The Bible: God's Word or the work of Man?

           

Professors and students at the Moody Bible Institute are required to sign a statement attesting that the Bible is the inerrant word of God and every word in it is absolutely true.  Ignoring the wisdom of beginning an educational experience with a dogmatic conclusion, if anyone makes a claim concerning the “inerrant word of God,” they have the intellectual obligation of determining just exactly what is God’s word.  Bart Ehrman, a noted biblical scholar and holder of a PHD from Princeton Theological Seminary did an extraordinary job of doing just that in his 2005 best-selling book,  Misquoting Jesus, The Story Behind Who Changed the Bible and Why.
 
To understand the history of the New Testament (NT) and its creation, it is helpful to consider the following:  First, the history of Palestine at the time of Jesus was dominated by the conflict between the Jews and Roman authorities.  The Jewish people were waiting for the Messiah to come and lead the Jews to victory over the Romans and establish Israel as a Jewish state.   Second, illiteracy and ignorance were the predominant state of most people living at the time. In Acts 4:13 Peter and John are both described as “unlearned and ignorant men.”  Third, the original stories that eventually became the NT were not committed to writing until at least forty years after Christ died.  Prior to this the “Gospels” were created by word-of-month in a manner described by the Chinese as a “Thousand Whispers.”   Fourth, there was considerable conflict and competition for converts by the various religious factions based on stories about the life and time of Jesus.  In fact, there was little consistency in the first three centuries as to what it meant to be called a “Christian.” Ehrman coined the word Proto-orthodox Christianity to define a diverse group of people in recognition of the fact that Christianity was not a unified belief system until around 325 CE.   And fifth, most of people in the Middle East were pagans at the time.

The Proto-orthodox groups included Docetists, Adoptionists, Jewish-Christian Ebionites, and Gnostics.  As a group the Proto-orthodox Christians competed with each other for acceptance of their religious ideas and were eventually considered heretics by the “Christians.” Docetists believed that Jesus was not a full-flesh-and-blood human and that there were two Gods (the God of the Old Testament (OT) and the God of the NT. Adoptionists held the idea that Jesus was a human born to Joseph and Mary in the traditional manner and who was later adopted by God as the Son at the time he was baptized. The Jewish-Christian Ebionites regarded Jesus as the Messiah rejecting his divinity and insisting on following Jewish law and rites. These various groups were important because they account for a large portion of the significant variations found in various copies of NT manuscripts. The Apostle Paul (Saul of Tarsus)  was the most important leader in  the first-century religious movement that culminated into orthodox Christianity in 325 CE.  He died in 67 CE at least forty years after the death of Jesus and it is doubtful if he ever knew any of the disciples.

As Professor Ehrman noted, “There are more variations among our manuscripts than there are words in the New Testament.” The number of variations in the various ancient manuscripts has been put between 300,000 and 400,000 by a large number of Bible scholars.  Ehrman attributes these variations to unintentional copying errors by the scribes and to intentional changes motivated by advocates for their beliefs as to what the truth should be.  At the time when the NT stories were finally committed to writing the early “Christians” had to rely on amateur scribes because they could not afford to hire professional scribes.  Most of these scribes could not read and simply copied by rote without knowing what they were copying.

This was the situation that existed until the Emperor of Rome, Constantine converted to Christianity in 312 CE.  In 331 CE he ordered fifty Bibles produced at the empire’s expense.  Bishop Eusebius was charged with the task and hired professional scribes to do the writing and also built a special place where the work would take place called a scriptorium.  Their task was to gather up all the copies of the various Gospels and determine which one’s were the “originals” reflecting what the original authors actually said.

The first copy of the NT was written in Greek sometime between 330 and 360 CE It could not have been written before 325 CE because it contains the Eusebian Canons, and it could not have been written after 360 CE because of certain references to Church fathers in the margin.  Pope Damasus I commissioned the Greek Scholar Jerome to translate the Greek NT into Latin and he spent three years (382–385 CE) in Rome working closely with Pope Damasus and the leading Christians to produce what was called the Latin Vulgate (Latin translation of the Bible).

