Humanity once lived in a pristine world. God’s love allowed freedom of choice, but sin changed everything. Disease and pain entered the scene and the earth became corrupt. Fellowship with God was severed, and a righteous God could not ignore sin, nor could his love neglect the sinner. So, he initiated a plan to punish wrongdoing and restore a fallen world. To be both just and the justifier of sinners, God sent his son to suffer on our behalf and to endure the penalty of sin. At Calvary he was bruised for our transgression, He was stricken for our griefs (Isaiah 53), and he satisfied the demands of a lawful system of divine justice (Read Romans). Jesus suffered and died for all, and at the cross, God declared his love for a lost and hurting world. At the cross and in the incarnation, Jesus declared something else. By coming to the earth and dwelling among us, He demonstrated to the world that God understands. Our Lord and friend hungered. He wept. He hurt. He labored. In the body of his flesh he suffered, and was in every way tempted like we are today (Hebrews 4:14-15). He understands the pain of loneliness and isolation (Matthew. 4:1; 13: 55-56; 26:36-40). He endured the emotional agony of separation (Matt. 27:46), and the torture of a bloody scourge and a tormenting cross. He tasted of death for all (Hebrews 2:9), and revealed himself as a compassionate and loving God; able to help those who are suffering (Hebrews 2:16-18), and ready to save those who obey (John 3:16; Hebrews 5:8-9). This gruesome photo, taken at the Israel Museum of Archaeology and the Bible, is of a Roman crucifixion spike driven through a human ankle bone. It was discovered inside a first century A.D. ossuary (stone carved bone box) of Jehohanan the son of Hagkol, in northeast Jerusalem. It is a sober reminder of the torture our Lord endured on the cross, and the empathy he now feels when we likewise suffer in the flesh. The photo of the empty tomb reminds us of something else about Jesus: it declares his power over mortality and gives us hope for our own personal victory over suffering and death. Through Jesus we can look forward to a new body; resurrected from the gloom of the grave, and free from the harsh and present realities of pain and disease (1 Corinthians 15:5-58; Philippians 3:21). In Jesus there is hope, both in this present age and in the world to come (2 Peter 3:10-13). by John W. Moore Photos courtesy of Doug Garner, Michael Hite, Bible Land Passages, and World Video Bible School.

Elisha could see the anguished Shunammite woman moving rapidly across the valley. What was troubling her? Was something wrong with her husband, he wondered? Had something terrible happened to her only child? As she made her way across the valley and to the base of the hill, her singular focus drove her to scale the heights of the historic hill where the prophet of God had lodged. Dismissing the inquiries of Elisha’s servant, she maneuvered her way to the feet of this powerful and beloved man of God whom she and her husband had come to know and no doubt love. From her troubled soul came the terse and grief-stricken reply of a woman bearing the terrible news that her one and only precious child was dead. Laden with sorrow yet driven by hope, she looked in faith to the prophet of God who could raise her child from the dead (2 Kings 4:8-37). Those touching moments and the blessings that followed occurred deep in the heart of a legendary site laden with dramatic vistas and powerful memories of the handiwork of God. Standing aloft the mountain of Carmel, where Elisha had come to rest, one can see the stunning landscape of the Jezreel valley, the epic hill of Megiddo, the historic ridge of Nazareth, the storied hills of Mount Moreh and Tabor, and the infamous Mount Gilboa where King Saul met his demise. From the heroic battle of Deborah versus Sisera to the slaying of the priests of Baal at the brook of Kishon, the beautiful valley of Jezreel stood as the backdrop for many important battles and events described in the Bible (Judges 4, 6; 1 Samuel 31; 1 Kings 18). Through the expanse of this enormous valley ran several well-traveled routes used by both local and international traders and travelers alike. The Shunammite woman who traveled it in grief was one of the most faithful and determined. The city where she began her journey was the little village of Shunem (2 Kings 4:8). The ancient town of Shunem rests against the southern side of the base of Mount Moreh just across the valley from Ahab’s palace at Jezreel, and a short distance from where Gideon defeated the Midianites. At Shumen, this wealthy woman and her husband added a special room to their house for the single purpose of aiding Elisha in his ministry of proclaiming the word of the Lord. To express his gratitude for her benevolent deeds, Elisha prophesied that she would one day be blessed with a child of her own. This childless woman soon experienced the miraculous gift of a baby boy—a child that would later suffer and die. While he lay in her lap, she watched her precious, longed-for little boy pass from this life to the next. Believing in the power of Elisha, this faith-filled woman of the little town of Shunem laid her son’s lifeless body on Elijah’s bed, and made haste to find the prophet of the Most High God, who was on the high hill of Carmel, some 25 miles away. If only we were like the