Paul the Apostle vs. the Megiddo Mosaic: Rethinking the Divinity of Jesus

Some time ago I wrote about the Megiddo Mosaic, which was somewhat recently unearthed in Israel and has sparked a crucial debate on how we understand early Christian theological theory. Dating to 230 AD, nearly a century before the Council of Nicea, this artifact describes “Jesus Christ” as “God.” While this discovery provides evidence of early grassroots veneration of Jesus as divine, it raises profound philosophical questions: How could Jesus be regarded as “God” when foundational Christian texts, particularly those of Paul, seem to deny this notion?

Jesus as Mediator, Not God

Paul’s writings in the New Testament often isolate Jesus from "God." For instance, in 1 Timothy 2:5, he states:
"For there is one God, and one mediator between God and men, the man Christ Jesus."

This verse explicitly describes Paul’s Jesus as a human (and not divine) mediator—a bridge between humanity and God—rather than God himself. Paul’s language emphasizes Jesus’ humanity, situating him as subordinate to the divine, a view further echoed in Colossians 2:2:
“…to the acknowledgment of the mystery of God, and of the Father, and of Christ.”

Here Paul, keeping to Hellenistic Judaism (the source of his mythology), where there exists only 2 (two) main Jewish deities (God the Father and God the Logos), distinguishes between God (the Logos), God the Father, and Christ, treating them as distinct entities. These verses challenge any narrative that conflates Jesus with God, suggesting that Paul’s understanding of Jesus did not align with later Christian declarations of his divinity.

The Philosophical Dilemma of Divine Mediation

The idea of Jesus as both God and mediator presents a philosophical paradox. If Jesus is fully divine, how can he mediate between God and humanity? A mediator by definition stands apart from the parties they mediate between, necessitating a degree of separation. This duality complicates theological coherence:

1. If Jesus is God, then his role as a mediator collapses, for how can God mediate with himself?

2. If Jesus is distinct from God, then his divinity requires further justification, particularly in light of texts that portray him as subordinate to the Father.

The Pauline view seems to lean toward the latter, presenting Jesus as a human man chosen by “God” for a specific mission, not as an equal part of the divine essence.

The Megiddo Mosaic: Grassroots Theology or Pagan Influence?

The Megiddo Mosaic forces us to reconsider the origins of “Jesus' divinity.” Its proclamation of Jesus as “God” could reflect the then environment of early Christian communities, where pagan, Jewish, and Roman influences converged. Unlike Paul, who addressed theological questions within a Hellenistic Jewish framework, the creators of the mosaic might have been more influenced by the Roman tendency to deify exceptional figures, blending “Jesus” into the mold of a usable pagan deity.

This raises the question: Was the belief in Jesus’ divinity an organic evolution within Christianity, or was it a theological innovation shaped by cultural expediency?

Revisiting Early Christian Diversity

The mosaic also highlights the diversity of early Christian thought. Paul’s writings show that the early church was not monolithic. Different communities held varying beliefs about Jesus’ nature. For some, Jesus was a divinely inspired human. For others, as the Megiddo Mosaic indicates, he had already become a divine figure.

This theological diversity underscores the tension between grassroots belief and institutional dogma. The Council of Nicea sought to unify these divergent perspectives under a single creed, but the mosaic reveals that belief in Jesus as divine predated these efforts. Yet, it also forces us to ask whether this belief was consistent with the intentions of the earliest Christian leaders like Paul.

Reconciling the Contradictions

The divide between Paul’s depiction of Jesus and later declarations of his divinity invites us to reconsider the theological evolution of Christianity. Was Jesus ever meant to be seen as God, or was this a later reinterpretation of his role?

Philosophically, the idea of Jesus as God may have been a response to existential questions posed by early believers. If Jesus was merely a man, could he truly embody the transformative power attributed to him? By elevating him to divine status, early Christians might have sought to resolve this tension, creating a figure who could bridge the finite and the infinite.

The Mystery of Jesus: Man, Mediator, or Myth?

Ultimately, the Megiddo Mosaic challenges the Christian theory to confront the nature of Jesus’ identity. If even Paul—the earliest and most influential Christian theorist—did not see his Jesus as God, then how should we interpret the theological innovations that emerged after his time?

What Did Paul Really Teach? or watch below

1800-Year-Old Megiddo Mosaic Redefines the Jesus Character

The Mosaic That Challenges Christian History

An 1800-year-old mosaic unearthed in Israel’s Jezreel Valley has most definitely surprised the world of archaeology, history, and theology. Known as the Megiddo Mosaic, this artifact predates the Council of Nicea by nearly a century and proclaims “Jesus Christ” as “God.”

