From Jim McGuiggan... BORN TO LOSE


Norman Vincent Peale was visiting China many years ago when he came across it. He was passing a tattoo shop and was astonished to see a tattoo advertised in English. It was BORN TO LOSE. I'm assuming he was helped by some companion when he went in to enquire about it. He wanted to know if many people asked for that particular one and the man said it was quite popular and that some customers had it put on their foreheads. "Why would anyone want to have such a thing tattooed on his forehead?" Peale asked him. The man thought for a moment and then patting his chest he said, "It must already be tattooed on their heart."
I've known a few people down the years who threw themselves into wickedness with such abandon that it seemed as if they thought they had to. Still, they chose cruelty and vice, and whatever else we might wonder about we can't deny the wickedness and we must call it what it is.
I've seen despair in some alcoholics I've known; people who no longer choose to drink but are dragged along by the booze they once chose freely and who now in their sober moments stare into space, wondering how and where it all began. Some of them are certain there's no way out, this is how they will end their lives—and it frightens them. One said to me some time ago in that despairing way, "I'm just a beat old drunk!"
Not long before he died it's said that wicked Lord Byron mused with himself, wondering if he should sue for peace with God. He decided he had gone too far for too long and told himself to have some decency and play it out to the end; "Let me be a man." Before he lost his way in the matter of faith and became an agnostic, the famous historian, Will Durant, begged God with many tears to let Lord Byron out of hell. I wonder what he saw in Byron beyond the obvious marks of degeneracy that led him to pray such a fervent prayer?
What are we to say of (and to) the multiplied millions who were born (and are being born) into crushing poverty, abuse, a culture that saw to it that they'd never know anything different? I'm talking about those people in their tens of millions in every generation who seemed to have tattooed (invisibly) on their foreheads from childhood: BORN TO LOSE.
They grow up (if they get to grow up) and they become sinners like the rest of us…and yet…they're not like the rest of us though they are sinners. Their lives are nothing like ours. They have no faith in Jesus. [How can they have faith in him of whom they haven't heard?] And because they have no faith in Jesus there are those who insist that they were CREATED TO LOSE. [Believe that if you can!]
Sin is sin, wickedness is wickedness and since he came not to condemn the world but to save it, Jesus must have thought we were in unimaginable danger. So there's no going back on that. To make little of sin is to make little of the Master.
Still, he came! There is the incarnation and what it led to! There is an event we celebrate at a time we call "Christmas". And his coming forbids us to accept the description: BORN TO LOSE and it brands as sheer nonsense the doctrine that there are those who are: CREATED TO LOSE.
Think noble things of God!
©2004 Jim McGuiggan. All materials are free to be copied and used as long as money is not being made.
Many thanks to brother Ed Healy, for allowing me to post from his website, theabidingword.com.

A Christian Approach To Islam [Part I] by Garry K. Brantley, M.A., M.Div.


A Christian Approach To Islam [Part I]

by Garry K. Brantley, M.A., M.Div.

In 1990, U.S. President George Bush was faced with an international crisis that he felt warranted an immediate and decisive military response. Under the direction of Saddam Hussein, Iraq invaded the small, bordering nation of Kuwait. Iraq’s massive military, with its superior weaponry, experienced little difficulty occupying and controlling Kuwait. The threat of destabilization in this oil-rich region prompted President Bush to dispatch thousands of troops into Saudi Arabia, which began Operation Desert Shield. In early 1991, U.S. and allied troops successfully defeated Iraq’s feared military in the now-famous Operation Desert Storm, and drove back the remnants of Hussein’s tattered troops to Baghdad, the capital of Iraq.
During this conflict, which potentially threatened global peace, millions in the U.S. were glued to their television sets by anxiety over the fates of their fellow citizens. Technology and dauntless reporters kept us abreast of practically every frightening clash between Iraqi and allied forces. In the course of this continuous news coverage, Westerners not only were confronted with Saddam Hussein’s dreaded military, but also were exposed to a culture that is dominated by an unfamiliar religion—Islam. With the increasing awareness of our global society, and with the worldwide proliferation of this religion, it is important for Christians to understand and respond to Islam.


Such a task must begin with Islam’s origin and nature. The immensity of the subject and space restrictions preclude an exhaustive treatment of these points. Hence, only a broad survey of the origin and contours of Islamic thought and practices will be presented.

Muhammad, Founder of Islam

The origin of Islam can be traced back to Muhammad (var. sp.: Muhammed, Mohammed), who was born c. A.D. 570 at Mecca, the holy city in western Saudi Arabia. Muhammad’s practically unknown father died before his birth, and his mother died when he was only six. The early orphaned Muhammad was reared by his grandfather and uncle who, though disputed by some Western scholars, appear to have been prominent members of the Qurayah tribe. This Arabian clan was the guardian of the Kaabah (var. sp.: Ka’bah), the great shrine at Mecca in whose walls the sacred black stone was embedded. According to Arabian tradition, the black stone fell from heaven in the time of Adam, a possible indication that it was a meteorite that landed in the sands of Arabia (Humble, 1980, 4:52). Muslims believe that, on his pilgrimage to Mecca with Ishmael, Abraham built the Kaabah and positioned the meteorite within its walls. This shrine, which figures prominently in Muhammad’s life and the establishment and development of Islam, was dedicated to the Arabs’ pantheon of deities.
While Muhammad’s early life is somewhat obscure, apparently he was employed by a rich widow, Khadija, who entrusted him with her caravans. Khadija was so impressed with his dependable and conscientious service that she married Muhammad, provided him with wealth and success, and encouraged his religious inclinations. With his wife’s support, Muhammad increasingly withdrew from business affairs, and spent much of his time in the seclusion of the desert meditating and reflecting on life (Schmalfuss, 1982, p. 311). During this process, Muhammad developed a passionate monotheistic belief, and became extremely frustrated with the polytheism and superstitions of his fellow Arabs. Though it is difficult to determine the extent to which variant shades of Christianity and Judaism influenced the development of Muhammad’s strict monotheism, it is clear that ”at some period of his life he absorbed much teaching from Talmudic sources and had contact with some form of Christianity” (Anderson, 1975, p. 93).