heroine of this remarkable story. The Shunammite was benevolent and hospitable. She ministered to Elisha and supported his work of heralding the message of God. In her time of need she acted in faith. In her despair she made the journey to the feet of a man man who spoke for God, and in the end she saw her son rescued from the grave. Today, there is another, yet greater prophet in the land. His name is Jesus. It is to Him we should go in our time of despair. In Him we should trust when facing death. To Him we should run in seeking salvation. He is the son of God, the great Physician, the Great I Am, the prophet of the Most High God, our hope in death, the Prince of Peace. And in our time of need, we must always remember that He sees beyond the heights of Carmel and farther than the valleys that stretch below. By John W. Moore Photo by Doug Garner - Courtesy of Bible Land Passages

BY JOHN W. MOORE The personal pressures of life and the collective concerns of a people during civil unrest are often overwhelming. Problems in our nation, challenges in our homes at work, and issues within the church can be a bit overwhelming and unsettling. Add to this the daily grind of life, and we can easily experience periods of melancholy and distress. There are bills to pay, health to sustain, children to raise, relationships to maintain, and things to settle, repair, or do. All of this can cause stress and anxiety, resulting in a maelstrom of worry. The old English term for worry had reference to being choked or strangled, and for many this accurately describes the feelings which accompany stress and anxiety—the feeling of being strangled by the cares of the world. Sadly, worry can rob us of valuable energy and time. It can prevent us from forging ahead or being effective. It can cloud our thinking and harm our physical and mental health by dominating our lives and keeping us from maintaining a proper emotional balance. But it doesn’t have to be this way, because God has provided a relief mechanism and strategy for overcoming worry. A part of that strategy is found in Philippians 4:6-10, where Paul commands us to be anxious in nothing—it is in effect God’s way of helping us loosen the noose of worry. First, in order to overcome our worry we must pray right (v. 6). Indeed, there is peace in prayer. It causes us to reflect upon the spiritual and to learn to dependency upon God. We can find relief in prayer knowing that God cares and that He actually calls upon us to cast all are cares upon Him (1 Pet. 5:7). By making our requests known unto God, we can obtain a peace that passes all understanding (Phi. 4:7). Through prayer we can have confidence, knowing that He rules the world and makes provision for His saints. If our lives are righteous then we can know that our prayers will be heard (Psa. 34:15) and be effective in conquering despair (Jas. 5:16). Second, we must think right (v. 8). Many of our worries are the result of faulty thinking. We sometimes worry about the past, which is unchangeable. We sometimes worry about things over which we have no control and over things that will never happen (See Matt. 6:25-34). But mostly we worry because we have failed to keep things in perspective. Thinking on things that are true, honest, just, pure, lovely, of good report, virtuous, and praiseworthy will rid us of the negatives that seek to suffocate. The power of positive thinking will help us to become the master of our circumstances (Pro. 23:7) as displayed by the apostle Paul when he was unjustly imprisoned. Despite his miserable condition he nevertheless used it for the good of the kingdom by converting others to Christ (1:12-13). He made up his mind to be content in whatever state he found himself (4:11). He rejoiced (4:10) because he controlled his thoughts instead of allowing his anxiety to control him. Instead of being strangled by his situation, he used it to the glory of God by relying upon the strength that comes from Christ (4:13). He looked upon his tragedy as a means of serving God, saving souls, strengthening others, and furthering the gospel of Christ (Phi. 1:12-14). Third, worry can be conquered when we live right. Paul said, the “things which ye have both learned and received…do: and the God of peace shall be with you” (Phil. 4:9). Peace comes when we live according to God’s will, especially as understood within the dictates of Philippians. Not only will God bless our lives by our proactively working to do His will, but we will also eliminate the ramifications and consequences of sinful behavior. The sluggard worries about his next meal. The thief worries about prison. The fornicator worries about sexually transmitted diseases. All sinners worry about death and hell. The church is divided and anxious (as it was at Philippi) when we are filled with pride and derelict in serving others (Phil. 2:1-11). But, when God’s children live right, all things will work together for good (Rom. 8:28). Our steps will be directed by the Lord (Pro. 3:6) and we will learn to focus on what is really most important. Praying, thinking, and living right will allow us to relax the tightening effects of worry. These God-given techniques for helping us to deal with the mental battles of life are effective and infallible. They will produce mental stability and spiritual soundness and keep us from strangling ourselves with the cares of life.

