THE WASHING AWAY OF SIN

• What to Know (click to expand)

  • What It Is – Ritual Cleansing in Scripture - The practice of washing with water for ritual purification is woven throughout the Old and New Testaments. From the cleansing of Israel before meeting God at Sinai (Exodus 19:10) to David’s plea for spiritual washing (Psalm 51:7), Scripture consistently presents water as a symbol of consecration, purity, and preparation to meet God.

  • A Symbol of Readiness to Enter God’s Presence - Ritual cleansing was not superficial — It often required multiple days of washing and preparation. These washings signified that approaching God required purification of both body and heart. Even in Revelation 7:14, those who endure the Great Tribulation are described as having “washed their robes…in the blood of the Lamb,” showing that spiritual cleansing remains central in God’s plan.

  • A Practice Deeply Rooted in Israel’s Daily Life - Biblical law required washing in numerous situations — after a woman’s monthly cycle (Leviticus 15:21-22); after healing from disease or skin conditions (Leviticus 14:7-9); after contact with a dead body (Numbers 19:11-13); before offering sacrifices (Exodus 29:4). For priests, failure to wash properly—especially on holy days—could even result in death, demonstrating how seriously God regarded this act of purification.

  • Physical Cleansing Pointing to Spiritual Cleansing - Although ritual washing symbolized purification, God always desired inner cleansing above external ceremony. David recognized this when he connected washing with the removal of sin (Psalm 51). Jesus confronted the Pharisees for appearing outwardly clean but being inwardly corrupt (Matthew 23:27), reinforcing that true cleansing must be spiritual, sincere, and transformative.

  • Washing as a Foundation for Understanding Baptism - Because ritual washing was central to Israel’s worship and identity, the concept of cleansing through water was already deeply understood long before John the Baptist or Jesus Christ appeared. This explains why baptism is not defined at the start of the New Testament—its symbolism had already been introduced through centuries of ritual purifications in the Old Testament.

  • The Missing Link – The Meaning Behind Washing - All ritual washing pointed to a greater spiritual reality. To understand baptism’s full symbolism, we must examine a single key Hebrew word: mikveh—a term that reveals the deeper meaning behind washing, purity, hope, and God’s plan for spiritual renewal.

The use of water for ritual cleansing was important to the Hebrews. In fact, the practice can be seen throughout Scripture in both the Old and New Testaments. God commanded Moses in Exodus 19:10:

“Go to the people and consecrate them today and tomorrow; and let them wash their clothes. And let them be ready for the third day. For on the third day the LORD will come down upon Mount Sinai in the sight of all the people.”

This wasn’t a simple process either, but a thorough cleansing as the process would last three days.  David alluded to a cleansing like this in Psalms 51:7 when he says,

“Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.”

Jesus Christ also references the cleansing that is required for His followers through The Great Tribulation when He says,

“These are the ones who come out of the Great Tribulation and washed their robes and made them white in the blood of the Lamb.” (Revelation 7:14)

The practice of ritual cleansing through water to come into God’s presence was not only applied to the washing of clothes. The practice was similarly applied to the washing of oneself to become ritually cleansed as well. In Leviticus 15:21-22, we see that women were commanded to wash themselves after their monthly cycle. Leviticus 14:7-9 shows us that the act of washing was also required after recovering from a skin disease, like leprosy, or when coming into contact with a corpse, as mentioned in Numbers 19:11-13. The act of washing oneself in water was so significant and important to God, that it was even commanded of Aaron and of his sons. In Exodus we read,

“And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water.” (Exodus 29:4)

Aaron and his sons were required to wash themselves before offering any sacrifices to God, especially on the High Day of Atonement. This washing was so important that failure to not wash properly would result in death. 

 The symbolism of immersing oneself in water to become ritually, and thus, spiritually cleansed was well understood to the ancient Israelites as this concept is pervasive throughout the Old Testament. However, even though God wanted the Israelites to practice this ritual cleansing for what it symbolized (just like how God commanded the Israelites to keep the Passover even though the full meaning wouldn’t be revealed to them until nearly 1,200 years later), He was more interested in their spiritual cleansing. Although Psalm 51:7 was mentioned earlier, washing oneself from sin was on David’s mind throughout Psalm 51 as he correlates this washing to burnt sacrifices and the removal of sin. Jesus Christ also elaborates on the spiritual cleansing He desires from His followers, when He tells the Pharisees,

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness.” (Matthew 23:27)

Even though on the outside the Pharisees appeared righteous and interested in following God’s law, on the inside they were actually ‘whitewashed.’ Their true interest in following God’s law was primarily for their own personal gain. Likewise, major prophets such as Jeremiah, Ezra, and Zechariah also allude to this symbolism throughout their writings.

So, with this background and seeing the pervasiveness of washing throughout the Old Testament, are we now able to begin to see why the concept of baptism, and what it symbolized, was not defined at the beginning of the New Testament? Perhaps, but there is still a missing, and very important piece, related to washing and its link to baptism. After all, we know that the act of washing was only symbolic of the type of spiritual cleansing that Jesus Christ desires of His Followers.

So, what does it symbolize?

We can begin to understand the symbolism more fully through a single Hebrew word – mikveh.

Table of Contents

1.      The Beginning: The Origins of Baptism (Part 1)
2.      The Washing Away of Sin (Part 2)
3.      Mikeveh – A New Meaning (Part 3)
4.      The Intertestamental Period: The Silent Years (Part 4)
5.      The Hope in Jesus Christ’s Healings (Part 5)
6.      Did Jesus Just Turn Water into Wine? (Part 6)
7.      The Conclusion: The Hope We Have in What was Promised to Us (Part 7)

MIKVEH - A NEW MEANING

• What to know (click to expand)

  • What It Is – The Meaning of Mikveh - The Hebrew word mikveh first appears in Genesis 1:10, where God gathers the waters into one place. Traditionally, mikveh means a “collection of waters,” a definition consistently seen throughout the Pentateuch, Chronicles, and Wisdom literature. Verses like Leviticus 11:36 show that a gathered, abundant body of water was considered inherently clean, reinforcing mikveh as a symbol of purity, cleansing, and ritual readiness.

  • A Term That Evolves Beyond Water - As the Old Testament progresses, mikveh begins to take on a new and surprising meaning. In Ezra 10:2, after Israel’s sin of taking pagan wives, the word appears in a different sense: “now there is hope in Israel.” Here, mikveh shifts from describing waters to expressing the idea of hope — a striking transformation given its long-established connection with cleansing.

  • Mikveh as “Hope” — A Title of God Himself - Jeremiah expands this meaning even further. Twice he calls God “the Hope (Mikveh) of Israel” (Jeremiah 14:8; 17:13). Instead of using the standard Hebrew word for “hope,” tikveh, Jeremiah assigns the term mikveh to God, revealing a deeper theological truth: God Himself is the source of cleansing, restoration, and true hope.

  • Why Mikveh Shifts in Meaning - The shift from “collection of waters” to “hope” is deliberate. Throughout Scripture, water symbolizes purification, renewal, and restoration — all qualities that ultimately come from God. As Israel returns from exile and confronts its sin, the use of mikveh highlights that the same God who cleanses is the One who gives hope.

  • The Connection to Baptism - Understanding mikveh is essential for understanding baptism. The word links cleansing water with spiritual hope, tying the physical symbol to the deeper reality it represents. Baptism unites both meanings: it is immersion in water (a mikveh) and an expression of hope in God’s cleansing, saving work.

The first time that mikveh is used in the Bible is in Genesis 1:10, when “God called the dry land Earth, and the gathering together of the waters He called Seas.” According to many online sources, including Strong’s Concordance, the word “gathering together” used in this verse is mikveh and means “a collection.” Most online sources, such as Blue Letter Bible, and various Hebrew sources like Mikvah.org, define mikveh as “a collection [of waters]” due to the word’s strong and repeated connection with water. Throughout the Pentateuch (the first five books of the Bible), the Chronicles of the Kings, (1st and 2nd Chronicles and Kings), and the Books of Wisdom (Job, Psalms, and Proverbs) we see mikveh used in a similar way to mean “a collection [of water].” We see a noticeable example of the usage of mikveh in Leviticus 11:36:

An artistic representation of a cistern filled with clear, “living” water. Surrounded by lush greenery, this scene reflects the biblical setting of ritual cleansing described in Leviticus 11:36, where a natural “collection of waters” is considered clean.

“Nevertheless a spring or a cistern, in which there is plenty of water, shall be clean, but whatever touches any such carcass becomes unclean.” (Leviticus 11:36)

This verse is referring to the cleanliness laws found in the Old Testament and when something should be deemed clean or unclean. Notice that a collection of waters (or, as the verse says, ‘plenty of water’) is always clean. Throughout the early books of the Old Testament, we see the same imagery being conveyed of mikveh as it relates to water.  However, as we progress through the Old Testament, we see mikveh used in a different and interesting way. In Ezra, we see a clear example of the different way mikveh begins to be used. At the end of the verse, Shekaniah is recorded as saying,

“…we have trespassed against our God, and have taken pagan wives from the people of the land; yet now there is hope in Israel in spite of this.” (Ezra 10:2)

(Note: although Ezra is near the beginning of the Bible in most versions, Ezra was written after the exile of Israel from the land by the Babylonians, closer to the writings of the major prophets).

At the time this book was written, the people with Ezra clearly understood they did wrong against God with their actions. However, with all their work in restoring the Temple and Jerusalem, the remark of “now there is hope in Israel in spite of this” is a peculiar usage of mikveh in this context. Why is mikveh, previously only used to mean “a collection [of waters],” now being used in a context to mean “hope?” Jeremiah gives us a more striking example of mikveh being used in this new manner and relates this word directly to God. In order to gain the proper context for what Jeremiah is talking about in these verses, we will begin with the preceding verse,

“O LORD, though our iniquities testify against us, do it for Your name’s sake; for our backslidings are many, we have sinned against You. O the Hope of Israel, his Savior in times of trouble…” (Jeremiah 14:7-8)

Similar to the verses we read in Ezra, these verses in Jeremiah talk about the iniquities and sins that the people have committed against God. Moreover, similar to Ezra, Jeremiah also incorporates this new meaning of mikveh by calling God “The Hope (Mikveh) of Israel.” This is not a one-time occurrence either, as Jeremiah also makes use of the different meaning of mikveh again later on,

“LORD, You are the Hope (Mikveh) of Israel; all who forsake You will be put to shame.” (Jeremiah 17:13)

According to the Blue Letter Bible and various online sources, the Old Testament already had a word for “hope” that appears 32 times. This word is tikveh, meaning “an expectation” or “to hope for.” This discovery and the preceding verses related to mikveh prompt several important questions. What does it mean that God is the Mikveh of Israel and, therefore, our Mikveh, as Jeremiah says in Jeremiah 14:8? Why does mikveh change from “a collection [of waters] to “hope” rather than employing “tikveh?” Moreover, what connection does mikveh have to the concept of baptism?

Table of Contents

1.      The Beginning: The Origins of Baptism (Part 1)
2.      The Washing Away of Sin (Part 2)
3.      Mikeveh – A New Meaning (Part 3)
4.      The Intertestamental Period: The Silent Years (Part 4)
5.      The Hope in Jesus Christ’s Healings (Part 5)
6.      Did Jesus Just Turn Water into Wine? (Part 6)
7.      The Conclusion: The Hope We Have in What was Promised to Us (Part 7)

THE INTERTESTAMENTAL PERIOD - THE SILENT YEARS

• What to Know (click to expand)

  • What It Is – Mikveh’s Changing Meaning - The Hebrew word mikveh carries two key meanings in the Old Testament: a “collection of waters” in early writings and “hope” in later prophetic texts. These dual meanings reveal God’s layered use of mikveh to teach both physical purification and spiritual expectation — concepts essential for understanding the origins of baptism.

  • The Silent Years and the Rise of Ritual Immersion - Between Malachi and the ministry of John the Baptist lies a period of roughly 400 years without prophetic writings. Known as the intertestamental period, this era profoundly shaped Jewish religious life. During this time, the practice of ritual immersion became firmly established through the widespread use of mikveh pools across Israel.

  • Mikveh Pools in Jewish Life - Beginning in the 2nd century B.C., mikveh pools — stone baths used for ritual purity through immersion — became a defining feature of Jewish communities. Archaeologists have discovered more than 700 mikvoth in Israel alone, with 200 in Jerusalem and 50 near the Temple Mount. Their concentration around the Temple emphasizes their centrality, as countless Jewish pilgrims required ritual cleansing before participating in sacrifices and worship.

