
In 332 BC, Alexander the Great captured the city and settled Macedonian soldiers there following a revolt by the Samaritans. And in 108 BC, John Hyrcanus (a Jewish Maccabean) conquered and destroyed the city. King Herod the Great later rebuilt the city and named it Sebaste. Today the ruins of the Israelite town, as well the ruins of towns built at this same location later in history, are all adjacent or within the modern Palestinian village of Sebastia.
Samaritans oppose the rebuilding of Jerusalem
In about 627BC, the prophet Jeremiah warned the people of Jerusalem that like Samaria, because of their idolatry, they would be invaded and deported (Jer. 7:15). And in 586 BC, Judea was invaded and Jerusalem was destroyed by the Babylonians. Many of the Jews were exiled to Babylon. After the 70 year exile, Zerubbabel returned to rebuild the temple and Nehemiah returned to rebuild the city wall. Both of them were opposed by Samaritans. For example, the Samaritans:
– Pretended that they wanted to assist in the rebuilding of the temple when in fact they wanted to disrupt the work (Ezra 4:1-3).
– Tried to “discourage the people of Judah and make them afraid to go on building” (Ezra 4:4).
– “Bribed officials to work against them and frustrate their plans” (Ezra 4:4). They succeeded in having work on the temple stopped for 20 years until the second year of Darius’s reign (Ezra 4:24).
– Wrote letters to Xerxes and Artaxerxes to try to stop the rebuilding of the city wall (Ezra 4:6-23).
Sanballat and Tobiah led the opposition to Nehemiah. Sanballat was a prominent Samaritan – he held a position of authority in Samaria (Neh. 4:1-2). Sanballat and Tobiah:
– Ridiculed the Jews.
– Plotted to fight against Jerusalem and stir up trouble against it (Neh. 4:8).
– Tried to get Nehemiah to leave his work and meet with them in the plain of Ono in order to assassinate him (Neh. 6:1-4). They did this four times!
– Sent a letter with false accusations to Nehemiah (Neh. 6:5).
– Hired false prophets to trick Nehemiah into sinning so they could discredit him (Neh. 6:10-13).
– Tried to intimidate Nehemiah (Neh. 6:14).
One of Nehemiah’s reforms was to banish the high priest’s son because he was son-in-law of Sanballat the Samaritan!
So the Samaritans opposed those who returned to Judah from the exile in Babylon. This rebellion against the God of Judah was similar to the rebellion that had occurred in the kingdom of Israel.
Good news for Samaritans
In New Testament times the country of Samaria was the area bounded by the Mediterranean Sea (west), the Jordan Valley (east), Judea (south) and Galilee (north). During the time of Jesus there was continuing hostility between Jews and Samaritans (Jn. 4:9; 8:48; Lk. 9:52-53). When the Jews wanted to ridicule Jesus, they said that He was a Samaritan, which was a racial slur (Jn. 8:48).
The disciples were surprised to find Jesus speaking with a Samaritan woman at Jacob’s well (Jn. 4:7-9). He revealed to her that He was the Messiah. And she believed and so did many other Samaritans (Jn. 4:28-42). This showed that salvation was being extended to all the people of the world and not just Jews.
In the parable of the good Samaritan, Jesus shows that the Samaritan acted as a neighbour who helped the injured man, whereas the Jewish Priest and the Levite didn’t help the man. So the one that Jesus commended was a hated foreigner. Jesus is saying that the command to “love your neighbour as yourself” crosses national and racial boundaries.
When Jesus healed ten men with leprosy, the only one who thanked Him was a Samaritan (Lk. 17:11-19). This indicates that Jesus didn’t show favoritism to the Jews, but included the marginalized in His ministry.
Jesus told His disciples to be His witnesses “in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8). Philip took the gospel to Samaria and churches were established there (Acts 8:5-14; 9:31). And Peter and John also preached in Samaria (Acts 8:25).
Lessons for us
We have looked at what the Bible says about the 200 year history of Samaria as a capital city and about the following 750 year history of Samaria as a region in Palestine. Although it was settled by God’s people, it was a center of disobedience and rebellion against God. The people were deceived by the leaders and the false prophets. And they suffered the consequences. But God kept the promises He made to Moses and Solomon. He said that disobedience would lead to being removed from their land. And that’s what happened.
God was patient, giving them lots of time to repent and change to obey the covenant. But in the long term, judgement comes to those who rebel against God. And in the long term, false prophets will be shown to be wrong.
Jesus reached out to the Samaritans even though they followed a corrupted version of the Pentateuch. And the apostles preached the gospel to the Samaritans and set up churches.
From these events we learn that:
– If God kept the promises He made in the Old Testament, then He will also keep the promises He makes to us in the New Testament.
– If God was patient in judging the Israelites, He will be patient in judging people today. Peter confirms this, “The Lord is not slow in keeping His promise, as some understand slowness. Instead He is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Pt. 3:9).
– Let’s beware of deceivers (false teachers or false prophets) whose message isn’t consistent with that of the New Testament.
– Let’s include marginalized people in our ministries, not exclude them.
– Let’s spread the good news about Jesus to all nations and races; and not write off anyone as being unworthy of God’s love and mercy.
Written, January 2019
Also see other posts on places in the Bible:
Bethlehem, God’s solution to our crises
Gehenna – Where’s hell?
Babylon, center of humanism and materialism
Lessons from Egypt
Lessons from Sodom
Massacres and miracles at Jericho
Nineveh experienced God’s mercy and justice
There’s a widespread government crackdown on religion in China (including Christians and Muslims). Church leaders have been arrested on subversion charges and taken away. But this isn’t new or surprising because there’s a pattern of persecution of God’s people across the past 3,500 years of history.
The Hebrews were God’s special people in Old Testament times. God gave their ancestor Abraham some great promises. But before these were fulfilled, his descendants were persecuted in Egypt. Slave masters oppressed them with forced labor (Ex. 1:11-14). The Egyptians worked them ruthlessly with harsh labor. And Pharaoh commanded that all Hebrew male babies be put to death; they were to be drowned in the Nile River (Ex. 1:15-22).
But God saw their misery, heard them crying out and groaning because of their slave drivers, and was concerned about their suffering. (Ex. 3:7; 6:5). The oppression increased when they were commanded to gather the straw for brick making (Ex. 5:6-21). This continued until God used Moses to rescue them from slavery in Egypt so they could travel back to Canaan.
Some Hebrew prophets were also persecuted by royalty. Elijah was persecuted by Jezebel (queen of Israel), Micaiah by Ahab (Jezebel’s husband, king of Israel), and Uriah by Jehoiakim (king of Judah) (1 Ki. 19:1-3; 22:26-26; Jer. 26:20-22).
John the Baptist and Jesus
Jesus Christ was the fulfillment of promises that were given to Abraham and King David. John the Baptist announced that Jesus was the Jewish Messiah. But both John and Jesus were persecuted by Jewish rulers. King Herod the Great tried to kill Jesus by ordering all the young boys in the vicinity of Bethlehem to be killed (Mt. 2:13-18). Fortunately His family had been warned to escape to Egypt (the country where the Hebrews had been persecuted about 1450 years earlier!).
John the Baptist was imprisoned and beheaded by King Herod Antipas (a son of Herod the Great) (Mt. 14:3-12; Mk. 6:17-29). Herod Antipas was also involved in the trial of Jesus (Lk. 23:6-12). In fact the Jewish and Gentile (Roman) leaders conspired together to arrange the death by crucifixion of Jesus (Acts 4:27).
Because the Jewish religious leaders were jealous of the popularity of the apostles, they persecuted and imprisoned them. Stephen was stoned to death and the church was scattered throughout Judea and Samaria and to Phoenicia, Cyprus and Antioch (Acts 4:1-2; 5:17-18; 7:54-58; 8:1-3; 11:19). So as a result of persecution, Christianity was spread across the Middle East. During his missionary journeys, Paul was also abused and persecuted by jealous Jews (Acts 13:45; 14:5, 19; 17:5; 18:6). He was publicly beaten and imprisoned without a trial (Acts 16:22-24, 37). He was arrested and tried before the Roman governors and the king of the Jews and transported to Rome for trial before Caesar (Acts 21:27 – 28:31). Furthermore, Paul was flogged at least eight times, imprisoned frequently and pelted with stones (Acts 14:19; 2 Cor. 11:23-25).
King Herod Agrippa I (a nephew of King Herod Antipas) imprisoned Peter and executed James the son of Zebedee (Acts 12:1-18). After Peter escaped from prison, Herod had the prison guards executed. And the Roman governor of Judea, Antonius Felix, left Paul in prison for two years (Acts 24:22-27).
Some of the people who persecuted God’s people in New Testament times are listed below and shown in the schematic diagram (prepared by Purdue University scholar Lawrence Mykytiuk). They are selected members of the Herodian family and Roman governors who are significant in New Testament events. The numbers in the list match those in the diagram. Those referred to in the New Testament are shown below in boldface.
- Herod the Great, founder of the dynasty, tried to kill the infant Jesus by the “slaughter of the innocents” at Bethlehem.
- Herod Philip, uncle and first husband of Herodias, was not a ruler.