by John Moore Behind by 12 with only 6:42 remaining, things looked bleak for the Longhorns; but somehow, they came battling back. After a series of incredible plays and hard-fought gridiron battles, the contest would culminate in one epic drive that would decide the final outcome. With only 19 seconds left in the final quarter, Longhorn quarterback Vince Young dropped back to pass, but saw a clear path for a run to the end zone; he took it, and the Longhorns were named College Football’s national champions! It was an incredible battle with a thrilling outcome, and even now, though I know who wins, I never tire of watching those final few moments, and occasionally the entire contest. The ending of that epic game has been played again and again, and is used even today to stir the hearts of hopeful players seeking to achieve a crown of their own. Voted by ESPN as one of the top games of the century, the January 4, 2006 National College Football Championship game between the USC Trojans and the Texas Longhorns was truly an exciting battle between two top athletic programs. Both sides had at their disposal great coaching staffs and several extraordinary weapons. With a month-long media buildup and a battle between two formidable foes, the 35.6 million television viewers watched with eager anticipation to discover the final outcome of college football’s biggest game. The stage was set, and the final game of the 2005 season was played on an iconic field in a well-known stadium where countless athletic competitions had occurred. It was the perfect stage for a battle between these two titans of college football. Watching that classic championship game of 2006 reminds me in a small way of reading the book of Revelation, again and again. It has a thrilling storyline with a “media” build up pitting two formidable opponents in conflict who ultimately meet for one final contest on a well-known field called Armageddon. At the beginning of the story, things are dark, and the outcome doubtful. It appears that Satan may be winning the battle, but in the end, a champion emerges to win the day. His name is Faithful and True. He dons a crown and wields a sword. His eyes are like a flame of fire, and on his thigh and on his robe are written, “King of Kings, and Lord of Lords.” He destroys the enemy and wins the war. I know the outcome. The ending is always the same, yet I never tire of the story. Its hopeful message stirs our hearts in the face of defeat and spurs us on to acquire a crown of our own (Revelation 2:10). The overall story conveys a message of victory, but so does its battlefield—the well-known location of Armageddon, known more accurately as the hill of Megiddo. The word Armageddon is a Greek amalgamation of two Hebrew words, Har meaning “hill”, and the name for the biblical city known as “Megiddo”. The ruins of the ancient city lie at the base of the Carmel Mountain Range overlooking the rich agricultural plains of the Jezreel Valley. Located some 15 miles east of the Mediterranean Sea, Megiddo was perfectly situated along an international trade route which ran from Egypt in the south to Mesopotamia in the north. The territory of Israel overall was hemmed in by the desert to the east and the Mediterranean Sea in the west, and it became a land bridge between the great empires of Egypt in the south and the Mesopotamia in the north. In the most direct route from one end of Israel to the other: both trading caravans and conquering armies alike would often pass through the Jezreel Valley, near the city of Megiddo which guarded this all-important highway. Because of its location, Megiddo was a commercial gold mine for trade, and an important military objective for conquering nations. In the past 4000 years no less than 34 bloody conflicts have occurred either at Megiddo or in the adjacent fertile fields of the Jezreel Valley. Biblical figures like Joshua, Solomon, Deborah, Josiah, Nebuchadnezzar, and even the 18th century Napoleon Bonaparte all saw this area as critical to their success. If a nation was victorious on this battlefield and gained control of Megiddo, then the spoils of war would be abundant, including the control of all that flowed along the international north-south trade route of wealth and power. To lose here was devastating and associated with death and mourning (Zechariah 12:11), but to win at this location meant triumph and control. With each battle fought here, there was one important message: win at Megiddo and you win the war, and thereby secure a nation’s hope and promise. It should come as no surprise, then, that in the book of Revelation, this place—Har Megiddo (Armageddon)—would