  • Why Mikveh Pools Matter for Understanding Baptism - The strong cultural presence of mikveh pools meant that ritual immersion was already deeply woven into Jewish life by the time Jesus and John the Baptist began their ministries. This explains why the New Testament does not introduce or define baptism at the outset—its foundations were already understood through centuries of ritual immersion tied to purity, repentance, and preparation to approach God.

  • A Key Connection to Baptism - When the New Testament speaks of baptism, it builds on the established imagery of the mikveh: immersion in water leading to spiritual cleansing and renewed hope. Recognizing mikveh’s development—from “waters,” to “hope,” to ritual immersion—helps reveal the full significance of baptism as both a physical act and a spiritual symbol rooted in ancient Israel.

We have reviewed the term mikveh and see that it has the meaning of “a collection [of waters]” in early Old Testament writings, but “hope” in later Old Testament writings. Both definitions and their usage give us a deeper understanding to what God was conveying when he inspired mikveh to be used in these varying ways. However, although it is not stated in the Old Testament and only came later during the time between the Old and New Testament, another usage of mikveh needs to be understood to recognize its significance and how it relates to baptism entirely. For roughly four hundred years, spanning the ministry of Malachi to John the Baptist, Jewish tradition says no prophet spoke in the land of Israel. Jewish tradition considers this time the silent years from God and scholars refer to this period as the intertestamental period. Even though there were no Biblical writings during this time, many important events happened during this period, which influenced Jewish thinking and prepared the world for Jesus Christ’s arrival and His gospel.

An ancient ritual bath (mikveh pool) outside of Jerusalem. 

One such important event from this period was the adoption of the mikveh pool into Jewish life. Only found in Israel, mikveh pools (or mikvoth) began to appear throughout the land of Israel and in historic communities of the Jewish diaspora, starting in the 2nd century B.C. According to the Britannica Encyclopedia, mikvoth are baths used for ritual immersion in Judaism to achieve ritual purity. They can be found in almost any ancient Jewish community due to their strong ties to ritual purity within the Jewish faith. To give you a sense of their importance, according to the publication The Times of Israel, 700 mikvoth have been discovered throughout Israel. Of the 700 mikvoth discovered so far, 200 are found in Jerusalem, and of these, 50 are located near the Temple Mount. The location of these mikvoth, and their strong presence in Jerusalem and near the Temple Mount, clearly show their role and importance. Jerusalem, and especially the Temple Mount, was the center of the sacrificial system during the Old Testament and through the intertestamental period. As a result, there could be thousands of Jewish pilgrims in need of ritual cleansing at any time of the day, with many more thousands above that in need around the holy days.

Interactive Map of Excavated Mikvehs
For those interested in exploring the full distribution of known and excavated mikvehs in West Bank and East Jerusalem, view the interactive map available here.

Table of Contents

1.      The Beginning: The Origins of Baptism (Part 1)
2.      The Washing Away of Sin (Part 2)
3.      Mikeveh – A New Meaning (Part 3)
4.      The Intertestamental Period: The Silent Years (Part 4)
5.      The Hope in Jesus Christ’s Healings (Part 5)
6.      Did Jesus Just Turn Water into Wine? (Part 6)
7.      The Conclusion: The Hope We Have in What was Promised to Us (Part 7)

THE HOPE IN JESUS CHRIST’s HEALINGS

• What to Know (click to expand)

  What It Is – Jesus’ Healings at the Pools - Two of Jesus Christ’s most significant miracles — the healing of the man lame for 38 years (John 5) and the healing of the man blind from birth (John 9) — take place at or involving ancient pools. Recent archaeological discoveries confirm that both Bethesda and Siloam were mikveh pools, ritual baths used for purification and associated with hope and healing in Jewish tradition.

  Why These Miracles Are Uniquely Important - John tells us that Jesus performed countless miracles, far more than could be written (John 21:25). Therefore, the ones preserved in Scripture are intentionally chosen. The miracles at Bethesda and Siloam are recorded not only because of the healings themselves but because of the symbolic setting — these were not ordinary pools, but mikvoth deeply tied to Jewish expectations of cleansing, restoration, and spiritual hope.

  Pools as Symbols of Hope — and Jesus as the True Source - In John 5, the lame man places his faith in the pool to heal him, waiting decades for the water to be stirred. Jesus corrects this misplaced hope by healing him instantly, showing that no pool— no ritual — holds the power to save. Only Christ does. In John 9, Jesus instructs the blind man to wash in the Pool of Siloam, requiring him to take action. Even then, the pool is only symbolic — the healing still comes from Christ. In both cases, the pools serve as visual lessons: Jesus is the true Mikveh, the true Hope, and the true Healer.

  The Archaeological Link to Mikveh Pools - Modern archaeological work — including findings published by the Biblical Archaeology Society — confirms that both pools tied to these miracles were mikvoth. Once seen as places where purity and hope could be found, these ritual baths now become the settings for Christ to reveal that He Himself is the fulfillment of what mikveh represents: cleansing, hope, renewal, and salvation.

  From “Waters” to “Hope” — Fulfilled in Christ - In the Old Testament, mikveh originally meant “a collection of waters,” but later prophets — especially Jeremiah — used it to mean “hope” and even applied it directly to God (Jeremiah 14:8; 17:13). Jesus’ miracles at the mikveh pools make this symbolism unmistakable. The pools represented the hope of healing;
  Jesus is the true Hope of Israel who actually heals; the physical mikvoth pointed toward cleansing and renewal; Jesus is the One who cleanses spiritually and restores fully.

  The True Mikveh of Israel - These miracles reveal that Jesus Christ — “the Lord who heals you” (Exodus 15:26)— is the fulfillment of everything the mikveh symbolized. The lame man and blind man encountered not just water, but the living Mikveh, the Hope of Israel, the Savior who brings complete healing and spiritual renewal.

With this background of mikvoth and their importance to Judaism, some passages in the New Testament begin to take on new meaning and can be seen from a different perspective.
During Jesus Christ’s ministry, He healed many lame, blind, and deaf people. In fact, there are so many of these healings that John tells us:

“Now there are also many other things that Jesus did. Were every one of them to be written, I suppose the world itself could not contain the books that would be written (John 21:25).”

If Jesus Christ performed this many miracles as John wrote, then the ones recorded for us in the New Testament have been included for specific reasons.

Two examples of these healings, and Jesus Christ’s most well-known, are found in the book of John when He heals a man who could not walk for 38 years (John 5:1-8) and a blind man from birth (John 9:7). In reading both of these accounts, notice we are told both of these healings happened at pools, and those pools were directly involved in the healing or mentioned by Jesus. In the first healing, the man who could not walk says to Jesus,

“Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me (John 5:6).”

The man is placing his faith in the pool to heal him, but Jesus’ response is direct. The pool will not provide the hope or healing the man seeks, but only the One the man is talking to can do so. Unlike the pool the man is putting his hope into, Jesus Christ only needs to tell the man, “Rise, take up your bed and walk” (John 5:8), and immediately he can. In the second healing, the blind man is not around a pool. Jesus Christ is the one who references the pool in this healing when He tells the blind man, “Go, wash in the pool of Siloam (John 9:7).” Notice in the first healing, Jesus says the pool is not needed for healing and performs the healing Himself; however, in the second healing He asks the blind man to take action by washing and uses the pool in the healing. Even though the pool is directly used in the second healing, the healing the blind man experiences still ultimately comes from Jesus.

Why is it significant that these two healings were performed near pools? Recently, according to Biblical Archaeology Society and other archaeological finds, it has been discovered that both pools mentioned in the healing accounts in John (Bethesda and Siloam) were mikvoth (or mikveh pools). Immediately, the symbolism of what Jesus Christ conveyed in these healings and miracles should become striking. The man who could not walk had been waiting at one of these mikveh most of his life, putting his hope there. Jesus Christ came and became that mikveh for him. The blind man from birth had to take action and use a mikveh to complete his healing in the thing that represented the hope of Jesus Christ. In both of these instances, we begin to see how and why the word initially used as “a collection [of waters]” was inspired by God to be used as “hope” later when the prophets wrote. Eventually these mikvoth would become prevalent around Israel, with their roots based in the hope of physical healing for chronic conditions, representing the future Messiah. Now these mikveh pools had become the places of Jesus Christ’s first public miracles of healing, showing that He was the Mikveh and Savior that Israel had been waiting for as Jeremiah stated,

“O you Hope of Israel, its Savior in time of trouble… (Jeremiah 14:8).”

Jesus Christ, the God of the Old Testament, was Israel’s and is our true “Lord who heals you (Exodus 15:27).”

Table of Contents

1.      The Beginning: The Origins of Baptism (Part 1)
2.      The Washing Away of Sin (Part 2)
3.      Mikeveh – A New Meaning (Part 3)
4.      The Intertestamental Period: The Silent Years (Part 4)
5.      The Hope in Jesus Christ’s Healings (Part 5)
6.      Did Jesus Just Turn Water into Wine? (Part 6)
7.      The Conclusion: The Hope We Have in What was Promised to Us (Part 7)

DID JESUS JUST TURN WATER INTO WINE?

• What to Know (click to expand)

  • What It Is – The First Miracle of Jesus Christ - The account of Jesus turning water into wine in John 2 is the first recorded miracle of Jesus Christ and marks the official beginning of His public ministry (John 2:11). Unique to the Gospel of John — called the “spiritual gospel”— this miracle stands apart from the other gospel accounts and is intentionally placed early to reveal Christ’s divine identity and mission.

  • A Miracle Rooted in Ritual Purification - John emphasizes that the six stone water jars used in the miracle were mikvoth — large stone vessels used for Jewish rites of purification and, specifically, pre-wedding cleansing. Archaeology confirms that stone jars of this size (20–30 gallons each) match those used for ritual immersion during the Second Temple period. Their presence means this wedding had undergone the traditional mikveh purification performed days prior.

  • Why the Stone Jars Matter - These stone jars represent the old system of ceremonial cleansing, essential in Jewish life but temporary in effect. When Jesus transforms the water of purification into wine, He symbolically replaces the old covenant — centered on repeated washings and sacrifices — with the new covenant sealed in His blood (Luke 22:20). The act reveals Jesus as the true source of cleansing, hope, and spiritual renewal.

  • Wine as Covenant Symbolism - Throughout Scripture, wine symbolizes joy, blessing, sacrifice, and covenant. In the Old Testament, wine accompanied offerings and holy days; In the New Testament, Jesus identifies wine as representing His blood poured out for the forgiveness of sins. By turning water used for ritual cleansing into wine, Jesus foreshadows His role as the ultimate purification, accomplishing eternally what water and sacrifices could only temporarily provide (Hebrews 9:14–15; 10:1–4).

  • The “Third Day” and Prophetic Imagery - John notes that the miracle occurred on the third day (John 2:1), a detail rich with biblical symbolism. The third day often signifies divine presence, preparation, or resurrection—seen in Exodus 19, the sign of Jonah, and Christ’s own resurrection. That Jesus performs His first miracle on the third day at a wedding highlights the prophetic trajectory toward the future marriage of the Lamb (Revelation 19:7).

  • A Revelation of Jesus’ Purpose - This miracle is far more than a display of supernatural power or compassion for a family. It reveals Jesus’ true character and mission — He is the fulfillment of the mikveh, the Hope of Israel, and the source of cleansing; He transforms the old into the new; He inaugurates His ministry with a symbolic act pointing to His sacrificial blood; He sets the stage for the New Covenant and the future wedding between Christ and His Bride.

  • Jesus’ first miracle is not merely a moment of provision — it is the unveiling of God’s plan, the transition from ritual purification to eternal redemption, and a preview of the ultimate wedding to come.

The Book of John is written from the perspective of showing Jesus Christ as both the Son of God and a human, someone who, like us, had to resist sin and the same temptations while in a mortal body. The symbolism and themes throughout the Book of John, such as John’s contrast of light and darkness to belief and unbelief are distinct from the other gospels, whose primary focus is on Jesus Christ’s teachings, parables, and life. As a result of these distinct and differing perspectives, the early church referred to the Gospel of John as “the spiritual gospel.” This distinction makes it noteworthy that an account of Jesus Christ is given in John, which is not referenced in other gospels. The account is significant because it happens near the beginning of Jesus Christ’s ministry. According to many scholars and even the Bible, as stated in John 2:11, this event marks the beginning of Jesus Christ’s public ministry. The account is recorded in John 2 when Jesus turns water into wine. 

A typical mikveh pool that would be used for the pre-wedding cleansing in the Jewish faith.

A typical mikveh pool that would be used for the pre-wedding cleansing in the Jewish faith.

