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The Earliest English Bible Translations

Tim Wildsmith
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The Earliest English Bible Translations

Most people think of the King James Version as the original Bible in English, and when I first thought about writing my book on Bible translations, I assumed I would start “in the beginning” with the legendary KJV.

But when I started doing my research, I learned there is a long and fascinating list of Bibles in English that not only came before the KJV but also played a significant role in its development.

John Wycliffe (ca. 1331–1384)

The first English translation of the entire Bible was the work of Oxford scholar John Wycliffe and his students, which was completed in the late 1300s. Wycliffe’s Bible was based on the Vulgate, a late fourth-century translation of the Bible in Latin that was the official Bible of the Catholic Church at that time. This means Wycliffe did not translate from the original languages but from Latin into English.

Wycliffe was a vocal critic of the church. His writings challenged many church practices he believed to be unbiblical and undermined the very authority of Catholic bishops and the political power of the pope. Because of this, Wycliffe and his followers (the Lollards) were accused of heresy.

The translation of the Bible that Wycliffe developed was, of course, not authorized by the church, yet it became quite popular during the Middle Ages. This created even more tension with church leaders, who had concerns about the Bible being available for everyone to read without leadership’s approval or ability to control how it was produced and distributed.

This tension between Bible translators and the established religious authorities would become a recurring theme in the history of early translations of the Bible.  

William Tyndale (ca. 1494–1536)

John Wycliffe gets credit for producing the first complete English translation of the Bible, but the person historians widely recognize as the most important figure in the history of the English Bible is William Tyndale. Tyndale was a leading figure of the Protestant Reformation, and he was the first person to create an English translation of the Bible using Hebrew and Greek manuscripts as the textual basis.

It is hard to overstate the importance of Tyndale’s work, not only because he was focused on translating directly from the Hebrew and Greek but also because of his passion for creating a Bible that could be read by everyday people. This approach became the archetype for many future translations, and Tyndale’s work was so significant that much of what we find in the King James Bible is a direct result of his efforts.

Much like Wycliffe, William Tyndale was met with opposition by the church, and he lived in exile for years in various locations throughout Europe. The first complete copies of his translation of the New Testament were produced in 1526 in the German city of Worms, but only after an earlier printing in Cologne had to be abandoned when authorities raided the printer’s shop.

Tyndale also found himself on the wrong side of King Henry VIII when he publicly opposed the king’s decision to annul his marriage to Catherine of Aragon. While working to complete his translation of the Old Testament in Belgium in 1535, Tyndale was betrayed by a so-called friend and arrested on charges of heresy. He was executed before he could complete his translation of the entire Bible. Despite his untimely death, William Tyndale’s work carried on.  

Myles Coverdale (ca. 1488–1569)

Enter Myles Coverdale, Tyndale’s friend and fellow translator who completed and revised the work begun by Tyndale. The resulting translation was known as the Coverdale Bible, which became the first complete printed Bible into English when it was published in 1535. Coverdale dedicated his Bible to King Henry VIII even though it wasn’t an authorized version. Perhaps he hoped for a different fate than his friend Tyndale.

Two years later, in 1537, a man named John Rogers revised Coverdale’s work under the pseudonym Thomas Matthew and published it as the Matthew Bible. By this time, the position of the king and leaders of the Church of England had softened, or perhaps they had simply come to the realization that they were not going to be able to stop the Bible from being translated into English.

Either way, they decided to get in on the game, but the Matthew Bible was still too closely connected to Tyndale for their liking. So in 1538, they commissioned none other than Myles Coverdale to produce a revision of the Matthew Bible. The result was the Great Bible of 1539, so named for its size. It was approved by King Henry VIII and included a preface from the archbishop of Canterbury, Thomas Cranmer, making it the first officially sanctioned Bible in English.

Henry VIII and the English Reformation

Having mentioned Henry VIII several times now, I suppose it is important to note that all of this took place during the English Reformation (approximately 1527–1590), which — as you may remember from history class — was sparked when England’s most notorious king had his marriage to Catherine of Aragon annulled so that he could marry Anne Boleyn. It was a big mess, and in the process, the Church of England broke away from the Catholic Church.  

Henry VIII died in 1547, succeeded briefly by his son, Edward VI, who died six years later in 1553. That’s when Henry’s daughter, Mary I (a.k.a. “Bloody Mary”), became queen. Mary was a devout Catholic, and she aimed to undo the reforms of her father by any means necessary. And that is what led to the Geneva Bible.  

The Geneva Bible

Under Bloody Mary’s rule, Protestant scholars began to be imprisoned on charges of heresy (Mary executed two of the men mentioned previously, John Rogers and Thomas Cranmer, as heretics). Many of those not locked away fled from England and relocated to Switzerland.

One of the results of this new hub of Protestant scholars was the development of a collaborative new English Bible translation called the Geneva Bible, published in 1560. Even though it wasn’t authorized for use in England, the Geneva Bible was immensely popular among laypeople and clergy, and it remained so for the better part of a century.

I am convinced that the Geneva Bible was so successful because it presented the text of Scripture in a way that was unheard of at that time. It was the first English Bible to use verse numbers, and it featured a more modern and legible “Roman” typeface. It was made available in a variety of editions that were affordable for everyday people.

The Geneva Bible was also the first mass-produced Bible to include annotations, cross-references, book introductions, maps, and other study tools. You can imagine why people loved this Bible so much. It was, quite literally, the most reader-friendly Bible that had ever been produced.

The Bishops’ Bible

Back in England, after the death of Bloody Mary in 1558, her Protestant half-sister, Elizabeth I, became queen. As officials from the Church of England watched the success of the Geneva Bible, they realized that the Great Bible of 1539 needed an update, and this effort was led by the new archbishop of Canterbury, Matthew Parker.

The result was published in 1568 as the Bishops’ Bible, but it failed to include many of the innovative features that made the Geneva Bible so popular, and it wasn’t made available in affordable editions. So even though the Bishops’ Bible was the new authorized Bible of the Church of England, it was unable to match the popularity of the Geneva Bible.

The Douay-Rheims Bible

The flourish of new English Bible translations from the Protestant world demanded a response from the Catholic Church, and this task was assigned to members of the English College in Douay, France, which had become the home of many exiled English Catholics during the English Reformation.

Translated from the Latin Vulgate (the authoritative text of the Bible for the Catholic Church), the New Testament was published in 1582 in Rheims, France, and was originally known as the Rheims New Testament. Twenty-seven years later, an English translation of the Old Testament was published in two volumes from 1609 to 1610 in Douay. The combined work later became known as the Douay-Rheims Bible, the first complete Catholic translation of the Bible in English.

The primary purpose of the Douay-Rheims Bible, as stated on its title page and in its preface, wasn’t to provide English-speaking Catholics a Bible in their own language, but to enable Catholic clergy to better oppose what they saw as inadequacies in the ever-growing number of Protestant translations. The Old Testament arrived too late to make any significant impact on the King James Bible, but the publication of the Rheims New Testament and subsequent criticism of early English Protestant translations certainly had an influence on the King James translators.

Conclusion

The period spanning the Middle Ages to the Reformation era saw a flurry of activity in the realm of Bible translations. Numerous individuals and groups, often risking their lives, committed themselves to the monumental task of editing and improving upon the initial work of William Tyndale.

It cannot be overstated how important these remarkable contributions were to the ongoing development of the Bible in English. By the beginning of the seventeenth century, the unauthorized Geneva Bible had gained widespread popularity, vastly outpacing the Church of England’s officially recognized Bishops’ Bible.