This find isn’t just an archaeological marvel; it forces a reevaluation of early Christian beliefs. If pagans, Samaritans, Jews, and Romans already venerated “Jesus” as “divine” in 230 AD, what does this mean for the commonly held narrative that his “divinity” was formalized at Nicea? Constantine, in 325 AD, may have needed a new and useful religion to unite his empire; he may have founded the religion called “Christianity” while also confirming the divinity of “Jesus”; but if that divinity, according to this newly discovered mosaic (230 AD), had already been established before Constantine’s “stamp of approval,” then the actual pagan origins and myth surrounding Jesus needs to be re-evaluated.

What Is the Megiddo Mosaic?

The Megiddo Mosaic is an intricately crafted artifact discovered beneath an ancient prison in Israel. It features geometric patterns, early Christian symbols like two fish, and Greek inscriptions. Most notably, one reads:

"The god-loving Akeptous has offered the table to God Jesus Christ as a memorial."​ (Espinal, 2024).

This inscription, dating to 230 AD, is the earliest physical evidence of “Jesus” being called "God." Alongside it are dedications to Roman contributors, such as an army officer, highlighting the mosaic’s diverse cultural roots.

Excavation leader Dr. Yotam Tepper, talking about this peculiar site in Israel, noted, “There was an early Christian community here way before Christianity became the official religion” (Sudilovsky, 2022). “Finds from the site area – including remains from a Roman period Jewish village having both Jewish and Samaritan residents, a Roman army legion camp and a Roman-Byzantine city – indicate the presence of diverse cultural, religious and ethnic population groups, he said” (Sudilovsky, 2022).

Why the Megiddo Mosaic Matters

1. Pre-Nicean Worship of Jesus as God: The mosaic predates the Council of Nicea (325 AD), where “Jesus' divinity” was codified into the Nicene Creed. This challenges the notion that institutional Christianity "invented" Jesus' godhood. Instead, it shows that early Christian communities—comprising Jews, Samaritans, and pagans—already revered the Jesus character as “divine.”

2. Involvement of Pagans and Women

• The dedication from Akeptous highlights the significant role of women in early Christianity.

• Contributions from Roman pagans suggest Jesus’ appeal transcended Jewish sectarianism, resonating with broader Roman, Samaritan, and pagan audiences.

3. Archaeological and Theological Significance: Museum of the Bible CEO Carlos Campo called it “the most significant archaeological find since the Dead Sea Scrolls.” As physical evidence, the mosaic bridges the gap between faith traditions and historical fact​ (Espinal, 2024).

The Council of Nicea: Settling the Question of Divinity

Fast forward to 325 AD, where the Council of Nicea gathered to address controversies about Jesus’ nature. The debates were fueled by Arianism, which argued that “Jesus” was a created being and subordinate to “God the Father.” If sticking to the Bible’s mythological system, where Israel’s “God” has no biological children but only creates his host, Arianism is actually the correct position to have, as “Jesus,” just like Michael and Gabriel, and all of the “host of heaven,” would have to also be a created figure. The Nicene Creed countered this by declaring Jesus homoousios—of the same substance as the Father ​(1st counsil)​ (Abogado, 2017).

While Nicea formalized the doctrine of Jesus’ divinity, the Megiddo Mosaic demonstrates that this belief was already established in grassroots Christian communities. The council’s outcomes, then, might reflect a unification of earlier, widespread theological ideas, rather than their invention.

Revisiting Christianity’s Narrative

The Megiddo Mosaic forces Christianity to reflect on its origins. If diverse groups long before the Council of Nicea venerated “Jesus” as “God,” the focus shifts from institutional dogma to the grassroots understanding of early believers, placing the Christian religion into a nuanced pagan religious category. This discovery challenges modern Christians to consider:

• The Role of Early Christian Diversity: Early Christian communities were a blend of Jews, Romans, and pagans. Their theology developed organically, shaped by cultural and historical contexts.

• The Universality of Jesus’ Message: The mosaic reveals Roman pagans were among those venerating Jesus as divine nearly a century before Nicea. The mosaic’s Roman contributors therefore suggest that “Jesus” resonated beyond Jewish boundaries. Christianity's appeal as a universal faith started far earlier than previously believed, and the movement may not have been called “Christianity.”

• The Importance of Women in Early Christianity: Figures like Akeptous demonstrate that women were active participants and benefactors in shaping the early church.

A Rediscovered Beginning

The Megiddo Mosaic is more than an ancient relic—it is a call to revisit Christianity’s foundational narrative. It is a tangible link to early Christian worship practices, predating Christianity’s rise as the Roman Empire’s official religion, revealing an early church that was diverse, inclusive, and far ahead of its time in proclaiming the Jesus character as “divine.”