Muhammad’s Revelations and the Qur’an

According to Islamic tradition, Muhammad, at the age of forty, began to receive revelations from God through the angel Gabriel. His first alleged encounter with the heavenly messenger was quite violent. While Muhammad was in a deep trance, Gabriel appeared to him and, either by choking or some other life-threatening gesture, forced Muhammad into submission. “Read,” Gabriel demanded, “in the name of thy Lord, who created man from clots of blood” (sura 96:1; cf., Schmalfuss, 1982, p. 311). Since the encounter was both violent and accompanied by convulsions that sent him into an unconscious trance, Muhammad at first was unsure of the source of his vision. He feared that he possessed one of the jinn (demons) commonly believed to inhabit Arab poets and soothsayers (Anderson, 1975, p. 94). Khadija and others, however, assured Muhammad of the divine source of his visions. Once convinced of his prophetic call, Muhammad’s revelations occurred with increasing frequency.
Since, as many Muslims argue, Muhammad was illiterate, he did not record these revelations personally. During his lifetime, however, his followers transcribed and collected much of Muhammad’s oral teachings into the Qur’an (var. sp.: Koran), though many passages were preserved only in the memory of his followers and were committed to writing after his death (Shorrosh, 1988, p. 24). The word Qur’an derives from the Arabic word qara’a (“to recite”), a designation consistent with the recurring mandate for Muhammad to “proclaim” (i.e., “recite” or “read”) the words of Allah. Consisting of 114 chapters (called suras), the Qur’an is a non-chronological collection of verses, reflecting various periods in Muhammad’s life. Each sura of the Qur’an is subdivided into verses (ayat). Interestingly, the Arabic word ayat carries with it the meaning of “a miracle.” For those seeking certification of his claims, Muhammad would appeal to the Qur’an itself as miraculous confirmation of his divine appointment to the prophetic office (Wilson, 1982, p. 315). All Muslims, regardless of their sectarian affiliation, continue to regard the Qur’an as their sacred and authoritative text.

Muhammad’s Rejection and Flight from Mecca

Once convinced that his first revelatory experiences in the desert were from God, Muhammad began to denounce openly the polytheism of his people and to proclaim a rigid monotheism. By emphasizing the resurrection of the dead, and the subsequent judgment of God, he challenged the populace to submit to the One (Allah) true God, and to show compassion to the poor. Consistent with this message of submission, the word “Islam” is the infinitive of the Arabic verb “to submit,” and “Muslim” (“one who submits”) is the present participle of the same verb.
Muhammad’s monotheistic message threatened the financial interests of many in Mecca who profited from the regular pilgrimages of polytheists to the Kaabah. As might be expected, Muhammad met with considerable opposition, and succeeded in making only a few converts. Due to the increasingly aggressive hostility directed against him by the traders at Mecca, Muhammad and his small band of followers fled from Mecca to Medina on July 16, 622. This “flight” from Mecca, which Muslims call the “Hijra,” marks the official beginning of the Islamic religion. Reflecting this point of origin, the Islamic calendar is calibrated to the Hijra. According to Islamic chronology, for example, A.D. 630 would be designated 8 A.H. (“in the year of the Hijra”).
Unlike his experience in Mecca, where he was rejected as an eccentric purveyor of an unpopular—and unprofitable—religion, Muhammad enjoyed greater success in Medina. There, he “soon became statesman, legislator and judge—the executive as well as the mouthpiece of the new theocracy” (Anderson, 1975, p. 95). Several suras in the Qur’an, which emphasize obedience to the Prophet and insist on his favorable treatment, reflect Muhammad’s influential position at Medina (cf., 3:29,126; 4:17-18; 24:63-64; 49:2-4; see Geisler and Saleeb, 1993, p. 57).
Though significantly greater than at Mecca, Muhammad’s success at Medina was not as extensive as he desired. He particularly was disappointed at his lack of reception among the Jewish population. Rather than embracing him for his monotheism, the Jews eventually rejected Muhammad’s prophetic claims, and criticized his inaccurate accounts of Old Testament events. It became obvious that there were serious discrepancies between Qur’anic and biblical details of the same incident. To maintain the divine origin of the Qur’an, Muhammad was compelled to charge the Jews with either corrupting, or misquoting, their own scriptures. This allegation further heightened the tension between Muhammad’s followers and the Jews, and eventually precipitated the banishment or massacre of Jewish tribes in that area (Anderson, 1975, p. 95).

The Return to Mecca

Once his relationship with the Jews was severed, Muhammad no longer looked to Jerusalem, but refocused on Mecca as the center of the Islamic religion. Muhammad’s renewed interest in Mecca necessitated his purging the town of its polytheism, thus bringing it into harmony with the monotheism of Islam. Enlisting the help of nomadic Arab tribes, Muhammad led a series of armed raids on Mecca, and in A.D. 630 he captured the city with no resistance. Mecca quickly was purged of all its polytheistic symbols, and the Kaabah became the focal point of the religion of the one true God. Before his death in A.D. 632 (11 A.H.), Muhammad had made great strides in unifying the Arab tribes throughout the Arabian peninsula under the banner of Islam (see Anderson, 1975, p. 96; Noss, as quoted in McDowell, 1983, p. 381).


Since Muhammad neither left a male heir nor named a successor, his death created an immediate leadership crisis in Islam. The nature of Islam, however, which encompassed both civil and religious concerns, demanded a successor (Caliph, or Khalifa) to guide its adherents in applying the principles of the Qur’an to contemporary circumstances. Naming such an individual proved to be a difficult and divisive task. Along with other issues of interpretation, the role of, and criteria for appointing, the Caliph eventually fragmented Islam into two major divisions that remain today: Sunni and Shi’a (see Kung, 1986).

The Sunni

The Sunni branch, claiming approximately 90% of all Muslims, argued that the Caliph should belong to Muhammad’s tribe, the Qurayah, and that the community should choose him by the process of consensus (ijma). Since Muhammad was the “Seal of the Prophets,” the Sunnis considered the responsibilities of the Caliph merely to guard—not continue—the prophetic legacy, and to provide “for the administration of community affairs in obedience to the Qur’an and prophetic precedent” (Kerr, 1982, p. 330). Within thirty years of Muhammad’s death, four Caliphs were appointed in succession: Abu Bakr (632-634), ‘Umar (634-644), ‘Uthman (644-656), and ‘Ali (656-661). Sunnis regard these first Islamic leaders as “the four rightly guided Caliphs,” since they lived so close to Muhammad. Because of their chronological proximity to Muhammad, Sunnis believe that the sunna (behavior or practice) of these four Caliphs, together with the Prophet’s, is authoritative for all Muslims. The Sunnis derive their name from this emphasis on the sunna. While there are subdivisions of this group, distinguished by specific points of interpretation, they all call themselves Sunni.

