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
The Bible is loaded with contradictions and translation errors. It wasn’t written by witnesses and includes words added by unknown scribes to inject Church orthodoxy (Eichenwald, 2014). That’s the opinion of Newsweek.
And Humanists reject the claim that the Bible is the word of God (Sommer, 1997). They are convinced the book was written solely by humans in an ignorant, superstitious, and cruel age. They believe that because the writers of the Bible lived in an unenlightened era, the book contains many errors and harmful teachings.
How reliable is the Bible? Is it trustworthy? Can it withstand objective scrutiny? This blogpost is based on a presentation by Tom Murphy titled, “Do we have the right Bible?”.
Has translating the Bible over and over for almost 3,000 years ruined its reliability? Don’t errors accumulate like messages get changed when they are passed along a line of people in the Telephone game (or Chinese whispers)?
Don’t the many translations of the Bible ruin its reliability?
The Telephone game is a very false comparison. The English translations we have are not the product of a long line of translations. Our current English translations are translated directly from the original languages.
If that’s so, then why are there so many different translations then? Surely if translations are made directly from the originals then we would have only one version.
There are three main reasons we have so many different English translations of the Bible. First, translation research advances with time. Ongoing research helps us to more accurately understand and translate the original languages. Second, changes in modern English. The English language changes with time. New translations are made using modern English, so people can easily understand the Bible. Third, there are different approaches to translating. Some translators use one-word for one-word as much as possible, while others try to translate thought-for-thought.
We have so many versions, not because some shady telephone game has corrupted the text but because we are getting better at translating the Bible and we want translations in contemporary English everyone understands.
But weren’t the books of the bible written hundreds of years after the events they describe? Given that time gap, their messages could all be legends!
Could it all be legends?
Showing the biblical books are not legends begins with showing when they were written. They were not written hundreds of years later. The biblical manuscripts contain four kinds of evidence that indicates when they were written.
Independently verifiable historical statements.
Only a writer living at the time could have known these facts, which we can verify using archaeology or extra-biblical documents. For example, statements like names of places, people, geography, and significant events. Historical accounts that are written long after the events they describe don’t include such comments. Verifiable statements like these strongly affirm the early writing of the biblical books. Famous archaeological examples include evidence for the Assyrian King, Sargon II mentioned in Isaiah 20:1 and the Pool of Bethesda mentioned in John 5:2-9. Prior to the archaeological discoveries that confirmed the historical accuracy of Isaiah’s reference to Sargon II (1843) and John’s description of the pool of Bethesda (1964), both biblical passages were considered to be blatant historical errors on the part of the biblical authors.
Historical events that are not mentioned.
Some historical events are not mentioned that definitely would have been mentioned had they already occurred. This evidence gives time frames for the writing of biblical books. For example, Acts 18:2 mentions the expulsion of the Jews from Rome (AD 41-54) but does not mention the destruction of the Temple (AD 70), therefore Acts dates between AD 41 and AD 70.
Direct manuscript evidence.
Having just a tiny surviving fragment of a book that we can date puts a limit on the latest date it could have been written. For example, as Papyrus fragment P52 from the book of John dates to about 120 AD, John must have been written before then.
Who the writer was and when they died.
Knowing the writer and when they died helps date a book. For example, multiple extra-biblical sources tell us Paul died shortly before AD 68, so all of Paul’s letters were written before AD 68.
This evidence tells us the books of the bible were written very early. Look at the dating of the Gospels to see just how small a gap we are talking about. They were all written within decades of the crucifixion. The liberal dating is invariably later than the conservative dating for two main reasons. First, some biblical books make predictive statements (see Appendix A), like the destruction of the Temple in Mathew 24. Liberal scholars assume that such successful predictions are not possible and assume the book must have been written after the event. Second, some books (like John) show a very high view of Jesus’ divinity. Liberal scholars assume this to be a slow evolutionary development and therefore date the book later.
But these reasons rest on assumptions that presuppose Christianity cannot be true; they reject the idea that God exists and/or that He influenced the authors to make successful future predictions. They also reject that Jesus claimed to be God and that His disciples believed Him.
The Jesus legend hypothesis fails because there was simply not enough time between the historical Jesus and the written records for legends to have corrupted the narrative. Secular historian Professor A. N. Sherwin-White points out that at least two full generations are needed for legendary developments to obscure the core details in a historical narrative. For example, the two earliest biographies of Alexander the Great were written more than 400 years after his death, yet classical historians still consider them to be trustworthy. The fabulous legends about Alexander did not develop until the centuries after these two biographies. After 400 years, Alexander’s history is less corrupted than the Gospel accounts are alleged to be, though the largest gap between the Gospel accounts and the actual events is only about 70 years, even using the most sceptical dates.
The problems for the legend hypothesis get even worse when two other facts are considered.
The Gospels use older source material.
For example, the Passion Story included in the gospel of Mark was probably not originally written by Mark. Rudolf Pesch, a German expert on Mark, says the Passion source must go back to at least AD 37, just seven years after Jesus’s death.