- Herodias left Herod Philip to marry his half-brother Herod Antipas, Tetrarch of Galilee & Perea.
- John the Baptist rebuked Antipas for marrying Herodias, his brother’s wife, while his brother was still alive—against the law of Moses.
- Salome danced for Herod Antipas and, at Herodias’s direction, requested the beheading of John the Baptist. Later she married her great-uncle Philip the Tetrarch.
- Herod Antipas, Tetrarch of Galilee &: Perea (r. 4 B.C.E.–39 C.E.), was Herodias’s uncle and second husband. After Salome’s dance and his rash promise, he executed John the Baptist. Much later he held part of Jesus’ trial.
- Herod Archelaus, Ethnarch of Judea, Samaria and Idumea (r. 4 B.C.E.–6 C.E.), was replaced by a series of Roman governors, including Pontius Pilate (r. 26–36 C.E.).
- Philip the Tetrarch of northern territories (r. 4 B.C.E.–34 C.E.) later married Herodias’s daughter Salome, his grandniece.
- King Herod Agrippa I (r. 37–44 C.E.) executed James the son of Zebedee and imprisoned Peter before his miraculous escape.
- Berenice, twice widowed, left her third husband to be with brother Agrippa II (rumored lover) and was with him at Festus’s trial of Paul.
- King Herod Agrippa II (r. 50–c. 93 C.E.) was appointed by Festus to hear Paul’s defense.
- Antonius Felix, Roman procurator of Judea (r. 52–c. 59 C.E.), Paul’s first judge, left him in prison for two years until new procurator Porcius Festus (r. c. 60–62 C.E.) became the second judge, and Paul appealed to Caesar.
- Drusilla left her first husband to marry Roman governor Felix.
China has intensified its crackdown on religion, with crosses being burned and destroyed at Christian churches, churches closed down, and the sale of Bibles banned. The crosses are often replaced with objects such as the Chinese flag and photos of Chinese President Xi Jinping and former Communist Party leader Mao Zedong. This is part of a Government drive to “Sinicise” religion (make it Chinese and compatible with socialism) by demanding loyalty to the officially atheist Communist Party and eliminating any challenge to its power over people’s lives. “Chinese characteristics” (including unwavering loyalty to the Communist party) must be incorporated into all activities, beliefs and traditions. Under Chinese law, religious followers are only allowed to worship in congregations registered with authorities, but many millions belong to so-called underground or house churches that defy government restrictions.
Open Doors identified three major factors behind the increased persecution of Christians in China. These are:
New religious regulations which were passed in 2017 and enacted in February 2018 to “preserve Chinese culture and party authority against ideological threats”. Since then, religious persecution, including both Christians and Muslims, has escalated to a level of persecution few saw coming. The new regulations include “guidelines on religious education, the types of religious organizations that can exist, where they can exist and the activities they can organize”. These are part of an endeavour to resist “foreign” religions (Christianity is considered to be a product of the west which is being used to destabilize Chinese “harmony”). These religions are considered to be a cultural invasion. The regulations have led to:
– Arrests of church leaders and church members.
– Muslims and Christians sent to re-education camps.
– The destruction and closure of unregistered churches.
– Anyone under 18 not allowed in churches.
– The removal of crosses from church buildings.
– Requiring many registered churches to install facial-recognition technology.
The increased cult of personality around Xi Jinping. Xi Jinping is the general secretary of the Communist Party of China and president of the People’s Republic of China. His policies have been placed into the Chinese constitution, granting it the same level of authority in the country as former Chinese leader Mao Zedong. As the emphasis on Communist ideology and the personality cult emerging around President Xi gets stronger, the authorities will act more strongly against all other ‘ideologies’ not fitting into this system, including the Christian religion.
The positioning of Xi Jinping and the Communist Party against Jesus and His church. Christians are being told that Jesus can’t help them with illness or poverty, and only Xi Jinping can, so they should remove religious images and replace them with pictures of Xi. They are being urged to rely on the communist party for help rather that Jesus.
At the same time, an estimated 1 million Muslims have been detained in “re-education” camps in Xinjiang province. The measures ultimately have the same goal: to give Beijing tighter control over groups officials see as a potential threat to their grip on power. The situation in China is likely to continue to escalate as the Chinese Communist Party increases its power and focus on Chinese nationalism. Meanwhile, Big Brother watches – China is setting up a vast camera surveillance system that is using facial recognition to track every single one of its 1.4 billion citizens.
In the historical cases mentioned in the Bible, the civil rulers persecuted God’s people. It came from the top of society (Pharaoh and the Herodian family). They seemed to be insecure and jealous and afraid of losing the allegiance of their subjects. Similarly, in China the persecution is being driven by the President and the Communist Party. It’s a pattern of persecution across about 3,500 years of history. So, it’s not surprising that Christians are being persecuted today in China and some other communist and Muslim countries (see Appendix). Ironically, such crackdowns on religious freedom will cause the church to grow faster, and help church be more united! History shows they didn’t succeed in Roman times, under Stalin or under Mao.
Christians may also be persecuted in western countries by being looked down upon, mocked or ridiculed and marginalized. Because Christians are assumed to be intolerant or hostile towards those with different beliefs or practices, it’s not possible for Christians to live by their convictions in some careers.
The Bible says that those following Jesus will face persecution. Jesus told His disciples, “If they persecuted me, they will persecute you also” (Jn. 15:20NIV). And Paul told Timothy, “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12).
How should we respond to persecution? Sometimes it’s possible to escape from persecution (Mt.5:12; Acts 14:6). If that’s not possible we can persevere and endure under it (Heb. 10:32-36). This involves committing our circumstances to God; “those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good” (1 Pt. 4:12-19). The book of 1 Peter is full of instructions for those facing persecution. It was written just before the outbreak of the Roman persecutions under Nero in AD 64.
Jesus said, “love your enemies and pray for those who persecute you, that you may be children of your Father in heaven” (Mt. 5:44-45). This means forgiving and praying for our persecutors like Jesus and Stephen did (Lk. 23:43; Acts 7:60). And not taking revenge (Rom. 12:14-21). He also taught the disciples to rejoice under persecution! “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (Mt. 5:11-12;). That sounds difficult! But the apostles considered it a privilege to suffer for Jesus (Acts 5:41). God shows His strength to those facing persecution, “for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Cor. 12:10).
Lessons for us
Let’s pray for those experiencing religious persecution. And pray for those persecuting them. Are we ready to suffer persecution for our Christian faith, because the Bible says that it will come?
Appendix: Violators of religious freedom
In many places across the globe, individuals continue to face harassment, arrests, or even death for simply living their lives in accordance with their beliefs. In December 2018 the US Secretary of State mentioned the following countries of particular concern under the International Religious Freedom Act of 1998 for having engaged in or tolerated “systematic, ongoing, [and] egregious violations of religious freedom”: Burma (Myanmar), China, Eritrea, Iran, North Korea, Pakistan, Sudan, Saudi Arabia, Tajikistan, and Turkmenistan.
Other governments that have engaged in or tolerated “severe violations of religious freedom” included: Comoros, Russia, and Uzbekistan. And entities of particular concern included: Nusra Front, al-Qa’ida in the Arabian Peninsula, al-Qa’ida, al-Shabab, Boko Haram, the Houthis, ISIS, ISIS-Khorasan, and the Taliban.
Information about religious persecution in China was sourced from Open Doors.
Information about the Herodian family was sourced from the Biblical Archaeology Society.
Written, January 2019
Did you know that ancient history has confirmed the existence of many people mentioned in the Bible? In articles in the Biblical Archaeology Review, Purdue University scholar Lawrence Mykytiuk lists 23 people from the New Testament who have been confirmed historically. These include Roman Emperors, members of the Herodian family, and Roman governors. These political figures are mentioned in extra-biblical writings and some of their names appear in inscriptions (normally on hard objects, such as potsherds) and on coins.
