By John W. Moore Imagine the ridicule and the stares! The man from Nazareth, Jesus, the curious teacher from the temple, had just mixed his saliva with dirt from the ground and wiped it on a poor blind man’s eyes! Steps leading down to the Pool of Siloam located at the southern end of the eastern hill in Jerusalem Then, on top of that, he told the blind man to walk from where they stood near the temple down the crowded, precipitous street to the Pool of Siloam to wash his eyes. How would he find his way without sight? Why would Jesus want him to do such a thing? Reaching the pool isn’t easy and the path is steep. From the temple mount in Jerusalem to the pool, there is an elevation drop of 345 feet. It would certainly have been daunting for a blind man to navigate the numerous steps of varying widths in the midst of a crowded street (see the illustration above). I’ve walked this path on several occasions, and also a few times underground along portions of the actual first century street. Even going downhill is challenging. At the southern extreme of the ancient city of David, the recently discovered Pool of Siloam (pictured above) was a popular place for ritual cleansing and public gatherings. The pool aided in the supply of water for the residents of Jerusalem. Its water came from the Gihon Spring and was "sent" through Hezekiah's tunnel down to a large reservoir in the central valley. According to John's gospel, the word Siloam means “sent” (John 9:7), and it was to this pool that Jesus, the one "sent" by God, "sent" a blind man to wash and be healed. Illustration of Pilgrim's way from the Pool of Siloam to Herod's Temple - from the National Parks Service in Jerusalem When you compare the task required of the blind man to the manner in which the man at the pool of Bethesda was healed—being told to get up and walk (John 5:8)—it might seem a bit unfair and harsh. The blind man’s path to recovery was painstaking and slow, but the healing of the lame man was instantaneous and immediate. But who are we to question the method and means by which the Lord chooses to grant a blessing? He always loves, and he always sympathizes, no matter the affliction we may have to bear. He is always touched by the feeling of our infirmities (Hebrews. 4:14-16). In John 9, with the case of the man who was born blind, his struggle with blindness had occurred over the course of his entire life. Now, he was being asked to struggle just a little while longer as he made that arduous trek down to the pool of Siloam. But why? Why did his healing require so much more? Did he need to prove himself? Did his faith need to be refined (James 1:2-4). Did his faith need to be revealed (James 2:14-26). Perhaps; but maybe there is something more to the story. The Blind Man at the Pool of Siloam by Edmund Blair Leighton - Public Domain Could it be that his struggle and journey toward healing was meant to glorify God and bring others to faith? After all, it wasn’t every day that a blind man with mud on his eyes walked down a long, steep path in Jerusalem. The drama of the entire scene would have captured a lot of attention—attention that would ultimately point to Jesus. A lot of talk would have followed, and questions were sure to arise about why a blind man, at the command of an itinerant preacher, would walk so far under such harsh circumstances. In the end, maybe the blind man’s journey wasn’t so much about him. Maybe it was for others. Maybe it was for you and me. Not only did his healing prove that Jesus was the Messiah so that we can believe today, but it also reveals to us the very nature of faith. The blind man’s difficult walk is evidence of the confidence and trust that others have in Jesus. He obeyed the Lord’s command even when it was hard and probably didn’t make sense to him. As a result, his journey brought attention to Jesus and caused others to follow him. Even today, you and I believe on the Lord, in part, because of what John tells us about the blind man. So, let us remember that as we face our own struggles and end up having to endure our own personal pain, it is how we respond to the struggle and pain that can impact the faith of others. While our struggle for healing may look different from others, and might even be more difficult, it could—in the long run—serve as a greater testament of faith. It may end up bringing greater attention to the power of Jesus and the work of the Messiah, especially in those times when we are NOT healed in the way we desire. Whatever happens in our own personal journey for healing, rest assured that if we trust in Jesus, there will always be a healing. It may or may not be physical, but there will be a healing. In the case of the apostle Paul, his thorn in the flesh was never removed, but his faith was perfected because of the struggle (2 Corinthians 12:7-10), and all of us today are encouraged by what he endured and the testimony he bore. It may not always seem fair, and we may not understand, but regardless of our circumstances, let us walk in faith and use our story to the glory of God. By JWM

The Hagia Sophia (Holy Wisdom) church in Istanbul is one of the most iconic church buildings in the entire world. The original structure that became the building that we see today was built in the 6th century by Justinian I. The central feature of the church is the massive dome that makes it a landmark in the Istanbul skyline. (Interestingly, some claim that Islamic mosques, now famous for domed architecture, did not feature a dome until after the Islamic conquest saw the Hagia Sophia.) There is, however, a problem with domes; they are quite heavy. While the dome itself is self-supporting, the walls that are used to hold the dome aloft are subjected to enormous pressure "outward." If the dome is too big, the walls will collapse and the dome will fall. To correct this problem, architects made use of a unique feature called a buttress or flying buttress. Wikipedia defines the flying buttress as "specific form of buttress composed of a ramping arch that extends from the upper portion of a wall to a pier of great mass, to convey to the ground the lateral forces that push a wall outwards, which are forces that arise from vaulted ceilings of stone and from wind-loading on roofs." A buttress, then, is essentially a support, something that holds the roof up. It is also a word found in the Bible. Paul writes in 1 Timothy 3:15 that the church is to be "a pillar and buttress of the truth" (ESV). By using this architectural term, Paul gives us a window into what our job is in part. In some ways, I personally have struggled with this directive given to the church. Truth, in many ways, needs no support. That is in part why it is true; it stands alone, and it is capable of withstanding any criticism or accusation. What, then, is the need for the church to hold it aloft? As I wrestle with this, however, I am reminded that God shares some of these traits. He himself is sovereign and needs nothing. Yet, he has decided in his perfect divine wisdom to put parts of his mission into the hands of imperfect people. The mission he has given the church to protect the truth does not derive from a need that God has or from a need to defend what cannot be protected. Instead, we are the chosen architectural design that God uses to accomplish His mission. The dome can stand on its own, but the church is called to hold it aloft, up where the world can see it. What that means practically is that we do not have an option to be indifferent or static in this world. Many forces are pushing against the "dome" of truth in our age. I don't need to be specific here because each of us can easily recall several current issues that fit this mold. The question is, what are we doing about it? Sometimes the temptation of indifference or inaction is highly appealing. Let's face it, it is work to confront people. It takes effort to study and apply God's word. I might need to say no to something fun to do what is right. The command from God is to resist this temptation. Visualize the architecture. Without the church, the truth does not take its proper place in our world, and we simply cannot let that collapse happen on our watch!