Cover of "Bible Translations for Everyone" by Tim Wildsmith

However, with the ascension of King James to the throne in 1603, a new directive was issued. The king sought to outdo all previous translations by commissioning a superior version of the Bible. This new iteration, simply called the Authorized Version, would eventually become known as the King James Bible.  

Bible Translations for Everyone is a fun and engaging guide through the complex world of Bible translations. It will help you understand the histories, advantages, and shortcomings of the most popular Bible versions, so you can choose the best version for each purpose. Get your copy today!

How to Love Your Spouse’s Differences

Jimmy and Irene Rollins
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How to Love Your Spouse’s Differences

In the New Testament the Gospels record the story of a woman with an “issue of blood” (Luke 8:43–48 KJV). Scholars believe she had a hemorrhage, and what that meant for this woman was isolation. According to Jewish law, she would have been considered “unclean,” and, furthermore, anyone who came in contact with her would have become unclean as well. Scripture tells us she had been bleeding for twelve years. 

One day Jesus passed near her in a crowd, and if you know the story, you know that she reached out and touched Jesus and was immediately healed.

What happened next is easy to miss because it seems like the miracle should get the most attention, right? But Jesus made a point of stopping when everyone else would have kept on walking through the crowded street, and he asked, “Who touched me?” (Luke 8:45).

You can almost hear his disciples’ tone when they referred to the bustling crowds pressing in on all sides, but Jesus insisted. Jesus stopped.

Who touched me? 

The Courage to Confess

This woman now had a choice — she’d already gotten her miracle.  

She could walk away healed. 

But instead, she confessed. 

This woman did the unthinkable — she touched Jesus in an unclean state and now, likely for the first time in twelve years, she was in the middle of an enormous crowd of people . . . and she confessed. 

Don’t miss what Jesus told her: “Daughter, your faith has made you well; go in peace, and be healed of your disease” (Mark 5:34 ESV).  

Confession, and honest and open communication, earned her the title of “daughter.” She was seen in that moment — vulnerable and known. Instead of being condemned, she was praised. Instead of receiving judgment, she received freedom, but it took the courage to confess. 

Being seen can be scary, but it’s the only way to be known. Until we are willing to be honest in relationships, especially with God and with our spouse, we can’t expect to be seen. We can’t expect to be fully known. 

What Does It Have to Do With Me?

You might be thinking, How does this relate to me? Some random, unnamed woman in Scripture who was healed of a physical, internal, uncommon hemorrhage — what does that have to do with my story? Maybe you’re a man and you’re thinking, She’s not even married. How does this connect to me? 

The answer, frankly, is everything. 

Let’s put it like this: in war zones, injuries from shrapnel are common. These shards of metal can be flung from a bomb or a land mine, and unfortunately most victims are innocent civilians.

What you may not realize is that the actual injury, the torn flesh or damage from this debris, is not usually the cause of death. The most common way that shrapnel kills is sepsis — an infection that manifests only later, after the shard has lingered in the body. It won’t be a visible bleeding or a wound that is clearly identified — it’s an internal injury that grows when left untreated. 

We all have wounds. We all have caught some metaphorical shrapnel in our lifetime that left us internally scarred. It may not be obvious to everyone, but I’m willing to bet your wound is bleeding into other areas of your life. Maybe it manifests as anger in your home, or a deafening silence where there used to be open communication.

We all have issues, things that, as in the case of the woman with the issue of blood, we are ashamed of. Things that we hide from others, but those things don’t go away just because we aren’t willing to deal with them.

What Is Your Shrapnel?

I want you to pause here. 

Consider what your shrapnel may be. 

What caused the invisible wound you so carefully conceal? 

Consider why you might be stuffing the pain rather than speaking it. 

Consider that if you’re hiding something, you may be hurting someone. 

Maybe you’ve been told that you just need to have more faith — that you’re the reason you’re suffering. I’ve heard that one a time or two! And the woman in this story was probably told the same thing. She was probably also told that her disease was a result of sin: as punishment for her own or the result of someone else’s wrongdoing. Sound familiar? Sometimes we let others diagnose us, and it leads us down a path of pain managing rather than healing. The person we let diagnose us may have caused the injury in the first place. 

Now, I’m not saying that we never deal with consequences that are of our own making — I’ve certainly done my share of wrong! But whatever the cause of the wound, hiding it only allows the sepsis to take hold. And, my friend, that kind of infection doesn’t just kill your marriage — it can take you out altogether. 

The Transformative Power of Confession

So how do we treat these invisible injuries? In a word: confession.

Jesus made a point of asking “Who touched me?” not because he didn’t know but because he wanted to diagnose her. You see, up until this point, she had been known only by her issue. She’s literally known throughout the Gospels only as “the woman with the issue of blood.”

But this was not how Jesus referred to her.

No one in that crowd knew her as anything other than her disease. They didn’t know her as “daughter.” Her affliction had interfered with every relationship in her life — isolating her to the point that no one even saw her that day. Only Jesus, and only when she confessed. 

That day her trauma became her testimony. That day, through having the courage to confess, she laid claim to a new identity. Her identity had already changed — she was healed. But she had to claim it in order to be known. Known as “daughter.” 

This is how love works: something must die for God’s love to live. In this case it was her old identity. For some, it might be an expectation that needs to die, or a want that you keep placing over the needs of your spouse. 

Claim Your Testimony

Loving everything that’s different about your spouse is a different kind of love — we have to be willing to let the old version of love die in order to claim the kind of love God demonstrates! 

Friend, I want you to know that you are a child of God. God loves you too much to leave you wounded. But you have to receive your new identity, and the only way to do so is to come out of hiding — out of isolation. We can’t self-diagnose this — we can’t WebMD our symptoms and fix ourselves.  

Scripture tells us the woman in our story spent everything she had and that she was still in tremendous pain. 

God wants so much more for you! 

If it’s not good, God is not done.  

But you have to be willing to claim the testimony on the other side of your trauma. 

Adapted from Two Equals One by Irene Rollins and Jimmy Rollins.

Cover of Two Equals One by Jimmy and Irene Rollins

Uncover the secrets to a thriving marriage. Focusing on reconciling differences and forging true intimacy, Two Equals One emphasizes the crucial roles of communication, understanding, and concerted team effort. 

Two Equals One presents the case to stay rather than leave. To lean in rather than let go. To give you a framework and path to discover a marriage equation of love, laughter, and longevity. From tackling tough topics such as addiction and resentment to addressing the impact of neglecting spousal roles, Two Equals One is a comprehensive guide to strengthening and salvaging relationships, while offering practical challenges, prayers, and resources to actively engage couples. 

Two Equals One is published by HarperCollins Christian Publishing, Inc., the parent company of Bible Gateway.  

The Overwhelming Power of the Cross

Ashley Lande
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The Overwhelming Power of the Cross

I remember when I finally admitted to myself that I was a drug addict.

It wasn’t one of the many times I’d downed a speed pill and spent hours drawing in a dopamine-saturated fugue. It wasn’t when, as newlyweds, my husband and I spent a thousand dollars on a sheet of LSD when we were barely surviving paycheck to paycheck. It wasn’t even the time I pilfered a few opioid painkillers from my mother’s prescription when she’d fallen and broken her wrist and elbow walking my dog while I was in an inpatient psychiatric program after warping my mind for months on psychedelic drugs. (I didn’t even like opioid painkillers; it’s just that something was better than nothing.)  