The Shi’a

The other major branch of Islam, which claims about 10% of the Muslim population and exists primarily in Iraq and Iran, is the more militant Shi’a. The Shi’ites, as those comprising the Shi’a sect are called, splintered from the Sunnis primarily over the question of the Caliphate. Regarding this matter, there are specifically two points of disagreement between Shi’ites and Sunnis. First, the Shi’ites place more rigid genealogical restrictions on the Caliph than do the Sunnis. On the one hand, Sunnis believe that the Caliph should be a descendent of Muhammad’s tribe. On the other hand, Shi’ites argue that the Caliph should descend specifically from ‘Ali, Muhammad’s son-in-law. In fact, the word Shi’ite means “partisan” and indicates that Shi’ites are “partisans of ‘Ali” (Rood, 1994). Second, the Shi’ites differ with the Sunnis regarding the authority of the Caliph. Unlike the Sunnis, Shi’ite Muslims believe that the Islamic leader, whom they call the imam, is more than merely a guardian of Muhammad’s prophetic legacy. Rather, Muhammad bequeathed ‘Ali with his wilaya (i.e., his “spiritual abilities”), enabling him to interpret the Qur’an and to lead the Islamic community infallibly. Though there are various interpretations, Shi’ites generally believe that the wilaya has been passed down through the subsequent generations of ‘Ali’s descendants. They further believe that this “cycle of the wilaya” will continue until the last day when humankind will be resurrected and judged (see Kerr, 1982, p. 331).
The majority faction within the Shi’a branch, known as the Imamis (most of whom live in Iran), believes that the completion of the wilaya cycle will end with the messianic return of the twelfth imam. According to this sect, the twelfth imam has been in “occultation” (the state of hiding) since the third century of Islam. They believe, however, that the ayatollahs (senior experts in Islamic law) have access to the hidden imam, and thus, have the right to interpret Islamic law and make religious rulings (Kerr, 1982, p. 331). The late Ayatollah Khomeini, perhaps the most widely remembered Shi’ite leader among contemporary Westerners, was considered to be the spokesman for the hidden imam.


Though more a movement within, rather than a sect of, Islam, a third identifiable group that should be mentioned is the Sufis. Reacting to the externally oriented, and legalistic disposition of the Islamic religious system, Sufis seek a mystical experience of God. The word Sufism usually is translated “mysticism,” which reflects this emphasis on a personal religious experience. Since Sufis, who belong to either the Sunni or Shi’a sect, desire more than an intellectual knowledge of Allah, they are prone to a number of superstitious practices (Rood, 1994).


As might be expected, in light of the vast diversity in Islam, there are many variant beliefs among Muslims worldwide. Though there are differences of opinion surrounding their application, six articles of faith form the core of the Islamic religion.
1. Monotheism. As indicated earlier, pre-Islamic Arabs were polytheists. Due to Muhammad’s successful monotheistic campaign, Muslims recognize and devote themselves to only one God, whom they call Allah. Worshiping or attributing deity to any other being is considered by Muslims to be shirk, or blasphemy.
2. Angels and jinn. Muslims believe in a well-structured organization of angelic beings. At the lowest level in the hierarchy of spirit beings in Islamic thought are the jinn, who are capable both of committing good and evil deeds, and of inhabiting human beings. After his first frightening encounter with Gabriel, Muhammad feared that he was possessed by one of these potentially fiendish beings. The angels of God are above the jinn in rank. In Islamic angelology, each Muslim is accompanied by two angels—one on the right, the other on the left. This angelic pair is responsible for recording the good and evil deeds of the Muslim, respectively.
3. God’s holy books. The Qur’an refers to numerous other volumes that Muslims consider as God’s holy books. Chief among these Islamic sacred texts are: the Mosaic Law; the Davidic Psalms; the Gospel (Injil) given to Jesus; and the Qur’an revealed to Muhammad. Muslims, following Muhammad’s allegation, contend that the original Torah (Pentateuch), Psalms, and Gospels have been corrupted by Christian and Jewish writers, and essentially lost. As the final revelation from God, the Qur’an supersedes all previous revelations and truth claims (Shorrosh, 1988, p. 30).
4. God’s prophets. Muslims believe that there has been a long succession of prophets through whom Allah revealed his will. While there is no consensus regarding the exact number of prophets, Adam, Noah, Abraham, Moses, and Jesus are considered the five prophetic predecessors to Muhammad. There seems to be universal agreement among Muslims that Muhammad was God’s supreme and final prophet—the “seal” of the prophets.
5. Resurrection and Judgment. Similar to elements of Christian eschatology, Muslims believe in a general resurrection of humankind, followed by a final judgment. In this connection, human works are central. How successful a Muslim was at keeping the mandates of Islamic law determines his or her eternal fate. Those who have accomplished more good deeds than bad will be admitted into paradise, a place abounding with sensual pleasures (e.g., luxury, physical comfort, abundant food, lovely maidens, etc., see sura 4:57-58; 37:45-48). Those who are deficient in good deeds will be consigned to hell in which, among other excruciating torments, they will be attired in fiery garments (sura 22:19-20; cf., 18:28-29).
6. Predestination. Though not a mandatory doctrine, most Muslims accept a rigid form of predestination reflected in the comment made by the devout: “If Allah wills it.” This belief holds that all events, good or bad, are determined directly by Allah. It is thus the function of the dedicated Muslim to “submit to that divine determination with obedient thankfulness,” though he or she still must face Allah’s strict justice (Shorrosh, 1988, p. 32).


As already indicated, human works play a crucial role in Islam. The most important works or duties generally acknowledged by Muslims may be summarized in what are commonly called the “Five Pillars of Islam.”
1. The creed (kalima or shahada). “La ilaha il’ Allah, Muhammadan Rasoulu Allah.” These words, translated, “There is no god but Allah, and Muhammad is the messenger of Allah,” constitute the essential creed of Islam. This is the first duty of every Muslim, for it is necessary to recite this creed before at least two witnesses to become a Muslim. And, the faithful Muslim will repeat this creed constantly.
2. Prayers (salat). Muslims, regardless of their social or economic status, submit to a rigorous daily regimen of prayer. Five times a day (only three for Shi’ites), Muslims respond to the call to prayer by the muezzin (a Muslim crier) from a tower called a minaret, which is part of the mosque (the place of public worship). They recite prescribed prayers together with the appropriate action of placing the forehead to the ground. Regardless of their geographic location, the faithful Muslim will face toward Mecca and perform this prayer ritual at the appropriate intervals. It is further incumbent on all adult male Muslims to gather each Friday at noon for community prayer, and to hear a weekly sermon.
3. Almsgiving (zakat and sadaqa). Orphaned himself at a young age, Muhammad was very sensitive to the plight of the destitute. Though some do so more extensively than others, several Qur’anic surasemphasize the duty of Muslims to give alms (2,4,19,23,33,107). Almsgiving is divided into two broad categories. The zakat are the legal alms, which require that Muslims allocate 2.5% (one-fortieth) of their income and merchandise for this charitable purpose. Different percentages are assigned to agricultural produce and cattle. The sadaqa are free-will offerings that are above and beyond the legally binding proportion of almsgiving.
4. Fasting (Ramadan). During the month of Ramadan (the ninth lunar month of the Islamic year), all healthy, adult Muslims (except pregnant women, nursing mothers, and travelers) are required to abstain from food, liquids, and sexual intercourse during daylight hours. There are both historical and theological reasons for Ramadan. Historically, Muslims believe that during the ninth lunar month, Muhammad received the first revelations from God and that during this same month, he and his followers made their historic escape from Mecca to Medina. Theologically, the fast helps develop a Muslim’s self-control, reliance on Allah, and sympathy for the poor.
5. The Pilgrimage (Hajj). Every Muslim is expected to make the pilgrimage to Mecca at least once in his or her lifetime. Since the rituals involved in the pilgrimage are physically demanding, the old or infirm can perform this duty by proxy. The Hajj serves to solidify Islamic faith, and to promote the ideas of worldwide unity and equality among Muslims (Rood, 1994; McDowell, 1983, p. 392).
6. The Holy War (jihad). Though not a part of the Five Pillars, the jihad is a duty usually associated with them. The word means “exertion” or “struggle” on behalf of God. Muslims are divided regarding the Qur’an’s call to jihad. Extremists interpret jihad as literal warfare against non-Muslims, and believe that Muslims who die in a holy war are assured of a place in paradise. More moderate interpreters suggest that the Qur’an’s call to arms refers to a specific incident of Muhammad’s armed conflict with his enemies, and should neither be applied universally nor pressed literally (Al-Ashmawy, 1995, p. 158).
In addition to these basic beliefs and practices, Muslims are guided by numerous laws and traditions contained in the hadith. The hadith, which was compiled after the Qur’an was completed, reportedly contains Muhammad’s examples and statements regarding various topics. The Qur’an and hadithaddress virtually every aspect of life, making Islam not just a religion, but an all-encompassing way of life.


