What Archaeology Cannot Tell Us About the Bible

Yesterday, I began to look at some ways the study of archaeology helps support and understand the Bible. Given that the Bible is a collection of sixty-six books written over 1500 years, the study of the past can provide unique insight into the narratives. In fact, so much of what the Bible talks about has been verified by archaeology, it has inspired William F. Albright to say:

The excessive skepticism shown toward the Bible by important historical schools of the eighteenth and nineteenth centuries, certain phases of which still appear periodically, has been progressively discredited. Discovery after discovery has established the accuracy of innumerable details, and has brought increased recognition to the value of the Bible as a source of history.1

Because there have been so many finds that directly relate to the Bible, some Christians are keen to overreach on discoveries made just as some skeptics are equally keen to hurriedly disassociate archaeological finds of any biblical importance. Therefore, I'd like to look today at some of the limitations of archaeology.

Archaeology cannot "prove the Bible true"

The first thing that we must understand is archaeology cannot provide proof that the Bible is the Word of God. There simply isn't any way to dig something up and say "Aha! Here's the find that shows God gave inspiration to Moses." Just as science has no way of testing for God residue, so archeology has no way of uncovering the source of supernatural inspiration buried in the earth. These are category errors. Science deals with the natural world and archaeology deals with whatever cultures left behind. Neither is a complete picture of all reality.

That doesn't mean we cannot use what the archaeologists' spade uncovers to lend credence to the biblical accounts. As mentioned yesterday, we can demonstrate the historical reliability of the Bible and the fact that the accounts were written with intimate knowledge of the cultures they describe. It means that there is credibility to the claim that they were written at the times of the events they record.

Archaeology cannot be understood without context and presuppositions

The second important point one must realize is that archeology is simply a snapshot of space. Stone walls, broken pottery, or even engravings are fragments of long-deceased civilizations, many times buried after they had been conquered by some foe. Thus, it requires a lot of presupposition on the part of the archaeologist to put things together. For example, those digging in Jericho may find a wall that has been flattened in the 14th century, but such a find may not immediately confirm the account in Joshua chapter 6. The next question would be "was this building destroyed because of a raid, an earthquake or Joshua's march?" That's a much more difficult question to answer.2

Another example is one that is just now making its way through the academy. According to Merryn and Graham Dineley, archeologists have been misidentifying Viking structures in Britain for some time now.3 Archaeologists have quite a bit of experience finding Roman ruins and they know that Romans were fond of their bath houses. So when they found large rooms with a central hearth and large drains, the archaeologist would assume it was a sauna or bath house. The Dineleys state that this is wrong, as such structures in Orkey and Shetland were located adjacent to drinking halls. It is well known that Vikings drank malt ale, but such brews would require a sizable brewery. The Dineleys believe that the presupposition of Roman baths from previous archaeologists is incorrect and these buildings actually were breweries!4

While the concept of bath houses versus breweries doesn't really affect the biblical accounts at all, it does illustrate just how much the interpretation of the archaeologist plays into the finds. Therefore, the Bible student needs to read through any new discoveries and hold lightly claims about finds that prove or disprove Biblical accounts unless they are definitive, such as Caiaphas' ossuary, inscribed with his name. The views of the archaeologists matter!

References

1 McDowell, Josh. The New Evidence That Demands a Verdict. Vol. II. Nashville, TN: T. Nelson, 1999. Print. 61.
2 Wood, Bryant G., PhD. "Did the Israelites Conquer Jericho? A New Look at the Archaeological Evidence." Associates for Biblical Research. Associates for Biblical Research, 01 May 2008. Web. 28 Oct. 2014. http://www.biblearchaeology.org/post/2008/05/01/Did-the-Israelites-Conquer-Jericho-A-New-Look-at-the-Archaeological-Evidence.aspx.
3 Dineley, Merryn and Graham. "Where Did the Vikings Make Their Ale?" Orkney Archaeological Society Newsletter 10 (Nov. 2013): 1-2. Academia.edu. Web. 28 Oct. 2014. http://www.academia.edu/4991706/Where_did_the_Vikings_make_their_ale.
4 Dineley, Ibid. For more information, see https://www.academia.edu/2389058/Where_were_the_Viking_brew_houses_POSTER
Image courtesy Whithorn Priory and licensed under the Creative Commons Attribution-Share Alike 2.5 Generic license.

What Archaeology Can Tell Us About the Bible

Discovering long buried evidences of the past is exciting. I've had a couple of opportunities to visit places that were very old and see ruins that were put together thousands of years ago. It was amazing to think of the people who were building those structures and how they lived.

Because the Bible records events that also take place thousands of years ago, it seems that archaeology would be a natural way to investigate these stories. As archaeology has developed since the mid to late 1800's, the discipline has been used by some to corroborate the biblical accounts and by others to dismiss them. Therefore, I want to take a brief look at what archaeology can and cannot prove.

