Can the Bible’s miracles be explained away by science? Many people who refuse to believe in God think they can explain away His existence and miracles using scientific explanations.
This post comes from a children’s book by Hughes and Cosner (2018).
What is a miracle?
A miracle is an unusual event from God that He uses to tell us about Himself. Examples from the Bible include healings, raising from the dead, and displays of power over nature. This is different from God’s providential care over creation, which can be described scientifically (Col. 1:15-17; Heb. 1:3). For instance, the laws of physics partially describe how God is upholding creation in an orderly way (1 Cor. 14:33).
Why does God do miracles?
Miracles can have several different reasons. They can deliver people, such as God parting the Red Sea (Ex. 4:1-9; Dt. 6:22). And they can judge people. Like when Elijah asked God not to send any rain to Israel for three years. One of the main purposes for miracles is to prove that a person was God’s chosen messenger. When God did miracles through Moses, Elijah, Elisha, and Jesus, that meant that God was really with those men (Mt. 11:4-5; Acts 2:22-23; 17:31).
Do miracles make people believe in God?
Sometimes, but not always (Ex. 7:8-13). The Pharisees and Jewish leaders saw many of Jesus’ miracles, but they hated Him and refused to believe in Him (Jn. 12:37). Jesus taught that even someone being raised from the dead would not be enough to make people believe in God (Lk. 16:31; Lk.24:1-12). The Bible teaches, rather, that the Gospel – the good news about Jesus’ death for our sins and His resurrection on the third day is what people need to be saved, not miracles. But sometimes miracles in Scripture helped people believe in God (Acts 9:35, 42).
Some people say that because we can’t test miracles, they can’t be real. Are they right?
People who say that assume that God either isn’t real, or that He can’t do miracles. Everyone agrees that miracles don’t normally happen – that’s why they’re called miracles! But we have lots of trustworthy accounts of miracles in Scripture, and we should trust them because that are God’s Word (Lk. 1:1-4; Jn. 21:25; 1 Cor. 15:3-8). There are lots of historical accounts about other things, such as ancient kings and battles, that we trust on a lot less evidence. Also some of the same people that say we can’t trust miracles because we can’t test them believe in evolution, which is a claim about history that can’t be tested either.
But if I’ve never seen a miracle, should I believe that God did them according to the Bible?
We believe in all sorts of things we’ve never seen – if a source is reliable, we tend to trust it. In fact, we have to trust sources for what they say about most of history before we were born! The Bible is God’s Word, so we should believe it (Gen. 6:11-22; Jn. 20:24-31).
Can science explain the Bible’s miracles?
Science can’t test the Bible’s miracles, because miracles are by definition unusual events that scientific laws can’t describe (Ex. 16:4-7). We cannot re-create a miracle to test it. So the best way to determine whether a miracle is true or not is to see whether the source is a reliable one (Lk. 1:5; 3:1-2). The Bible was inspired by God, so it’s completely true, so we can thrust it when it tells us about miracles.
Did people in the Bible believe in miracles just because they didn’t have science?
That’s like saying that people weren’t as smart in ancient times because they didn’t know as much as we do. But ancient people were smart enough to build pyramids and other huge monuments using very precise mathematics. They also knew about astronomy and other facts about the natural world. They knew that miracles were unusual, that’s why they could be special signs from God (Jn. 11:28-44). If people thought that the Red Sea parted every time the wind blew a certain way, it wouldn’t be a special sign of deliverance for Israel like it was (Ex. 14:21-31).
Do scientists really disbelieve in all miracles?
A funny thing is that both Christians and atheists have to believe in miraculous things at the beginning of time. Both Christians and atheists believe there had to be something to cause everything at the beginning of time. Christians believe God was the cause (Gen. 1:1), but atheists must appeal to something outside the laws of science, because something had to cause the laws of science! So both Christians and non-Christians have to appeal to things that science can’t explain.
Science can’t explain miracles. But scientists depend on miracles to explain how we got here!
Science doesn’t invalidate miracles and miracles don’t invalidate science. So we can believe in both operational science and in the miracles reported in the Bible.
Hughes E and Cosner L (2018), Creation answers for kids, Creation Book Publishers, p.34-37.
Posted, August 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
If you look in a newspaper or history book you won’t find the real history of the world. You see our version of history is so different from what matters to God. When we think of great battles in history we probably think of the Napoleonic Wars or World Wars I & II.
But to God, the great battles of history are those waged each day inside a person. The struggle we have to either resist or give in to temptation. God notices when we’re not kind to others or we boast or steal or slander or decide to acknowledge Him as our creator and sustainer… or not. These decisions are, by far, the most significant battles in history.
In the Bible, one of the first Christian leaders, Paul of Tarsus, spoke of his own personal battle with temptation. He said this in a letter he wrote to the church in Rome,
I want to do what is right, but I can’t. I want to do what is good, but I don’t. I don’t want to do what is wrong, but I do it anyway (Romans 7:18-19).
We can all identify with these words. So, can there be any hope when the catalogue of our mistakes is so long and when the cost of our bad decisions to others, ourselves and the honor of God – is so great? The answer is ‘Yes – because God’s mercy is bigger than our mistakes!’ He is willing to forgive.
There’s another way in which our version of history is different to God’s. We keep thinking certain people are more valuable than others. Perhaps those of a particular race, or class or those with wealth, fame, power or good looks. But God cares about every person equally. And He’s prepared to forgive the sin of anyone – no matter how much baggage is in their life.
In a letter to Christians on the island of Crete, Paul spoke with wonder about why Jesus’s death on the cross was such good news. He explained that it means that we can be forgiven by God. He wrote,
… When God our Savior revealed His kindness and love, He saved us, not because of the righteous things we had done, but because of His mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit.
So, no matter how many your mistakes, take them to Jesus and the cross where He is willing and able to deal with them.
Bible verse: Titus 3:4-5, “… When God our Savior revealed His kindness and love, He saved us, not because of the righteous things we had done, but because of His mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit”.
Prayer: Dear God, please help me to trust that your mercy really is big enough to deal with all my mistakes.
Acknowledgement: This article was sourced from Outreach Media, Sydney, Australia.
Images and text © Outreach Media 2018
Doublespeak is saying one thing and meaning another, usually its opposite. In 1984 when Big Brother and the Party say “peace” they mean “war”, when they say “love” they mean “hate”, and when they say “freedom” they mean “slavery”. And today “tolerance” can mean “intolerance”. Doublespeak deliberately obscures, distorts, disguises, or reverses the meaning of words to manipulate public opinion. It’s used in advertising and politics. Is the beginning of the Bible a type of doublespeak where words don’t have their usual meaning?
The Bible is a library of 66 books that were written over a period of more than 1,500 years by many different authors. It was written to be understood by ordinary people, so it shouldn’t be difficult to interpret. Fathers were to teach it to their children (Dt. 6:4-9; Eph. 6:4). Timothy knew it from infancy (2 Tim 3:15). And the Bereans were commended for checking Paul’s teaching against the Old Testament (Acts 17:11).
The original aim of this post was to examine the literary genre of Genesis 1-11. But then I realized that such studies are often a means to say that this portion of the Bible doesn’t mean what it seems to say. But there is no direct correspondence between genre and whether the content is fact or fiction. For example, God’s spectacular victory over the Egyptian army is described in prose (Ex. 14:23-31) and then in song (Ex. 15:1-12, 21). In this case, prose and poetry are both based on historical fact. Likewise, Christian hymns and songs are often based on Scripture. In this case poetry is based on the facts in Scripture. So, although poetry and prose are different genres (styles), the genre doesn’t indicate whether their content is factual or not. Poetry can be factual, and prose can be figurative. Nevertheless, I will look at the genre first.
Just as there are different types of painting (landscape, still life, and portrait), there are different types of literary works. Literature can be divided into poetry, drama, and prose. And prose can be fiction or non-fiction. The Bible is comprised of several types of literature.
Accurate exegesis and interpretation (understanding) takes into consideration the purpose and style of a given book or passage of Scripture. In addition, some verses are meant figuratively, and proper discernment of these is enhanced by an understanding of literary genre (category, type or classification). An inability to identify literary genre can lead to serious misunderstanding of Scripture. The main literary genres found in the Bible are: law, history, wisdom, poetry, narrative, prophecy and apocalypse, and letters (see Appendix A).