Evidence of New Testament Political Figures
|Name||Who was he or she?||When did they rule?||Where in the New Testament?||Evidence in historical writings||Evidence in inscriptions|
|2||Tiberius||Roman Emperor||14–37 C.E.||Luke 3:1||Numerous||Numerous|
|3||Claudius||Roman Emperor||41–54 C.E.||Acts 11:28; 18:2||Numerous||Numerous|
|4||Nero||Roman Emperor||54–68 C.E.||Acts 25–26; 28:19||Numerous||Numerous|
|Rome’s King of the Jews over all of Palestine.||37–4 B.C.E.||Matthew 2:1; Luke 1:5||Josephus, Antiquities and Wars||Coins|
|6||Herod Archelaus||Oldest son of Herod the Great. Ethnarch of Judea, Samaria and Idumea.||4 B.C.E.–
|Matthew 2:22||Josephus, Antiquities and Wars||Coins|
|7||Herod Antipas||Son of Herod the Great; second husband of Herodias. Tetrarch of Galilee and Perea (Transjordan). He ordered the execution of John the Baptist.||4 B.C.E.–
|Luke 3:1; 13:31–32; 23:7–12; Mark 6:14; 6:16–28; 8:15||Josephus, Antiquities and Wars||Coins|
|8||Herod Philip||Son of Herod the Great but not a ruler; Herodias’s uncle and first husband; father of their daughter Salome.||Matthew 14:3–4; Mark 6:17–18; Luke 3:19||Josephus, Antiquities and Wars||(No coins because he was not a ruler)|
|9||Herodias||Granddaughter of Herod the Great; niece and wife of Herod Philip, mother of his daughter Salome; then Herod Antipas’s wife. She brought about the order to execute John the Baptist.||Mathew 14:2–11; Mark 6:17–28; Luke 3:19–20||Josephus, Antiquities and Wars||(No coins because she was not a ruler)|
|10||Salome||Herodias’s daughter. Her dance led to the execution of John the Baptist. Grandniece and later wife of Philip the Tetrarch.||Matthew 14:3–12; Mark 6:17–29||Josephus, Antiquities||Coins of her second husband, Aristobulus, king of Chalcis|
|11||Philip the Tetrarch||Son of Herod the Great. Tetrarch of Trachonitis, Iturea and other northern portions of Palestine. Eventually husband of his grandniece Salome.||4 B.C.E.–
|Luke 3:1||Josephus, Antiquities and Wars||Coins|
|12||Herod Agrippa I||Grandson of Herod the Great; brother of Herodias. King of Trachonitis, Batanea, gradually all of Palestine. Executed James the son of Zebedee and imprisoned Peter.||37–44 C.E.||Acts 12:1–6, 18–23||Josephus, Antiquities and Wars||Coins|
|13||Herod Agrippa II||Son of Herod Agrippa I. Initially Tetrarch of Iturea and Trachonitis, then also over parts of Galilee and Perea, Chalcis and northern territories. Festus appointed him to hear Paul’s defense.||50–
c. 93 C.E.
|Acts 25:13–26:32||Josephus, Antiquities and Wars||Coins|
|14||Berenice/Bernice||Sister and companion of Herod Agrippa II, rumored lovers. Attended Paul’s trial before Festus.||Acts 25:13, 23; 26:30||Josephus, Antiquities and Wars||Inscription of King Herod Agrippa II in Beirut|
|15||Drusilla||Sister of Herodias and Herod Agrippa I; Jewish wife of Roman governor Felix.||Acts 24:24||Josephus, Antiquities||(No coins; not
|Roman Legate and Governors|
|16||Publius Sulpicius Quirinius
( = Cyrenius)
|Roman imperial legate brought in to govern Syria-Cilicia after Herod Archelaus’s rule led to rebellion.||6–9 C.E. and possibly earlier||Luke 2:2||Josephus, Antiquities and Wars||The Lapis Venetus inscription discovered in Beirut|
|17||Pontius Pilate||Roman prefect of Judea who conducted Jesus’ trial and ordered his crucifixion.||26–36 C.E.||Matthew 27:11–26; Mark 15:1–15; Luke 3:1; 23:1–24; John 18:28–19:22||Josephus, Antiquities and Wars; Tacitus, Annals; Philo, De Legatione ad Gaium||Pilate Stone discovered at Caesarea Maritima; coins|
|18||Lucius Junius Gallio||Roman proconsul of Achaia who convened and dismissed the trial of Paul in Corinth.||c. 51–55 C.E.||Acts 18:12–17||Seneca, Letters; Tacitus, Annals||Stone inscription discovered in Delphi, Greece|
|19||Marcus Antonius Felix||Roman procurator of Judea who held initial hearings in the trial of the apostle Paul.||52–
c. 59 C.E.
|Acts 23; 24||Josephus, Antiquities and Wars||Coins|
|20||Porcius Festus||Roman procurator of Judea who conducted a hearing in the trial of Paul, during which Paul appealed to Caesar and was sent to Rome.||59–62 C.E.||Acts 24:27–25:27; 26:24–32||Josephus, Antiquities||Coins|
|Independent Political Figures|
|21||Aretas IV||Arabian king of Nabatea. Father of Herod Antipas’s first wife, before Herodias.||9 B.C.E.–
|2 Corinthians 11:32||Josephus, Antiquities and Wars||Inscriptions at Petra, etc.; coins|
|22||The unnamed Egyptian leader||His Jerusalem-area insurrection was suppressed by Roman procurator Felix.||Acts 21:38||Josephus, Antiquities and Wars||(No coins because he was not a ruler)|
|23||Judas of Galilee||Led a rebellion against the census of Roman imperial legate Quirinius.||Acts 5:37||Josephus, Antiquities and Wars||(No coins because he was not a ruler)|
Appendix: Sample evidences from ancient writings and archaeology
1–4. Roman emperors Augustus, Tiberius, Claudius and Nero.
The four Roman emperors mentioned in the New Testament are all abundantly verified in the writings of Roman historians, such as Tacitus’s Annals, which mentions all four, as well as in Josephus’s writings and in many inscriptions. For these, no further verification is needed. (Gaius, nicknamed “Caligula,” the Roman emperor after Tiberius, goes unmentioned in the New Testament.)
5. Herod I, the Great, Rome’s King of the Jews.
Josephus, Antiquities 14.14.4, 15.6.7
Josephus, Wars 1.33.8‒9
At Masada, 393 coins of Herod the Great were discovered, according to Coins of Masada, p. 71, pp. 87–91 no. 110–502, Plate 62 no. 115–461. These coins from Masada have the inscription, “Of King Herod,” in Greek, sometimes abbreviated to only a few letters.
At Meiron, 6 of his coins were discovered, according to Coins of Ancient Meiron, pp. 21–22 no. 200–205, p. 127 (photographic plate) no. 200, 202, 203.
At Herodium, 1 of his coins was discovered, according to Coins Herodium, p. 75 no. 2.
At Tel Anafa, 1 of his coins was discovered, according to Coins 1968–1986 Tel Anafa, p. 253 no. 249; also in Ancient Jewish Coinage 2, p. 237, type 17.
At Caesarea Maritima, 1 of his coins was discovered, according to Coins Caesarea Maritima, p. 138.
6. Herod Archelaus, Ethnarch of Judaea, Samaria and Idumea.
Josephus, Antiquities 17.8.2‒4, 17.13.1‒3, 18.2.1
Josephus, Wars 1.33.9, 2.6.1‒3, 2.7.3
In the inscriptions in Greek on all his coins, he calls himself only “Herod” or “Herod the Ethnarch” (sometimes abbreviated), never using his name Archelaus.
At Masada, 176 coins of Herod Archelaus were discovered, according to Coins of Masada, pp. 72, 91‒93, and Plate 63 no. 503–677 (with gaps among numbered photographs).
In various parts of Palestine, including Galilee and Transjordan, other coins of Archelaus have been discovered, according to Treasury of Jewish Coins, p. 85.
7. Herod Antipas, Tetrarch of Galilee and Perea.
Josephus, Antiquities 18.2.1, 18.2.3, 18.4.5, 18.5.1, 18.5.2, 18.7.1
Josephus, Wars 2.9.1, 2.9.6
Archaeology confirms his rule and title of Tetrarch (of Galilee and Perea) on several coins with the inscription “Of Herod the Tetrarch” in Greek, without giving his name Antipas. Also inscribed on some of his coins is the name of a city, “Tiberias,” which Antipas founded in Galilee and where he built a mint that produced these coins. Josephus’s writings and modern analysis of Jewish coins reveal that the only tetrarch named Herod who ever ruled Galilee was Herod Antipas. Herod Antipas apparently produced fewer coins than his father and brothers did, and according to the dates inscribed on his coins compared with theirs, he minted them less often. As a result, fewer have been recovered in excavations.
Near Tiberias, where they were minted, is the area that has yielded most of Antipas’s coins that have a known place of discovery.
At Meiron, 3 coins of Herod Antipas were discovered, according to Coins of Ancient Meiron, p. 22 no. 206–208, p. 127 (photographic plate) no. 208 only (from year 37 of the Emperor Tiberius (33 C.E.). Meiron was north of the city of Dan in Galilee, which Antipas ruled. Coins no. 206 and 207, from the Emperor’s 34th year (29/30 C.E.), are recognizably his by their decorations and visible Greek letters.
At Jerusalem, 1 of his coins was discovered, according to Treasury of Jewish Coins, p. 85.
8. Herod Philip (not a ruler; compare Philip the Tetrarch, below).
Josephus, Antiquities 18.5.1 and 4
Josephus, Wars 1.28.4, 1.29.2, 1.30.7
9. Herodias, wife of Herod Philip, mother of Salome; then Herod Antipas’s wife.
Josephus, Antiquities 18.5.1 and 4
Josephus, War 2.9.6
10. Salome, Herodias’s daughter.
Josephus, Antiquities 18.5.4
Coins of her second husband, Aristobulus, king of Chalcis, display her image (Hendin, Guide, pp. 276‒277, no. 1255).
11. Philip, Tetrarch of Trachonitis, Iturea and other northern portions of Palestine, sometimes called Herod Philip II, to distinguish him from his half-brother, Herod Philip, who was not a ruler (see above).
