• 04Feb

  The Demoniacs Of Gadara

  Life of Christ Comments Off on The Demoniacs Of Gadara

  By Gordon Franz

  The account in the Synoptic gospels of the demoniacs of Gadara is a pivotal event in the Galilean ministry of the Lord Jesus Christ. This event is recorded in all three Synoptic gospels (Matt. 8:28-34; Mark 5:1-20; Luke 8:26-39). This paper will examine several “problems” relating to this account and then an attempt will be made to place it in proper perspective in relation to the whole of the Lord Jesus’ ministry.

  The first issue to be examined is the textual problem of the passage. Does the text read the region of the Gergesenes, Gadarenes or Gerasenes? The conclusion of this textual problem will determine the outcome of the second “problem”, which is the identification of the site where this event took place. Did it take place in the region of Gergesa, Gadara, or Jerash? The text is clear that this event took place on the eastern shore of the Sea of Galilee. Two (maybe three) possible sites have been proposed for the setting of the casting of the demons into the swine. The first possibility, which is now a National Park, is the Byzantine Kursi church on the southern banks of the Wadi Samek. The other possibility is Tel Samra, situated under the campground of Kibbutz Ha’on. The third issue, a moral one, is why did the Lord Jesus allow the herd of swine to be destroyed? After all, they were part of God’s creation! Is it because they were not kosher, or did they have some cultic connections? If these issues can be successfully resolved, then it will give us a clearer perspective on the ministry of the Lord Jesus and the message that each gospel writer is trying to set forth.

  The Textual Problem

  I believe that the Textus Receptus has the better reading concerning this textual problem. The proper reading of the text should be the region of the “Gergesenes” in Matthew’s gospel (8:28), and the region of the “Gadarenes” in Mark’s (5:1) and Luke’s (8:26) gospels. If this is the case, is this a contradiction? Were they two separate regions, or different names for the same region? I would like to propose that they were two different names for the same region. One must keep in mind the audience to whom each gospel is addressed. Matthew, the former tax collector from Capernaum on the northern shore of the Sea of Galilee, is writing primarily to a Jewish audience, probably in the Land of Israel. Mark appears to be addressing a Jewish audience in the Diaspora, possibly Rome. Luke is writing to a Gentile audience somewhere in the Roman world.

  If the reading in Matthew’s gospel is “Gergasenes”, then there are two possible interpretations of the name (Lightfoot 1859:II:166, 409, 410). The first is it stands for an “old Gergashite family.” Unfortunately, of the seven references to the nation of the Girgashites that were in the Land when the Israelites entered, none of them give any geographical hints as to where the nation was located (Gen. 10:16; 15:21; Deut. 7:1; Josh. 3:10; 24:11; I Chron. 1:14; Neh. 9:8). There is supposedly a Talmudic reference which places them in the region of Gilead or the Golan Heights, but I have not been able to confirm this. Matthew, writing to a Jewish audience, would refer to the region by its old Semitic name. This phenomenon can be illustrated by the city of Beth-Shean, another Decapolis city. During the Hellenistic period, the name of the city was changed to Scythopolis, yet “the Jews there continued to call the place by its old name. A bilingual ossuary inscription found in Jerusalem has the Semitic inscription ‘Ammyiah ha-Beshanit’ and ‘Hanin ha-Beshani’ which corresponds in the Greek part of the inscription to ‘Ammia Skuthopolitissa’ and ‘Anin Skuthpoleites’. Josephus makes a point of saying that the ‘Greeks’ called the place Scythopolis ( Antiq. 12:348; 13:188 [LCL 7:181, 321]) and the Talmudic sources always call the place by the shortened form ‘Beishan’ (which is preserved in the Arabic ‘Beisan’)” (Rainey 1973). There is another bilingual ossuary from Jerusalem with the name “Papias, / the Be(t)shanite” in Hebrew and “Papias and Salomich (!) / the Scythopolitans” in Greek (Rahmani 1994:112, no. 139). Another possibility is that it refers to “the muddy and clayey nature of the soil which is called ‘gergishta’ by the Jews” (Lightfoot 1859:II: 410). If this is the case, then Matthew reflects the local conditions which he was aware of from living across the Lake, perhaps this was a nickname for the region. Mark and Luke, writing to audiences that might not be acquainted with the geography of the region refers to the place by its Greek name, Gadara, one of the Decapolis cities.

  Two or One Demoniacs?

  I find it interesting that Matthew records two demoniacs in his account, and I think he does so with a purpose in mind. There is no contradiction between Matthew and the other two Synoptic gospel writers. If there are two demoniacs, then there is obviously at least one. Mark and Luke are emphasizing the leader of the two, but why does Matthew mention two? In the Hebrew mindset, a fact is established in a court of law by two or more witnesses (Num. 35:30; Deut. 17:6; 19:15). The Spirit of God had Matthew emphasize the second demoniac because He was pointing out to the Jewish mindset, that the gospel was for the Gentiles as well as the Jewish people and the Kingdom of Heaven was to include Gentiles! Yet Matthew confirmed this concept by two Gentile demoniacs being healed on the first trip the Lord Jesus and His disciples took to Gentile territory.

  The Location of the Event

  All geographers of the Bible place the event of the demoniac on the eastern shore of the Sea of Galilee. Yet there is a difference of opinions as to where on the east side. Tourists visiting Israel today are shown the remains of the Byzantine church / monastery complex at Kursi, now a National Park, on the southern banks of Wadi Samek. Just to the south of the site is a sharp decline that might fit the geographical requirements for the place where the swine went into the sea. The site of Kursi was excavated in the early 1970’s and identified by the excavators with the demoniac event (Tzaferis 1983: 43-48). Yet if one reads the excavation report carefully, there is no archaeological support for this identification. Unfortunately, only the western part of the mosaic floor in the nave (central aisle) of the church was left intact, while the eastern part was badly damaged. If there were any inscriptions identifying to whom or what this church was dedicated to in the eastern end of the nave, it was destroyed (1983:23). One scholar suggested there was possibly a scene of pigs on the floor (Nun 1989b: 25). However, this is wishful thinking on his part based on his assumption that this church commemorated the place where Jesus exorcised the demons into the swine. Those who hold to the Kursi site as the place of the demoniac event also argue that Mark and Luke would use the familiar Greek name “Gadara” because the readers would be familiar with this name. However, this conclusion fails to take into account the other Decapolis city between Kursi and Gadara, namely Hippos (or Susita). Their Gentile readers would be familiar with this city as well.

  I have proposed elsewhere that the Kursi church should be identified with the feeding of the 4,000 recorded in the gospel narratives (Matt. 15:32-39; Mark 8:1-10; Franz 1991: 117-120). I was intrigued to find that C. J. Ellicott (1874:205, 206, note 3) proposed this identification in 1874 yet he gave no reason for it, nor was he aware of the Byzantine church.

  I have also proposed that the casting of the demons into the swine took place at the ancient harbor located just south of Tel Samra, now the campground of Kibbutz Ha’on (Franz 1991:114-116). Some textual critics have objected to the reading of Gadara, located at Umm Qeis, south of the Yarmuk River, because it is to far from the Sea of Galilee (10 Kilometers as the crow flies) and had no control over any part of the Lake. In 1985, however, as a result of the low water level, a harbor was discovered south of Tel Samra. This harbor is the largest harbor on the east side of the lake, larger than Hippos (Susita), the other Decapolis city bordering the lake. Its outer breakwater measures some 250 meters long and has a 5 meter wide base. The quay, or landing place for the boats, is some 200 meters long. There is also a 500 meter pier along the shore (Nun 1989a: 16-18). Mendel Nun, a fisherman from Kibbutz Ein Gev and a noted authority on the Sea of Galilee surmised: “One can only assume that a splendid harbor such as this did not serve a small population. It is much more likely that it once had been the harbor of Gadara, located on the heights of Gilead above the Yarmuk River – the largest and most magnificent of the Hellenistic towns that encircled the Sea of Galilee” (1989a: 17).

  Coins from Gadara were discovered which depict boats commemorating the “Naumachia,” or naval battles reenacted by the people of Gadara. Several scholars have suggested that these battles took place on the Yarmuk River (Dalman n.d.: 178, 179). But along the shore of the Sea of Galilee is now a more defendable conclusion. The “shore” conclusion would allow for the comfortable seating of the spectators along the 500 meter pier as they watched the sea battles.

  Another interesting observation is the discovery of a Byzantine “chapel / church” unearthed in the excavations of Tel Samra adjacent to the harbor (Nun 1989a:16). To whom or what was this church dedicated? Did it commemorate the demoniac event? We do not know for sure because the excavations have never been properly published.

  Assuming the location of this event is the harbor of Gadara, how does the geography fit the Biblical text? The Lord Jesus and His disciples landed in the harbor and got out of the boat and were met by a demon possessed man (men) who lived in tombs (Mark 5:2; Luke 8:27). There were tombs in the area as attested to by three sarcophagi that were found in the area. The demons requested to be thrown into the herd of swine which were “a good way off”, “on / near the mountain (s)” (the Golan Heights – Matt. 8:32; Mark 5:13; Luke 8:33).

  There are two possibilities as to where this event took place. The first possibility is just behind Kibbutz Ha’on. There is a ridge there that comes down from the Golan Heights that would allow the swine to run down from the top of the heights. The second possibility, suggested by Michael Avi-Yonah, is in on the grounds of Kibbutz Ma’agan ( CBA 233; 2002:172, 173). This location is the only one in the southern part of the lake with a cliff that drops off into the lake. However, it should be pointed out that text does not demand a cliff. After the swine were destroyed, the predominately Gentile population of the Decapolis pleaded with the Lord Jesus to leave their territory. Apparently He was disrupting their economy and culinary delights, i.e. pork chops and ham!

  Why Were the Swine Destroyed?

  Some critics have objected to this story because it seems like a senseless waste of a herd of pigs. Again, the audience of each gospel is to be kept in mind. Matthew, writing to a Jewish audience, wanted to emphasize that the Lord Jesus was upholding the Mosaic Law concerning the prohibition of eating pork (Lev. 11:7; Deut. 14:8; Isa. 65:4; 66:3, 17) and His words, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (Matt. 5:17). Mark and Luke had another purpose in mind. Dr. Earl S. Johnson, Jr., in a paper delivered at the 1989 AAR / SBL meeting in Los Angeles, CA, pointed out that: “Since Mark’s gospel was written to Christians living somewhere in the Roman Empire, possibly even in Rome itself, it is not unlikely that this miracle narrative could be better understood if it were examined from a Gentile or Roman perspective. Information about the nature of Geresa [his suggestion, although it also holds true for Gadara – GF] as a Roman city, evidence about the practice of the Roman soldiers to memorialize themselves in provincial necropolis, and the Roman use of pigs for sacrifice, especially for atonement, all indicate that Mark’s narrative clearly has a Roman perspective in mind and that it serves a function much like the temple cleansing scene in chapter 11: Jew and Roman alike must abandon former practices of sacrifice in order to follow Jesus Christ, the one whose death and resurrection make all these rituals superfluous” (1989:49, 50).

  Theological Implications of the Event

  This event is pivotal in the Galilean ministry of the Lord Jesus. In order to appreciate this significance, a review of the events leading up to it will be given. The time setting for this event is around November of AD 28. Apparently, the day before (according to Jewish reckoning) the Lord Jesus was having an evening meal with His disciples (Mark 3:20), but was interrupted by one who was brought to Him demon possessed, blind and mute (Matt. 12:22). The Lord Jesus healed him and the multitudes began to wonder if He was not the Son of David (Matt. 12:23). The scribes from Jerusalem (Mark 3:22) and Pharisees (Matt. 12:24) attributed His power to Beelzebub / Satan. The Lord Jesus then gave the parable of the kingdom that was divided against itself (Matt. 12:25-30; Mark 3:23-27) and pronounced the “unpardonable sin” (Matt. 12:31, 32; Mark 3:26-30).

  Later, some Scribes and Pharisees asked Jesus for a sign (Matt. 12:38-42). The Lord Jesus said, “An evil and adulterous generation seeks after a sign, and no sign will be given except the sign of Jonah the Prophet”. This sign has a two-fold meaning. First, it was a prophecy concerning the death, burial and resurrection of the Lord Jesus, and second, an illusion to the salvation of the Gentiles. He gives two cases of Gentile salvation to prove His point, first, the men of Nineveh rising up in judgment because they repented, and second, the Queen of Sheba because she came from the ends of the earth to hear the wisdom of Solomon. Interestingly, Matthew, under the inspiration of the Spirit of God, quotes Isaiah 42:1-3 just before this section (Matt. 123:18-20). He concluded with the interpretative statement, “And in His name Gentiles will trust” (Matt. 12:21).

  On the next morning (Matt. 13:1, but still the same day according to Jewish reckoning), the Lord Jesus took the multitudes outside Capernaum to a little cove just west of the city and gives the parables of the Sower and the Four Fields, the Wheat and the Tares, Light under a Basket, Growing Seed, Mustard Seed, and Leaven (Matt. 13:2-35; Mark 4:1-34; Luke 8:4-18; Crisler 1976:134-138). Before dismissing the crowd, He gave a command to His disciples to depart with Him to the “other side” (Matt. 8:18-22). The Lord Jesus dismissed the crowd and went back to Peter’s house in Capernaum and explained the parable of the Wheat and the Tares as well as gave four more parables, i.e. the Hidden Treasure, Pearl of Great Price, Dragnet and Householder to His disciples (Matt. 13:36-52).

  The demoniac event is the first recorded time in Jesus’ public ministry where He takes His disciples to Gentile territory. The response of His disciples was interesting. One disciple was over excited and said he would follow Jesus wherever He went. The Lord Jesus pointed out that “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.” This response is probably an allusion to the rejection that occurred the night before by the Scribes and Pharisees and in preparation by the Gentiles of Gadara on the next day. Another disciple, possibly Peter, gave a lame excuse about reburying his father because he did not want to go over to those unclean, catfish and swine eating pagans in the Decapolis. The Lord rebuked him and said, “Follow Me, and let the dead bury their own dead” (Matt. 8:21, 22; Franz 1992: 54-58). As it turned out, all the disciples embarked into the boat and “crossed over to the other side” to Gentile territory. On the way over, there was a violent winter windstorm that the Lord Jesus, the Master of the Sea, rebuked and the disciples marveled and wondered, “Who is this Man that even the winds and waves obey Him?”