The Gospels are not the oldest texts in New Testament.
Older New Testament texts affirm the supposedly legendary resurrection of Jesus. In 1 Corinthians (written about AD 55) Paul cites what is apparently an old Christian creed: “For what I received I passed on to you as of first importance: Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and that He appeared to Cephas (Peter), and then to the Twelve” (1 Cor. 15:3-5NIV). All grammatical and textual evidence tells us that the creed Paul gives came from Peter and James when Paul visited Jerusalem, reaching back to within the first five years after Jesus’ crucifixion in the very city where the crucifixion occurred.
To conclude, both Christian and non-Christian scholars are at a near-consensus that the entire New Testament was written within the first century AD, within decades of Jesus’ death. The texts are so close to the life of Jesus that legendary evolution simply cannot account for the narratives they contain.
But we don’t have the original manuscripts! How do we know that we have what Moses, David, and the Old Testament prophets really said or wrote?
Can we know what the original Old Testament texts said?
With no photocopiers, the original texts were copied by hand as they wore out or more copies were needed. The Jewish people had scribes who oversaw this. They were such meticulous perfectionists that they would count all paragraphs, words and even letters to check they copied correctly. They even knew the middle letter of every book and would count backwards to check for mistakes.
The Masoretic text is used as the source text for translating the Old Testament because we accept the Old Testament that was accepted by the 1st century Jewish community – Jesus’ community. The Masoretic text is a Hebraic and Aramaic text that circulated amongst Jewish communities between the 7th and 10th centuries AD, the oldest copy we have is from the 9th century AD.
For a long time, critics pointed out that this text is very far removed from the original manuscripts, which were penned between the 15th and 5th centuries BC. They questioned if, after so many centuries of copying, we could really have the original words. That’s where the discovery of the Dead Sea Scrolls was helpful.
Discovered in the Qumran caves in 1947, these well-preserved texts date back to between 200 BC and 100 BC. For example, the Great Isaiah Scroll is a copy of the book of Isaiah. Of approximately 1,000 scrolls found, 225 are Old Testament Books and include every book except Esther. Amazingly, there is a virtual agreement between the Dead Sea Scrolls and the Masoretic text from 1,100 years later! The meticulous scribal process preserved the textual integrity for over 1,100 years! This means that we can confidently trust the Old Testament we have today. There is no evidence of grand changes through a great historical game of telephone (or Chinese whispers).
But we can go further. We currently we have four major groups of Old Testament manuscripts in three different languages, transmitted independently of each other over a span of over 1,000 years, yet they all show a high degree of agreement. In addition to the Masoretic text and Dead Sea Scrolls we also have:
The Septuagint, a Greek translation that originated between the 3rd century BC and 2nd Century AD.
The Vulgate, a Latin translation produced by the Christian priest Jerome in the 4th century AD, and
The Peshitta, a Syriac (Aramaic) translation produced in the second century AD.
By comparing all the texts available, we can reliably discern the content of the Old Testament. Of all the apparent variants in the surviving Old Testament manuscripts, none introduce wildly divergent readings from the Masoretic text that can’t be readily explained by a copyist error (such as spelling/grammar mistakes) or an easily identifiable change intentionally inserted by the scribe responsible for producing the manuscript. And the footnotes of any good study bible will point out these variants (there’s about 45 of them; of these only in 9 do translators resort to using the Dead Sea Scrolls over the Masoretic and of the 45 only one influences more than one sentence – it’s a paragraph found between 1 Samuel 10 and 11).
Also, critics assume well-used papyri disintegrate within 10 years at best, meaning many hundreds of copies of copies must separate the original text from the oldest surviving manuscripts. However, studies by historian George Houston demonstrate that ancient manuscripts were actively used anywhere from 150 to 500 years, and each copy would have been used to make hundreds more. For example, The Codex Vaticanus was reinked in the 10th century after 600 years of use. So the oldest surviving Old Testament manuscripts we have may only be a few generations of copies from the originals. For the New Testament, we could theoretically have direct copies of the original texts, or at least copies of the very first copies.
All this means that the conditions were very favorable for preserving the contents of the biblical texts. The close agreement observed across the 1,100-year gap between the Dead Sea and Masoretic manuscripts is evidence of this.
Well that covers the Old Testament. But what about the New Testament? How can we be sure we know what Jesus said, or that we know what Paul and the other New Testament authors wrote?
Can we know what the original New Testament texts said?
The New Testament text is even more certain than the Old Testament. Some surviving fragments date back to 120 AD. That’s only 35-100 years after the originals! Another big help is that there are nearly 6,000 partial or complete New Testament manuscripts in the original Greek. Add to this approximately 10,000 manuscripts of Latin translations and another 9,300 manuscripts in some 13 additional languages. All together we have about 25,000 copies of the New Testament. And these numbers are counted from databases that notoriously lag-behind current developments and do not record manuscripts contained in private collections or in the form of scrolls – it is quite likely that we have well above 25,000 copies of the New Testament to work with.
