The divinity of Jesus has long been central to Christian belief, but could it have been a later invention? The Christ Myth Theory suggests that the concept of Jesus as divine did not emerge from his original teachings, but rather developed over time. This theory proposes that the early Christian community gradually elevated Jesus from a human figure to the Son of God, adapting the narrative to meet theological needs and cultural influences. By examining secular evidence from the earliest Christian texts, it is possible to explore whether the divinity of Jesus was a “made-up” concept.
The Evolution of Jesus’ Divinity in Early Texts
The Gospels—written by anonymous Greek authors, not native to the region where Jesus lived—offer the most detailed accounts of Jesus’ life and teachings. These texts show a clear progression in the way Jesus’ nature is portrayed. Scholars have identified this shift, especially when comparing the Gospel of Mark (the earliest written Gospel) to later texts like John, which depict a fully divine Jesus.
Mark (circa 70 AD)
The anonymously written and distributed text later called Gospel of Mark, is generally considered the first to be written. It presents Jesus primarily as a human figure—a teacher, healer, and miracle-worker—but there is little emphasis on his divinity. In Mark 13:32, Jesus states, “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.” This passage suggests a limitation in Jesus’ knowledge, which contrasts with later Christian views of Jesus as omniscient and divine.
Furthermore, the Gospel of Mark does not include a birth narrative or any references to Jesus’ divine origin, which are key components in later Gospels like Matthew and Luke. Mark’s portrayal emphasizes Jesus’ humanity, with miraculous events serving to underline his authority rather than his divinity.
The Longer Ending of Mark (Mark 16:9-20)
A key example of later theological development can be seen in the longer ending of Mark (Mark 16:9-20). This section does not appear in the earliest manuscripts and is generally considered a later addition. It includes post-resurrection appearances of Jesus, a commission to baptize, and promises of miraculous signs—elements that strongly suggest the growing theological need to portray Jesus as a divine figure. The original Gospel of Mark ends abruptly at Mark 16:8 with the discovery of the empty tomb, indicating that the story of Jesus’ resurrection and divine nature was added in response to the evolving Christian understanding of Jesus as divine.
Matthew and Luke (circa 80-90 AD)
The Gospels of Matthew and Luke, also written anonymously but two or more decades after Mark, present a more developed picture of Jesus’ nature. These Gospels include the virgin birth—a detail not found in Mark—and emphasize Jesus’ divine nature more explicitly. Matthew’s genealogy of Jesus traces his lineage back to King David and highlights his messianic role, asserting that his birth was divinely orchestrated. Similarly, Luke includes the angelic announcement of Jesus’ divine origin, with the Holy Spirit playing a key role in the conception of Jesus.
However, both Matthew and Luke, despite their added emphasis on the divine nature of Jesus, still maintain a primarily human portrayal, with his divine identity emerging more clearly in later theological developments.
John (circa 90-100 AD)
The anonymous Gospel of John, circa 90-100 AD, presents a starkly different portrayal of Jesus. By the time John’s Gospel is written, the figure of Jesus is depicted as fully divine. John opens with a theological prologue: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). This verse positions Jesus as pre-existent and divine, in stark contrast to the portrayal found in Mark and even in Matthew and Luke.
John’s Gospel includes numerous “I Am” statements, such as “I am the bread of life” (John 6:35) and “I am the resurrection and the life” (John 11:25), underscoring Jesus’ divine identity. This fully divine presentation is a major shift from the earlier, more human-focused Gospels.
Passages Added and Altered Over Time
Several passages in the New Testament show signs of having been added or altered to emphasize Jesus’ divinity:
The Johannine Comma (1 John 5:7-8)
One of the most significant examples of a later theological addition is the Johannine Comma, found in 1 John 5:7-8. The passage traditionally reads:
“For there are three that testify: the Spirit, the water, and the blood; and these three are in agreement. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.”
However, this explicit reference to the Trinity is absent from the earliest Greek manuscripts of 1 John. The Johannine Comma is believed to have been inserted into the Latin manuscripts in the Middle Ages and later included in many versions of the Bible. Its addition strongly affirms the Trinitarian doctrine, underscoring the divine nature of Jesus as part of the Godhead. This passage demonstrates how the idea of Jesus as divine was reinforced through later textual modifications.
The Pericope Adulterae (John 7:53-8:11)
Another passage that raises questions about the development of Jesus’ divinity is the Pericope Adulterae (John 7:53-8:11), the story of Jesus forgiving a woman caught in adultery. This story is absent from the earliest manuscripts of John and is widely regarded by scholars as a later addition. The story serves to highlight Jesus’ mercy and divine authority, further emphasizing his role as a divine figure in Christian tradition.
The “Great Commission” (Matthew 28:19-20)
In Matthew 28:19-20, Jesus instructs his disciples to baptize “in the name of the Father, and of the Son, and of the Holy Spirit.” This passage, which reflects the later Christian understanding of the Trinity, was not part of the earliest versions of Matthew and is thought to be a later insertion that helped solidify the belief in Jesus’ divinity. Its inclusion indicates how the doctrine of the Trinity was shaped and reinforced in the growing Christian community.
What Does This Tell Us?
The evidence from the earliest texts suggests that the divinity of Jesus was not part of his original message but developed gradually as the Christian faith spread. The anonymous Greek authors who wrote the Gospels did so in a context where the divinity of Jesus was not yet a firmly established doctrine. The Gospels of Mark, Matthew, Luke, and John show a clear progression in the portrayal of Jesus, from a primarily human figure to a fully divine one. This shift is reflected in added passages and alterations to earlier texts, such as the Johannine Comma and the Pericope Adulterae, which highlight the growing emphasis on Jesus’ divine nature.
Conclusion
The theory that Jesus’ divinity was altered over time is supported by a careful examination of the earliest Christian texts. The portrayal of Jesus in the Gospels evolves from a human figure with extraordinary abilities to a fully divine being. The addition of key passages, such as the Johannine Comma and the Pericope Adulterae, suggests that the divinity of Jesus was progressively emphasized to align with developing theological beliefs. These developments reflect the growing need within the early Christian community to present Jesus as a divine figure capable of offering salvation and fulfilling religious expectations.
Sources:
- Carrier, Richard. On the Historicity of Jesus: Why We Might Have Reason for Doubt. Sheffield Phoenix Press, 2014.
- Price, Robert M. The Christ-Myth Theory and Its Problems. American Atheist Press, 2011.
- Ehrman, Bart D. Did Jesus Exist? The Historical Argument for Jesus of Nazareth. HarperOne, 2012.
- Metzger, Bruce M. The Text of the New Testament: Its Transmission, Corruption, and Restoration. Oxford University Press, 2005.
Do you believe Jesus’ divinity was a later invention? Share your thoughts below!