be used to symbolize a decisive battle and crushing defeat over Satan and his emissaries. When Christ wins at the battle symbolized in Megiddo, He wins the war, and secures the hope and promise reserved for His persecuted saints. When the book of Revelation was composed, Rome had control of the “Megiddos” of the world, and at times they were oppressive and sadistic in the exercise of that control. Christians were being persecuted, and some murdered (Revelation 2:13), but an even greater period of oppression was prophesied to occur (Revelation 2:10). As revealed in the imagery of the four horses and their riders (Revelation 6), Christians would soon feel the impact of war, bloodshed, and economic hardship. The militarism of Rome and its trade practices, so intertwined with pagan deities and emperor cult worship associated with the mark of the beast, made it difficult in many places for Christians to maintain their livelihood (Revelation 13:17). Rome also controlled metropolitan areas, important trade routes critical for life-giving commerce, and the trade guilds. Remaining faithful to God might mean losing your job, facing ridicule, imprisonment, or even death. Thus, in the midst of their hardship, Christians needed to be encouraged, and to see things from God’s perspective. They needed to remember that while Rome was temporarily ruling on the earth, God ruled the entire cosmos. One of the main lessons from the book of Revelation is that the great Christ warrior would ultimately destroy Satan and his evil emissary, the Roman Empire. Using awe-inspiring and highly symbolic and figurative language, the book asserts the past, present, and future reign of Christ, and the ultimate victory of the saints. While Satan employed the use of the Roman Empire, symbolized as the Land Beast, Sea Beast, and the Scarlet woman, the vision of Revelation demonstrated that Christ rules and that God would bring judgment upon Rome, and upon any nation that would persecute Christians and likewise seek to assert its rule over the earth. By the time readers arrive at Revelation 16 where the battle of Armageddon is foretold, the stage has been set, and the menacing allies of Satan have rebelled long enough. God had looked for repentance, but none was to be found. In His righteousness He began to exercise judgment as witnessed in the imagery of bowls containing His vengeful wrath, poured out on those who had worshipped the beast (i.e. Rome) and persecuted the people of God (16:6). In a brief interlude between the pouring out of the sixth and seventh bowl, persecuted Christians are given another image of judgment: this time it is a scene of war between the unclean spirits of Satan’s allies and God Almighty. With Megiddo’s monumental importance in view, imagine how a knowledge of Megiddo’s strategic location would have served to encourage persecuted Christians who, in reading the book of Revelation, would have come across these verses: "And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame." And they gathered them together to the place called in Hebrew, Armageddon" (Revelation 16:14-16). The hill of Megiddo and its adjacent valley had long been a symbol of control and dominance, and a place for heartache and failure. Later, in Revelation 19:11-21, when the symbolic battle of Armageddon is shown to occur, Jesus, the King of Kings and the Lord of Lords, marshals His forces and annihilates the devil, asserts His dominance, and brings heartache and failure to the emissaries of evil. The message is clear: Rome will be conquered and judged, and Satan will not win the ultimate battle over those who belong to Christ! Just as Joshua and Deborah both defeated the Canaanites in the valley near Megiddo, so Christ would defeat Satan’s allies. Just as Gideon and Solomon won control of this place, and thereby strengthened the nation of Israel, so Christians would be strengthened in their personal battles against evil. The Battle of Armageddon was never a literal battle to be fought in the valley near the ancient ruins of Megiddo sometime in the future, but rather it symbolized a decisive and critical battle where good wins over evil, and of Christ who ultimately brought the mighty Roman Empire to its knees. Whether Satan’s allies are the evil empires of the past or the sin and trouble that permeates our present world, we should always remember this: with Christ on our side we will always be victorious! If we belong to Christ, we will win the decisive battles of Megiddo. We cannot be defeated; for if God is for us, who can be against us? The vivid imagery of Megiddo is a certain reminder that no matter what the armies of this world may accomplish, no matter how much power they might possess, no matter how deceptive and ruthless they become—in the final analysis, they will not be victorious, for God has shown us that Jesus wins the war every single time. By John W. Moore (Bible Passages) Photos from Bible Land Passages and Doug Garner and World Video Bible School