In this installment, I have surveyed briefly the complex landscape of Islam. In the following article, I will attempt to identify the points of tension between Christianity and Islam, and offer a response to the latter’s core beliefs.


Al-Ashmawy, Sai’d (1996), “Islam’s Agenda,” Readers Digest, pp. 156-160, January.
Anderson, Norman (1975), “Islam,” The World’s Religions, ed. Norman Anderson (Grand Rapids, MI: Eerdmans).
Geisler, Norman L. and Abdul Saleeb (1993), Answering Islam (Grand Rapids, MI: Baker).
Humble, B.J. (1980), “The Religion of Iran [Part I],” Firm Foundation, 97[4]:52, January 22.
Kerr, David (1982), “The Unity and Variety of Islam,” Eerdmans’ Handbook to the World’s Religions(Grand Rapids, MI: Eerdmans).
Kung, Hans (1986), “Sunnis and Shi’ites: The State, Law, and Religion: A Christian Response,”Christianity and World Religions, ed. Hans Kung (Garden City, NY: Doubleday).
McDowell, Josh and Don Stewart (1983), Handbook on Today’s Religions (San Bernardino, CA: Here’s Life Publishers).
Rood, Rick (1994), What Is Islam? [Online]. (Richardson, TX: Probe Ministries). URLhttp://www.gocin.com/probe/islam.htm.
Schmalfuss, Lothar (1982), “Muhammad,” Eerdmans’ Handbook to the World’s Religions (Grand Rapids, MI: Eerdmans).
Shorrosh, Anis A. (1988), Islam Revealed: A Christian Arab’s View of Islam (Nashville, TN: Thomas Nelson).
Wilson, Christy (1982), “The Qur’an,” Eerdmans’ Handbook to the World’s Religions (Grand Rapids, MI: Eerdmans).

The Bible’s Buried Secrets by Dewayne Bryant, M.A.


The Bible’s Buried Secrets

by Dewayne Bryant, M.A.

[EDITORS NOTE: The following article was written by one of A.P.’s auxiliary staff writers. Bryant holds two Master’s degrees, and is completing Master’s study in Ancient Near Eastern Archaeology and Languages at Trinity Evangelical Divinity School, as well as doctoral studies at Amridge University. He has participated in an archaeological dig at Tell El-Borg in Egypt and holds professional membership in the American Schools of Oriental Research, the Society of Biblical Literature, and the Archaeological Institute of America.]
Rarely does a scientific program spark interest in the religious community at large. NOVA, a television series noted more for winning awards than stirring controversy, has succeeded in igniting a great deal of discussion about the early origins of Israel and the Hebrew Bible with its landmark, two-hour documentary titled The Bible’s Buried Secrets. Originally airing last year, the documentary covers some of the most pressing issues in biblical archaeology, often coming to surprising and sometimes confusing conclusions.
Producer Paula Apsell said the program, which was in production for more than four years, “represents a mainstream academic perspective on the Hebrew Bible” (“A Q&A With…,” 2008). The majority of modern archaeologists do not believe the Bible is historically accurate, with many arguing that substantial portions of Scripture are legend or myth. This attitude is reflected by Duke University professor Carol Meyers, who said, “most of us start out as naïve Bible readers and take it at face value, not understanding enough or anything at all about how literature was produced in the ancient world where there was no consciousness about the construction of history as such” (NOVA: The Bible’s..., 2008).
Since modern historiography did not exist in antiquity, the prevailing attitude of some is that ancient documents must be approached with a high level of skepticism and even cynicism. This is especially true for documents that are religious in nature. In looking for the “intersection between science and Scripture,” the documentary makes some surprising claims. Unlike sensationalistic documentaries of dubious value, The Bible’s Buried Secrets affirms many biblical events and persons, although it disputes others.