But no, even that shameful interlude didn’t jar me from my bottomless rationalizing and justifying of my drug use. 

Instead, it was the night of my final psychedelic trip, when I finally realized I would never be able to chase God hard enough to catch him. 

My Psychedelic Idolatry

Drugs had become my primary dependency by then, but the idolatry ran much deeper. I was a psychonaut, I told myself, a spiritual vagrant, an explorer of worlds uncharted. I was going where workaday squares feared to tread, a bold new frontier where ego and dualism went to die and where peace and love would surely prevail.  

Never mind that I was content to leave “peace” and “love” as nebulous, ill-defined terms floating in the stratosphere with little connection to how I treated people. Never mind that this “frontier” had been stormed by so many before me and found wanting.  

I was different, I was golden, I was invincible, a being of pure light behind the layers of putrefaction the world had placed on me and which LSD would surely, with enough time and devotion, lay bare. Heaven was ripe for the storming. 

Yes, I threw around words like “heaven” and “God” back then — but it was nothing more than lip service, a peremptory nod to some kind of higher being or supraintelligence I believed I’d encountered while high. It was the high, and the high became my object of devotion.  

The Irony of Spiritual Openness

“The message of the cross is foolishness to those who are perishing,” Paul writes in 1 Corinthians 1:18 (NIV). And it was indeed foolishness to me for many years — an impenetrable mystery of blood and sacrifice and atonement, of sin and salvation — whatever that meant, if it could even be found.  

It was the great irony of “spiritual openness”: I was willing to listen to nearly anything except the gospel and the word of God. Over the years I’d explored astrology, chakra cleansing, kundalini yoga, energy healing and sound baths. I’d “om”-ed until I was hoarse at yogic kirtans (lengthy Sanskrit chanting sessions) and paid for a velvet-voiced hack in a dim, incense-choked room hung with mandala tapestries to tell me what my moon in Aquarius meant. 

As time went on, my inflated pride and DIY spirituality were increasingly mingled with a profound spiritual confusion. My years of psychedelic use and embrace of motley new age spiritualities — which, despite their wild variance, shared the common theme of a kind of salvation-by-works cloaked in different flavors of Western hippie-fied Eastern mysticism and esotericism — no longer seemed to be progressing me toward some grand vista of enlightenment. 

“God” receded to the vanishing point of the dimming horizon as the bad trips multiplied. I couldn’t get high anymore, and therefore, I concluded, I couldn’t “get” to God, because God was the high and the high was God. If my god existed only in the schizoid, lightning-dashed mountaintop of an acid high, the failure of the drugs called into question God’s very existence.  

One Final Chase

I remember my final psychedelic trip more vividly than I wish I did, but the memory is also a grace and mercy of God — the true God.  

I’d grown my own mushrooms worshipfully, with religious reverence, spreading my hands over them and offering “blessings,” desperately straining to retain my dimming credulity in the new age belief that the vibrations and energy I transmitted into them would, by some spooky process of hippie osmosis, yield a kaleidoscopic harvest.  

I had such high hopes, and was crushed even more than usual when the tenor of the trip plummeted almost immediately after the walls started respirating and the colors of the room took on a day-glo saturation and faces and tessellating geometries flew out of the whorls in the hardwood floor.  

It was a bad trip already, within minutes of its reception, and I was so tired, so weary. I lay down on the rug, so gutted by the utter meaninglessness and vacuity of the universe that I found it impossible to even cry, to even mourn.  

Later, when I was, by some miracle, finally able to pick myself up, I imagined I was chasing God around our little rental house — yet I kept missing him as he robes whisked around the corner just as I entered a room. I oscillated between hope and despair, finally ending the night on a note of the latter. 

The Power of the Cross

“But to us who are being saved it is the power of God,” Paul concludes the verse above. And it is indeed — were it not for the ferocity of grace and mercy, and the love that compelled Christ’s sacrifice, the shocking revelation that I was a drug addict, no better than the alcoholic who tips a nip of liquor into his coffee every morning, nor the junkie who sells all she has for one more hit, would have crushed me.  

But the wretchedness of my sin — as soon as I faced it fully — was overwhelmed by the power of the cross. 

Paul goes on to quote the prophet Isaiah: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.”  

The power of the cross is subversive in the sense that it upends human wisdom; the cross compelled me at last precisely because I knew it was nothing a human system of wisdom would ever produce. It was counterintuitive, countercultural, counter to all the ways I’d been trained and trained myself to think of God and righteousness over the years, yet it made perfect sense in articulating the central dilemma of human existence — and of my existence — and its only possible cure. No other story was adequate. No other story was big enough. No other solution comforted, no other solution satisfied. 

It was immensely and beautifully humbling to realize that the years I’d spent — so I’d believed — exploring the farthest reaches of consciousness amounted to nothing.  

I’d spent years straining after God, or what I thought God was, culminating in that futile and pathetic chase on mushrooms.  

Cover of "The Thing That Would Make Everything Okay Forever" by Ashley Lande

Yet here, in Jesus Christ, was God come to me. No amount of chanting, contorting myself in yoga postures, or hijacking my serotonergic system with drugs could’ve breached the chasm. But here, in the impenetrable mystery of sacrifice and atonement, in the very flesh of God himself — Jesus Christ — it had been done for me. 

The Thing That Would Make Everything Okay Forever tells my story of psychedelic devastation and spiritual rescue. It chronicles my trajectory from acid enthusiast to soul-weary druggie to psychedelic refugee. I finally found The Thing That Would Make Everything Okay Forever — in the last place I thought to look. 

Look at the Book: Ezekiel [Infographic]

Chris Fann
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Look at the Book: Ezekiel [Infographic]

“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. The book of the prophet Ezekiel is one of the strangest and at times disturbing books of the Bible — but all that wild imagery has a very serious message.

Scroll to the bottom if you’d prefer to see (and save) this article as an infographic. You’ll also find a handy 30-day reading guide. Or, for a challenge, you can do it in one week using the 7-day reading guide below.

Summary

The book of Ezekiel contains some of the strangest imagery in the Bible. However, though parts of it can be difficult to understand, the constant theme is that God is sovereign over nations, people, history, and all creation.

  • Category: Prophets
  • Theme: Glory
  • Timeline: Roughly 593-573 BC
  • Written: Traditionally attributed to Ezekiel

Key Verse

“I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.” — Ezekiel 36:26 (NIV)

Soli Deo Gloria

Chief among the theological themes in the book of Ezekiel are God’s holiness and sovereignty. These are conveyed by frequent contrast of His bright glory against the despicable backdrop of Judah’s sins.

Like other prophets, Ezekiel sounded a message of hope to accompany his warnings of judgment. Ezekiel concludes his prophesy with the news of a coming day when God would restore proper worship in a new temple.

7 Day Reading Guide

(See 30-day guide below.)

Similar Messages, Differently Told

The messages of Jeremiah and Ezekiel are quite similar, though they spoke to people hundreds of miles away from one another, who were facing different stages of God’s judgment.

Access the rest of the series. Browse Bible studies for each book of the Bible. Or right-click on the infographic below to download and save the image for your reference. 

Infographic depicting major themes and content from Ezekiel

A Field Guide to Biblically Accurate Angels (With Bible Verses)

Jacob Edson
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A Field Guide to Biblically Accurate Angels (With Bible Verses)

Angels today, more often than not, are depicted as sweet, gentle, benign, humanlike figures with illustrious wings, white robes, golden halos, and a soft glow. They offer comfort, soothe our worries, and sometimes provide protection from various troubles. 