Genesis is the first book in the Bible. As it describes the background to the rest of the Bible, it’s the foundational book of the bible. Some claim that the early chapters of Genesis are more poetic and theological than factual by suggesting it’s an epic myth, exalted prose, semi-poetic, or a defence of monotheism. In this post, we will evaluate this claim.
The purpose of Genesis
The book of Genesis is summarized in Appendix B. The Bible says that this book was produced by Moses (Lk. 24:27, 44). As the events recorded in Genesis occurred before his lifetime, presumably he compiled and edited its content. He did this during the Israelites journey to the Promised Land. So, the book was written for the Israelites and the context is the exodus. The content of Genesis indicates the information they needed to know and the questions that they were asking. These included:
Why are we (Israel) traveling to the promised land?
Why were we (Israel) living in Egypt?
Why do we (Israel) have 12 tribes?
Why do we (Israel) practice male circumcision?
What was our (Israel’s) special relationship with God?
Who were our (Israel’s) ancestors and where did they live?
The history of our nation (Israel).
The origin of our nation (Israel).
The promises given to Abraham.
Where did the patriarchs come from?
The origin of nations and languages.
God protects the godly and judges the ungodly.
Why is humanity now in an alienated relationship with God?
The prevalence of evil.
The origin of evil.
The origin of marriage.
The origin of humanity.
The origin of animal and plant life.
The origin of the earth.
The origin of the universe.
God’s immense power.
Moses was selective in the material that he used. He “spoke from God as he was carried along by the Holy Spirit” (2 Pt. 1:21NIV). Moses documented enough information to answer their main questions without going into detail. So, Genesis describes the main features of the past, in order to help the Israelites understand their present circumstances.
Looking at the main genres found in the Bible (see Appendix A), it’s clear that the one most suitable for addressing these topics is “history”. To investigate whether Moses used this genre, we will look at the literary genre of Genesis 1-11 in particular.
Is it figurative language?
Figurative language is language that uses words or expressions with a meaning that is different from the most literal interpretation. Figurative language uses exaggerations or alterations to make a linguistic point. It is very common in poetry, but is also used in prose and nonfiction writing.
Metaphors, similes, personification, hyperbole, and symbolism are examples of figurative language. But there are many others like alliteration, onomatopoeia, oxymorons, puns, synecdoche, metonymy, irony, and idioms.
There is chiasmus in Genesis 1-11 (Gen. 2:4; 9:6; 6:1 – 9:19; 11:1-9). This is a figure of speech in which two or more phrases are presented, then presented again in reverse order to make a larger point. Chiasmus was particularly popular in the literature of the ancient world, including Hebrew, Greek, and Latin, where it was used to articulate the balance of order within the text. The chiastic structure makes narrative easy to remember, which is very important for a largely oral culture. Chiasmus presents facts in a particular order, but it doesn’t indicate fiction. Biblical scholars have identified many chiasms throughout the Bible. For example, Genesis 17:1-24 is a chiasmus in the life of Abraham.
Some claim that there is number symbolism in Genesis 1 (see Appendix C). But this is a weak argument for saying that this Bible passage is symbolic rather than factual. And it doesn’t change the meaning of the Hebrew words from their usual meaning. And like chiasmus, this doesn’t make the language figurative. Instead it shows that it was written to be easily remembered and passed on aurally.
In other post, I have shown that the framework hypothesis method of interpreting Genesis 1 is questionable and not robust. This assumes that the days of creation are figurative categories that were chosen for literary or thematic reasons and that many of the words in this chapter don’t mean what they seem to mean. This interpretation is unnecessarily complicated and extrabiblical.
As it’s not figurative language, maybe Genesis 1-11 is poetic?
Is it poetry?
The main characteristic of Hebrew poetry is parallelism where the statements in two or more consecutive lines are related in some way. Scholars have identified various types of Hebrew parallelism, such as: synonymous (repetition of the same thought), contrastive (contrast with an opposite thought), and developmental (building on a thought).
However, parallelism is absent from Genesis 1-11 except for 1:27; 2:23; and 4:23-24. If Genesis is poetic, it would use parallelism throughout like the book of Psalms. But Genesis doesn’t look like Psalms. For a poetic account of creation see Psalm 104.
Some claim that the number symbolism in Genesis 1 means that it is poetic (Appendix C). They infer this from a comparison with ancient non-biblical accounts. But this is poor exegesis. The best exegesis uses the immediate context and so should be based on Genesis and the other books of Moses. We will use this approach. And we will use the views of other biblical characters, rather than the views of current scholars who are separated from these events by thousands of years. This shows that the people referred to in Genesis really existed and the events referred to in Genesis really occurred.
There is repetition in Genesis 1-11 (see Appendix D), but it’s not parallelism or poetic. There are many other examples of this in the Old Testament (see Appendix E).
Just because a passage is poetic doesn’t mean that it’s fiction. Poetry is merely a literary form. On its own, it has nothing to do with whether the content is fact or fiction. It may or may not reflect a historical background. Many poetic portions of scripture relate to genuine history (Num. 24; Ps. 148; 1 Tim. 3:16b). And these are acknowledged as being divine in origin and authoritative in force (Ps. 82:6; Jn. 10:34).
As it’s not figurative language or poetry, maybe it’s parables?
Is it allegories or parables?
Parables are usually introduced with a simile or a statement indicating that they are a figure of speech. As neither of these are present in Genesis 1-11, there is no evidence of any parables. The prophet Nathan told a parable to King David (2 Sam. 12:1-7). The historical facts about David, Uriah and Bathsheba are clearly stated, and it is also clear that the parable was fictional. And the intention of Nathan in telling the story is clear, as is the intention of the writer of 2 Samuel in recording this historical event. But there are no indicators in scripture that any of Genesis 1-11 is a parable.
An allegory is a story in which the characters and/or events are symbols representing other events, ideas, or people. Paul interprets the story of Abraham, Hagar, and Sarah as an allegory for the Old and New Covenants (Gal. 4:22-26). Here, Paul takes actual, historical people from Genesis (Abraham, Hagar, and Sarah) and uses them as symbols in a lesson for Christians. He explains for the reader, “These things are being taken figuratively: The women represent two covenants” (v.24). Likewise, Paul refers to “Christ, our Passover lamb, has been sacrificed” (1 Cor. 5:7). Here he implies similarity between two historical characters. The evidence of scripture shows that the people referred to in Genesis really existed and the events referred to in Genesis really occurred. They are not allegories.
As it’s not figurative language, poetry or parables, maybe it’s a historical novel?
Is it a historical novel?
Historical novels are fictional stories that are based on historical characters or historical settings. The beliefs of the authors of the other books of the Bible show that the characters and settings in Genesis 1-11 are fact, not fiction. The evidence of scripture shows that the people referred to in Genesis really existed and the events referred to in Genesis really occurred. They are not a historical novel.
As it’s not figurative language, poetry, parables or a historical novel, maybe it’s a myth?
Is it a myth?
A myth is a mixture of fact and fiction that may have a moral lesson. Some believe that the biblical account of the seven days of creation (Genesis 1:1–2:3) was an abbreviated Hebrew version of a more ancient Babylonian tale. The ancient Babylonian creation myth Enūma Eliš is a poem that explains the origin of gods and people. But the gods are mortal, violent and frail, and nothing like the supreme Creator God of Genesis. It’s a song in praise of Marduk, their greatest god. Genesis 1 is about the creation, while Enūma Eliš is more about the creator. Genesis 1 is a tightly structured narrative, while Enūma Eliš, is a dramatic narrative poem.
The main problem with the mythical approach is that it confuses historical issues and literary genre. If we leave aside the question of whether the miracle stories in the Bible (including creation) are fact or fiction, the whole question of whether these stories are myths becomes extremely easy to answer. The biblical narratives are not myths because they do not possess a mythical literary form. They are straightforward and use the language of ordinary events. The biblical stories take for granted the world as we tend to experience it.
Is Genesis 1 merely an argument against pagan myths? A myth is a story blending fact and fiction that serves as a vehicle to convey truth. But if this was the case how does one decide which part is fact and which part is fiction? Does it teach us not to worship the sun but the God who made the sun? Pagans don’t just worship the physical object, but a god behind it (1 Cor. 10:19-20). The Bible does contain arguments against pagan gods (Ps. 74:13-15; Isa. 37:18-20; 45:12-20). They emphasize God’s strength and the weakness of idols. But Genesis 1 is nothing like this. Instead the pagan myths are probably derived from the original account which was passed down to Moses. The early chapters of Genesis were edited from ancient sources that pre-date the pagan ones. Normally borrowing embellishes history into a fanciful legend. In the ancient Near East, simple accounts may lead to elaborate legends, but not vice-versa. So, the simple Hebrew account of creation can lead to the embellished Babylonian creation legend, but not vice-versa.