1. Archaeology Shows Ways People Lived, How They Thought, and Problems They Faced

Archaeology gives us a snapshot into the lives of people at a specific time. Sometimes a natural disaster, such as the eruption of Pompeii or the mudslide at Beit She'an freezes the area at a specific date. Other times, digs will uncover a culture that spans many years. However, by examining the houses, coins, pots and other materials, one can get a glimpse into the lives of those who lived in this period.

For example, many scholars of earlier times doubts that Moses would have been able to write the detailed laws that make up the Levitical system by 1400 BC until archaeologists found the Code of Hammuabi, which also contains many complex laws and predates Moses' writings by about 300 years.

2. Archaeology Provide Clarity to Specific Situations and Texts

Another benefit that archaeology provides is to clear up texts or customs that don't seem to make sense to us today. For example, in the book of Daniel, King Belshazzar becomes unnerved when a hand appears writing on the wall opposite him. He promises "the third highest position in the kingdom" to anyone who can read the text. This account was questioned because most ancient records showed Nabonidus as the king at this time. The offer of third highest ruler wasn't really understood, either, until the Cylinders of Nabonidus were found. There they say that while King Nabonidus was off fighting wars, his eldest son was named Belshazzar who he had left governing the city of Babylon. 1 Belshazzar's position of prince made him the second most powerful man in Babylon, so he could only offer another the third spot in the kingdom. The discovery of the cylinders clarified both Belshazzar's existence and the reason why he offered a third rulership to Daniel.

3. Archaeology Can Validate the Existence of Specific People or Events

Another thing that archaeology provides is verification that certain people, places, or events mentioned in the biblical text are real. As was shown in the example above, Belshazzar had to have existed since his father specifically mentioned him in his writings. Another person that skeptics accused of being non-existent was King David himself.2 Scholars like N.P. Lemche held that David was mythical and the biblical accounts were put together much later than the events they describe.

However, in 1993 at the site of the ancient city of Dan, archaeologists uncovered a stone engraved by an Aramaean king to commemorate his victory over the ancient Hebrews. (2 Kings 8-9). There, he boasts that he had defeated the king of "the House of David." As archaeologist Yosef Garfinkel states, "'House of David,' it means 'dynasty of David.' So we know that there was a guy called David, and he had a dynasty. Okay, so now this is absolutely clear that David is not a mythological figure. So the mythological paradigm collapsed in one moment."3 Other archaeological finds have confirmed the existence of Caiaphas and Pilate, the Jewish High Priest and Roman procurator who were responsible for putting Jesus to death.

These are just a few ways that archaeology helps bring clarity and support to the Biblical accounts. There are many more finds that I can mention, but these are illustrative of how archaeology has shown the stories told in the bible are rooted in history. Tomorrow, I'll look at what archaeology cannot achieve.

References

1. The Editors of Encyclopædia Britannica. "Belshazzar (king of Babylonia)." Encyclopedia Britannica Online. Encyclopedia Britannica, 17 Oct. 2008. Web. 27 Oct. 2014. http://www.britannica.com/EBchecked/topic/60121/Belshazzar.
2. McKenzie, Steven L. King David: A Biography. New York: Oxford UP, 2000. Print.10.
3. Zimmerman, Erin. "Did David, Solomon Exist? Dig Refutes Naysayers." CBN News. Christian Broadcasting Network, 7 June 2013. Web. 27 Oct. 2014. http://www.cbn.com/cbnnews/insideisrael/2013/June/Did-David-Solomon-Exist-Dig-Refutes-Naysayers/.

The "Big Bang" in Jews Worshiping Jesus as God

One popular answer today among those who do not believe in Jesus as God is that the belief evolved over a period of centuries. They suggest that the earliest Christians, who were Jews, thought of Jesus as simply a rabbi or a prophet, a holy and wise man. They theorize that as Christianity spread outward and became more and more dominated by Gentile (that is, non-Jewish) believers, those Gentiles, accustomed to assigning divine honors to their heroes, did the same for Jesus.' Eventually, a form of Christianity emerged that explained the divinity of Jesus as a unique incarnation of God and dismissed all alternative views of Jesus as heresy. Some critics of the doctrine that Jesus is God claim that this belief did not appear until well after all of the apostles had died-perhaps, some say, as late as the fourth century Council of Nicea.