While there’s nothing in the Bible that says that image of angels is wrong, it isn’t how they are typically described in Scripture. Biblically accurate angels are often strange and fearsome beings, and while they do bring comfort and protection, they can also be cryptic and even disturbing. 

Above all, angels are God’s messengers, sent as intermediaries to communicate with human beings on his behalf. The English word angel is in fact borrowed from the Greek angelos, which literally means “messenger,” and translated the Hebrew word mal’ak (also meaning “messenger”). 

These “messengers” can take many forms, though, and serve many purposes beyond divine couriering. Their appearances vary — seemingly at their will — from visions of grandeur to simpler forms that humans can comprehend. 

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Here is a look at the different types or “classes” of angels mentioned in the Bible. 

Types of Angels Mentioned in the Bible

Angels are described in a variety of ways throughout the Bible, especially in the Old Testament. Early Christians were fascinated with cataloguing and ranking these types of angels into different classes. Though the Bible provides no such specific ordering, it does give them distinct titles and purposes. 

Archangels

Despite their title, which means “first angels” or “leader angels” in Greek, archangels traditionally ranked low on the angelic hierarchy in medieval Christianity (perhaps because of their relatively plain, humanistic features). But they receive a more exalted place in Jewish angelology (yes, that’s a real word) thanks to their names and their designation as “princes” in several passages. 

The only angels in the Bible with individual names are all archangels. Three are commonly accepted, though Orthodox Christians have a much longer list: 

  • Michael (Dan. 10:10-21, 12:1; Jude 1:9, Rev. 12:7) — A “great prince and protector” who does battle against Satan and other demon princes. 
  • Gabriel (Dan. 8:15-16, 9:20-22; Luke 1:19, 1:26-27) — Interprets Daniel’s visions and announces to Zechariah and Mary the advent of their children. 
  • Raphael (Tobit 5:4 and throughout) — Accompanies Tobit on his journey and helps him expel demons and heal blindness. Sometimes also associated with John 5:1-4. 
  • Other archangels: Uriel, Selaphiel, Jegudiel, Barachiel, and Jeremiel all come from 2 Esdras, Enoch, and other extrabiblical tradition, and are venerated in Eastern Orthodoxy. Metatron is also sometimes classified as an archangel. 

Cherubim

Cherubim in the Bible are radically different from the chubby little guys with arrows they are commonly depicted as today. In fact, they are quite terrifying, fearsome protectors — though more often against humankind than of us. 

They first appear in Genesis 3:24 alongside a flaming, turning sword to guard the garden of Eden against anyone who might want to try getting back in after Adam and Eve’s expulsion. 

They also adorn the cover of the ark of the covenant in Exodus 25, the curtains of the tabernacle in Ex. 36, and much later, Solomon’s temple (1Kg. 6) — always guarding against people trespassing where they do not belong. When Moses speaks to God in the “tent of meeting,” God’s voice comes from between the two cherubim (Num. 7:89). 

The cherubim take center stage in Ezekiel 10. Here’s how Ezekiel describes them: 

  • They’re hovering between burning, whirling wheels below and a sapphire “form resembling a throne” above (v. 1-2) 
  • Their wings are as loud as God’s voice (v. 5) 
  • Their entire bodies are covered with eyes (v. 12) 
  • They have four faces: a cherub (it’s unclear what this means, but it’s often depicted as an ox), a human, a lion, and an eagle (v. 14) 

Seraphim

Seraphim are described as fiery, six-winged beings that stand in the presence of God. One pair of wings covers their eyes, one covers their feet, and with another they fly around the throne of the Lord. Their primary role is to worship and exalt God’s holiness, constantly singing “holy, holy, holy” to one another.  

Though they appear explicitly only once in Scripture, in Isaiah 6, their proximity to God earned them top billing in most Medieval hierarchies. 

‘Living Creatures’  

The English phrase “living creatures” translates two different Hebrew words: nephesh and hayyot. The former means literally any sentient creature — human or animal (see Gen. 1:20, Lev. 11:10). 

The hayyot, though, are a particular angelic being described in Ezekiel 1. He sees four of them, human-shaped and surrounding “burning coals of fire” that shoot forth lightning, while the living creatures dash around, also like lightning.  

Ezekiel later identifies these “living creatures” as cherubim, but they nevertheless remained a separate class of angels in some later Jewish and Christian hierarchies. 

The only other appearance of the “living creatures” in the Bible is in Revelation, where they seem to more closely resemble seraphim, with six wings, covered with eyes, chanting “holy, holy, holy” (Rev. 4:8). 

Thrones  

Thrones are the name later given to the ophanim (“wheels”) seen by Ezekiel together with — and indeed closely accompanying — the living creatures/cherubim. The prophet describes them in Ez. 1:15-21 as a “wheel within a wheel,” burning and “gleaming like beryl,” and “full of eyes all around.” Though totally inhuman in appearance, they are moved by a “living spirit.” 

Some Christians later interpreted these wheels to be like casters supporting God’s throne, which is why they came collectively to be called “thrones.” Though Ezekiel doesn’t say so specifically, he does describe a throne the color of sapphire directly above their heads, and says that whenever one wheel moved, all the other wheels and cherubim moved with it. 

Angels

By far the majority of angels in the Bible are not named or even described beyond the simple phrase “the angel of the Lord.” These angels act on behalf of God, communicating messages on his behalf and acting as “ministering spirits” to “those who will inherit salvation” (Heb. 1:14). 

Angels speak to dozens of people in the Bible, from Hagar, Abraham, and Jacob, to the prophets of the divided kingdom, to Mary, Joseph, Peter, and Paul. Often angels deliver messages as quotes from God with the phrase, “says the Lord.” Occasionally they even speak for God directly, using first-person pronouns to explain God’s actions, such as “I brought you up out of Egypt” (Judg. 2:1). Sometimes it’s ambiguous whether God is speaking, or an angel is speaking on his behalf. 

But angels do far more than speak: they rescue Lot and his family (Gen. 19), oppose Balaam and his donkey (Num. 22), nearly destroy Jerusalem for David’s sin (2Sam. 24), and perhaps most dramatically, slaughter 185,000 Assyrian soldiers overnight (2Kg. 19:35). Frequently, they appear holding a sword (Num. 22:31, 2Sam. 24:16). 

Biblically Accurate Angels in the New Testament

The world of the New Testament is chock full of both angels and demons. It’s easy to literally lose sight of this fact in our modern age, where objects out of sight are also out of mind. But to first-century Judaeans, they were everywhere.  

The word “angel” appears about 180 times in the New Testament — compared to just over 100 in the Old Testament. (“Demons” appears about 80 times in the New Testament, and scarcely at all in the Old.) 

Aside from Revelation, angels in the New Testament are as a whole much tamer than in the Old Testament. But not all of them are benign. 

Here’s what we know about angels as Jesus and his followers describe them: 

Angels in Revelation

Angels feature prominently in Revelation — in fact, the term appears 75 times in that book alone! Entire volumes have been written trying to evaluate and interpret the detailed symbolism and prophetic meaning of Revelation, so we certainly can’t do it justice here. But here’s a quick snapshot. 