Let’s compare the date of the oldest manuscripts and number of existing manuscripts with a few other pieces of literature that historians consider accurate. For the New Testament, the time gap is hundreds of years smaller and the number of manuscripts higher by thousands compared to other works from antiquity. This shows that the New Testament is the most trustworthy document from antiquity. By comparing all the manuscripts we possess, scholars easily identify copying mistakes. This process is called textual criticism. Through this process, we can ascertain the wording of the New Testament with about 99.9% accuracy. See Appendix B for more information on copying mistakes.
Well, all this only proves that we know what these books originally said. But, how do we know the right books are in the Bible? It was just people who decided wasn’t it?
Do we have the right books?
Usually when critics argue that people decided what books should be in the bible (which is called the canon), they are using a different definition of canon than Christians do. The critic thinks the church decided to declare some books authoritative and not others – that the canon didn’t exist until church leaders conferred authority on a few books when they wrote canonical lists. But the Christian understanding is different. If God exists and He inspired human writers, then the canon began to exist the moment the author put pen to paper and the canon grew as each God-inspired book was written.
The Old Testament Canon has never been in doubt. It is the exact list of books that the Jewish community has used for thousands of years. It is the exact Old Testament that Jesus declared to be inspired and authoritative (Mt. 5:17). The only differences are in the order and grouping of the books. The oldest references we have to the Old Testament canon comes from the Jewish historian Josephus, who wrote during AD 95 in his work Against Apion that the Jews recognize 22 books as authoritative; this list of 22 books covers all the Old Testament recognized by Protestants, with the exception of Ezra, Nehemiah and Esther. However, Josephus commends these books in his AD 93/94 work Antiquity of the Jews (which also mentions Jesus).
Regarding the Old Testament Apocryphal books. The Jewish community rejected all Apocryphal books as authoritative. Early Jews may have privately read the apocryphal books for insightful historical and/or theological observations – Josephus and prominent 1st-century Midrashic rabbis did this – but they opposed any consideration of these books as Scripture.
What about the New Testament? Did Emperor Constantine decide what counted as Scripture at Nicaea in AD 325. Are the books in the Bible just the politically motivated selections of a Roman Emperor 300 years after the fact?
Was the New Testament decided at Nicaea?
As for the New Testament, the books we have in our Bible imposed themselves on the early church; they were recognized as inspired from the beginning. It’s a common myth that the biblical books the church uses were imposed on Christianity by the Roman Emperor Constantine at the council of Nicaea in AD 325 for political reasons. This is not true. We have ample evidence to show that the New Testament books we use were considered authoritative from their very beginning.
The New Testament writers recognized each other’s words as scripture. Peter wrote, “His (Paul’s) letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction” (2 Pt. 3:16).
We also have very early lists of canonical books produced well before Nicaea that give a nearly identical list of books to our current New Testament today.
- Around AD 180 we have records of the church father Irenaeus listing every book in the NT as cannon, except Philemon and 3 John.
- The Muratorian fragment from AD 180, affirms 22 of the 27 books of the New Testament, in a list remarkably close to Irenaeus’.
- Then in AD 198 Clement of Alexandria had a remarkably similar position, He affirmed the four gospels, 13 epistles of Paul, Hebrews, Acts, 1 Peter, 1&2 John, Jude, and Revelation.
Beyond these lists, we have numerous quotations from early church fathers which quote the books of the New Testament as authoritative scripture. These Church fathers frequently begin their quotation with “It is written”, the same language used before citations of Old Testament scripture. All of this predates the Council of Nicaea by 100-150 years. Therefore, the canon was not “foisted” on the church then. Nicaea could have only ratified the near 200-year consensus the church already held. It is interesting to note that a number of the later church fathers (after AD 150) condemn as heretical some of the Apocryphal texts by name (most notably Acts of Paul and The Gospel of Thomas).
There was never any concern that the cannon the church accepted was wrong. The bigger concern in the early church was that some Christians would be misled into believing that the counterfeit apocryphal books should be regarded as scripture when they really shouldn’t. This was the real reason official lists of canonical books were authorised at various church councils – to combat heretical teachers and apocryphal books masquerading as scripture.
In AD 367 Athanasius, Bishop of Alexandria, listed all the books that are in the New Testament canon. He also spoke up against books to be rejected because they were “an invention of heretics”. He called these “apocrypha”.
So we have the right Bible because its ancient words have been preserved since it was written.
How does knowing all this help us today?