Many online sources and scholars explain the meaning of this miracle as Jesus Christ showing His power over all things down to the atomic level. Others think this miracle is included to show Jesus Christ’s personal side, where He takes an interest in the honor of the family and acts to prevent any shame from happening to them. While both explanations hold some weight and are true to an extent, the miracle’s actual meaning and distinction of being Jesus Christ’s first publicly may be far more profound. You are now familiar with the importance of mikvoth in ancient Israel, and their widespread use for the ritualistic cleansing of sin and the hope of physical healing. There was another important use for mikvoth, and in fact, it is still used in the Jewish faith today. According to the publication Jewish Rhode Island, mikvoth were and still are used before weddings to symbolize the washing away of the bride or groom’s previous sins so both can enter the marriage cleansed. Like other ritual cleansings that mikvoth were used for during the intertestamental period, this pre-wedding mikvothwashing also dates back to roughly the 2nd century B.C., with its roots going back to the Old Testament, as previously reviewed. With mikvoth being important to even Jewish weddings, it should not be surprising to learn that modern archaeology believes the six waterpots described in John 2:7 were actually mikvoth. This is further demonstrated within Scripture since the preceding verse, John 2:6, records these six stone water jars as being there “for the Jewish rites of purification, each holding twenty or thirty gallons.”

These six water jars, discovered during recent archaeological excavations, provide you with an idea of what the water jars would have looked like. These water jars would be a similar shape and size to the ones described in John 2:6.

These six water jars, discovered during recent archaeological excavations, provide you with an idea of what the water jars would have looked like. These water jars would be a similar shape and size to the ones described in John 2:6.

The jars would have had to be present for the pre-marital cleansing, which would have occurred within four days prior to the wedding. Interestingly, the amount of water that each jar holds (twenty or thirty gallons) is also recorded in John. This is important because these jars would have had to be large enough for total immersion according to the Jewish ritual practices, but they would also have to hold enough water to satisfy the guests for the remainder of the wedding. Considering that Jewish weddings during Jesus’s time could last up to 7 days, a large amount of water, and thus wine, would be needed.

The implications and symbolism of this miracle are remarkable to our understanding. From what we now know, mikveh was originally associated with water and was later used to mean “hope” and to represent Jesus Christ as our hope, as we have seen recorded in the prophets of the Old Testament. With this understanding, do we see the entirety of God’s plan present in this first miracle, which began Jesus Christ’s public ministry? When Jesus Christ turned the ritually cleansing, purifying water from the stone jars into wine, which would represent His blood?

Throughout the Bible, wine is used to symbolize various things and plays a significant role. In the Old Testament, wine is used in the sacrificial system through drink offerings (where wine was poured out on the altar with the sacrifice) and was required on most annual holy days. In the New Testament, we learn what wine represents and why it is integral to the sacrificial system. Jesus plainly states in Luke 22:20,

“This cup is the new covenant in My blood, which is shed for you.”

No longer is the water of the Old Testament needed, which merely covered sin temporarily. Through Jesus Christ’s blood, we now have access to something far greater as the author of Hebrew states,

“How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to serve the living God. Therefore, He is the Mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.” (Hebrews 9:14-15)

Another noteworthy detail is mentioned within John's account. That is the miracle of turning water into wine happened on the third day (John 2:1). With this miracle happening on the third day and at a wedding, the parallels are once again striking and show us the tremendous symbolism to both Jesus Christ and the Father’s plan. Three days is prominent throughout Jesus's parables and the Old Testament. We reviewed an example of this earlier in Exodus 19:10 when the children of Israel had to wash their clothes and prepare to be in the presence of God for three days. However, the most well-known example of this third day is the sign of Jonah that Jesus gave to the Pharisees as Him being the Messiah (Matthew 12:40). 

Through Jesus Christ's first miracle, the plan of God and Jesus's total purpose is revealed to us. Even though the ancient Israelites did not fully understand the mikveh’s (or mikvoth) purpose and usage in their language, they were practicing their hope in God and the One who would come as Jesus Christ. The sacrifices and water purification rituals of the Old Testament could only temporarily cleanse them from their sin, as alluded to in Hebrew 10:14. Jesus Christ's coming, and willful shedding of His blood for us turned the old purification rituals of the Old Testament into an everlasting covenant, symbolized to us through mikveh and thus baptism. We should also remember that all of this happened at a wedding. This miracle symbolizes the whole of God's plan, including its ending, eventually leading to and culminating in the marriage of the Lamb to His Bride as Revelations shows us:

"Let us rejoice and exult and give Him the glory, for the marriage of the Lamb has come, and His Bride has made herself ready…" (Revelation 19:7)

Table of Contents

1.      The Beginning: The Origins of Baptism (Part 1)
2.      The Washing Away of Sin (Part 2)
3.      Mikeveh – A New Meaning (Part 3)
4.      The Intertestamental Period: The Silent Years (Part 4)
5.      The Hope in Jesus Christ’s Healings (Part 5)
6.      Did Jesus Just Turn Water into Wine? (Part 6)
7.      The Conclusion: The Hope We Have in What was Promised to Us (Part 7)

THE CONCLUSION – THE HOPE WE HAVE IN WHAT WAS PROMISED TO US

• What to know (click to expand)

  What It Is – Mikveh, Baptism, and the Unfolding of God’s Plan - A simple question — why baptism is not defined at the start of the Gospels — leads to a profound discovery: the significance of mikveh in Scripture. The evolving meaning of mikveh, from “a collection of waters” to “hope”, reveals that both mikveh and baptism were designed as foreshadowings of Jesus Christ, pointing directly to the hope found in Him. While modern archaeology is helping us recover details that were once unfamiliar, the people of the New Testament era understood mikveh’s symbolic depth well—its cleansing, its hope, and its prophetic purpose.

  Jesus Christ as the Fulfillment of Mikveh — Our True Hope - New Testament writers — especially Paul — saw Jesus Christ as the fulfillment of the Old Testament mikveh imagery. Paul calls God the “God of hope” (Romans 15:13) and reminds believers that “hope does not put us to shame” because it is rooted in Christ Himself (Romans 5:5). This echoes Jeremiah’s declaration that God is the “Mikveh of Israel” — the true Hope of His people (Jeremiah 14:8).

  The Six Waterpots — Imperfection Made Complete in Christ - John 2:6 records “six waterpots of stone” used for ritual purification at the wedding in Cana. The number six symbolizes incompleteness in Scripture. These jars represented the incomplete purification of the Old Covenant — ritual washings that pointed to something greater. When Jesus transforms the purification water into wine, He reveals that He completes what the law could only foreshadow. As Paul explains, Christ brought life, immortality, and grace that had been planned “before time began” (2 Timothy 1:9–10). Christ fills what was lacking — He completes the meaning of mikveh and fulfills the law, not by abolishing it, but by giving it its full purpose (Matthew 5:17).

  Jesus Christ as Our Living Hope - The New Testament connects hope — not to sentiment, but to the resurrection of Jesus Christ. Peter says believers are “born again to a living hope through the resurrection of Jesus Christ from the dead” (1 Peter 1:3). This living hope is “foreordained from the foundation of the world” (1 Peter 1:20); anchored in Christ’s death and resurrection; proof that God will grant eternal life to those who follow Him. Through Jesus, hope becomes active, assured, and eternal — no longer symbolic, but living.

  The Hope of Eternal Life — God’s Promise From the Beginning - The promise of eternal life appears repeatedly in the New Testament and was part of God’s plan from the beginning (Titus 1:2). Peter, Paul, and the other apostles understood that Christ’s sacrifice and resurrection were the means through which humanity could inherit this promise. Because Christ was raised, our hope is secure, and we are assured that God will one day do the same for us. Jesus is not only the fulfillment of mikveh but the pathway to immortality, the One through whom believers receive the eternal inheritance promised before the world began.

  Baptism as the Entrance Into This Hope - Baptism is the God-ordained way to enter this living hope and the coming Kingdom of God. It unites believers with Jesus Christ’s death and resurrection and grants access to the eternal life He promised. It is through baptism—and the faith it represents—that we are prepared to hear His words at the end of the age:
  “Come, you blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world…”(Matthew 25:34)

What began from the simple question and observation of why the term baptism isn’t defined at the beginning of the Gospels led us to the significance of the word mikveh. Through this word, we have seen how mikveh, and ultimately baptism, was actually a foreshadowing of Jesus Christ, revealing the hope we have in Him and the hope He freely offered to others during His ministry. As we continue to discover new things through archaeology, our understanding of the Bible and the time it was written continues to expand. However, it’s important to remember that although God inspired the New Testament for us to learn from and apply to our lives today, the authors of the New Testament wrote directly to the people and culture of their time. The things we are now discovering that may have been “lost” to us previously were not to the people of the time of the New Testament. These people were familiar with all of the aspects of hope and mikveh that we are only beginning to uncover today.

We can see all these aspects of mikveh and how they relate to Jesus Christ throughout the New Testament. Paul, when writing to the early church in Rome, says such in Romans 15:13,

“May the God of hope fill you with all joy and peace in believing...” In this verse, Paul refers back to Jeremiah 14:8, which declares the hope and mikveh that is Jesus Christ. Later in Romans, Paul also writes,

“…and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit which has been given to us.” (Romans 5:5)

Paul tells us in the preceding verses that character actually produces hope, and it’s this hope that we should have no shame in.

Why should we have no shame in this hope? Because it’s Jesus Christ.

“For the Scripture says [referring to Isaiah 28:16], ‘Everyone who believes in Him will not be put to shame.’ (Romans 10:11)

New Testament authors understood not only how Jesus Christ was our hope (or Mikveh) but, more importantly, what that hope “foreordained before the foundation of the world” truly meant for them and, thus, humanity. As mentioned earlier, Jesus’ miracle of turning water into wine showed the whole purpose and plan of God. There is one other detail in this account that wasn’t elaborated on but is an important note for this point. John 2:6 records that “six waterpots of stone” were present at that wedding, representing the ritual purification required by the Old Testament. The number six is prominent throughout the Bible. According to online sources including Steppes of Faith, the number six is used primarily to describe imperfection or incompleteness. When addressing the multitudes that came to see Him, Jesus Christ says about the law,

“Do not think I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” (Matthew 5:17)

Those six waterpots representing the purification of the Old Testament were incomplete and imperfect because they were missing something essential.
What was needed for these waterpots to be filled up? Paul tells us in 2 Timothy,

“…Who [speaking of Jesus Christ] has saved us and called us with a holy calling, not according to our works, but according to His purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel…” (2 Timothy 1:9-10)

Jesus Christ’s manifestation and sacrifice filled up and gave the true meaning of the law, making those waterpots containing only water complete. Only because of Jesus Christ were the things foreshadowing Him from the Old Testament completed and made perfect, finally bringing forth the hope of healing that God promised us from the beginning. 

When looking at the life of Jesus Christ and the example that He set for us, there is one last aspect of hope that is revealed to us, and perhaps the most important. Paul first alludes to this aspect of hope in his epistle to Titus:

… in the hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in His word through the preaching with which I have been entrusted by the command of God our Savior…” (Titus 1:2)

From the very beginning in the Garden of Eden, God had a purpose and promise for humanity, which was the promise of eternal life if we follow His way. The promise of eternal life is a prominent theme in the New Testament, as it is referred to 41 times by name. Peter recognizes the importance of eternal life and how Jesus Christ played a crucial role in this fundamental promise from God to humanity. Notice what Peter says in 1 Peter:

“Blessed be the God and Father of Lord Jesus Christ! According to His great mercy, He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading…” (1 Peter 1:3-6)

Peter sees Jesus Christ as not only the hope or mikveh from the Old Testament but now in a new light as our living hope. We are not only saved by Jesus Christ’s willful laying down of His life for us, but we are also assured of God’s promise that He will do the same for us through the example we see through Jesus as our living hope. Later in the same chapter, Peter talks about this new hope that we see through Jesus Christ when he says,

“He [Jesus Christ] indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in God, who raised Him from the dead and gave Him glory so that your faith and hope are in God.” (1 Peter 1:20-21)

From the very beginning, it was God’s plan for Jesus Christ to come and die for our sins, allowing humanity a pathway to eternal life. Likewise, from the beginning, it was planned that Jesus Christ would have to be raised from the dead, so our faith would become a living hope from the example we see of Jesus Christ. Peter and other New Testament authors understood and showed us they saw all these aspects of Jesus Christ and how He was truly our hope in everything throughout their writing. Only through the hope of Jesus Christ coming and dying for our sins can we have the hope of eternal life that was promised to us. Baptism, and all it represents through Jesus Christ, is the only means of gaining that promise, entering the Kingdom of God, and hearing the words from Jesus on that day, as he says in Matthew 25:34,

“Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world…”

Table of Contents

1.      The Beginning: The Origins of Baptism (Part 1)
2.      The Washing Away of Sin (Part 2)
3.      Mikeveh – A New Meaning (Part 3)
4.      The Intertestamental Period: The Silent Years (Part 4)
5.      The Hope in Jesus Christ’s Healings (Part 5)
6.      Did Jesus Just Turn Water into Wine? (Part 6)
7.      The Conclusion: The Hope We Have in What was Promised to Us (Part 7)

THE EIGHTH DAY

• What to know (click to expand)

  • What It Is – The Eighth Day, also called The Last Great Day, is a separate and distinct holy day that follows the seven days of The Feast of Tabernacles (Leviticus 23:36). Though closely connected in timing, it represents the final step in God’s redemptive plan, looking beyond the Millennial reign of Christ to the ultimate fulfillment of God’s purpose for humanity.