A Helpful Look at a Powerful Story The Sea of Galilee from Mount Arbel and the Plains of Gennesaret below The disciples of Jesus rowed painfully throughout the night to navigate their ship. In the early morning hours their battered vessel was still some three miles from the shore. When night seems its darkest, the unthinkable gradually unfolded before their eyes. It was a ghostly figure moving upon the surface of the deep, and adult men (some of them seasoned commercial fisherman) became terrified and cried out in fear. Their screams were soon quieted by a familiar voice which said, “It is I—be not afraid.” Imagine their relief when Jesus finally entered the boat, but also their doubt. Their wearied bodies and sleep-deprived minds must have been challenged as they tried making sense of it all. How could anyone walk on the water? Was it really Jesus? Were their eyes and ears playing tricks on them? Anyone who has ever attended Sunday school could tell you the rest of the story. The courage and boldness of Peter as he exited the boat and walked toward Jesus is a part of our collective memories? We also remember how Jesus rescued him as he began to sink while threatened by the wind and the strength of the waves? Undoubtedly, we are also familiar with the worship given to Jesus as he boarded the boat where the beleaguered disciples had—only moments before—cowered in fear. This was a critical moment in the life of the disciples; an epiphany that Jesus truly was and is the Son of God! It is crucial for modern observers as well who are weighing the evidence for his Deity as confirmed by the testimony of witnesses like Matthew and John who saw with their own eyes Jesus walking on the Sea of Galilee. But, beyond the importance of this unparalleled theological truth, what else can we glean from the story? What additional faith building lessons can we ascertain by examining both the geography and context of this miraculous event? What are some things to observe which add color and reveal the drama of the moment? First, consider, the emotions described in the events leading up to Jesus’ walking on the sea of Galilee. As though this single startling event were not enough to capture the attention of the disciples (as well as modern-day readers), the writers used words like “terrified”, “fear”, and “exceedingly astonished” to highlight the heart pounding moment. Second, the boat ride was inordinately long. The disciples began their trip in the evening, but as the New American Standard Bible says, they were still “straining at the oars” at the fourth watch of the night (between 3:00 and 6:00 AM). If they had launched their boat at the natural made harbor near today’s Diamond Beach just north of Gergesa, it should have taken only an hour to reach their destination. This means they had been laboring out on the sea for at least 8 hours before encountering Jesus. Major Ministry Towns associated with the Ministry of Jesus - Used by permission from www.biblemapper.com Third, details in the text reveal that the disciples were thwarted in reaching their original destination. Mark tells us they were headed for Bethsaida (6:45), which is north. John states they “came across the sea to Capernaum” which lies to the northwest (6:17), and Matthew says, “when they crossed over, they came to the land at Gennesaret” (14:34). What at first appears to be a contradiction is a commentary revealing their arduous journey filled with unexpected twists and turns. What began as a quest for the hometown of Philip, Andrew, and Peter at Bethsaida ended with their coming ashore on the western side of the sea. The wind truly was “against them” and created major changes in their efforts to reach the shore. The Plains of Bethsaida along the Northeastern Shoreline of the Sea of Galilee Fourth, the drama only intensifies when we read that the disciples encountered Jesus at about “25 or 30 stadia” from the land (the Greek word for furlong). Matthew’s account simply says “a long way from the land.” Based on the ancient historian Herodotus, we can estimate a Greek stadia to be about 606 feet in length. This means the disciples were approximately 3 miles from the shore and therefore near the center of this 7 ½ mile wide lake where it reached an ominous and frightening depth of 148 feet. So, in summary, we can see that the long hours, the fiercely determined wind, and the change in destination must have disheartened and wearied the disciples of Jesus. Their emotional defenses has been lowered. They were vulnerable and soon found themselves overcome with a terrifying fear at the sight of what they interpreted to be “a ghost” walking on the water. The Sea of Galilee from the Northwestern Shore looking East across the Sea Each of these facts recounted by Matthew, Mark, and John not only convey what really occurred, but they also help us as readers to better understand the gravity of the moment. Each geographical detail was written with purpose and intent, allowing us to further identify with the people involved, and especially to know more of the one who came to rescue them. Now, while geographical elements coupled with a deeper examination of the text are essential, they should also serve in helping us to better understand and apply God’s word. Without a doubt, the account of Jesus walking on the water has a greater purpose of helping us to see that he truly is the son of God (see Matthew 14:33). But at the same time, we can learn another valuable lesson. All of us, like the disciples in the boat, have been confronted with a change in itinerary or a difficult circumstance in life. Perhaps even now you are encountering "a wind" that is against you, and you are struggling to reach the shore. It might be that you are having to row a lot harder and a lot longer than you anticipated. Maybe the wind is presently carrying you away from a goal, threatening your safety, or unsettling you with fear. Perhaps you are wearied by the journey, and like the disciples, easily susceptible to anxiety, fear, or doubt. If so, this is the time to not only remember the place and the events where Jesus walked on the water, and what it reveals about his Divine essence as the son of God, but more importantly the words he uttered while there. Above anyone else, Jesus can bring quietness to our lives and offer peace in troubling times. To those he loved so much; to those who were weary, frightened, and struggling to reach the shore, Jesus spoke with an intensity and an emphasis placed squarely upon himself by saying, “It is I—be not afraid.” He is the way to salvation. He alone has the power to rescue us from the deep. This is what we should remember most when the wind is against us and we are struggling to reach the shore. By John W. Moore

The Dead Sea from the Judean Wilderness with the Mountains of Moab in the distance Intense rays from the sun shimmer through a haze in the skies, glittering on the placid surface of the Dead Sea. An enormous basin of scrabbly pebbles and jagged stone, all baked to a uniformly scorched brown, jumble together and rise to form the mesas and peaks of the Judean mountains in the west and the hills of Jordan to the east. In stark contrast to the faded landscape, the vivid turquoise water at your feet is tinted and streaked by underlying salt formations. Crusty fingers of narrow sandbars stretch before you, and your toes experimentally test the water. Salty sand slowly curls around your toes, cracking underfoot as you wade farther into the shallows. Careful not to splash your face, you gingerly sit, but the water’s buoyancy brings your legs to the surface while you struggle to maintain your balance. The water seems heavy and oily. Your lips taste faintly of salt, and strangely, your hair feels crunchy. More than 1400 feet below sea level, the Dead Sea is the lowest point on earth—a place of extremes and curiosities. Rainfall is less than two inches per year, but when the rain comes from the hill country, it is intense, with flash floods that rapidly wash out roads and threaten lives. The precipitous hills surrounding the Sea are unusual: there are no trees, nor anything green. Their uniformity in appearance makes it easy to become disoriented and lost, and the gravel slides dangerously underfoot, presenting serious challenges to adventure-seekers. Salty sand slowly curls around your toes, cracking underfoot as you wade farther into the shallows. Along the shoreline, there are no waving bulrushes or cattails. No seagrass or coral is submerged in the peculiarly-colored depths. Animals do not splash in the shallows, and no fish dart along the sea floor, because nothing can live in the high salt content of the water. “There Is a Sea”, a song written by Lula Klingman Zahn, speaks of the Dead Sea: “It’s dreadful name doth e’er proclaim That sea is waste and dead.” I must admit: the thrust of that song, sung over the course of my life, colored my opinion of the Dead Sea. My research, as I pulled thoughts together for this article, tended toward negativity, focusing on how our lives should not reflect the attributes of the Dead Sea. As recipients of God’s mercy and forgiveness, Christians should share, not hoard, these rich gifts and blessings. There is much truth to that thought. But the more I thought about the Sea, the more I saw good. The Mineral Rich Seawater with Salt Formations along the Western Shore of the Dead Sea There are health benefits in the Dead Sea. Sulfur, magnesium and calcium