Africa, the second-largest continent, is mentioned indirectly in the Bible, primarily through its regions and peoples. The continent's biblical significance is often associated with Egypt, Cush (modern-day Sudan and Ethiopia), and Libya. These regions played crucial roles in biblical narratives and the history of the Israelites. My context and my Kenyan colleagues here have made me more aware of the somewhat hidden story of Africa in the Bible and in the history of Christianity from the very first century up to the 21st century.
Biblical References to Africa
The Bible mentions African places and people on many occasions. In fact, Africa is mentioned over 1,000 times in the Old Testament. Long held to be the cradle of civilisation, Ethiopia has been mentioned severally in the Scriptures in addition to Egypt (Genesis 10:6-20; Numbers 12:1; Psalm 68:31; 87:4; Nahum 3:9; Acts 8:27). The four-river system in the Garden of Eden passed through Cush, Havillah and Asshur (Genesis 2:10-14). Some of the African people mentioned include Abraham’s wives: Hagar and Keturah of Hamitic (African) origins. Zipporah, Moses’s wife was of Ethiopian descent. These are examples of the African presence in the Bible. The black presence of Africa in the Bible is too multifarious to ignore.
Egypt
Egypt is one of the most frequently mentioned African regions in the Bible. 740 references are to Egypt. It served as a place of refuge and bondage for the Israelites. The account of Joseph, who was sold into slavery and rose to power in Egypt, is a pivotal narrative (Genesis 37-50). Egypt is also the setting for the Exodus, where God delivered the Israelites from slavery under Pharaoh's rule. The plagues and the parting of the Red Sea are central events in this account (Exodus 7-14).
Egypt is often depicted as a symbol of worldly power and idolatry, yet it also served as a place of refuge for Jesus and His family when they fled from King Herod (Matthew 2:13-15). The prophets frequently spoke against Egypt, warning of its downfall due to its pride and reliance on false gods (Isaiah 19, Ezekiel 29-32).
Cush
Cush, often identified with the region south of Egypt, is mentioned in various contexts. There are also many references to Cush. The descendants of Cush, a son of Ham, are listed in the Table of Nations (Genesis 10:6-8). Cushites are noted for their distinct appearance, as seen in Jeremiah 13:23: "Can the Ethiopian change his skin or the leopard his spots?"
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The Queen of Sheba, who visited King Solomon to test his wisdom, is traditionally associated with the region of Cush or modern-day Ethiopia (1 Kings 10:1-13). This visit highlights the interconnectedness of ancient African kingdoms with Israel.
In the prophetic literature, Cush is often mentioned in the context of God's judgment and redemption. Isaiah 18 speaks of a people "tall and smooth-skinned," likely referring to the Cushites, and anticipates their inclusion in God's future kingdom.
Libya
Libya, referred to as Put in the Bible, is another African region mentioned in the Table of Nations (Genesis 10:6). It is often listed among the allies of Egypt and other nations opposing Israel (Ezekiel 30:5, Nahum 3:9). The Libyans were known for their military prowess and are mentioned as part of the armies that would come against Israel.
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Notable Africans in the Bible
Several people in the New Testament were also born in Africa. Under “things they didn’t teach me in seminary,” I recently learned in the African Study Bible that John Mark, author of Mark, was born in Cyrene, in present day Libya. Abraham and Sarah’s slave Hagar came from Cush, but not all Cushites were slaves. At one time Cush ruled over Egypt. When Moses took a Cushite wife, it made his sister Miriam jealous, possibly because he was marrying “up.” Remember the beloved in the Song of Songs is described as “black and beautiful” (1:5).
Simon of Cyrene
In the New Testament, Africa's presence is noted through individuals and events. Simon of Cyrene, who was compelled to carry Jesus' cross, was from Cyrene, a city in modern-day Libya (Mark 15:21). This act of service is a significant moment in the Passion narrative.
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The Ethiopian Eunuch
The Day of Pentecost saw the presence of Jews and converts from Egypt and parts of Libya, indicating the spread of Judaism and later Christianity into Africa (Acts 2:10). The Ethiopian eunuch, a high official under the Queen of the Ethiopians, was baptized by Philip, marking one of the earliest recorded conversions of an African to Christianity (Acts 8:26-39). And he rose and went. And there was an Ethiopian, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship and was returning, seated in his chariot, and he was reading the prophet Isaiah.