Josephus, Antiquities 17.1.3, 18.2.1
Josephus, Wars 1.28.4
Philip did not have to avoid portraits on his coins because his subjects were generally not Jewish and had no religious prohibition against graven images. One of his coins from Tel Anafa features the head of Caesar Augustus on one side and the head of Philip on the other—literally a two-headed coin (Coins 1968–1986 Tel Anafa, p. 253 no. 250, p. 260 = coins plate 3, no. 250).
Most of his coins were discovered in his own tetrarchy in Palestine’s northern territories.
At Meiron, 2 coins of Philip the Tetrarch were discovered, according to Coins of Ancient Meiron, p. 23 no. 209 & 210, p. 127 (photographic plate) no. 209 and 210.
At Tel Anafa, 7 of his coins were discovered, according to Coins 1968–1986 Tel Anafa, pp. 253–254 no. 250–256, p. 260 = coins plate 3, no. 250, 251, 252, 254.
On Cyprus, 1 of his coins was discovered, according to Treasury of Jewish Coins, p. 90.
12. Herod Agrippa I, King of Trachonitis, Batanea, gradually all of Palestine.
Josephus, Antiquities 18.5.4, 18.7.2, 19.5.1
Josephus, Wars 2.9.5‒6
At Masada, 114 of Herod Agrippa I’s coins were excavated, according to Coins of Masada, pp. 72, 79, 100 no. 1195–1198, Plate 66 no. 1195–1198.
At Meiron, 5 of his coins were discovered, according to Coins of Ancient Meiron, pp. 23–24 no. 211–214, p. 127 (photographic plate) no. 211 and 214.
At Herodium, 5 identical coins of his were discovered, according to Herodium Coins, p. 75 no. 4.
In and near Jerusalem, as well as in all parts of Palestine, on Cyprus, at Dura-Europos in Syria, and even on the acropolis at Athens, his prutah coins (Jewish coins of low value, made of copper; see Hendin, Guide, p. 270, no. 1244) have been discovered. They are distinctive in their decorations and the spelling of his name.
13. Herod Agrippa II, Tetrarch of Iturea and Trachonitis, then also over parts of Galilee and Perea, Chalcis and northern territories.
Josephus, Antiquities 18.5.4, 20.7.3
Josephus, Wars 2.11.6
Quite a few series of Agrippa II’s coins are identified as his because they have the name Agrippa, sometimes abbreviated, and can be dated to his reign, rather than his father’s (King Herod Agrippa I).
At Masada, 2 of his coins were discovered, according to Coins of Masada, pp. 72, 79, 100 no. 1308–1309, Plate 66 no. 1309.
At Meiron, 6 of his coins were discovered, according to Coins of Ancient Meiron, pp. 24–25 no. 215–220, p. 128 (photographic plate) no. 216–220.
14. Berenice/Bernice, Sister and companion of Herod Agrippa II, distinguished by her fuller name Julia (in Latin, Iulia) Berenice from several other noted women of ancient times named Berenice.
Josephus, Antiquities 18.5.4, 19.5.1, 20.7.3
Josephus, Wars 2.15.1
In the National Museum of Beirut is a partly broken, Roman-era dedicatory inscription in Latin that mentions “Queen Berenice.” The inscription states that she, and someone who is implied to be her fellow offspring, restored a building which “King Herod their ancestor” had made. Note the plural: “their ancestor.”
By using facts of the historical background, it is possible to identify both her and her relatives as the ones to whom the inscription refers, because of its location and because the names of her family members seem uniquely suited to fit this inscription. Berenice is said to be “of the great king A—” (name broken off), and the prominent family ties in the inscription suggest a daughter or descendant. The “great king A—” is very likely her father, King Herod Agrippa I, who was a descendant of King Herod the Great. The other offspring, her contemporary, is very likely her brother, King Herod Agrippa II.
A scholarly book in Italian describes this inscription: Laura Boffo, Iscrizioni Greche e Latine per lo Studio della Bibbia (Brescia, Italy: Paideia Editrice, 1994), pp. 338‒342, no. 41.
15. Drusilla, Sister of Herodias and Herod Agrippa I; wife of Roman governor Felix.
Josephus, Antiquities 18.5.4
16. Publius Sulpicius Quirinius (= Cyrenius), Roman Imperial legate to Syria-Cilicia.
Josephus, Antiquities 17.13.5, 18.1.1, 18.2.1
Josephus, Wars 7.8.1
The Lapis Venetus inscription discovered in Beirut is a stone inscription in Latin that mentions a census that this Quirinius ordered in a Syrian city. It is included in the Corpus Inscriptionum Latinarum vol. III, no. 6687. See Craig L. Blomberg, “Quirinius,” in ISBE, vol. 4, pp. 12–13.
17. Pontius Pilate, Roman prefect of Judea.
Josephus, Antiquities 18.3.1‒2, 18.4.1‒2
Josephus, Wars 2.9.2‒4
Tacitus, Annals 15:44, in The Annals: The Reigns of Tiberius, Claudius, and Nero (trans. J. C. Yardley; introduction and notes Anthony A. Barrett; Oxford World’s Classics; New York: Oxford Univ. Press, 2008), p. 438. Cornelius Tacitus (c. 55‒c. 118 C.E.) was a historian, a Roman senator and a member of the priestly organization that supervised foreign religions in Rome; therefore he had exceptional access to information known by his colleagues and to archives accessible to the elite.
Philo, De Legatione ad Gaium 38, in The Works of Philo, Complete and Unabridged (trans. C. D. Yonge; new updated ed.; Peabody, MA: Hendrickson, 1993), p. 784. Philo Judaeus of Alexandria (c. 20 B.C.E.‒c. 50 C.E.) was Pilate’s learned contemporary.
The “Pilate Stone” was discovered at Caesarea Maritima in 1961 in the theater or arena of the ancient city of Caesarea Maritima, on Israel’s northern seacoast. This limestone block—2.7 feet high, 2 feet wide and 0.6 feet thick—was lying face down and had been used as a step. It had been trimmed down to be reused twice. Two of its four lines read, in English translation with square brackets marking missing portions that have been supplied by scholars: “[Po]ntius Pilate … [Pref]ect of Juda[ea],” as shown in Inscriptions Caesarea Maritima, pp. 67–70, no. 43, Plate XXXVI. The inscription could potentially be dated to any time in Pilate’s career, but a date between 31 and 36 C.E. seems most likely (Inscriptions Caesarea Maritima, p. 70.). The word for the building dedicated to the emperor Tiberius, “Tiberieum,” is in the first line of writing (on the line above it is only a mark resembling an apostrophe). On the second line of writing are the last four letters of the family name Pontius, which was common in central and northern Italy during that era. Still visible, clearly engraved in the stone, is the complete name Pilatus, which is translated into English as “Pilate.” Pilatus was “extremely rare” (A. N. Sherwin-White, “Pilate, Pontius,” in ISBE, vol. 3, p. 867). Because of the rarity of the name Pilatus, and because only one Pontius Pilatus was ever the Roman governor of Judea, this identification should be regarded as completely certain and redundantly assured.
As with other Roman governors, the coins Pilate issued do not have his name on them, but rather display only the name of the Roman emperor, in this case Tiberius. Pilate’s coins also display his distinctive decorations.
At Masada, 123 of Pontius Pilate’s coins were discovered, according to Coins of Masada, pp. 72, 79, pp. 96–97 no. 851–973a, Plate 64 no. 851–912, Plate 65 no. 913–930.
At Caesarea Maritima, 1 of his coins was discovered, according to Coins Caesarea Maritima, p. 139 no. 6, p. 146.
At Herodium, 1 of his coins was discovered, according to Coins Herodium, p. 75 no. 3.
18. Lucius Junius Gallio, Roman proconsul of Achaia.
Seneca, Letters 104
Tacitus, Annals xv.73
Dio Cassius lx.35
Pliny the Elder Naturalis Historia xxxi.33
Near the Temple of Apollo in Delphi, Greece, a stone inscription in a now-fragmented stone block discovered in the late 19th century refers to this particular Gallio. Carved into a stone now broken into fragments, with some words missing, it takes the form of a letter from the Roman emperor Claudius and includes a date. See C. K. Barrett, ed., The New Testament Background (rev. ed.; San Francisco: HarperSanFrancisco, 1989), pp. 51‒52, no. 49.
19. Marcus Antonius Felix, Roman procurator of Judea.
Josephus, Antiquities 14.11.7, 20.7.1‒2, 20.8.5
Josephus, Wars 1.12.1, 2.12.8, 2.13.7
Felix followed the custom of Roman governors, issuing coins that do not display his name. But they are identifiable as his, because they display the name and regnal year of the emperor. Several also have the name of the empress, Julia Agrippina.
At Masada, 39 of his coins were discovered, according to Coins of Masada, pp. 72, 79, 97‒98 no. 974‒1012, Plate 65 no. 974‒1012 with gaps in the numbered photographs.
At Meiron, 4 of his coins were discovered, according to Coins of Ancient Meiron, pp. 25–26 no. 221–224, p. 128 (photographic plate) no. 221 and 223.
At Caesarea Maritima, 1 of his coins was discovered, according to Coins Caesarea Maritima, p. 139 no. 7.
At Herodium, 1 of his coins was discovered, according to Coins Herodium, p. 75 no. 5.
