Hello and welcome. In this article, we will examine one of the many biblical prooftexts used to support the false theory of Jesus mythicism. Previously on our blog, we've written an introduction to Jesus mythicism, which covered the primary methodologies of Jesus mythicism, key figures in the historical development of mythicism, and summary statements of the position from contemporary sources that affirm the theory. You can read that article here to get better acquainted with the issue.
REVIEWING THE LITERARY REVISIONISM METHODOLOGY
Among the arguments for Jesus mythicism, the use of various biblical prooftexts falls under the category of the literary revisionism methodology. In our introduction article to Jesus mythicism, which you can read here, we covered this methodology and others from contemporary mythicist sources. Before getting into the argument itself, let's briefly review this methodology.
The Literary Revisionism Methodology - This methodology utilizes various New Testament and early Christian documents about Jesus to argue that they do not support the idea that Jesus was a historical person. Therefore, Jesus was not initially believed to be a historical person.
This idea almost always goes hand in hand with another methodology.
The Source Criticism Methodology - This methodology utilizes a high degree of textual skepticism about early Christian documents. Most early sources about Jesus are either seen as not authentic or written far too late after the fact to be reliably credible historical texts about a historical Jesus. When it comes to the dating of New Testament books, this methodology almost always sides with proposed "late dates" for when a book was written.
When taken together, mythicists argue that a significant portion of New Testament books are either forgeries or too far removed from the recorded events to be credible sources. However, the books that they do see as authentic and early enough to be credible are interpreted in light of the literary revisionism methodology, which teaches that Jesus was not initially believed to be a historical person with a real historical existence in the 1st century. With this in mind, let's move forward and focus on the main point of this article.
THE MYTHICIST ARGUMENT FROM 1 CORINTHIANS 2:6-8
The Text -
1Co 2:6-8 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
“Why is he always weirdly vague; for instance, ascribing the death of Jesus to “archons of this eon” (1 Corinthians 2:6–10), which he characterizes as spiritual rather than terrestrial forces (as he there says they would understand esoteric details of God’s planned magical formulae), rather than to “Pontius Pilate” or “the Romans” or “the Jews”? Why does he never say Jesus’ death occurred “in Jerusalem”?” - Carrier, Jesus from Outer Space, p. 53
“But if this all started as Paul appears to say, in revelations of a hidden cosmic atoning death and resurrection (1 Corinthians 2:6 and 15:3–5, Galatians 1:11–17, Romans 16:25–26; even, soon after Paul, Hebrews 9)…Paul himself tells us the reason for the crucifixion was cosmic and mystical—to trick the “archons of this aeon” who, as 1 Corinthians 2:6–10 says, would understand the esoteric magic at work and thus would not have killed Jesus if they knew what would happen.” - Carrier, Jesus from Outer Space, p. 69
“Paul said, “the archons of this eon crucified” Jesus (1 Corinthians 2:8), language evocative of celestial demonic powers, while essentially saying the Roman authorities never would have done that (Romans 13).” - Carrier, Jesus from Outer Space, p. 195
“So is Paul here referring to the demonic execution of Jesus in outer space? That would certainly explain why he would say this cannot have been seen by anyone, but is known only by revelation (1 Cor. 2.9-10; cf. Rom. 16.25-26). That this makes particular sense —in fact, more sense than what’s usually assumed—is what I shall argue in Chapter 11.” - Carrier, On the Historicity of Jesus, p. 68
“Here the rulers (using archē, a variant of archōn) are identified as the ones in the heavens. This writer is consistent with general Pauline expression in allotting the task of revealing God’s long-hidden mystery to the “church,” to men like himself, not to any recent historical Jesus. The last phrase of the quote refers to the workings of Christ in the higher spiritual world, his redeeming actions within God’s eternal realm and time. In other words, the world of myth." - Doherty, Jesus: Neither God Nor Man, p. 202
“What he does say is that Jesus was done to death by “the rulers (archons) of this cosmos” (1 Corinthians 2:8), “the Principalities and Powers” (Colossians 1:16; 2:14-15). Mythicists infer that the author of these epistles was writing at a time when Christians believed in a celestial Man of Light who had not appeared on the earth to teach and heal and die on a Roman cross, but who had been ambushed and slain by the demonic entities (fallen angels, archons, elemental spirits) inhabiting the lower heavens.” - Loftus, Varieties of Jesus Mythicism, p. 333
"As for Paul’s other, and sparse, descriptions of things Jesus did, his death, resurrection, and anything else Paul talks about is all compatible – and even expected – on minimal mythicism. 1 Corinthians 2:6–10 even has the ‘rulers of this age’ (archons) kill Jesus, because they didn’t know God’s plan; had they known, they wouldn’t have killed him. Agreeing with Doherty, myself, and numerous historicists, Carrier says that this ambiguous term most likely refers to the sky-demons, as humans (the Jewish elite and the Romans) would certainly have killed Jesus if they knew the plan, to secure our salvation and to ensure defeat of the demons, or because they simply didn’t care." - Lataster, Questioning the Historicity of Jesus, p. 418-419
We can summarize the Mythicist argument from 1 Corinthians 2:6-8 with a few points.