abound, and mineral-rich seawater seems to improve circulation, easing the effects of arthritis and psoriasis. Dead Sea mud even makes us pretty, cleansing and softening our skin! Where no plants grow, pollen and allergens are reduced, relieving respiratory ailments. The low elevation means that the sun’s ultraviolet rays are more filtered, causing less harm to the skin. Barometric pressure at lower elevation provides more oxygen, allowing better sleep and easier breathing. All of these positive effects draw tourists—and their money—to the area, and tourism is good for Israel. For Christians, though, one benefit of this unique area stands out. Some seventy years ago in a cave on the western edge of the Sea, a Bedouin shepherd quite accidentally discovered clay jars filled with ancient scrolls. That discovery led to many others in caves around the Dead Sea: some 800 recovered manuscripts we know today as the “Dead Sea Scrolls”. Among them were fragments or copies of every Old Testament book except Esther, dated from the second century before Jesus’ birth. That fact is vitally important: before these manuscripts were found, the earliest copies in existence were dated nearly a thousand years after Jesus. Consider the implications of a book of prophecy—without proof that it had been written prior to the one about whom the prophecies were written! However, these scrolls once again established that Old Testament prophecies were, in fact, prophetic and confirmed in the life of Jesus. Consider, too, the implications if the words in these newly discovered copies of biblical texts did not correspond with our translations! But they matched, once again providing proof for the inspiration and reliability of God’s word. Qumran Caves where the Dead Sea Scrolls were Discovered Near the Dead Sea Consider the Dead Sea's consistent climate, the low humidity, and the remote location, all contributing to the preservation of these vital documents. Perhaps God used all of these factors in this harsh, extreme location to protect and safeguard His word until His time was perfectly right in history. We often need to take another look at circumstances in our own lives that we regard as unpleasant or extreme. Our opinions are colored by the world rather than by the Lord. “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts,” (Isaiah 55:9, NASB). It goes against our nature, but James tells us to “consider it all joy” (1:2) when we encounter trials, because endurance will lead us to more perfect faith. The world around us resists dying, fighting it with every means possible, but, like Paul, Christians understand the “desire to depart and be with Christ, for that is very much better,” (Phil. 1:23). Joseph was betrayed, sold into slavery, falsely accused and imprisoned and spent years suffering because of his brothers’ actions, yet after they were reconciled, he said, “God meant it for good in order to bring about this present result, to preserve many people alive,” (Gen. 50:20). Sunrise on the Dead Sea at Ein Bokek My mother would never have chosen for my father to suffer with Alzheimer’s disease, but she has repeatedly expressed deep gratitude that God allowed her time to serve him and demonstrate her love for him. Not everything makes sense to us. Sometimes, like petulant toddlers, we throw a fit, or like sullen teenagers, we rebel, because we do not have our Father’s wisdom. In this life we hurt. We despair. We wait. We wonder why. But in being burdened “beyond our strength” we learn to trust “not in ourselves, but in God who raises the dead…He will yet deliver us,” (2 Cor. 1:9-10). This seems strange to us, but not to God. It is interesting to note that the term “Dead Sea” is not found in scripture. Instead, this body of water is referred to most often as the “Salt Sea”. Salt is a preservative. Isn’t it beautiful to know that beside the Dead Sea, the Book of Life sat in jars, waiting 1900 years to fulfill God’s purpose? In this seemingly lifeless place of curious extremes, He was, and still is, at work. What a contrast in perspective! Which will you choose? By Carla S. Moore

BP IMAGE INSIGHT: I can’t believe I’m writing this. I’m not really a flower enthusiast, but this delicate flower from Israel has an important lesson for living life. It’s known as the Black Iris, and it is a part of a rare and legally protected family of irises found only in an area east of the Mediterranean. Judean Iris of the same Family of the famous Gilboa Iris in Israel Among the most popular and well-known is the Gilboa Iris found on the Gilboa mountain range mentioned in the Bible. Some argue that it is the lily referred to in scripture by both Jesus and Solomon. These beautiful Irises come in a variety of colors and patterns and thrive best in areas with well-drained loam or sandy soil which has a slightly acidic to neutral pH level. Their optimal temperature range is from 59°F to 75°F, so the higher elevations of Mount Gilboa, and Mount Hermon are, in the spring of the year, some of the best places to find this great example of God’s handiwork. However, some species of irises, though rare, can adapt to the hot and dry climate of the desert. Our Image Insight photo above, taken in southern Israel at the ancient city of Arad is a great example of how this flower has done just that. Judean Iris just outside the Bronze Age wall at Arad in the Biblical Negev Located near the Negev desert, the average temperature and rainfall of this place is much harsher than the temperate environments of Gilboa, and especially Hermon. It may not be the ideal environment, yet this stunning handiwork of God has learned to bloom where it was planted. Like this iris of Israel, have you ever found yourself in an environment that was less than ideal? Are you living in a place where you don’t want to live? Working in a job you don’t really enjoy? Limited by resources and time that prevent you from doing what you want to do? In a relationship that is challenging and difficult? Enduring an illness that is painful and humbling? Surrounded by people who are not like you? Placed in a position that was not of your choosing? Confronted by a circumstance that was not what you expected? Has your life ended up looking nothing like you hoped it would? If so, learn a lesson from the Iris of Israel. Look for the beauty that you can provide and the inspiration that you can be for those who are, like you, living in the desert. Despite your disappointment, take advantage of your surroundings. Refuse to allow the enemy to plant bitterness in your heart—instead, make full use of your situation by helping others to see the goodness of God. Be an example of the handiwork of God. Decide to be the one who shines the light of the Lord rather than one who exudes an aura of discontent. Some of the most amazing stories of achievement and accomplishment have occurred while suffering saints learned to bloom in the desert. While a refugee living in the cave of Adullam, King David gave strength to the weak. During his exile to the wilderness, he wrote poetry that brings comfort to us still. Near Adullam in the Judean Shephelah between the Hill Country and Coastal Plain In prison, Paul and Silas sang hymns which were heard by other prisoners. In grief, the widow Anna became an exemplar of faith and devotion. Though exiled in shame, Aquilla and Prisicilla worked diligently with their hands to further the cause of Christ. While hanging on a cross, Jesus showed compassion to his tormentors, extended grace to a thief, and demonstrated love to his mother. The beauty of his actions and the fragrance of his life bloomed like the Iris at Arad. So, while it may sound like a simple, pithy statement, learn to bloom where you are planted. Take advantage of difficulties to “taste and see that the Lord is good” (Psalm 34:8) even—or, especially—in our challenges. Take off your blinders and discover that the Lord is in the wilderness with you. Like a flower in a barren place, you too can be the one who brings a fragrance of goodness and beauty to a harsh and difficult place. The beautiful Iris of Israel that blooms where it is planted is yet another powerful connection between faith and fact in the land of the Bible. By John W. Moore Scripture References: Gilboa – 2 Samuel 1:21; Arad - Numbers 21:1; Handiwork of God – Ephesians 2:10; David in a Cave and in the wilderness – 1 Samuel 22 -25; Paul and Silas – Acts 16; Anna – Luke 2:36-38; Aquilla and Priscillia – Acts 18; Jesus on the Cross Matthew 27:27-56, Mark 15:16-41; Luke 2:26-46; John 19:16-30. Resources: - illustrated Guide to Biblical Geography: Reading the Land, by Pau H. Wright - Sapir, Y. et al. 2002. Morphological variation of the Oncocyclus irises (Iris: Iridaceae) in the southern Levant Bot. J. Linn. Soc. 139:369–382. - The Times of Israel – “Abundant Rainfall Helps Endangered Gilboa Iris Spring Back” by Sue Surkes (April 9, 2024) - Zondervan Atlas of the Bible by Carl Rasmussen