Some scholars believe that there are three creation stories in the Bible. These are Genesis 1, Genesis 2 and a myth of the primordial battle between God and the forces of chaos known as Leviathan (Ps. 74), Rahab (Ps. 89) or the monster of the sea (Isa. 27). But this is incorrect. The introduction in Genesis 2:4 to the second section of Genesis states that Genesis 1:1-2:3 is an account of the creation of the universe. Recapitulation was widely practiced in ancient Semitic literature. It this case a broad summary is followed by a detailed account of matters of special importance. Genesis 2:5-25 is a more detailed account of the creation of Adam and Eve on the sixth day of creation (Gen. 1:26-30). So the difference in styles between Genesis 1 and 2 is due to the different subject matter. Leviathan, Rahab and the monster of the sea are symbols of the power of Egypt (Ps. 74:13-14; 89:10; Isa. 27:1). Such scholars interpret this figurative language to be narrative, while they interpret the narrative in early Genesis to be figurative! This demonstrates how presuppositions can influence one’s interpretation of Scripture!
The Bible specifically warns Christians against believing myths. The Apostle Paul says: “As I urged you … stay there in Ephesus so that you may command certain people not to teach false doctrines any longer or to devote themselves to myths … ’ (1 Tim. 1:3–4NIV).
“Have nothing to do with godless myths …” (1 Tim. 4:7).
“For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of (false) teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (2 Tim. 4:3–4).
“Therefore rebuke them (false teachers) sharply, so that they will be sound in the faith and will pay no attention to Jewish myths or to the merely human commands of those who reject the truth” (Titus 1:13-14).
The Apostle Peter says: “we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power” (2 Pt. 1:16).
As it’s not figurative language, poetry, parables, a historical novel or a myth, maybe it’s a biography or autobiography?
Is it a biography or autobiography?
Genesis can be divided into sections which begin with the Hebrew word for generations or descendants (see Appendix F). It’s interesting to note the same pattern is evident in Genesis 1-11 and Genesis 12-36. So there is no evidence of a change of genre within the book of Genesis.
The Bible says that Moses wrote the Pentateuch (Ex. 17:14; 4;4; 34:27; Num. 33:2; Dt. 31:9, 24; Mk. 10:3; Lk. 24:27; Jn. 1:17). And Jesus referred to it as “the law of Moses” (Lk. 24:44; 1 Cor. 9:9), “the book of Moses (Mk. 12:26), and simply “Moses” (Lk.16:29).
It is likely that each of the generations from Adam onwards wrote down an account of the events which occurred in their lifetime, and Moses, under the guidance of the Holy Spirit, selected and compiled these, along with his own comments, into the book we now know as Genesis. So Moses was the editor of Genesis. The events of Genesis occurred long before his time. The original version of Genesis 10 (which shows where people were scattered to after the incident at Babel) was written before 1870BC because it mentions the cities of Sodom and Gomorrah which were destroyed by God about 360 years before the birth of Moses (Gen. 10:19). Moses included editorial comments (Gen. 26:33; 32:32). And a description of the Jordan valley in Abraham’s time as being “like the land of Egypt”, seems to be an editorial comment by Moses (Gen. 13:10).
So Genesis 1-11 is mainly a biography and an autobiography. If it’s a biography or autobiography, can its facts be confirmed?
Comparison with Genesis 12-50
Genesis 12-50 is a historical description of the lives of four generations of Israelites: Abraham, Isaac, Jacob, and Joseph. Often, the book of Genesis has been divided into two sections: Primeval History (chs. 1-11) and Patriarchal History (chs. 12-50). But where is the boundary between these two sections? At Genesis 11:27? But the text of Genesis 11 has a similar structure to that of Genesis 12! In fact, there are no significant differences in the structure of the text in Genesis 1-11 compared to Genesis 12-50. As “patriarchal history” is generally regarded as accurate history, then there is no linguistic reason why “primeval history” should not also be accepted as accurate history. And some passages of the Bible cite characters from both sections without indicating that the earlier ones are less historical. It would be better to say that the difference is one of subject matter. Genesis 1-11 deals with the world, whereas Genesis 12-50 deals with the descendants of Abraham.
Genesis 12 would make little sense without the genealogical background in Genesis 11. As Genesis 11 includes the genealogy of Shem, this links to the genealogy in Genesis 10, and to the one found in Genesis 5. Shem is mentioned in each of these three chapters of Genesis.
Genealogies treat people from Genesis 1-11 in the same manner as those from Genesis 12-50 (1 Chr. 1-8; Lk. 3:23-38). The same applies to the list of heroes of the faith from the Old Testament (Heb. 11:4-22).
Evidence from the rest of the Bible
The principal people mentioned in Genesis chapters 1–11 are referred to as real people (historical, not mythical) in the rest of the Bible. For example, Adam, Eve, Cain, Abel, and Noah are referred to in 15 other books of the Bible. And I have demonstrated in other blogposts that Adam and Eve, and Noah were real people.
At least 25 New Testament passages refer directly to the early chapters of Genesis, and they are always treated as real history. Genesis 1 and 2 were cited by Jesus in response to a question about divorce (Mt. 19:4-6; Mk. 10:6-9). Paul referenced Genesis 2-3 (Rom. 5:12-19; 1 Cor. 11:8; 15:20-22, 45-47; 2 Cor. 11:3; 1 Tim. 2:13-14). The death of Abel recorded in Genesis 4 is mentioned by Jesus and John (Lk. 11:51; 1 Jn. 3:12). The flood (Genesis 6-9) is confirmed as historical by Jesus and Peter (Mt. 24:37-39; 2 Pt. 2:4-9; 3:6). And Jesus mentioned the flood in the same context as He did the account of Lot and Sodom (Gen. 19) (Lk. 17:26-29). Finally, in Luke’s genealogy of Christ, he includes 20 names found in the genealogies of Genesis 5 and 11 (Lk. 3:34-38). He traced the genealogy of Jesus back to Adam (Lk. 3:23-38). So the New Testament treats Genesis 1-11 as real history and not merely literary or theological devices. It’s a record of “actual events” in the history of humanity
Jesus Christ referred to the creation of Adam and Eve as a real historical event, by quoting Genesis 1:27 and 2:24 in His teaching about divorce (Mt. 19:3-6; Mk. 10:2-9), and by referring to Noah as a real historical person and the flood as a real historical event, in His teaching about the ‘coming of the Son of Man’ (Mt. 24:37-39; Lk. 17:26-27).
Humanity needs to be redeemed because of the fall into sin (Genesis 3). Unless we know that the entrance of sin to the human race was a true historical fact, we can’t understand God’s purpose in providing a Savior. And the historical truth of Genesis 1–11 shows that all mankind needs salvation from the penalty, power, and presence of sin.
Unless the events of the first chapters of Genesis are true history, the Apostle Paul’s explanation of the Gospel in Romans chapter 5 and of the resurrection in 1 Corinthians chapter 15 have no meaning. Paul writes: “For just as through the disobedience of the one man (Adam) the many were made sinners, so also through the obedience of the one man (Jesus) the many will be made righteous” (Rom. 5:19). And, “For since death came through a man (Adam), the resurrection of the dead comes also through a man (Jesus). For as in Adam all die, so in Christ all will be made alive … So it is written: ‘The first man Adam became a living being’; the last Adam (Jesus), a life-giving spirit” (1 Cor. 15:21-22, 45). The historical truth of the record concerning the first Adam is a guarantee that what God says in His Word about the last Adam (Jesus) is also true. Likewise, the historical, literal truth of the record concerning Jesus is a guarantee that what God says about the first Adam is also historically and literally true.
So Genesis 1-11 presents as a biography or autobiography whose facts are confirmed by the rest of scripture as being historically accurate. These inspired writers treat the people, and events in Genesis 1-11 as real, not merely literary or theological devices.
