Wintery Knight

…integrating Christian faith and knowledge in the public square

The Jesus-wife source is dated to eight-century Egypt: could it be authentic?

J. Warner Wallace tweeted this post from Al Mohler, which talks about the scholarly review of a recent discovery.


Last week, the Harvard Theological Review released a much-delayed series of articles on the fragment. After a series of investigations undertaken by diverse scholars, the general judgment claimed by Professor King is that the fragment probably is not a forgery — or at least that it dates back to ancient times. The analysis suggested that the fragment dated from about four centuries later than Professor King had first suggested. This would place the fragment, if authentic, in the context of eighth-century Egypt — hundreds of years after the New Testament was written and completed.

The language used by the national media in reporting the story this time reveals the lack of confidence now placed in the fragment. The Boston Globe reported that the tests “have turned up no evidence of modern forgery,” but the reporter had to acknowledge that at least one of the scholars writing in the Harvard Theological Review insisted that the fragment is not only a forgery, but an amateurish effort. The New York Times ran a story that featured a headline announcing that the fragment “is more likely ancient than fake.” Note the uncertainty evident even in the headline.

In her major article released last week, Professor King defended the fragment’s authenticity, but acknowledged that — all previous sensationalism aside — “It is not entirely clear, however, how many women are referred to [in the fragment], who they are, precisely what is being said about them, or what larger issues are under consideration.”

This is a very different message than was sent back in 2012. Professor King now acknowledges that all the references to females in the fragment might be “deployed metaphorically as figures of the Church, or heavenly Wisdom, or symbolically/typologically as brides of Christ or even mothers.” In other words, the fragment might not even conflict with Christian orthodoxy.

The most declarative article in the Harvard Theological Review, however, dismisses the entire fragment as a modern forgery. Professor Leo Depuydt of Brown University argues that the fragment’s authenticity is “out of the question.” He points to several factors, including the fact that a set of typographical errors in the fragment matches a set of errors in an online edition of the “Gospel of Thomas,” an ancient Gnostic text. Depuydt put the chances of coincidence with respect to these errors as one in a trillion. Depuydt states that he “has not the slightest doubt that the document is a forgery, and not a very good one at that.”

Taken as a whole, the issue of the Harvard Theological Review released last week includes some scholars who stalwartly defend the fragment as authentic, some who argue that there is no convincing proof that it is a forgery, and at least one who argues that the case for authenticity is laughable.

Previously when I blogged about this I noted that like sensational fiction writer Dan Brown, Karen King is a feminist, and anxious to insert women into more prominent roles in Christian history.

Mohler picked up on it too:

The larger background includes the fact that Professor King has devoted much of her scholarly career to making a case that the early church falsely constructed an orthodox understanding of Jesus that minimized the role of women. Back in 2003 she released The Gospel of Mary of Magdala: Jesus and the First Woman Apostle, in which she argued that at least some ancient texts pointed to Mary Magdalene as an apostle. In 2012 she told the writer for Smithsonian: “You’re talking to someone who’s trying to integrate a whole set of ‘heretical’ literature into the standard history.”

Professor King, along with others such as Professor Elaine Pagels of Princeton University, reject traditional Christianity and have turned time and again to ancient Gnostic documents, such as were found in 1945 in Nag Hammadi in Egypt, to argue that early Christianity marginalized some theological voices and standardized doctrinal orthodoxy in order to maintain doctrinal purity.

I think this is why media outlets, who are sympathetic with this goal, would trumpet an eighth century discovery over the 1st century gospels. Let me be clear. Nothing from the eight century can be considered authentic if it contradicts multiple, independent first century sources. The only thing driving the media frenzy on this discovery is feminism, pure and simple.

I just want to say that I don’t always agree with Al Mohler, especially on marriage and men’s rights issues, where I think his exegesis of the Bible is overly influenced by liberal feminism. So to have him agreeing with me on King’s “scholarship” is a good thing.

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Is the text of the Bible we have today different from the originals?

First, let’s introduce New Testament scholar Daniel B. Wallace:

Daniel B. Wallace, Professor of New Testament Studies at Dallas Theological Seminary

B.A., Biola University, 1975; Th.M., Dallas Theological Seminary, 1979; Ph.D., 1995.