The angels described in Revelation are unlike most other angels in the Bible (outside of Ezekiel, anyway), especially in the New Testament. They are fearsome. They are massive, fiery and shining, wielding swords and scythes and controlling the elements. They bring pestilence and destruction, killing a third of humankind.

There are good angels led by Michael and evil angels led by Satan — but it’s not always clear which are which: Christians have long debated whether Abaddon (Rev. 9:11) is Satan himself, or an avenging angel acting on the Lord’s behalf. 

Are Guardian Angels in the Bible?  

The Bible does not explicitly mention “guardian angels” as they are popularly understood, as individual protectors each assigned to watch over a single person. This idea goes back several centuries, but it was absent from the earliest Christian understanding of angels. That said, there are some verses that suggest it is possible. 

Most angels in the Bible act in a mediatory or revelatory capacity, bringing messages to God’s people or appearing in prophetic visions. Those angels which do explicitly guard something are usually not guarding individuals: cherubim guard the gates of Eden, Michael guards the nation of Israel in exile, and so on. 

Psalm 91:11 comes closest to describing a guardian angel, saying that God will command his angels to guard you “in all your ways.” Some traditional readers interpreted this to specifically refer to guarding Jesus, based on its later use in Matt. 4:6 and Luke 4:10. But others have asserted that it could as well apply to any holy person. 

Matt. 18:10 indicates that special angels may be designated to watch over little children, though it’s not entirely clear what Jesus means by “their” angels. 

What Are Fallen Angels?  

Fallen angels are angels who fell from heaven due to immoral behavior or rebellion and now live either on earth or in hell. They figure prominently in Christian thought, but their level of threat varies.  

By the time of Jesus a strong extrabiblical tradition had developed in Jewish culture around fallen angels based on a few allusions in Genesis and Daniel — but the Jewish authorities were in general wary of this strain of thought, as it mostly drew on noncanonical books, especially Enoch. 

Genesis 6:1-4 allude to the Nephilim, giants or “sons of God” who procreated with human women. Daniel 4 mentions “holy watchers” coming (not falling) down from heaven. The book of Enoch picked up on these suggestions and helped to build a popular tradition of the “Watchers” lusting after human women. (Some believe Paul alludes to this belief in 1Cor. 11:10 when he says a woman must cover her head “because of the angels.”) Early Christians also understood Isaiah 14:12 and Ezekiel 28:14-16 to refer to fallen angels. 

The New Testament is much more explicit, especially in Revelation but also in Luke 10:18 and Matt. 25:41. 

In the Middle Ages, fallen angels became associated with demons, though the Bible never makes such a connection explicit. 

Was Satan an Angel?

Most Christians believe Satan to have been an angel (perhaps a cherub or seraph) who rebelled against God and was cast out of heaven along with many who followed him. This understanding comes from piecing together clues throughout the Bible. 

The word satan is simply a Hebrew term for “adversary/accuser.” Like the word “god,” it’s sometimes used as a generic noun (e.g., 1Kg 5:4) and other times as a proper name (e.g., Matt. 4:10 and throughout the New Testament). In most of the Old Testament, it’s debatable whether any given mention refers to Satan himself or to a less specific “adversary.” 

Complicating matters further is how “the satan” in the Old Testament often appears to act with God’s approval or even direct instruction, as in Numbers 22:22 and Job 1:6-12. 

By the time of the New Testament, though, Satan was clearly understood as a proper noun for a particular figure, as is obvious by the use of the Hebrew word satan in otherwise Greek texts. It is also clear from Luke 10:18, 2 Peter 2:4, and Rev.12:7–9 that he fell from heaven. 

At least as early as the church father Origen (ca. 185-253 AD), Christians have interpreted Isaiah 14:12 and Ezekiel 28:14-16 to refer not to any fallen angel to but Satan specifically. They also identified the serpent in the garden of Eden as Satan, though Genesis never makes such a connection. Still, the interpretations are plausible and remain popular for many Christians today, especially among Catholics and Orthodox. 

Conclusion: The Hosts of Heaven

Biblically accurate angels are varied, complex, and awe-inspiring beings that play integral roles in the divine narrative — whether that’s popping up to deliver a message of hope and solace, displaying God’s might and glory in wild prophetic visions, or even wreaking vengeance on the wicked.  

Most of us will likely never see a real angel in our lifetimes, but studying their appearances in the Bible can be the next best thing — and give us much to wonder about. The amazing diversity of God’s creation, seen and unseen, is beyond our wildest imagination.

Start a free trial of Bible Gateway Plus and find dozens of resources to deepen your knowledge and engagement with the Bible — all for less than a pack of highlighters.

How to Have Joy in Hard Times

Brant Hansen
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How to Have Joy in Hard Times

Once, there was a big boat. There were precisely 276 people on board, and precisely 275 of them were freaking out. They knew the boat was going down. The storm was way too much. 

They gave up hope entirely. “We’re totally going to drown!” they said. But then there was one guy who was totally calm. It wasn’t the captain, or some other veteran sailor who’d seen it all. No, all the salty professionals were freaking out too. 

So, you wonder: Was this calm guy an idiot? Couldn’t he see the obvious? To not be anxious in the middle of all that, you’d have to lack basic knowledge about how the world works, right? 

Turns out the guy—Paul, in the Bible—wasn’t an idiot. He didn’t lack knowledge. No, he was calm because he knew more than everyone else on board. He told them the ship would go down but everyone would survive and be just fine. And so it did, and so they were. (It’s in Acts 27–28). 

I tell you this story because in our culture now it’s kind of like we’re all in a big boat, and everyone’s freaking out. Anxiety and anger are so widespread that if you’re not anxious and angry, people will suspect it’s because you’re willfully ignorant of all the Big Issues. You just don’t know, or you don’t care, because if you did, you’d be just as scared and ticked off as they are. 

Finding Joy in an Angry World

I’ve noticed people will get angry if I’m not angry enough about the things they happen to be angry about. They think I don’t care. Or they think I’m naive at best. “Don’t you know about this crisis, and that injustice, and this other tragedy?” 

But then there it is, this joy thing, and I love how Dallas Willard defined it: Joy is “not a passing sensation of pleasure, but a pervasive sense of well-being.”1 No matter what happens, that sense of well-being is there. 

It might seem impossible or even crazy to live this way in a world of anger and anxiety. But I want you to know that it’s possible. And not only that, I want you to know that joy is quite reasonable, in light of reality properly understood. Jesus kept showing His followers that too. 

Yes, horrible things happen. Yes, there is great evil in the world. But joy—this sense of well-being—doesn’t come from knowing less. Joy comes from knowing more. 

Do You Believe What Jesus Believes?

I believe we lack joy not because we now know too much but because we know too little.  

Or we’ve forgotten what we knew. 

Think about it: Jesus basically said in John 16:33, “Yes, I know you will have problems. I know. But here’s some additional information that might interest you—something I know but you don’t . . .” 

And then He told us to be of good cheer. 

God is quite aware of all the suffering and injustice, thank you; but if we believe what Jesus believes, we’ll have a sense of well-being no matter what. 

Yes, pain is real. Suffering is real. But in Jesus’ worldview, despair is not the deepest reality. We know it is a fleeting thing. It’s joy that underpins everything. It’s the deepest note that rings through our lives, even in tragedy. 

We’ll hurt, we’ll cry, we’ll go through tremendous loss. We might be deeply unhappy. And yet . . . His peace persists. 

So yes, there is a “second naivete,” a second simplicity. It’s an innocence and a beautiful, peaceful life we can live in light of what we can know. 