  • A Distinct Celebration of Renewal – While The Feast of Tabernacles pictures Christ’s thousand-year reign, The Eighth Day looks beyond it — to a time when all who have ever lived will be resurrected and given the opportunity to know God. It reveals God’s perfect justice and mercy, offering salvation to all and symbolizing the completion of His plan for mankind.

  • Biblical and Spiritual Meaning – The number eight in Scripture signifies new beginnings and eternal life. Circumcision on the eighth day (Genesis 17:12) and the dedication of the Tabernacle after seven days of preparation both point to renewal and covenant relationship. Likewise, The Eighth Day symbolizes the ultimate renewal of creation and the beginning of eternal fellowship between God and His redeemed family.

  • Resurrection and Judgment – In Revelation 20:11–15, The Eighth Day corresponds to the Great White Throne Judgment, when the dead are raised and judged according to their works. This time reveals God’s fairness and mercy, granting every person the chance to know Him. When this judgment is complete, sin and death are eradicated forever — “Death and Hades were cast into the lake of fire” (Revelation 20:14).

  • God Dwelling with Humanity – The Eighth Day culminates in the vision of Revelation 21:1–4, where God the Father Himself comes to dwell — literally to “tabernacle” — with humanity. For the first time, both the Father and the Son live eternally with their redeemed family. This marks the completion of God’s plan, when sorrow, pain, and death are no more.

  • Spiritual Meaning for Believers Today – The Eighth Day celebrates the hope of final redemption, the end of sin and death, and the eternal unity of God and His people. It reminds believers of God’s desire “to bring many sons to glory” (Hebrews 2:10) and of His promise to make all things new. Far from being an ancient custom, it points to the ultimate renewal of creation and the everlasting joy of dwelling with God forever.

Just as Passover and the Days of Unleavened Bread are often perceived as one continuous celebration, a similar misconception occurs with The Feast of Tabernacles and The Eighth Day, also known as the Last Great Day. Despite their close timing, The Eighth Day is a distinct holy day, separate from the Feast of Tabernacles, and holds profound and special significance as it symbolizes the final step in God’s redemptive plan for humanity.

While many Christians are either unfamiliar with The Eighth Day or dismiss it as merely a Jewish tradition or holy day, The Eighth Day uniquely reveals the culmination of God’s plan, emphasizing His justice, fairness, and mercy to all humanity. Unlike mainstream Christian teachings, The Eighth Day highlights God’s comprehensive plan for salvation, offering the hope of resurrection and the opportunity for eternal life to all who choose His way. Observing this day allows believers to reflect deeply on the hope it represents, the inclusivity of God’s Kingdom, and the final fulfillment of His redemptive work for humanity.

The Eighth Day, like the other holy days, is introduced in Leviticus 23:36, where it is described as a sacred assembly following the seven-day Feast of Tabernacles. However, unlike other holy days that often commemorate historical events or agricultural milestones in the Old Testament, The Eighth Day exclusively points toward the future, symbolizing the completion of God’s plan for humanity. It is a day of solemn reflection and rejoicing, distinct from the preceding Feasts and set apart as a unique celebration in God’s holy calendar.

The number eight holds profound symbolic meaning in the Bible, often representing new beginnings, renewal, and eternal life. For instance, circumcision, the sign of God’s covenant with Abraham, was performed on the eighth day (Genesis 17:12), signifying entry into a covenant relationship with God. Similarly, the Tabernacle was dedicated to God on the eighth day following seven days of preparation, a concept mirrored by the preceding Feast of Tabernacles. The Eighth Day, or Last Great Day, therefore, encapsulates the ultimate renewal of creation and the establishment of an eternal relationship between God and all humanity. This holy day reminds believers of God’s promise to complete His redemptive work, offering hope and assurance of a future where His presence and Kingdom are fully realized.

The deeper significance of The Eighth Day becomes evident in the New Testament, where it is closely tied to themes of resurrection, judgment, and the ultimate fulfillment of God’s redemptive plan. In Revelation 20:11-15, the apostle John describes the Great White Throne Judgment, where all the dead are resurrected and judged according to their deeds. This pivotal event occurs after Christ’s millennial reign, symbolizing the final phase of God’s plan for humanity. The Eighth Day represents this monumental resurrection and judgment, offering those who have never had the opportunity to know God the chance to learn His ways and choose salvation. This period underscores God’s perfect justice and mercy, granting all humanity the opportunity to be reconciled to Him.

Following this judgement, the Bible makes clear that sin and its influence will be entirely eradicated from God’s renewed creation. Revelation 20:11-15 reveals that those whose names are not found in the Book of Life are cast into the lake of fire, along with Death and Hades, symbolizing the second death. Earlier, Satan — the original instigator of sin — is also thrown into the lake of fire (Revelation 20:10). With the removal of Satan and unrepentant sinners, no source will remain to perpetuate sin. This is further supported in the description of the New Jerusalem in Revelation 21:27, which states, “But there shall by no means enter it anything that defiles, or causes an abomination or a lie.” Additionally, Revelation 22:3 declares, “And there shall be no more curse,” referring to the curse introduced by sin in Genesis 3:17–19.

For the first time since the fall of man, sin and its curse will no longer exist in any form. The wages of sin is death (Romans 6:23); and with death itself cast into the lake of fire, the very evidence of sin’s existence will vanish forever. Freed from corruption, creation will at last reflect the perfect righteousness and eternal life that God intended from the beginning.

The connection between The Eighth Day and resurrection is also highlighted in John 7:37-39, where Jesus stood on the final day of the Feast of Tabernacles and declared, “If anyone thirsts, let him come to Me and drink. Whoever believes in Me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” John clarifies that Jesus was referring to the Holy Spirit, which would later be given to believers. This powerful declaration on the final day of the Feast of Tabernacles connects to The Eighth Day. It prophesied that God’s Spirit would be poured out on all flesh (Joel 2:28-29), enabling all humanity to come to a saving knowledge of God. The imagery of living water reflects the ultimate fulfillment of God’s plan: a time when spiritual thirst will be quenched, and humanity will dwell in perfect harmony with God.

The prophetic significance of The Eighth Day reaches far beyond resurrection and judgment — it points to the ultimate fulfillment of God’s plan: the creation of a new heaven and a new earth. In Revelation 21:1–4, John describes a breathtaking vision of the New Jerusalem, where God the Father Himself will finally come down to dwell — literally to “tabernacle” — with humanity. No longer will His presence be mediated solely through Jesus Christ; rather, both the Father and the Son will dwell together with their redeemed people.

“Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God.” This marks the first time the Father personally dwells with His spiritual family, completing His divine purpose to live among His children forever.

“He will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

The Eighth Day thus represents this final renewal — when sin and death are completely eradicated, the curse is lifted, and God’s Kingdom is fully established as both the Father and Christ share their eternal presence with humanity. Jesus Christ Himself alluded to this ultimate relationship in John 17:3, declaring, “This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.”

The Eighth Day celebrates the culmination of God’s redemptive plan and the dawn of a new chapter in His relationship with humanity. The apostle Paul captures this transition in 1 Corinthians 15:24–28, where he explains: “Then comes the end, when He [Christ] delivers the Kingdom to the Father after destroying every rule and every authority and power. For He must reign until He has put all enemies under His feet. The last enemy to be destroyed is death.” When all things are finally subdued under Christ’s authority, He will deliver the perfected Kingdom to the Father, “that God may be all in all.”

John’s vision in Revelation harmonizes perfectly with Paul’s words. In Revelation 20:14, John records, “Then Death and Hades were cast into the lake of fire,” signifying the complete and final defeat of death. At that moment, all things are placed under Christ’s dominion and then presented to the Father. Finally, as Revelation 21:3 declares, “God Himself will be with them and be their God,” revealing the eternal union between God and humanity — a relationship perfected in love, peace, and everlasting life.

The Eighth Day celebrates this ultimate renewal, the final victory over sin and death, and the beginning of an everlasting relationship with God. It encapsulates the hope, promise, and fulfillment of God’s redemptive plan.

The Eighth Day stands as the crowning jewel of God’s redemptive plan, symbolizing the fulfillment of His purpose to bring salvation to all humanity and restore creation to its intended glory. Far from being an outdated Jewish holy day, The Eighth Day encapsulates the culmination of the profound themes woven throughout God’s holy days: redemption through the Passover; sanctification through The Days of Unleavened Bread; empowerment through the giving of the Holy Spirit at Pentecost; judgment through the Feast of Trumpets; atonement through the Day of Atonement; and restoration and joy through The Feast of Tabernacles. The Eighth Day unites these elements, pointing to the final realization of God’s eternal plan— a state of everlasting peace and joy where all of creation will dwell in harmony with its Creator.

No other religion offers a concept as extraordinary as The Eighth Day — a divine symbol of fairness, justice, and opportunity, extending God’s invitation to every human being to become part of His family and the chance to inherit eternal life. Unlike the man-made holidays most Christians observe, which often lack spiritual depth and divine mandate, God’s holy days — including The Eighth Day — are commanded by God and are rich with meaning. They not only provide believers with an opportunity to reflect on God’s redemptive plan, but also invites them to actively participate in it, rehearsing the steps of salvation and transformation year after year.

The Eighth Day (and all the other Feasts of God) is more than just a celebration; it is a profound declaration of God’s justice, mercy, and love, offering a hope that no other faith or philosophy can match. The Eighth Day points to the ultimate fulfillment of God’s promise to “bring many sons to glory” (Hebrews 2:10) and to establish His eternal Kingdom where righteousness and peace will reign. As followers of Christ, we are called not to dismiss these holy days, but to embrace them as a living expression of our faith and a reminder of the glorious future that awaits all who choose God’s way. The Eighth Day is not merely a commandment — it is an unparalleled gift, an invitation to rejoice in the boundless hope of God’s eternal plan.

Table of Contents

God’s Biblical Holy Days
The Sabbath
The Passover
The Feast of Unleavened Bread
The Wave Sheaf Offering
Pentecost (The Feast of Weeks)
The Feast of Trumpets
The Day of Atonement
The Feast of Tabernacles
The Eighth Day (The Last Great Day)

THE ANISOTROPIC GEMSTONES OF REVELATION 21

“The foundation of the wall of the city [New Jerusalem] were adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.” (Revelation 21:19-20)

Pictured above is the Nicol prism, invented by William Nicol in 1828, which consists of two specially cut calcite prisms bonded together with an adhesive. This prism transmits waves vibrating in one direction only and thus produces a plane-polarized beam from ordinary light.

The study of light polarization gained significant momentum in the early 19th century, mainly due to the groundbreaking work of French engineer and physicist Étienne-Louis Malus. In 1808, Malus made the pivotal discovery that light could be polarized through reflection, meaning that it would bounce off when it hit a surface, causing the light waves to align in a specific orientation. Typically, light waves vibrate in multiple directions as they travel. However, when reflected off certain surfaces, the vibrations become restricted to a particular plane, producing polarized light. This insight paved the way for developing instruments to observe polarized light better. Building on this foundation, Scottish physicist William Nicol invented the Nicol prism. This device, composed of two pieces of calcite glued together, allowed only light traveling in a single direction to pass through. By 1828, Nicol had applied this invention to create the polarizing light microscope. This tool became fundamental in the study of gemstones' optical properties.

Sir David Brewster, Scottish physicist, who discovered the concept of double refraction, which paved the way for the discovery of anisotropic stones.

Sir David Brewster, another Scottish physicist, expanded on Nicol's work through a series of experiments from 1815 to 1830, delving deeper into the behavior of light as it passed through various crystals. His investigations explored critical areas of optical science, such as birefringence, chromatic polarization, and the refractive index of polarized light. During this period, Brewster made a crucial discovery: specific stones could split a single light ray into two distinct rays, a phenomenon known as double refraction. This property became the defining feature of what we now call anisotropic stones, including many gemstones used throughout history.