It’s important to know that we have the right Bible because our entire faith and hope of salvation depend on the historical fact of Christ’s resurrection as documented in the Bible. Paul corrected those who said there is no resurrection of the dead by saying, “If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that He raised Christ from the dead. But He did not raise Him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep (died) in Christ are lost (forever). If only for this life we have hope in Christ, we are of all people most to be pitied. But Christ has indeed been raised from the dead” (1 Cor. 15:13-20). If the apostles were “false witnesses”, their message in the Bible would be unreliable. But knowing that the Bible is reliable gives us confidence and assurance in our Christian faith. The New Testament confirms many times that “Christ indeed has been raised from the dead”. It’s fact, not fiction.
Peter said that what the Apostles wrote was based on eyewitness accounts and not on fabricated stories (2 Pt. 2:3). “For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of His majesty” (2 Pt. 1:16). Knowing that we have an accurate copy of what they wrote means that we have access to eyewitness accounts. This means that the Christian faith is based on real objective historical events and not on subjective human ideas or religious concepts.
And Christians are to defend their faith. In the context of criticism, opposition and persecution, Peter said, “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Pt. 3:15). We need to know why we believe what we believe. Our “hope” is our confidence about God and eternity. We can have confidence that we will have eternal life if we believe that Jesus died for our sin. And all this is based on the trustworthiness of the Bible.
Sometimes critics just want to undermine our faith or the faith of our fellow believers. We defend our faith as an act of reverence to Jesus and as a support and comfort to our fellow believers who may be struggling with doubt. And sometimes the critical questions come from a seeking heart and by answering them we might be helping clear away the obstacles that may be keeping someone from coming to faith in Jesus.
The Bible is the most reliable document we have from antiquity. It’s good to know that we have the right Bible. It’s an accurate copy of the message that God gave in ancient times.
Appendix A: Predictive statements in Daniel
Daniel is an example of a book of the Bible that makes predictive statements. Even giving the book of Daniel the absolute latest possible dates critics can give (ca 200 BC based on the Dead Sea manuscript found at Qumran), the predictive statements found in the later chapters of this book still precede the actual events described. Prior to the Dead Sea Scroll findings, critics did indeed try to claim that all of Daniel’s predictive statements came after the fact. The Dead Sea discovery proved that some of the book’s predictions definitely precede the events, even if we were to say that the copies found in Qumran are the earliest manuscripts containing them.
Appendix B: How are variants counted?
Some critics, like Bart Ehrman, say that the New Testament contains over 400,000 variants from the standard text, which is more than the total number of words in the New Testament (about 138,000)! So how is this number calculated? Please note that a “variant” is not an error. It’s where texts are not perfectly matched. Most of these variations are insignificant.
These variants were counted by the number of manuscripts they are found in. For example, if a spelling mistake occurs in just one verse and this mistake is found in 2,000 of the 25,000 manuscripts we have, that one spelling mistake was counted as 2,000 variants, even though it’s just one word in just one verse. So saying there are more than 400,000 variants is a misleading statement. Furthermore, 70% of all variants are one particular scribal error called the moveable-nu; it is the Koine Greek equivalent of accidentally using “a” instead of “an” in English. Of all variants, less than 0.1% are worth even mentioning in the footnotes found in good study bibles. Only two variants affect more than two verses, the end of Mark (Mk. 16:9-20) and the story about the woman caught in adultery (Jn. 7:53-8:11). And no variants at all influence any Christian doctrine or practices. This is largely because the doctrine and practices are taught in many passages of the Bible. They don’t rely on a single passage.
It’s interesting to note that the large number of variants is mainly due to the large number of ancient manuscripts. These increase the accuracy in determining the text of the original manuscript. So, it’s actually a strength and not a weakness!
This blogpost was sourced from a presentation by Dr Tom Murphy (a chemist) titled, “Do we have the right Bible?”.
Eichenwald K (2014) “The Bible: So misunderstood it’s a sin”, Newsweek 23 December 2014.
Sommer J C (1997), “Some reasons why Humanists reject the Bible”, American Humanist Association.
Written, May 2018
Plagiarism involves stealing someone else’s work and using it without acknowledgement. Plagiarism checkers are available online. But when plagiarism is detected how can we determine which is the copied version? Or whether both were copied from another original. If we know when they were written, that could indicate that the most recent version is copy. The story of Noah’s flood in the Bible is like other ancient flood stories. People speculate about which was the original account or whether they were both derived from the same event.
Because of the wickedness of humanity in antiquity, God destroyed the earth with a great flood but spared Noah and his family (Gen. 6-9). God told Noah to build a huge boat to carry two of every kind of animal. Then the earth was covered with water, drowning everyone and everything that once roamed the land. Noah, his family and the animals on the boat survived and repopulated the planet. An Israelite named Moses edited these records about Noah when he compiled Genesis about 1450BC (see Appendix A).
Many scholars think that this is a religious legend or myth that came from older Mesopotamian flood stories mentioned in the Epic of Gilgamesh. Their explanation is that over time the account of flooding by the Tigris and Euphrates rivers may have been embellished. And according to the Encyclopaedia Britannica, Noah is a “symbolic figure”.