Southwestern corner of the Haram Al-Sharif/Temple Mount In 1998 it was my first time to see it. A massive wall made of limestone towered above me with the remains of a wide ancient street at its base. I was standing at the southwestern corner of Jerusalem's famed Temple Mount not knowing then of its significance and place in Bible prophecy. Today, however, I am amazed and enthralled with not only the importance of this ancient wall and street, but also by the many fascinating artifacts and structures found in the vicinity. Towering into the sky some 69 feet from the street below stands an imposing wall made over two millennia ago. Made without the use of mortar, the wall was constructed with large limestone ashlars, each crafted with a unique beveled edge frame. Along this southwestward side, one of the largest stones weighs approximately 80 tons and measures 39 feet long and 43 inches high. At its base lay hand-cut limestone pavers forming a beautifully engineered street from the first century, a street where Jesus most certainly would have walked. Until modern excavations uncovered it secrets, it had not been walked upon since the year A.D. 70. As archaeologists painstakingly removed hundreds of years of soil and debris from the inhabitants of previous civilizations, they discovered something quite significant and important to Bible prophecy. Jumbled up into what looks like a mound of children's colossal building blocks are stones that had once existed on top of the Temple Mount. The stones had been pushed over the side of the wall down to the street below, piercing the thick limestone pavers. They became permanently embedded in the street and can easily be observed today. The stones had come from buildings and support walls connected to the temple described in the New Testament, a temple unlike anything most of the world had ever seen; a temple commissioned by King Herod the Great. Stones from Temple Mount lying at the extreme southwestern corner of the Kotel (Western Wall) Two decades before the birth of Christ, Herod had purposed a renovation and expansion of the existing temple of the Jews. However, his grandiose plans required a much larger architectural footprint and foundation than what the existing mountain could accommodate. To rectify the problem his builders expanded the base of the Temple mount towards the north, west, and south. To achieve this monumental feat, he built huge retaining walls made of large limestone rocks weighing two to ten tons each, with the largest near the center weighing approximately 600 tons. Although buildings from the temple itself do not exist today, there are nevertheless many vestiges of its once proud existence, and the retaining walls ungirding its platform are a prime example. Near today's Western Wall Plaza (where the wall is known as the Kotel) the wall contains some its largest stones. In some places it is an estimated 15 feet thick and is nearly 1,600 feet in length. Standing on the Western Wall Plaza near its base one can easily observe 28 rock hewn courses (a total of approx. 91 feet) that have stood the test of time. However, while visitors marvel at its size and importance, it must be remembered that another 17 rows (approx. 55 feet) exist beneath totaling a 146 feet in height. The Western Wall and Western Wall Plaza at Night During the life of Christ, the entire foundational structure would have been visible to the open air. Visitors could have walked beside this gargantuan wall gazing up at an incredible height, standing then even higher at an estimated 196 feet (the once existing upper courses where toppled by the Romans in A.D. 70). However, an even greater sight stood on top of this enormous wall. What on my first visit to the wall in 1998 I did not understand then was that I was simply gazing upon the foundation of the once glorious temple. On top of the huge retaining wall stands the ground floor of the once enormous and beautifully designed temple sanctuary. Seeing the foundation by itself, even as it is today, is impressive. But, the grand, large buildings which once stood on top of the platform, along with the temple sanctuary, its service buildings, colonnade porches, and the royal stoa must have left first-century visitors in awe. Model of First Century Jerusalem with Herod's Temple in the Background (Notice the Southwestern corner on the right hand side of the Photo) By measuring the perimeter and height of these existing retaining walls we can ascertain the size and enormity of this sacred precinct. Some 26 NFL Size football fields could be placed on its surface, and by comparison, would have covered more than 4 times the area found on the acropolis in Athens. Through this great engineering feat it is estimated that Herod doubled the size of the temple platform so that it reached its present size of approximately 40 acres. Model of the Herodian Temple Complex - Looking West The entire temple complex was remarkable and had been under construction for 46 years (John 2:20). So profoundly magnificent was this place, it seemingly created awe and wonder in the apostles who had assembled there just days before the Passover. For many of the Lord's close associates, each visit must have been startling and bewildering as surely they considered how mere mortals could build something so large and so elaborate. Many of the Lord's closest disciples had grown up in small villages and communities where the buildings never reached more than two stories. I can only imagine their shock at seeing something so huge and elaborate; their shock, however, must have quickly turned into confusion when Jesus offered his gloom and doom statement about the future of this sacred place. After their apparent eagerness to discuss with Jesus the beauty and size of the temple and its buildings, the disciple were confronted with a bold prophetic utterance about its demise. Jesus confidently asserted, "Not one stone would be left upon another" (Matthew 24:2). But, what did this mean, and what on earth could bring about its fall? Could it be that Jesus was making reference to the end of the world? As they reassembled on the Mount of Olives where the best view of the temple could be experienced, they queried him about his prediction. Based on their line of questioning we can assume that they were thinking that something so enormous as the temple, and so important would certainly stand the test of time. Surely, it would stand as long as human history. So, any complete destruction of something so grand and so important as God's temple must be connected to "the end of the age" (Matthew 24:3). From the Mount of Olives overlooking the Kidron Valley toward the Temple Mount However, history, the context of Matthew 24, and the rubble at the base of the temple mount platform reveal that the disciples had misunderstood. When Jesus spoke about stones being thrown down from the Temple he foresaw the coming destruction of Jerusalem and its temple at the hands of Roman military machine. Some 40 years removed from the event he could see its stones being toppled to the valley beneath, and the utter "abomination of desolation" occurring during its siege (Matthew 24:15). In The Wars of the Jews (book VI), Josephus gave a firsthand account of Jerusalem's annihilation and describes the aftermath of a long protracted siege engineered by the Romans. His first-hand account testified to the fulfillment of what Jesus had predicted about the destruction of the Temple, but archaeology corroborates it as well. Explorers and archaeologists like Charles Simon Clermont-Ganneau, John Iliffe, Benjamin Mazar, Eilat Mazar, along with volunteers from the Temple Mount sifting project have in their combined efforts discovered numerous artifacts from the debris of the Temple's destruction. Inscriptions, seal impressions, cornices, lintels, capitols, opus sectile floor tiles, column bases, mikva'ot, and large Herodian stones found imbedded in first century streets all testify to a massive demolition of a once glorious place. Cornice from the Royal Stoa - Inscription reads "the place of trumpeting" Based on the existence of the huge retaining walls, artifacts found within the rubble along its walls, and the record of history, it is obvious that the temple Jesus knew was completely destroyed. The buildings on the temple mount were dismantled, much of it destroyed, and whatever else remained was cast down to the base of its foundational walls. The only buildings on the temple mount platform today are connected to a much later period after the Roman destruction. Most notably, the Dome of the Rock and the Al-Aqsa Mosque built many centuries after the time of Christ are what visitors can observe today. The inner sanctuary of the Jewish temple and all of its service buildings from the time of Christ are no longer present. They are completely in ruin. The royal stoa, porticoes, court of the women, Nicanor Gate, the court of Israel, the holy of holies, and all the many ancillary service buildings are conspicuously absent. Only vestiges of its long ago past remain beneath and below its foundation. The Dome of the Rock now Stands where the Holy of Holies once stood The meaning of Jesus' prophecy is clear: "there will not be left here one stone upon another that will not be thrown down" (Matthew 24:2), and that is exactly what occurred. By John W. Moore Sources: The Talmud Bavli Noé (English Version) from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz Source: korenpub.com The Temple Mount Sifting Project - https://tmsifting.org/en/ Josephus, Flavius. The Jewish War. Translated by William Whiston. Boston: Samuel Walker, 1849. Ritmeyer, Leen. “Locating the Original Temple Mount,” Biblical Archaeology Review 18.2 (1992): 24, 26, 29, 32–37, 43–45, 65. Bahat, Dan. The Illustrated Atlas of Jerusalem. (Festive Edition) Carta, Jerusalem, 1990. Mazar, Eilat. The Complete Guide to the Temple Mount Excavations. Shoham Academic Research and Publication; Old City Press. Jerusalem, 2022.