1. If Paul is saying that Jesus was crucified on Earth, then Jesus mythicism is false because that would mean Jesus was a historical person.
2. Paul does say Jesus was crucified.
3. But the ones who crucified Jesus were demonic entities.
4. Therefore, Jesus' death was not carried out by historical people on Earth.
5. Therefore, Jesus' crucifixion did not occur on Earth and instead happened in some other heavenly or celestial realm.
6. If Jesus' crucifixion didn't take place on Earth, Jesus did not exist on Earth.
7. If Jesus did not exist on Earth, he was not a historical person, and therefore, Mythicism is true.
The crux of the Mythicist argument from 1 Corinthians 2:6-8 rests on one interpretation and one inference from that interpretation. The interpretation being that "princes of this world" are demonic entities. The inference being that this means the crucifixion could not have occurred on Earth. Let's begin by unpacking the interpretation. Our focus and rebuttal will primarily focus on the inference that is drawn from the interpretation.
WHO ARE THE PRINCES OF THIS WORLD?
The underlying Greek word rendered as "princes" in 1 Corinthians 2:6-8 is archōn. To understand the range of interpretations for what archōn could refer to, let's start with Paul's usage of the word across his corpus and then examine its uses across the New Testament.
Paul on archōn -
Rom 13:1-3 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
Eph 2:2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Eph 3:9-10 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Act 23:5 Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.
Outside of 1 Corinthians 2, in texts that are attributed to Paul, we see archōn used both to refer to humans and spiritual entities. Romans 13:1-3 and Acts 23:5 convey human rulers, while Ephesians 2:2 and 3:9-10 convey spiritual rulers. It's relevant to point out that when Paul is referencing spiritual entities, he specifies them in these instances. In Ephesians 2:2, the "prince of the power of the air" is a spirit. In Ephesians 3:9-10, the "principalities and powers" are in heavenly places. This theme might lead one to think that if Paul is meaning to refer to non-human entities by the word archōn in other texts, he would clarify it with additional words as he does in these instances. We see then that the other instances where Paul is recorded utilizing archōn don't bring crystal clarity in and of themselves to what he means in 1 Corinthians 2:6-8. Let's move on to the rest of the New Testament's usage of archōn.
The New Testament on archōn as humans -
Mat 9:18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
Mat 9:23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,
Mat 20:25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
Luk 8:41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
Luk 12:58 When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.
Luk 14:1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.
Luk 18:18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
Luk 23:13 And Pilate, when he had called together the chief priests and the rulers and the people,
Luk 23:35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
Luk 24:20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
Jhn 3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
Jhn 7:26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?
Jhn 7:48 Have any of the rulers or of the Pharisees believed on him?
Jhn 12:42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
Act 3:17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers.
Act 4:5 And it came to pass on the morrow, that their rulers, and elders, and scribes,
Act 4:8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,
Act 7:27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
Act 7:35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
Act 13:27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.
Act 14:5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them,
Act 16:19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,
Over twenty times in the New Testament, archōn is used to refer to humans. This is certainly the most common usage of the word.
Mat 9:34 But the Pharisees said, He casteth out devils through the prince of the devils.
Mat 12:24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
Mrk 3:22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
Luk 11:15 But some of them said, He casteth out devils through Beelzebub the chief of the devils.
Jhn 12:31 Now is the judgment of this world: now shall the prince of this world be cast out.
Jhn 14:30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.
Jhn 16:11 Of judgment, because the prince of this world is judged.