20. Porcius Festus, Roman procurator of Judea.
Josephus, Antiquities 20.8.9, 20.9.1
During the reign of the emperor Nero, Festus minted coins in the custom of Roman governors, which do not show his own name. Still, as with Felix, we can identify them as his by using the name and regnal year of the emperor.
At Masada, 184 of Festus’s coins were discovered, according to Coins of Masada, pp. 72, 79, pp. 98–99 no. 1013–1194, Plate 65 no. 1013–1194 with gaps among the numbered photographs.
21. Aretas IV, king of the Arabian kingdom of Nabatea.
Josephus, Antiquities 13.13.3, 14.1.4
Josephus, Wars 1.6.2, 1.29.3
During Aretas IV’s reign, the Arabian kingdom of Nabatea reached the height of its power, wealth through trade, and political influence.
Stationary inscriptions that name King Aretas IV and members of his immediate family have been discovered south of the Dead Sea at Petra, at Avdat (Obodat) in southern Israel and even at Puteoli, Italy (Coins Nabataea, pp. 48, 61).
The fact that the coins Aretas minted have been discovered in “enormous quantity … testifies primarily to a flourishing economy,” as observed in Coins Nabataea, p. 41. Aretas IV’s coins are treated on pp. 41–63, with photos on Plates 4–7 no. 46–122. These coins typically refer to him as “Aretas, king of the Nabataeans, who loves [lit., the lover of] his people” (Coins Nabataea, pp. 46–47, table: “Dated Coins and Inscriptions of Aretas IV.”
At Masada, 22 of Aretas IV’s coins were discovered, according to Coins of Masada, pp. 76, 79, Plate 73 no. 3603–3623.
At Meiron, 2 of his coins were discovered, according to Coins of Ancient Meiron, p. 26 no. 225 and 226, p. 128 (photographic plate) no. 226.
At Curium on Cyprus, at Dura-Europas in what is now eastern Syria, and at Susa in Persia (present-day Iran), his coins have been discovered far and wide, according to Coins Nabataea, p. 41 note 2.
22. The unnamed Egyptian leader who escaped after his violent uprising was suppressed by the Roman governor Felix.
Josephus, Antiquities 20.8.6
Josephus, Wars 2.13.5
23. Judas of Galilee, the leader of the rebellion against Cyrenius (also spelled Quirinius, identified above) because of Cyrenius’s census and taxation, which scholars usually date to 6 C.E.
Josephus, Antiquities 18.1.6, 20.5.2
Josephus, Wars 2.8.1
Abbreviations and references
Ancient Jewish Coinage 2 = Ya’akov Meshorer, Ancient Jewish Coinage, vol. 2: Herod the Great through Bar Cochba (Dix Hills, NY: Amphora Books, 1982).
Coins 1968–1986 Tel Anafa = Y. Meshorer, “Chapter 4: Coins 1968–1986,” in Sharon C. Herbert, Tel Anafa I, i: Final Report on Ten Years of Excavation at a Hellenistic and Roman Settlement in Northern Israel (Journal of Roman Archaeology Supplement Series 10, Part I, i and Kelsey Museum Fieldwork Series; Ann Arbor, MI: Kelsey Museum of the University of Michigan and Museum of Art and Archaeology of the University of Missouri—Columbia, 1994).
Coins of Ancient Meiron = Joyce Raynor and Yaakov Meshorer, The Coins of Ancient Meiron (Winona Lake, IN: ASOR/Eisenbrauns, 1988).
Coins Caesarea Maritima = D. T. Ariel, “The Coins,” in Lee I. Levine and Ehud Netzer, Excavations at Caesarea Maritima, 1975, 1976, 1979—Final Report (Qedem 21; Jerusalem: The Institute of Archaeology, The Hebrew University of Jerusalem).
Coins Herodium = Ya’akov Meshorer, “The Coins,” in Ehud Netzer, Greater Herodium (Qedem 13; Jerusalem: The Institute of Archaeology, The Hebrew University of Jerusalem, 1981).
Coins Nabataea = Ya’akov Meshorer, Nabataean Coins (Qedem 3; Jerusalem: The Institute of Archaeology, The Hebrew University of Jerusalem, 1975).
Coins of Masada = Yaacov Meshorer, “The Coins of Masada,” in Masada I: The Yigael Yadin Excavations 1963‒1965: Final Reports. (ed. Joseph Aviram, Gideon Foerster, and Ehud Netzer; Jerusalem: Israel Exploration Society and The Hebrew University of Jerusalem, 1989).
Hemer, Acts = Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History (ed. Conrad H. Gempf; Tübingen, Germany: J.C.B. Mohr, 1989; reprinted Winona Lake, IN: Eisenbrauns, 2001, 2016).
Hendin, Guide = David Hendin and Herbert Kreindler, Guide to Biblical Coins (5th ed.; New York: Amphora Books, 2010).
Inscriptions Caesarea Maritima = Clayton Miles Lehmann and Kenneth G. Holum, The Greek and Latin Inscriptions of Caesarea Maritima (The Joint Expedition to Caesarea Maritima, Excavation Reports 5; Boston, MA: The American Schools of Oriental Research, 2000).
ISBE = International Standard Bible Encyclopedia (ed. Geoffrey W. Bromiley, 4 vols., fully rev. ed.; Grand Rapids, MI: Eerdmans, 1979–1988).
Josephus, Antiquities = Flavius Josephus, The Antiquities of the Jews, in The Works of Josephus, Complete and Unabridged (trans. William Whiston; new updated ed.; Peabody, MA: Hendrickson, 1987), pp. 27‒542. An alternative translation of the title is: Jewish Antiquities.
Josephus, Wars = Flavius Josephus, The Wars of the Jews, in The Works of Josephus, Complete and Unabridged (trans. William Whiston; new updated ed.; Peabody, MA: Hendrickson, 1987), pp. 543‒772. An alternative translation of the title is: The Jewish War.
Treasury of Jewish Coins = Ya’akov Meshorer, A Treasury of Jewish Coins: From the Persian Period to Bar Kokhba (Nyack, NY: Amphora, 2001).
This post has been sourced from the Biblical Archaeology Society
Written, January 2019
Also see: Archaeology confirms biblical characters
I have received a comment that challenges my understanding that the flood described in Genesis 6-9 of the Bible was a global event. The reasons given for the comment include:
– The biblical passages quoted don’t support it in any way.
– Many people who believe Noah was a real person, also believe the flood was local.
– Scholars devote their lives to their studies, and while we don’t always have to agree with what they say, we also don’t have to completely disregard them, either.
They conclude that I’m making a huge assumption to believe that the flood was global rather than local.
My understanding with regard to this topic is based on the biblical text and my concerns about the common interpretation of sedimentary rock layers. I will begin with the Bible as it is the primary historical record of the flood.
What did Moses believe?
Moses complied the book of Genesis, so he knew more about the flood than any other biblical author. This is how he described the floodwaters: “They rose greatly on the earth, and all the high mountains under the entire heavens were covered. The waters rose and covered the mountains to a depth of more than fifteen cubits. Every living thing that moved on land perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind. Everything on dry land that had the breath of life in its nostrils died. Every living thing on the face of the earth was wiped out; people and animals and the creatures that move along the ground and the birds were wiped from the earth. Only Noah was left, and those with him in the ark” (Gen. 7:19-23NIV). Note that the flood account is written from God’s perspective, not Noah’s. This seems to be more like a global flood than a local flood. And the purpose of the flood was to destroy sinful humanity (Gen. 6:5-8), which wouldn’t be achieved by a local flood.
Moses recorded the covenant that God made with Noah after the flood as follows.
Then God said to Noah and to his sons with him: “I now establish my covenant with you and with your descendants after you and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. I establish my covenant with you: Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.”
And God said, “This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come: I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Whenever I bring clouds over the earth and the rainbow appears in the clouds, I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life. Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.”
So God said to Noah, “This is the sign of the covenant I have established between me and all life on the earth” (Gen. 9:8-17).
The format of this covenant follows that of a Royal Grant in the ancient near east where a king grants land (or some other benefit) to a loyal servant for faithful or exceptional service. The grant was normally perpetual or unconditional, but the servant’s heirs benefited from it only as they continued their father’s loyalty and service (NIV Study Bible).
This covenant was made with Noah, and his descendants and “every living creature on earth” (Gen. 9:9-10). It was an “everlasting covenant between God and all living creatures of every kind on the earth” (Gen. 9:16). The covenant sign was the rainbow in the sky (Gen. 9:13, 17).
The promise was, “Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth … Never again will the waters become a flood to destroy all life” (Gen. 9:11, 15). It was an unconditional divine promise to never again destroy all earthy life with a flood. This is what Moses believed. With regard to the destruction of life, the flood was a unique event. But a local flood can’t be unique in terms of the destruction of life. Therefore, Moses didn’t believe that it was a local flood. Clearly Moses believed that it was a unique global catastrophe. There have been no more global destructive floods, but there have been many local destructive floods. And Noah was on the ark for over 380 days (Gen. 7:10-11; 8:14); which is much too long for a local flood! And on the ark “they had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings” (Gen. 7:14). This wouldn’t be necessary for a local flood.