January 20th, 2025, was the second inauguration of Donald Trump, and it was, of course, not without controversy. What was not controversial, but probably taken for granted, was that we could all watch it live. This isn't a revolutionary statement, but it is a relative novelty. Think about inauguration day before the advent of the internet. Before streaming, everyone had to watch on television. Before TV, people could listen on the radio. Before radio, you had to read about it in a local newspaper. Photo Credit: Official White House Photo by Shealah Craighead But what happened before newspaper? What happened during Bible times? What would you do if you were the newly installed Emperor of Rome and you needed everyone to know it? You minted new money, of course! Coins are one of the most interesting artifacts that you can find in archaeology. They are enduring artifacts often made of metal. This means that they are much more likely to survive intact from antiquity. They are also artifacts that are directly tied to world events. Just as the United States minted bicentennial quarters in 1976, Roman emperors minted new coins to celebrate the important events in their reign. Consider the following examples: The Denarius of Julius Caesar The Denarius of Julius Caesar The Denarius of Julius Caesar is a rare coin minted in roughly 44 B.C. The most significant thing about this particular coin is that it ushered in the practice of using money for the emperor's personal agenda. Julius Caesar himself appears on the front. Before this, no other coin in the Roman empire had ever featured a mortal. Julius Caesar was beloved by the people but pushed a radical agenda concerning himself. Since previous coins featured gods and goddesses of the Roman pantheon, putting his image on the front would have been considered presumptuous at best. However, these bold acts of self-glorification only seemed to bother the Roman elites. The people, by and large, accepted Caesar, and he enjoyed a high ‘approval rating.’ The denarius also featured the crown of victory on Caesar's head and an udder, globe, cornucopia, caduceus, and apex (priest's cap) on the back. Of these, the priest's cap is most significant for bible believers. The rulers of Rome had an established function of being involved in religious affairs, and an association with a priestly object would not have been misplaced. Julius Caesar took this to a new level, attempting to take on more and more deific qualities. His nephew Augustus, who ultimately assumed power, claimed to have witnessed a comet during festivities dedicated to his uncle and adopted father. He declared the comet was a sign of Julius Caesar's post-mortem deification, thus making Augustus himself the son of a god. These events were the beginnings of the emperor cult worship that ultimately took complete form in the second century A.D. as each successive emperor ordered the worship of himself as lord and deity. The Denarius of Brutus The Denarius of Brutus One of the rarest and most interesting coins from Roman times is the Denarius of Brutus. Brutus and his coconspirators are most famous for their assassination of Julius Caesar on March 15th, 44 B.C. Brutus commissioned this coin to commemorate the event. On the face, it pictures himself, and on the obverse, there are two daggers on either side of a pileus cap. The inscription Eid Mar is also found on the back. Although exact reasons are debated as to why this coin was minted, the choice of symbols and inscriptions tells us much about what Brutus was trying to communicate. First, there are the daggers. Although there is some debate, most scholars believe that the assassination of Julius Caesar was very unpopular with the people. The members of the senate thought that Julius Caesar had declared himself king when he claimed to be emperor for life (a symbol that was political suicide … literally!). Brutus is telling the world that he murdered Julius Caesar on the Ides of March (the Eid Mar). Brutus's rationale for the assassination is found in the pileus cap. This cap was a symbol of freedom. It was traditionally given to slaves who received their freedom. Brutus is spinning the narrative. Although the people didn't like it, Brutus is trying to tell them that he freed them from slavery through force. Although there are many more examples of coins, these two give us a window into the political climate at the time of the Emperors of Rome. They wanted to proclaim their agenda through inscriptions and minting new money. The Priene Calendar Inscription One more artifact is worth mentioning in this discussion; not a coin, but an inscription. It is known as the Priene Calendar Inscription. Found in Priene (imagine that), a town in western Turkey, this inscription is a decree by a proconsul announcing a change in the calendar. In part, the inscription reads: Priene Calendar Inscription "'Since Providence, which has ordered all things and is deeply interested in our life, has set in most perfect order by giving us Augustus, whom she filled with virtue that he might benefit humankind, sending him as a savior, both for us and for our descendants, that he might end war and arrange all things, and since he, Caesar, by his appearance (excelled even our anticipations), surpassing all previous benefactors, and not even leaving to posterity any hope of surpassing what he has done, and since the birthday of the god Augustus was the beginning of the good tidings for the world that came by reason of him,' which Asia resolved in Smyrna." This inscription is significant because of one word familiar to us in the New Testament. Another way to translate the last sentence is "the beginning of the gospel for the world." Gospel. It is a word that only had one meaning for over a millennium, but what was it before the apostles started writing? If you will allow me to borrow our modern language, the Priene inscription is the inauguration of Augustus. He claims a gospel with three points. 1. That he was ordained by the god providence 2. That he is the savior of "us and for our descendants." 3. That he is a god himself. He was not the only emperor to use this term, so think about what Jesus, recorded by Matthew, Mark, and Luke, was doing with his language. There is another gospel. A gospel about a kingdom that is not earthly. This gospel was brought to us by the son of God. This gospel was of a savior. This gospel was about a man who was God himself. What about today? Although not called by name, there is a gospel that the world is trying to sell. It is the gospel of self-fulfillment. The you-do-you movement. Who do you trust as your savior? Is it the Lord of heaven and earth, or is it the Lord of self-will? Hebrews 1-2 talks about the "inauguration" of Jesus Christ, who ascended and is now on his throne. Quoting from Psalm 8, the writer says: “What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.” (Heb 2:6-8) Jesus’s gospel and Lordship is the one true inauguration. Think then about what Peter and John say in Acts 4:11-12, “This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” The same remains true for us regardless of what other men claim. Works Referenced: https://www.artic.edu/artworks/5588/denarius-coin-portraying-julius-caesar https://www.britishmuseum.org/collection/object/C_1860-0328-124 https://www.bibelhaus-frankfurt.de/en/bimumag/the-special-object/calendar-inscription-from-priene Evans, Craig A. (2000). "Mark's Incipit and the Priene Calendar Inscription: From Jewish Gospel to Greco-Roman Gospel" (PDF). Journal of Greco-Roman Christianity and Judaism. 1: 67–81. Archived from the original (PDF) on 2017-08-29. Retrieved 2017-07-17. By Adolf Deissmann - Light from the Ancient East: The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World, Public Domain, https://commons.wikimedia.org/w/index.php?curid=59893630

Exploring the Burial Site of King Herod "the Great" by John W. Moore all photo rights reserved by Bible Passages but can be used with permission The Herodium - Herod's Burial Site and Fortress Palace near Bethlehem When Jesus was born in Bethlehem of Judea, Herod the Great was ruling Judea under the authority of Rome. During his nearly 40-year reign he commissioned the construction of numerous civic buildings, public works projects, religious temples, and has been given the moniker “the great” because of it. He was likewise called “great” to distinguish him from the descendants which bore his name. However, Herod was far from being great. Through political maneuvering he found his way to power, and in his attempt to assimilate Jewish and Roman cultures he engendered bitterness and strife within his realm. In the eyes of many, he was a self-absorbed megalomaniac known for his political chicanery and despotism that eventually gave way to paranoia. His fears spiraled out of control and gave way to irrational thoughts and behaviors. Afraid that his family and enemies were plotting his death and seeking to overthrow his reign, he stopped at nothing to protect his crown. Even his sons Alexander, Aristobulus, and Antipater, and his beloved wife Mariamne fell victim to his reign of terror and were murdered at his heinous decree. (Josephus, Antiquities 15:50-56, 222-251). Herod's three-tiered palace on the northern end of Masada near the Dead Sea To secure his safety and protect his position Herod built a series of fortified palaces at Jerusalem, Masada, and Machaerus. The palaces were designed as citadels and outposts to which he could retreat during any potential riot or attempted coup. He also built a fourth palace and citadel southeast of Bethlehem. It was known as the Herodium, and somewhere at this location, on what looks like an extinct volcano, the Jewish historian Josephus claimed Herod was buried. His report has now been validated by archaeology. Initially used as a palace of luxury equipped with a large swimming pool at its base, archaeologists determined that Herod’s opulent palace had, after his death, been captured and used on two different occasions as a stronghold forJewish zealots in their revolt agains Rome. In the years that followed, this lavish palace was abandoned, fell into ruin, and robbed of its stones. His burial site had been forgotten and became only an unsubstantiated claim preserved in the writings of Josephus. The destroyed remains of Herod's Mausoleum at the Herodium However, after years of excavation, in May of 2007 Israeli Professor Ehud Netzer discovered on the northern slope of this once grand fortress the remains of a 30 foot square solid stone platform with a double wall which he identified as Herod's mausoleum. Unearthed at the site were the remains of carefully cut and crafted stones with elaborately decorated cornices. Based on the remains the mausoleum it is purported to have stood some 