Most Christians today may react with surprise upon hearing the assertion that there was no Exodus or Conquest and that the early Israelites were really native Canaanites. During the last half of the 20th century, mainstream scholarship increasingly adopted the view that ancient Israel was nothing more than Canaanites who developed a culture distinct from the surrounding environment. While documents dating to the period of the Divided Monarchy clearly show a distinct Northern and Southern Kingdom, the earliest period of Israelite history is an academic battlefield.
The single most significant find to date that bears on the earliest history of Israel is the Merneptah Stele. Discovered in 1896 by Sir Flinders Petrie, the monument was originally located in the pharaoh’s mortuary temple in western Thebes. Currently housed in the Egyptian Museum in Cairo, the stele mentions the triumph of Merneptah (1213-1203 B.C.) over nine different political groups in Canaan. In this priceless inscription, the pharaoh boasts:
The (foreign) chieftains lay prostrate, saying, “Peace.” Not one lifts his head among the Nine Bows. Libya is captured, while Hatti is pacified. Canaan is plundered, Ashkelon is carried off, and Gezer is captured. Yenoam is made into non-existence; Israel is wasted, its seed is not; and Hurru is become a widow because of Egypt. All lands united themselves in peace. Those who went about are subdued by the king of Upper and Lower Egypt…Merneptah (Hoffmeier, 2000, 2:41).
Dating to circa 1209-1208 B.C., the stele commemorates a military campaign into Canaan at a time when Egypt was still one of strongest military powers in the ancient Near East. With dramatic flair typical of Near Eastern kings, Merneptah boasts about crushing his enemies in Palestine—including Israel. Other political powers in Canaan are mentioned alongside Israel, further suggesting that it, too, is a recognizable entity. If Israel is large enough to be ranked among other established nations, it must have had a sizeable population. There would be little glory for the pharaoh to boast about defeating an obscure group of semi-nomads.
Is Israel nothing more than a group of Canaanites? The manner in which the name Israel is written is worth noting. In the inscription, a hieroglyph known as a throw-stick (used to signify foreign peoples) follows the name of Israel. This sign is followed in turn by a people determinative, a hieroglyph depicting a man and woman sitting down with three vertical strokes (indicating plurality) beneath them. This sign is used to reference a tribal or nomadic people lacking a centralized government. Combined together, these signs paint a portrait that is remarkably similar to the depiction of Israel in the books of Exodus through Judges: a foreign, nomadic, or tribally based people with no king.
The Bible’s Buried Secrets posits that a small group of Canaanite slaves may have escaped from Egypt, providing the kernel for something of a “big fish” story developed into a massive exodus by later scribes. Much of mainstream scholarship would admit this is possible. However, the evidence militates against this idea. Roughly 300 small settlements appear in the Judean highlands in the 12th-13th centuries B.C., dramatically increasing the population of the area. The documentary argues that a collapse of Canaanite city-states left a large number of “have-nots” to strike out on their own, forging a new identity. According to this view, the settlements that many archaeologists label as “Israelite” or “proto-Israelite” are simply nothing more than new Canaanite settlements. There is a great deal of difficulty harmonizing this view with the evidence.
If the settlers are simply Canaanites, why did they take it upon themselves to create a completely new cultural identity? God commanded the Israelites to maintain the difference between themselves and other peoples, including those inhabiting the land of Canaan. They were not to take foreign wives, adopt other religious customs, or make treaties with the native populations (Exodus 23:31-33; 34:12-16; Deuteronomy 7:3-6). This outsider mentality is reflected in one important piece of evidence: there appears to be a prohibition in the new Israelite settlements against pork. In these Judean villages, no pig bones are to be found, even when nearby settlements raised pigs. Kenneth Kitchen notes:
As food, pigs were popular in the Philistine-dominated area in southwest Canaan, were acceptable in the Transjordan…but were seemingly taboo in highland Canaan in the particular region that…is the habitat of earliest Israel in the narratives of Joshua/Judges. The [dietary] practices observed there…do indeed correspond to the limits set by the dietary laws of Lev. 11 (2003, p. 230, bracketed item added).
This restriction on pork is one of the most famous in the Bible (Leviticus 11:1-47; Deuteronomy 14:3-20), but it also serves as an important distinction between the population of Israelite settlements and the surrounding Canaanite culture. While the documentary argues that the Israelites were originally native Canaanites who developed a distinct ethnic identity over an extended period of time, the lack of pig bones in the archaeological record is a sharp break with the surrounding culture. One must explain why these supposed Canaanites stopped eating pork suddenly over a rather broad geographical area.
Avraham Faust of Bar-Ilan University explained in an interview: “The Israelites did not like the Canaanite system, and they defined themselves in contrast to that system” (NOVA: The Bible’s..., 2008). But this assertion goes beyond the archaeological record. It imputes motives to why the Israelites acted as they did, which cannot be located archaeologically and is only one possible interpretation of the evidence. Faust states that the Israelites had an ideology of simplicity, but this observation does not give sufficient cause for why a group of displaced Canaanites developed an identity that was distinct from their neighbors.
The Bible explains the evidence for the differences between Israel and Canaan just as easily, and more reasonably. The same evidence used to support a revolution of the Canaanite “have-nots” could apply equally to a nomadic collection of 12 ethnically and religiously distinct tribes. In contrast to other ethnic groups, Israelite settlements had no temples, palaces, elite residences, or monumental architecture. There is little attempt at artwork—which is consistent with the portrait of a nomadic people, who would not have had time for architectural and artistic pursuits. This lack of artistry matches the description of Israel in the Pentateuch and early historical books.
Some argue that there is little difference between Israelite and Canaanite material culture. The assumption is that the introduction of a new group (the Israelites) would be indicated in the archaeological record by a break in the material culture. Since such a break is not evident, it is assumed that the Israelites did not invade, and were perhaps nothing more than Canaanites. Noted archaeologist William Dever explains:
Archaeologists and anthropologists have developed a few simple, testable “rules” for recognizing when we are dealing with the immigration of new peoples into an area. (1) The new society and culture must have characteristics that are different and distinguishable, usually marked by observable discontinuities in material culture. (2) The “homeland” of the immigrant group must be known, and its culture well understood there. (3) The route by which the postulated immigration took place must be traceable, so that the actual process may be reconstructed. The infiltration/immigration model for early Israel satisfied none of these requirements (2003, p. 73).
While these “rules” are often presented as irrefutable proof against the reliability of the Bible, at least one other group in ancient history left behind little evidence of foreign occupation. Assyriologist Alan Millard points out that circa 2000 B.C. a mass movement of Amorites flooded into the Babylonian empire, taking over a number of cities and establishing their own dynasties (2008, p. 167). This is evident from a large body of written material from the period. Even after this influx of Amorites, the material culture gives no appreciable sign of change. Millard argues that the same thing could have happened with Israel. Since the Israelites were commanded to take over the material culture of Canaan (cf. Deuteronomy 6:10-11), it appears that a nearly seamless transition from the Canaanite culture to an Israelite one is easily explained.
One consideration raised by archaeologists is the introduction of the so-called “four-room house.” This particular architectural feature is so peculiar to ancient Israel that it is called the “Israelite house.” This structure is a typical home featuring a four-room floor plan. Manfred Bietak, the Austrian archaeologist who excavates at Tel el-Daba` (the ancient city of Avaris) notes that he has excavated houses bearing this very floor plan—in Egypt (2003, 29/5:41-49,82-83). If the story of the Exodus is mere fiction, then why is a structure peculiar to ancient Israel, that emerges in Canaan shortly after the time of the Exodus, also found in Egypt in the same region said to have been occupied by the Israelites in the book of Exodus?