The Bible was written to be understood by ordinary people, so it shouldn’t be difficult to interpret. We have seen that Genesis 1-11 is not figurative language, poetry, parables, a historical novel or a myth. But it is a biography and an autobiography that describes real historical people and real historical events. It is prose narrative, with some embedded pieces that are poetic (Gen. 1:27; 2:23; 4:23-24) and some genealogical records (Gen 5, 10, 11:10–26). And it differs from other near eastern cosmologies because they are poetic and polytheistic. The writers of the Bible affirm that Genesis 1-11 is fact not fiction. It is an account of real events. Jesus affirmed it as well. And the gospel is based on the historicity of the early chapters of Genesis. So, Genesis 1-11 isn’t a type of doublespeak where words don’t have their usual meaning.
Sarfati J D (2015) “The Genesis Account”, Creation Book Publishers.
Appendix A: Traditional genre (literature style) of the books of the Bible
The dominant genre of each book of the Bible is listed below. Note that figures of speech can occur within each of these genres.
Joshua to Nehemiah
Wisdom (also contains poetry)
Song of Songs
Matthew to John
Prophecy and apocalypse
Ezekiel to Malachi
Romans to Jude
Appendix B: Summary of the book of Genesis
- Creation (Gen. 1-2).
- The fall into sin (Gen. 3-5).
- The flood (Gen. 6-9).
- The dispersion (Gen. 10-11).
- Life of Abraham (Gen. 12-25:8).
- Life of Isaac (Gen. 21:1-35-29).
- Life of Jacob (Gen. 25:21-50:14).
- Life of Joseph (Gen. 30:22-50:26).
God created a universe that was good and free from sin. God created humanity to have a personal relationship with Him. Adam and Eve sinned and thereby brought evil and death into the world. Evil increased steadily in the world until there was only one family in which God found anything good. God sent the Flood to wipe out evil, but delivered Noah and his family along with the animals in the Ark. After the Flood, humanity began again to multiply and spread throughout the world.
God chose Abraham, through whom He would create a chosen people and eventually the promised Messiah. The chosen line was passed on to Abraham’s son Isaac, and then to Isaac’s son Jacob. God changed Jacob’s name to Israel, and his twelve sons became the ancestors of the twelve tribes of Israel. In His sovereignty, God had Jacob’s son Joseph sent to Egypt by the despicable actions of Joseph’s brothers. This act, intended for evil by the brothers, was intended for good by God and eventually resulted in Jacob and his family being saved from a devastating famine by Joseph, who had risen to great power in Egypt.
Appendix C: Number symbolism in Genesis 1
Some people quote the following to claim that Genesis 1:1-2:3 is symbolic rather than factual.
- The first sentence of Genesis 1 consists of seven Hebrew words.
- The second sentence of Genesis 1 contains exactly fourteen (a multiple of seven) words.
- The Hebrew words ‘earth’ and ‘heaven’ appear 21 times (a multiple of seven). But this is incorrect, “heaven(s)” (Strongs #8064) appears only 11 times (which isn’t a multiple of seven) and “expanse” (Strongs #7549) appears 9 times (which isn’t a multiple of seven). According to Genesis 1:8 “God called the expanse Heaven (or sky)”. This is a total of 20 times (which isn’t a multiple of seven).
- The Hebrew word ‘God’, is mentioned 35 times (a multiple of seven).
- The Hebrew refrain ‘and it was so’ and the summary statement ‘God saw that it was good’ occur seven times. But this is incorrect, “and it was so” only appears six times (v. 7, 9, 11, 15, 24, 30; which isn’t a multiple of seven)!
- The six days of creation and the day of rest comprise seven days.
But they don’t mention that the Hebrew word “day” appears 15 times. And “water” appears 12 times. And “God said” appears ten times. And “evening” and “morning” both appear six times. None of these are multiples of seven!
So this is a weak argument for saying that this Bible passage is symbolic rather than factual. I expect better scholarship to justify such a claim. Instead, it looks like cherry-picking to me.
Appendix D: The structure of Genesis 1
Genesis 1 has a repetitive structure, which was a common device in ancient literature to aid memorization. But it is not poetic. There are four basic themes on each day of creation.
1. God’s command
“And God said, ‘Let there be …”
“And it was so …”. God spoke things into existence. As God is the creator of time, He needs no time for His creative acts.
“God saw that it was good”.
4. Conclusion/Closure of the day
“And there was evening and there was morning – the Xth day”. As the Hebrew day went from sunset to sunset, it was made up of the night-time hours followed by the daylight hours. Each command was fulfilled within a 24-hour period (see “In six days”).
Why did God take so long to create the universe? He took six days of creation plus one day rest to give us the pattern for a week.
Appendix E: Other Biblical examples of repetitive structure
Repetition is present in many Old Testament passages.
Numbers 7 is also a numbered sequence of days. On 12 consecutive days a representative of each of the 12 tribes of Israel brought an offering for the altar.
“The one who brought his offering on the first day was Nahshon son of Amminadab of the tribe of Judah” (v.12)
“On the second day Nethanel son of Zuar, the leader of Issachar, brought his offering” (v.18).
“On the third day, Eliab son of Helon, the leader of the people of Zebulun, brought his offering” (v.24).
“On the twelfth day Ahira son of Enan, the leader of the people of Naphtali, brought his offering” (v.78).
No one teaches that Numbers 7 is a literary framework for teaching something theological and that is not history. The same should apply to Genesis 1.
Genealogies are repetitive. 1 Chronicles 1:1-9:44 gives genealogies from Adam to King Saul. As these are accepted as being factual, so should those in Genesis 5 and 11 (they overlap).
Nehemiah 3 describes the rebuilding the walls of Jerusalem in a repetitive manner. It progressively moves around the wall mentioned each section between each of the ten gates and describing who repaired each section.
Appendix F: Possible sources of the book of Genesis
The sources of Genesis are 12 family documents (see below). Eleven of these are headed by the Hebrew word toledoth (Strongs #8435), which means generations or descendants. The fact that these are referring to what follows rather than what precedes is clear in other instances of this word in the Old Testament (Num. 3:1; Ruth 4:18; 1 Chr. 1:29). So, in Genesis, the toledoths tell us what followed from the named person.
It’s possible that each of these documents was written on a clay tablet. During the exodus Moses probably compiled all these tablets into a long scroll. He may have used vellum to write on as the Israelites had many sheep.
- Creation of the universe (Gen. 1:1 – 2:3). There is no toledoth here, because nothing (in time) preceded creation. Time began at the beginning of this creation.
- “Descendants” of the heavens and the earth (Gen. 2:4-4:26). This is what followed from creation.
- Descendants of Adam (Gen. 5:1-6:8).
- Descendants of Noah (Gen. 6:9-9:29).
- Descendants of Shem, Ham and Japheth (Gen. 10:1-11:9).
- Descendants of Shem (Gen. 11:10-26).
- Descendants of Terah (Gen. 11:27-25:11).
- Descendants of Ishmael (Gen. 25:12-18).
- Descendants of Isaac (Gen. 25:19-35:29).
- Descendants of Esau, born in Canaan (Gen. 36:1-8).
- Descendants of Esau, born in Edom (Gen. 36:9-37:1).
- Descendants of Jacob (Gen. 37:2-50:26).
Written, June 2018
Who do you follow on social media? We can choose between lots of people and causes to follow. And everyone follows something: friends, popular culture, family, selfish desires, or God. As Bob Dylan sang, “You’re gonna have to serve somebody. It may be the Devil or it may be the Lord. But You’re gonna have to serve somebody”. Christians follow Jesus Christ.
Christianity is the largest religion in the world. It is the predominant religion in Europe, Russia, North America, South America, the Philippines, East Timor, Southern Africa, Central Africa, East Africa, and Oceania. It is declining in developed countries and growing in under-developed countries.
This post is one in a series on major religions. It shows that Christianity is a way of life that involves beliefs and practices that are taught by Jesus and His apostles as recorded in the Bible.
The largest branches of Christianity are the Roman Catholic church, the Orthodox church, and the Protestant churches.
Roman Catholic churches believe that scripture must be interpreted within the tradition of the church. Their Bible includes an extra 7 deuterocanonical books. And Mary the mother of Jesus is considered an object of devotion and veneration. And the Pope may pronounce dogma (doctrine required to be obeyed by all members) infallibly. Seven sacraments are believed to convey saving grace. And baptism and communion are believed to be necessary to gain eternal life.
Orthodox churches believe that scripture must be interpreted by sacred tradition. Their Bible includes an extra 10 deuterocanonical books. Icons (images of Christ, Mary, or the saints) are objects of veneration through which God is to be worshipped.