70 feet tall (See Steinmeyer). Its location also revealed that its spire could be seen from Jerusalem nearly eight miles away. It was Herod’s obvious attempt to perpetuate his memory and to memorialize his reign. However, just the opposite occurred. Unlike many of the preserved historic mausoleums scattered around Israel today, such as the ones in the Kidron valley in Jerusalem, Herod’s burial site was discovered in ruin. Instead of a preserved and venerated site with a beautiful tower of honor, archaeologists found what appeared to be a determined effort to desecrate and destroy the memory of a man who had been so vain, deranged, and brutal. His bones were nowhere to be found. The mausoleum was completely dismantled, and his sarcophagus was smashed into hundreds of pieces. The entire burial complex was so utterly destroyed that it seems whoever did this “really had it in” for Herod. But who? Both the Bible and history provide us a plausible explanation. Known as the tomb of Absalom, this first century A.D. monument stands at the front of 8 burial chambers cut into the bedrock along the wall of the Kidron Valley in Jerusalem The biblical account of Jesus' birth reveals that when wise men from the east came seeking “he who has been born king of the Jews” (Matthew 2:2) that Herod ordered the slaughter of “all the male children in Bethlehem and in that region who were two years old or under” (Matthew 2:16). The legitimacy of this account has been questioned by some, but the testimony of ancient witnesses and the findings of archaeology offer circumstantial evidence to bolster its claims. After reading Josephus’ account of Herod’s cruelty, even toward his own family, it is easy to see that Matthew’s gospel did not overstate the case nor exaggerate the portrayal of the Judean King who ruled during the birth of Jesus. A powerful man with a dark reputation for cruelty, and who was likewise suffering with extreme paranoia, could have easily issued this murderous decree for the small community of Bethlehem. History has shown that the Romans themselves, from which Herod derived his power, were capable of such atrocities as well. As Dr. Lawerence Stager said regarding his discovery of the apparent murder of approximately 100 infants found at Roman Ashkelon in Israel, "the Greeks and the Romans found infanticide to be the most effective form of birth control" (Stager, 45). The restoration of the destroyed sarcophagus of King Herod at the Israel Archaeological Museum in Jerusalem - darker pieces are original Herod, therefore, as an instrument of Rome not only had the power to enact infanticide, but was without a doubt a man desirous of it as well. The birth site of Jesus in Bethlehem was only three miles from the site where was Herod's mausoleum was already under construction and the place where he was hoping to cement his legacy and establish a permanent place of honor. Thus, after such a heinous decree of infanticide it is easy to see that in the years which followed Herod’s reign, no one in the area was inclined to mourn his passing. His dismantled and desecrated burial site obviously indicates just exactly how others felt about his dastardly reign. The belligerent destruction of Herod’s sarcophagus and the utter desecration his burial site seem to reflect a measured and calculated response to Herod’s cruelty. This seems especially true when one considers that Herod's burial site was so easily in view from Bethlehem, and even from parts of Jerusalem. This fact has become even more pronounced as excavators today unearthed the remains of Herod's mausoleum and ancillary buildings on its northern and western slopes. Photo taken from the slope of the Herodium with Herod's swimming pool in the foreground and Bethlehem in the distance In conclusion, I freely acknowledge that Herod's political maneuvering and civic accomplishments are important to observe and understand, but it is nevertheless extremely difficult for me to identify him as "great." His life and reign were soiled and ruined by horrific acts of violence. The hatred he spawned from among his tortured and beleaguered subjects can easily explain the destruction and desecration of what he hoped might be a lasting memorial. Instead, his place of honor devolved into ruin and decay, and his legacy cemented as a murderous tyrant. On the other hand, the baby whom Herod sought to destroy is remembered and revered in a town not far from the place where he had hoped to be remembered. Only a few miles away at Bethlehem the birth of Jesus is celebrated each year. The city is donned with lights and festivity as pilgrims come from all over the world to visit the alleged birth site of the birth of Jesus at the oldest church building still in existence in the middle east. The subservient client King of Rome who lived in palace of luxury brought division and pain, but the King of kings who was born in a stable, brought peace on earth, and good will toward men. By John W. Moore Resources Josephus, Flavius. "Antiquities of the Jews" Netzer, Ehud. “In Search of Herod’s Tomb,” Biblical Archaeology Review 37.1 (2011): 37–48, 70. Stager, Lawrence E. and Samuel R. Wolff, “Child Sacrifice at Carthage—Religious Rite or Population Control?” Biblical Archaeology Review: 10:01. Steinmeyer, Nathan ://www.biblicalarchaeology.org/daily/bas-onsite/onsite-herodium/ September 12, 2022.

From the Iron Age Period a Stone manger discovered at Megiddo in Israel Away in a Manger, But Not in a Barn” is part of a title in an excellent article written by Gary Byers who argues that Jesus was born on the lower level of a typical Palestinian home of the first century. He notes that “baby Jesus [was] placed in a manger on the ground floor of David’s ancestral home in Bethlehem because the upstairs ‘guest room’ was already full” (BAR, Nov. 2021). Thus, the typical portrayal of Joseph and Mary alone and “away” in a barn with animals during the birth of Jesus may not be completely accurate. The word “inn” found in various translations of the birth narrative about Jesus is unfortunate (Luke 2:7). It implies some sort of hotel or community lodging, and that Mary and Joseph had no family with which to reside. Luke, the gospel writer, knew the general word for lodging (pandocheion) and used it in recounting the story Jesus told of the good Samaritan who took a helpless victim to a nearby inn (Luke 10:34). But, this is not the word found in the birth narrative about Jesus. Instead, the Greek word for “inn” (kataluma) found in Luke 2:7 is the same word used in Luke 22:11 in reference to where Jesus and his disciples partook of the Passover Meal, and which is further described as being in an “upper room” of a house (Luke 22:12). It seems certain then that Jesus was born on the premises of a housing unit, a house where relatives of his father’s family had gathered because of the requirements of the census issued by Cesar Augustus (Luke 2:1). First century village of Kafar Ethra in the Judean Shephelah The fact that there was “no room for them” in the normal lodging areas reserved for family or guest, such as in an “upper room”, meant that Joseph and Mary had to sleep on the ground floor; but it was not completely out and away from family. To be sure, Jesus was born under humble circumstances and likely near to animals. However, those animals were probably on the ground floor of a typical Jewish home likes those often discovered in smaller towns of the first century, and both the bible and archaeology can help explain why this may have been the case. The Bible says that baby Jesus was placed in a manger, a word that means “feeding trough” (Kittle, TDNT); and this trough was probably very similar to the one found at Megiddo (pictured above), just across the valley from Nazareth. Stone mangers were common in the ancient world and many of these well-crafted feeding and watering troughs would have been the perfect place to lay a newborn child who had been swaddled in cloths (Luke 2:12). These troughs were not placed out and away in some pastureland but in locations inhabited by people. Occasionally, a house was built above a small cave or opening cut into bedrock such as the one I noticed while visiting the excavated site of first century village of Kafar Ethra in the Judean Shephelah. As I explored, I was blessed to see in the basement/cave of the house the remains of one of these stone mangers. Stone manger beneath a first-century Jewish home in Kafar Ethra, Israel Thus, while I do believe Joseph and Mary’s accommodations were less than desirable, and most likely nearby to a prized or daily use animal kept on the ground floor of average homes in smaller towns (e.g. a donkey, ox, or sacrificial lamb), it seems unlikely that they were alone and without family to assist. I also believe that baby Jesus was secure and comfortable not only in the arms of a loving mother, but also as he lay asleep in his “crib.” There are indeed things being done and said during the Christmas season that aren’t always consistent with the Bible, such as the Lord being born “away” in a manager as the song implies (though I do understand poetic license). Nevertheless, I do think we should consider the beauty of the words uttered in that well known song called “Away in a Manager," especially those uttered in the often forgotten verses of this familiar carol. Illustration of single and two story dwellings from Kafar Ethra "I love You, Lord Jesus Look down from the sky And stay by my side Until morning is nigh Be near me, Lord Jesus I ask You to stay Close by me forever And love me I pray Bless all the dear children In Your tender care And fit us for heaven To live with You there" Sadly, the Christmas season is often characterized by consumerism and an emphasis upon material wealth to the neglect of the spiritual and our relationship with God. May that never be the case for those who are seeking to follow Jesus. During the holiday season, and throughout the year, let us remember the love of God, the joy that surrounded the arrival of Jesus (Luke 2:8-14), the atoning sacrifice of our Savior, and the true circumstances connected to his birth. Today, and every day, we should unashamedly confess that Jesus was “manifested in the flesh, justified in the Spirit, seen by angels, was preached among the nations, believed on in the world, taken up in glory” (1 Timothy 3:16). And, whether he was born in a home, or off in the barn, what matters the most is that he was born, and in this we greatly rejoice. By John W. Moore Works Cited Byers, Gary. Associates for Biblical Research. “Away in a Manger, But Not in A Barn: An Archaeological look at the Nativity” published on-line at ABR (November 15, 2021). Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich. Theological dictionary of the New Testament 1964–: 49. Print.