Psalm 104 was written about 400 years after the time of Moses. See the Appendix A for comments on Psalm 104:9, which has been used to support the idea of a local flood.
What did Isaiah believe?
In the context of Israel’s captivity and restoration, Isaiah wrote, “To me [God] this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So now I have sworn not to be angry with you [Israel], never to rebuke you again” (Isa. 54:9). Here Israel’s captivity and exile is likened to the flood. Both are God’s judgment on rebellion and sin. Isaiah believed “that the waters of Noah would never again cover the earth”. But a local flood can’t be unique in terms of water covering the earth. Therefore, Isaiah didn’t believe that it was a local flood. Clearly Isaiah believed that it was a unique global catastrophe. There have been no more global floods covering the earth, but there have been many local floods covering the earth.
What did Jesus believe?
In Matthew 24, Jesus describes the behavior of people when He returns to establish His kingdom. “As it was in the days of Noah, so it will be at the coming of the Son of Man [Jesus]. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark [boat]; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man” (Mt. 24:37-39). This is also recorded by Luke, “Just as it was in the days of Noah, so also will it be in the days of the Son of Man [Jesus]. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all” (Lk. 17:26-27). The flood came suddenly and Jesus will return suddenly to establish His kingdom. In both instances God’s judgment comes suddenly. No one outside the ark escaped the flood. It was inescapable. Likewise, no unbelievers will escape God’s coming judgment.
These passages don’t say specifically whether the flood was local or global. But the fact that it was inescapable suggests that it was more than a local flood. So, what did Jesus think? Jesus knew the Old Testament very well and taught from it in the synagogue. For example, He taught from Genesis (Mt. 10:15; 11:23-24; 19:4-5; 22:31-32; 23:35; Mk. 10:6-8; Lk. 17:26-27) and from Isaiah (Mt. 13:14-15; 15:7-9; Mk 7:6-7; Lk. 4:16-19). Jesus would have understood the Old Testament in the same way that the original authors understood it. His understanding would have been consistent with that of Moses and Isaiah. Therefore, Jesus didn’t believe that it was a local flood.
Furthermore, a global flood illustrates the extent of God’s judgement better than a local flood. Even though a local flood is sudden, people and creatures can escape a local flood. But this is not the case for a global flood.
What did Peter believe?
1 Peter 3 describes what happened in the days of Moses. “In which [by the Holy Spirit] He [Christ] went and made proclamation [through Noah] to the spirits (now) in prison [the unrighteous people in Noah’s day, who were now in hades waiting for the final judgment] who in the past were disobedient [to Noah’s preaching], when God patiently waited in the days of Noah while the ark was being prepared. In it a few—that is, eight people—were saved through water” (1 Pt. 3:19-20CSB). And 2 Peter 2 gives examples of God’s judgment of sin including, “He [God] did not spare the ancient world when He brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others” (2 Pt. 2:5). The fact that only a few people were saved from the destructive flood, illustrates that it isn’t surprising when only few people respond to the offer of salvation from God’s judgment through Jesus Christ.
These passages don’t say whether the flood was local or global. So, what did Peter think? Peter was with Jesus during His earthly ministry. He was an apostle who brought the good news to Jews and Gentiles and established the early church. He would have believed what Jesus believed. Because Jesus didn’t believe that it was a local flood (see above), Peter didn’t believe that it was a local flood. The main difference between the teaching of Jesus and Peter is that Jesus taught under the old covenant (of Moses) and Peter taught under the new covenant. But this difference is irrelevant as to whether the flood was local or global.
Furthermore, a global flood illustrates the extent of God’s judgement better than a local flood. Even though a local flood is sudden, people and creatures can escape a local flood. But this is not the case for a global flood.
What did the prophets and apostles believe?
The Old Testament was written by the Hebrew prophets and their associates. Moses and Isaiah were prominent Old Testament prophets. We have shown that both Moses and Isaiah didn’t believe that it was a local flood. The other Hebrew prophets would have believed the same as they believed and taught the same law of Moses. This means that they believed that the flood was a unique global catastrophe and not a local flood.
The New Testament was written by the Jewish apostles and their associates. Peter was a prominent apostle. We have shown that Peter didn’t believe that it was a local flood. The other apostles would have believed the same as they believed and taught the new covenant which was instituted by Jesus and revealed to Peter and Paul. This means that they believed that the flood was a unique global catastrophe and not a local flood.
Therefore, the writers of the Bible believed that the flood was a unique global catastrophe and not a local flood. And all Bible translations understand the account of the flood in universal terms. We find none of them substituting the word land for earth or using any other terms that would imply a limited scope for the flood. So, written history shows that the flood was a unique global catastrophe and not a local flood. And written history is the most reliable record of ancient history.
What do sedimentary rock layers show?
The sedimentary rock layers show whatever we want them to show. Our interpretation of these layers is based on our presuppositions. If we believe the theory of biological evolution we will use the geologic time scale which assumes that evolution occurs gradually over a long period of time, and we will say that the layers indicate erosion, sedimentation and deposition over a long period of time.
But if we realize that creatures and plants aren’t being fossilized today, we will wonder, “When were the vast sedimentary rock layers deposited on the earth?”. “When were lots of plants and animals buried to produce fossil fuels”? “When were lots of creatures buried to produce fossils”? If we believe the recorded history of the Bible, we will realize that Noah’s flood caused the death of “every living thing that moved on the earth”, except those on the ark. And a flood of such a magnitude and duration could have caused massive erosion, sedimentation and deposition. In this case, the vast layers of sedimentary rock probably indicate erosion, sedimentation and deposition over a relatively short period of time, mainly during Noah’s flood and its aftermath.
So although the Bible does not say if sedimentary rocks were deposited by Noah’s flood and eroded by the runoff as the waters subsided, this is the most likely event/catastrophe in recorded history to have caused a majority of the sedimentary stratification and the geomorphology of the earth.
My concerns with regard to geologic time
In the late 18th and early 19th centuries, a number of geologists began to argue that the thick sedimentary rock layers on the earth were not formed quickly during a global flood, but slowly over long ages. As a result of this shift in interpretation, a number of people began to re-interpret biblical verses referring to the flood as a local flood, rather than a global inundation.
Unfortunately, the geologic time scale used today by many geologists and paleontologists is based on assumptions that make it unreliable. These are the presupposition of uniformity and biological evolution.
It is assumed that “the present is the key to the past”. But this is incorrect with respect to the extent and rate of formation of sedimentary rock layers.
Extent: Sedimentary rock layers cover vast areas of the continents. But today deposition is only occurring in restricted areas like river deltas, lake beds and along narrow strips of coastline. This is different to the pattern of sedimentation in the past. So in this context, the present is not the key to the past.
Rate of formation: Rapid burial is necessary to produce fossils and polystrate fossils (where tree trunk fossils cut across many sedimentary rock layers) and to preserve animal tracks, ripple marks, and raindrop marks in sedimentary rock layers. But today deposition is slow and gradual. This is different to the pattern of sedimentation in the past. So in this context, the present is not the key to the past.
Sedimentary rock layers are generally parallel, with no evidence of long periods of time between adjacent layers. For example, there is no evidence of erosion between these sedimentary rock strata at Umina Point, NSW Australia. It looks like the layers were laid down in rapid succession or simultaneously and not sequentially with millions of years between each deposit and the next. Such lack of erosion within and between sedimentary strata is a feature of sedimentary rocks all over the earth.
Furthermore, the presupposition of uniformity is a huge extrapolation from the present to the past which can’t be verified. It’s poor science (see Appendix B).
Sedimentary rock layers are usually characterized by the fossils they contain and are dated according to the presumed dates when these fossils were living. These dates are speculative, as there is no way they can be calibrated (no one was there to make a historical record).
When radiometric dating methods are used to date geological strata, the only dates accepted are those consistent with the assumed evolutionary dating. In practice, the radiometric dates are very unreliable as the initial conditions and boundary conditions since the assumed date are unknown.
Sin affects all creation
Paul personifies creation when he describes Christ returning to rule over the world, “I consider that our [Christians] present sufferings are not worth comparing with the glory that will be revealed in us. For the creation waits in eager expectation for the children of God to be revealed [when Christ returns]. For the creation was subjected to frustration [at the fall into sin], not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies [at the rapture]” (Rom. 8:19-23).
When Adam and Eve sinned it impacted the whole earth – the ground was cursed (Gen. 3:17-19). Creatures can experience disease and violent death. All creation was subjected to futility, frustration, disorder and decay. The whole creation is now suffering like a woman in childbirth. Meanwhile creation looks forward to being restored to the idyllic conditions that existed before the fall into sin.
Because humanity’s sin affects all creation we see that God’s judgment of sin affects all creation as well. There are three examples of this in the Bible:
– At the flood – “By these waters also the world of that time was deluged and destroyed” (2 Pt. 3:6).
– In the tribulation between the rapture and Christ’s reign – where natural disasters are part of God’s judgment (Rev. 6:5-6; 8:7-12; 16:4, 8-12; 17-21).
– Destruction of the earth by fire (maybe a global nuclear holocaust) at the end of Christ’s Millennial reign (2 Pt. 3:7, 10).