But what does this history of gemstones and polarized light have to do with the Bible and science?

These discoveries laid the groundwork for modern gemology. Today, gemologists use polarized light microscopes to examine the anisotropic properties of stones. This practice continues to benefit from the pioneering work of Brewster and Nicol. Their contributions transformed the understanding of gemstones, revealing optical properties that were previously inaccessible. Remarkably, these characteristics were not known until the 19th century, adding a layer of awe to the detailed description in Revelation 21. In this passage, John lists twelve gemstones as the foundations of New Jerusalem. This vision now resonates with this new and expanded scientific understanding:

“The foundation of the wall of the city [New Jerusalem] were adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.” (Revelation 21:19-20)

All the gemstones listed by John in Revelation are anisotropic! Furthermore, John mentions only 12 gemstones in his account. While hundreds of gemstones have been discovered today, historically (and at the time when John wrote Revelation), there were 28 primary gemstones referred to as "precious" and "semi-precious." This number is often referenced in historical records or for simplified contexts, typically including the most well-known and commonly recognized gemstones since many of the newly discovered gemstones are varieties or subsets of these original 28.

The odds of John randomly selecting 12 gemstones from this group and having all of them be anisotropic would be an astonishing 1 in 16,715! This calculation assumes that all gemstones were equally likely to be included, which wasn't the case since some were considered more valuable than others. Even when narrowing it down through the Bible, you can see that certain gems and stones were esteemed more highly than others. For instance, in the Old Testament God commands the ancient Israelites to make for Aaron a breastplate of precious gemstones as described in Exodus 28:17-20. That chapter tells us specifically what gemstones were to be used in that breastplate:

“The first row shall be a sardius, a topaz, and an emerald; this shall be the first row; the second row shall be a turquoise, a sapphire, and a diamond; the third row, a jacinth, an agate, and an amethyst; and the fourth row, a beryl, an onyx, and a jasper.”

Interestingly, when looking at the breastplate that the ancient Israelites were commanded to make for Aaron and his sons, an exciting distinction emerges: while diamonds are included among the stones listed for Aaron’s breastplate, they are notably absent from the list that John provided in Revelation when describing the New Jerusalem.

Despite their brilliance, diamonds are isotropic, meaning they do not interact with light in the same dynamic way as anisotropic gems. Curiously, John replaces some stones from the Exodus breastplate in Revelation, such as agate with chalcedony (a variety of agate) and onyx with another gem. Only turquoise is anisotropic of the four stones replaced between the two lists. John substitutes it with yet another anisotropic stone. He could have easily chosen other significant biblical gems like garnets or diamonds, or other precious gemstones such as spinel, amber, glass, or opal. Still, he opted for a different set of symbolic stones all of which are anisotropic.

Below are the gemstones which are included in the list of those to be in the New Jerusalem, but do not show up in the account in Exodus of those that were in Aaron’s breastplate. Notice some of the gemstones added to this list, especially chrysoprase, looks to be almost opaque. It would have been very difficult for John to know at the time of writing that this gemstone could not only allow light through, but that the light passing through would result in color.

Sardonyx

Chrysolite

chrysoprase

Below are gemstones mentioned in both accounts of the New Jerusalem and Aaron’s breastplate. Once again, notice how some of the gemstones appear opaque (such as jasper) and others appear transparent (such as topaz and beryl). For some of these gemstones it would be hard to imagine light could pass through. For others, that could easily be seen, but for these gemstones the fact that color results (and not just plain light shining through) would have been much harder for John to know without divine knowledge.

Jasper

Sapphire

Emerald

Sardius

Topaz

Beryl

Jacinth

Amethyst

Finally, the gemstones below are the ones that were included on Aaron’s breastplate, but are not in the New Jerusalem. Of the gemstones below, most look to be opaque and were actually anisotropic. The only one that wasn’t is diamond, which is isotropic in nature. These gemstones were replaced with all anisotropic gemstones as listed above.

Turquoise (anisotropic)

Diamond (isotropic)

Agate (anisotropic)

Onyx (anisotropic)

God selected the stones and gemstones for the new temple's foundation, deliberately avoiding those that would fade in color or lose their brilliance in light. Instead, He chose gemstones that disperse light to create stunning rainbow effects—well before we even understood this unique characteristic of these gems.

 “And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald.” (Revelation 4:3)

 Why would He want this?

Although the gemstones listed in Revelations have spiritual significance, Revelation describes New Jerusalem in physical terms. Its application in the universe will most likely be both spiritual and physical. The Bible tells us there will no longer be any light in that city, but the light we know of now will be replaced with a pure and perfect light – from God the Father and Jesus Christ. Imagine the effects and beauty these gemstones will give off when their light source is totally pure.

“And the city had no need of the sun, neither of the moon to shine in it; for the glory of God gave it light, and the Lamb is the light thereof.” (Revelation 21:3)

The gemstones listed in Revelation 21 provide more than just a glimpse of the beauty of God's coming Kingdom and the New Jerusalem; they reveal divine knowledge far beyond what John or anyone in the first century could have understood. The precise mention of these anisotropic gems—nearly 1,800 years before their unique optical properties were discovered—points to the Bible's divine inspiration and prophetic insight. This alignment with modern scientific discoveries further proves that the Bible is not merely a product of its time but a timeless revelation from God. Whether through the precious stones of the New Jerusalem or the symbolic gems of the priesthood, the Bible continues to unveil truths that only an omniscient Creator could have known.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

THE HEAVENS STRETCHED ABOVE THE EARTH

“This is what God the LORD says— the Creator of the heavens, who stretches them out, who spreads out the earth with all that springs from it, who gives breath to its people, and life to those who walk on it…” (Isaiah 42:5)

To properly grasp how our current view and understanding of the universe came about (the Big Bang Theory), we must first briefly visit a debate that has been happening since the time of the ancient Greeks – whether the universe is infinite or finite. This debate spanned across many ancient cultures, but the ancient Greeks began and influenced this debate greatly due to their mastery and excellence in so many different scientific and philosophical fields. There were differing views among the ancient Greeks with some arguing, such as Anaximander and Democritus, the universe was infinite, boundless, and had no size or shape. Others, such as Pythagoras and Aristotle, believed the opposite to be true. That is that the universe was bounded, limited (finite), and essentially spherical in shape.

Massive objects like planets and stars curve the fabric of space and time. This curvature tells objects how to move. Instead of considering gravity a force, this theory shows that objects follow the curves in space created by these masses.

By the 20th century, considerable technological and scientific advancements had been made, allowing humanity to peer into the heavens for the first time, and approach this ongoing debate from a new perspective. In 1915, the prevailing consensus of the scientific community was that the universe was static (unchanging), ageless, and infinite. This was before Albert Einstein introduced his theory of general relativity, which provided a new framework for understanding the nature of space, time, gravity, and ultimately the universe. His theory argued the opposite of the prevailing consensus, that the universe was finite, had a beginning, and was ever-expanding. Einstein’s theory was the groundwork which allowed Edwin Hubble and other astronomers to make groundbreaking observations during the 1920s, demonstrating that the galaxies were moving away from each other, suggesting that the universe was expanding. These observations are what ultimately led to the Big Bang theory being solidified as the predominant view in the scientific community.

The Big Bang theory continues to be dominant view in the scientific community today, however, recently cracks have begun to appear due to the recent launch of the James Webb telescope in December 2021. Some of the early images released from the James Webb telescope show six large galaxies (each consisting of millions of stars) being presumed to have been formed just 500-600 millions years after the Big Bang.

The image from the James Webb telescope, taken in December 2021, which shows the six large galaxies presumed to have been formed just 500 - 600 million years after the Big Bang.

Why is this such a problem and contradicts, or at the very least, calls into question the established model of the Big Bang?

Nancy Levenson, the Director of the Space Telescope Science Institute, which operates the James Webb telescope for NASA, says this of the unexpected find: “The reason why it [the released images] flies in the face of our current understanding of cosmology is because our cosmological theory predicts that it should take much longer for galaxies of this mass to form. We think that it should take about 2 billion years, at least, to form these large galaxies with so many stars.” These findings are still being reviewed and further research into this matter is needed. However, based on the initial findings and statements made, it seems like there will certainly be some new understandings that come from this discovery.

We shouldn’t be surprised that the Big Bang model is beginning to be challenged. Although it is true that the universe had a beginning (Genesis 1:1), the actual workings of the universe are far more complicated, which we are beginning to see revealed to us through the findings of the James Webb telescope. Even though these things are coming to light now in the scientific community, the Bible already has some of these things recorded, and helps us to understand some of these complexities with a term that’s used throughout. This term appears in Isaiah:

“Thus says the LORD God, He created the heavens above, and stretched them out…” (Isaiah 42:5)

The word “stretch” is derived from the Hebrew word natah which is used approximately 215 times throughout the Bible with over 25 different meanings. Through this word natah we begin to see some of the complexity that God built into the universe.

Before we continue, it should be noted that many writers, and even some scholars, have attempted to correlate this Hebrew word natah to the concept of an ever-expanding universe, in order to align it to contemporary scientific theories, such as the Big Bang. A primary example that many of these writers use to make this point is given to us in Isaiah and is located near the end of the verse in question,

“…And spreads them out like a tent to dwell in.” (Isaiah 40:22)

Instead of natah being translated as “stretched”, in this instance it is translated as “spreads” which some online writers and scholars interpret as a constant and expanding universe. However, in order to see what this word, and thus the verse, actually means we need carefully analyze this Hebrew word. The first time natah is used in the Bible is found in Genesis 12:8, where it is states that Abram pitched (natah) his tent. Pitching a tent would have caused fabric to stretch out over the poles, but this fabric wouldn’t keep expanding or even be stretchy. Once the fabric was fully stretched out, it stopped. When the Bible describes God as "stretching the heavens," it refers to an initial action of arranging the stars and their positions, similar to stretching fabric over tent poles. This action was completed, but God’s ongoing maintenance of the universe continues, as suggested in Hebrews, where the author says,

“The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” (Hebrews 1:3)

This dual aspect of the universe—its initial creation and its ongoing maintenance—parallels the Big Bang Theory and modern cosmology, which hold that the universe expanded rapidly at its creation but continues to expand at just the right rate to sustain life. The Bible’s description of cosmic stretching aligns closely with these concepts. In fact, the Bible goes beyond the initial creation event, suggesting that the universe's expansion is both completed and ongoing. Isaiah 40:22 employs two distinct Hebrew verb forms: one to describe the ongoing stretching of the heavens and another to indicate that this stretching has already been accomplished.

Moreover, this biblical claim of simultaneous completion and ongoing maintenance is not limited to the universe’s expansion. For example, the same principle is applied to God’s laying of Earth’s foundations. Isaiah 51:13 and Zechariah 12:1 refer to this process, which aligns with the geophysical discovery that long-lived radiometric elements were placed into the Earth’s crust more than four billion years ago. These elements were positioned in just the right quantities to ensure the continual building and sustaining of continents. This concept of completed yet ongoing creation echoes the scientific understanding of the universe's precise, finely tuned nature.

Through the preceding verses that we covered we looked at the word natah and the true meaning to this Hebrew word as “stretch” or “spread out.” However, we are introduced to another concept which is connected to this word in Isaiah 40:22, which may surprise you.

“It is He that sits upon the circle of the Earth, and the inhabitants thereof are as grasshoppers; Who stretches out the heavens like a curtain and spreads them out like a tent to dwell in.” (Isaiah 40:22)

We previously looked at the first part of this verse and its implications to a spherical Earth, but the ending is just as important and has implications to the universe. The word translated as “curtain” in the last part of this verse is more closely translated as “canopy.” This verse is the only time that this Hebrew word “dōq” is used in the Bible. This Hebrew word dōq is strongly correlated to the Hebrew word “dāqaq”, which you can see in many online Biblical concordances, and means “to crush, pulverize, thresh; to crush or to be fine; to pulverize and make dust of.” Essentially, Isaiah 40:22 says this “canopy” that God spread or stretched out above the Earth was finely beaten, pulverized, and small powder or dust. Take a moment to consider and fully grasp what’s being said in this verse, since a full understanding wasn’t available to humanity until 1970, when Don Brownlee at the University of Washington in Seattle first reliably identified the extraterrestrial nature of collected dust particles. His discovery resulted in other scientists looking into cosmic dust and the role it plays in the universe, and its importance. The information they discovered was actually contained and given to humanity some 2,700 years prior in the Bible. 