  This review was given to show that the Demoniac event was pivotal in the ministry of the Lord Jesus. He had been rejected by the Scribes from Jerusalem and the Pharisees, and now began to change the focus of His ministry to include the Gentiles. It should be pointed out, however, that the nation as a whole did not reject Him at this time. Six months later there is still a large multitude following Him, in fact, they wanted to make Him King! (See John 6 and the feeding of the 5,000).

  The response of one of the demoniacs is quite interesting. After their salvation experience, according to Luke’s gospel, one of the demoniacs was “sitting at the feet of Jesus” (8:35). Sitting at the feet of a person is a rabbinic term for “I want to be your disciple!” How quickly he grasped the matchless grace of God in his life and wanted to study and be used by his new Master. The Lord Jesus sent him back to his family and friends to be the first Gentile missionary to the Gentiles recorded in the Gospels. He commanded the delivered demoniac to return to his house and tell his family and friends what great things the Lord ( Kurious – Mark 5:19) and God ( Theos – Luke 8:39) had done for him. Interestingly, this Gentile had a high Christology of Jesus because he went back to his city and throughout the Decapolis to tell everyone what great things JESUS had done for him! He clearly understood who delivered him from the demons and provided his salvation, Jesus, who is both Lord and God. For the next year and a half he shared the good news of Jesus in the Decapolis. The next time Jesus came to the region of the Decapolis, there were 4,000 Gentiles waiting to greet Him and hear His words (Matt. 15:32-39; Mark 8:1-10).

  Also note, Jesus commanded him to return to his house, yet he went throughout the Decapolis proclaiming the good news of Christ. The grace of God in his life motivated him to do more than what was required or commanded. Should not that be true of each and every one of us who know the Lord Jesus Christ as our Savior?

  Conclusions

  This portion of God’s Word is fascinating when understood in the historical, geographical and theological context in which it was written and has some very practical lessons for believers in the Lord Jesus today.

  We have suggested that the proper reading of the text in Matthew is “Gergesene” and in Mark and Luke, “Gadarenes.” Thus the demoniac is from the region of Gadara or Gergesa. These two names are different names for the same city / region. If this is the case, than the casting of the demons into the herd of swine took place near the newly discovered harbor of Gadara, now located near Tel Samra, or the campground for Kibbutz Ha’on. The reason the Lord Jesus allowed the demons to go into the herd of swine and be destroyed was to show the Roman reading audience that salvation is to be found by faith alone in the lord Jesus Christ and not in the atonement of pigs.

  If this account is placed in its proper chronological setting it has some interesting theological implications as well as practical applications. The trip to Gadara was the first time in the ministry of the Lord Jesus where He went to Gentile territory. This occurred after the religious establishment rejected Him. Now, the Lord Jesus changed the focus of His ministry toward the Gentiles.

  While He had stated on a prior occasion that God loved the world (John 3:16), only now does He actively begin to proclaim that message to the Gentiles. This upset at least one disciple who made an excuse to avoid the trip to Gentile territory. The Lord Jesus rebuked him and he went anyway. By this, the Lord Jesus was beginning to break down the prejudicial barriers of His Jewish disciples toward the unkosher, pagan Gentiles. Well might we learn this lesson: The Kingdom of God is for all, even those who are not like ourselves. As the Sunday School song goes, “Jesus loves the little children, all the children of the world, red and yellow, black and white, they are precious in His sight. Jesus loves the little children of the world.”

  Bibliography

  Aharoni, Yohanan; Avi-Yonah, Michael; Rainey, Anson; and Safrai, Ze’ev

  2002 The Carta Bible Atlas. 4^th edition. Jerusalem: Carta. Abbreviated CBA.

  Crisler, B. Cobbey

  1976 The Acoustics and Crowd Capacity of Natural Theaters in Palestine. Biblical Archaeologist 39/4: 128-141.

  Dalman, G.

  n.d. Sacred Sites and Ways. London: Society for Promoting Christian Knowledge.

  Ellicott, C. J.

  1874 Historical Lectures on the Life of Our Lord Jesus Christ. Boston: Gould and Lincoln.

  Franz, Gordon

  1991 Ancient Harbors of the Sea of Galilee. Archaeology and Biblical Research 4/4: 111-121.

  1992 Let the dead Bury Their Own Dead (Matthew 8:22; Luke 9:60). Archaeology and Biblical Research 5/2: 54-58.

  Johnson, Earl

  1989 Mark 5:1-20: The Other Side. Abstract. AAR / SBL 1989. Atlanta: Scholars.

  Josephus

  1986 Jewish Antiquities. Books 12-13. Vol. 7. Trans. by R. Marcus. Cambridge, MA: Harvard University. Loeb Classical Library 365.

  Laney, J. Carl

  1986 Geographical Aspects of the Gospel. Pp. 75-88 in Essays in Honor of J. Dwight Pentecost. Chicago: Moody.

  Lightfoot, J.

  1859 A Commentary on the New Testament from the Talmud and Hebraica. Peabody, MA: Hendrickson.

  Nun, Mendel

  1989a Sea of Galilee. Newly Discovered Harbours From the New Testament Days. Kibbutz Ein Gev: Kinnereth Sailing.

  1989b Gergesea (Kursi). Site of a Miracle, Church and Fishing Village. Kibbutz Ein Gev: Kinnereth Sailing.

  Rahmani, Levi

  1994 A Catalogue of Jewish Ossuaries in the Collections of the State of Israel. Jerusalem: Israel Antiquities Authority and the Israel Academy of Sciences and Humanities.

  Rainey, Anson

  1973 Unpublished notes for Sources For Historical Geography. Jerusalem: American Institute of Holy land Studies.

  Tzaferis, Vassilios

  1983 The Excavations of Kersi-Gergesa. ‘Atiqot 16. Jerusalem: Department of Antiquities and Museums.

  This paper was first read at the Eastern Region Evangelical Theological Society meeting held at Westminster Theological Seminary in PA on April 5, 1991.
• 04Feb

  The Parable Of The Two Builders

  Life of Christ Comments Off on The Parable Of The Two Builders

  By Gordon Franz

  When Jesus preached a sermon, told a parable, or gave a discourse, He always used object lessons that were familiar to His hearers in order to illustrate His point. The archaeology and geography of Bethsaida provides the background for two of His parables. These parables, referred to as the “parable of the two builders,” are recorded in Matthew 7:24-27 (Sermon on the Mount) and Luke 6:47-49 (Sermon on the Plain). The evidence suggests that these were two different sermons that were given at different times, several months apart.

  As I understand the chronology of the life of Christ; Andrew, Peter, Philip, and Nathanael came to faith in the Lord Jesus Christ as their Savior at the wedding at Cana of Galilee during the summer of AD 26 (John 2:11). In the spring of AD 28, Jesus called Peter, Andrew, James and John to become “fishers of men” (Matt. 4:18-22; Mark 1:16-20).

  As Jesus trained His disciples in the art of “fishing for men” they visited the synagogues of Galilee. At one point, He sat down on the slopes of a mountain overlooking the northern shore of the Sea of Galilee and addressed His disciples – those who had already trusted Him as Savior and decided to follow Him – yet He also allowed the crowd that had gathered to listen in on His sermon (Matt. 5:1). His primary audience, however, was His disciples. This sermon, delivered in the Spring of AD 28, is known today as the Sermon on the Mount.

  The next day, Peter was “recalled” after catching a miraculous draught of fish and realizing the Lord Jesus could be trusted to provide his daily needs. At this point in his walk with the Lord, Peter “forsook all and followed Him” (Luke 5:11). Later that summer, Jesus again addressed His disciples on the Plains of Bethsaida (Luke 6:20-49). This sermon, commonly called the Sermon on the Plain, reflects a deeper commitment to the call of discipleship. Yet Jesus ends both sermons with similar parables. For a discussion of this chronology and its spiritual implications, see Franz 1993: 92-96.

  These parables conclude two sermons that lay “down the standards of conduct appropriate to a disciple of Jesus as he lives in anticipation of the coming Kingdom of God” (Hodges 1985: 21). Jesus contrasted two examples of disciples: one hears the words of the sermon and does what is instructed, while the other hears the words but does not act on what was heard. Jesus likened the first disciple to a wise builder who built his house on the rock and the second disciple to a foolish builder who built his house on the sand. The house that withstood the rains, flood and winds was the one which had a deep foundation down to bedrock (Luke 6:48).

  Where was the sand to which Jesus pointed as an object lesson in these parables? It must be by the Sea of Galilee because that is where Jesus gave the parable. Also, Josephus the First Century AD Jewish historian described the “Lake of Gennesar [as] … everywhere ending in pebbly or sandy beaches” ( Wars 3: 506, 507; LCL 2:719). K. E. Wilken, a German traveler who visited the site of Tel el-Araj, the site of Bethsaida in Galilee, observed two strata of human occupation sandwiched between “alluvial sand” when a cistern at the site collapsed (Kraeling 1956: 388, 389). A casual visit to the site reveals the same alluvial sand today. For a discussion of the location of Bethsaida, see Franz 1995: 6-11.

  I think this alluvial sand is the background to the parables of the two builders, and something with which the disciples were well familiar. Bethsaida in Galilee was the birthplace of Philip, Andrew and Peter (John 1:44; 12:21). They knew that the alluvial sand was very hard in the summertime. Perhaps they recalled “Uncle Akiva” or “Cousin Ezra” building their houses on this hard alluvial sand. One may have dug a foundation down to bedrock while the other did not. When the early rains and the winter rains came, the Jordan River overflowed its banks. This, along with the winter windstorms caused the house that was not built with a foundation to collapse.

  Interestingly, on February 21, 1978, the Israel Water Systems put in a channel for some pipes in the area of Tel el-Araj. At a depth of three meters under the water table, carved basalt stones of different sizes were observed. They appeared to be part of the foundation of a building (Sharavani 1978). Unfortunately, no pottery was collected that would help date the structure. This would reflect the building method described in the parables.

  If the hard alluvial sand of Bethsaida is the background for these parables, then the issue is not where the houses were built, i.e. on sand or rock, because both houses were built on the hard alluvial sand during the summer months. The important point is how the houses were built, i.e. with or without a foundation that was dug down to bedrock. The contrast is obvious. The wise builder looked to the future and knew the early rains would come and the Jordan River would overflow its banks and loosen up the hard alluvial sand and make it unstable. If the house had no foundation, it would collapse. The foolish builder, on the other hand, thought only of the present and thought the hard alluvial sand would remain in that state throughout the winter months. Much to his surprise, it did not. The wise builder was concerned that the house would remain standing when the sand became loose and soft, so he dug a deep foundation down to bedrock. On the other hand, the foolish builder was only concerned with the outward appearance of his house so he did not dig a foundation for his house. The wise builder counted the cost and put time, energy and effort into building a foundation for his house, while the foolish builder took shortcuts and ignored the need for a foundation.

  The application of these two parables is also quite obvious. Jesus intended His disciples to hear His words of these two sermons and obey them. The wise builder dug a foundation and built his house on top if it, so when the winds, rains and floods came the house remained standing. Likewise, the serious disciple of the Lord Jesus must put time, energy and effort into living the Christian life as outlined in the Sermon on the Mount and Sermon on the Plain. Paul, in the same vein, said those believers who successfully lived the Christian life will be rewarded at the Judgment Seat of Christ (I Cor. 3:10-15). On the other hand, the foolish builder did not dig a foundation for his house so it collapsed. Jesus likened this to a disciple who only heard the words of the Sermons and did nothing about them. Paul described this manifestation of the believer’s works as being burned with fire at the Judgment Seat of Christ. That believer would suffer loss, yet he himself would be saved, yet so as through the fire (I Cor. 3:15). This believer would also be ashamed at the coming of the Lord Jesus (I John 2:28).

  May we follow the admonition of James, the Son of Zebedee, an “ear-witness” to the Sermon on the Mount and Sermon on the Plain, when he instructs us to “be doers of the word, and not hearers only” (James 1:22).

  Bibliography

  Franz, Gordon

  1993 The Greatest Fish Story Ever Told. Bible and Spade 6/3: 92-96.

  1995 Text and Tell: The Excavations at Bethsaida. Archaeology in the Biblical World 3/1: 6-11.

  Hodges, Zane

  1985 Grace in Eclipse. A Study on Eternal Rewards. Dallas, TX: Redencion Viva.

  Josephus

  1976 Jewish Wars. Books 1-3. Trans. by H. Thackeray. Cambridge, MA: Harvard University. Loeb Classical Library 203.

  Kraeling, E.

  1956 Rand McNally Bible Atlas. New York: Rand McNally.

  Sharavani, M.

  1978 Personal letter to Mendel Nun, Kibbutz Ein Gev. March 20, 1978.

  This article first appeared in Archaeology in the Biblical World, (1995) 3/1: 6-11. It was revised and updated on November 9, 2007.
• 04Feb

  Ancient Harbors Of The Sea Of Galilee

  Life of Christ Comments Off on Ancient Harbors Of The Sea Of Galilee

  By Gordon Franz

  Jesus spent much time on and around the Sea of Galilee with His fishermen-disciples. These disciples, who gave up all to follow Him (Luke 5:11), were good sailors. They knew the lake and its harbors well. The Gospels often refer to their maritime activities and the harbors they used. Now, for the first time in recent history, information on the harbors used by Jesus and His disciples is coming to light. Sixteen harbors and anchorages have been identified and surveyed by Mendel Nun, a fisherman from Kibbutz Ein Gev (Nun 1989a). I am deeply indebted to him for sharing his wealth of knowledge concerning the lake and its history.

