Some light reading for these apocalyptic times

Phil Long over at Reading Acts has been blogging on Revelation. Here’s a couple of links.

A Rider on a Red Horse – Revelation 6:3-4

A Rider on a Black Horse – Revelation 6:5-6

A Rider on a Pale Horse – Revelation 6:7-8

The Fifth Seal: Martyrs in Heaven – Revelation 6:9-11

The Sixth Seal – Revelation 6:12-17

Who Are The 144,000 in Revelation 7?

March 2020 Biblical Studies Carnival now posted

Brent Niedergall has posted the March 2020 Biblical Studies Carnival.

Welcome to the Biblical Studies Carnival 169 for March 2020! After weeks of social distancing, you can now peruse the best of biblical studies—the thrills, the fun, and all the excitement churned out across the Internet and curated here. And don’t miss the tempting prizes and games! There’s an exclusive steal of a coupon code for Carnival readers courtesy of Baylor University Press, an amazing giveaway from Lexham Press, and all kinds of free stuff from Randy Leedy of Special thanks to Baylor University Press, Lexham Press, and for sponsoring this Carnival! 

Berenice, the Jewish Queen of Rome, and the Origins of Replacement Theory

An interesting article about the rise of fears in non-Jewish cultures that Jews would take them over. The article begins with an exploration of the role Berenice played in Rome, after the Romans defeated the Jewish nation and destroyed the Temple. Berinice, and her brother Agrippa II, were Herodians, descendants of Herod the Great, whose descendants ruled over various parts of the Jewish nation in the first century. The Herodians were Roman loyalists (who owed their titles to the Roman emperors) and opposed the Jewish revolt.

Here’s a portion of the opening. The article goes on to explore subsequent historical developments within the Christian world in which fears that a Jew could someday become Pope fueled some Christian reactions against the Jewish people.

In 70 CE, the Roman Emperor Vespasian’s son, Titus, had defeated the Judean rebellion, destroying Jerusalem and the Second Temple. However, once victorious, he chose as his willing consort Berenice, the sister of Agrippa II, the former king of conquered Judaea. This choice was not so odd as it may sound: Berenice and her brother had opposed the Jewish revolt from the beginning. Along with the spoils of the Temple, Titus brought Berenice back to Rome, where, according to Cassius Dio (Roman History LXV 15), she lived with him as if she were his empress, exerting considerable power.

Some Romans were troubled by the romance of Titus and Berenice and spoke out against her. In her prior marriage to the king of Pontus, Berenice had required that he convert to Judaism and be circumcised. There was probably concern that Titus would be convinced to do the same. The result would be a Jewish emperor of Rome, in effect reversing the outcome of the Jewish War. Worse, Titus and Berenice’s children would be Jewish, ensuring that future emperors would be Jewish. In other words, the Roman Empire would be in Jewish hands.

Did Israel Always Have Twelve Tribes?

In my 101 Myths of the Bible, I raised questions about whether the sons of Jacob formed the twelve tribes of Israel (Myth 63). The idea wasn’t new or original at the time. Variations on the argument within the scholarly community had existed well before I put my own take into the record. In a recent essay at, there is a nice academic review of the question: Did Israel Always Have Twelve Tribes? Worth a read.

More lists of great biblical archaeology discoveries

Bibleplaces blog has a 2019 ten-best list of discoveries in biblical archaeology, along with explanations for why each item was included. Not to be outdone, Bible Archaeology Report goes for the long shot, top ten discoveries of the decade. Longer explanations but, again, I think some of the enthusiastic interpretation of the evidence for some of the conclusions may be a bit misplaced.

Theology, History and Law: Different disciplines with different methodologies

Although it is generally recognized that Theologians and Historians attempt to reconstruct history utilizing the tools of their professions, it is not quite appreciated that lawyers, too, have to interrogate the past and use their legal training to do so. I thought it might be of interest to do a brief comparison of how each profession proceeds.

Theologians start from a fixed position, that everything in the bible is true and that events of the past must be explained in such a way that it doesn’t conflict with biblical teachings. At the same time, theologians have to explain the vast archive of conflicting biblical passages in some way to harmonize them. This can often lead to a conflict between how theologians view history and how historians assess the past. Similar problems unfold with respect to science and other disciplines.