Like, say, how this all ends. 

Cover of "Life is Hard, God is Good, Let's Dance"

Adapted from Life is Hard, God is Good, Let’s Dance by Brant Hansen.

In a modern culture filled with anxiety, depression, and societal clashes, it is not only possible to have a fulfilling, joyful life, but it’s promised to all who follow Jesus. Life is hard, but God is good. And through Him we can start to see the world in a more childlike, humble, and optimistic way. 

Life is Hard, God is Good, Let’s Dance is published by HarperCollins Christian Publishing, Inc., the parent company of Bible Gateway.  

  1. Dallas Willard, The Allure of Gentleness: Defending the Faith in the Manner of Jesus (San Francisco: HarperOne, 2016), 31. ↩︎

What if Deconstructing Christians Want More Jesus — not Less?

Scot McKnight and Tommy Preson Phillips
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What if Deconstructing Christians Want More Jesus — not Less?

In recent years, we’ve seen an increase in the number of Christians who are “deconstructing” their faith, critically analyzing Christianity and finding that it falls short. Many end up leaving behind the beliefs and commitments they formerly held.

But in spite of what you may have heard, an overwhelming number of those who deconstruct their faith — as many as 86%, according to a 2022 HarperCollins study — don’t walk away from the faith altogether, but instead find another form of the Christian faith that fits them better.

So what is it that deconstructors are searching for — and not finding — in their home churches? The answer, as it turns out, is faith.

Following Jesus Out of the Church

We’ve been listening to deconstructors for more than a decade, and one consistent message we have heard is just how important Jesus is to them. Many will flat out say Jesus is their Lord, even if they think it’s cringey to parrot what institutional Christians say.

I (Scot) taught college students for seventeen years, and many were among the finest Christians I have ever met. Some of them confessed they no longer went to church, but they were always quick to add, “Not because I’m not a Christian. Not because I don’t follow Jesus.” In fact, more than one person said, “Because I follow Jesus, I don’t go to church.” 

What we learned from them in their deconstruction and reconstruction phases of faith was that they believed their church attendance kept them from following Jesus.

So what did they do instead?

They served the homeless. They spoke out against injustice. They prayed and read the Prophets and the Gospels. They met with a few other followers of Jesus.

They did these things because they followed Jesus. The churches they knew were filled with church attenders and admirers of Jesus, but not real Jesus followers. And whether they were right or wrong, they thought they could discern the difference. They told me they wanted a Jesus-first religion, not a church-first religion. So they chose to follow Jesus and left the church. 

What Happens When Jesus Goes Invisible

A Jesus-first way of life was all the first followers of Jesus knew. They knew no other way.

The Gospel of John informed its readers that Jesus performed an astounding miracle by turning “five small barley loaves and two small fish” into food for five thousand men (John 6:9). Since the women and children were not counted, we can assume that some ten to fifteen thousand people were there.

If you think there is some serious exaggeration at work in this account, you would not be alone. What is not an exaggeration is the reality that Jesus is someone who does astounding things.

And the incidents that came next were no less astounding. After feeding all those people, after collecting the leftovers that were more than the original loaves and fishes, and after pushing his disciples out onto the Sea of Galilee to get away from it all — after all this, a storm broke out, and the disciples were scared witless and rowed like madmen to outrun the storm. 

Four miles out from shore, Jesus showed up. Barefoot surfing without a board or a sail. They saw him, and they were scared. And then Jesus spoke to them. Many translations render his words as, “It is I,” but the Common English Bible gets it exactly right: “I Am” (John 6:20, CEB). 

Do you know what “I Am” evoked in Jesus’ world? It’s the divine name — I am who I am — found in the book of Exodus (3:14). When Moses wanted to know God’s name so he could go back and tell all the Israelites about a crazy plan to liberate them from Egypt, he asked God, “Who do I tell them sent me?” And God replied, “I Am Who I Am. So say to the Israelites, ‘I Am has sent me to you.’” 

Everything about the Christian faith depends on Jesus being the I Am. What it means is this: 

Jesus reveals God. 

Jesus is God. 

The God of Christians looks like, or ought to look like, Jesus. 

When Jesus goes invisible, God does too.

We Need to Listen to Deconstructors

This is where many deconstructors start. Knowing Jesus is God forms the foundation for their deconstruction.

Why?

Because deconstructors are not playing games. They are pleading with the church to remember who their God really is. To remember that God is Jesus and Jesus is God. 

This is why we need to listen to deconstructors. If Jesus is to be the center of our churches, and people are leaving because it’s not a reality, then maybe they’re saying something we need to hear. Can we really blame them for wanting a place where Jesus can be found? 

A Jesus-First Way of Life

Christians today may not think much of a man saying, “I Am.” But first-century listeners would not have skipped by those words. They may have said, “What in the world?” while wondering to themselves, Who does this guy think he is? The problem we face today is that far too many believers skip past the audacious and amazing claims and teachings of Jesus. Christianity has become a religion with an institution (church) and a national culture.

If we are willing to listen, the deconstructionists of today are saying, “I want this Jesus. I want him to be front and center. I don’t want religion. I don’t want an institution. I want a community centered on listening to Jesus and living like him during the week.” When they read of Jesus’ claim to be the I Am, they mutter, That’s what I’m talkin’ about! In their deconstructing, they are not motivated to leave the church; they are looking for a community built around a reconstructed faith that exalts Jesus as Lord of all. 

If church leaders are willing to listen, this is what the deconstructor’s exit interview will reveal. They want a Jesus-first way of life. 

Cover of Invisible Jesus by Scot McKnight and Tommy Preson Phillips

Adapted from Invisible Jesus: A Book about Leaving the Church and Looking for Christ by Scot McKnight and Tommy Preson Phillips.

Filled with stories of those who have walked the path of deconstruction without losing their faith, Invisible Jesus is a prophetic call to examine ourselves and discern if the faith we practice and the church we belong to is really representative of the Jesus we follow. Each chapter looks at a different topic and offers biblical reflections that call for us to not only better listen, but to change how we live out our faith as followers of Jesus today.

Invisible Jesus is published by Zondervan, the parent company of Bible Gateway.

November 2024 Bible News

Bible Gateway
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November 2024 Bible News

Your source for all the latest Bible-related and Bible-adjacent news from the month of November 2024 — from archaeological discoveries and academic research to cultural events and conversations, developments in the global church, and more.