In this post, we will evaluate these claims by looking at what the Bible says about Noah. Was he a real historic person or is he symbolic or mythical? Did he live on earth or did he come from someone’s imagination? Is he literal or literary?
Noah is also mentioned elsewhere in the Old Testament. In Isaiah 54, Isaiah predicts that Judah will be restored after it goes into captivity. “To me (God) this is like the days of Noah, when I swore that the waters of Noah would never again cover the earth. So now I have sworn not to be angry with you (Judah), never to rebuke you again” (Isa. 54:9). He recalls the covenant that God made with Noah after the flood (Gen. 8:21; 9:11). The restoration will be a new beginning with no more judgment, just like the covenant with Noah. This means that a Jewish prophet who lived about 700BC (about 750 years after Moses) believed the story about Noah and the flood. So, he confirmed that the account about Noah in Genesis was factual.
Ezekiel was a Jew taken into exile in Babylon in 597BC. In 591-592BC, he predicted the fall of Jerusalem and Judah (which occurred in 586BC).
“If a country (Judah) sins against me by being unfaithful and I stretch out my hand against it to cut off its food supply and send famine upon it and kill its people and their animals, even if these three men—Noah, Daniel and Job—were in it, they could save only themselves by their righteousness, declares the Sovereign Lord.
Or if I send wild beasts through that country (Judah) and they leave it childless and it becomes desolate so that no one can pass through it because of the beasts, as surely as I live, declares the Sovereign Lord, even if these three men (Noah, Daniel and Job) were in it, they could not save their own sons or daughters. They alone would be saved, but the land would be desolate.
Or if I bring a sword against that country (Judah) and say, ‘Let the sword pass throughout the land,’ and I kill its people and their animals, as surely as I live, declares the Sovereign Lord, even if these three men (Noah, Daniel and Job) were in it, they could not save their own sons or daughters. They alone would be saved.
Or if I send a plague into that land (Judah) and pour out my wrath on it through bloodshed, killing its people and their animals, as surely as I live, declares the Sovereign Lord, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness (Ezek. 14:13-20).
Because of their idolatry, God was going to bring “four dreadful judgments—sword (war) and famine and wild beasts and plague (disease)—to kill its (Judah’s) men and their animals” (Ezek. 14:21). These were the four main causes of death among peoples of the ancient Near East. This judgement would occur even if three righteous men like Noah, Daniel and Job lived in the land. Only the righteous would be saved; people couldn’t rely on another’s righteousness. This means that a Jewish prophet who lived about 590BC (about 860 years after Moses) believed that Noah was a righteous man, which is consistent with the account about Noah in Genesis.
In 1 Chronicles 1, the first 11 generations of humanity are given as, “Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah. The sons of Noah: Shem, Ham and Japheth” (1 Chron. 1:1-4NIV). This means that the Jews who compiled this book in about 450BC (about 1,000 years after Moses) considered Noah to be in the 10th generation of humanity. So, they confirmed that the account about Noah in Genesis 5:28-32 was factual.
Noah is mentioned in six passages written by Matthew, Luke, and Peter and in the book of Hebrews in the New Testament. Luke confirms that Noah was in the 10th generation of humanity, “the son of Noah, the son of Lamech, the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Kenan, the son of Enosh, the son of Seth, the son of Adam” (Lk. 3:35-38). This was written about 1,500 years after Moses.
In Matthew 24, Jesus describes the behavior of people when He returns to establish His kingdom. “As it was in the days of Noah, so it will be at the coming of the Son of Man (Jesus). For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark (boat); and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man” (Mt. 24:37-39). This is also recorded by Luke, “Just as it was in the days of Noah, so also will it be in the days of the Son of Man (Jesus). People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all” (Lk. 17:26-27). As people were unprepared for the flood (they were outside the ark and they had no time for God), so they will be unprepared for the second coming of Christ (they will have no time for God). Only those trusting in Christ will be delivered when He returns. The rest will ignore God’s warnings and be judged like most of Noah’s generation. So, Jesus obviously believed that Noah was a real person and the global flood was a real event.
Noah’s faith is commended in Hebrews. “By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that is in keeping with faith” (Heb. 11:7). When warned about the coming flood, Noah “built an ark to save his family”. Perhaps many of the early Jewish Christians often wondered why they were such a small minority. The story of Noah reminded them of the time when only eight people trusted God while the rest died in the flood. Just as the other heroes of faith lived historically (such as “David, Samuel and the prophets”, v.32), Noah was a real person and the global flood was a real event.
1 Peter 3 describes what happened in the days of Moses. “In which (by the Holy Spirit) He (Christ) went and made proclamation (through Noah) to the spirits [now] in prison (the unrighteous people in Noah’s day, who were now in hades waiting for the final judgment) who in the past were disobedient (to Noah’s preaching), when God patiently waited in the days of Noah while the ark was being prepared. In it a few—that is, eight people—were saved through water” (1 Pt. 3:19-20CSB). The Christians that this passage was written to were suffering. And they were a small minority. In these verses they were encouraged by the prospect of being saved from the coming judgment, just as eight people were in Noah’s day. Peter describes real people that were saved by a real ark.