Jordan Moore Each week that I’ve entered our auditorium to livestream services during the COVID-19 pandemic, I’ve noticed our wall banner with our theme for the year - “Abound 2020.” This year, the Christians at Katy have resolved to abound as followers of Jesus, heeding the encouragement of the Apostle Paul: “Therefore my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord…” (1 Cor. 15:58). I thought about the fact that our theme had barely been introduced before the weeks of quarantine ensued, and that we’ve had (at the very least) two months of our 2020 theme essentially robbed from us. It seems like because of the epidemic, instead of having the opportunity to abound in fellowship and spiritual activities, we’ve instead been stifled, restricted, and suppressed – two months have escaped that we’ll never get back. But is this really the case? Without a doubt, the current circumstances have negatively affected our normal ways of life. But do we not still have opportunities to abound in a multitude of ways? Certainly! Why? Because we still have God’s grace abounding in our lives (2 Cor. 9:8)! In this time… We’ve still had opportunity to abound in our worship. Albeit in a different venue, our worship continues to be offered in spirit and truth to God (Jn. 4:24). And yet more, for years we’ve said that worship isn’t confined to the building – and we’re learning that by experience now. Maybe through this experience, we’re learning how to abound more in our worship at home. It just might be that more worship has taken place in our homes in just a few short weeks than has been the case in the sum total of our lives. Certainly, we are eagerly awaiting our return to worship alongside other Christians (the most desired and best outcome) – but when that time comes, may it not signal the end of worship in our homes! We’ve still had opportunity to abound in our personal study. So often our busy lives take precedence over our need to study God’s word. We (I) regularly make excuses about how there’s not enough hours in the day to get everything done, and so often our diet of scripture is relegated to spoon fed meals by others instead of feasting on the Word on our own. Have we ever had more time on our hands than now? Our schedules have never been freer, our calendars never so empty. Now is the time to abound in personal Bible study. May we be like the Bereans (Acts 17:11). Carpe diem! We’ve still had opportunity to abound in family responsibilities. An echo of the aforementioned thoughts on free time is apropos. While regular confinement to our homes can certainly add understandable stress at times (especially with little ones!), may it not be far from us to recognize the golden opportunity at our fingertips to abound in the nurturing of our children in the Lord (Eph. 6:4). The opportunity to have significant amounts of time with our children at home is one that few have ever had in our generation, and likely that few will ever have again. May we resolve to abound in our duties and privileges as parents! We’ve still had opportunity to abound in evangelism. We may never again see a time where so many people are so aware of the fact that life is short, and that death is certain (James 4:14). If ever there was a time to abound in our outreach to the lost, it is now. May we abound in our courage to ask, our willingness to plant and water, our prayerfulness for opportunities, and our effectiveness as teachers. We’ve still had opportunity to abound in good works. Though physical hugs and shoulders to cry on aren’t readily available at the moment, many are finding ways to abound in good works with “virtual hugs,” doorstep gifts, and benevolent, charitable contributions. Like the first-century church that had “all things in common” (Acts 2:44), the COVID-century church (yes, it feels that long) is prepared to help (and is already in action) fellow brothers and sisters in need – financially, emotionally, and spiritually. There are endless, countless examples of ways that we’ve had opportunity to abound in these difficult times – opportunity to abound in thanksgiving (2 Cor. 4:15); opportunity to abound in love (Phil. 1:9; 1 Thess. 3:12); and while the world may despair in these unprecedented times, as Christians, we’ve still had the opportunity to abound in hope (Rom. 15:13).