As this mosaic reminds us, history is not merely written by councils and creeds. This discovery suggests that belief in “Jesus’ divinity” was widespread and predates institutional decrees, pointing to a sure evolution of theology. The more we learn about the Christian religion, the more we are able to understand the spreading of a new and usable pagan deity within not simply the Roman Empire, but within Israel, where this mosaic was found.

Abogado, J. N. (2017). The Anti-Arian Theology of the Council of Nicea of 325. Angelicum, 94(2), 255-286.

Espinal, N. (2024). Israeli prison discovery reveals 1,800-year-old mosaic declaring Jesus as God. Daily Express US. https://www.the-express.com/news/us-news/155160/israeli-prison-1800-year-old-mosaic-Jesus-as-God

Sudilovsky, B. J. (2022). Early Christian mosaic to be 'released' from jail, Megiddo Prison move. The Jerusalem Post | JPost.com. https://www.jpost.com/archaeology/article-702887

The Myth of the Virgin Birth and Its Allegory Explained

Scene from the Temple of Luxor at ancient Thebes in Egypt, built by Amenhotep III

In the age-old tale of a virgin conceiving a child, lies a captivating allegory transcending popular theology. The Bible (originally Genesis to Malachi) doesn’t talk about or support a miraculous virgin birth. It talks about a profound journey of mental conception through acquiring wisdom. I’ve actually detailed this subject in a presentation.

The origin for the virgin birth is clearly stated, in four separate scenes, within the temple of Luxor built by Amenhotep III, a Pharaoh of the eighteenth dynasty. I will quote a passage from Gerald Massey’s book to give you an idea of what this scene depicts:

“The first scene on the left hand shows the god Talit, the lunar Mercury, the divine Word or Logos. in the act of hailing the virgin queen, announcing to her that she is to give birth to the coming son.

“In the next scene the god Kneph (in conjunction with Hathor) gives life to her. This is the Holy Ghost or Spirit that causes conception; Kneph being the spirit. Impregnation and conception are made apparent in the virgin's fuller form.

“Next the mother is seated on the midwife's stool, and the child is supported in the hands of one of the nurses.

“The fourth scene is that of the adoration. Here the child is enthroned, receiving homage from the gods and gifts from men. Behind the deity Kneph, on the right three men are kneeling and offering gifts with the right hand and life with the left. The child thus announced, incarnated, born, and worshipped was the Pharaonic representative of the Aten sun, the Adon of Syria, and Hebrew Adonai, the child-Christ of the Aten cult, the miraculous conception of the ever-virgin mother personated by Mut-em-Ua.” Massey, G. (1886). The historical Jesus and the mythical Christ, or, Natural genesis and typology of equinoctial Christolatry. (32/33)

In Egypt, before a Pharaoh would impregnate his wife, he would leave the bedroom and go into a secret room. He would wash in “holy water” and anoint his entire body with “holy oil.” After doing so, he would exit this secret chamber, return to his wife, and have intercourse with her.

Pharaoh does this routine because, by washing and anointing himself in the “holy ordinance,” his body becomes a “vessel for God.” “God” now inhabits his body. The seed shooting out of him and into his wife becomes the “seed of God,” hence the wife of Pharaoh is impregnated by “God” and “their child” immaculately conceived. This is the scene depicted at Luxor. The tradition of this mythology was inevitably passed down and adopted by the writers of the gospels.

The Bible doesn’t discuss such a concept of birth, but rather highlights a birth as found in the saying, "That which is born of the Spirit is spirit" (Jn.3:6). This is a concept transcending realms of superstition and religion, representing a deep union of the mind with the scriptures and with its self. The Dawn of Devotion tackles the Bible’s concept of birth, further answering the question: “What exactly does it mean for a ‘virgin’ to ‘conceive’?”

The issue of birth and of conception are issues having to do with the growth and the development of the mind. Only by introducing acquired wisdom and understanding into the mind can one know the intended “birth.” The child of the “Holy Ghost” isn't a mythological product. These terms need to be understood in their philosophical context to grasp the learning experience our belief should have.

Terms mean much to the narrative within the Bible, and concerning this particular subject, The Dawn of Devotion, calling the Bible into action, makes sense of them. Through its narrative, we're invited, as we look at not the experience of the fiction character called “Jesus,” but at the real man, to ponder the nature of mental conception. What is learned is that true understanding emanates from the heart of the mind. The folklore written within Matthew and Luke is supposed to assist their readers in understanding the allegory therein.