  In this article I will discuss some of the lake’s ancient harbors and their implications for gospel geography. Five geographical “problems” will be examined. First, the location of the calling of the disciples (Tabgha, the fishing suburbs of Capernaum – Matt. 4:18-22; Mark 1:16-20; John 21:1-17). Second, the location of the casting of the demons into the swine (Gadara, the Kibbutz Ha’on harbor – Matt. 8:28-34; Mark 5:1-20; Luke 8:26-40). Third, the location of the feeding of the 5,000 (near the Aish Harbor, the probable fishing suburbs of Bethsaida-in-Galilee – Matt. 14:15-21; Mark 6:32-44; Luke 9:12-17; John 6:1-14). Fourth, the feeding of the 4,000 (Kursi – Matt. 15:32-39; Mark 8:1-9). And finally, the location of Magdala / Dalmanutha (Matt. 15:38; Mark 8:10).

  The History of Research

  In the past, explorers have searched in vain for Sea of Galilee harbors from the New Testament period. They have been unsuccessful because two millennia of wind and wave action have eroded the harbor superstructures. Only the foundations remain, and they were, until recently, hidden beneath the water.

  Mendel Nun has determined that the water level of the lake varied between 209.5 and 210.5 meters below sea level in antiquity. In 1932, a dam was built at the southern outlet of the Jordan River allowing the maximum level to be controlled. It is normally maintained at -209 meters. With the recent drought, however, the level has dropped to a dangerously low -213 meters (Nun 1991: 10). Since one-third of all the drinking water for modern Israel comes from the Sea of Galilee, this is a serious problem. There could be adverse ecological effects as well. For those doing research on the antiquities of the lake, however, the drop has proven to be a boon. Many ancient harbors are now exposed for the first time in the modern era.

  The first ancient harbor to be found was at Kursi, on the eastern shore of the lake. Excavations were conducted here by the Department of Antiquities in the early 1970’s. The harbor was discovered in an underwater survey carried out by S. Shapira and A. Raban of the Society for Underwater Archaeological Research. During the ensuing summer, the water level dropped and the harbors became visible from shore (Tzaferis 1983; Nun 1989c). Nun has since surveyed the entire lake, documenting 15 additional ancient harbors and anchorages. We will consider several of these harbors as they relate to geographical “problems” in the gospel narratives.

  Geographical Problems in the Gospel Narrative

  The Calling of the Disciples

  The first stop on our excursion around the Sea of Galilee is the “harbor of St. Peter” [as Mendel Nun has labeled it (1989a:22, 23)]. It is located just northeast of the Church of the Primacy of St. Peter in the area of Tabgha, on the northwest side of the lake. Visible only when the water level falls to -211.50 meters, the harbor is comprised of two breakwaters. The first, 60 meters long, is parallel to the shore and curves to the entrance on the east side. The second, perpendicular to shore, is 40 meters long.

  Tabgha, the corrupted form of Heptategon, means “seven springs.” It is the winter fishing ground for fishermen from Capernaum (Pixner 1985:196-206). During the winter months its seven warm springs attract musht, commonly called “St. Peter’s fish,” to its shores. This would be the logical place for Peter and Andrew to have been throwing their cast nets during the winter of AD 28 when Jesus called them to become fishers of men (Matt. 4:19; Mark 1:17), more than a year after believing in Him as Savior (John 2:11).

  Several months later, after the Sermon on the Mount, the Lord had to “recall” Peter while he was washing his nets along the shore in the morning after a long, unproductive night of fishing. The springs would be an ideal place for this activity. Jesus got Peter’s attention by a miraculous draught of fish. This was indeed a miracle because the net Jesus commanded Peter to let down was a trammel net. This type of net is used only at night and close to shore (Luke 5:1-11; Nun 1989b:28-40). The goodness of God led Peter to repentance. He confessed, “Depart from me, for I am a sinful man, O Lord.” Following this experience, the disciples “left all to follow Him” (Luke 5:11).

  An early church tradition places Jesus’ post-resurrection appearance to the disciples here at Tabgha (John 21; Nun 1989b:41-44).

  Casting the Demons onto the Swine

  In Matthew 8, Mark 5 and Luke 8 we have the account of Jesus exorcising demons from a man (or two men – Matt. 8:28) who lived in a cemetery near the Sea of Galilee. The location of this event has been uncertain (Nun 1989c). There is disagreement as to whether the text should read “Gergesa”, “Gerasa”, or “Gadara.” Personally, I believe Mark 5:1 and Luke 8:26 should read Gadarenes and Matt. 8:28 should be Gergesenes. Some have objected to these readings because Gadara, located at Umm Qeis about 6 miles southeast of the Sea of Galilee, is too far away to have a harbor on the lake. In 1985, as a result of the low water level, a harbor was discovered south of Tel Samra, now the campground of Kibbutz Ha’on. It is the closest point along the lake shore relative to Umm Qeis.

  What is more, the Kibbutz Ha’on harbor is the largest on the east side of the lake. Its outer breakwater is about 250 meters long, with a 5 meter wide base. The quay, or landing area, is approximately 200 meters long. There is also a 500 meter pier along the shore (Nun 1989a:16-18). Nun surmises: “One can only assume that a splendid harbor such as this did not serve a small population. It is much more likely that it once had been the harbor of Gadara, located on the heights of Gilead above the Yarmuk River – the largest and most magnificent of the Hellenistic towns that encircled the Sea of Galilee” (1989a: 17).

  Coins from Gadara depict boats commemorating the “Naumachia,” or naval battles reenacted by the people of Gadara. Several scholars have suggested that these battles took place on the Yarmuk River (Dalman n.d.: 178, 179). A more plausible setting is the Kibbutz Ha’on harbor. Here, there is sufficient room for maneuvering and the long pier would provide seating for spectators.

  Recently, a Byzantine church was discovered at Tel Samra adjacent to the harbor (Nun 1989a:16). To whom or what was this church dedicated? Did it commemorate the demoniac event?

  Assuming that the demoniac event took place at the harbor of Gadara, how does the geography fit the Biblical text? Jesus and His disciples landed at the harbor and were met by a demon possessed man who lived in tombs (Mark 5:2; Luke 8:27; Matt. 8:28 says there were two demoniacs). That there were tombs here is attested by the discovery of three sarcophagi in the area. The demons requested that they be thrown into a herd of swine which were “a good way off,” “on / near the mountain(s)” (the Golan Heights – Matt. 8:30; Mark 5:11; Luke 8:32). The swine then ran down a “steep place into the sea and drowned” (Matt. 8:32; Mark 5:13; Luke 8:33).

  There are two possibilities as to where this event took place. The first is just behind Kibbutz Ha’on where a ridge coming down from the Golan Heights fits the description. The second is on the grounds of Kibbutz Ma’agan, about a mile to the southwest. Located here is the only cliff which drops directly into the sea.

  After the demise of the swine, the predominantly Gentile population of the Decapolis pleaded with Jesus to leave their territory. One scholar has suggested that killing the pigs could have been an attack on the cultic practices of the Decapolis cities (Johnson 1989:49, 50). Jesus departed, but He left the delivered demoniac to proclaim the great things Jesus had done for him (Mark 5:20; Luke 8:39).

  Feeding the 5,000

  In the spring of AD 29, just before Passover, Jesus performed the miracle of feeding 5,000 men, plus women and children with five barley loaves and two small sardines. At Tabgha there is a mosaic commemorating this miracle. In addition, an early church tradition places the event at Tabgha (Shenhav 1984; Pixner 1985). But, does Tabgha fit the geographical data in the Gospels?

  The Twelve were sent out to preach the gospel to the “lost sheep of the house of Israel.” Upon their return (probably to Capernaum), Jesus took them by boat to a “deserted place” (Matt. 14:13; Mark 6:32) which “belonged to the city of Bethsaida” (Luke 9:10). The problem here is that there are two towns named Bethsaida. I believe this text refers to Bethsaida-in-Galilee, located at Tel el-Araj on the north shore of the lake (Laney 1986:81-82). The other Bethsaida is Bethsaida Julias, one of the capitals of Gaulanitis, which I believe, to be located at el-Mes’adiyeh, to the southeast of Tel el-Araj.

  The multitude ran before the boat and arrived at the site of the feeding before Jesus and His disciples. There is no indication that they crossed the Jordan River, which would have been high due to the spring rains. Thus, the feeding of the 5,000 should be placed in Galilee, to the west of the Jordan River. I suggest it took place in the area of Moshav Almagor, between Capernaum and Bethsaida-in-Galilee, within the district of Bethsaida.

  After feeding the multitudes, Jesus sent His disciples by boat to Bethsaida (probably Julias). Just below Moshav Almagor, to the east of Ammun Bay, which is rich in sweet water springs, is an anchorage at Aish, or Khirbet Osheh. It is located about one mile northeast of Capernaum and a little over one mile west of Bethsaida-in-Galilee. It had a 100 meter long promenade built of large stones and two parallel breakwaters, 20 meters apart, extending into the lake (Nun 1989a:23). It is likely that this was where the disciples’ boat was moored during the feeding of the 5,000 and where they departed to the “other side.” Possibly Jesus was concerned for their safety. Herod Antipas would not have been pleased with the idea of making Jesus “King of Israel” (John 6:15).

  The area of Moshav Almagor and the Aish anchorage nicely fits the Gospel descriptions of the feeding of the 5,000. Placing the miracle at Tabgha was no doubt for the convenience of early pilgrims.

  As the disciples were crossing the lake, a violent winter wind storm swept down from the Golan Heights. It was on this occasion that Jesus walked upon the sea and calmed the wind (Matt. 14:25-32; Mark 6:48-51; John 6:19-21). Eventually they landed on the west side of the lake at the “land of Gennesaret,” where they anchored in the harbor of Gennesar (Nun 1989a:23). The next day Jesus went to the synagogue of Capernaum about 3 miles away and gave His discourse on the “Bread of Life” (John 6:22-71).

  Feeding the 4,000

  The focus of Jesus’ ministry changed after the feeding of the 5,000. Now, He wanted to spend time alone with His disciples. They traveled to Tyre and Sidon where they spent much time together. After ministering to the Syro-Phoenician woman, they departed from the region and came to the Sea of Galilee in the region of the Decapolis (Mark 7:31). There Jesus healed many, primarily Gentiles, for three days. As a result, they “glorified the God of Israel” (Matt. 15:29-31; Mark 7:31-37). Toward the end of the third day the multitudes were fed with seven loaves of bread and a few small fish. Although we can be certain that the event took place on the east side of the lake, exactly where is another matter.

  Father Bargil Pixner places the event at Tel Hadar on the northeast shore of the lake. He has even set up a marker to commemorate the event. Tel Hadar, however, is in the region of Gaulanitis, north of the area of the Decapolis. The border between the Decapolis and Gaulanitis apparently was the Wadi Samak (Dalman n.d.:170). I suggest that the feeding of the 4,000 took place at the Kursi Church, excavated in the 1970’s, just south of the Wadi Samak. In fact, I believe the church was built to commemorate this event, rather than the casting of the demons into the swine as the excavators propose (Tzaferis 1983:43-48; 1989:44-51; Nun 1989c).

  There are several reasons for this suggestion. First, as argued earlier, I believe the demoniac event took place at Gadara eight miles to the south. Second, there is no indication from the mosaics on the floor of the church that it commemorated the demoniac event. Third, early church sources and pilgrim accounts, while stating that the demoniac event took place on the east side of the lake, do not give a specific location. Fourth, the mosaic provides a hint that this is where Jesus fed the 4,000.

  The church was built in the late fifth, or early sixth, century AD and lasted until the Persian invasion of AD 614 when it was destroyed. Approximately 60% of the mosaic floor survived the destruction. The central nave suffered the most. Except for some birds and animal medallions which were destroyed during an Islamic iconoclastic movement, the two side aisles are relatively intact.

  The side aisles were made up of 296 medallions containing various depictions. Vassilios Tzaferis, the excavcator, describes them as follows: “[they] contained a variety of exotic and common birds, different types of fish, stylized flowers, plants, vegetables, harvest symbols and ceremonial objects. Within the row each motif was repeated four times. For the most part, the arrangement of the motifs alternated between rows of images such as birds, fish, everyday objects, or plant motifs” (1983:24).

  What interests me the most are the fish (1983:Plate XI:1). Although they have been partially destroyed, Nun has identified them as barbel fish (1989c:24). The Gospel narratives state that the fish involved in this miracle were “small fish,” possibly the sardines for which the Wadi Samak is noted. There are also baskets in the mosaics (Tzaferis 1983:Plate X:5). They have handles as did those in the Gospel account. One basket is similar to the one on the mosaic floor at Tabgha.

  To the southeast of the church, on the slopes of Wadi Samak, is an ancient tower. According to the excavator, this is the “chapel of the miracle of the swine” (Tzaferis 1983:49-51). Some have suggested it was built over the tombs in which the demoniac(s) lived. Nothing in the chapel, however, indicates to whom or what it was dedicated. It could just as well have been dedicated to the healing events which took place prior to the feeding of the 4,000. Matthew tells us that Jesus “went up on the mountain and sat down there” (15:29). Kursi, interestingly enough, means “chair,” a place for sitting down. For the convenience of pilgrims, the chapel was placed only a little ways up the slope of the mountain.

  After feeding the 4,000 people, Jesus and His disciples went to Dalmanutha / Magdala on the west side of the lake. Some 300 meters to the west of the church is a small, 2.5 acre, site named Tel Kursi. North of Tel Kursi are the remains of an ancient harbor. Its breakwater curves for 150 meters and has a holding tank for fish, with an aqueduct for bringing fresh water from the Wadi Samak (Nun 1989a:20-21). This would have been the barbor from which Jesus left to go to Magdala.

  Location of Magdala / Dalmanutha

  Magdala is located about 3 miles northwest of modern Tiberias. Remains of a harbor have surfaced here (Nun 1989a:20-21). It consisted of two parts; an open dock for loading and unloading during the summer, and a basin, within a 70 meter breakwater to protect the ships from the winter storms. Mark’s Gospel calls the area the “region of Dalmanutha.” How is this to be understood?

  It has been suggested that Dalmanutha is a transliteration of the Syriac word for “harbor” (Laney 1986:85). Magdala, also known as Tarichea, was noted as a place for salting fish. Possibly it got its nickname, “the harbor,” because fishermen brought their sardines here for salting. Josephus records that there were many ships at Magdala (230 or 330 depending on which account you read, Wars 2:635-637) during the battle of the First Jewish Revolt. He also hints that one of the other industries in the area was shipbuilding. The nickname could also derive from this activity.