An image taken by the James Webb telescope of cosmic dust. Through pictures like these showing the expansiveness and vastness of cosmic dust throughout the universe, we are beginning to understand just how important cosmic dust is to the origin and makings of universe.

As we continue to deepen our understanding of the universe, we are reminded of the ongoing dialogue between science and the Bible, particularly as it relates to the origins and nature of the universe. From the debates of the ancient Greeks to the groundbreaking theories of the 20th century, humanity's quest to comprehend the universe has evolved dramatically. The proposed discovery of cosmic expansion reshaped our perception of space, time, and the universe and led us to accept the Big Bang Theory as the predominant view held in the scientific community. Yet, the recent findings from the James Webb telescope hint at complexities in the universe that challenge these most established scientific models and concepts.

The Bible has long contained references that align with some of these cosmic truths, offering insights that science is only beginning to uncover. The Hebrew word natah — meaning "stretch" or "spread out" — in Isaiah provides a glimpse into how the Bible has described the structure and maintenance by God of the heavens for thousands of years. These ancient scriptures speak of God stretching out the heavens like a canopy. Now, with modern discoveries about cosmic dust and the expanding universe, we can appreciate the depth of these descriptions in a new light. As scientific inquiry and biblical wisdom intersect, we gain a fuller picture and understanding of the universe's grandeur and the Creator's sustaining power.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

THE POLAR ICE CAPS AND THE FROZEN REALM

“From the chamber of the south comes the whirlwind, and cold from the scattering winds of the north. By the breath of God ice is given, and the broad waters are frozen.” (Job 37:9)

In the late 19th century, the era of exploration and the allure of discovering new lands began to diminish as the world became “smaller.” By this time, most of the Earth had been explored due to prioritization based on resources and perceived competitive advantage that a place could give. The only places that remained unexplored were extreme frontiers, such as the North or South Pole. Like with so many things, scientific progression prevented humanity from exploring these unknown areas. As time progressed into the 20th century, technological advancements began to allow humans to explore these new frontiers by creating vehicles that could withstand the harsh and hazardous environment, and gear that would allow us to survive in these extreme conditions.

A portrait of Robert Peary (1856-1920) taken in Cape Sheridan, Canada in 1909. 

Today, a debate has emerged regarding this new age of exploration into these more hostile environments: who was the first person to reach the North Pole? Unlike Antarctica, a landmass capable of preserving human relics and exploration, the North Pole and its surrounding regions are a vast expanse of ice with extreme conditions, rarely making it to freezing (32 degrees Fahrenheit), even in the summer months. These extreme conditions make travel to the North Pole by ocean difficult, since oftentimes extreme and rapidly changing conditions would get vessels stuck in ice, causing the men on board to die of exposure (freezing to death) or starvation. As a result, travel to the North Pole by land, via Greenland, became the preferred method. Many historians believe Robert Peary was the first person to make it to the North Pole, with his explorations beginning in 1886. Through a series of eight expeditions, he is recorded as finally reaching the North Pole on his last expedition in 1909.

There are also historical records of other people who may have seen the polar ice caps before Robert Peary in 1909. However, none of those people reached the North Pole as Robert Peary did. Further, we can see from the historical record that all of this exploration took place in the 1800s. There is no record that anyone saw the polar ice caps before this date due to the challenges of travel and surviving there, as discussed earlier.

How then does the Bible make mention of the polar ice caps millennia before the first recorded siting?

Although there’s much debate on the subject, many sources consider the book of Job as the oldest book in the Bible, with most sources dating this book to before the 6th century B.C. The author of Job 37 writes, “From the chamber of the south comes the whirlwind, and cold from the scattering winds of the north. By the breath of God ice is given, and the broad waters are frozen (Job 37:9-10).” Later in Job 38, God is recorded answering Job by saying, “From whose womb comes the ice? And the frost of heaven, who gives it birth? The waters harden lie stone, and the surface of the deep is frozen (Job 38:29-30).”

Picture of the polar ice caps in its natural landscape. Taken in 2018.

According to Dr. Henry Morris (founder of ICR), the book of Job interestingly “refers to cold, snow, ice, and frost more than in any other book of the Bible” despite Job living in the land of Uz, located in modern-day Syria (although the climate was different in Syria at the time of Job, Syria is still nowhere close to the polar ice caps). We should take note of the words used in this passage, such as in Job 37:10. The words for “broad waters” clearly describes massive bodies of ice when looking at its context and the meaning of the original Hebrew words. Then in Job 38:30, God’s response to Job is recorded and He states the surface of the deep as being frozen. The word “deep” in this verse comes from the Hebrew word “tehom”, which refers to not only the deeps, but also to an abyss, and great quantities of water. These passages together clearly show us that it isn’t surface water being described in these passages (as some scholars try to argue due to the implications of the alternative). In actuality, thick quantities of ice, miles deep, are being described in these passages, just like the polar ice caps - the only places on Earth that match this description.

As we’ve seen with so many other discoveries, Robert Peary (or whoever else may have been the first to discovered or make it to the North Pole) only “re-discovered” the polar ice caps. The knowledge of the polar ice caps, and what lies at the poles, was actually inspired by God to be put into the Bible over 1,500 years before they were re-discovered in modern times.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

THE FRAGILE EARTH (SOIL EROSION)

“But as a mountain erodes and crumbles and as a rock is moved from its place, as water wears away stones and torrents wash away the soil, so you destroy a person’s hope.” (Job 14:18-19)

A portrait of James Hutton (1726–1797) by Sir Henry Raeborn.
Portrait by Sir Henry Raeburn, courtesy of the Scottish National Portrait Gallery.

James Hutton was a Scottish farmer and naturalist who lived in the 18th century. He was an acute observer of the world around him, and was known for making sound and reasoned arguments about geology by his peers. In the end, it was primarily Hutton’s background in farming which drove him to try to understand how the land he worked with every day was able to withstand the destructive forces of wind and weather. To better understand why, Hutton devoted the majority of his life, scientific knowledge, and his keen sense of observation to better understand the processes taking place. Through time and his continued dedication, Hutton came to believe the Earth was constantly being formed over and over through processes such as erosion and sedimentation, which challenged the prevailing belief at the time. Hutton’s groundbreaking views and discoveries led him to being known as the founder of modern geology.

Hutton’s work was only the beginning with his work sparking renewed interest in geology, especially in erosion’s effect on soil. This renewed interest lasted through the rest of the 18th century, and eventually resulted in the first published essay on the subject by William Morris Davis in 1899. Interestingly, Thomas Jefferson also demonstrated awareness of soil erosion and its effects, making mention of these phenomena in a letter dated 1813. However, Davis was given primary credit due to his extensive knowledge on these subjects and since his essay was in a published format. Davis’ erosion theory dominated for nearly 50 years until it was challenged by others in 1950.

Due to his extensive work in observing erosion and its effects, Hutton is considered the founder of geology, and even Davis is given credit to discovering erosion due to his expertise in the matter and publishing the first essay on the matter. In fact, the ideas of Hutton and Davis were so revolutionary and made such an impact on the thinkers of the time, that their work is credited as inspiring Charles Darwin and Sir Charles Lyell with their contributions to the field later. However, like so many other discoveries made in modern times, we see that God originally revealed this knowledge to humanity and humanity is only now “re-discovering” this information thousands of years later. The Bible records Job speaking these words regarding erosion in plain language:

“But as a mountain erodes and crumbles and as a rock is moved from its place, as water wears away stones and torrents wash away the soil, so you destroy a person’s hope.” (Job 14:18-19)

Modern scholars date the book of Job to at least the 5th century B.C. with Jewish views holding that the book of Job was written by Moses along with the Pentateuch (in the 13th century B.C). Even if the conservative view of scholars is taken and we consider Job was written in the 5th century B.C., this still means that God revealed this knowledge of erosion to Job, and inspired him to write these words about 2,300 years before the modern “discovery” by Hutton. Hutton’s observations eventually led him to believe that the Earth was older than 6,000 years old, in opposition to the view at the time that the Earth was only 6,000 years old (presumably due to the commonly held Biblical belief). However, this belief is a misunderstanding of Scripture as the Bible doesn’t state the Earth as only being 6,000 years old. The original Hebrew in the Genesis account actually indicates the Earth as being much older. There are other articles and information going into this subject more in-depth, nevertheless, this further shows that even though Hutton’s original idea was counter to the “Biblical” narrative of the time, his work in reality provided further reliability to God’s inspiration of the Bible.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

NOAH’S ARK: THE ENGINEERING MARVEL THAT SURVIVED THE FLOOD

“Make yourself an ark of gopherwood; make rooms in the ark, and cover it inside and outside with pitch. And this is how you shall make it: the length of the ark shall be three hundred cubits, its width fifty cubits, and its height thirty cubits.
(Genesis 6:14-15)

Faithful photographic reproduction of a two-dimensional painting of Archimedes.

Commonly regarded by many historians as one of the world’s greatest scientists, Archimedes gave us many principles and equations, which are still used in mathematics today. One of Archimedes most well-known discoveries is the Archimedes principle, which he discovered in 256 B.C. The principle states, “a result stating that a body totally or partially immersed in a fluid is subject to an upward force equal in magnitude to the weight of fluid it displaces.” This principle is more commonly referred to as buoyancy. When we think of buoyancy, we most likely think of boats and what allows objects to float on water. However, the historical record tells us that the discovery of Archimedes’ principle wasn’t to help with a problem he had with boats. The discovery was actually to help to determine if a crown made for the king, Hieron of Syracuse, was made of pure gold as the goldsmith had claimed (this story was first recorded in the 1st century B.C. by Roman architect Vitruvius). Regardless of the intended application for this discovery at the time, to us this principle has become synonymous with ships as it is this understanding which allows the modern world to create the massive cruise and cargo ships we see today.

If Archimedes had read the Bible, he probably would have had an easier time devising this principle. One of the oldest books in the Bible, Genesis, was written by Moses and dates back to the 13th century B.C. The information in this book is even older, dating back to the creation and dawn of human civilization. Although this discovery was revolutionary for the Greeks, the Bible shows us this fundamental principle within its first six chapters. In Genesis 6 of Genesis, we read about Noah’s ark and the impending flood that will eventually come onto the Earth.
The beginning of Genesis 6 tells us why this flood is occurring as well as the instructions to Noah regarding the ark, but in the middle of Genesis we find the exact dimensions that the ark should be made to:

“This is how you are to build it: The ark is to be three hundred cubits long, fifty cubits wide, and thirty cubits high.” (Genesis 6:15)

Why is this such as important detail?

Analysis of these dimensions show that the dimensions recorded in Genesis 6:15 are the exact proportions needed according to buoyancy (Archimedes’ principle), which would have allowed the ark to float. Ask yourself, how was Noah, a man with no prior knowledge in ship-building and not living near a large body of water, able to know the steps required to build the ark and the exact dimensions required for it to float, only recently confirmed by modern science?

In 1993 a scientific study was headed by Dr. Seon Hong at the world-class ship research center KRISO, based in Dajeon, South Korea (Dr. Seon Hong was later appointed general director of KRISO). This study was to compare the hull dimensions and design of the ark to modern cargo ships to determine which design was the most practical. Out of the twelve hulls tested, it was concluded that no hull design of a modern cargo ship outperformed Noah’s Ark. Furthermore, it was determined that the dimensions and instructions outlined to Noah in Genesis 6 would have made a perfectly balanced ship, with the balance easily lost if the proportions were modified even slightly.

More recently, student research from the University of Leicester conducted in 2014, shows the dimensions described in the Genesis account were more than adequate to accommodate the weight of the ark and for holding up to 70,000 animals without sinking (other research shows the number of species alive at the time would have only been 35,000; however, that number is just an estimate and up to interpretation). Student Benjamin Jordan working on the project concluded: “Using the dimensions of the Ark and the density of the water, we were able to calculate its buoyancy force, which, according to Archimedes’ principle, is equal to the weight of the volume of fluid the object displaces.”

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The discovery of Archimedes’ principle was a remarkable achievement that revolutionized our understanding of buoyancy and continues to shape modern engineering. However, long before Archimedes, the Bible presented the same principles within the story of Noah’s Ark in Genesis. The precise dimensions of the Ark, as described in Genesis 6, align perfectly with what we now know about buoyancy and ship design.