2 Peter 2 gives examples of God’s judgment of sin including, “He (God) did not spare the ancient world when He brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others” (2 Pt. 2:5). Here we see that Moses warned the people to turn from their wickedness or face God’s judgment. Once again, Peter describes real people that were saved from a real flood.
The method I have used to investigate whether Noah was a real person and the flood was a real event or just a mythical story to convey a message differs from the one used most commonly. I have studied what the Bible says about this topic, whereas others usually rely on scholarship outside the Bible. The problem with scholarship that is based outside the Bible (including literature and non-experimental historic science) is that it can change from year to year. What is claimed to be true now, will probably be discredited by future generations. Such knowledge is transient and changeable. And the interpretation of literary genres is very subjective. I prefer a more objective and robust approach that is based on Scriptural facts (the text of the Bible which is unchanging). The best way to interpret a Biblical passage is to investigate the text, the context, what the author says elsewhere and what other Bible authors say about the topic. This is the approach I have used in this post.
Depending on your worldview, you may not agree with my approach. But I think that a worldview based on revelation by the Creator of the universe is more reliable than one based on naturalistic human scholarship.
We have seen that the Old Testament prophets (Isaiah and Ezekiel) believed the story about Noah and the flood. As they lived over 2,600 years closer to these events, their interpretation of Genesis will be more accurate than any modern scholar.
And the Old Testament Jews who compiled scripture believed that Noah was a real person (1 Chron. 1:1-4). As they lived over 2,400 years closer to these events, their interpretation of Genesis will be more accurate than any modern scholar.
And the writers of the New Testament (Matthew, Luke, Peter and the author of Hebrews) believed that Noah was a real person. Jesus also believed that Noah was a real person and the global flood was a real event. As they lived over 1,950 years closer to these events, their interpretation of Genesis will be more accurate than any modern scholar.
Are the Mesopotamian flood stories mentioned in the Epic of Gilgamesh older than the biblical flood story? Many scholars believe the Mesopotamian stories are older because they assume that Genesis was compiled in the 6th century BC. They ignore the fact that Moses compiled Genesis about 1450BC (see Appendix A). According to the Bible, Noah lived in the 3rd millennium BC. And according to scholars, Gilgamesh lived in the 3rd millennium BC. So they could possibly be describing the same event.
We have seen that the Genesis flood was an historical event which shows that people are habitual sinners who disobey God and deserve judgment. God hates sin and His patience comes to an end when He punishes unrepentant sinners. But God protects those who trust in Him. This shows that sin has consequences, and judgment is coming. If it wasn’t a real event, then its significance is reduced.
Jesus and Peter likened the flood to God’s coming judgment of the ungodly. The reality of the flood should warn us of the reality of the coming judgment by fire (2 Pt. 3-13). The account of Noah and the flood shows the prospect of being saved from God’s judgment. As the example of Noah was a real event, so there is a real prospect of being saved from God’s judgment. Trusting in Jesus is like being on the ark. But if the account of Noah is mythical and not historic, then it would be a weaker example of deliverance.
Noah lived by faith. He trusted in the revelation his generation had received about God. Since that time, we have much more revelation about God (see the remainder of the Bible). Do we live by faith in what Jesus has done in taking the punishment we all deserve for our sinfulness?
The Old Testament Jews believed that Noah was a real person and that the account about him in Genesis 6-9 describes real events. Also, Jesus, Matthew, Luke, Peter and the author of Hebrews all believed that that Noah was a real person and that the account about him in Genesis 6-9 describes real events.
Therefore, we should also believe that Noah was a real person and that the account about him in Genesis 6-9 describes real events. So, Noah was a person who lived on earth, and he wasn’t symbolic or mythical nor did he come from someone’s imagination. He is literal and not literary.
Appendix A: When was Genesis compiled?
There is no mention in the book of Genesis of the name of its complier. But because the Pentateuch (the first five books of the Bible) is called “the law of Moses” in both the Old Testament and the New Testament, many believe that it was Moses (1 Ki. 2:3; Lk. 2:22). When he was leading Israel, Joshua said that “the book of the law of Moses” was already written (Josh. 1:7-8; 8:30-31).
Jesus referred to the three parts of the Jewish Old Testament as “the Law of Moses, the Prophets and the Psalms” (Lk. 24:44). This makes Moses the author of the first part of the Old Testament.
First century Jews said that circumcision was a “custom taught by Moses” (Acts15:1) and “Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs)” (Jn. 7:22). This may refer to the introduction of male circumcision for the descendants of Abraham in Genesis 17.
The Bible says that “the fourth year of Solomon’s reign over Israel” was “the 480th year after the Israelites came out of Egypt” (1Ki. 6:1). Since the fourth year of Solomon’s reign over Israel was about 966BC, the date of the exodus was about 1446BC. It’s most likely that Moses wrote most of the Pentatuech during the 40year period (about 1446-1406BC) when Israel travelled from Egypt to Canaan. As it refers to earlier events, it is possible that Genesis was compiled before the exodus.