  In recent years, two important discoveries have been made at Magdala. In February 1986, the now famous first century AD boat was found in the harbor. The boat has been variously called “The Jesus Boat,” the “Disciples’ Boat,” or the “Josephus Boat.” It is now on display at Kibbutz Ginossar (Wachsmann 1988:18-33; 1990). Secondly, a first century AD synagogue has been excavated near the town square by the Franciscans (Corbo 1983:355-378; Strange and Shanks 1983:29). Perhaps this is the place where the Pharisees and Sadducees came to seek a “sign from heaven” from Jesus (Matt. 16:1-4; Mark 8:11-13).

  Conclusions

  Jesus and His disciples traveled the Sea of Galilee by boat, going from one harbor to another. Recent climatic conditions have resulted in the exposure of many ancient harbors around the lake. This has given scholars fresh data with which to resolve old problems.

  The harbor at Tabgha confirms that fishermen from Capernaum fished there during the winter months. The harbor at Gadara (Kibbutz Ha’on) adds credibility to the reading of “Gadara” in the gospel narratives. Light is shed on the term “Dalmanutha” (“harbor”) as a result of new finds at Magdala. Finally, I have set forth two new proposals. First, the feeding of the 5,000 took place near Moshav Almagor with the disciples departing from the Aish harbor. Second, the Kursi church has been misidentified. Rather than being the place where Jesus cast the demons into the swine, I believe it to be the place where Jesus fed the 4,000.

  For the last 2,000 years, pilgrims and tourists have been attracted to the Sea of Galilee to worship, understand and appreciate the Person and work of the Lord Jesus Christ. I trust these ideas will serve to draw us closer to Him, encourage us to walk in His footsteps and be more like Him, day by day.

  Bibliography

  Corbo, V.

  1983 La Citte Romana di Magdala. Studia Hiersolymitana 22. Jerusalem: Franciscan.

  Dalman, G.

  n.d. Sacred Sites and Ways. London: Society for Promoting Christian Knowledge.

  Johnson, E.

  1989 Mark 5:1-20: The Other Side. Abstracts, American Academy of Religion, Society of Biblical Literature Annual Meeting. Atlanta: Scholars.

  Laney, J. Carl

  1986 Geographical Aspects of the Gospels. Essays in Honor of J. Dwight Pentecost. Chicago: Moody.

  Nun, Mendel

  1989a Sea of Galilee: Newly Discovered Harbours from New Testament Days. Kibbutz Ein Gev: Kinnereth Sailing.

  1989b The Sea of Galilee and Its Fishermen in the New Testament. Kibbutz Ein Gev: Kinnereth Sailing.

  1989c Gergesa (Kursi), Site of a Miracle, Church and Fishing Village. Kibbutz Ein Gev: Kinnereth Sailing.

  1991 The Sea of Galilee. Water Levels, Past and Present. Kibbutz Ein Gev: Kinnereth Sailing.

  Pixner, Bargil

  1985 The Miracle Church of Tabgha on the Sea of Galilee. Biblical Archaeologist 48:196-206.

  Shenhav, J.

  1984 Loaves and Fishes Mosaic Near Sea of Galilee Restored. Biblical Archaeology Review 10/3: 22-31.

  Strange, James; and Shanks, Hershel

  1983 Synagogue Where Jesus Preached Found in Capernaum. Biblical Archaeology Review 9/6: 24-31.

  Tzaferis, Vassilios

  1983 The Excavations of Kersi-Gergesa. ‘Atiqot 16. Jerusalem: Department of Antiquities and museums.

  1989 A Pilgrimage to the Site of the Swine Miracle. Biblical Archaeology Review 15/2: 44-51.

  Wachsmann, S.

  1988 The Galilee Boat – 2,000 Year Old Hull Recovered Intact. Biblical Archaeology Review 14/5: 18-33.

  1990 The Excavations of an Ancient Boat in the Sea of Galilee (Lake Kinneret). ‘Atiqot 19. Jerusalem: The Israel Antiquities Authority.

  This paper was first read at the Near East Archaeological Society meeting held at New Orleans Baptist Theological Seminary, New Orleans LA, November 16, 1990.

  The article was published in Archaeology and Biblical Research, 4/4 (1991) 111-121.
• 04Feb

  Text and Tell: The Excavations at Bethsaida

  Life of Christ Comments Off on Text and Tell: The Excavations at Bethsaida

  By Gordon Franz

  Where is Bethsaida?

  Bethsaida is mentioned more times in the gospels than any other city with the exception of Jerusalem and Capernaum, yet scholars still are debating the exact location of this site.

  The name “Bethsaida” means either “house of the fisherman” or “house of the hunter.” Both names fit well the geographical context. Bethsaida was the birthplace of at least three of Jesus’ early disciples – Peter, Andrew and Philip – and Philip apparently still lived there while a disciple (John 1:44; 12:21). Bethsaida was one point of what Bargil Pixner calls the “Evangelical Triangle” (1992: 34-35). Korazin and Tabgha were the other two points of the triangle and Capernaum was the midpoint of the triangle’s base. Jesus did most of His mighty works and miracles of His Galilean ministry within these three points (Matt. 11:21; Luke 9:10). Two recorded miracles are the healing of the blind man outside the city of Bethsaida (Mark 8:22-26) and the feeding of the 5,000 men, plus women and children in a “deserted place” within the region of Bethsaida (Matt. 14:13-21; Mark 6:31-44; Luke 9:11-17; John 6:1-13). Prior to this miracle, Jesus turned to Philip and asked him where they should buy bread. Philip, whose hometown was just down the hill, would have known where all the bakeries were.

  Josephus, the first century Jewish historian, recounts three incidents relating to Bethsaida. First, Herod Philip expanded the city to a polis and named it after Julia, the daughter of Caesar [Augustus] ( Antiquities 18:28; LCL 9:25). However, the excavator of Et-Tell, Rami Arav, has suggested, based on some coins, that it was “the wife of Caesar Augustus and mother of Tiberias Caesar [who was] … accepted into the Julian family is 14 CE and then officially took on the name Julia Augusta …” M. Avi-Yonah concurred (Kuhn and Arav 1991: 88). Josephus’ second point regarding Bethsaida is that Herod Philip died in Julias and was buried in a sepulcher there after a costly funeral ( Antiquities 18: 108; LCL 9: 77). Josephus also relates his own experience during the First Jewish Revolt. A battle took place between the Jewish forces under Josephus and the Roman legion commanded by Sulla in the fall of AD 66 ( Life 398-406; LCL 1:147-149). Josephus includes a geographical reference when he says that the Jordan River flows into the Sea of Galilee “after passing the city of Julias” ( Wars 3: 515; LCL 2: 721).

  In spite of all these literary sources, the site of Bethsaida has not been positively identified. Where was the city? Was there one, or were there two Bethsaidas? Is Bethsaida Julias different from Bethsaida in Galilee?

  The Site Identification

  One of the earliest explorers to visit the Holy land, Edward Robinson, identified Bethsaida Julias with Et-Tell, 2 kilometers from the northern shore of the Sea of Galilee and to the east of the Jordan River. He also maintained there was a second Bethsaida in Galilee, based on the passage in John 12:21. Since the territory of Galilee was to the west of the Jordan River, he identified Bethsaida in Galilee with Tabgha, to the west of Capernaum (1977: 289, 290, 295, 308, 309).

  Ever since the days of Robinson the site of Bethsaida has been hotly debated. Today, four different scholars argue for three different locations of the site. Dr. Rami Arav, the excavator of Et-Tell, maintains that the site of Bethsaida is only at Et-Tell and concluded that Tel el-Araj has no Herodian remains and can not be Biblical Bethsaida. Another scholar, Mendel Nun, a fisherman from Kibbutz Ein Gev and an expert on the Sea of Galilee, believes there are Herodian remains at Tel el-Araj and that is Biblical Bethsaida (1997; 1998). Bargil Pixner (1982: 165-170; 1985: 204-216) and an Israeli archaeologist Dan Urman (1985: 121) have suggested that Bethsaida had two parts. Tel el-Araj was the Jewish fishing village to be identified with Bethsaida in Galilee, whole Et-Tell was the acropolis of the city and identified with the Hellenistic Bethsaida Julias. They suggest that the Jordan River ran a course to the east of Tel el-Araj in antiquity, today known as the es-Saki lagoon, putting it in Galilee (Inbar 1974). G. Schumacher, the early surveyor of the Golan Heights, suggested el-Mes’adiyeh was Bethsaida Julias and Tel el-Araj was the fishing village. Et-Tell appeared to him to be too far inland to be the fishing village of Bethsaida (1888: 93, 94, 221, 245, 246).

  The Excavations and Surveys

  In 1987, Rami Arav of the Golan Research Institute and the University of Haifa began a regional study of the Plain of Bethsaida. One of his objectives was to positively identify the site of Biblical Bethsaida. Arav wanted to change the question marks in the Bible atlases to exclamation marks! To meet his objectives, he conducted excavations at Et-Tell and Tel el-Araj. At Et-Tell, he uncovered remains from the Hellenistic and Early Roman periods (second century BC to AD 65/66). These remains from the Early Roman period were sufficient evidence, according to Arav, to identify Et-tell with Bethsaida of the Biblical narrative (1991: 104). Among other finds, he discovered a private residence with a courtyard from the late Hellenistic-Early Roman period. “The finds in the house, such as fishing net weights (lead), hooks (iron), and a needle (bronze) for repairing nets and sails, indicate that a fisherman owned the house” (Arav 1991: 104). One important find was a clay seal depicting a scene with two people standing in a boat and fish underneath (1991: 102, 103).

  Jim Strange conducted a survey at el-Mesadiyeh in 1982. He did not find conclusive early Roman pottery (1982: 255, cf. Kuhn and Arav 1991: 86). However, Dan Urman and Mendel Nun did find some while conducting a survey in the fall of 1974 (Urman 1985: 201, site 128). In a survey conducted in the fall of 1990 by Yosef Stepansky, Hellenistic, Roman and Byzantine remains were found (1992: 87).

  Arav put in one 4 x 4 meter square at Tel el-Araj in 1987 and discovered “a floor and two walls forming a corner” (1991: 94). He noted that there was a “sterile level” underneath this Byzantine building. The pottery from this square dated to the Byzantine 2 period (AD 419-640). Based on this limited probe, Arav concluded that there were no Hellenistic or Roman remains, and thus the site could not be identified with Biblical Bethsaida (Arav 1988: 187, 188; Kuhn and Arav 1991: 93, 94). In a personal correspondence, Dr. Arav noted he could not excavate further down because the water table was high.

  In Rami Arav justified in making the claim that there is no Early Roman occupation at this site? A German traveler, K. E. Wilken, sometime before 1956, visited the site of Tel el-Araj. A cistern was being constructed while he was there. During construction, the walls collapsed and Wilken observed the stratification. He noted that “there was an upper layer of about twenty inches composed of alluvial sand; below that was a layer of about six inches with sherds of the Roman period down to about AD 250. He mentioned the typical red-colored sherds and painted jar-handles. Another layer of alluvial sand of twelve to fourteen inches, which lay above the next layer, he assigns to the time of Christ, for from it he was able to extract four lamps and eleven small coins showing three ears of grain on one side; these, he asserts, were minted in the time of Pilate (AD 26-36). The coins with the three ears of grain are either from the time of Pontius Pilate (Kindler 1974: 102) or Agrippa I (Kindler 1974: 42). He notes that the stratum in question was destroyed by fire (Kraeling 1956: 388, 389). If this report is accurate (Rami has serious questions about it), then Wilken was able to observe another level because of a low water table.

  A heart-shaped column can be seen protruding from the surface of the site. This column belongs to a synagogue or some other monumental building. Mosaics were also discovered in the area.

  In the fall of 1990, Y. Stepansky conducted a survey at the site as part of the Archaeological Survey of Israel project. He found Early Roman and Late Roman remains on the site, including a Herodian lamp and an eastern terra sigillata bowl. These finds led the surveyor to conclude that “the continuing identification of the site with Bethsaida cannot be excluded” (1992: 87).

  Unfortunately, the fluctuating water level of the Sea of Galilee has made excavating at Tel el-Araj more difficult because of its high water table. If there is another drought like the one from 1989-1991, and the water table drops again, then it would behoove someone to excavate Tel el-Araj.

  I think the jury is still out on the identification of Bethsaida. There are Early Roman remains at Tel el-Araj and the nature of that settlement should be ascertained before ruling out the site as Bethsaida. Mendel Nun suggested that since the water level of the Sea of Galilee was lower in antiquity, the city was much larger than previously assumed. The fluctuation level in antiquity was from 209.25 meters below sea level down to 210.75 meters below sea level. It is higher today because the water level of the lake is regulated by the National Water Carrier (Nun 1991).

  This observation was confirmed by Stepansky’s survey in the fall of 1990. He observed that “additional lines of building remains can be traced along 200-300 meters of the 25-30 meter wide strip of beach exposed by the receding waters. Visible next to the hill on the south are the foundations of a round structure (about 5 meters diameter), similar to a building located about 30 meters west of the hill, above the exposed beach. The ancient site probably extended over an area of some tens of dunams, encompassing the hill, the center of which probably contained remains of a public building” (1992: 87).

  Further excavations are required to give a definitive answer to the identification of the site of Biblical Bethsaida.

  Bibliography

  Arav, Rami

  1988 Et-Tell and el-Araj. Israel Exploration Journal 38/3: 187-188.

  1989 Et-Tell, 1988. Israel Exploration Journal 39/1-2: 99, 100.

  1991 Bethsaida, 1989. Israel Exploration Journal 41/1-3: 184-186.

  1992 Bethsaida, 1992. Israel Exploration Journal 42/3-4: 252-254.

  Dalman, G.

  1935 Sacred Sites and Ways. London: SPCK.

  Inbar, M.

  1974 River Delta on Lake Kinneret Caused by Recent Changes in the Drainage Basin. Pp. 197-207 in Geomorphologische Prozesse und Prozebkom-binationen in der Gegenwart unter verschiedenen Klimabedingungen. Gottingen: Vandenhoeck and Ruprecht.

  Josephus

  1976 The Life. Against Apion. Vol. 1. Trans. by H. Thackeray. Cambridge, MA: Harvard University. Loeb Classical Library 186.