Dr. Wallace influences students across the country through his textbook on intermediate Greek grammar. It has become the standard textbook in the English-speaking world on that subject. He is a member of the Society of New Testament Studies, the Institute for Biblical Research, the Society of Biblical Literature, and the Evangelical Theological Society.

[...]He has been a consultant on four different Bible translations.

[...] He works extensively in textual criticism, and has founded The Center for the Study of New Testament Manuscripts (, an institute with an initial purpose of preserving Scripture by taking digital photographs of all known Greek New Testament manuscripts.

[...]His postdoctoral work includes work on Greek grammar at Tyndale House in Cambridge, textual criticism studies at the Institut für neutestamentliche Textforschung in Münster, and the Universität Tübingen, Germany.

Eric Chabot, who blogs at Think Apologetics, found this interview that addresses the charge you often hear about how you can’t get back to the original New Testament documents.

It talks about:

  • textual criticism
  • number of New Testament manuscripts
  • earliest New Testament manuscripts
  • the number and impact of textual variants
  • responding to the “telephone game” objection
  • responding to the scribes tampered with the text objection

And here is an article by Dr. Wallace that corrects other misconceptions about the transmission and translation of the Testament.

He lists five in particular:

  • Myth 1: The Bible has been translated so many times we can’t possibly get back to the original.
  • Myth 2: Words in red indicate the exact words spoken by Jesus of Nazareth.
  • Myth 3: Heretics have severely corrupted the text.
  • Myth 4: Orthodox scribes have severely corrupted the text.
  • Myth 5: The deity of Christ was invented by emperor Constantine.

Finally, a quote from skeptical historian Bart Ehrman, as reproduced in this post on the Christian Apologetics Alliance blog:

The curious thing about Bart Ehrman is that the views he articulates in his popular-level work are not the same as those he espouses in his professional/scholarly publications. Indeed, readers may find this curious and very telling quotation, taken from the appendix (p. 252) of Misquoting Jesus, of interest:

“Bruce Metzger is one of the great scholars of modern times, and I dedicated the book to him because he was both my inspiration for going into textual criticism and the person who trained me in the field. I have nothing but respect and admiration for him. And even though we may disagree on important religious questions – he is a firmly committed Christian and I am not – we are in complete agreement on a number of very important historical and textual questions. If he and I were put in a room and asked to hammer out a consensus statement on what we think the original text of the New Testament probably looked like, there would be very few points of disagreement – maybe one or two dozen places out of many thousands. The position I argue for in ‘Misquoting Jesus’ does not actually stand at odds with Prof. Metzger’s position that the essential Christian beliefs are not affected by textual variants in the manuscript tradition of the New Testament.” [Emphasis added]

Finally, I think that the discovery of the Dead Sea Scrolls shows us that religious texts don’t change as much as we think they do over time.


The Dead Sea Scrolls play a crucial role in assessing the accurate preservation of the Old Testament. With its hundreds of manuscripts from every book except Esther, detailed comparisons can be made with more recent texts.

The Old Testament that we use today is translated from what is called the Masoretic Text. The Masoretes were Jewish scholars who between A.D. 500 and 950 gave the Old Testament the form that we use today. Until the Dead Sea Scrolls were found in 1947, the oldest Hebrew text of the Old Testament was the Masoretic Aleppo Codex which dates to A.D. 935.{5}

With the discovery of the Dead Sea Scrolls, we now had manuscripts that predated the Masoretic Text by about one thousand years. Scholars were anxious to see how the Dead Sea documents would match up with the Masoretic Text. If a significant amount of differences were found, we could conclude that our Old Testament Text had not been well preserved. Critics, along with religious groups such as Muslims and Mormons, often make the claim that the present day Old Testament has been corrupted and is not well preserved. According to these religious groups, this would explain the contradictions between the Old Testament and their religious teachings.

After years of careful study, it has been concluded that the Dead Sea Scrolls give substantial confirmation that our Old Testament has been accurately preserved. The scrolls were found to be almost identical with the Masoretic text. Hebrew Scholar Millar Burrows writes, “It is a matter of wonder that through something like one thousand years the text underwent so little alteration. As I said in my first article on the scroll, ‘Herein lies its chief importance, supporting the fidelity of the Masoretic tradition.’”{6}

A significant comparison study was conducted with the Isaiah Scroll written around 100 B.C. that was found among the Dead Sea documents and the book of Isaiah found in the Masoretic text. After much research, scholars found that the two texts were practically identical. Most variants were minor spelling differences, and none affected the meaning of the text.