Protestant churches believe in scripture alone (and not tradition), justification by faith alone (and not works) and the universal priesthood of believers (because Christ mediates like a high priest).
The “Old Covenant” is God’s agreement or treaty made with the nation of Israel about 3,500 years ago.
Christianity is named after Jesus Christ. It began in Jerusalem (on the Day of Pentecost) after Christ’s death. The first Christians were mainly Jews. It developed under the leadership of the apostles. Christianity is based on the teaching of Christ and the apostles, which is recorded in the Bible. As a result of persecution, Christians moved away from the Middle East across the Roman Empire.
The early followers of Jesus were called “disciples” and followers of “the Way” and “Christians” (Acts 9:2; 11:26; 19:9, 23; 22:4, 14; 1 Pt. 4:16). His followers are now known as Christians.
Armenia was the first nation to accept Christianity in AD 301. And in AD 380, Christianity was made the religion of the Roman Empire. Since this time, Christianity has played a prominent role in the shaping of Western civilization.
In the 11th century AD, there was a division between the Roman Catholic Church in the west and the Orthodox church in the east. In the 16th century the Protestant churches separated from the Roman Catholic church.
Here are some of the major Christian beliefs according to the Bible. They are core beliefs of Christianity.
Seven major beliefs
We learn about Jesus in the Bible, which is God’s special revelation to humanity. The Old Testament describes history up to the time of Christ and the New Testament describes the time of Christ (in the Gospels) and then the early church. In fact, Jesus is the key person in the Bible.
Creation shows that God is intelligent, powerful and supernatural. But the clearest way that God has revealed Himself to us is in the Bible. It’s God’s record of history because He miraculously guided the authors of Scripture to correctly record His message to humanity (2 Pt. 1:21). “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Tim. 3:16-17NIV). Because the Bible is “God-breathed”, it’s completely reliable.
Paul said, “faith comes from hearing the message, and the message is heard through the word about Christ” (Rom. 10:17). Christian faith is based on the message about Jesus Christ which is recorded in the Bible. It gives us everything we need for a godly life (2 Pt. 1:3).
When many followers were deserting Jesus, He asked His disciples “Are you also going to leave?”. Peter replied, “Lord, to whom would we go? You have the words that give eternal life” (Jn. 6:67-68NLT). The Bible contains words that give eternal life. That’s what makes it different to other books and other messages.
Hebrews says, “The word of God is active and alive … it judges the thoughts and attitudes of the heart” (Heb. 4:12). The Bible judges us. We need to respond faithfully to its message, because the Bible exposes unbelief.
So, the Bible is our authority for belief (faith) and practice. And it’s the best source of our knowledge about God. That’s why we are looking at Christianity according to the Bible and not according to a particular church. All the beliefs and practices described below come from the Bible.
Overall history is visualized in this schematic diagram. In the beginning God created a perfect world where there was no sin. But this world was changed and spoiled when humanity sinned. From that time there is sin, suffering and death. But God promised deliverance and salvation from this. When this is finalized in the future, God’s perfect world will be restored. We now live under the curse of sin between the Fall and the restoration.
History is linear. It’s sequential from a beginning to an end. The end is the new creation where Jesus rules in the kingdom of God. Here’s the events in the previous diagram rearranged in a line.
God’s plan of salvation has two parts, the Old Covenant and the New Covenant. Jesus fulfilled the Old Covenant and introduced the New Covenant. That’s why His name appears between them in the diagram. He marks the center and turning point in history. The purpose of the Old Covenant was to accomplish a rescue plan for the world: God becoming a Jewish man and dying for humanity’s crimes against God. The Old Covenant no longer applies because its purpose was achieved. It has been replaced by the New Covenant. Christians are those who have trusted in God’s rescue plan and they live under the New Covenant. They are part of His coming new creation.
So we live in a world where there is tension between sin and salvation, between the past fall and the future restoration, and between following Satan and following Jesus.
The triune God
The Bible teaches that there is only one God, yet it calls three Persons “God” – the Father, the Son, and Holy Spirit. The word “trinity” explains the eternal relationship between them. This form of monotheism is indicated in the diagram by the green circle.
Other beliefs (or worldviews), such as those indicated in the diagram by a blue circle, differ from the Bible. These are:
– There is no God (atheism). There is no spiritual world – it’s only physical. Like humanism and naturalism.
– There is one God (monotheism), but no trinity.
Jesus was a great teacher, but he wasn’t divine. Like lslam.
– There are many gods (polytheism). Like Hinduism, and the ancient Egyptians, Greeks, and Romans.
– Everything is god (pantheism). Like New Age spirituality, and animism.
These are different worldviews. Christianity is the Biblical worldview. It teaches that God is a spiritual being without a physical body who is eternal (has no beginning or end). God is great – He created the universe out of nothing. And God is good – although we rebelled against Him, He offered salvation to humanity. He is personal and involved with people.
How do we get to know God? Only through a relationship with Jesus Christ that involves believing and following Him.
Are people basically good or evil? Adam and Eve were created good in the beginning, and in the image of God, but they disobeyed God. Because of this, humanity and the rest of creation were cursed with sin, suffering and death (Rom. 5:12-15). The Bible says we are all sinners who are spiritually dead and separated from God (Isa. 59:2; Rom. 3:23, 5:12). And Satan is a spiritual being who tempts us to sin. Humanity now has a fatal flaw. We need help. Unless we do something about it we face eternal punishment in hell (Mt. 25:41, 46; Rev. 19:20). It’s more important than global warming or poverty or inequality or terrorism or the Middle East conflict or anything else you can think of. So, we have a big problem. And only God can fix it. We need outside help. That’s where Jesus comes into history.
Jesus is fully God and fully human (1 Jn. 4:1-3). As God, He always existed and was never created. And He created the universe (Col. 1:16). His conception was unique. He lived a sinless life. He was executed on a cross, was buried, but He rose back to life and is spiritually and physically immortal. When He ascended to heaven, He promised to return to earth again.
Christians believe that Jesus is the Son of God and the Savior of humanity as described in the New Testament, whose coming as the Messiah (the Christ) was prophesized in the Old Testament.
Jesus was sent to earth to solve the big problem of our hopeless situation of sinfulness and separation from God
God had a plan to forgive sinful people like us. Because God is loving and just, His plan was loving and just. The idea was that Jesus would be our substitute. He would take our punishment (that’s justice), and we would be offered forgiveness (that’s loving). So, Jesus died as the sacrifice and payment for our sins.
God’s plan of salvation was offered to people as a gift (Eph. 2:8-9) that could be accepted by acknowledging our sin and the fact that it separates us from God, and believing that Jesus died for our sins and physically rose again. We just need to trust in Jesus alone as the way of salvation because He has done all the work for us. There’s two aspects:
– Admit you are a sinner – that’s the problem (Rom. 3:23; 1 Jn. 1:9)
– Believe that Jesus died for you – that’s the solution (Acts 16:31).
Jesus is like the bridge to eternal life in this diagram. Unbelievers are separated from God and on the road to hell. If they trust in what Jesus has done for them, they cross over the bridge to the road to heaven. That’s the only solution. The only rescue plan.
That’s how God made a way for people to have a relationship with Him. Paul said, “Be reconciled to God. God made Him who had no sin (Jesus) to be sin for us, so that in Him (Jesus) we might become the righteousness of God” (2 Cor. 5:20). What a great exchange of our sin for Christ’s righteousness!
Jesus is the only way to God (John 14:6). Peter preached, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts. 4:12). That’s why Christians follow and worship Jesus and not someone else who is a sinner like us.
Those who follow Jesus are promised a wonderful future. At death their invisible soul is separated from the body. That’s when believers go to be with Jesus. Later at the rapture their bodies are resurrected and reunited with their souls. So believers will live with Jesus for eternity (Jn. 11:25, 26; 2 Cor. 5:6). They will also reign with Jesus in His coming kingdom.
If you want to drive a car in Australia you need to pass a knowledge test to get a learner licence. Then you need to pass a driving test for a provisional licence. You can’t get a learner licence without passing the knowledge test. And you can’t get a provisional licence without passing a driving test. There’s information to know and things you need to be able to do. Likewise to follow Jesus, there are both beliefs to know and practices to do.