  1976 Jewish Wars. Books 1-3. Vol. 2. Trans. by H. Thackeray. Cambridge, MA: Harvard University. Loeb Classical Library 203.

  1981 Antiquities of the Jews. Books 18-19. Vol. 9. Trans. by L. Feldman. Cambridge, MA: Harvard University. Loeb Classical Library 433.

  Kindler, A.

  1974 Coins of the Land of Israel. Jerusalem: Keter.

  Kraeling, E.

  1956 Rand McNally Bible Atlas. New York: Rand McNally.

  Kuhn, H.; and Arav, Rami

  1991 The Bethsaida Excavations: Historical and Archaeological Approaches. Pp. 77-106 in The Future of Early Christianity. Edited by B. Pearson. Minneapolis: Fortress.

  McCown, C.

  1930 The Problem of the Site of Bethsaida. Journal of the Palestine Oriental Society 10:32-58.

  Nun, Mendel

  1991 The Sea of Galilee, Water Levels, Past and Present. Kibbutz Ein Gev: Tourist Department and Kinnereth Sailing Company.

  1992 Sea of Galilee, Newly Discovered Harbours From New Testament Days. Kibbutz Ein Gev: Tourist Department and Kinnereth Sailing Company.

  1997 The “Desert” of Bethsaida. Jerusalem Perspective 53: 16, 17, 37.

  1998 Has Bethsaida Finally Been Found? Jerusalem Perspective 54: 12-31.

  Pixner, Bargil

  1982 Putting Bethsaida-Julias on the Map. Christian News from Israel 27: 165-170.

  1985 Searching for the New Testament Site of Bethsaida. Biblical Archaeologist 48/4: 207-216.

  1992 With Jesus Through Galilee According to the Fifth Gospel. Rosh Pina: Corazin.

  Robinson, E.

  1977 Biblical Researches in Palestine, Mount Sinai and Arabia Petrea. Vol. 3. New York: Arno.

  Schumacher, G.

  1888 The Julian. London: Richard Bentley and Son.

  Stepansky, Yosi

  1992 Kefar Nahum Map Survey. Excavations and Surveys in Israel 1991 10: 87-90.

  Strange, J.

  1982 Survey of Lower Galilee, 1982. Israel Exploration Journal 32/4: 254-255.

  Urman, Dan

  1985 The Golan. A Profile of Region During the Roman and Byzantine Periods. Oxford: BAR International Series 269.

  This article first appeared in Archaeology in the Biblical World, (1995) 3/1: 6-11. It was slightly revised and updated on November 10, 2007. A lengthy and more detailed article is in preparation.
• 04Feb

  That The World May Believe

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  By Gordon Franz

  John 17:20, 21

  In the High Priestly prayer recorded in John 17, the Lord Jesus prays, “I do not pray for these alone [the eleven disciples in the Upper Room with Him], but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me” (17:20, 21 NKJV, see also verses 22,23).

  Francis Schaeffer identified these verses as the “final apologetics” in reaching the world with the gospel. If the world sees that Christians are unified and display the oneness of the Body of Christ, it will compel them to believe.

  In the early 20^th century, Captain Bertram Dickson, the British military consul in Asia Minor, visited the region of Kurdistan in what is now southeastern Turkey and northern Iraq. He described the history, geography, geology, flora and fauna of the region, as well as the people in an article. He relates an interesting story that is a commentary on the words of the Lord Jesus.

  There were those in the region that identified themselves as Assyrians, being remnants of the mighty Assyrian Empire that fled Nineveh after the city was conquered and the empire collapsed in 612 BC (cf. Nahum 3:15b-18). In the course of time, these people converted to Christianity. The Moslem invasion of the area in a much later period caused them to flee to the mountains of Kurdistan for refuge.

  When Captain Dickson visited this mountainous region he encountered three groups of Christians: the Nestorians, the Jacobites and the Chaldeans (Church of Rome). He observed that their “internecine jealousies are stronger than the Christian-Moslem hate.” In other words, the Christians may have gotten along with their Moslem neighbors at times, but they could not stand each other!

  The captain relates a story that allegedly happened the year before his visit. A Kurdish man approached the important and powerful Moslem sheikh of Shemsdinan with a dilemma. As the story goes, the man told the sheikh that he had a rooster that spoke to him and said on three separate occasions, “Christ’s religion is the only faith.” The man inquired of the sheikh as to what he should do: convert to Christianity or kill the rooster as an infidel?! The sheikh thought long and hard about this matter and finally decided that the rooster should be kept until it could identify which of the three Christian sects was the real one. “Meanwhile”, he said, “we will continue to be Moslems!”

  This is a sad statement on how the world might views the sectarian divisions within Christendom. It seems that Jesus’ words in John 17 are more than a helpful suggestion … we need to love one another.
• 04Feb

  O Little Town of Bethlehem

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  By Gordon Franz

  During the Christmas season, we are inundated with images of Bethlehem from Christmas cards or Sunday School material that depicts somebody’s imagination of what Bethlehem looked like 2,000 years ago. Some Christmas cards depict Bethlehem as an oasis in the Sahara Desert with domed houses surrounded by palm trees. However, the First century BC/AD reality may be shockingly different from our traditional images of Bethlehem.

  In 1985, while working on the Lachish excavation in Israel, I took a group of “diggers” to Bethlehem for a tour on one of our free afternoons. We hopped on the Arab bus #22 at Jaffa Gate in Jerusalem and road the seven miles to Bethlehem. When we disembarked at Manger Square we were greeted with the hustle and bustle of the crowded market place. One of our diggers, Tina, a fourteen-year old girl who came to dig with her grandfather, stood stunned and in a state of shock. She blurted out, “This isn’t the little town of Bethlehem!” That’s right Tina; much has changed in the last 2,000 years.

  The First century village of Bethlehem was located just east of the main north-south road running along the spine of the Hill Country of Judah. The road was called the “Patriarchal Highway” because Abraham, Isaac and Jacob traveled on it. The village was situated in a transitional zone between the fertile farmland in the hill country and the pasturelands of the Wilderness of Judah to the east of Bethlehem. The two agricultural ways of life met in Bethlehem, the farmer and the shepherd.

  Bethlehem is first mentioned in the Bible during the period of the Judges. This well-known story is found in the book of Ruth. Famine struck the area and the family of Elimelech and Naomi migrated to the Land of Moab to the east of the Dead Sea. In due time, Elimelech and his two sons died. When Naomi heard that the Lord had visited Bethlehem and blessed the fields with an abundant harvest, she and her daughter-in-law, Ruth, returned to Bethlehem. In order to make ends meet, Ruth enrolled in God’s “workfare” program and went into the barley and wheat fields to glean the grain that was left by the harvesters. The owner of one of the fields, Boaz, inquired about the identity of this new woman. When he found out she was related to a relative of his, he arranged for Ruth to work in his fields. This touching love-story ends with Boaz redeeming Ruth in the gates of Bethlehem, marrying her and having a child names Obed. The last verses of the book of Ruth lists the genealogy of part of the tribe of Judah, from Perez down to David, the first legitimate king of Israel.

  Bethlehem is mentioned several times in the life of David. It was here that Samuel anointed David king of Israel for the first time (1 Sam. 16:1-13). Later, when David fled from Saul, he was hiding in a cave at Adullam. While there, he desired water from the well by the city gate of Bethlehem. One problem, the city was under the control of the Philistines. This was no problem for three of David’s mighty men who broke through the Philistine line and drew water from the well for David. Yet David, realizing these men had risked their lives in order to get this water, poured out the water before the LORD (II Sam. 23:13-17).

  Toward the end of the 8^th century BC, the super-power Assyria was threatening the Kingdom of Judah. The Prophet Micah prophesied, “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be ruler in Israel, whose goings forth have been from of old, from everlasting” (5:2). There are three points in this prophecy that should be noted. First, Micah singles out the place where the Messiah would be born, Bethlehem in Judah. At this time in Israel, there were two other Bethlehems in the Land of Israel. One was in Lower Galilee in the tribal territory of Zebulun (Josh. 19:15). The other was in the territory of Benjamin, just north of Jerusalem. It was near this Bethlehem that Rachel was buried (Neh. 7:26; Gen. 35:16,19; 48:7; 1 Sam. 10:2; Jer. 13:4-7; 18:23; Hareuveni 1991:64-71). Second, Micah describes God’s purpose for the Messiah. He shall be a ruler in Israel. There is a day coming when the Messiah, the Lord Jesus, shall sit on the throne of His father David and reign over the House of Jacob forever (Luke 1:32,33, cf. 2 Sam. 7:12-17; Ps. 110). Third, Micah describes the Person of the Messiah. He was from of old, from everlasting. John begins his gospel with the eternality of the Lord Jesus (John 1:1-3,14).

  The Lord Jesus was conceived in the virgin Mary by the Holy Sprit in Nazareth (Luke 1:35). In order for this prophecy to be fulfilled, Mary would have to go to Bethlehem. God in His sovereignty, moved the heart of Caesar Augusta in Rome to declare a census in which all residents had to be enrolled in their own city (Prov. 21:1; Luke 2:1-3). Joseph, who was betrothed to Mary, had ancestral roots in Bethlehem. Micah’s prophecy was marvelously fulfilled when Joseph returned with Mary to his ancestral home.

  Bethlehem means “House of Bread.” On the night when Jesus was born, the village lived up to its name. The “Bread of Life” came down from Heaven to enter human history in the “House of Bread” (John 6:35, 51).

  That night, an Angel of the LORD announced to the shepherds, “for there is born to you this day in the city of David a Savior, who is Christ the Lord” (Luke 2:11). These shepherds were the ones who provided lambs and goats for the Temple sacrifices in Jerusalem. They knew the importance of the shedding of blood for the atonement of sins. I wonder if they knew what John the Baptizer would say some thirty years later? “Behold the Lamb of God who takes away the sin of the world” (John 1:29). The reason the Lord Jesus, the Eternal Son of God, came to earth was to die and pay for all our sins, be buried and raised from the dead. He offers His righteousness and a home in heaven to all who would put their trust in Him alone for their salvation (John 3:16; 6:47; 10:11-18; Eph. 2:8,9; Phil. 3:9).

  Yes Tina, there once was a little town of Bethlehem and you can still sing, “O little town of Bethlehem, how still we see thee lie!”
• 04Feb

  Divine Healer: Jesus vs. Eshmun

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  By Gordon Franz

  Introduction

  How well I remember the traumatic experience of composing my first book report in third grade. The teacher instructed us to list the title and author of the book, and then describe the main theme, or purpose of the book. I must confess my reading skills were not well-developed yet, so I struggled even with the help of my parents on that first book report. The most difficult part of the report was defining the theme. Why did the author write the book? What was the purpose? Since then, I have always appreciated an author who explains why the book was written!

  The Apostle John, in the gospel which bears his name, does state the purpose for writing his book: “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book: but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have like in His name” (John 20:30, 31 NKJV). In keeping with his purpose, John selects seven signs to present the Lord Jesus Christ as the Son of God (His deity) and as a result of that, one can believe on (trust in) Him for eternal salvation.

  This article addresses itself to the background of the third miracle or sign, the incident which took place at Bethesda (John 5). When did the event take place? Where did it take place? How do the archaeological discoveries shed light on this passage? And what are the practical and theological implications of this event?

  The Textual Problems

  There are several textual problems within the first four verses of the chapter. Without going into detail, a suggested translation of these verses is given below. The italic words indicate the variant readings that are followed in this article.

  “1) After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2) Now there is at Jerusalem by the sheep pool, a (place) which is called in the Hebrew tongue, Bethesda, having five porches. 3) In these lay a great multitude of impotent folk, of blind, lame, paralyzed, waiting for the moving of the water. 4) For an angel went down at a certain season into the pool, and troubled the water; whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had” (Hodges 1979:28-39).

  When Did the Event Take Place?

  Scholars have debated the identification of the feast mentioned in John 5. Almost every major and minor Jewish feast has been suggested. It should be kept in mind that John’s, as well as Mark’s Gospel, is arranged chronologically. Within the Gospel of John, we have some chronological indicator as to which feast was mentioned in John 5:1.

  The encounter with the Samaritan woman (John 4) took place during the Samaritan feast of Zimmuth Pesah (Preparation for Passover). This, in turn, takes place sixty days before the Samaritan Passover to commemorate Moses meeting Aaron, after the burning bush experience, to redeem the people of Israel from Egypt. John 4:35 states that there were four months before the grain harvest. The wheat harvest begins around the time of Shavuot (Pentecost). John 6:4 states that the Passover was near at hand. The only feast of the Jews which falls between Zimmuth Pesah and the Jewish Passover is the feast of Purim, connected with the events recorded in the Book of Esther (Bowman 1971; 1975). In the year AD 28, the feast of Purim fell on Shabbat (Faulstich 1986; cf. John 5:9, 15, 18).

  Verse 1 of John 5 says, “a feast”, thus it might have been one of the minor feasts. Some have objected to this identification. Would the Lord Jesus be going up to Jerusalem for a minor feast, when only the major ones are required (Deut. 16:16)? However, later in the gospel, He appears at the Feast of Dedication (Hanukkah), another minor feast (Bowman 1971:43-56; 1975:111-132). In John’s Gospel, this is the first time that the Lord Jesus publicly declared Himself to be God (John 5:18). Earlier in the gospel, when He was in Jerusalem for the Passover (John 2:23 – 3:21), He did not publicly present Himself (John 2:23-25).

  Where Did the Event Take Place?

  Verse two states that there is “by the sheep pool, a (place) which is called in the Hebrew tongue, Bethesda.” The sheep pool has been identified by most Biblical and archaeological scholars as the twin pools in the area of St. Anne’s Church just north of the Temple Mount. These reservoirs are 13 meters (42 feet) deep and were constructed about 200 BC by the Hasmoneans to collect water for washing the sheep that were to be used for sacrifice.

  But, it is probable that the incident of John 5 did not take place in these pools. When filled with water, one could drown if he entered them before being healed. Furthermore, the evidence seems to indicate that the pools were not even in use during the time of Christ. Herod the Great built another pool to the south next to the Temple Mount, called the “Pool of Israel.” This was more likely the pool in use for washing sheep during the time of Christ.