One of the most respected Old Testament scholars, the late Gleason Archer, examined the two Isaiah scrolls found in Cave 1 and wrote, “Even though the two copies of Isaiah discovered in Qumran Cave 1 near the Dead Sea in 1947 were a thousand years earlier than the oldest dated manuscript previously known (A.D. 980), they proved to be word for word identical with our standard Hebrew Bible in more than 95 percent of the text. The five percent of variation consisted chiefly of obvious slips of the pen and variations in spelling.”{7}

Despite the thousand year gap, scholars found the Masoretic Text and Dead Sea Scrolls to be nearly identical. The Dead Sea Scrolls provide valuable evidence that the Old Testament had been accurately and carefully preserved.

I hope that this post will help those who think that we can’t get back to the text of the original New Testament documents.

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Peter J. Williams lectures on the historical reliability of the gospel narratives

Peter J. Williams

Peter J. Williams

Greg West of The Poached Egg tweeted this lecture featuring Peter D. Williams yesterday, and I’m posting it today with a summary below.

Here’s the main lecture: (54 minutes)

And here’s the Q&A: (9 minutes)

About Peter Williams:

Peter J. Williams is the Warden (CEO) of Tyndale House and a member of the Faculty of Divinity in the University of Cambridge. He received his MA, MPhil and PhD, in the study of ancient languages related to the Bible from Cambridge University. After his PhD, he was on staff in the Faculty of Divinity, Cambridge University (1997–1998), and thereafter taught Hebrew and Old Testament there as Affiliated Lecturer in Hebrew and Aramaic and as Research Fellow in Old Testament at Tyndale House, Cambridge (1998–2003). From 2003 to 2007 he was on the faculty of the University of Aberdeen, Scotland, where he became a Senior Lecturer in New Testament and Deputy Head of the School of Divinity, History and Philosophy. In July 2007 he became the youngest Warden in the history of Tyndale House. He also retains his position as an honorary Senior Lecturer in Biblical Studies at the University of Aberdeen.

Summary of the lecture:

  • What if the stories about Jesus are legendary?
  • were the gospels transmitted accurately?
  • were the gospels written in the same place as where the events happened?
  • do the gospel authors know the customs and locations where the events happened?
  • do the gospels use the right names for the time and place where the events took place?
  • do the gospels disambiguate people’s names depending on how common those names were?
  • how do the New Testament gospels compare to the later gnostic gospels?
  • how do the gospels refer to the main character? How non-Biblical sources refer to Jesus?
  • how does Jesus refer to himself in the gospels? do the later Christians refer to him that way?
  • how does Jesus teach? do later Christians teach the same way?
  • why didn’t Jesus say anything about early conflicts in the church (the Gentiles, church services)?
  • did the writers of the gospels know the places where the events took place?
  • how many places are named in the gospels? how about in the later gnostic gospels?
  • are the botanical details mentioned in the gospels accurate? how about the later gnostic gospels?

And here are the questions from the audience:

  • how what about the discrepancies in the resurrection narratives that Bart Ehrman is obsessed with?
  • what do you think of the new 2011 NIV translation (Peter is on the ESV translation committee)?
  • how did untrained, ordinary men produce complex, sophisticated documents like the gospels?
  • is oral tradition a strong enough bridge between the events and the writers who interviewed the eyewitnesses?
  • what does the name John mean?
  • why did the gospel writers wait so long before writing their gospels?
  • do you think that Matthew and Luke used a hypothetical source which historians call “Q”?
  • which gospel do critical historians trust the least and why?

I really enjoyed watching this lecture. He’s getting some of this material from Richard Bauckham’s awesome book “Jesus and the Eyewitnesses”, so if you aren’t familiar with it, you can get an idea of what’s in it. Peter Williams is a lot of fun to listen to – an excellent speaker.

You can read an interview with Peter Williams here on Between Two Worlds.

And you can listen to the Peter Williams vs Bart Ehrman debate. That link contains a link to the audio of the debate as well as my snarky summary. It’s very snarky.

And Apologetics 315 also posted Peter Williams’ assessment of Bart Ehrman’s “Misquoting Jesus”.