Given the history as sketched out above it is not surprising to learn that today there are literally dozens of versions of the Bible in use.  Currently some version of the Vulgate NT is the most used by Christians rather than the earlier Greek NT (Codex Sinaiticus).  Of course, many of the variations among the numerous manuscripts (both Greek and Latin) were minor, however a number of them are highly significant and will be discussed at length.  For example, the divinity of Jesus was very much in question in the first century and the variations in many manuscripts reflect an attempt to comply with the Pauline story of the virgin birth, death, and resurrection of Jesus.

The similarity of two letters in the Greek alphabet was used to change 1 Timothy (3-16) to support the divinity of Christ.  The difference between the Greek letter theta (Θ) and the omicron (Ο) are slight.  A theta looks like an omicron with a line in the middle.  One feature of the Greek language (nomina sacra) is the custom of abbreviating sacred names.  For example, the Greek word for “God” is  written (ΘΣ) whereas the word “who” is written in Greek as (ΟΣ).  Johann Jakob Wettstein (1693 – 1754), a  Swiss theologian and well-known NT scholar noticed while studying the Codex Alexander manuscript that the book of 1 Timothy (3-16) had been changed.  The line in the middle of the theta was written in a different ink changing the meaning (in referring to Christ) as “God made manifest in the flesh” as opposed to “who was made manifest in the flesh.” This a most important discovery because this verse is often cited as evidence of Jesus’ divinity claims.  The issue of the divinity of Christ has long been disputed both by early church leaders and later Bible scholars. The issue was finally decided by a vote in the Council of Nicaea in the year 325 CE at which time Christ was declared to be the Son of God by a close vote.   The council also decided which Gospels were  to be included in the NT (canonical).  Many Gospels and other writings were excluded, including The Gospel of Mary, Judas, James, and Thomas.

The change to 1 Timothy (3-16) is significant because it is direct evidence of fraud and is not the only example of fraud in the historical record. For example, Christian apologists are fond of quoting the renowned Greek historian Flavius Josephus in support of the authenticity of the Bible.  They cite a passage allegedly from his book, Antiquities of the Jews (94 CE) that references Jesus.  It is important to note that Josephus wrote another book, The Jewish War, nineteen years earlier (much closer to the time of Christ) before he wrote Antiquities of the Jews, and did not mention Jesus at that time. The passage in question referencing Jesus is extremely brief in contrast to Josephus’ usual voluminous and exhaustive style.  As an example, in one case he devoted almost forty chapters to the life of just one king.  He wrote pages on petty robbers and obscure leaders of the time. Who could believe that he only wrote one paragraph about Christ?  It is for these reasons that Kenneth Harding and other scholars consider the reference to Jesus in the Antiquities of the Jews to be a blatant Christian forgery that was added many years later.

In another example of changing scripture to support Jesus’ divinity, Luke 2:33 originally read “his Father and Mother were marveling at what was said about Jesus,” but was later changed to “Joseph and his Mother were marveling at what was said about Jesus.” The original Luke 2:33 would imply that Jesus had an earthly father and mother whereas the changed version is more favorable to Jesus’ divinity.

John (5: 7-8) or the so named Johannine Comma is another important piece of scripture that was changed because it contains the most explicit statement in support of the Doctrine of the Trinity (“Father, Son and Holy Ghost”).  It can be found in the Latin Vulgate, but it is not found in the vast majority of the Greek manuscripts. This has resulted in a long-standing dispute over a major article of Christian doctrine. Isaac Newton one of histories brightest intellectual luminaries and a most pious Christian would not accept the Doctrine of Trinitarianism.  Many other notable historical persons, including Thomas Jefferson also rejected it.  Many Bible scholars believe that John (5: 7-8) was added to the NT and was not part of the majority of earlier manuscripts.