The facts are very much otherwise. The practice of giving Jesus divine honors—of religious, spiritual devotion to Jesus—was an established, char­acteristic feature of the Christian movement within the first two decades of its existence. Larry Hurtado, professor of New Testament at the University of Edinburgh, described the emergence of devotion to Jesus as "a veritable 'big bang: an explosively rapid and impressively substantial development in the earliest stage of the Christian movement'? According to Martin Hengel, a New Testament scholar at Tubingen University in Germany, more happened in the development of Christian beliefs about Jesus in the twenty years between his death and Paul's earliest epistles "than in the whole subsequent seven hundred years of church history:')

The apostles and other early Jewish Christians did not just lavish high praises on Jesus. They accorded him honors that in Jewish teaching, as au­thoritatively set forth in their Scriptures, were due to the Lord God of Israel and no one else…

It was in this context of exclusive religious devotion to one God, the Lord, that the early Jewish followers of Jesus were expressing the same sort of de­votion to Jesus. They worshiped him, sang hymns to him, prayed to him, and revered him in a way that believers in Judaism insisted was reserved for the Lord God alone. To make matters worse, the Christians agreed that such honors were rightly given only to God—and then proceeded to give them to Jesus anyway!

    — Robert M. Bowman, Jr. and Ed Komoszewski. Putting Jesus in His Place: The Case for the Deity of Christ.
Grand Rapids: Kregel Books, 2007. 29-30.

God Outwits Ann Coulter on Ebola

At the beginning of August, the news of American missionary doctor Kent Brantly's contraction of Ebola made the headlines across the country. Some people who were incredulous that a healthy American doctor would risk his life to serve others in a foreign country. Others, like commentator Ann Coulter seemed indignant. Coulter opened her August 6 column with the following:

I wonder how the Ebola doctor feels now that his humanitarian trip has cost a Christian charity much more than any services he rendered.

What was the point?

Whatever good Dr. Kent Brantly did in Liberia has now been overwhelmed by the more than $2 million already paid by the Christian charities Samaritan's Purse and SIM USA just to fly him and his nurse home in separate Gulfstream jets, specially equipped with medical tents, and to care for them at one of America's premier hospitals.1

As I had previously responded, Coulter's article devalued human life by weighing the price tag of Brantly's treatment against the human suffering he was alleviating treating Liberians with the disease.2 I had noted that putting oneself at risk for the sake of others has always been a part of the Christian tradition.

I also wrote that Coulter also errs by taking a utilitarian approach to Christian missionary efforts. I wrote, "If God is in control, then we have faith that He may work it out for His good." Little did I realize how quickly this would be proven, for just today CNN reported that Nina Pham, the Dallas nurse who contracted Ebola while treating Thomas Eric Duncan, the first person to be diagnosed with Ebola in the United States was free of the disease. CNN reported that Pham "thanked Dr. Kent Brantly, the American physician who also survived Ebola, for donating his plasma to her while she was sick."3 As ABC News notes, "Antibodies in the blood of a survivor may help a patient fight off the germ."4

Interestingly, Brantly himself received plasma from one of the very patients he was treating in Liberia. A 14-year-old boy under Brantly's care had recovered from the disease and donated plasma to Brantly.5

However, that wasn't the only treatment Brantly received. He was also given an experimental drug named Zmapp, which also contains Ebola antibodies. However, that wasn't an option for Pham, as “Its maker says supplies are now exhausted,” according to the ABC report.6

So, just before a Liberian traveler to the US contracted Ebola and spread it to Pham in this country, a US doctor who treated and helped a young boy recover from Ebola contracted the disease himself, was given an experimental drug rich in antibodies before supplies ran out, was flown back to the very same state at considerable expense, and ultimately overcame the disease. He was then able to donate his plasma to those like Pham who contracted the disease through a completely different contact point. And because his recovery was such a short time ago, Brantly's plasma was still rich with the antibodies that could help fight the virus.

My answer to those like Coulter who asked "What was the point?" would be "Perhaps God had a bit more knowledge and foresight in this whole situation." Brantly's plasma has helped save American lives. And that only happened because Brantly was faithful to his calling to serve the suffering people of Liberia. I had written before that "for Christians, pragmatism is not the primary model for action: obedience is. It is not to us to merely count the number of people we may touch, but to trust God and follow His will for our lives."7 God's ways are indeed higher than our own, but it sure is cool seeing how He works it all out to His glory.

References

1. Coulter, Ann. "Ebola Doc's Condition Downgraded to 'Idiotic'." AnnCoulter.Com. 6 August, 2014. Online. http://www.anncoulter.com/columns/2014-08-06.html
2. Esposito, Lenny. " Ann Coulter is Wrong-People are More than Numbers." Come Reason's Apologetics Notes. Come Reason Ministries, 11 Aug. 2014. Web. 24 Oct. 2014. http://apologetics-notes.comereason.org/2014/08/ann-coulter-is-wrong-people-are-more.html.
3. Martinez, Michael, Michael Martinez, and Jason Hanna. "What Will Nurse Do after Beating Ebola? Hug Her Dog, of Course." CNN. Cable News Network, 24 Oct. 2014. Web. 24 Oct. 2014. http://www.cnn.com/2014/10/24/health/ebola-nurse/index.html?hpt=he_c2.
4. Marilynn Marchione Ap Chief Medical Writer. "How Plasma Transfusions, Antibodies Fight Ebola." ABC News. ABC News Network, 14 Oct. 2014. Web. 24 Oct. 2014. http://abcnews.go.com/Health/wireStory/plasma-transfusions-antibodies-fight-ebola-26183499.
5. Ibid.
6. Ibid.
7. Esposito, Ibid.
Image courtesy Samaritan's Purse.