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William Lane Craig’s case for the resurrection of Jesus

Dr. Craig’s famous minimal facts case for the resurrection has been posted at the Christian Apologetics Alliance. He presents 4 facts admitted by the majority of New Testament historians, and then he supplies multiple pieces of evidence for each fact.

Here are the four facts:

  • FACT #1: After his crucifixion, Jesus was buried in a tomb by Joseph of Arimathea. 
  • FACT #2: On the Sunday following the crucifixion, Jesus’ tomb was found empty by a group of his women followers.
  • FACT #3: On multiple occasions and under various circumstances, different individuals and groups of people experienced appearances of Jesus alive from the dead.
  • FACT #4: The original disciples believed that Jesus was risen from the dead despite their having every predisposition to the contrary.

Here’s the detail on fact #3, the post-mortem appearances.

FACT #3: On multiple occasions and under various circumstances, different individuals and groups of people experienced appearances of Jesus alive from the dead.

This is a fact which is almost universally acknowledged among New Testament scholars, for the following reasons:

1. The list of eyewitnesses to Jesus’ resurrection appearances which is quoted by Paul in I Cor. 15. 5-7 guarantees that such appearances occurred. These included appearances to Peter (Cephas), the Twelve, the 500 brethren, and James.

2. The appearance traditions in the gospels provide multiple, independent attestation of these appearances. This is one of the most important marks of historicity. The appearance to Peter is independently attested by Luke, and the appearance to the Twelve by Luke and John. We also have independent witness to Galilean appearances in Mark, Matthew, and John, as well as to the women in Matthew and John.

3. Certain appearances have earmarks of historicity. For example, we have good evidence from the gospels that neither James nor any of Jesus’ younger brothers believed in him during his lifetime. There is no reason to think that the early church would generate fictitious stories concerning the unbelief of Jesus’ family had they been faithful followers all along. But it is indisputable that James and his brothers did become active Christian believers following Jesus’ death. James was considered an apostle and eventually rose to the position of leadership of the Jerusalem church. According to the first century Jewish historian Josephus, James was martyred for his faith in Christ in the late AD 60s. Now most of us have brothers. What would it take to convince you that your brother is the Lord, such that you would be ready to die for that belief? Can there be any doubt that this remarkable transformation in Jesus’ younger brother took place because, in Paul’s words, “then he appeared to James”?

Even Gert Ludemann, the leading German critic of the resurrection, himself admits, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.”3

Yes, Gerd Ludemann is actually an atheist new Testament historian, and he has even debated Dr. Craig on the resurrection – not once, but twice. That’s the kind of evidence Dr. Craig uses in his case. Not just what your pastor will give you, but what atheists will give you. We need to learn to debate like that.

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Is the story of the woman being stoned for adultery in John 7-8 authentic?

Here’s the leading conservative New Testament scholar Daniel Wallace to explain.


One hundred and forty years ago, conservative biblical scholar and Dean of Canterbury, Henry Alford, advocated a new translation to replace the King James Bible. One of his reasons was the inferior textual basis of the KJV. Alford argued that “a translator of Holy Scripture must be…ready to sacrifice the choicest text, and the plainest proof of doctrine, if the words are not those of what he is constrained in his conscience to receive as God’s testimony.” He was speaking about the Trinitarian formula found in the KJV rendering of 1 John 5:7–8. Twenty years later, two Cambridge scholars came to the firm conclusion that John 7:53–8:11 also was not part of the original text of scripture. But Westcott and Hort’s view has not had nearly the impact that Alford’s did.

For a long time, biblical scholars have recognized the poor textual credentials of the story of the woman caught in adultery (John 7:53–8:11). The evidence against its authenticity is overwhelming: The earliest manuscripts with substantial portions of John’s Gospel (P66 and P75) lack these verses. They skip from John 7:52to 8:12. The oldest large codices of the Bible also lack these verses: codex Sinaiticus and Vaticanus, both from the fourth century, are normally considered to be the most important biblical manuscripts of the NT extant today. Neither of them has these verses. Codex Alexandrinus, from the fifth century, lacks several leaves in the middle of John. But because of the consistency of the letter size, width of lines, and lines per page, the evidence is conclusive that this manuscript also lacked the pericope adulterae. Codex Ephraemi Rescriptusalso from the fifth century, apparently lacked these verses as well (it is similar to Alexandrinus in that some leaves are missing). The earliest extant manuscript to have these verses is codex Bezae, an eccentric text once in the possession of Theodore Beza. He gave this manuscript to the University of Cambridge in 1581 as a gift, telling the school that he was confident that the scholars there would be able to figure out its significance. He washed his hands of the document. Bezae is indeed the most eccentric NT manuscript extant today, yet it is the chief representative of the Western text-type (the text-form that became dominant in Rome and the Latin West).