At left - Caesar Augustus in his role as Emperor: At Right the veiled Cesar Augustus in his role as Pontiff Maximus (photos taken at the Vatican Museum and the National Archaeological Museum in Rome) Gender distinction, religious observance, and social equality were some of the hot button topics under discussion in Paul’s letter to the church at Corinth. In particular, the question of whether to cover your head during the worship assembly was addressed. Why would the apostle Paul say that a man “dishonors his head” (i.e. Christ) when he prays with his head covered, and that women “dishonor their head” (i.e. their husbands) if they pray uncovered (1 Corinthians 11:1-7)? That question requires a lengthy discussion with a careful analysis of the context, both biblically and socially. While I do not purport to have all the answers or seek to explain every facet of the text, I nonetheless offer a few brief observations that might help to clarify a few elements connected to this controversial topic, and the images above could very well aid us in that discussion. Archaeological site of Corinth, Greece with the Temple of Apollo at far right and Acro-Corinth in the distance First, it must be remembered that important principles regarding conscience, influence, the rejection of idols, and the power of messaging are key principles discussed prior to the issue at hand (1 Corinthians 8-10; 10:32-33). Paul argued that what a person does, eats, or wears can send an important message. While certain actions in and of themselves may or may not be wrong, something can become wrong if it is divisive, adversely affects others, or harms the cause of Christ (1 Corinthians 8:12). He likewise taught that “none of us lives to himself, and none of us dies to himself” (Romans 14:7). The unity of the body, the conscience of others, and the influence of the church on the community must always be paramount (1 Corinthians 9:22-23). Second, it is essential to note that the larger context of head coverings as revealed in I Corinthians 11 addresses issues relating to the gathering of Christians in corporate worship (chapters 11-14). These chapters focus on matters relating to public worship. Various social customs and other types of behavior on display by church members within those assemblies had been sending an inappropriate and confusing message to fellow members in the body of Christ. Paul also noted that their behavior was leaving a false impression upon guests and observers in attendance (14:22-23). Roman Triclinium (Dinning Area) at a Domus in Pompeii, Italy Third, it should be observed that in the early years of Christianity, the body of Christ often assembled in private homes (e.g. 1 Corinthians 16:19; Acts 2:46; Romans 16:3-5, 23; Colossians 4:15; Philemon 1:1-2). Some of those homes belonged to wealthy Christians. Based on what we know about Roman housing, the domus (a typical home for upper class citizens) ranged between 3,000 to 5,000 square feet and could accommodate some 12 to 20 in residence, and many more for informal gatherings. Guests, therefore, could have easily scattered throughout the atrium, triclinium, and other rooms. This seems to be the basis for separate gatherings or class distinctions being made while eating the Lord’s supper, as was condemned by Paul (1 Corinthians 11:18). The Roman domus or house setting may also have created the false impression that the worship assembly was therefore not a public setting and that women who normally wore veils in public were therefore free to remove them in a residential context. Statute of Unknown Woman from the Roman Era at the National Archaeological Museum in Rome Fourth, the cultural practice of wearing a veil or covering in public could, for women, either be seen as a status symbol associated with wealth or as a sign of an honest woman (Ennius, Tragedies, 862L). In describing a virtuous woman, a first-century historian said of the mother of Sabina Poppaea, “Seldom did she appear in public, and it was always with her face partly veiled, either to disappoint men’s gaze or to set off her beauty” (Tacitus, Annals 13.45). While the archaeological record reveals that head coverings for women weren’t always consistently practiced or depicted, it nevertheless cannot be denied that veil wearing was perceived by some as either a status symbol or as an indicator of humility and respectability. Both Jewish and Roman custom also offer support for this view (see Tertullian , De Corona militis 4). By instructing all the women to wear veils in the public worship of the church, even if they are meeting in someone’s home, perhaps Paul was seeking to “level the playing field” and emphasize equality among the Christian women who may have been either slaves, married, or wealthy. It also appears that he was seeking to eliminate any potential disparagement of their virtue against the backdrop of Roman social custom that at times expected various types of women to wear a veil in public. While the church was meeting in a house, the worship was nevertheless deemed as public. Caesar Augustus wearing a veil in his role as Pontiff Maximus (or"High Priest") On the other hand, Paul’s instruction for men not to pray or prophesy with their heads covered may seem confusing. Were some men covering their head? It seems so…but why? Based on the archaeological discoveries at Corinth and in other places around the Mediterranean, it appears that a normative religious and/or social practice among the pagans had entered the church. As a standard practice among the Romans, pagan priestly officiants who prophesied and offered sacrifice were known to cover their heads with parts of their long flowing toga. This practice is found both in ancient literature and in the archaeological record. It was called capite velato (i.e. “covers the head”) and is a well-known custom associated with Roman priestly officiants (see the book Roman Religion by Valarie M. Warrior, Cambridge University Press, p.21). In his treatise called Roman Questions, Plutarch likewise tells us of this practice. It can also be seen in several ancient reliefs such as on Augustus’ Altar of Peace in Rome. It can also be discerned by examining various busts and statues of Caesar Augustus who, in a brilliant propaganda campaign, often aggrandized many of his roles and duties as emperor. The Altar of Peace in Rome with a veiled priestly officiant at right making his oblation In the statuary evidence, Augustus is often depicted as a military leader, esteemed citizen, but also as Pontiff Maximus (i.e. supreme priest). In the latter he is always portrayed with his head covered (as seen in the photo above). I have personally observed this at several locations and particularly in the archaeological museum at Corinth. While much more should be presented and considered, these brief observations have led me to conclude, first and foremost, that gender distinction was unequivocally to be observed. Men and women are different and have different roles, as indicated both by nature and principles established at the creation of the world (1 Corinthians 11:1-3;1 Corinthians 11:14; cf. 1 Timothy 2:13-15). We also should recognize that one’s attire and/or religious practice could reveal a pagan practice or convey elite social status. Veiled Caesar Augustus as Pontiff Maximus - Archaeological Museum at Corinth, Greece Thus, in view of the above-mentioned points, it seems some customs are meant to be broken while are others are to be observed. Class distinction and worship practices which mimic pagan worship must be rejected. The principles of love and respect for others must be embraced. In other words, Christians are not pagan nor elitist, but the church was to see itself as a family that recognized gender distinctions and different roles, and which also demonstrated virtue, honor, and godliness (1 Timothy 2:8f). Finally, it must be remembered that in I Corinthians 11 Paul argues that the principles of gender identity, roles, and equality are non-negotiables. However, the way and manner in which those distinctions are communicated and displayed are, at times, dependent upon culture and judgment. Regarding mandatory head covering, Paul said the real head covering is a woman’s hair (1 Corinthians 11:15), and that in the entire matter at hand the brethren must not “be contentious” regarding it (1 Corinthians 11:16). Fashion and style aren’t regulated and are always changing, but the principles of humility, modesty, and love are always in vogue and essentials of the faith . by John W. Moore *All photo rights reserved and used with permission from Bible Passages.