Now we have looked at the major beliefs of those who follow Jesus, here are some of their major practices. All these practices can be applied in a Christian’s individual life, in their family life, and in their corporate life (as in the church). And they were practiced by the early church (Acts 2:42; 4:33).
Five major practices
It’s important to connect with the Bible every day as it is God’s main message to us. Christians read it to understand the message and to apply it to their daily lives.
Regularly reading the Bible is one of the most important things they can do. It can influence their lives and help them develop godly attitudes and behavior. And they can learn more about God and draw nearer to God. Victory over sin comes from the Bible (Mt. 4:4). As physical food gives us energy, the words of scripture give us spiritual energy and power. Devotions like “Our Daily Bread” and Bible Apps can help.
Christians should study the Bible because there is so much false teaching around. Test any teaching against what the Bible says (Acts 17:11). Be careful to correctly interpret scripture (2 Tim. 2:15). There are many poor interpretations on the internet. Some things that can help to keep you on the right track are – Study Bibles and the “Believer’s Bible commentary” by William MacDonald.
Christians are commanded to pray regularly and when facing trouble (Col. 4:2; 1 Th. 5:17; Heb. 5:13). It’s important to connect with God every day. Jesus prayed regularly and not just on special occasions (Mt. 14:23; Mk. 1:35; Lk. 11:1). He “often withdrew to lonely places and prayed” (Lk. 5:16).
Many of Paul’s prayers are recorded in the New Testament. He prayed for things like godly living, his ministry, strengthening, increased knowledge, more love, grace and peace, Israel’s salvation, Christ to dwell in our hearts through faith, more hope and for the fullness of God. A Christian’s prayers are offered to the Father through Jesus because Jesus is the only mediator between people and God the Father (1 Tim. 2:5).
James said, “Come near to God and He will come near to you” (Jas. 4:8). If Christians come to God in prayer with humility, He will answer their prayers. God is accessible to those in fellowship with Him. They can stay right with God by confessing our sins (1 Jn. 1:9).
People are encouraged by knowing that others are praying for them. Peace is another benefit of prayer, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Phil. 4:6-7).
Praise and worship
God alone is worthy of our devotion, praise and worship. He is our Creator and our Savior. Praise is linked with thanksgiving, while worship is linked to surrender.
Christians should praise God for His goodness even when life is difficult. “Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess His name” (Heb. 13:15). The joy of salvation can be expressed in songs of praise (Acts 16:25; Eph. 5:19; Col. 3:16; Heb. 5:13). Their praise is offered to the Father through Jesus.
Jesus said that His followers should “worship the Father in spirit and in truth” (Jn. 4:23-24). Worship is different under the New Covenant. The location isn’t important anymore. But who and how Christians worship is important. They worship the Father for sending the Son and Jesus for carrying out God’s plan of salvation. Its God centered. One’s attitude needs to be right (in spirit; engaging our hearts). And it needs to be consistent with Scripture and the kind of God we worship (in truth; engaging our minds).
Serving God is a form of individual worship (Rom. 12:1). It’s a response to all that God has done for them. And the Lord’s Supper is an expression of corporate worship.
Sharing the good news about Jesus
Before Jesus ascended back to heaven He told the apostles to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you” (Mt. 28:19-20). He also told them, “you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).
In the book of Acts there are many accounts of people sharing the good news of God’s plan of salvation though Jesus. This began in Jerusalem and extended to elsewhere in the Middle East and across the Roman Empire to Rome. Paul and Silas were so passionate about telling people about Jesus that they continued sharing even when they were imprisoned.
Godly attitudes and behavior
Children grow up to be like their parents in many ways. Christians are called “children of God” (Jn. 1:12)
The Bible says, “His (God’s) divine power has given us everything we need for a godly life through our knowledge of Him who called us by His own glory and goodness. Through these He has given us His very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires” (2 Pt. 1:3-4).
The power of God gives Christians new life (Col. 2:12-13; Ti. 3:4-5) and the power of God gives them the ability to live godly lives (Phil. 2:12-13; 4:13). The better they know God’s Word the better they can apply God’s principles in their lives. The Christian lives by the promises of God in Christ.
Christians have two natures. A selfish sinful nature like unbelievers and a new divine nature, which transforms them to become more like Christ (Rom. 8:29; 2 Cor. 3:18). This process isn’t complete until they get to heaven when they “see Him (Jesus) as He is” (1 Jn. 3:2). The divine nature is God’s provision to counteract the sinful nature.
Paul said, “Follow my example, as I follow the example of Christ” (1 Cor. 10:31 – 11:1). He put the welfare of others first. God should be glorified in all that Christians do. He didn’t want to stumble anyone so that unbelievers may be saved.
Following Jesus is a transformation from within. Paul changed from being self-centered to being Christ-centered (Phil. 3:4-16). His mind was set on heavenly things, not earthly things (Phil. 3:17-20).
The godly attitudes and behavior mentioned in the New Testament include:
Opposed to sin
What a wonderful list of attributes! Wouldn’t it be great to be more like this?
The Bible encourages Christians to meet together regularly for mutual encouragement (Heb. 10:24-25). Collective worship and service is one of the characteristics of Christianity. This is difficult in countries where Christians are persecuted. Groups of people that meet together are referred to as a local church and the building they meet in can also be called a “church”. Since the middle ages some grand churches have been constructed, particularly in Europe. These were significant landmarks because of their great size and splendor. Cathedrals are impressive church buildings that symbolize the glory of God. In an age when the vast majority of the people were illiterate, the images on the stained-glass windows were like an illustrated Bible.
Christianity had a significant impact on education, science and medicine. And it has also had an impact on art, music and literature. The contents of the Bible influenced artists such as Michelanglo and Leonardo da Vinci, composers such as Bach and Handel, and writers such as Shakespeare and CS Lewis.
Christians usually celebrate Christ’s birth at Christmas and Christ’s death and resurrection at Easter. These are cultural and traditional events as neither of them is mentioned in the Bible.
Comparison with Judaism
Jesus, the apostles and the majority of the early church were Jewish. As Judaism is based on the Old Covenant (Old Testament), it’s a precursor of Christianity. Because Jesus fulfilled the purpose of the Old Testament about 2000 years ago, Christianity is the successor of Judaism.
The Jewish faith is monotheistic, but not trinitarian – they don’t accept that Jesus Christ was the Son of God. Christians believe that Jesus Christ is the Messiah awaited by the Jews, while the Jews believe that the Messiah will come in the future. The Jewish Messiah is a person (who isn’t divine) who will restore the physical kingdom of Israel, rebuild the temple in Jerusalem and bring earthly peace.
Both Judaism and Christianity teach that God has a special plan for the nation of Israel and the Jewish people. But Christianity does not accept that Mosaic Law has any authority over Christians, while Judaism does not accept that the New Testament has any religious authority over Jews. Besides the Old Testament, Judaism also considers the Oral Torah (written in the Mishnah and the Talmuds) to be a sacred text. Christians generally worship collectively of Sunday while Saturday is the day of worship in Judaism.
Christianity is a way of life that involves beliefs and practices that are taught by Jesus and His apostles as recorded in the Bible. This post has summarized aspects of the history, major beliefs, major practices and culture of the Christian faith. These beliefs, practices and culture impact everyday life for about 2 billion people across the world.
Written, January 2017
I don’t believe in the Tooth Fairy. I don’t believe in the Easter Bunny. I don’t believe in Santa Claus. You could say, I’m a skeptic! But what if I don’t believe that Babe Ruth, Mark Twain, and Christopher Columbus were real people? That they were myths as well.
Also, what if I don’t believe that people who lived longer ago like William Shakespeare (AD 1600) and Muhammad (AD 600) were real people? And what if I don’t believe that Jesus (AD 30) existed? That He’s a myth made up by Christians.
According to a survey in 2015, 22% of people in England thought that Jesus was a mythical or fictional character, while another 17% were unsure whether He was real or not. The remaining 61 % said Jesus was a real person who actually lived. It was found that younger people are the most skeptical about Jesus’s existence.
What is a “myth”?
In everyday language, the term “myth” is given to stories, ideas or beliefs that are false and not true. They are unreal or imaginary stories that may be called “legend”, “fiction”, “fairy tale”, “folklore”, or “fable”. But academic scholars use “myth” as a synonym for a story with a symbolic message that used to be believed as true, but now there are no implications on the truthfulness of the story. In this post I’m using the everyday usage of the word “myth”, not the academic one.
Let’s look at two skeptical views about Jesus.