Dever sums up the modern approach some scholars take concerning David: “Now, some scholars today have argued that there was no such thing as a united monarchy. It’s a later biblical construct, and, particularly, a construct of modern scholarship. In short, there was no David. As one of the biblical revisionists has said, ‘David is no more historical than King Arthur.’” Although Dever does not personally advocate this position, if David and his kingdom were no more historical than the fabled English king and his court at Camelot, one would expect no evidence of his existence. Yet, the program delves into an important discovery that mentions David by name.
In 1993, Gila Cook discovered a stone fragment with writing on it while working at the city of Tel Dan, whose excavation was headed by the late Israeli archaeologist Avraham Biran. Known as the Tel Dan Stele, the documentary dramatizes its discovery, but no drama could adequately capture the monumental importance of the find. Written in Aramaic, the fragment reads: “I slew mighty kings who harnessed thousands of chariots and thousands of horsemen. I killed the king of the House of David” (Millard, 2000, 2:162). The fragment alludes to no less than eight biblical kings. Although some damaged portions must be reconstructed, the stele almost certainly refers to Hazael’s defeat of Joram and Ahaziah at Ramoth Gilead (2 Kings 8:28-29).
The inscription has generated controversy between scholars who believe that David existed and skeptics who would consign the Hebrew king to the realm of myth. Despite several attempts to provide alternate translations, the simplest way to translate it is as the “House of David.” An attempt by historian Philip Davies to translate the line as the “house of uncle” or “house of kettle” was even lampooned in an issue of Biblical Archaeology Review (Freedman and Geoghegan, 1995, 21:02).
While the documentary discusses the Tel Dan Stele at length, it leaves out another source mentioning the famed Israelite monarch. The Mesha Stele, also called the Moabite Stone, mentions the “house of David” (it also mentions the “house of Yahweh”). Found in 1868 in Dhiban, Jordan, this monument commemorates the successful overthrow of Israelite power in Moab during the reign of Mesha (2 Kings 3:4-9). In the stele, Mesha mentions that for 40 years Moab had been under the thumb of Israel, beginning during the reign of the Israelite king Omri and continuing through the reign of Ahab. Moab gained its independence from the Northern Kingdom in battle, during which Mesha ritually sacrificed his own son in full view of the Israelite army.
The Moabite Stone and Tel Dan Inscription independently reflect a contemporary practice of using the formula “The House of X” when referencing other national powers. This can be seen in Assyrian sources which refer to the Northern Kingdom as the “house of Omri” (Younger, 2000, 2:270), a designation which the Assyrians used in reference to Israel for over a century. Similarly, the reference to the house of David should be interpreted as referring to the actual monarch himself.
While The Bible’s Buried Secrets handles the issue of the United Kingdom in a fairly even-handed way, there are some difficulties with the material presented. The program asserts that there is no writing or monumental building from the period and concludes, “[S]uddenly the kingdom of David and Solomon is less glorious than the Bible describes…David [is] a petty warlord ruling over a chiefdom, and his royal capital, Jerusalem, nothing more than a cow town.” Israel Finkelstein, an accomplished Israeli archaeologist who is somewhat notorious for his controversial dating methods, argues, “David and Solomon did not rule over a big territory. It was a small chiefdom, if you wish, with just a few settlements, very poor, the population was limited, there was no manpower for big conquest, and so on and so forth” (NOVA: The Bible’s..., 2008).
Nevertheless, evidence suggests that the United Monarchy was considerable. The Amarna letters of the 14th century B.C., largely composed of correspondence between the royal court under Pharaoh Akhenaten and minor rulers in Canaan, indicate that Jerusalem (called Urusallim) is already a significant city. Other cities, such as Hazor, Megiddo, and Gezer, have massive, six-chambered city gates bearing the same design, which Israeli archaeologist Amnon Ben-Tor takes as an indication that all three were built during the reign of Solomon (cf. 1 Kings 9:15). In an interview, he explained: “Here we have a wonderful connection of the biblical passages as it shows up in archaeology” (NOVA: The Bible’s..., 2008).
In order to determine the wealth of the kingdom, one must again turn to Egyptian sources. In circa 925, the Egyptian pharaoh Shoshenq (943-922 B.C.) invaded Palestine (1 Kings 14:25-26). His invasion is clear from a broken portion of a victory stele found at the city of Megiddo. The full name of Shoshenq (the biblical Shishak) is clearly visible on one fragment of the stele. According to the Bible, king Rehoboam of Judah bribed the invading Egyptian forces with tribute taken from the Temple and palace treasuries (1 Kings 14:25-26). Apparently satisfied, Sheshonq turned instead to other prime targets in Palestine. Shoshenq’s invasion is memorialized on the Bubastis Portal at the Karnak Temple in Thebes, where he is portrayed along with scores of cartouches bearing the names of places he looted—115 cartouches that still exist, apart from those that have been worn away over the passage of time.
Shoshenq died a year or two after the invasion. His son, Osorkon I (922-887 B.C.), ascended the Egyptian throne and donated some of the plunder to the Egyptian temples. It was customary for conquering kings to donate a portion of the loot to the temples, but the size of Osorkon’s donation sets it apart from all others. His is the single largest donation in ancient Egyptian history, comprising 383 tons of gold and silver. The question left for the skeptic is this: how did a loose confederation of poor, numerically inferior, semi-nomadic have-nots manage to stockpile such wealth? The evidence clearly argues for a kingdom that is small (in comparison to the larger empires of the Near East), but wealthy—the very portrait found in the pages of Scripture.


The Bible’s Buried Secrets argues that monotheistic religion did not simply burst upon the scene, but was rather the product of a long evolution punctuated by a devastating exile that drove the Israelites to recognize one God. According to this view, the Israelites had to find a way to explain this catastrophic event, which they believed resulted from their own failure.
The program states the commonly held idea that monotheism was purely a late Israelite invention. The proof for this claim, however, is not so convincing. It is true that an important objection to monotheism in the ancient world was the rejection of the idea that one god could manage the Universe single-handedly. The ancients believed it took hundreds, if not thousands, of gods to govern the created order—from objects as large as the Sun to much smaller items such as tools and farm implements. Religion in the ancient world was often an example of micromanagement at its finest.
The documentary reveals that thousands of small figurines depicting a female goddess have been found in Israel. While there is widespread evidence of a female consort being worshipped in addition to Yahweh, the documentary elevates the archaeological evidence over the biblical text. It is true that the discoveries of paganism suggest that many Israelites accepted polytheism in direct violation of God’s commands, but it hardly proves that they had no concept of monotheism. This is especially true when one considers that no physical representations of Yahweh have ever been uncovered, suggesting that the Israelites had some motivation for departing from the otherwise universal practice of depicting the gods. This departure from convention is easily explained by Scripture (Exodus 20:4; Deuteronomy 5:8-9; cf. Exodus 32:7-8), but has no suitable explanation from a purely naturalistic perspective.
Although people in the ancient Near East were accustomed to a plethora of deities, they understood the concept of a single god very early. Looking back at Egyptian history, there was a time when Egypt had something like monotheism during the reign of pharaoh Akhenaten (1350-1334 B.C.). The “heretic pharaoh” adopted the worship of the Aten (the Sun disc) as the sole god of Egypt, and went so far as to chisel off the plural word “gods” (ntrw) from monuments. This Egyptian version of monotheism dates back to the 14th century B.C., close to the time of Moses. The Hymn to the Aten, composed by Akhenaten himself, praises the Aten with language that sounds remarkably reminiscent of Psalm 104. Another important consideration is that monotheism existed—conceptually, at least—in some of the oldest Egyptian sources. For example, in the Egyptian creation stories, the Egyptians believed there was a time in which only the primordial god Amun existed. Although Amun went on to create other gods in the Egyptian myths, the concept of monotheism existed early in Egyptian thought. The assertion of the documentary that monotheism was strictly a late Jewish invention is untrue.