Week of November 24

  • November 30 — Back in 2022, medieval frescoes were discovered hiding under plaster during routine maintenance in the Slovakian Church of St. Catherine of Alexandria. After extensive restoration, led by conservation expert Rudolf Boroš, the frescoes have revealed intricate scenes such as the crucifixion and symbols of the four evangelists. The efforts also uncovered architectural features like a Gothic window arch. (Aleteia)
  • November 29 — Eight of India’s 28 states have passed laws banning religious conversion. Allegedly intended to protect lower-caste Hindus from forced conversion, in practice these laws are used by Hindu nationalists to restrict religious freedom and generate violence against Christians and other minority faiths, who are seen as a threat to the social order. Even when acquitted, the accused face financial and social ruin. (RNS)
  • November 28 — Archaeologists have discovered evidence of an ancient Israelite palace at a site in Jordan, believed to be Mahanaim, a significant biblical site mentioned 14 times in the Old Testament. Located near the Zarka River, the dig revealed massive sandstone blocks decorated with carvings of lions and banquets and dating to the eighth century BC, aligning with the Kingdom of Israel’s peak. (Israel 365 News)
  • November 26 — A study by Barna and Gloo found that Americans are least interested in hearing ministers discuss politics, a topic pastors also feel ill-equipped to handle. The study, part of the “State of the Church 2025” initiative, highlights six post-COVID church leadership trends. These also include high trust in church leadership, but also high pastor burnout (especially among younger pastors), and a “cracking leadership pipeline.” (Baptist Press)
  • November 26 — American Sign Language (ASL) interpretation is an often overlooked ministry in churches. Despite an estimated 11 million Deaf or hard of hearing Americans, or about 3.6% of the population, few churches provide ASL interpretation. (For example, only 30 are included in the Deaf Bible Society’s Maryland database of over 5,000 churches.) Ministries like Holy Hands are aiming to change that with trainings and support. (RNS)
  • November 26 — Scholar and writer Karen Swallow Prior responded to a concerning trend: elite college students struggling to read entire books. The issue goes beyond education, she says, also affecting religious practices such as Bible engagement. The church played a key role in promoting literacy in the wake of the Protestant Reformation. Today, it can again lead by encouraging deep reading through book and Bible Studies. (RNS)
  • November 25 — Bishop T.D. Jakes experienced a “slight health incident” while preaching at his Dallas megachurch this weekend. The Potter’s House of Dallas attributed the incident to overheating and stated that Jakes is stable and under medical care. His daughter, Sarah Jakes Roberts, and her husband, Touré Roberts, later reassured the congregation that Jakes is recovering well and thanked everyone for their prayers. (RNS)
  • November 25 — Christmas is right around the corner, but looking ahead to Easter, there are two new releases to add to your viewing calendar. The Chosen Season 5: The Last Supper will premiere in theaters March 27, 2025 and make its way to streaming later in the year. For the younger crowd, The King of Kings, a star-studded animated film based on Charles Dickens’ short story “The Life of Our Lord,” premieres April 11. (RELEVANT)
  • November 25 — As Christmas approaches, Christian charities are urging believers to remember the Holy Land and its residents during the holiday season by drawing parallels between the story of Mary and Joseph and the struggles faced by Bethlehem residents today. As children around the world celebrate with presents and feasts, they say, families in the Holy Land worry where they will sleep safely and find their next meal. (Christian Today)
  • November 25 — Archaeologists at Tel Shimron in Israel’s Jezreel Valley uncovered a unique Bronze Age megastructure. Dating to ca. 3800 BC, the structure — probably a monument once visible from afar — includes a large room, or favissa, containing 40,000 animal bones (likely from sacrificial rituals), 57,000 pottery fragments, and two bronze bull figurines. Other finds nearby suggest a vast, interconnected religious complex. (Biblical Archaeology Society)
  • November 24 — Faith is sometimes overlooked as a resource for the homeless, but the Lamb Center in Virginia has made a name for itself hosting a Bible Study for 33 years alongside services like meals, showers, and job assistance. The center promotes community and resilience for participants, including those struggling with addiction and mental illness, who express increased faith and gratitude for being treated as a “whole person.” (New York Times [paywalled])

Week of November 17

  • November 22 — Wrestling with your faith? You’re not alone: A church in England is hoping to boost attendance by hosting monthly wrestling matches combining WWE-style moves with sermons — the latest in a strange yet unmistakable trend that also includes a recent film about Jesus training a Viking explorer in mixed martial arts to a heavy metal soundtrack, and last summer’s obsession with images of “hot AI Jesus.” (RELEVANT and Christianity Today)
  • November 21 — Pay no attention to the man behind the temple curtain: In a move sure to generate controversy, one of the oldest chapels in Lucerne, Switzerland replaced its confessional with an AI-powered Jesus capable of real-time dialogue in 100 languages. “We’re probably pioneers in this,” consulting theologian Marco Schmid said mildly. Feedback on the “experiment” has been mixed, with full results to be released next week (stay tuned). (The Guardian)
  • November 20 — Former billionaire and Christian philanthropist Bill Hwang was sentenced to 18 years in prison for Wall Street fraud resulting in $10 billion in losses. On balance, the court found the severity of Hwang’s crimes ultimately outweighed his philanthropic efforts through the Grace & Mercy Foundation. Citing Psalm 82, the judge emphasized the need for accountability in rendering judgment. Hwang plans to appeal. (Christianity Today)
  • November 20 — Biblical scholar Elizabeth Schrader Polczer identified places in the earliest manuscripts of John’s gospel where it appears Lazarus only had one sister, Mary: “There was a certain sick man, Lazarus of Bethany, the village of Mary and of Mary his sister.” These texts were later corrected to add in Martha by changing a single letter in the second Mary’s name (Mar[i]a to Mar[th]a), and changing verbs from singular to plural. (Biblical Archaeology Review)
  • November 20 — Churches around the world are being lit up for Red Wednesday, an annual event organized by Aid to the Church in Need (ACN) in commemoration of persecuted Christians, especially children. The initiative includes over 300 global events, with significant participation in Europe. The event coincides with ACN’s report “Persecuted and Forgotten?” highlighting worsening persecution, such as in Nicaragua. (Christian Today and Aleteia)
  • November 19 — Tony Campolo, a leader of the “red letter Christian” movement that emphasized Jesus’s spoken teachings in the Bible, died at the age of 89. Over the course of his 50+ year career, Campolo published dozens of books, often courting controversy for speaking out against hypocrisy in the church. Yet he stridently urged Christians to remain in church, even if they were disappointed in its evangelical witness. (Christianity Today)
  • November 19 — Survivors of clergy sexual abuse are urging the Vatican to extend the U.S. Catholic Church’s “one strike and you’re out” policy, adopted in 2002, to the global church, arguing it would better protect children worldwide. The policy mandates permanent removal from ministry for priests guilty of a single act of sexual abuse. Despite Pope Francis’s calls for zero tolerance, survivors claim little action has been taken. (AP)
  • November 18 — Texas education officials are set to vote on a new curriculum, “Bluebonnet learning,” which incorporates Bible readings into K-5 English and language arts classes. Proponents argue it provides context for works like da Vinci’s “The Last Supper” and MLK’s “Letter from Birmingham Jail,” while critics object that it violates First Amendment separation of church and state. If approved, it could be implemented by August 2025. (The Guardian)