This explains why the flood affected the natural world as well as humanity, and is consistent with the flood being global rather than local. But Sodom and Gomorrah are an example of a local judgement of sin (Appendix C).
After the flood Noah’s family repopulated the world like Adam and Eve did in the beginning. Adam and Eve were told: “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground … I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food” (Gen. 1:28-29).
Similarly, Noah was told: “Be fruitful and increase in number and fill the earth. The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands. Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything” (Gen. 9:1-3).
An assessment of some of the written history of Noah’s flood shows that there is more evidence for a global flood than for a local flood. Because of its global extent, Noah’s flood and its aftermath probably caused a majority of the sedimentary stratification and the geomorphology of the earth.
Because it relies on the ideas of uniformity and biological evolution, the geologic time scale is unreliable. Likewise radiometric dating of rock layers is unreliable because of the huge assumptions involved.
Appendix A: What about Psalm 104:9?
This verse has been used to say that the flood was local and not global. The passage says,
“5He set the earth on its foundations;
it can never be moved.
6 You covered it with the watery depths as with a garment;
the waters stood above the mountains.
7 But at your rebuke the waters fled,
at the sound of your thunder they took to flight;
8 they flowed over the mountains,
they went down into the valleys,
to the place you assigned for them.
9 You set a boundary they cannot cross;
never again will they cover the earth.” (Ps. 104:5-9).
This psalm is a poem/song to God as the Creator and Sustainer of everything. He is praising God’s greatness in nature, and in the general laws under which he has placed it. It addresses: the heavens (v.2-4), the earth (v.5-9), plants and animals (v. 10-18), cycles (v.19-23), marine life (v.25-26), God’s providence (v.27-28), birth and death (v. 29-30).
Does v.9 refer to creation (Gen. 1:2) or to the floodwaters of Noah’s time (Gen. 9:11-15)?
Those who believe that the context is the original separation of land and water during creation (Job 38:10-11; Prov. 8:29) may say that this means the flood was local and not global. Or they may think that because humanity crossed the boundaries of human behavior, then God crossed His boundary in Noah’s flood but re-established it in the covenant promise with Noah. God command the waters to cover the earth in Noah’s flood, but afterwards He promised not to drown the world again. Some think there is no need to make this exception; since this was written after the flood, and when God had sworn that the waters should no more go over the earth (Isa. 54:9).
But v.6-9 could be a poetic description of the flood, in which case it is consistent with a global flood.
How can we resolve these two views?
Some principles of biblical hermeneutics (interpretation) are that:
– “Scripture interprets Scripture”, which means that we should read any passage of the Bible in light of the entire Bible and not build a doctrine or position on a single proof text. Also,
– Obscure passages of Scripture must be interpreted in light of clear passages as God is the author behind all Scripture (2 Tim. 3:16; 2 Pt. 1:20-21; Jn. 10:35-36). If something is unclear in one part of Scripture, it probably is made clear elsewhere in Scripture. When we have two passages in Scripture that we can interpret in various ways, we want to interpret the Bible in such a way as to not violate the basic principle of Scripture’s unity and integrity. We use clear statements to help understand ambiguous ones.
As there are many Bible passages that are consistent with a global flood (see the main text of this post), we mustn’t use this single verse to say that it supports a local flood.
Appendix B: Water above the Himalayas?
Some criticize the idea of a global flood by saying that there’s not enough water to cover the Himalayan mountains. That’s true because Mt Everest is 8,848m (29,030 ft) above sea level. But the flood didn’t have to cover the present Earth. The Bible says that “the world of that time [pre-flood] was deluged and destroyed” (2 Pt. 3:6). No one knows the height of the mountains or the depth of the ocean valleys in Noah’s day. Thus, one cannot know how much water was on the earth during the Noahic flood.
But if the earth’s surface was completely flat, with no high mountains and no deep ocean basins, then the water in the oceans would cover the earth to a depth of about 2,500 m (8,200 ft). Afterall, about 70% of the earth’s surface is water.
During the flood the pre-flood topography was eroded and deposited in sedimentary strata beneath water. Later some of these strata were uplifted and some subsided – the mountains rose, and the valleys sank down (Ps. 104:8). Those that were uplifted formed continents and mountain ranges, while those that subsided formed deep ocean basins and troughs. This is illustrated by the fact that the uppermost parts of mountains ranges, including Mount Everest, are composed of fossil-bearing, water-deposited layers.
So Noah’s flood didn’t cover the Himalayas, but it caused them to be formed and uplifted! Where did all the water go? Most of the waters of Noah’s Flood are probably in today’s ocean basins.
This illustrates the misunderstandings that result from the idea of uniformity. The present is not the key to the past. Instead, understanding what happened in the past helps to explain the present. So the past is key to the present!
Appendix C: What about Sodom and Gomorrah?
About 530 years after the flood, God destroyed the cities of Sodom, Gomorrah, Admah and Zeboyim because of their wickedness (Gen. 19:12-29; Dt. 29:23). “The people of Sodom were wicked and were sinning greatly against the Lord” (Gen. 13:13). It was a local catastrophe that was restricted to the plains near Sodom and Gomorrah, “Then the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens. Thus he overthrew those cities and the entire plain, destroying all those living in the cities—and also the vegetation in the land” (Gen. 19:24-25). “Early the next morning Abraham got up and returned to the place where he had stood before the Lord. He looked down toward Sodom and Gomorrah, toward all the land of the plain, and he saw dense smoke rising from the land, like smoke from a furnace” (Gen. 19:27-28). The NIV Study Bible suggests that perhaps a violent earthquake spewed up burning asphalt.
The vegetation in this area has never recovered. What was once good grazing land that attracted Lot to this wicked city is now bare or submerged under shallow water.
The destruction of Sodom and Gomorrah was an example of God’s judgment of sin (2 Pt. 2: 6-7; Jude 1:7). He judged the ungodly and rescued the righteous. In this case it was regional and not global in extent.
Written, January 2019
Also see: Noah: Fact or fiction?
Uncertainty in the dating of past events
The volcanic eruption that destroyed the ancient Roman city of Pompeii probably took place two months later than previously thought, Italian officials say. Historians have traditionally dated the disaster to 24 August 79 AD, but excavations in southern Italy have unearthed a charcoal inscription written on a wall that includes a date which corresponds to 17 October. The writing came from an area in a house that was apparently being renovated just before the nearby Mount Vesuvius erupted, burying Pompeii under a thick blanket of ash and rock.
Other evidence that supports autumn rather than summer for the eruption includes:
– The south-easterly debris pattern is consistent with the prevailing winds in autumn, but not those in August.
– The remains of victims of the eruption in heavy clothing.
– Braziers have also been found in the ruins, suggesting a date closer to winter.
– A calcified branch bearing berries that normally only come out in the Italian autumn.
– Remnants of autumnal fruits (such as the pomegranate),
– Large earthenware storage vessels which were laden with wine at the time of their burial by Vesuvius. This could indicate that the inundation occurred after the year’s grape harvest and winemaking.
If such an error (or uncertainty) is possible in recorded history, what about ancient history?
Wikipedia says that recorded history starts at about 3000BC, but the oldest specific date they quote is 1046BC when the Zhou force (led by King Wu of Zhou) overthrew the last king of the Shang Dynasty, and the Zhou Dynasty was established in China. 776BC is the legendary start of the ancient Olympics and 753BC the legendary founding of Rome. The dates of events before Greece and Rome are only approximate or traditional and those in the early years of Greece and Rome are in doubt.
The Bible is an amazing record of ancient history. In 1440-1480BC Moses compiled and documented a history of the world up to the time of his death. This included Adam and Eve at about 4000BC, the global flood at about 2400BC, and Abraham at about 2000BC. And in about 1000BC the Hebrew king David captured Jerusalem.
So recorded history is quite short, being a few thousand years.
Dating ancient events
Ancient events have been dated by methods such as recorded history, archaeology, geology, dendrochronology (tree rings), radiometric dating, and luminescence. Most of these methods assume the principle of uniformity.
According to the American Museum of Natural History, “The uniformitarian principle means that the processes occurring today have operated throughout most of the Earth’s history. For example, an ancient sandstone formed exactly as a beach forms today – by the gradual build-up, over many years, of water-transported sands. The principle is one of the guiding rules for understanding rocks and landforms, reconstructing their histories, and estimating the time it took for them to form.”
Uniformitarianism assumes we can look at the present to see what has happened in the past. It is the geological theory that states that changes in the earth’s crust throughout history have resulted from the action of uniform, continuous processes. It can be summarized as “the present is the key to the past” and was pioneered by Hutton (1785) and Lyell (1830).
The geological column was formulated using fossils to correlate between rock layers in geographically distinct areas. The fossils were assumed to occur in an evolutionary order, from early simple organisms to more complex ones later in time. It was assumed that the rock layers were a chronologic sequence laid down gradually at the same rate as they are today, not catastrophically. And the rock strata were dated using radiometric methods. Between the mid 18th century and the mid 20th century the estimated age of the earth increased from 75 thousand years to 4.55 billion years.
Today, earth’s history is considered to have been a slow, gradual process (uniformity), punctuated by occasional natural catastrophic events. So there is some allowance for catastrophic events, but uniformity is still the dominant assumption.