If you have ever been on a cruise ship or seen a cargo ship floating on the water, you can appreciate the science and exactness that must have gone into perfecting these ships’ design. Beginning in the late 18th century, the design of modern cargo ships, as we see them today, began to be slowly perfected over the course of centuries. However, with all the time, money, resources, and lost lives spent perfecting this design and pushing the boundaries on the size of these ships, the answer to their questions was already given to them, inspired by God, millennia before.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

THE CREATOR’S VANTAGE POINT

“It is He who sits above the circle of the earth, And its inhabitants are like grasshoppers,
Who stretches out the heavens like a curtain, And spreads them out like a tent to dwell in.” (Isaiah 40:22)

Around 500 B.C. Greek thought began to shift with more philosophers accepting the notion that the Earth and its existence could be explained by natural processes rather than Greek mythology. This revolutionary shift led to many of the scientific principles we still use and are taught today in the fields of physics, astronomy, ethics, and of course mathematics (such as the famous Pythagorean theorem). One of the major scientific discoveries made around this time is the first recorded observation that the earth was round (and not flat like widely believed in other ancient civilizations) by Pythagoras. Roughly 250 years later after Pythagoras’ discover, Eratosthenes was able to devise a precise theory to measure the circumference of the Earth at between 24,000 and 29,000 miles (variations exist because the exact unit of measure is unknown and the figure is derived from other historical documents of the time). The earth is now known to measure 24,901 miles around the equator.

2015: Earthrise 2.0 (Lunar Reconnaissance Orbiter)

“The image is simply stunning,” said Noah Petro, who was Deputy Project Scientist for the Lunar Reconnaissance Orbiter (LRO) at NASA’s Goddard Space Flight Center when this unique view of Earth was taken by the LRO. Launched in 2009, LRO captures some 12 Earthrises daily, but is generally busy look at the Moon’s surface. On occassion, such as this, planets sometimes come into view as LRO points its instruments into space for atmospheric observations and calibration. This image is a composite of high-resolution black-and-white Narrow Angle Camera (NAC) and lower-resolution color Wide Angle Camera (WAC) images.

Image credit and text: NASA/Goddard/Arizona State University

History scholars credit Pythagoras as the first person to record the Earth is round, but in actuality he is the second. The book of Isaiah recorded this fact roughly 200 years earlier (around 740 B.C):

“It is He who sits above the circle of the Earth, and its inhabitants are like grasshoppers, Who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in.” (Isiah 40:22)

The book of Proverbs also uses the same Hebrew word “ḥûg” (meaning "circle") as found in Isaiah. Like Isaiah, Proverbs was written long before the time of Pythagoras. King Solomon authored Proverbs during his reign over Israel, between 970 and 931 B.C., which is more than 400 years before Pythagoras made his discovery.

"When He prepared the heavens, I was there, when He drew a circle on the face of the deep.” (Proverbs 8:27)

In Job, which dates back to around the patriarchal age, we see the concept of a round Earth also recorded. A more literal translation of this verse in Job states:

“He described a circle upon the face of the waters, until the day and night come to an end.” (Job 26:10)

Upon reading these verses, you might be thinking the words mentioned in both of these verses are “circle” so the writers are describing something different. Consider that there was no word for “sphere” in the ancient Hebrew language. Most Hebrew scholars agree on this that “sphere” and “circle” are the same words in Hebrew. Also, consider, when you’re high above a sphere looking down on it, how does it appear to you? From a high vantage point, does it appear as a circle or a sphere?

The ancient Greeks philosophers are the most well-known in history and are credited for laying the foundations of western thought, including advancing our understanding of the Earth and science. They are revered in history for their advancements, achievements, and discoveries in so many different fields of study, which are still used and taught today. However, long before Greek philosophers like Pythagoras and Eratosthenes theorized the Earth’s roundness, the Bible had already alluded to this truth in Isaiah 40:22: It is He who sits above the circle of the Earth.” While ancient civilizations held varying beliefs about the Earth’s shape, the Bible presented a clear depiction that aligns with what we now know scientifically. This verse and others found in the Bible, written centuries before these groundbreaking discoveries, highlights the Bible’s remarkable insight into the natural world, providing evidence that its teaching were not bound by the limitations of human understanding at the time.

“He [God] reveals deep and secret things, He knows what is in the darkness, and light dwells in Him.” (Daniel 2:22)

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

HANGING IN THE VOID

“He stretches out the north over empty space; He hangs the earth on nothing.”
(Job 26:7)

Throughout humanity’s existence, people have always struggled to explain the Earth and to make sense of how it and the things around it operated. Hindu mythology stated the world was on the back of eight elephants, which then lie on the back of a giant turtle. In Greek mythology, it was Atlas, the son of Titan Iapetus and the Oceanid Clymene, who was known as “the Titan who held the world [or sky] upon his shoulders.” Even in ancient Norse mythology (dating back to 790-1100 B.C) we see a similar concept where four dwarves (Austri, Vestri, Sudri, and Nordr) supported the four corners of the Earth. This was the prevailing thoughts of the people during this time, and continued for thousands of years. It wasn’t until 1543 that Nicolas Copernicus wrote about his radical theory in heliocentric hypothesis (The Copernican Planetary Model) that the Earth, along with the other planets in the solar system, rotated around the sun.

It is important to note that all the myths about gods supporting the Earth in various cultures were created before or during the time the Bible was written. One might expect the Bible to contain a similar idea, suggesting that God physically holds up the Earth. This would seem logical, especially since, unlike other religions, the Bible says there is only one God who created the Earth and sustains everything. However, the Bible takes a completely different stance, one that aligns with modern science—a perspective that wasn't "discovered" until the time of Nicolas Copernicus.

“He stretches out the north over empty (nothing) space; He hangs the earth on nothing.” (Job 26:7)

Job was given this knowledge by God, and he wrote about this remarkable scientific concept more than 2,000 years before it was understood by others. Contrary to the beliefs of his time, Job's description accurately portrays the Earth's situation and how it is held in place, showcasing God's divine power with scientific precision. Throughout the Bible, both in the Old and New Testaments, we find passages that emphasize it is God, our Creator, who grants stability to the Earth through His power, and not through physical forces. Additionally, the phrase “stretching out the heavens” (mentioned in several Bible verses and discussed further later) suggests a vast, unsupported expanse over which God rules. Here are just a few Bible verses that illustrate this knowledge, often through poetic language and imagery.

"He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.” (Colossians 1:17)

"It is He who sits above the circle of the earth, and its inhabitants are like grasshoppers, who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in.” (Isaiah 40:22)

"Covering Yourself with light as with a garment, stretching out the heavens like a tent curtain. He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind.” (Psalms 104:2-3)

"It is He who made the earth by His power, who established the world by His wisdom, and by His understanding stretched out the heavens.” (Jeremiah 10:12)

The ancient world was filled with imaginative explanations for the nature of the Earth, ranging from elephants and turtles to titans and dwarves. Yet, long before Copernicus' groundbreaking heliocentric theory or modern scientific understanding, the Bible provided a profound and accurate description: "He hangs the earth on nothing" (Job 26:7). This statement, written millennia ago, aligns with our current understanding of a planet suspended in space, without the need for mythological supports or fanciful explanations. The verse from Job stands as an example of the Bible’s unique insight, offering truths that predate human discovery and continue to affirm the harmony between faith and science.

Earth as viewed from NASA's Cassini spacecraft from 900 million miles away (Credit: NASA)

One of the farthest-away pictures of Earth ever taken.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

THE SOLAR ECLIPSE

On April 8, 2024, something occurred that is truly rare and significant within our universe – a solar eclipse.

Depending on where you live you may experienced a total solar eclipse, a partial eclipse, or nothing at all. If you were fortunate to find yourself in the path of totality (where a total solar eclipse can be seen) then you would have witnessed something many people say is an inspiring and life-changing experience. Science says what you saw is totally unique within the known universe. Today, we are able to calculate precisely where a solar eclipse will occur, for how long, and when it will happen far in advance of its occurrence. This allowed an estimated 7 million people to travel to the path of totality to view it, if they chose. Due to the predictability of the Earth, Moon, and Sun’s orbit ancient civilizations such as the Greeks, Aztecs, and Mesopotamians understood this, too. They were able to calculate when a solar eclipse would occur and for how long, but not exactly where it could be seen. Even if they could calculate where a solar eclipse could be seen it’s doubtful that they would travel there.

We may think of solar eclipses as a cool, natural phenomenon to watch, but practically every ancient civilization saw solar eclipses as a negative and ominous sign by their gods. History indicates that the Mayan and Aztec civilizations feared solar eclipses the most. They saw this event as a battle between light and darkness, where demons were attempting to cast out the light and plunge the Earth into darkness. The Greeks viewed solar eclipses as unhappiness by their gods and an impending punishment or doom. Even one of the most ancient civilizations we have record of, the Mesopotamians, viewed solar eclipses as an omen or a sign of negative things to come. For the majority of civilizations throughout human history, solar eclipses carried with them a warning. The solar eclipse that occurred on April 8, 2024 should be viewed no different, especially with the current state of affairs of the world. There is a lot of information available on why the April 8 solar eclipse was unique in this aspect, but that is not the scope of this article.  

I would like to look at the solar eclipse from a different perspective – the uniqueness of it to our planet and it as a sign by God to humanity. Solar eclipses are seen on Earth due to the ratio of size and distance between the Earth, Moon, and Sun. The Sun is 400 times larger than the Moon, but the Moon is 400 times closer to the Earth than to the Sun on average. This ratio is referred to as “the perfect ratio” since it allows the Sun and Moon to appear about the same size in the sky.

This “perfect ratio” is what actually allows the Moon to ‘cover’ the Sun, giving us on Earth the opportunity to witness a solar eclipse. In addition to the size and distance ratios, the Earth and Moon orbit the Sun in elliptical paths. This comic dance between the three celestial bodies complicates things further since the irregular paths of all three objects must perfectly align, along with the tilt of the Earth and Moon, to give us a solar eclipse. In a perfect situation where all three bodies had the same perfectly circular path, we would see a solar eclipse each month. However, due to the irregular paths present solar eclipses occur only twice every three years, and any location on Earth’s surface gets darkened by the Moon only once roughly every 400 years. All of these things working together make a solar eclipse a truly rare and unique cosmic event within the universe. That cosmic event of a solar eclipse also happens to occur on the only known planet with intelligent beings.

Ask yourself, what are the chances of that occurring?

Of all of the planets in our solar system, Earth is the only planet that has all of the required conditions. No other planet comes even close. In other solar systems where we see Earth like planets, most of those planets have multiple moons or they are located in a solar system with two or more stars making a solar eclipse impossible. Yet all of the characteristics needed to witness a solar eclipse are present in our solar system and planet. Even the American Astronomical Society acknowledges how bizarre this is and refers to a solar eclipse as the “cosmic coincidence.” They further state on their website, “Given all the variables, it’s almost surprising that we see eclipses at all.”

The chances of any planet experiencing a solar eclipse are exceedingly rare and the probability being incalculable. Include that this event happens on a planet where humanity is present and we are looking at a truly incomprehensible number. Is this truly just a “cosmic coincidence” as the American Astronomical Society says?
Or perhaps there’s something more to the solar eclipse as all ancient civilizations recognized?

The Bible expounds on this and gives us the answer in Genesis,

“And God said, ‘Let there be lights in the expanse of the heavens to separate the day from the night. And let them be for signs and for seasons, and for days and years (Genesis 1:14).”

God tells us in the first book of the Bible that the lights we see in the expanse of the heavens (the Sun and Moon) were not only created for light and to separate the night from the day. They were also created for humanity as signs. In other verses this Hebrew word “oth”, translated as signs, is translated as “token”, “mark”, or even as God’s “miracles” (We should take note of this last translation of “miracle” since that is exactly what an eclipse is). Just like how God created the moon to go through its many phases to mark the seasons for His appointed Feast times, God also created signs in the heaven like the solar eclipse. The Bible doesn’t mention a solar eclipse by name, but does describe certain events with the description “the sun darkening.” There are many references throughout the Bible of the sun darkening, but these are all prophetic warnings of God’s judgement. In the Old Testament, Joel refers to a solar eclipse,

“The sun shall be turned to darkness, and the moon to blood, before the great and awesome day of the LORD comes (Joel 2:31).”

In the New Testament, Jesus Christ Himself refers to this sign as the impending judgement on humanity when He says,

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken (Matthew 24:29).”

This imagery of a solar eclipse or “the sun darkening” preceding God’s judgement on humanity is repeated throughout the Old and New Testament. The events depicted by Jesus Christ and Revelation indicate something beyond a typical solar eclipse. However, it’s not a coincidence that God created the Earth, Sun, and Moon to experience this phenomenon to remind of His eventual judgement on humanity just as He created the rainbow to remind us of the covenant He made with us as stated in Genesis 9:12.