Perhaps even more troubling is the fact that the last twelve verses of Mark 16 (verses 9-20) were not in the original manuscripts and were also added later.  One of the most intriguing and dangerous verses (17-18) reads, “And these are signs that will accompany those who believe: they will cast out demons in my name; they will speak in new tongues; and they will take up snakes in their hands; and if they drink any poison it will not harm them; they will place their hands upon the sick and heal them.” These verses are a favorite of the Pentecostal Christians and in February 2014, Kentucky Pentecostal pastor Jamie Coots was bitten while handling a rattlesnake during a “Snake Salvation” church ritual.  He died after refusing medical treatment.  According to his son, his last words were “Sweet Jesus.”  Or in the words of  Voltaire, “Those who can make you believe absurdities, can make you commit atrocities.”

The tradition of scribes changing the texts during copying was so fragrant and pervasive that the author (perhaps John the Apostle) of  Revelations felt compelled in verses (18-19) to include the following warning: “I testify to everyone who hears the words of the prophecy of this book: If anyone adds to them, God will add to him the plagues described in this book; and if anyone removes any of the words of the book of this prophecy, God will remove his share from the tree of life and from the holy city as described in this book.”

After years of studying ancient Bible manuscripts, Ehrman concludes that the  Bible is not the inerrant word of God and must be considered the work of men.  He reasoned that if God had inspired the writing of the Bible, the final product would be one consistent work instead of a multitude of manuscripts with their many variations both insignificant and significant. He further concluded that many of the NT scriptural differences can be attributed to the Apostle Paul’s efforts to compete with his various rivals for the acceptance of his version of Christianity by the pagans. Professor Ehrman’s conclusion is most startling considering his background. He was born in Lawrence, Kansas and was raised in a religious family.  At the age of fifteen he was born again and became a fundamental Pentecostalist. He also earned a diploma from the Moody Bible Institute and graduated from Wheaton College (the alma mater of Billy Graham).

 I agree with his conclusion. I also sense that the forty-year delay from the time Christ died and when the first oral histories were committed to writing poses even greater problems for the integrity of the Bible. The oral history of the Gospels is an example of the game “telephone” in which one person whispers a short and simple message to another which is then passed through a line of people until the last player announces the message to the entire group.  In most cases the final statement bears little or no semblance to the original statement.  To think that the four Gospels could have been transmitted from person to person and maintain the integrity of the original stories for at least forty years is more than absurd.  Paradoxically the early Christian Church leader and author Tertullian (160 - 225 CE) used the idea of absurdity as  “proof” for the truth of Christian doctrine.  In his words, “I believe because it is absurd.”  He also said, “And buried, He rose again: it is certain, because it is impossible.”  In what other pursuit would absurdity and impossibility be offered as evidence that something is true?

David Hume (1711 – 1776),  a Scottish philosopher suggested a way of evaluating claims of miracles. In his words, “No testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that the falsehood would be more miraculous than the fact which it endeavours to establish.”  First, he defined a miracle as a ‘transgression” against one of the laws of nature such as gravity, and further noted that their occurrences would have to be very rare.   For example,  Bill claims that he saw Elvis Presley walking down the street. If true this would be a miracle. There are at least three other explanations; Bill was mistaken, lying, or even delusional.  According to Hume’s test for miracles, the falsehoods (Bill was mistaken, lying, or delusional) would have to be more miraculous than the fact (of seeing Elvis).  The possibility that Bill was mistaken, lying, or delusional does not come close to being more miraculous then the alleged fact of seeing Elvis alive and walking down the street, therefore the alleged miracle must be rejected.  If God revealed  his word to the authors of the Bible, that would be a miracle.  Its “falsehood,” that men wrote the Bible without any supernatural intervention or assistance would have to be more miraculous than divine intervention.  Professor Ehrman’s research clearly shows that the Bible as a work of men and is far less miraculous than it being the product of God. Therefore according to Hume’s test, the Bible must be considered he work of men and not a miracle. 



Sources:

1.  Misquoting Jesus, The Story Behind Who Changed the Bible and Why (2005) by Bart D.  Ehrman
2.  Why People Believe Weird Things (1997) by Michael Shermer
3.  The Magic of Realty (2011) by Ricard Dawkins
4.  The Gospel Truth (1/28/2013), Blog (The Needlefish Chronicles)