The Bible’s Buried Secrets handles some of the archaeological evidence competently, but viewers on both sides will be frustrated by the program’s even-handedness. Believers will find that the program upholds the belief that David and Solomon really lived. Believers will be frustrated by the denial of Mosaic authorship and the inspiration of Scripture. Critics will celebrate the program’s treatment of Genesis as myth, but lament the discovery of hard evidence that demonstrates the historical accuracy of the Old Testament.
An important consideration excluded from the program—necessary because it does not fall under the purview of archaeology—is the literary evidence from the Old Testament itself. Historical and archaeological evidence will never converge on all points, so there is a degree of caution that must be exercised when handling these sources. Historical texts from any age of human civilization mention a great deal that will be undetectable in the archaeological record, so the historian must use good sense in evaluating the truth claims of his sources. To this effect, one must ask two important questions: Does the story fit available data? And is the story internally consistent?
The heavy influence of Egypt on the Bible is undeniable. This would not be the case if the Pentateuch had been written later. During the 10th-6th centuries B.C., when Hebrew scribes allegedly invented much of the fictional history of Israel, Egypt was the sick man of the ancient Near East, while Mesopotamian empires were on the rise. It is a cultural maxim that lesser civilizations tend to borrow from greater ones. It makes the most sense that if Israelite scribes were inventing a history for the nation, they would have borrowed from Assyria and Babylon rather than from Egypt, whose glory days were far behind her.
In examining the primeval history of Genesis 1-11, one notices that the vast majority of the text is written in prose with very little poetry. This feature is in keeping with the Egyptian style, which used poetry very rarely. Mesopotamian literature, on the other hand, is almost exclusively poetic. The same goes for Canaan. The three great Canaanite literary works, the Baal Cycle, the Aqht Epic, and theLegend of Keret are all written in poetic style. It is most likely that Egyptian influence on Hebrew scribal practices—which fits perfectly with the Hebrews’ presence in Egypt as recorded in Scripture—affected the prose style of writing in the book of Genesis. God, therefore, inspired Moses to use the Egyptian style to which Israel was accustomed.
More evidence of Egyptian influence throughout the early portions of the Bible might be cited. Hoffmeier (1996, pp. 83-84) has compiled a body of evidence arguing strongly in favor of many recorded events, including such minute textual details as the correct price of 20 shekels for a slave in the early second millennium (cf. Genesis 37:28), the lack of mention of Pharaoh’s personal name (consistent with Egyptian custom of refusing to name one’s enemies [p. 109]), and Moses’ request for a religious holiday in Exodus 5:1, which is attested in Egyptian sources (p. 115). The conquest of Joshua 1-11 is written in the “daybook style” that pharaohs (notably Thutmose III) used to record the details of their military campaigns (Hoffmeier, 1994, pp. 165-179). These details, especially those that are time-sensitive, argue sufficiently for an early date of composition for the Pentateuch.
Many have pointed out that it would be odd for the Jews to have created a fictional history in which they emerge from such ignominious origins. Moses, Hur, and Phinehas all have Egyptian names, and Aaron and Miriam may as well. Much of the priestly material has distinct Egyptian parallels, with the tabernacle bearing an unmistakably Egyptian design (Kitchen, 2000, 16:14-21; cf. Homan, 2000, 16:22-33). While it is clear that the design of the tabernacle came from God’s instructions to Moses (Exodus 26), it does so in a way that is familiar to the experiences of a people living in Egypt during the late second millennium B.C. (and thus would be unfamiliar to peoples in other locations and times, disproving the argument that later authors invented the stories).
These facts evoke several questions: If the Israelites were really Canaanites, why the sharp break between the two in terms of culture, literary traditions, and religious ideas? Why does the Bible demonstrate such familiarity with Egyptian culture, especially if the Pentateuch was supposedly written at a time when the Assyrian and Babylonian Empires, not Egypt, dominated the ancient Near East? Arguments against the Bible usually generate many more problems than they are able to solve. The fact is, the archaeological evidence corroborates the historicity of the biblical text.


By relegating the composition of the first books of the Bible to the 10th century and later, The Bible’s Buried Secrets effectively denies the Mosaic authorship of the Pentateuch. According to the program, the books arrived at their final forms in about the 6th century B.C. Alleged discrepancies in the text are often cited to support the idea that a number of different authors are responsible for producing these works. According to Michael D. Coogan:
The Documentary Hypothesis is a theory to explain the many repetitions, inconsistencies, and anachronisms in the first five books of the Bible. In its classic form, it says that underlying the Bible are several different ancient documents or sources, which biblical writers and editors combined at various stages into the Torah as we have it today (as quoted in Glassman, 2007).
Proponents such as Richard Elliot Friedman confidently state:
The Documentary Hypothesis is still the most common view in scholarship, and no other model has a comparable consensus, but in the end the question is not a matter of consensus anyway. It is a matter of evidence. And the evidence for the hypothesis is, in my judgment, now substantial and stronger than ever (2008).
Friedman rightly argues that fact is not a matter of opinion, but of evidence. But is his evaluation of the evidence correct?
The Documentary Hypothesis, also known as the JEDP theory, states that there are four main documents of which the Pentateuch is composed, along with centuries of scribal additions and subtractions. Until the 17th century, the Mosaic authorship of the Pentateuch was unchallenged. In his 1753 book Conjectures sur la Genèse, Jean Astruc (1684-1766) first proposed that the use of different names for God revealed different documents beneath the text. He did not deny that Moses wrote the Pentateuch, but merely stated that Moses edited several preexistent documents together. Over the next three centuries, scholarship became increasingly skeptical that Moses could have authored the material, pointing to such texts as Deuteronomy 34, which was written after Moses’ death.
Concerning the Documentary Hypothesis, The Bible’s Buried Secrets once again departs from the archaeological evidence. It delves into an examination of the text itself, while making selective use of literary evidence. If the Pentateuch reached its final form in the 6th century B.C., with substantial updating along the way, one would expect it to include updated language. In the 10th-6th centuries, Aramaic was the lingua franca of the Near East. Since such was the case, one would expect a heavy Aramaic influence on the Bible; yet, the Aramaic portions of the Old Testament are infrequent. Furthermore, the Old Testament has virtually no Persian influence, even though Persia dominated Judean culture at the time critics claim the Old Testament was still reaching its final form. While the program states Israel remained ethnically distinct, we find numerous Egyptian loanwords in the early books of the Bible when Egypt was dominant, and Akkadian loanwords are found in the historical books when Mesopotamian empires ruled the Near East. The Bible shows a small measure of linguistic influence from powerful foreign nations, so it is inexplicable that, immersed as they were in Persian culture during the Exile, the Jews would fail to reflect Persian loanwords in the biblical text.
According to The Bible’s Buried Secrets, the Documentary Hypothesis accounts for supposed repetitions and contradictions that are found in the Pentateuch. There is actually a much simpler explanation. Scribes in the ancient world frequently told stories from different perspectives. For instance, the charge of two creation stories in Genesis (1:1-2:4a and 2:4b-25) is readily explained by the fact that the first covers the events from a cosmic-centered perspective, while the second covers many of the same events from an anthropocentric perspective (cf. Lyons, 2002). As for the alleged repetitions, scribes also told stories in similar ways. The three cases of a patriarch passing his wife off as a sister (Abraham in Genesis 12 and 20; Isaac in Genesis 26) are deliberately crafted in such a way as to call the reader’s attention to all three instances. It is in keeping with the Bible’s presentation of its characters “warts and all” by showing the humanity of the “father of the faithful” as being somewhat faithless on, not one, but two occasions.
The JEDP theory runs into another problem. Scribal practice in the ancient Near East was to copy documents with utter fidelity. An artifact that illustrates the scribes’ practice of copying canonical religious works with precision is the Shabaqo Stone. Named for the Egyptian pharaoh Shabaqo, it contains one version of the Egyptian creation myth. The text on the stone has a number of blank spaces (called lacunae) throughout the text. At the beginning of the inscription, the scribe who copied it says the pharaoh found a scroll “as something that the predecessors had made, worm-eaten and unknown from beginning to end” (Allen, 2000, 1:22). It is clear that the blank spaces of the text were deteriorated portions of the scroll. One immediately notices that there was no attempt to edit the document or fill in the blank spaces with additional material. Even if it meant copying blank spaces, the scribe was intent upon copying it exactly as he saw it.
The Hebrew scribes are frequently charged with editing several documents together, weaving them together into what we know as the Pentateuch. Analysis of the language is not friendly to this viewpoint. Scholar Richard Hess cites a number of studies of the Pentateuch in the last two decades that have dramatically undermined JEDP, ranging from computer analysis of the language to careful scrutiny of supposed duplications within the text (2007, pp. 49-59). Converging lines of evidence are making it increasingly untenable as a theory to explain the origins of the Pentateuch. Even so, the proponents of the theory are as tenacious as ever.