Week of November 10

  • November 16 — Physicists and archaeologists are teaming up to dig into Jerusalem’s underground history using a non-invasive new technology. Muography uses muons (subatomic particles) to create images of subterranean spaces by passing through solid rock, allowing researchers to map areas like the Temple Mount without disruptive, destructive digging. Despite challenges such as high costs, it could lead to significant discoveries. (Christianity Today)
  • November 15 — The American Bible Society’s latest report shows that engaging with the Bible, practicing forgiveness, and attending church can reduce loneliness, which is known to have a severe health impact, by over 50%. While 75% of Americans report moderate to high loneliness, only 11% of Scripture-engaged individuals do. Older adults and higher earners are also less likely to experience loneliness. (Baptist Press, from State of the Bible)
  • November 15 — Acclaimed director Martin Scorsese premiered his new faith-based docudrama series, The Saints, streaming on Fox Nation. The series — which will run for four episodes leading up to Christmas and another four ahead of Easter — will explore the lives of eight historical Christian saints, including Joan of Arc, Maximilian Kolbe, John the Baptist, Mary Magdalene, and more. Reviews so far have been mostly positive. (RELEVANT and Christianity Today)
  • November 13 — A roughly 1,500-year-old stone tablet with the oldest known inscription of the Ten Commandments is set to be auctioned at Sotheby’s New York for an expected $1–2 million. Discovered in 1913 in Israel, it was used as a paving stone until its significance was recognized in 1943. The tablet contains nine of the Ten Commandments, with a unique Samaritan inscription replacing the other one. (New York Post)
  • November 13 — A survey of over 1,000 U.S. Christians conducted by ACS Technologies, a ministry solutions partner, suggests that “warm and friendly encounters” are one of the best ways to retain faithful churchgoers. These include being greeted at the door, offered a seat, and heard all visitors welcomed by a leader. They report also highlighted the Christmas season as an ideal opportunity to begin or reinforce these practices. (Aleteia)
  • November 13 — Nearly 10% of Christian ministry leaders reported a revenue decline of over 10% in the past year, the highest since MinistryWatch began its survey in October 2022. Despite this, over 60% saw revenue growth, and 74% expect growth in the next year. Close behind fundraising, staffing remains the second major challenge, with succession planning also a concern due to aging leadership. (Religion Unplugged, from MinistryWatch)
  • November 12 — Netflix released a trailer for their new Biblically based film Mary, based on the life of (you guessed it) Mary, the mother of Jesus. Coming to streaming December 6, the film covers the Nativity and its aftermath, as Mary, Joseph, and their baby flee from Herod (played by Academy Award-winner Anthony Hopkins). The producers consulted scholars and religious leaders to capture the details accurately. (RELEVANT)
  • November 12 — A U.S. Federal judge blocked the enforcement of a new law in Louisiana requiring all public school classrooms to feature a poster of the Ten Commandments. Calling the law “unconstitutional on its face,” the judge said the law violates First Amendment religious freedom. (Proponents argue for the historical importance of the commandments to the American justice system.) The state is expected to appeal the ruling. (AP)
  • November 12 — Archbishop of Canterbury Justin Welby announced that he will resign from his appointment as leader of the Church of England. Welby has received calls to resign from both liberals and conservatives for his failure to report and pursue John Smyth, a heinous serial abuser of young boys for five decades. Church of England officials will now gather to identify, vote on, and approve a replacement. (The Guardian)
  • November 11 — More developments from St. Peter’s: the Vatican and Microsoft partnered to develop a detailed “digital twin” of the basilica using AI technology. AI-powered drones took over 400,000 pictures in and outside the structure for three weeks, which AI processors then used to faithfully reconstruct every inch. The online exhibition will allow students to discover the incredible, unique architecture from their classrooms. (RNS)

Week of November 3

  • November 9 — In Dublin, Ireland, 12,000 Christians participated in the inaugural “March for Jesus,” with support from both Irish and Northern Irish churches. The event celebrated Ireland’s Christian heritage, dating back to St. Patrick. Participants sang, prayed, and proclaimed Jesus’ significance. Leaders prayed for Ireland’s spiritual renewal and social alignment with biblical values. (Christian Today)
  • November 8 — The Vatican has opened a new visitors’ center near St. Peter’s Basilica to accommodate the anticipated influx of pilgrims during the 2025 Year of Jubilee. This center will assist and engage visitors — especially students — with multilingual staff, ticket sales, planning assistance, learning programs, and disability accommodations. Proceeds from the gift shop will support projects with the Be Human Foundation. (Aleteia)
  • November 7 — Is Christianity struggling or flourishing? According to Lausanne’s massive State of the Great Commission report, “your answer probably depends on where you live.” Highlights from the report include looking at the average representative Christian today; the fact that the Christian percentage of the world’s population hasn’t grown since 1900; the primacy of discipleship in evangelism; and more. (Christianity Today, from the Lausanne Movement)
  • November 6 — Archaeologists uncovered a 1,600-year-old church in Egypt, revealing surprising human remains. Dating to the mid-300s AD, the church features the oldest known funerary crypts in Egypt. It contains 17 burials, including women and children — unusual for the patriarchal Roman society. Despite severe erosion, parts of the decorated ceiling were also preserved, offering insights into early church décor. (Newsweek)
  • November 5 — Mounting evidence suggests Gen Z may be reversing the past few generations’ trend away from religion. Though many continue to identify as “nones,” it may be that they are engaging with faith in less measurable ways — online, just as they tend to do with shopping, relationships, and other habits. To engage them, “we need to offer them a compelling alternative: a loving, embodied, imperfect community.” (Christianity Today)
  • November 5 — Did the Exodus really happen? A look at Papyrus Brooklyn 35.1446, a scrap of parchment from ca. 1600s BC Egypt, reveals 30 Semite slaves with names like Jacob, Eve, and Hebrew. There are also two ca. 1400 BC inscriptions referring to “nomads of Yahweh” at an Egyptian temple, among other evidence that together offers strong archaeological support for the veracity of the Biblical account. (The Gospel Coalition)
  • November 4 — Shadrach Lukwago, founder of Kiwoko Bible Institute in Uganda and son of one of the Christians killed by dictator Idi Amin, highlighted the need for books and Bibles at African schools. Over the past 15 years, Kiwoko has trained over 500 leaders, and now hopes to expand its reach across Uganda and to refugees from South Sudan. He asks for prayers and support to accomplish that mission. (Christian Today)
  • November 3 — The history of Halloween and remembering the Reformation; recovering ancient homes, reconstituting beautiful churches, transforming churches into homes; cute anime mascots and elephants invited to the feast of the Assumption. The Catholic church is growing, the Anglican church is shrinking, and religious “nones” have plateaued. Read the biggest, strangest, and most inspiring Bible and church news stories of October.

View news archives here.

Look at the Book: Lamentations [Infographic]

Chris Fann
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Look at the Book: Lamentations [Infographic]

“Look at the Book” is Bible Gateway’s series of short blog posts and infographics introducing you to the books of the Bible. Traditionally ascribed to the prophet Jeremiah, the book of Lamentations is a short but complex, poetical meditation on grief and mourning.

Scroll to the bottom if you’d prefer to see (and save) this article as an infographic. You’ll also find a handy 30-day reading guide. Or, for a challenge, you can do it in one week using the 7-day reading guide below.

Summary

Jerusalem has been destroyed, but the people have also been exiled from the homeland God had given them. Although God ordained their punishment, notice the hope, love, faithfulness, and salvation he continues to offer. 

  • Category: Prophets
  • Theme: Sorrow
  • Timeline: Around the fall of Judah, 586 BC
  • Written: Traditionally attributed to Jeremiah

Key Verse

“Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.” — Lamentations 3:22-23 (NIV)

A Prophet’s Personal Pain

Lamentations is composed of five lament poems:

  • Siege of Jerusalem
  • Destruction of Jerusalem
  • Proclaiming God’s faithfulness in judgment
  • Devastation of Jerusalem
  • Fall of Jerusalem

Jeremiah’s lament derived from his personal sorrow at the fate of those he dearly loved. He agonized over the people’s unwillingness to turn from their sin when confronted.

7 Day Reading Guide

(See 30-day guide below.)

Jeremiah’s Anguish

Lamentations relates closely to the book of Jeremiah, describing the anguish over Jerusalem receiving God’s judgment for unrepented sins.

Access the rest of the series. Browse Bible studies for each book of the Bible. Or right-click on the infographic below to download and save the image for your reference. 

Infographic depicting major themes and content from the book of Lamentations
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