Skeptical views about Jesus
Christ myth theory.
Some people claim that Jesus is a mythical character, and not a historical person. He never existed. He was made up by the early church which wrote the New Testament. They conclude this from the following beliefs:
– Jesus left no writings or other archaeological evidence.
– We don’t have any original manuscripts of the New Testament.
– The genre of the gospels may be legendary fiction instead of ancient biography.
– The Gospels and other early Christian writings cannot be verified as independent sources, and may have all stemmed from a single original fictional account.
– All documents about Jesus came well after the life of the alleged Jesus – so it’s all unreliable hearsay. No eyewitness accounts survive.
Mainstream historical view
Others say that Jesus of Nazareth did exist but He had virtually nothing to do with the founding of Christianity and the accounts in the gospels. They believe that Jesus was an extraordinary man, but He didn’t do miracles. The miracles were made up by Christians afterwards and written in the Bible. The life of Jesus was embellished like St Nicholas became Santa Claus.
We will now evaluate these two skeptical views about Jesus. Do they match the evidence or not?
Historical evidence for the existence of Jesus
Most of what is known of the ancient world comes from written accounts by ancient historians. But these only record a sample of human events and only a few of these documents have survived. Few people could write such histories as illiteracy was widespread in ancient times. And the reliability of the surviving accounts needs to be considered. But the existence of someone in history is often easily established on the basis of small textual samples, sometimes even a single name in a list or sentence. For example, my great grandfather Richard Hawke is in a list of people living on the goldfields at Hill End near Bathurst in New South Wales in 1867. This is listed in a book that was published 109 years later in 1976 (“Valleys of gold” by Brian Hodge).
Jesus was a Jew (a minor race) who lived in Galilee, which was a part of Palestine (not the capital, Jerusalem). And Palestine was an outpost of the Roman Empire (a tiny part of a vast empire). He was a long way away from the local center of power and from Rome (the capital of the empire). So the fact that we can find any written record of Jesus outside the New Testament is significant. Based on this, the best place to look for evidence of Jesus that is independent of the Bible is in ancient Roman and Jewish literature.
About 80 years after Christ’s death, the Roman historian Tacitus wrote (“Annals”, 15, 44, AD 115-117): “They (Christians) got their name from Christ, who was executed by sentence of the procurator Pontius Pilate in the reign of Tiberius. That checked the pernicious superstition (Christianity) for a short time, but it broke out afresh not only in Judea, where the plague first arose, but in Rome itself, where all horrible and shameful things in the world collect and find a home”.
The Annals is a history of the Roman Empire from the reign of Tiberius to that of Nero (AD 14–68). The context of this passage is the 6-day fire that burned much of Rome in July AD 64. It indicates the manner and time period of Christ’s death. Emperor Nero (AD 37-68) accused the Christians of starting the fire and he persecuted them.
Josephus is the best known Jewish historian. He was born in Jerusalem and went to Rome in AD 71 where he wrote his histories under Roman patronage. Jesus Christ is mentioned twice in his “Antiquities of the Jews” (a history of Israel from Genesis to the first century AD) published around AD 93 (about 60 years after the death of Jesus).
A passage in Book 18, 63-64 of the “Antiquities of the Jews” says:
“Now, there was about this time (a source of further trouble) Jesus, for he was a doer of surprising works, a teacher of such men as receive the truth with pleasure (men who welcome strange things). He drew over to him both many of the Jews, and many of the Gentiles. And when Pilate, at the suggestion of principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him (cease to cause trouble). And the tribe of Christians, so named for him are not extinct to this day”.
The context of this passage is the political disturbances that the Roman rulers dealt with during this period.
A passage in Book 20, Chapter 9, 1 of the “Antiquities of the Jews” says,
“he (Ananus the high priest) assembled the Sanhedrin of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned”.
This event is dated at AD 62. The Bible also says that James was the brother of Jesus (Gal. 1:19). This passage assumes you already know about Jesus, which is true because Josephus has already mentioned him two books earlier.
Summary of Roman and Jewish literature
These two non-Christian historians are independent historical sources, one Roman and one Jewish. What do they say about Jesus?
– He was a Jewish man named Jesus and Christ (in Greek) who lived in Judea.
– He had a brother named James.
– He had a reputation for doing unusual works (possibly miracles)
– He won over both Jews and Greeks (but most of this happened after His death).
– He was sentenced by Pilate to be executed by crucifixion during Tiberius’s reign. The Jewish leadership pressured Pilate to condemn Jesus in this way.
– Christianity and Christians came out of Christ’s ministry.
– Both Jewish and Roman leaders were hostile towards Jesus and Christians.
So, hostile Jewish and Roman witnesses show that Jesus is a historical figure, and not a myth. This means that the first skeptical view that Jesus never existed is debunked. It is a myth itself!
In 2013 Time magazine had an article on “the 100 most significant figures in history”. They ranked them like Google ranks web pages. They said that historically significant people leave evidence of their presence behind. The top rank went to Jesus, followed by Napoleon, Muhammad, William Shakespeare and Abraham Lincoln. So Jesus left an impact in our world. One indication of this is that the years in our calendar are dated from when He was born. Mythical figures don’t leave such an impact. Another indication is the growth of the church despite persecution.
We will now evaluate the second skeptical view that doesn’t believe Jesus did miracles.
Historical evidence for Jesus’ miracles
Now we’ve established that Jesus existed, the question is “did He do miracles?”. Is the only evidence of these in the New Testament that was written by Christians? No! The Christian message was offensive to both the Jews and the Romans. They attacked Christianity by saying that Jesus was a real wonder-worker who made blasphemous claims to divine authority.
Jesus was regarded by the Jews of His day as a person who possessed supernatural powers. According to Justin Martyr, they said that Christ’s miracles “was a display of magic art, for they (Jews) even dared to say that he (Jesus) was a magician and a deceiver of the people” (Justin Martyr, AD 160). They executed Him for sorcery and said His power to do miracles was Satanic.
According to Celsus, an anti-Christian Greek Philosopher, “Jesus performed His miracles by sorcery” (“The true word”, about AD 180). And, “because (Jesus) was poor he hired himself out as a workman in Egypt, and there tried his hand at certain magical powers on which the Egyptians pride themselves; he returned full of conceit because of those powers, and on account of them gave himself the title of God…”.
“These were the actions of one hated by God and a wicked sorcerer…”
Celsus treated Jesus as a person who was a dangerous con-artist like a conjuror or illusionist. He considered Jesus to be a magician who made exorbitant claims.
So both hostile Jews and Greeks acknowledged that Jesus had miraculous powers. And they said that these were magical, Satanic and deceptive.
Were the gospels fabricated?
Some skeptics claim that the gospels were fabricated after Christ’s death and aren’t reliable accounts of what actually happened. But you wouldn’t expect the following in the gospels if they were fabricated:
– Mathew was written by a tax collector and Jews hated these.
– A key event, the resurrection of Christ, was revealed first to women who had low status in society at that time. A woman’s testimony was not accepted in court during those days.
– No Jew would invent a story of a crucified Messiah, and Christians wouldn’t invent such a horrific ending for their leader.
– There are multiple accounts of the life of Jesus in the gospels with variations between them.
– The embarrassing parts would probably have been deleted: Jesus’ baptism by John (Mk. 1:4-11), His family believing He was out of His mind (Mk. 3:21), His ignorance of the time of His own return (Mk. 13:32), His not doing miracles in some places (Mt. 13:58), and Jesus calling Peter Satan (Mt. 16:23).
– Why would two of the leaders in the early church reject Jesus when He was on earth? His brother James was a skeptic (Mk. 3:21; 6:2-4; Jn. 7:5) and Paul persecuted Christians (Acts 7:58, 60).
– Why would the apostles invent so many miracle stories, when most Jews expected a political deliverer as Messiah, not a wonder-worker?
– Why would the writers say that some people doubted that Jesus rose from the dead (Mt. 28:17; Mk. 16:11-13; Lk. 24:11, 38; Jn. 20:24-27)?
– Why would the apostles invent a religion that caused them painful humiliating deaths?
The New Testament was written by the apostles and their associates. The apostles were eyewitnesses to the events they described and the associates would have obtained information from eyewitnesses. Scholars think that the “memory gap” between the events described in the gospels and their documentation is about 30-55 years. There are variations between the gospels. This is because there are multiple witnesses and multiple writers. And like in real life, there are variations between the accounts (each records different aspects and details) but they have the same core message and they are consistent with each other. It’s a bit like children recalling events from their childhood for a parent’s eulogy.