By John W. Moore (Bible Passages) Bending down in order to enter the four foot, nine-inch-tall opening to Hezekiah’s tunnel was a little disconcerting. As I entered, cold water rushed around my knees and continued its gradual flow along the small plastered walkway for the entire course of the shaft. The passageway was dark and cramped, my shoulders often scraping along the wall, and in many places the rock ceiling was so low that it caused me to make nearly half of the trek in a slightly stooped position. Visitor traffic runs only one way, and if you stop to take photos and observe points of interest along the way, this 580-yard walk through history can take up to 45 minutes before you once again see the light of day. Illuminated only by the narrow beam of a single flashlight, I could see and feel the chisel marks made by workers nearly 2,700 years ago. It was as if I had been transported back in time to the days of one of Judah’s greatest kings. As I walked the path of one of Jerusalem’s oldest public works projects, I marveled at how ancient laborers and engineers could have achieved such a marvelous feat. Siloam Inscription [1] Designed to channel water from the Gihon spring to within the city walls of Jerusalem, Hezekiah’s tunnel is an engineering marvel cut through the hard limestone rock of a high hill known today as the spur of Ophel. Approximately halfway through, the tunnel widens and makes a crooked hairpin turn that was created when two ancient excavation teams, digging from opposite ends, finally met—having missed a planned rendezvous by mere yards. [2]A record of that meeting and the details surrounding it were inscribed in Hebrew on the tunnel wall near its west entrance. The account is known as the Siloam Inscription, and is today proudly displayed in an Istanbul museum. A replica of the inscription is situated near to where the original was discovered, and as I ran my fingers across the place where that inscription was once found, I could not help but think of the various men and women of the Bible who, for many years after the tunnel’s construction, refreshed themselves in the water it provided. I’ve also considered how we today are blessed by its construction as we consider its testimony to the existence of the nation of Judah, and to the refreshing evidence of the Bible’s reliability. The Bible’s Accuracy The construction of this ancient tunnel was commissioned by biblical King Hezekiah some 700 years before the birth of Christ. It was built at a time when the borders of Israel and Judah were being threatened by neighboring countries. Judah, under Hezekiah’s capable leadership, built a reservoir and tunnel to bring water inside the walls of its capital city Jerusalem (2 Ki. 2:20; 2 Ch. 32:3-4, 30). Damming up the Gihon spring outside the city wall and channeling the water through the tunnel served two purposes: it ensured a constant drinking source for the city's inhabitants during any possible forthcoming siege, and it made the drinking water inaccessible to enemies. The preparation paid off when, in the late eighth century B.C., the Assyrian monarch Sennacherib moved through and conquered most of Palestine, encircling Jerusalem and caging it like a bird. He ultimately failed to conquer Jerusalem or weaken its inhabitants, in part because they had a flourishing water supply and could remain indefinitely within the city walls. Jerusalem and the nation of Judah had trusted in the plan of God and were spared, but the nation of Israel to the north was taken captive. The testimony of the ancient tunnel is one among many examples where the Bible and archaeology coincide, giving us detailed and specific information that is verifiable even 2700 years later. Not only does the tunnel exist, just like the book of 2 Kings reveals, but the Bible accurately pinpoints its location as well. Second Chronicles 32:30 cites the flow of the water from east to west and places its pooling area west of the city of David. On the northeastern slope of this partially excavated ancient city, the tunnel begins at the Gihon Spring and winds its way to a location on the western side of the spur of Ophel. In 2004, on the southwestern side of Ophel, a pool was discovered and identified by archaeologists Eli Shukron and Ronny Reich as having existed in the time of Christ (and was most likely the pool mentioned in John 9). While the extant pool is much newer than the tunnel, it can be surmised that a similar pool from Hezekiah’s time once existed in the same site, and was thus the terminal point for the water being channeled through the mountain. The testimony of the ancient tunnel is one among many examples where the Bible and archaeology coincide, giving us detailed and specific information that is verifiable even 2700 years later. A Light to Guide the Way As I made my way past where the Siloam inscription had been discovered, I soon began to see light at the end of the tunnel, as well as the steps that led to a Byzantine reservoir. Emerging from the tunnel’s exit gave me a