Who wrote the original account about Noah? Based on the structure of Genesis, it seems that Noah wrote Genesis 5:1b-6:9a, which ends with “This is the account of Noah and his family”. And his sons Shem, Ham and Japheth probably wrote Genesis 6:9b-10:1a, which ends with “This is the account of Shem, Ham and Japheth”. These may have been written on clay tablets in the 3rd millennium BC .
Written, May 2018
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
Both Jesus Christ and Santa Claus feature in many Christmas celebrations. Everyone likes Santa because he is jolly man who brings gifts to children around the world. But why is Jesus better than Santa?
Fact or myth?
Four separate eyewitness biographies are given of Jesus in the Bible by Matthew, Mark, Luke and John. Three of these were written about 30 years after most of the events they describe. And the first-century Jewish historian Josephus called James “the brother of Jesus, who was called Christ”. These historical records confirm that Jesus was a man who lived in Israel between about 5 BC and AD 30. He was an historical character and not a mythical figure.
Santa Claus is based on Saint Nicholas, a fourth century Christian bishop, who was known for his generosity and kindness. Saint Nicholas lived in Myra in Asia Minor (now called Turkey). There are many legends about him, but we don’t know if any of them are true! He is said to have used his inheritance to help the poor and sick, giving secret gifts to people who needed them. In particular there are stories about helping three poor sisters and saving three men from death. Because of his kindness Nicholas was made a saint and he was a popular saint in Europe until the Reformation in the 1550s. After this time, the Dutch continued to celebrate the feast day of St Nicholas on 6th December when children put out their shoes the night before and the next morning they would discover gifts left by St Nicholas. In the 19th century this story was transformed to Santa Claus leaving gifts at Christmas time. He was now described as a jolly, heavy man wearing a red suit with white fur trim who comes down the chimney to leave presents for deserving children and drives a sleigh pulled by flying reindeer. Santa is only a mythical figure.
So, Jesus Christ is an historical character while Santa Claus is only a legendary character.
The best gift
In the song “Santa Claus is coming to town”, Santa makes a list of those who are naughty and bad (who miss out on presents) and a list of those who are nice and good (who get presents). So Santa only comes for good people. He asks, “Have you been good?”.
On the other hand, Jesus came for sinners, and not for those who thought they were good – He said “I have come to call not those who think they are righteous, but those who know they are sinners and need to repent” (Mt. 9:13; Mk. 2:17; Lk. 5:32NLT). After the conversion of Zacchaeus, a well know sinner, Jesus said that He “came to seek and to save those who are lost” (Lk. 19:10). As the Bible says we are all sinners (Rom. 3:23), this means He came for everyone!
Recently when cleaning out a family home that had been occupied for three generations, we found some things that had been Christmas presents. However, as many of these were no longer useful or significant, they were thrown out as rubbish. Christmas presents eventually finish up in the garbage (trash) dump. Santa’s gifts only have a finite lifetime.
By comparison, Jesus offered the gift of forgiveness and of eternal life, which goes on forever! He asks, “Do you want to be forgiven?”. Also, the gift was Himself, not something that had been made by a person or a machine. Jesus is the best gift! He is God’s greatest gift. Paul called it “indescribable” (2 Cor. 9:15). “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” (Jn. 3:16). Let’s remember this as we give gifts to each other this Christmas.
Jesus gave the best gift – it lasts longer and is for everyone.
Written, December 2014
According to a recent Australian government inquiry, the story of Simpson and his donkey at Gallipoli in Turkey in World War 1 is largely a myth. It was found that the accounts of Simpson’s exceptional bravery were based on false or faulty evidence and fraudulent witnesses. Also, a war correspondent embellished his account of Simpson and his donkey and this was repeated until Simpson became a hero and a legend. So the heroism of Simpson and his donkey is more myth than reality and more fiction than fact. It was found that his deeds were no more exceptional than those of hundreds of other stretcher bearers working at Gallipoli at the time.
The battle of Gallipoli was a disastrous defeat for the Allies which claimed the lives of about 8,700 young Australian men. It was in the context of this bad news that the good news story of Simpson and his donkey was created.
The demise of this hero shows the importance of reliable historical records and eyewitness accounts. When the historical records were examined the facts were established and the story was found to be unreliable. This can also be the case in movies where historical accounts can be embellished until they are more myth than reality and more fiction than fact.
If this can happen for an event that occurred about 100 years ago, what about an event that occurred about 2,000 years ago! What about the story of Jesus Christ in the Bible? Fortunately, the Bible is not a myth – see my post: “How many witnesses does it take to bust a myth”. It is based on multiple eye-witnesses and contains multiple accounts of Christ’s life and His resurrection.