Let’s look at the “copy gap” (between the original document and the oldest manuscript available today) for some historical documents. For the works of Josephus in their original language of Greek, the copy gap was about 800 years and for the Annals of Tacitus it was about 1,000 years. On the other hand, for the New Testament, the copy gap was about 300 years – Codex Vaticanus was copied in AD 300-325 and Codex Sinaiticus in AD 330-360. So the gap is significantly shorter for the New Testament. A longer gap means more copies of copies, which means more potential for copy errors to appear in the text. So the version of the New Testament we have today should be a more accurate copy of the original than is the case for these other Roman and Jewish historical documents. In this way, the evidence for the existence of Jesus is stronger than that for most other people of the ancient world.
Do we have an open mind?
I’ve presented some evidence, but whether you believe it depends whether you have an open mind or not. Our presuppositions can override the evidence in order to inevitably conclude what was presupposed from the start. That’s circular reasoning! In such cases our assumptions and beliefs largely determine our findings and interpretation of these. If we have already made up our minds, no evidence will change them.
Let’s look at some people who investigated Jesus with an open mind.
CS Lewis was Irish and became an atheist in his early teenage years. He graduated from Oxford University with triple First Class Honors in Classics, Philosophy and English. And he wrote many books. His mother died when he was 10 years old, he had been unhappy at school, and he experienced trench warfare during the First World War. But after spending some years with Christian colleagues at Oxford University, at 30 years of age he became a Christian. He realized that atheists don’t have an open mind because they deny the supernatural and therefore the existence of God. They don’t even consider this possibility. But if God exists, then surely the Creator can intervene in His creation. He can alter the natural environment, reverse the progression of disease, or conquer death in ways we consider to be miraculous. He has written many books defending Christianity, including “Mere Christianity”.
Lee Strobel trained at Yale Law School and was an avowed atheist. He was a legal journalist for 14 years. After his wife’s conversion, he began investigating the Biblical claims about Christ. After a nearly two-year investigation, he became a Christian at the age of 29 years. He has written many books defending Christianity, including “The case for Christ”.
Jennifer Fulwiler was an atheist blogger. But she came to realize her mind was closed to ideas that didn’t fit into her atheist worldview. At the birth of her first child the only way her atheist mind could explain the love that she had for him was to assume it was the result of nothing more than chemical reactions in her brain. Then she realized that’s not true! She found that the Christian worldview had the best rational explanation for the world in which we live. She writes a blog called “Conversion Diary”.
Warner Wallace was a homicide detective. He was an atheist, but reading the gospels changed his life. After he saw that they were accurate eyewitness accounts of the life of Jesus, he became a Christian. He stresses that as detectives need to be open minded by avoiding presuppositions, so should we. And the highest standard for prosecution is “beyond a reasonable doubt”, not “beyond every possible doubt”. This is because they are dealing with history, not observational science or mathematics. Wallace writes a blog called “Cold case Christianity”.
This evidence from an author, a journalist, a blogger and a detective shows that when people investigate Jesus with an open mind, they are convinced that He did the things described in the Bible.
Lessons for us
We have seen that Jesus is a historical person and not an imaginary figure. The evidence is overwhelming. And that He wasn’t an ordinary person. He did miracles and founded Christianity that has spread across the world. Also, the gospels are based on eyewitness accounts of the life of Jesus and not something fabricated by early Christians. And people with an open mind will agree with this finding.
Do you have an open mind about Jesus? Have you read about Him in the gospels? Do you think He is a great moral teacher, but don’t accept his claim to be God? In that case, Jesus would be a liar. Why would a person willingly die under an accusation they knew wasn’t true? Or do you think He was deluded? That He had a mental illness? Then why would the apostles give up their lives for such a person? The only other option is that He was the person who He claimed to be and who He demonstrated to be by His miracles, the divine Son of God.
And if Jesus existed and did the things that history says He did and He’s alive today as the Son of God, then what must change in our lives today?
Why did Jesus come?
Jesus coming to earth is a bit like us becoming an ant in order to talk to the ants. Or us becoming an amoeba or bacteria to communicate with them. It’s amazing! It’s even more amazing because Jesus made and sustains the world He entered! The Creator and Sustainer became a creature at the same time.
Jesus came to earth so we can have spiritual life. A life connected with God now. A life that is connected with God forever. That’s called eternal life. He did it to solve the problem of our rebellion against God. Adam and Eve rebelled against God. Noah’s generation rebelled against God. The people of Babel rebelled against God. The Israelites rebelled against God. The Jews and Romans killed the Son of God. And we ignore God. He’s not in our calendar! The Bible says that we all rebel against God and that’s what separates us from Him (Rom. 3:23). We’re all guilty of wrong attitudes and wrong behavior. How do we know what’s right and what’s wrong? The Bible gives examples and our conscience can guide us (Rom. 2:15). The consequence of our guilt is to be separated from God.
Jesus solved the problem of our rebellion against God by taking our punishment when He was executed by crucifixion. He substituted for us. No one else could have done this because everyone else is a rebel and is separated from God themselves. Only Jesus could do this because He is the Son of God who is always in contact with God the Father.
Jesus asked Peter, “Who do you say I am” (Mt. 16:15-16NLT). Peter answered, “You are the Messiah (or Christ), the Son of the living God”. Can you say that as well? If we recognize that we can’t get right with God ourselves because of our rebellion, and that as the Son of God, Jesus has done all that is needed for us to get right with God, then the Bible says that the barrier between us and God comes down and we are no longer separated from Him. We come near to God. We become spiritually alive. If you want to get right with God, pray to Him about it and speak about it to a Christian today.
Jesus described eternal life as follows: “as Moses lifted up the bronze snake on a pole in the wilderness, so the Son of Man (Jesus) must be lifted up (be crucified), so that everyone who believes in Him will have eternal life. For this is how God loved the world: He gave His one and only Son, so that everyone who believes in Him will not perish but have eternal life. God sent His Son into the world not to judge the world, but to save the world through Him” (Jn. 3:14-17NLT).
Here we see that Jesus was on a rescue mission. Just as the Israelites could be healed of snakebite by looking at the bronze snake on a pole, which changed their status from dying to being alive, our separation from God can be removed by accepting Christ’s sacrifice for us. We become spiritually alive and our destiny changes from hell to heaven.
Jesus also said, “I have come that they may have (eternal) life, and have it to the full” (Jn. 10:10). Jesus came so we can have spiritual life. And following Jesus turns an empty spiritual life into a bountiful one. “Life, be in it!” was a program to encourage us to be more physically active. But Jesus says, “Eternal life, be in it!”. Let’s get spiritually active.
Jesus as Lord
But what if you already follow Jesus? This evidence about Jesus and the Bible supports our faith. We are Christians because of historical events, not because of mythical stories.
Peter told Cornelius that Jesus Christ “is Lord of all” (Acts 10:36). “Lord” means a person who has authority over others; a master, boss, chief, or ruler. But most people act like Jesus was a liar or a mental case. They live as though Jesus never came to earth. But if we have trusted Him to bring us close to God, the Bible says that we are to live as though He is Lord of our lives (Rom. 10:9). That means giving Him priority. How can we do that? By obeying God’s commands and principles in the New Testament. A disciple follows their leader.
Paul is also a good example to follow (1 Cor. 4:16; Phil. 3:17). He said “You should imitate me, just as I imitate Christ” (1 Cor. 11:1). Is what we say and what we do consistent with what Paul said and did? Here’s one example from Paul, “dear brothers and sisters, I plead with you to give your bodies to God because of all He has done for you. Let them be a living and holy sacrifice—the kind He will find acceptable. This is truly the way to worship Him. Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Rom. 12:1-2). Do we give our bodies to God? Does He influence our calendar? Do we copy the behavior and customs of this world? Or, do we let God transform our lives? Do we let Him change the way we think? Are we different from those that don’t follow Jesus? Is it evident that we are spiritually alive?
We have seen that because Jesus lived on earth almost 2,000 years ago, and did miracles to prove His divinity, and paid the price so we can be reconciled with God, if we turn to follow Him, He turns an empty spiritual life into a bountiful spiritual life.
Eternal life, be in it!
Written, February 2017
Also see: Extra-biblical evidence of Jesus