  If the miracle did not take place in the pools at St. Anne’s Church, where did it take place? The verse says it was in a place called “Bethesda.” This word is made up of two Hebrew words, “beth” (house) and “hesed” (mercy). This means that “Bethesda,” the “House of Mercy,” was some building or structure near the Sheep Pool (Wilkinson 1978:95-97).

  Can Archaeology Shed Light on This Passage?

  Excavations have been conducted in the area of St. Anne’s Church and the archaeologist’s spade has shed light on the passage. In the area of the pools there was a large Byzantine Church built at the beginning of the 5^th century AD. The church is east-oriented with the entrance from the west. Such an orientation is typical of almost all the churches built in the Holy Land during this period. The altar area, which is over the place being venerated, is at the east end of the church and not over the pools. This was the place being venerated in connection with John 5 by the early church. Under this area was found four occupation levels, two from the Jewish period (Hasmonean and Herodian, 2^nd century BC to AD 70), and two from the Late Roman Period (2^nd to 4^th centuries AD).

  It is known that there was a healing shrine in the area during the Late Roman period. This shrine, connected to the healing cult, was in rock hewn caves, with three or four steps leading down to them. A clay votive foot, thanking the god for healing, and a stature of a human head with the body of a snake, probably Asclepius, the Greek god of healing, were discovered in the excavations. Other finds also indicate the existence of a healing shrine. The question then is: Was there a healing shrine in the area during the time of Christ? There seems to be evidence that there was. Caves with water in them were connected with the healing cult of Asclepius. How the water was used in the ritual is not certain. This seems to be the background to the events of John 5 (Benoit 1968:48-57; Jeremias 1968).

  What was the identity of the healing god at the shrine? Archaeological data suggests that it was Asclepius during the Late Roman period (second century AD and onward). During the New Testament period, however, this deity may still have been called by the name of Eshmun, the Semitic healing god. If so, the Lord Jesus entered the healing shrine “Bethesda” (House of mercy) of the pagan Semitic healing god, Eshmun. He found a man who had an infirmity for 38 years and asked him, “Do you want to be made well?” The man responded that he had no one to help him into the pool (the small healing cubicles in the shrine) when it was stirred up by the angel. His answer makes much more sense if it occurred in a healing shrine of rock hewn caves having only three or four steps leading down to them than it does to think of putting him in the large and deep Sheep Pool.

  Some might object to a pagan healing shrine being so close to the Temple of the Lord. It should be kept in mind, however, that this shrine was outside the city wall of the second Temple, or New Testament, Jerusalem. Also, the pools for washing sheep for the Temple sacrifices were out of use at this time. Finally, it was also situated close to the Roman garrison stationed at Antonio’s Fortress.

  The Theological Implications

  When the Lord Jesus walked into “Bethesda,” He brought about a confrontation between Himself and the pagan healing deity. With just His words, the man took up his bed and walked away without even having to dip his little finger into the water, and without the angel of the pagan deity stirring up the water in the pool.

  Jesus won the confrontation. He truly was and is the Great Physician, because He is the only true God. The others, be they Asclepius or Eshmun, are not gods at all (Isaiah 45:20-22; Isaiah 44:9). This event fulfilled the first part of the theme of John’s gospel, to show that “Jesus is the Christ, the Son of God.”

  The second part was fulfilled in the man with the infirmity. He had a choice: stay on his bed and not be healed, or believe the command of the Lord Jesus, take up his bed and walk and this receive “life.” The man responded positively (John 5:9) and was made well. He then worshipped the Lord in the Temple (John 5:14).

  The issue at stake in this showdown was: Who really is the Great Physician? And more important: Who really is God? The Lord Jesus did not depend on any shrine, or ritual, or even an angel.¹ He simply commanded the man to take up his bed and walk. This was something Eshmun or Asclepius could not do. The pagan deity’s “healing power” issued forth at a “certain season,” whereas the Lord Jesus was able to heal anytime, anywhere. The man responded positively and was healed instantly.

  The Practical Application

  John basically wrote a gospel tract. He was and is seeking a positive response to the Lord Jesus and his message. What is your response? Do you believe that He is God? Only God manifest in human flesh could die and pay for all your sins. If you trust Him, the word of God promises eternal life, the forgiveness of sins and the righteousness of God because of the death, burial and resurrection of the Lord Jesus Christ (John 3:16; Rom. 4:5; Eph. 2:8, 9; Tit. 3:4-7; 1 John 5:13). If you have not trusted Him, will you do so now?

  Bibliography

  Anonymous

  1963 St. Anne’s Jerusalem. Jerusalem: St. Anne.

  Benoit, P.

  1968 Decouveries Archeologiques Autor de la Piscine de Bethesda. Pp. 48-57 in Jerusalem through the Ages. Jerusalem: Israel Exploration Society.

  Bowman, J.

  1971 Identity and Date of the Unnamed Feast of John 5:1. Pp. 43-56 in Near Eastern Studies in Honor of William Foxwell Albright. Baltimore: John Hopkins University.

  1975 The Fourth Gospel and the Jews. Pittsburg, PA: Pickwick.

  Faulstich. E. W.

  1986 Computer Calendar: IBM software. Spencer, IA: Chronology Books.

  Jeremias, J.

  1966 The Rediscovery of Bethesda. Louisville, KY: southern Baptist Theological Seminary.

  Hodges, Z.

  1979 The Angel of Bethesda – John 5:4. Bibliotheca Sacra 136:25-39.

  Wilkinson, J.

  1978 Jerusalem as Jesus Knew It. London: Thames and Hudson.

  This article was first published in Archaeology and Biblical Research 2/1 (1989) 24-28.

  ¹ A few manuscripts read “Angel of the Lord” (5:4). In my opinion, the proper rendering of the text should be simply “angel.” That being the case, the angel would have to be a fallen angel, a demon. There are several reasons for this. First, it would not be logical for God to use a good angel in a pagan healing shrine. Second, the word “angel” is used of both good and fallen angels (Matt. 25:41; II Cor. 11:14). The context must determine which it is. Finally, Satan can perform pseudo-healings to deceive people (II Cor. 11:13-15; Rev. 19:20).
• 04Feb

  “Lord, He Stinkest”: Jewish Burial Practices, Mourning Customs and Rabbinic Theology on John 11

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  By Gordon Franz

  As the Easter season approaches, Christians contemplate the two greatest events in human history: the death of the Lord Jesus in order to pay for our sins, as well as His victorious resurrection from the grave.

  The resurrection of the Lord Jesus was a watershed event in the history of the world. It was proof of His deity (Acts 2:32, 36; Rom. 1:4). It was proof that the payment for sin was complete and accepted by God (Rom. 4:25; 10:9; John 11:25). Finally, it was proof that the Word of God is true. It is the basis of the Christian message (Rom. 1:4; 3:24,25; 5:9,10), the fulfillment of Bible prophecy (Ps. 16:10, cf. Acts 2:22-32; 13:35-39), and the gospel (1 Cor. 15:1-4).

  A careful examination of the Scriptures reveals that the entire Trinity was involved in the resurrection of the Lord Jesus: the Father (Ps. 16:10; Acts 2:24,27,30,31; 13:30; Rom. 6:4; Eph. 1:19,20), the Son (John 2:19-22; 10:17,18), and the Holy Spirit (Rom. 1:4; 8:11; 1 Pet. 3:18).

  John the Baptizer sent two of his disciples to ask Jesus if He really was the coming Messiah (Matt. 11:2,3). The Lord Jesus responds by saying, “Go and tell John the things which you hear and see. The blind receive their sight and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me” (11:4-6).

  At this point in Jesus’ public ministry, there are two recorded accounts of individuals being raised from the dead. The first is Jairus’ daughter (Matt. 9:23-26 // Mark 5:35-43 // Luke 8:49-56) and the second is the son of the widow woman from Naim (Luke 7:11-16). Both miracles took place in Galilee: the first in Capernaum and the second in Naim. How many unrecorded resurrections there were, we do not know. When Jesus sent out His twelve disciples to the “lost sheep of the house of Israel” He gave them power to raise people from the dead (Matt. 10:8).

  In the first half of his gospel, the Apostle John records seven miracles, or signs, to demonstrate that Jesus is the Christ, the Son of God and that believing on Him, one could have eternal life (John 20:30, 31). The culminating miracle was the resurrection of His friend Lazarus from the dead (John 11).

  When John wrote the gospel that bears his name, under the inspiration of the Holy Spirit, his mind went back more than 60 years to this monumental event that he had personally witnessed. He records five Jewish burial practices, mourning customs, or a point of rabbinic theology. A Jewish person reading this gospel at the end of the First century AD would catch the significance to these practices and customs right away.

  The Lord Jesus deliberately did not rush to the aid of his dying friend because He wanted to show His disciples and the world, that He was Lord of Life and had power over death. He came to Bethany, on the backside of the Mount of Olives, on the fourth day after Lazarus died. As He approached the village, Martha, the sister of the deceased, went out to meet Jesus. Her sister, Mary, the text says, “was sitting in the house” (11:20).

  When a Jewish person died, the body was prepared for burial and it was placed in the grave soon after death. It was the custom to bury within 24 hours. After, the family would sit in their house and mourn, receiving the condolences of friends and neighbors for one week, this was called shiva. Mary and Martha were practicing this custom.

  The second custom hinted at in this passage was visiting the tomb. Martha returned to the village and told her sister that Jesus wanted to see her. He arose from her house and went to see Jesus. The mourners in the house thought she was going to visit the tomb of her brother and weep (11:31). Tractate Semahot (“Mourning”) says: “One may go out to the cemetery for three days to inspect the dead for a sign of life, without fear that this smacks of heathen practice. For it happened that a man was inspected after three days, and he went on to live twenty-five years; still another went on to have five children and died later” (8:1).

  The tomb of Lazarus was outside the village of Bethany. Jesus approaches it and commands the people to take away the stone (11:39). John recalled this event and described the tomb as a cave with a stone placed against it (11:38). It was a typical Jewish burial practice to have a tomb hewn out of bedrock. In fact, archaeologists have found hundreds of Jewish rock-hewn burial caves around Jerusalem, many of them on the Mount of Olives. When the Franciscans excavated Bethany in the 1950’s they found several Jewish rock-hewn burials outside the village. It was the practice to place a stone, either round or square, in front of the entrance to the tomb. This stone was called a golal.

  Rabbinic theology will help illustrate the fourth point. When Jesus commanded the people to remove the stone, Martha protested (I like the KJV rendering), “Lord he stinkest!” She points out that her brother had been dead four days and his body was beginning to rot (11:39). According to Rabbinic theology, the body began to decompose after the third day in order to expiate, or be punished for, the sins of the dead person. Jesus is about to demonstrate what He told the people in Jerusalem two years prior to this occasion. “Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man. Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth – those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of the condemnation” (5:25-29 NKJV).

  After the stone was removed, Jesus cried with a loud voice, “Lazarus, come forth” (11:43). The great evangelist of the 19^th century, D. L. Moody said, “Jesus had to call Lazarus by name because if he did not, everybody in the grave would have come forth!”

  Verse 44 describes the final burial practice. Lazarus is bound hand and foot with grave clothes and his face was wrapped with a cloth. The Jewish burial practice was to wash the body, anoint it with perfumes, then bind the hands and feet, as well as the jaw, in order to prevent the extremities from flying all over the place when rigor mortis sets in.

  The resurrection of Lazarus was a powerful testimony to the deity of the Lord Jesus and His ability to give eternal life to any and all who would put their trust in Him. In fact, John records that “many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him” (11:45), thus fulfilling the purpose of John’s gospel (20:30, 31). Have you trusted Him as your Savior?
• 04Feb

  The Feedings of the Multitudes – When, Where and Why?

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  By Gordon Franz

  All four gospels record the miracle of the feeding of the 5,000 (Matt. 14:13-21; Mark 6:31-44; Luke 9:11-17; John 6:1-13), but only Matthew (15:29-39) and Mark (8:1-10) record the feeding of the 4,000. Are these feedings actually the same event as some critical scholars suggest, or are they two separate events? When did they take place and why does the Lord Jesus perform the same miracle twice? Who are the recipients of Jesus’ miracles? What actually took place on the hillside of Galilee and elsewhere?

  The early pilgrims to the Holy Land commemorated both feedings (they assumed there were two feedings) at the site of Heptapegon (Greek for “seven springs”). A pilgrim, tourist or student of the Bible Lands visiting Israel today would recognize the corrupted Arabic form of the name Tabgha where the Benedictine monastery and church are situated. Is this tradition accurate? The visitor to the site will enjoy the Benedictine hospitality as well as view the lovely mosaic floor from the Byzantine church that depicts a basket containing four loaves marked with crosses and two fish on each side.

  Ironically, the artisan who made this mosaic floor did not read his Bible or eat in any of the local fish restaurants while he was employed at the church. First, the Bible says there were five loaves of bread, not four. Second, the fish depicted on the floor has two dorsal fins. These are not indigenous to the Sea of Galilee! The “musht” fish (Arabic for “comb”), better known as the “Saint Peter’s Fish”, has only one dorsal fin. Does this site square with the information given to us in the Bible? If not, how and why did the tradition move there? Is it possible to identify the site where Jesus performed both miracles?

  THE FEEDING OF THE 5,000

  When did this event that place?

  This is probably the easiest question to answer because the Scriptures are quite clear on the matter. John 6:4 says, “Now the Passover, a feast of the Jews, was near.” I will assume an AD 30 crucifixion and resurrection for the Lord Jesus. Thus the event took place in the Spring of AD 29, right before Passover. Another time indicator in the gospel accounts has to do with the grass. Matthew states that Jesus commands the multitudes to “sit down on the grass” (14:19). Mark says the grass is green (6:39) and John informs us there “was much grass in the place” (6:10). There is always lush vegetation in Galilee during the springtime, especially right before Passover. However, soon after Passover, the “hamsin” winds from the Arabian desert blow and kill off all the flowers and grass (cf. Ps. 103:15, 16; Isa. 40:6-8). If the Synoptic gospels are in chronological order at this point, and I believe they are, than the feeding of the 5,000 follows immediately after Jesus is informed of the beheading of John the Baptizer (Matt. 14:22). It also took place after the Twelve who had been sent out two-by-two to the “lost sheep of the House of Israel” returned for their “debriefing”. Jesus wanted to spend time along with His disciples.