Mormonism, Hell, and God's Holiness

This year, I took a group of students to Manti, Utah where they had the chance to talk with many people who were raised in the Church of Jesus Christ of Latter Day Saints, otherwise known as Mormons. Most of these folks didn't even understand orthodox Christian doctrine. Part of the problem is that Mormons will use Christian terms but pour different meaning into them, such as the concept of salvation.

For a Christian, salvation means a person has recognized his sinfulness, knows that there is no way he can justify his sinful actions to a holy God, and places his trust in Christ's sacrifice on the cross as atonement for those actions. In this way, Christians are seen as righteous in the sight of God and they may dwell with Him eternally. However, Mormon doctrine is very different. The LDS church teaches that "salvation is synonymous with immortality" 1 and all are saved except for those that apostatize against Mormonism. Thus, almost everyone will live in a heavenly terrestrial kingdom but only Mormons in good standing will live in the higher celestial kingdom.2

The Mormon view of salvation is attractive to many people because hell isn't necessarily an eternal punishment. Like a lot of others who are uncomfortable with the idea of "nice" people going to hell, this seems to be a more comfortable solution. However, while the idea may seem uncomfortable, part of our discomfort is in our fallen state we tend to diminish the heinousness of sin and misunderstand what holiness really is.

God is a Holy God

One of the differences between the Christian God and the Mormon one is that the Christian God is completely holy. He has never not been completely holy. He is eternally God, and therefore His holiness is essential to His nature as God. The God of Mormonism, however, was once a man like you and me. He didn't create us out of nothing, but we were his spirit children birthed from a heavenly mother, and if one practices proper Mormon rituals he may become a God himself.3

These competing views really affect how one understands holiness. I like to use the comparison of an old laundry detergent commercial to make this point. The camera would show one sock on a table. A second sock would fall on top of it with the voice-over narrating "Your old detergent may get your whites this clean." The sock was indeed markedly cleaner and whiter. People would perhaps buy the detergent if the commercial stopped there. But the commercial then shows a third sock falling atop both. This third sock is much whiter than even the second sock, and the narrator promised that his product can produce whites this much whiter than the competing brand.

The reason why the second sock appeared white is because the comparison was relative to only the first. In our sinful world, we have only other sinners by which to compare ourselves. Once we begin to understand true holiness, we begin to see all of humanity stained with the blackness of sin. A holy God cannot allow any sin to go unpunished. Every sin must be dealt with. Just as any amount of sewage left untreated will corrupt the purity of water, so any amount of sin left unpunished would corrupt the nature of a holy and just God, making Him something less.4

So, each person is offered a choice – you may accept the atonement Jesus provided for your sin and apply his righteousness (his "whiteness' as it were) to yourself, or you may choose to rely on your own level of righteousness. Sewage doesn't clean itself up, even after an eternity. Thus, you will forever be stained and forever be separated from God by your stain. It's what we would expect from a holy God.

References

1. McConkie, Bruce R. "Salvation". Mormon Doctrine. Salt Lake City, UT: Bookcraft, 1966. Print. 471.
2. McConkie, "Terrestrial Kingdom", 548.
3. As Lorenzo Snow, fifth prophet of the LDS Church exclaimed, "As man now is, God once was; as God now is, man may be" (Ensign, February 1982, pp. 39-40). This means that every worthy male, according to the standards of Mormonism, will become a god and rule over their own planet. But what about the women? That question was answered by Joseph Fielding Smith, tenth prophet of the Church, when he spoke of man's exaltation as it is called in Mormonism:

The Father has promised us that through our faithfulness we shall be blessed with the fullness of his kingdom. In other words we will have the privilege of becoming like him. To become like him we must have all the powers of godhood; thus a man and his wife when glorified will have spirit children who eventually will go on an earth like this one we are on and pass through the same kind of experiences, being subject to mortal conditions, and if faithful, then they also will receive the fullness of exaltation and partake of the same blessings. There is no end to this development; it will go on forever. We will become gods and have jurisdiction over world, and these worlds will be peopled by our own offspring. We will have an endless eternity for this (Doctrines of Salvation, Vol. 2, 48).

4. For more on this, see my article "How can a loving God NOT send people to hell?" at http://www.comereason.org/going-to-hell.aspM