The writers of the Bible were usually eyewitnesses of the events they documented. On the other hand, the legend of Simpson and his donkey was not written by eyewitnesses. That’s one reason why an ancient account can be more accurate than a modern one.
So the Bible is a reliable and robust historical account of events in ancient times.
Written, March 2013
The Bible is Not a Myth
MythBusters is a TV show on the Discovery Channel that sorts out myths and facts in an entertaining way. Did you know that the Bible is written in a way to show that it is not a myth?
The Bible teaches that the truth of a matter should be established on the testimony of at least two or three eye-witnesses (Dt. 17:6; 19:15; Mt. 18:16; 2 Cor. 13:1; 1 Ti. 5:19; Heb. 10:28). This is also the case in law courts.
Paul emphasised that the resurrection was a proven fact and not a myth because afterwards Christ “appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep (died). Then He appeared to James, then to all the apostles, and last of all He appeared to me also” (1 Cor. 15:6-8NIV). There were many more than two or three eye-witnesses! As most of these were still alive, they could be questioned by anyone who doubted Paul’s account.
The life of Christ
The most comprehensive record of the life of Christ is given in the books of the Bible written by Matthew, Mark, Luke and John. These are obviously four accounts of the same events, which satisfy the requirement of at least two or three witnesses. Who were these authors?
Matthew and John were two of the twelve disciples who accompanied Christ during His public ministry (Mt. 4: 21-22; 9:9; 10:2-4; Mk. 1:19-20; 2:14; Lk. 5:10-11; 27-28). They were there and saw the events they recorded. They were part of the twelve apostles who were Christ’s witnesses (Acts 1:8). When Judas was replaced by Matthias, Peter said that an apostle was a man who had “been with us the whole time the Lord Jesus was living among us, beginning from John’s baptism to the time when Jesus was taken up from us”, who was “a witness with us of His resurrection” (Acts 1:21-22).
As a tax collector, Mathew was skilled in writing and keeping records. John’s testimony is reliable: “This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true” (Jn. 21:24). John was one of the three apostles that were closest to Jesus, the others were Peter and James (Mt. 17:1; Mk. 14:33). Also, he may have been a cousin of Jesus (Mt. 27:56; Mk. 15:40).
Mark lived in Jerusalem during Christ’s public ministry and was a cousin of Barnabas (Col. 4:10). Mark may have been at the garden of Gethsemane when Jesus was arrested as he wrote; “A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind” (Mk. 14:51-52).
Tradition says that Mark was Peter’s interpreter and wrote down Peter’s account of the life of Jesus. This is supported by the fact that he was with Peter when 1 Peter was written (1 Pt. 5:13). Also, when Peter escaped from prison, he went to Mark’s mother’s house (Acts 12:12-17).
Luke was a historian. His record begins: “Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught” (Lk. 1:1-5). He interviewed eye-witnesses of the life of Christ, including Mary as he gives the best account of Christ’s early years.
Luke was a Gentile medical doctor who travelled with Paul and was one of his fellow workers (Col. 4:14; Phile. 24). He was well educated and had an outstanding command of the Greek language. He also wrote the book of Acts and witnessed many of the events recorded in Acts.
Confirmed and busted
As documented history always trumps science with regard to past events, we don’t need the MythBusters to test the truth of the Bible. Instead, because of multiple eye-witnesses the resurrection of Christ and the Biblical account of the life of Christ are confirmed to be proven facts and not myths. So the viewpoint that the Bible is myth is busted!
Postscript – The rest of the New Testament
The other New Testament writers were also eye-witnesses of the events they documented.
Peter was a disciple and apostle like Matthew and John. He was present during the public ministry of Christ and the life of the early church. He witnessed everything that Jesus did, including His death and resurrection (Acts 10:39-41; 1 Pt. 5:1). Silas may have helped Peter write his first letter (1 Pt. 5:12).
James and Jude were half-brothers of Jesus: they had the same mother, but different fathers (Mt. 13:55; Mk. 6:3). Although they didn’t follow Jesus at the time, they grew up with Him and were aware of His public ministry. The Lord appeared to James after the resurrection (1 Cor. 15:7). James and Jude became believers after the resurrection and were part of the life of the early church (Jn. 7:5; Acts 1:14; Gal. 1:19).
Paul was different to the other apostles as he became an apostle by special revelation. Instead of living with Christ during His three years of public ministry, Paul saw the Lord in a vision (1 Cor. 9:1; Gal. 1:16). He wrote that in this sense he was inferior to the others, like a premature birth compared to a normal one (1 Cor. 15:8). Nevertheless, he was to be a witness who told others about what he had seen (Acts 22:15; 26:16).
Paul was a Pharisee and the son of a Pharisee (Acts 23:6; 26:4-5). As he studied under Gamaliel at Jerusalem, he was well educated (Acts 22:3; Gal. 1:14). Paul established churches in Asia Minor and Europe and was part of the life of the early church.
Written, September 2012