We also see archōn utilized in each of the four gospels to refer to seemingly demonic spiritual entities. The references in John are most striking because it doesn't explicitly tie archōn with spiritual entities; rather, it identifies a singular archōn as being "of this world," which closely parallels what Paul says in 1 Corinthians 2:6-8. In light of all usages of archōn, taken at face value, it would be understandable to see Paul's usage of princes as referencing either humans or demonic spiritual entities.
THE FAILED INFERENCE
Remember that the Mythicist argument from 1 Corinthians 2:6-8 relies on interpreting princes to mean spiritual entities, and inferring that this means the crucifixion did not happen on Earth. While some might try to die on the hill that princes in these verses refer to humans, this is not where our attention should be. Rather, we believe the interpretation of archōn is largely irrelevant because even if we grant the Mythicist interpretation, the inference doesn't follow.
This is not an issue of whether spiritual princes are meant, therefore Mythicism is true, or human princes are meant, therefore historicism is true. Rather, the issue is if spiritual princes are meant, what about that excludes the possibility of these princes operating in the world? What about it necessitates their operation occurring in a celestial realm? Let's elaborate on this with a few points.
1. As we mentioned previously, each of the four gospels presents Jesus as a historical person who was crucified on Earth. These gospels also have no problem with referring to spiritual entities as princes. If Paul's writings came much earlier than the gospels and Paul was articulating a celestial death of Jesus in another realm in this passage, one would think the gospel writers might use different language. John's gospel identifies spiritual entities as princes of this world, but also clearly affirms a historical existence and death of Jesus in this world.
2. In 1 Corinthians 2:6-8 itself, there are clues that something being "of this world" denotes activities or events happening on Earth rather than in a celestial realm. In verse 6, Paul refers to the "wisdom of this world" and the "princes of this world". In 1 Corinthians, Paul's usage, this wisdom is not something utterly detached from Earth, as seen in these verses:
1Co 1:20-22 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom:
1Co 2:4-5 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.
1Co 2:13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
1Co 3:19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.
If we're granting the Mythicist interpretation of princes, since "wisdom of this world" in verse 6 is not a concrete entity that can be observed, yet it has influence and activity on Earth. Why shouldn't we see "princes of this world" as likewise having influence and activity on Earth, despite not being concrete entities that we can observe? It seems strange to suddenly interpret Paul as speaking only about events taking place in some distant celestial realm, disconnected from human history and existence.
3. Elsewhere in Paul's corpus, we see the idea that spiritual entities have activity, influence, and operation in the human realm.
Eph 6:11-12 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
2Co 4:4 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
1Ti 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
This fact undermines the assumption and inference that activities and events involving spiritual entities must be located in a different realm. These three verses are just the tip of the iceberg. The Bible is filled with instances where spiritual and demonic forces are involved in the affairs and activities of our realm.
4. Regarding the crucifixion of Jesus, the gospels readily testify to demonic forces being involved.
Luk 22:3-4 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them.
Jhn 13:2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;
Jhn 13:27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.
This is most explicitly seen with Judas' betrayal, the climactic event in the Gospels that led to Jesus' arrest and crucifixion. So not only do the gospels affirm a historical death of Jesus and that demonic forces are princes of this world, but they also indicate demonic involvement in Jesus' death. This further demonstrates that the interpretation of the Mythicists in 1 Corinthians 2:6-8 does not logically support the inference they draw. Satan entering Judas does not mean Judas was located in a celestial realm. Likewise, the possibility of spiritual entities being involved in Jesus' death does not mean this death occurred in a celestial realm.
CONCLUSION
To conclude, we've now looked at the Jesus Mythicist argument from 1 Corinthians 2:6-8 and observed both their interpretation of archōn and the critical inference drawn from this interpretation. In Paul and throughout the New Testament, archōn is used to refer to both human and spiritual entities. However, even if the spiritual entity interpretation of the Mythicists is granted, the conclusion of Jesus' crucifixion happening in a spiritual realm detached from human history does not follow for at least four reasons. Chiefly, because Paul sees something being "of this world" as denoting activities or events happening on Earth rather than exclusively referring to a celestial realm, and because Paul sees demonic spiritual entities as having activity, influence, and operation in the human realm. Therefore, we cannot assume that Paul referring to them as being involved in some activity means the activity is in a different realm. Such a conclusion would require additional evidence and information from Paul. For these reasons, the Mythicists' use of 1 Corinthians 2:6-8 in their Literary Revisionism Methodology to argue that Paul did not believe Jesus was a historical person does not succeed.
Thanks for reading. That concludes this article.
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