In saving the Ethiopian eunuch (Acts 8:26-39), the Lord began reversing the destructive effects of the tower of Babel (Genesis 11:1-9; cf. Zephaniah 3:9-10) and inaugurated a global ingathering that will culminate in omni-ethnic praise to Jesus at the end of the age (Revelation 5:9-10; 7:9-10).
Africa's Role in Early Christianity
Much of early church history and many of our first great Christian theologians were born in and worked in Africa. Saint Augustine of Hippo, was born in what is now part of Algeria. And while much of early Christianity died out in North Africa, there is a long history of Coptic Christianity in Egypt and Sudan, and of Orthodox Christianity in Ethiopia. These churches all flourished and grew long before any Western missionaries came to Africa.
Some of the oldest churches are located in Ethiopia and Libya. The problem of having many Christian denominations was non-existent before 1054 AD. This was the year when the Western Church (Roman Catholic and the later Protestant Reformation in the 1500s) and the Eastern Church (Orthodox) split. Scholars have continued to assess this historical discord. Some of the oldest Orthodox churches can be found in Ethiopia and Libya, stretching as far back as the 6th century.
Thomas Oden was a Methodist theologian whose work referenced largely the early Church fathers. There has been perhaps no singular book that has theologically influenced my perspective of Africa more than his book: How Africa Shaped the Christian Mind. It was, to say the least, a wake-up call from the overly-western lenses that I have for too long embraced when looking at life.
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Africa Study Bible
Then came the astonishing spread of Christianity in Sub-Saharan Africa from the modern missionary era. But much of the work was carried out by local evangelists, helpers and translators. Today the majority of Africans living south of the Sahara are Christians. It is projected Africa will have 760 million Christians by 2025. There are hundreds of African-instituted churches as well as those originally started by missionaries. There are a great many vibrant African churches with passionate followers. Some Reformed Journal readers may be surprised to learn that there are many millions of Reformed Christians in Africa. Just the Church of Central Africa, Presbyterian (CCAP) has over a million members. The Reformed Church in Zambia is also very large.
Many of the analogies and stories in western study Bibles have little to no relevance to cultures in Africa. That is why the Africa Study Bible is so necessary. This Bible will be the first study Bible that features African pastors and scholars writing for the African experience.
Key features of the Africa Study Bible:
- Devotional notes at the bottom of the page
- Helpful features
- Focus on how to apply the Bible to our lives
- Addresses important theological topics and church issues from a layman’s perspective
- Designed to be very readable
The Africa Study Bible is a collaboration across many different Christian denominations, organisations, and ministries. Oasis International is an independent Christian publisher for Africa. We want this resource to help as many people as possible, so our notes affirm the common ground that the vast majority of Christians agree on and acknowledge different opinions when there are debates within the church.
Languages of the Africa Study Bible:
- English
- French
Prophetic and Eschatological References
Prophetic texts often include Africa in the eschatological vision of God's kingdom. Isaiah 11:11 speaks of God's hand reaching out to reclaim the remnant of His people from Cush and other regions. Zephaniah 3:10 mentions the worship of God by people from beyond the rivers of Cush, indicating the inclusion of African nations in the future worship of Yahweh.
With the salvation of the black African politician in Acts 8:26-40, the Lord Jesus sparked the beginning of the end that will culminate in global praise to God, who is working all his purposes well - from Genesis through Zephaniah to Revelation.
As Zephaniah envisioned (Zephaniah 3:9-10), already we as multiethnic Christian priests are offering sacrifices of praise (Romans 12:1; Hebrews 13:15-16; 1 Peter 2:5) at “Mount Zion and . . . the heavenly Jerusalem” (Hebrews 12:22; cf. Isaiah 2:2-3; Zechariah 8:20-23; Galatians 4:26). Nevertheless, we await the day when the “new Jerusalem” will descend from heaven as the new earth (Revelation 21:2, 10; cf. Isaiah 65:17-18). Then our daily journey to find rest in Christ’s supremacy and sufficiency (Matthew 11:28-29; John 6:35) will come to completion in a place where the curse is no more (Revelation 21:22-22:5).
Conclusion
Africa's biblical narrative is one of complexity, involving themes of refuge, judgment, and redemption. The continent's peoples and regions are woven into the broader account of God's interaction with humanity, highlighting the universal scope of His plan for salvation.
While the world’s story has proven that the Lord takes Africans’ sins as seriously as those of others, it also testifies to God’s pleasure in saving Africans and in using their transformation as a marker of hope for what he intends to do in the rest of the world.
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