I often hear something like this from sceptics:
“Christians always appeal to the Bible. But I don’t trust the Bible because it was written by authors who were biased. If the text is untrustworthy, the foundation of Christianity is therefore suspect.”
The sceptic claims a lack of objectivity in the New Testament record. Because the authors were Christians, the sceptic assumes they were therefore not objective in their assessment of the events. Because they weren’t objective, they must therefore make claims that are biased, suffering from “unreasoned judgement.” (1) Let’s look at the 3 primary motives for personal bias to see whether any evidence for this exists for the apostolic authors. Is there evidence the New Testament authors were intentionally misleading their readers?
Relating the Primary Motives to the Apostles
What exactly is the cause of their supposed bias? What were the authors to gain from misleading their audience? This question can be approached by considering the three most common motives for human misdemeanour.
First, the driving force of financial greed commonly leads to wrong behaviour. Yet there is no historical evidence the apostles had financial wealth, or a motivation toward amassing it. We can appeal to both the New Testament books of Acts, the letter of James and non biblical history to support this claim.
In Acts, the apostle Peter responded to a lame man, “I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene – walk!” (2) Clearly Peter’s life as an apostle did not allow him to engage in much paid work; his priority was spreading Christ’s message.
The apostle James goes further, stating not only were the followers of Christ financially poor, but that their perspective was such that they prioritised eternal matters over financial ones; “Did not God choose the poor of this world to be rich in faith and heirs of the kingdom.” (3)
We must also appeal to other sources to demonstrate the trustworthiness of the biblical claim of apostolic poverty; “All the non biblical accounts related to the lives of the apostles, whether legitimate or legendary, affirm the poverty of the disciples.” (4)
Sexual or relational desire is a second driving force for immoral action. Helpfully, we know from the writings of the disciple Clement of Alexandria, that all the apostles were men who held, “sexual purity in high regard.” (5) The record shows they were all married and some had children. While Clement suggests that they chose to deny themselves sexual contact for a time, they were known as people who would, “live their sexual lives in a manner that was beyond reproach.” (6) And their attitude to these matters is clearly seen in the counterculture requirement that men had only a single wife. (7)
The third driver is the pursuit of personal power. Often, critics of Christianity point to this as a motivating factor behind much of what went wrong during church history. To an extent, church history documents the Roman Catholic Church’s power, and its corrupting influence on the lives of some popes. It is critical, however, to distinguish this later period of church history from the earlier apostolic period. One cannot criticise the apostles for the mistakes and sinful choices made by church leaders who lived hundreds of years after they died. Rather, the apostles must be measured by their own choices.
Looking at the historical record demonstrates that during the apostles’ time, “leadership within the Christian community was a liability rather than an asset.” (8) The extra-biblical historical record from Roman historians like Tacitus and Josephus records that the first century Christians experienced uniform persecution.
Importantly, although their leadership role led to persecution rather than power, they did not change their message to lessen their persecution. Instead, they went to their deaths preaching Christ; most of them were martyred.
I have laid out important reasons why the apostles were free from the motivating factors of finances, relationships and power. Because the apostles were free from ulterior motives, the case for them as reliable witnesses is strengthened. This gives both a clear and a thoughtful response to the sceptic who dismisses the New Testament as the product of biased sources.
The burden of proof is on the sceptic to show evidence of bias.
 J. Warner Wallace, Cold-Case Christianity, (David Cook), 245.
 Acts 3:6.
 James 2:5.
 Wallace, 242.
 Wallace, 244.
 1 Timothy 3:2.
 Wallace, 245.