The question of the Bible’s reliability is one that directly impacts the life and faith of every Christian. It is difficult to see putting one’s trust in a book that fraudulently claims to be the Word of God. On the other hand, it is equally foolish to refuse to accept the Bible if it bears the marks of authenticity.
The Bible’s Buried Secrets does not attempt to prove whether the Bible is true, or delve into its claims to be divine revelation from God. Rather, its concern is to fit the biblical stories into their historical and archaeological context. It asks why and when the biblical authors wrote what they did. Yet the truth claims of the Bible are inescapable, and the consequences of accepting or rejecting them as the very Word of God are monumental.
Television documentaries of dubious value frequently guide the viewer along a predetermined path of evidence to arrive at a conclusion that is usually controversial. In this journey, viewers are not presented with other points of view or evidence for other sides of the debate. There is a minimum of intellectual cattle prodding in The Bible’s Buried Secrets, although it may be helpful to point out two key problems. First, the claims of the program are presented as hard science. This is true to an extent. All sciences require some level of interpretation, and archaeology requires more than most. The interpreter’s bias and assumptions can play a rather large role in the analysis of the information, which includes synthesizing massive amounts of data and requires dozens of specializations. Since archaeology involves degrees of subjectivity and ambiguity, it is impossible to claim that it proves the Bible to be the inspired Word of God (though archaeology can confirm and verify the Bible’s historical accuracy). The viewer is left with the impression that science can disprove that the Bible is God’s Word, which is equally impossible.
The documentary also limits itself to the intersection between science and Scripture, which means great quantities of other valuable data are omitted. The exclusion of portions of the full body of evidence impacts the conclusions drawn by the program. None of the program’s tenets is uncontested in scholarly circles, and many of the interviewees are decidedly left-wing. There are few, if any, conservative scholars interviewed, and it is not for a lack of believers involved in Near Eastern archaeology. While scholars on the extreme left get little time, believers get virtually none at all.
In one interview, Bill Dever said, “It’s a waste of time to argue with fundamentalists, and this film doesn’t do it. It’s designed for intelligent people who are willing to change their mind.” Open-mindedness is an important virtue, but if Christians are to change their minds about the historicity of the events recorded in the Hebrew Bible, a better case, supported by adequate evidence, would have to be made than the one presented in The Bible’s Buried Secrets.


Allen, James P., trans. (2000), “From the Memphite Theology,” in The Context of Scripture, ed. William W. Hallo and K. Lawson Younger (Leiden: Brill).
Bietak, Manfred (2003), “Israelites Found in Egypt: Four Room House Identified at Medinet Habu,”Biblical Archaeology Review, 29/5:41-49,82-83, September-
Dever, William (2003), Who Were the Early Israelites and Where Did They Come From? (Grand Rapids: Eerdmans).
Freedman, David and Jeffrey C. Geoghegan (1995), “‘House of David’ is There!” Biblical Archaeology Review, 21:02, March/April.
Friedman, Richard E. (2008), “Who Wrote the Flood Story?” NOVA: The Bible’s Buried Secrets, [On-line], URL: http://www.pbs.org/wgbh/nova/bible/flood.html.
Glassman, Gary (2007), “Writers of the Bible,” NOVA: The Bible’s Buried Secrets, [On-line], URL:http://www.pbs.org/wgbh/nova/bible/coogan.html.
Hess, Richard (2007), Israelite Religions: An Archaeological and Biblical Survey (Grand Rapids: Baker Academic).
Hoffmeier, James K. (1994), “The Structure of Joshua 1-11 and the Annals of Thutmose III,” in Faith, Tradition, and History: Old Testament Historiography in its Near Eastern Context, ed. Alan R. Millard, James K. Hoffmeier, and David W. Baker (Winona Lake, IN: Eisenbrauns).
Hoffmeier, James K. (1996), Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition(New York: Oxford University Press).
Hoffmeier, James K., trans. (2000), “The (Israel) Stele of Merneptah,” in The Context of Scripture, ed. William W. Hallo and K. Lawson Younger (Leiden: Brill).
Homan, Michael (2000), “The Divine Warrior in His Tent: A Military Model for Yahweh’s Tabernacle,”Bible Review, 16:22-33, December.
Kitchen, Kenneth (2000), “The Desert Tabern-
acle: Pure Fiction or Plausible Account?” Bible Review, 16:14-21, December.
Kitchen, Kenneth (2003), On the Reliability of the Old Testament (Grand Rapids: Eerdmans).
Lyons, Eric (2002), “Did God Create Animals or Man First?” [On-line], URL:http://www.apologeticspress.org/articles/513.
Millard, Alan R., trans. (2000), “The Tel Dan Stele,” in The Context of Scripture, ed. William W. Hallo and K. Lawson Younger (Leiden: Brill).
Millard, Alan R. (2008), “Were the Israelites Really Canaanites?” in Israel: Ancient Kingdom or Late Invention? ed.
Daniel I. Block (Nashville, TN: B&H Publishing Group).
NOVA: The Bible’s Buried Secrets (2008), [On-line], URL: http://www.pbs.org/wgbh/nova/bible/.
“A Q&A With Paula S. Apsell, Senior Executive Producer of NOVA” (2008), NOVA: The Bible’s Buried Secrets, [On-line], URL: http://www.pbs.org/wgbh/nova/bible/apsell.html.
Younger, K. Lawson, trans. (2000), “Black Obelisk,” in The Context of Scripture, ed. William W. Hallo and K. Lawson Younger (Leiden: Brill).