. After almost 200 years of archaeological research in Egypt and Israel, why do so many challenge the Exodus account? The stakes are not small, as the

reliability—on His confidence that the Israelites actually did eat manna in the desert as the Scriptures describe. If this account were not true, then Jesus was wrong, and so are some of His teachings.We should not be surprised, then, that some critics have focused so much attention on this fundamental event in the Bible. They try to discredit the story of the Exodus to undermine its historical validity.Biblical historian Eugene Merrill describes the importance the Exodus has for the rest of the Bible:The exodus is the most significant historical and theological event of the Old Testament because it marks God’s mightiest act in behalf of his people...To it the Book of Genesis provides an introduction and justification, and from it flows all subsequent Old Testament revelation...In the final analysis, the exodus served to typify that exodus achieved by Jesus Christ for people of faith, so that it is a meaningful event for the church as well as for Israel (1996:57–58).Limits of ArchaeologyMany critics who doubt the historicity of the Exodus share a problem: over-reliance on what archaeology can prove. Archaeology is, in fact, a limited and imperfect area of study in which the interpretation of findings, as archaeologists readily admit, is more of an art than a hard science.Archaeologist Edwin Yamauchi points out the limits of this science when he explains: (1) little of what was made or written in antiquity survives to this day; (2) few of the ancient sites have been surveyed and a number have not even been found; (3) probably fewer than 2 percent of the known sites have been meaningfully excavated; (4) few of these have been more than scratched; and (5) only a fraction of the fraction that have been excavated have been published and data made available to the scholarly world (1972: chapter 4).Considering not only the limits but also the positive side of archaeology, it is remarkable how many Biblical accounts have been illuminated and confirmed by the relatively small number of sites excavated and finds uncovered to date. Even though, regrettably, some professionals go out of their way to present a distorted picture of what archaeology does reveal, it does provide some of the strongest evidence for the reliability of the Bible as credible and accurate history.Evidence DestroyedA major challenge in reconstructing an accurate view of history is that, through the ages, most negative or embarrassing evidence was never written down or was intentionally destroyed by later rulers. In fact, the Bible stands in marked contrast to most ancient literature in that it objectively records the facts about Biblical personalities, whether good or bad.When new kings ascended the throne, they naturally wanted to be seen in the best light. So in many nations they covered up or destroyed monuments and records of previous monarchs. This pattern of expunging earlier historical evidence can be repeatedly seen in Egyptian monuments and historical records. For example, after the Hyksos rulers were expelled from Egypt, the Egyptians erased the records of that humiliating period so thoroughly that some of the names and the order of the Hyksos kings remain uncertain.Some time later Pharaoh Thutmosis III destroyed virtually all records relating to Queen Hatshepsut, the previous ruler, whom he despised. Visitors to her famous temple can still see where Thutmosis’s workmen carefully chiseled away her image from the walls of the structure. A few decades afterwards, the ruling priests eliminated virtually all possible traces of the teachings of Pharaoh Akhenaten, who had introduced what they considered to be heretical Egyptian religious reforms.Akhenaten (ca. 1350–1334 BC), the heretical king whose religious reforms were quickly reversed following his death. Mike Luddeni.So it should come as no surprise that the ancient Egyptians would not have wanted to record or even remember what was perhaps their greatest humiliation—the national devastation that occurred when their Israelite slaves won their freedom and Egypt’s might proved powerless to stop them. This attitude is not limited to the past. Even today, some of what went on during the two world wars is still hotly debated by historians on both sides of the issue.It seems too much to hope for, then, that a proud and powerful nation such as Egypt, whose rulers were considered gods, would record that their mighty army was ignominiously crushed by a band of virtually unarmed slaves who had a more powerful deity on their side. This would have embarrassed them in front of the entire known world. It’s more natural to believe they simply licked their wounds and tried to cover up all traces of this humiliating national episode, especially since they are known to have done this on other occasions.Image of Hatshepsut (ca. 1503–1483 BC) seated on a throne, erased by Thutmosis III. Deir el-Bahri, mortuary temple of Hatshepsut at Thebes, Egypt. Bryant Wood.Bias against the BibleBesides these limits of archaeology, an additional problem exists that is seldom noted—the ever-present scholarly bias. It takes only a brief reading of archaeological journals to witness how alive and well human nature is among many of the experts. Differing opinions can stimulate public accusations that are envious, arrogant, spiteful and even hateful.Radio commentator Dennis Prager made an insightful comment about Rabbi Wolpe’s skepticism of the Exodus account noted earlier:According to the [Los Angeles Times] article, most archaeologists...do not believe the Biblical Exodus occurred. That most archaeologists conclude from the alleged lack of archaeological evidence that Jews were never slaves in Egypt and the Exodus to Canaan never took place tells us something about these individuals, but nothing about the Bible or the Exodus.What does it tell us? That most of these archaeologists have the same bias against traditional religious beliefs that most academic colleagues have. Ten years ago, Dr. Robert Jastrow,...founder of NASA’s Goddard Institute...,wrote about this in his book, God and the Astronomers.



Jastrow described a disturbing reaction
Among his colleagues to the big-bang theory—irritation and anger. Why, he asked, would scientists, who are supposed to pursue truth and not have an emotional investment in any evidence, be angered by the big-bang theory?The answer, he concluded, is very disturbing: many scientists do not want to acknowledge anything that may even suggest the existence of God. The big-bang theory, by positing a beginning of the universe, suggests a creator and therefore annoys many astronomers. This anti-religious bias is hardly confined to astronomers. It pervades academia, home to nearly all archaeologists (The Jewish Journal, April 20, 2001, emphasis added).Uphill Battle for BelieversWhen it comes to the Bible, archaeologists and Biblical scholars categorize themselves into two groups: minimalists and maximalists. The minimalists (also called deconstructionists of the Bible) generally hold the view that the Bible is full of myths and is therefore unreliable. So they vigorously try to refute any evidence that supports Rosetta Stone Chinese