Today, many people view the solar eclipse as a cosmic event. The millions that witnessed the April 8 solar eclipse were mesmerized and fascinated by it, as they should have been. Within the entire universe, this is truly a rare cosmic event that has been given to us by the Creator of the Universe. Hopefully, everyone enjoyed the April 8 solar eclipse and was inspired by this event. However, we should keep in mind what’s been understood throughout human history and what all ancient civilizations recognized. We should enjoy the spectacle of these events as it’s something totally unique and special that God has given to us, but keep in mind the warning God is telling us with the solar eclipse as well.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

ALL THINGS CREATED

“By faith we understand that time was created by the word of God, so that what is seen was made from things that are invisible.” (Hebrews 11:3)

This verse aligns closely with what we hear from science today; the things created and that exist in our world came not from things seen by us, but from invisible things.
What we discussed in our previous article, Science and Scientists, regarding natural laws and the forces that govern our world is a good example of this. Progressing from philosophical arguments that were briefly discussed, we should also be able to see scientific proof of how these laws came into nature. We are beginning to see just that occur within science through a term called “fine-tuning.” Simply put, fine-tuning is the process of making small adjustments to something, which eventually leads to the best or desired performance, or desired outcome. The concept of fine-tuning was discovered in 1961 by Robert H. Dicke. Due to its profound implications, it has already been implemented in a variety of fields such as physics, engineering, and computer science.

SpaceX rocket boosters successfully landing on LZ1 and LZ2 landing pads after launch.
This picture was donated to the public domain by SpaceX.

In 2017, SpaceX used the fine-tuning concept to achieve what so many thought was impossible: successfully launching and landing re-used rocket boosters for space exploration. Recently in 2023, we’ve seen AI (artificial intelligence) dominate headlines with the introduction of new AI platforms, which many experts claim will fundamentally change society and how we interact with computers. Both these inventions are impressive and will change our lives; however, let’s consider for a moment both of these examples from another perspective. No one would argue that either of these breakthroughs just occurred. On the contrary, these breakthroughs only occurred as the result of meticulous planning, design, and construction by someone (or in this case, a group of people) with the same objective. This fact should be absolutely clear and indisputable. So, if these facts are indisputable, how much more indisputable should the fine-tuning of our universe, and the exponentially more complex processes which took place, be to us?

To properly understand the complexity of the fine-tuning that was required when it comes to the creation of the universe, it is important to be acquainted with the four fundamental forces which govern the universe. All four of these forces interact with each other, so all had to come into existence within hundredths of milliseconds of one another. In addition, all of these forces had to come into existence in the perfect ratio for the universe to not only be created, but to sustain life and continue to exist. These four fundamental forces are widely accepted throughout the scientific community as the governing forces of the universe.
To illustrate this point, I will be using information from IntelligentDesign.org.

These four fundamental forces, and a brief explanation of each, are as follows:

1. The gravitation force constant (large scale attractive force, holds people on planets, and holds planets, stars, and galaxies together) – too weak and planets and stars cannot form; too strong and stars burn up too quickly.

2. Electromagnetic force constant (small scale attractive and repulsive force, holds atoms’ electrons and nuclei together) - if it were slightly weaker or stronger, we wouldn’t have stable chemical bonds.

3. Strong nuclei force constant (small-scale attractive force, holds nuclei of atoms together, which otherwise repulse each other because of the electromagnetic force) – if it were weaker, the universe would have far fewer stable chemical elements, eliminating several that are essential for life.

4. Weak nuclear force constant (governs radioactive decay) – if it were much stronger or weaker, life-essential stars could not form.
   

Although these forces are very technical and complex, it’s important to understand the scale that is being dealt with to properly comprehend the intricate design required for all this to occur at the perfect time and in the perfect ratio. So, to give you an example, when theorists are dealing with the fundamental forces they consider in terms of their range, which is theoretically infinite. To get around this, theorists compare each of these constants against the gravitation force constant to get a more exact awareness on the precision of fine-tuning required for each individual constant (the range would be when the force is at its weakest and strongest). So, using this technique, theorists have observed that the strong nuclear force compared to the gravitational force is 1,040 times stronger, or put another way, is ten thousand, billion, billion, billion, billion times the strength of gravity.

If we take this range and represent it by a ruler stretching across the observable universe, this would be the equivalent to 15 billion light years. Now, you would probably think because of the strength of the gravitation force, there would be considerable leeway for this force to fluctuate, but that is actually the opposite of what we see. If the gravitation force constant was increased by just 1 part in 1,034 of the range of force strengths, the universe couldn’t have life sustaining planets, like the Earth. Measuring this in the example of the ruler, this would be the equivalent of moving less than one inch on that universe-long ruler! If you just contemplate the precision of this force for a few seconds, you quickly begin to realize how everything fits together too perfectly for it to all have happened by accident.

The example of the gravitation force constant was just one of how these four fundamental forces are fine-tuned. This same precision is seen in all four of them, but for the sake of this article I’ve only tried to help you understand the precision required for one. It should also be noted that not only are these four fundamental forces fine-tuned, but scientists have discovered another 22 lesser forces that were not mentioned. The fine-tuning for these 22 lesser forces is the same seen in the four fundamental forces. If any of these forces were off by the smallest fraction (to the extreme that was illustrated with the gravitation constant example), and didn’t happen with hundredths of milliseconds of the others (all of these forces interact with each other), then the universe would not be here, and life on Earth would not exist.

The amazing knowledge that has been discovered regarding natural laws, and more recently, the fine-tuning of the universe, shows us the full power and majesty of God as its Creator. While Genesis is the most well-known account of creation in the Bible, there are actually many other places throughout the Old and New Testaments which speaks to God’s role in the creation of the universe and its laws, as well as sustaining them. In a book that actually pre-dates Genesis (in regards to the events described), the book of Job gives us some fascinating insights into this. Job 38 includes a discourse between Job and God, and contrasts what God can do with what humans are able to do.

“Where were you when I laid the foundations of the earth? Tell me, if you have understanding. Who determines its measurements – surely you know! Or who stretched the line upon it? (Job 38:4)

We read in both Psalms and Isaiah that the world was created and is sustained by God:

“O Lord, how manifold are your works! In wisdom you have them all; the earth is full of your possessions [or creation].” (Psalms 104:24)

“Thus says God, the Lord, Who created the heavens and stretched them out, Who spreads out the earth and what comes from it, Who gives breath to the people on it and spirit to those who walk in it.” (Isaiah 42:5)

The New Testament also speaks similarly when Paul speaks to the Colossians:

“He is before all things, and in Him all things hold together.” (Colossians 1:17)

The Bible is filled with verses like these that not only speak to God’s majestic power, but also to His sustaining attributes as the Creator of the Universe. Through these verses, and the many more available, we see a clear picture of the God that was intimately involved in every aspect of creation, and His power to continue to sustain.
So, ask yourself again, where did the natural laws come from, and why do we see such order and consistency in the universe? The answer should be clear.

The theologian Thomas Aquinas thought about this question, and puts it succinctly in his book Summa Theologica,

“Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.”

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse

SCIENCE AND SCIENTISTS

“For by Him were all things created, that are in heaven, and that are in Earth, visible and invisible, whether by thrones, or dominions, or principalities, or powers: all things were created by Him and for Him.” (Colossians 1:16)

 Before diving into specific scientific proofs in the Bible, it’s important to first look at “science” and what it means. This is especially important since we’re living in a time when many people believe the Bible and science contradict one another, which I hope these articles and other material on this website will show is actually the opposite of the truth. The Bible and science both complement one another, as we’ll see, and this should be expected since God, the Creator of all things, also created science.

 Let’s first briefly look at the term “scientist.” The term actually only dates back to 1833 and was coined by British polymath William Whewell. Whewell was just the first person to coin the term, but history shows scientists have been with us for far longer. Modern scholars consider the well-known ancient Greek Aristotle to be the first recorded “scientist” in history, largely due to his extensive knowledge of natural phenomenon, and his curiosity in trying to understand why things happen as they do. Others may argue the astronomer Galileo Galilei is the first true “scientist” due to his use of experimentation, observation, and math to understand nature (instead of common sense and logical deductions used by Aristotle). Regardless of who the first scientist was, we can see that science dates back thousands of years, and even before these men, perhaps to the beginning of humanity.

These scientists made science what it is today, that is observing and then using those observations to establish rules and laws to explain how the world operates. In the realm of physics, this process is done largely through mathematical equations. Understanding this brings us to an important question to consider:
If these great scientists from the past only discovered these laws, then where did they come from?

For science to exist and to be trusted, the observations seen must be consistent and repeatable. For the observations we see to be consistent and repeatable, there must be specific laws that are being followed, otherwise everything would be in constant change and science would be impossible. This is an important point to consider since life itself and our interactions with the world would be impossible unless we had established, predictable, and constant laws. At some point, these laws of the universe had to be established. Not surprisingly, this observation was made in the beginning of science by the ancient Greeks and they debated this topic extensively. In school we learned about famous Greek scientists such as Socrates, Plato, and the previously mentioned Aristotle. These men were not only considered great scientists of their age, but also great philosophers. The Greeks realized that oftentimes science and philosophy needed to be included together to form a wholistic and complete picture of the reasoning and laws which govern the universe. This correlation between philosophy and science exists even today. Some of the great scientists of the 20th century, such as Albert Einstein and Nikola Tesla, considered themselves to be “philosophical scientists.”

Both ancient Greeks and modern scientists understand that science and philosophy are needed together to begin to understand and answer some of these big questions, but the question still remains. Where did the laws come from that allow science to exist?

The Natural Laws argument comes from the philosophical field and dates back to Aristotle. According to the Massachusetts Institute of Technology (MIT), the argument states, “the observation of governing laws and existing order in the universe indicates the existence of a superior being who enacted these laws.” Due to the age of this argument, there is obviously much debate, specifically on what should be considered a natural law versus a man-made law or observance.

Regardless, through basic observation and common sense we can see there are obviously core laws built into the universe which humanity can merely just discover such as mathematics, engineering, and physics. Without these laws present and consistent, our interaction with the universe would be impossible. Considering this, ask yourself:
If these laws are present, orderly, and consistent then what would that imply?
The Bible tells us plainly what this implies and precisely where these laws came from.

“For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King, He will save us.” (Isaiah 33:22)

In the New Testament of the Bible, we see the apostle James state something similar:

“There is only one Lawgiver and Judge, the One who is able to save and destroy…” (James 4:12)

You might think these verses refer to the LORD as the giver of the law, particularly in the Old Testament, and that’s partially correct. However, consider the Hebrew word translated as “Lawgiver” here: ḥāqaq. This word is also used in Proverbs, but not in reference to God’s law. Instead it is used to describe the creation of the Earth and the establishment of the laws of the universe.

“When He gave the sea its boundary so the waters would not overstep His commands, and when He appointed [ḥāqaq] the foundations of the earth…” (Proverbs 8:29)

Whether it was Aristotle or Galileo, whoever was the first person to observe or discover these natural laws did only that - discover. As the Bible states and we are able to see all around us, it was God Who created not only the universe, but also the laws that govern it and provide stability. When we ask where did the natural laws come from, we should consider Paul’s word in Colossians who succinctly summarizes this point,

“He is before all things, and in Him all things hold together.” (Colossians 1:17)

Paul, and other Biblical authors before him, are given no consideration by scholars as being great scientists or philosophers from their times. However, we see the Biblical authors, who were inspired to write these words by God, come to the same conclusion regarding natural laws and a Lawgiver well before the great minds of the ancient Greeks, like Aristotle, began to grasp with these questions. The intricate relationship between science and the Bible is not one of opposition but of complementarity. As we’ve explored, the Bible anticipated many of the questions that would later be formalized by great minds like Aristotle, Socrates, and Plato. The natural laws they discussed and we’ve “discovered” are not inventions of humanity, but rather, reflections of the divine order established by God from the very beginning. These laws provide the consistent, predictable foundation upon which science stands, and their existence points to the necessity of a Lawgiver. As we look at the universe and the governing principles within it, it becomes clear that science, rather than contradicting the Bible, affirms the existence of a Creator. The Bible not only explains where these laws originated, but offers a broader understanding of their purpose, as seen in scriptures in both the Old and New Testaments. Just as science relies on consistent laws, our lives depend on a God who created them and continues to hold sustains and all holds all these things together. Through this, we see that both the Bible and science ultimately lead us back to the same truth: that God is the author of all creation, including the laws that govern it.

Table of Contents

Science and Scientists
All Things Were Created
Hanging in the Void
The Creator’s Vantage Point
Noah’s Ark: The Engineering Marvel that Survived the Flood
The Fragile Earth: Soil Erosion
The Polar Ice Caps and Frozen Realm
The Heavens Stretched Above the Earth
The Anisotropic Gemstones of Revelation 21
The Solar Eclipse