It’s NOT what you might expect. Instead of a dry, dusty place, northern Israel is lush and abundant with vegetation, especially in the area of the Dan Nature Preserve. Nestled at the base of Mount Hermon, the spring and tropical environment of ancient Panias (pictured above) is situated along the geographic region of the fertile crescent near the Golan Heights. It was an ideal location for settlers, farmers, and traders who took advantage of not only the moderate temperatures, but also the clean, refreshing mountain water. From the snowmelt and abundant rain of the Anti- Lebanese Mountain range above, a number of beautiful springs emerge which form the headwaters of the legendary Jordan river. Because of the abundance of flora, fauna, and an ample water supply, some of the early inhabitants of this region began worshipping pagan deities connected to nature. During the time of Jesus, one of those springs flowed from a large grotto whose opening was covered with an important Greek shrine from the 3rd century B.C. The temple sanctuary was dedicated to the god Pan and the city came to be known as Panias. Due to seismic activity over the centuries, only portions of the grotto of Pan remain today (see center of photo). Depicted as a half-man, half-goat figure, Pan was the god of shepherds and hunters and was worshipped in outdoor places often near abundant water sources symbolizing fertility. He was considered to be the son of Hermes who was the famed messenger god frequently portrayed as traveling to and from the underworld (or Hades). Some say the cave at Caesarea Philippi was considered by its citizens to be one of the gateways utilized by Hermes, but this is disputed by some. If true, it would make an interesting connection between what Jesus said about the gates of Hades not prevailing against the establishment of his church (Matthew 16:18). While the tradition that a belief existed connecting this site to a gateway for the underworld is questioned by some, what isn’t in doubt is that a pagan sanctuary near the grotto was erected to honor Pan the son of Hermes. Other gods such as Zeus and Nemesis were also worshipped at the site, but by the time of the Roman empire, Octavian, the son of Julius Caesar was worshipped in Caesarea as well. As the Roman empire expanded to the east, more and more territories surrounding the Mediterranean fell under their control, including Israel in 63 B.C. In an effort to control each new territory, Rome would often appoint local magistrates to rule on their behalf. To garner favor and the financial support of the emperor it was common for these local officials to erect temples and rebuild cities in honor of the emperor who had appointed them. This is exactly what was done by King Herod the great who gained control over the land of Israel in 37 B.C. and was also granted control of Panias by the reigning emperor Octavian. As the adopted son of Julius Cesar, Octavian was well-known for embracing the title “the son of the Divine Julius.” This designation granted him divine status and he was thereby worshipped and praised by subjects loyal to the imperial cult. Josephus tells us that at Panias Herod constructed a temple in honor of Octavian: “And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium…”(Wars 1 21 3). After Herod’s death, his son Philip the tetrarch ruled Panias, and to further honor Octavian “the son of the divine Julius,” he renamed the city “Caesarea”, but added “Philippi” to distinguish it from the already well-known Caesarea built on the coast of the Mediterranean. Now, considering the propensity for pagan worship at Panias, and its recognition of Pan and Octavian as the sons of deities, I am inclined to think that Jesus entered the region of Caesarea-Philippi with intent (Matthew 16:13). It seems he not only wanted to confront the cultural paradigm of the area, but also to deliberately challenged the thinking of his disciples about his own identity? What did they really believed about him? Was he a mere prophet like Isaiah or John the Baptist? Was he simply a catalyst for change who identified with the poor and outcast? Did his disciples really believe that Jesus was the divine son of God? Was he the ONLY true God; the son of the LIVING God? And, were they ready to accept the full implications of such a conviction? As Jesus came to this region of Caesarea Philippi he inquired of his disciples, “Whom do people say that I am?" To this, the apostle Peter answered, “you are the Christ, the son of the living God” (Matthew 16:16). The gods of the Greeks and Romans were dead (metaphorically speaking, because they were NEVER alive), but the Father of Jesus is alive. Thus, Peter’s confession about Jesus was not only an acknowledgement of the Lord’s deity, but it was an indictment of Pan and Octavian as well. They were sons of dead gods and their temples would soon crumble and ultimately disappear. But, Christ the son of the true God and his temple lives on today within the hearts and lives of his followers. The true God doesn't dwell within temples made with hands, but lives forevermore reigning over all the earth. By John W. Moore

IMAGE INSIGHTS - It is hot, rugged, and home to a some of the rock badgers and wild goats of Israel. With its thousands of small caves and fissures it is an ideal location for finding refuge and escape from an enemy or the heat of the desert sun. This 56 by 12-mile-long barren and inhospitable land is wedged between the Dead Sea and the mountains of Judea and was the setting for several important events of scripture. In this barren location of Judah's territorial allotment, King Herod built Masada, King David fled from Saul, and it is the likely place for the temptations of Jesus (1 Samuel 23; Matthew 4). The desert of Judea also became a sanctuary for a Jewish sect known as the Essenes who in the 2nd and 1st century BC established a small community at Qumran not far from the northwestern shore of the Dead Sea. The Essenes were separatists and known for their apocalyptic theology and messianic yearnings. As ascetics, they were extremely strict in their observance of Jewish law, especially regarding purity and the sabbath. Many attribute the preservation of the Dead Sea Scrolls to their efforts who, it is alleged, were responsible for depositing the scrolls into several small caves at hidden and obscure locations near the Dead Sea One of these caves (seen above) lies 1.2 miles north of Khirbet Qumran and just west of modern-day Kibbutz Kalia. Discovered in February of 1956 it is known today as cave 11, and among its epigraphical treasures were ancient biblical and apocryphal texts. Its most notable manuscript was the Temple Scroll, the longest of the entire Dead Sea Scrolls collection which gave a description of the Jewish temple and the regulations for temple worship. Around 30 manuscripts were discovered in all, including nearly complete scrolls from Leviticus, Psalms, and an Aramaic targum of Job. One of the Bible passages found in cave 11 was a scroll fragment of Psalm 18 that carries and important message attributed to King David on the occasion of his flight from King Saul. It reads as follows: “For You light my lamp; The Lord my God illumines my darkness. For by You I can run upon a troop; and by my God I can leap over a wall” (Psalm 18:27-28). These verses, and the terrain shown in the photo above, remind us that though some places may be dark and frightening, when God is near, they become place of light and safety. It was in the wilderness that God used a cave like the one shown above to not only protect the soon to be King of Israel from a murderous attempt on his life (1 Samuel 24:3), but also to preserve the sacred words of scripture in a collection of writings that we call today the Dead Sea Scrolls. Those scrolls contained a message from David which some 3,000 years later still empowers believers today. Because of the life of David and the poetry he composed, we learn that in a wilderness of pain, and in a cave of loneliness, God can give us hope and the light of day. Just as God rescued David from the darkness and would later empower his men to penetrate the city wall of Jerusalem (2 Samuel 5), He will also deliver us from the darkness of an emotional cave to the light of recovery and joy. If we trust in the Lord and the light given by God we can also emerge to scale the walls of the things that seek to harm and threaten us the most. By John W. Moore