  Where did this event take place?

  This is the most difficult question to answer and scholars have had a field day trying to answer it. The gospel records give several clues that need to be reconciled. First, the Synoptic gospel writers say it was a “deserted place” (Matt. 14:13, 15; Mark 6:31, 32, 35; Luke 9:10, 12). Luke adds that this deserted place belonged to the city of Bethsaida (9:10). Second, John informs us that it was up on a mountain (6:3) and after the feeding of the multitudes, the disciples “went down to the sea” (6:16). Third, Jesus and His disciples went out by boat to this place (Matt. 14:13; Mark 6:32) and after feeding of the multitude, Jesus immediately made His disciples get into their boat and head for the “other side” (Matt. 14:22; Mark 6:45; John 6:16, 17).

  Mendel Nun, a retired fisherman from Kibbutz Ein Gev, has done an extensive survey of the ancient harbors and anchorages around the Sea of Galilee. Due to abnormally low water levels at times, he went out and located and documented 16 ancient harbors and anchorages. It would make sense that Jesus and His fisherman-disciples would anchor their boat in one of these harbors. Fourth, the multitudes came from the surrounding cities on foot. It would be impossible for such a large number of people to cross the Jordan River in such a short time, especially during the spring flood stage. Thus the multitudes would have to be either from the east side of the Jordan River or the west. Fifth, after the disciples got into the boat to head for Bethsaida and the “other side” (Mark 6:45), a strong east wind that was “contrary”, or “against them” (Matt. 14:24; Mark 6:48), blew them off course to the Land of the Gennessaret and Capernaum (Matt. 14:34; Mark 6:53; John 6:17, 21). This eastern wind storm, called a “Sharkia”, suddenly blew off the Golan Heights. This storm could not have been the westerly winter storm that brought rain because the fisherman-disciples were well aware of how to interpret the appearance of the sky (Matt. 16:1-3). “When it is evening, you say, ‘It will be fair weather; for the sky is red.’ And in the morning, ‘It will be stormy today, for the sky is red and threatening’.” The fisherman-disciples would not have ventured out on the lake if they knew a westerly or northerly (cf. Prov. 25: 23) rain storm was coming. However, the easterly windstorms arise suddenly, unexpectedly, when the sky is clear. This is the storm the fisherman of the lake fear most. These are the Biblical requirements for the location of the feeding of the 5,000.

  Gustaf Dalman, in his Sacred Sites and Ways (p. 173), places the miraculous feeding at Mika’ ‘Edlo, between Kursi and Ein Gev, on the east side of the lake. The late Father Bargil Pixner, a Biblical geographer who lived at Tabgha, follows the traditional identification of this event and places it at Tabgha.

  One of the earliest pilgrim’s accounts for this event is Aetheria (AD 390). He states, “Not far from there (Capernaum) one can see the stone steps on which our Lord stood. Just there, above the Lake, there is a plain rich in vegetation, which has plenty of grass and palm trees. Next to them are seven fountains, each of which pours forth much water. In this field our Lord fed the people with five loaves and two fishes. Moreover, the stone on which the Lord placed the bread has been made into an altar. Visitors take away small pieces of this stone for their welfare, and all find it salutary. The public road where the Apostle Matthew had his seat of custom passed close to the walls of this church. From there towards the mountains which stand nearby, is the raised piece of ground where, after climbing up to it, the Savior delivered the Beatitudes. Not far from here, however, is a synagogue which our lord cursed.” There are three geographical features that are known today. The “stone steps” are clearly visible today on the lake side of the Church of the Primacy. The “seven fountains” is a clear reference to Heptapegon. The “stone” is the altar area of the Church of the Multiplication of the Fish and the Loaves. Aetheria points out that the “seat of custom” was next to the church. However, geographically Matthew would have had his custom house either in Capernaum, or east of Capernaum toward Gaulanitis. The Sermon on the Mount is localized here as well. Even as early as the 4^th century, several events from the gospels were localized in one area. More than likely, this was for the convenience of the pilgrims. The site was chosen because it was near the main highway, the seven springs would draw visitors because of its natural beauty and abundance of drinking water, and the area was sanctified by the memory of Christ and the Twelve. But was it the real site? The biggest draw back to this site, as well as Dalman’s, is that it does not belong to the territory of Bethsaida.

  A short digression should be made to discuss the identification of Bethsaida. Geographers of the Bible have hotly debated the identification of this site and whether there was one Bethsaida or two. Josephus describes Bethsaida Julias as the southern capital of Gaulanitis under the rule of Philip the Tetrarch (4 BC to AD 34). The Gospel of John states that Bethsaida, the meaning of which is “house of the fisherman”, was the home (apo) of Philip, one of the Twelve, and the birthplace (ek) of Andrew and Peter (1:44). He also states that Philip, the disciple, came from “Bethsaida in Galilee” (12:21). Is Bethsaida Julias the same city as Bethsaida in Galilee?

  More than likely, Bethsaida Julias is located at the site of et-Tell, east of the Jordan River and about two and a half kilometers from the lake, or at el-Mesadiyye, just southeast of Tel el-Araj.. According to Josephus, the border between Galilee, to the west, and Gaulanitis to the east, is the Jordan River. Bethsaida in Galilee should be located ay Khirbet el-‘Araj, named after a sacred zizyphus tree, and is also east of the present day Jordan River. Several scholars have suggested that the Jordan River ran east of the Khirbet el-‘Araj during the Second Temple period, thus putting the site in Galilee. If this is the case, it has far reaching implications for the identification of the location for the feeding of the 5,000. Luke places the event in a deserted place belonging to Bethsaida. Assuming Bethsaida in Galilee is being referred to, than the event took place on one of the hills west of the Jordan River, rather than on the Plains of Bethsaida east of the river. I would like to propose that the feeding of the 5,000 took place in the vicinity of present day Moshav Almagor.

  The three major Jewish cities on the northwest shore of the Sea of Galilee are Capernaum, Chorizin and Bethsaida of Galilee. These are the three cities that the Lord Jesus pronounces woes against. A careful examination of a topographical map reveals some very interesting data to help understand these cities and the territories that is under their control. Between Capernaum and Bethsaida there are three wadis (dry river beds) that drain into the Sea of Galilee. Moving from west to east is Wadi Korazeh that turns into Wadi el-Wabdah as it drains into the lake. The middle wadi is Wadi en-Nashef (Nahal Cah), and finally west of Bethsaida is Wadi Zukluk (Nahal Or). The fishing ground for Capernaum is Tabgha to the west of the city. The fishing grounds for Bethsaida of Galilee would be Kh. ‘Oshsheh (Aish), to the west. Both sites have ancient anchorages. The territory controlled by Capernaum would be everything west of Wadi Korazeh to include Tabgha. Chorazin would probably control the land between Wadi Korazeh and Wadi en-Nashef. Bethsaida would control the land from Wadi en-Nashef to the Jordan River. The elevated location of Moshav Almagor would be within the control of Bethsaida in Galilee.

  The Biblical accounts have Jesus going up a mountain and there feeding the multitudes. The site of Moshav Almagor has a commanding view of the entire area and a clear view down to Bethsaida in Galilee. An interesting side light, when Jesus saw the multitudes He turned to Philip and asked him where one could buy bread. Philip, who was from Bethsaida of Galilee, would have known where all the bakeries were just in the city just down the hill in which to buy bread. Jesus probably met His disciples in Capernaum in order to take them by boat to this deserted place. Wherever the deserted place was, they would have landed in one of the harbors or anchorages along the shore. The Kh. ‘Oshsheh (Aish) anchorage would fit the topography well. One could visualize the disciples walking down the hill to get to their boat that was left in the anchorage and head across the lake in an eastward direction. Most of the people in the crowd that Jesus preached to, and fed, were Galilean Jews. For them to travel on foot to Almagor would not have been that difficult. If the multitude had to cross the Jordan River at flood stage in order to get to the east side, this would have been more difficult. Dalman did not think this was a difficulty. He recalled, “On Oct. 10, 1921, I saw that it was almost possible to cross over the Jordan dry-shod, just where it enters the lake. An absolutely dry bar lay before the mouth.” It should be pointed out that the river would be low in October because the former rains had not begun, thus causing the river to overflow its banks (cf. Matt. 7:27; Luke 6:48, 49). Finally, Jesus commanded His disciples to get in the boat and head for Bethsaida, possibly el-Mesadiyya, in an eastward direction and the “other side”. The indication seems to be that they are headed in an eastward or southeastward direction toward the Decapolis area. This withdrawal would make good political sense. The crowd wanted to make Jesus king because of the miracle that He did (John 6:15). If word got back to Herod Antipas in Tiberias, he would send out a detachment of soldiers to arrest Jesus and His disciples for insurrection. Only a few weeks before, Herod had John the Baptizer beheaded because he did not like what he heard from him. The Lord Jesus, knowing His time was not yet come, wanted to avoid trouble and withdraw from Galilee. True, He was in Capernaum the next day, but soon after, He takes off for Tyre and Sidon. The disciples headed in an eastward direction but were met with a strong east winds off the Golan Heights. This wind blows them in the direction of the Land of Gennesaret, of which Capernaum is the easternmost part.

  THE FEEDING OF THE 4,000

  In order to answer the question “why” Jesus fed this multitude, the “when” and “where” of the feeding of the 4,000 should be addressed.

  The focus of the ministry of the Lord Jesus toward His disciples changed somewhat after the feeding of the 5,000. He wanted to spend time alone with His disciples and to avoid the crowds. They traveled to Tyre and Sidon to escape the arm of Herod Antipas, but also to spend time together. After ministering to the Syro-Phoenician woman, they departed from the region and “came through the midst of the region of the Decapolis to the Sea of Galilee” (Mark 7:31). There, the Lord Jesus preformed a number of healing miracles for three days, primarily to a Gentile audience, and they “glorified the God of Israel” (Matt. 15:29-31; Mark 7:31-37). Toward the end of the third day the multitudes are fed with seven loaves of bread and a few small fish. This event takes place on the east side of the lake, but where?

  Father Bargil Pixner places it at Tel Hadar and has even put up a marker to commemorate the site. This site, however, is north of the area of the Decapolis. The border between the Decapolis and Gaulanitis apparently was the Wadi Samak. I would like to propose that the feeding of the 4,000 took place at the Kursi Church and in fact, that is the event that is being commemorated, rather than the casting of the demons into the swine.

  There are several reasons for this suggestion. First, I have already suggested elsewhere that the demoniac event took place near the harbor of Gadara in the southeastern corner of the Sea of Galilee. The ancient harbor is located near Tel Samra on the property of Kibbutz Ha’on. Second, there is no indication from the mosaics on the floor of the church that it commemorates the demoniac event. Third, the early church sources and pilgrim accounts just state that the demoniac event took place on the east side of the lake, but are not specific as to where it was. Fourth, the mosaics seem to hint that this is where Jesus fed the 4,000.

  The mosaic floor is partially intact. Still visible are some of the plants and animals. Most of the animals were destroyed during an Islamic iconoclastic craze yet some can still be discerned. The fish that were partially destroyed interested me the most. Mendel Nun identified them as barbell fish, yet the gospel narrative states they were “small fish”, most likely the sardines that Wadi Samak is noted for. The other thing that interested me was the baskets. They contained handles which were mentioned in the gospel narratives of the feeding of the 4,000 (Matt. 15:37; 16:10; Mark 8:8, 20). One basket is similar to the basket on the mosaic floor at Tabgha. Unfortunately this floor was vandalized a few years ago. If this proposal is accepted, than the church would commemorate the feeding of the 4,000 rather than the demoniac event.

  To the southeast of the basilica, on the slopes of the Wadi Samak, is an ancient tower. According to the excavator, this is the “chapel of the miracle of the swine.” Some have suggested this was built over the tombs that the demoniacs lived in. Nothing in the chapel indicates to whom or what it was dedicated to. If my suggestion is accepted, it could possibly be dedicated to the healing events that took place just prior to the feeding of the multitudes. The text states that Jesus “went up on the mountain and sat down there.” For the convenience of the pilgrims, this chapel was placed just above on the slopes of the mountain. Kursi, interestingly enough, means “armchair, chair,” a place for sitting down.

  THE PURPOSE OF THE FEEDING OF THE 5,000

  There are at least three reasons why Jesus performed this miracle. The primary reason was to teach the disciples a lesson in faith. Several months before this event, He had sent out His disciples on their own for the first time to preach the gospel to the “lost sheep of the House of Israel.” He gave them authority over unclean spirits, the power to heal diseases, and to raise the dead. Now they were returning from their preaching tour and Jesus wanted to hear what they did and the response they received to the gospel message. This time was sort of a “debriefing” session. As the Master Teacher, the Lord Jesus wanted to reinforce the lessons taught and learned. He challenged the disciples to continue using the power He gave them. Here was a teaching moment. The multitudes that were gathered needed to be fed. Yet it seems the disciples had a “laid back” attitude, i.e. “Well Lord, we’re with you now, we’ll let You do the miracles!” Jesus wanted them to get involved. After the supper, there were twelve baskets of leftover bread picked up, one basket by each disciple. I suspect that the Lord Jesus did this to “convict” each of the disciples of their lack of faith and to show them His power and provision.

  The second reason was to provide a setting for the gospel to be preached the next day in the synagogue in Capernaum. John informs us that he wrote his gospel for the specific purpose of setting forth seven (or eight, depending on how you count them) “signs” (miracles) to demonstrate that “Jesus is the Christ, the Son of God, and believing you might have life through His name” (20:30,31). The crowd wanted to make Jesus king because He provided a “welfare program” that provided for their physical needs. The next day in the Shabbat service at the synagogue in Capernaum He expounded the real meaning of the miracle. He was the “Bread of life.”