Comparing with recorded history
In a previous blogpost I have shown that, “As a reliable eyewitness is superior to forensic science in the investigation of crime, so reliable history is better than ancient forensic science (the use of science to investigate ancient times) in investigating ancient times. So, history trumps science when dealing with the past”.
So, if a small error is possible in dating events like the eruption of Mount Vesuvius using recorded history, then larger errors are possible and probable in dating events using ancient forensic science.
The presuppositions used when dating ancient events usually involve the uniformity of some parameters over extended periods of time. There is no way to verify these assumptions because they relate to conditions that occurred in the ancient past, prior to recorded history. All these dating methods rely on unprovable assumptions. One of the main assumptions is that geological layers represent the gradual deposition of sediments (uniformitarianism). But archaeologists and geologists were not there to observe how the sediments were built up over time. So they don’t really know how long it took. And they don’t consider factors such as the Biblical flood and the ice age.
Although these dating methods appear to be objective and scientific, they are subjective. They are largely driven by the prevailing “long-age worldview”. However, the ‘age’ is calculated using assumptions about the past that cannot be proven.
The dating methods involve enormous extrapolation from what has been observed during recorded history, which cause a huge uncertainty in the predicted dates (Appendix A). In normal (operational) science such extrapolations would be viewed as being speculative guesses.
Those involved with unrecorded history gather information in the present and construct stories about the past. They use radiometric dating that relies on assumptions that are unknowable like the initial conditions, the radioactive decay rate over time, and that the fossil or rock are a closed system which doesn’t exchange chemicals with its environment. This makes the calculated dates unreliable and untrustworthy.
When I flew to Tasmania last month, the limit for checked in luggage was 20kg. I have a hand-held electronic scale to measure the weight of my luggage. At the airport I check that my scale gives a similar weight to that measured by the airline. This is how I check the calibration of my scales. If the readings are significantly different, I need to purchase a new scale.
The problem with ancient forensic science and the evolutionary/geological time scale is that they have never been calibrated against actual time. It’s impossible to calibrate them against real time because there are no records older than recorded history. Outside the range of recorded history, it’s impossible to calibrate dating methods independently. In fact, the use of all dating methods outside the range of recorded history rely on unprovable assumptions.
Have the methods of ancient forensic science been tested against samples of known age? The only instance that I can find gives examples where radiometric dates are much older than actual dates, where different radiometric methods gave different dates, where known recent lava flows are dated at millions of years, where DNA and soft tissue is found in fossils that are alleged to be millions of years old, and where 14C is found in coal and fossils that are supposedly millions of years old (Catchpoole et al, 2006, Mason 2014). This casts doubt on the reliability of all radioactive dating methods.
The past is the key to the present
We all know that time moves forwards, not backwards; and that causes precede effects. So it’s more accurate to say that “the past is the key to the present”. And “the present is the key to the future”.
This is a fundamental flaw of the principle of uniformity when it’s used to date ancient times using ancient forensic science. It’s a simple and obvious problem. The present isn’t the key to the past.
In the scientific method, a hypothesis is suggested and then tested by experimentation and observation. To be scientific the hypothesis must make predictions that are testable and falsifiable. The results of a test may either support or contradict the hypothesis. If they contradict the hypothesis, then the hypothesis has been found to be false. It’s easier to disprove a hypothesis because observations and experiments may disprove a scientific hypothesis, but can never entirely prove one. You can’t prove something is true. But you can disprove it.
According to the evolutionary/geologic timescale, the dinosaurs became extinct at the end of the Cretaceous period about 66 million years ago. So a possible hypothesis that is based on the evolutionary/geological timescale is that dinosaur bones are at least 66 million years old. A testable prediction from this hypothesis is, “If dinosaur bones are at least 65 million years old, then they will contain no proteins (unstable molecules) or soft tissue (because this will have decomposed over such a long time period)”. But paleontologist Mary Schweitzer found proteins, blood vessels and soft tissue in dinosaur fossils. So the hypothesis is false. This means that the evolutionary/geologic timescale has been proven scientifically to be false. Dinosaur bones are not millions of years old. And the evolutionary/geologic timescale is nothing like real time.
This conclusion has been reached using the measured rates of protein degradation. But those who advocate the evolutionary/geologic timescale have faith that this anomaly can be explained by claiming that the rate of protein degradation can vary widely and a reason for this longevity will be discovered. But they won’t recognize that radioactive decay rates could also vary over time! Instead they claim that, “many independent observations indicate that nuclear decay rates have been constant for millions of years”. I wonder how they measure millions of years without assuming millions of years? No one was there to measure the time period.
The Bible (which has the best record of ancient history) says that most of the world was destroyed by a global flood in about 2,400BC. And this was probably the precursor of the ice age (Job 38:29-30). The impact of this flood is evident across the world as widespread thick layers of sedimentary rock, some containing fossil graveyards. As such a catastrophic event would invalidate the assumptions of all ancient forensic science, dates reported to be older than 2,400BC do not represent true calendar dates (see Appendix B). They are purely hypothetical dates that may convey some information about relative dating, but not about absolute dating.
What about cave paintings that have been dated about 40,000BP? Whatever assumptions were made to determine these dates, they are obviously not calendar dates. This confirms that the uncertainty associated with dating events using ancient forensic science can be huge. These uncertainties are caused by the assumptions that are made when calculating the dates.
The hypothetical geological column is based on a fragmentary sedimentary record. And there are far fewer sedimentary rocks on earth than should have been deposited if its age is about 4.5 billion years. This means that either the earth is not that old as is generally believed or that most of the strata are missing because of erosion.
The lack of erosion surfaces between strata, the presence of poly-strata fossils, and the presence of any fossils show that sedimentary rock strata were deposited rapidly, not gradually. Note that when animals die today, they aren’t fossilized.
Cataclysmic events such as the eruption of Mt. St. Helens in 1980 have indicated that large amounts of sedimentation and erosion can be associated with cataclysmic vulcanism and floods.
Radiometric methods use isotope concentrations which can be measured very accurately. But isotope concentrations or ratios are not dates. To calculate ages from such measurements unprovable assumptions have to be made. The radiometric method is unreliable because of the unknowable assumptions that must be made about the history of the sample being dated. In practice, dates that do not fit the evolutionary/geologic time-scale are discarded. Only dates that fit this paradigm are reported. Because what a person thinks about the age of the earth depends on their worldview, the findings in most publications that use ancient forensic science depend on the author’s worldview.
Radiometric dating doesn’t directly measure the ages of fossils and rocks. It measures the concentrations of isotopes and then many unprovable assumptions are used to determine the probable age.
Let’s be sceptical of ages for events that are claimed to be older than recorded history. These hypothetical dates have huge uncertainties, which are never mentioned by scientists. When the real uncertainties are taken in account, the dates are shown to be speculative guesses.
Appendix A: Enormous extrapolation
Scientists use mathematical methods to make predictions. These mathematical methods (which are called “models”) are developed from measurements (observations) that have been made over a certain period of time and under a certain range of conditions. The predictions are most accurate for circumstances that lie within those under which the model was developed. Predictions made outside these circumstances are less reliable as they are extrapolations outside the realm that was measured and observed.
The ancient forensic scientific explanation of ancient history uses theories and observations made in the past few hundred years to make statements about what happened millions and billions of years ago. In science it is well known that the accuracy of a prediction decreases as it extends outside the region of measurement and observation.
Orders of magnitude are used to compare very large differences between numbers. It this case the difference is expressed as the power of 10. For example, 1,000 is one order of magnitude greater than 100, two orders of magnitude greater than 10, and three orders of magnitude greater than 1.
We will now estimate the degree of extrapolation that is made by ancient forensic science. In order to be conservative, we will assume that the scientific theories and observations have been developed from measurements and observations made in the past 1,000 years. So any prediction that applies greater than 1,000 years ago is an extrapolation outside the range of measurement and observation. Therefore, a prediction of an event 10,000 years ago represents an extrapolation of one order of magnitude. Using the dates taught in the Big History Project, we see that the extrapolations are at least 2 to 7 orders of magnitude. As the degree of uncertainty usually increases with the size of the extrapolation, these enormous extrapolations indicate a huge uncertainty in these predictions. In normal science such extrapolations would be viewed as being speculative guesses.
|Proposed Event||Extrapolation – Orders of magnitude|
|Big bang||7 (a factor of 107 )|
|Earth and solar system formed||6 (a factor of 106)|
|First life on earth||6 (a factor of 106)|
|First humans||2 (a factor of 102)|
Appendix B: The flood and radiometric dating
The Genesis flood would have greatly upset the carbon balance of the earth. The 14C/12C ratio in plants, animals and the atmosphere before the flood would have been lower than after the flood. And volcanism, which occurred during the flood, would have also reduced the 14C/12C ratio at that time.
Catchpoole D, Sarfiti J, Weiland C, Batten D (2006), “The creation answers book”, Creation Book Publishers.
Mason J (2014) “Radiometric dating”, Chapter 6 of “Evolution’s Achilles heels”, Creation Book Publishers.
Written, November 2018