When P66, P75, Sinaiticus, and Vaticanus agree, their combined testimony is overwhelmingly strong that a particular reading is not authentic. But it is not only the early Greek manuscripts that lack this text. The great majority of Greek manuscripts through the first eight centuries lack this pericope. And except for Bezae (or codex D), virtually all of the most important Greek witnesses through the first eight centuries do not have the verses. Of the three most important early versions of the New Testament (Coptic, Latin, Syriac), two of them lack the story in their earliest and best witnesses. The Latin alone has the story in its best early witnesses.

Even patristic writers seemed to overlook this text. Bruce Metzger, arguably the greatest textual critic of the twentieth century, argued that “No Greek Church Father prior to Euthymius Zigabenus (twelfth century) comments on the passage, and Euthymius declares that the accurate copies of the Gospel do not contain it” (Textual Commentary, 2nd ed., loc. cit.).

It is an important point to note that although the story of the woman caught in adultery is found in most of our printed Bibles today, the evidence suggests that the majority of Bibles during the first eight centuries of the Christian faith did not contain the story. Externally, most scholars would say that the evidence for it not being an authentic part of John’s Gospel is rock solid.

But textual criticism is not based on external evidence alone; there is also the internal evidence to consider. This is comprised of two parts: intrinsic evidence has to do with what an author is likely to have written;transcriptional evidence has to do with how and why a scribe would have changed the text.

Intrinsically, the vocabulary, syntax, and style look far more like Luke than they do John. There is almost nothing in these twelve verses that has a Johannine flavor. And transcriptionally, scribes were almost always prone to add material rather than omit it—especially a big block of text such as this, rich in its description of Jesus’ mercy. One of the remarkable things about this passage, in fact, is that it is found in multiple locations. Most manuscripts that have it place it in its now traditional location: between John 7:52 and 8:12. But an entire family of manuscripts has the passage at the end of Luke 21, while another family places it at the end of John’s Gospel. Other manuscripts place it at the end of Luke or in various places in John 7.

The pericope adulterae has all the earmarks of a pericope that was looking for a home. It took up permanent residence, in the ninth century, in the middle of the fourth gospel.

Wallace teaches at the ultra-conservative fundamentalist Dallas Theological Seminary, and is the foremost evangelical manuscript expert in the world.

Why is this important? I think it is important because this story is very prominent for a great many Christians, especially Christian women, who use this to justify a variety of positions that are inconsistent with the rest of the Bible. These Christians do not like the idea of anyone being judged and so they are naturally inclined to blow this disputed passage into an entire theology that repudiates making moral judgments on such things as capital punishment. In fact, in another post, I was accused of being the equivalent of one of the people who wanted to stone the woman taken for adultery because I oppose fornication and single motherhood. That’s how far this has gone, where some Christians, especially Christian feminists, have leveraged this passage to redefine the Bible so that women are no longer responsible to the Bible’s moral rules and can never be blamed for acting irresponsibly.

Is WK a big liberal?

As this debate between Peter Williams and Bart Ehrman shows, there are only TWO disputed passages in the entire NT that are theologically significant. The long ending of Mark and this adultery passage. A good case can be made for the long ending of Mark, but it’s best not to assume it in a debate. The adultery passage is difficult to defend as authentic. Dr. Wallace talks about both passages in this Parchment & Pen article ( Wallace has also debated Bart Ehrman in the Greer-Heard Forum. What that debate showed is that the New Testament text is actually quite reliable except for those two passages, but it’s important to be honest about the two places that are not well supported.

The other other NT passages that are a concern are the earthquake passage and the guard story in Matthew. I think that the earthquake is apocalyptic language and the guard is more likely historical than not.

For a closer look at what the Bible says about capital punishment, look here.

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