  The final reason was to enhance the understanding of the disciples (Mark 8:21). Jesus appears to be trying to teach “kosher” disciples, who were always reluctant to have any association with Gentiles that salvation was for all, both Jews and Gentiles. Origen may have had a point when he allegorized the two accounts in this manner. [I must confess, I hate to admit he might be right!]. He suggested that the feeding of the 5,000 was to a Jewish audience, and the twelve baskets taken up represented the Twelve Tribes of Israel. Origen would be geographically correct if the feeding of the 5,000 took place at Moshav Almagor. The feeding of the 4,000 took place in the Decapolis area (assuming Kursi is the proper location). The seven baskets that were taken up would represent, according to Origen, the seven Gentile nations in the Land when Joshua entered it (Deut. 7:1; Acts 13:19).

  If Origen is correct, the lesson is clear, the offer of salvation is for all, both Jews and Gentiles, and the disciples of the Lord Jesus should remove the prejudices they have toward those who are not like themselves and share the gospel with all. The gospel was then, and is now, the good news of salvation for any and all who put their trust in the Lord Jesus Christ as their Savior, because He was the One who died for all their sins and rose from the dead three days later to show sin had been paid for in full. God offers His righteousness to any and all who trust the Lord Jesus, and Him alone, and not their own works of righteousness (I Cor. 15:1-4; Phil. 3:9).
• 04Feb

  Temple Tax

  Life of Christ Comments Off on Temple Tax

  By Gordon Franz

  “Does Your Teacher Not Pay the [Temple] Tax? ” (Mt 17:24-27)

  Benjamin Franklin once wrote, “… in this world nothing is certain but death and taxes.” What was said in 1789 is still true today. Franklin, however, was not the first to address these issues. The Lord Jesus spoke of the certainty of death (Luke 12:20; cf. Heb. 9:27; James 4:14, 15) as well as the certainty of taxes. He addressed the issue of the civil tax to the Roman government (Matt. 22:15-22; Mark 12:13-17; Luke 20:20-26) as well as the religious tax, called the Shekalim, paid to the Temple in Jerusalem (Matt. 17:24-27).

  Matthew, the tax collector (Matt. 9:9-13; Mark 2:13-17; Luke 5:27-32), was employed by the Roman government to collect civil taxes. He is the only gospel writer to record the incident of the Temple tax.

  This paper will explore several aspects of this saying. First, the saying will be put in its chronological setting. Second, the shekel will be examined in light of First Century Jewish use for the Temple tax. Third, fishhooks from the area of the Sea of Galilee will be analyzed. The kind of fish caught by Peter will be the next subject. Finally the purpose of this saying will round out our search.

  The Chronological Setting

  The Temple tax incident took place in Capernaum soon after the Transfiguration of the Lord Jesus on Mount Hermon. This event occurred in September of AD 29, right before Succoth (the Feast of Tabernacles). As the disciples walked back to Capernaum with the Lord Jesus, they engaged in a heated theological discussion among themselves, “Who is the greatest?” (Mark 9:33, 34). Before the Lord Jesus addressed that question, He demonstrated Biblical greatness by paying the Temple tax for Himself and Peter.

  The Shekel ( Stater)

  During the Second Temple period, the Temple institution collected a half- shekel tax annually. This tax was designated for the daily and Shabbat (festival) sacrifices, their libations, the omer, the two loaves of bread, the show bread, the communal sacrifices and other needs of the Temple ( Mishnah Shekalim 4:1-4). The rabbis linked the annual half- shekel tax to the half- shekel offering in the Pentateuch (Liver 1963: 184).

  This half- shekel was mentioned in Exodus 30:11-16. There seems to be a hint in the Bible that this tax became a permanent institution during the First Temple Period (Je(ho)ash – II Kings 12:4, 16 // II Chron. 24:4-13; Josiah – II Kings 22:3-7 // II Chron. 34:8-14). The one-third shekel seems to be the Persian equivalent of the half- shekel (Nehemiah 10:33, 34). Josephus, the First Century AD Jewish historian, likewise understood the Temple tax to be the same as the one decreed by Moses in the wilderness ( Antiquities 3:193-196; LCL 4:409-411; 18:312-314; LCL 9:181).

  A warning was given on the first day of Adar (around the month of March) that the half- shekel was due ( Mishnah Shekalim 1:1). On the 15^th of the month, the tables were set up in the provinces in order to collect the tax.

  One might assume, since Capernaum was a major Jewish center in Galilee that one of the tables was in that city. By the 25^th of Adar, the tables were set up in the Temple ( Mishnah Shekalim 1:3). If one chose to pay the tax in the Temple, there were 13 shofar-chests in the Temple court which were used to collect different offerings ( Mishnah Shekalim 6:5). One was inscribed “New Shekel dues: which was for that year. Another was inscribed “Old [ shekel dues]” in order to collect the tax from the previous year if it had not been paid.

  Every Jewish male, 20 years old and up, voluntarily paid this tax once a year. He was to pay the tax either in his province or in the Temple in Jerusalem ( Mishnah Shekalim 1:3). The tax was always paid in the Tyrian coinage ( Mishnah Bekhoroth 8:7; Babylonian Talmud Kiddushim 11b). These coins average 14.2 grams in weight and were minted with near pure silver.

  Leo Kadman describes an important discovery relating to these Tyrian shekels. He reports: “In the spring of 1960, a hoard of about 4,500 ancient coins was discovered near Isfiya on Mount Carmel; 3,400 of the coins were Tyrian Shekels, about 1,000 Half-shekels, and 160 Roman Dinarii of Augustus. The Shekels and Half-shekels are dated from 40 B.C.E. to 52/53 C.E. … the bulk of them from 20-53 C.E. … In the middle of the first century C.E., there was only one purpose for which the exclusive use of Tyrian Shekels was prescribed: the Temple-Dues of half a Shekel, which every male Jew of 20 years of age and above had to pay yearly to the Temple in Jerusalem. … The disproportion between the 3,400 Shekels and the 1,000 Half-Shekels is to be understood from the prescription of the Mishnah that each payment of a Half-Shekel for one person was liable to an agio¹ of 4-8%, while the payment of a Full-Shekel for two persons was exempt from the agio. … The 160 Dinarii exactly represents the agio of 8% on the 1,000 Half-Shekel found in the hoard (1962:9, 10).

  This hoard of coins was probably from a community of 30,000 Jews living in Phoenicia. The coins were most likely hidden on Mount Carmel when the caravans realized they could not make it to Jerusalem in May AD 67, because the Romans controlled the road from Megiddo to Jerusalem (Kadman 1962:11).

  Those in authority approached Peter in September of AD 29 to inquire if he and Jesus were going to pay their Temple tax for that year. Apparently, Jesus did not pay the Temple tax the previous spring because the only time He was in Capernaum before Passover was on Shabbat (John 6:4, 59). As an observant Jew, He would not have handled money on that day. The Temple tax from Mesopotamia was due in September for Succoth (Kadman 1962:11). Those who received the Temple tax in Capernaum probably wanted to send what they collected since Passover along with the caravans going up to Jerusalem for Succoth that year.

  The Fishhook

  Only a few fishhooks have been discovered in archaeological excavations in the region of the Sea of Galilee. Two were found in the traditional “St. Peter’s House” in Capernaum (Corbo 1972:73, 74, fig. 26; 1975:83, photo 32). These fishhooks come from the destruction level of the fourth century structure and not the floor of the first century house. Most likely the hooks were placed there by pilgrims wanting to commemorate the event from the life of Peter (Taylor 1993: 278). Another fishhook, made of iron and measuring 2.5 inches long, was found at the site of et-Tell, identified by the excavators as Bethsaida (Kuhn and Arav 1991:102, 105, plate 1:13). The hook is most likely first century or earlier. However, in the first volume of the excavation report, there is no mention of this fishhook (Arav and Freund 1995:27, 28, Fig. 17, 244, 245).

  The Fish

  A tourist visiting Israel usually has an obligatory fish dinner at one of the fish restaurants around the Sea of Galilee. The fish usually served, head and all, is called the “St. Peter’s” fish, known as the Musht (or “comb” in Arabic, for its long dorsal fin) fish. Sometimes a modern shekel coin is found in the mouth by someone in the tour group, usually one of the children. Of course, the waiter put it in the mouth!

  Early Christian tradition says that the musht fish was the one caught with the hook by Peter (Sapir and Ne-eman 1967:7). One of its characteristics is that the mother fish carries the fertilized eggs in her mouth for three weeks until they hatch. For several days thereafter, the young fry swim near the mouth. Any sign of danger, the mother opens her mouth and the fry swim back inside the mouth for protection (Nun 1989:6, 7). This fish, the reasoning goes, has a big enough mouth to hold a shekel coin. The problem with this tradition is that the musht fish is a plankton eater and caught with a net and not a hook and line. The most likely reason this fish got the name “St. Peter’s” was because the local eating establishments, catering to the pilgrims to the Holy Land, found the name very marketable and good for tourism! (Nun 1989:46-48).

  Only two other fish are possible, the catfish and the barbell fish. The catfish, a scavenger, is possible because it feeds off the bottom of the Lake, and thus could pick up the coin. It can also be seen along the rocky shore near ancient Capernaum. If it was the catfish, the reason Jesus instructed Peter to open the mouth of the fish (Matt. 17:17) was because it was non-kosher (it has no scales, Lev. 11:9-12) and would have been thrown back by the fisherman without even looking inside (Matt. 13:48).

  Most likely, however, the fish caught by Peter was the Barbel fish. This fish, in the carp family, has barbs at the corner of its mouth, thus its name. It is a predator and “bottom feeder” and would go for a baited hook (Nun 1989:86). It is usually caught along the shore during the autumn (Dalman 1935:134), the chronological setting of this event.

  The Purpose of This Incident

  A lesson is most effectively taught if the teacher demonstrates the idea in a practical way. The Lord Jesus, the Master Teacher, demonstrated Biblical greatness before He answered the question put to Him by His disciples.

  In His omniscience, Jesus knew of the conversation between Peter and the individuals who received the Temple tax. They asked if Jesus paid the tax or not. Peter answered in the affirmative. When Peter entered the house, Jesus put the question to Peter whether the sons of the kings or strangers paid taxes to kings of the earth. Peter correctly responded that the strangers did. Jesus reinforced this fact by stating that the sons were free. Not wanting to offend the tax collectors though, Jesus instructed Peter to cast a hook in the lake and take a shekel that would be found in the mouth of the fish and pay the Temple tax for Him and Peter. Why did He do this?

  Jesus was demonstrating humility and servant hood, the true characteristic of Biblical greatness, to Peter and his fellow disciples (Mark 10:42-45). Jesus, following up on Peter’s great confession made at Caesarea Philippi (Matt. 16:15-17), was God manifest in human flesh (I Tim. 3:16 NKJV). He did not have to pay the Temple tax because in the analogy that He made to Peter, He was the king’s son. The Temple was His Father’s House and He was greater than that Temple (Matt. 12:6; Matt. 21:12, 13; Mark 11:17), yet He voluntarily, and in humility, paid the tax. What a lesson in humility!

  Jesus demonstrated another principle of humility when He paid for Peter as well. He did not have to do this either, but He did. I suspect, but can not prove, that Jesus singled out Peter because he was full of pride after having seen the Transfiguration. I wonder if Peter was not the one who first raised the question, “Who is the greatest?” It is quite possible that this is the incident that the Apostle Paul had in mind when he described the humble “mind of Christ” when he wrote: “In lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others” (Phil. 3:3, 4).

  Jesus exemplified humility when He paid Peter’s tax as well. These words were penned in the context of the Lord Jesus humbling Himself by His death on the cross of Calvary (Phil. 2:1-11).

  This event records the first time the disciples asked the question, “Who is the greatest?”, but it was not the last. On the way to Jerusalem for Passover in AD 30, they raised the question in Jericho (Matt. 20:20-28; Mark 10:35-45). Later, just before Passover, Jesus addressed the scribes and Pharisees on this issue (Matt. 23:11, 12). The disciples, however, still did not understand the answer to the question. At the Last Supper they were still arguing the question (Luke 22:24-30). Jesus again gave a practical demonstration of humility by washing the feet of His disciples (John 13:1-20).

  These examples of humility finally broke through to Peter. Years later, as he reflected on them, he admonished his follow elders to … “shepherd the flock of God which is among you, serving as overseers, … [not] being lords over those entrusted to you, but being examples to the flock (I Pet. 5:2, 3).

  Peter finally learned the lesson: God gives grace to the humble, but He will exalt the humble in due time (I Pet. 5:5, 6; cf. Prov. 3:34; 15:33).

  Bibliography

  Arav, Rami, and Freund, Richard, eds.

  1995 Bethsaida. A City by the North Shore of the Sea of Galilee. Kirksville, MO: Thomas Jefferson University.

  Bruce, A. B.

  1971 The Training of the Twelve. Grand Rapids, MI: Kregel.

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  1972 The House of St. Peter at Capharnaum. Jerusalem: Franciscan.

  1975 Cafarnao. Gli Edifici Della Citta’. Jerusalem: Franciscan.

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  1935 Sacred Sites and Ways. London: SPCK.

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  1981 Jewish Antiquities. Books 18-19. Vol. 9. Trans. by L. Feldman. Cambridge, MA: Harvard University. Loeb Classical Library 433.

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  1962 Temple Dues and Currency in Ancient Palestine in the Light of Recent Discovered Coin-Hoards. Israel Numismatic Bulletin 1:9-11.

  Kehati

  1991 Seder Moed. Vol. 3. Shekalim. Jerusalem: Department for Torah Education and Culture in the Diaspora of the World Zionist Organization.

  Kuhn, H., and Arav, Rami

  1991 The Bethsaida Excavation: Historical and Archaeological Approaches. Pp. 77-106 in The Future of Early Christianity. Edited by B. Pearson. Minneapolis: Fortress.

  Liver, J.

  1963 The Half-Shekel Offering in Biblical and Post-Biblical Literature. Harvard Theological Review 56/3: 173-198.

  Nun, Mendel

  1989 The Sea of Galilee and Its Fishermen in the New Testament. Kibbutz Ein Gev: Kennereth Sailing.

  Sapir, B., and Ne’eman, D.

  1967 Capernaum. Tel Aviv: Historical Sites Library.

  Taylor, J.

  1993 Christians and the Holy Places. Oxford: Clarendon.

  ¹ An agio is a fee paid for exchanging money. One might call it a commission.

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