The early church fathers were quite aware of these types of problems and one of the principles they developed to cope with these problems was that if your understanding of a biblical passage conflicted with observed reality, then you have probably misunderstood the passage. This practice occasionally leads to the idea that certain biblical passages that appear to be factual claims are actually allegories. Nevertheless, theologians arguing about biblical truth often disagree with each other as to what that truth is. To a large degree, this fueled centuries of violent war and persecution between rival groups of Christians, all of whom knew the one and only truth. A similar construct would apply to wars among Muslim sects.

Historians proceed from a very different perspective. They start from the proposition that certain forms of evidence exist (or don’t exist) and set out to find what interpretation of events best explains the historical situation under investigation. A chief difficulty, of course, is that sometimes insufficient evidence exists such that a reasonably “probable” description of what occurred can not be found. Other times, their may be conflicting evidence, such as multiple documents, sometimes from different time frames, that present conflicting stories, and it may be difficult, if not impossible, to decide which source is more credible. At best, historians can only judge their conclusions on the basis of probability. Is the conclusion “almost” certain, “very” likely, somewhat likely, plausible, possible but improbable, or not determinable on the basis of the present evidence.

Lawyers present a hybrid of these two disciplines. The fixed position is what is best for the client, which doesn’t necessarily mean that the client is right. Each task must be determined according to that principle. In order to carry out that practice, the lawyer must examine every past legal case, where the facts or decision touches on his client’s interest. The lawyer is assembling a set of existing facts and then proceeds to determine what interpretation of these past events best serves the client’s interests.

Since no past case is always exactly alike in every single particular relevant fact, the lawyer needs to look at what court decisions look like they support the client’s interest and what court decisions oppose the client’s interest. Then, the lawyer has to tear apart both set of cases. For cases that harm the client, the lawyer must look at every single detail to find some way to distinguish that case from the client’s case such that the court shouldn’t apply that negative principle to the client’s situation. The lawyer must also look at every detail of cases that support the client’s interest to see how the opposing lawyer might distinguish them and argue that it is not applicable to the client’s case. Obviously, counter-arguments have to be conceived. Often times, a client’s case is sufficiently unique that there are no clear guidelines in past decisions, and the lawyers have to take the meager evidence and extrapolate arguments for and against the client’s interest, a form of exegesis perhaps. They key here, however, is not to find just any detail, but rather “relevant” details that can influence the case one way or another.

For a lawyer interested in biblical studies, the bible (or bibles) are like large collections of legal cases with frequently conflicting facts and decisions. If the lawyer has a particular theory about how to understand a portion of the bible, that theory serves as the client. The lawyer would then have to examine every relevant detail in the texts and from commentators outside of the text, and see what facts support his theory and what undermine it. This enables him to make the best case possible for his theory/client. That isn’t to say that the theory is the best explanation for what is true; it is only the best case that can be made for the theory. That best case, however, may be woefully inadequate, and like real-world legal cases, the lawyer must recommend that the client abandon the case or settle on some compromise.

Sometimes, however, members of one discipline cross over to one of the others and adopt the tools of the others. Sometimes, all three factions can come together on some past historical understanding and sometimes one  might be in conflict with the other two, who in turn might disagree with each other. So, whose right in the long run? Make your best case.

John’s Baptism of Jesus

A while ago, I posted a piece titled Were Early Christians Embarrassed by John’s Baptism of Jesus? In it, I challenged the traditional view that this was an embarrassing event. A key issue was the contrast between the Jewish historian Josephus, who said John’s baptism was not about the remission of sin, and the Synoptic gospels, which argued that it was. While John did not include that claim in his gospel, I hadn’t thought much about why he omitted that explanation. I was recently reminded of the issue and I realized what happened. John’s theology holds that only Jesus can forgive sin (an authority later passed on to the Apostles.) Therefore, John specifically rejected the idea that John’s baptism was for the remission of sin. This aligns John’s gospel with Josephus against the synoptic gospels. What’s puzzling, however, in John’s gospel, the baptist first says that he baptized in order to reveal the one who was to come, but after he revealed that Jesus was the one, John says the baptist continued to baptize. Why? John doesn’t say.