bit of relief knowing that I wasn’t going to be trapped (nor the object of some major rescue operation to be broadcast world-wide.) The open air and the light shining around the concrete benches of that Byzantine pool were comforting and gave me a chance to sit and think about the magnitude of what I had experienced. I hadn’t just read about history; I had also experienced it, and what I discovered on that day has been far more comforting. The light of biblical truth supported by the discovery of Hezekiah’s tunnel has served to deepen my faith and resolve. Its existence, along with numerous other sites and artifacts, testify to many of the accounts, places, and events in Scripture. The Bible is clearly rooted in history. It isn’t fictional, nor are its heroes mythological. The evidence of archaeology, the proofs of fulfilled prophecy, and the unique traits of a superior literary work which exhibits the marks of divine inspiration, all coalesce into a powerful argument for demonstrating the veracity of scripture. Because the prophecy of scripture can be confirmed and its facts of history verifiable, we can believe its message of redemption and hope. Its light has permeated a world of darkness and illuminated our way to life everlasting—the light at the end of tunnel. Photo Courtesy of Bible Land Passages, World Video Bible School, and Doug Garner [1] The ancient Hebrew text reads as follows: 1) [. . .] the tunneling. And this is the narrative of the tunneling: While [the stone-cutters were wielding]; (2) the picks, each toward his co-worker,the picks, each toward his coworker, and while there were still three cubits to tunnel through, the voice of a man was heard calling out; (3) to his co-worker, because there was a fissure in the rock, running from south [to north]. And on the (final) day of; (4) tunneling, each of the stonecutters was striking (the stone) forcefully so as to meet his co-worker, pick after pick. And ; (5) then the water began to flow from the source to the pool, a distance of 1200 cubits. And 100; (6) cubits was the height of the rock above the head of the stone-cutters. [2] “Sound Proof: How Hezekiah Tunnelers Met” https://www.baslibrary.org/biblical-archaeology-review/34/5/13

By John W. Moore After taking refuge in the cave of Adullam, David soon found himself retreating to the refuge in the strongholds and hiding places of the Judean Wilderness. King Saul’s murderous jealously was driving David further and further away from the people he loved and sought to help (1 Samuel 22-24). Largely uninhabited, this barren territory is wedged between the Hill Country of Judah and the lifeless waters of the Dead Sea. While little vegetation and water exist, the wilderness still has a redeeming value. Its deep ravines, major uplifts, and numerous caves provide many places—or strongholds—where one can hide while being pursued by an enemy. The Hebrew word for Stronghold is "mesudah" and is often associated with a high mountaintop, fortress, or fastness. It was to places like this where David would have come for security, peace, and protection. One of David’s strongholds was most likely this enormous escarpment known today as Masada National Park. The impressive natural land feature would have been an ideal hiding place for a small band of men, and a strategic place for defense. However, on a rugged, isolated mountaintop and despite the darkness of a cave, David not only grew in faith, but he also introduced the world to the greatest poetry ever composed. His time of pain and retreat brought the world powerful and vivid imagery used throughout many of the biblical psalms. Those prayers, and the symbolism they contain, have helped many of us in our own times of wandering through a wilderness of despair. The imagery of a dark valley (Psalm 23), a rock badger (Psalm 104), a rocky crag (Psalm 18), and a dark cave (Psalm 57) were tools used in explaining more about the security and goodness of God. Sometimes on a mountain of isolation or in the darkness of a cave, we find the time and quiet we need to reflect upon our relationship with God. Our times of retreat can bring us to a place of emotional or spiritual poverty where we discover that God provides what we cannot produce on our own. This worldwide pandemic is a wilderness experience. My prayer is that you will put your faith in God. See him as your Masada, your hiding place, and your strength. Use this time to study the Bible, and especially the Psalms. Learn more about the culture of the ancient world, and the environs and geography in the land of Judah. Your study will be rewarded. Your faith will increase. Sometimes on a mountain of isolation or in the darkness of a cave, we find the time and quiet we need to reflect upon our relationship with God. One of the ways you can learn more about how David used the land of Israel to describe God, and how God used the desert to refine the faith of servants like David is to watch the online documentaries called Bible Land Passages. They can be viewed on VidAngel, Amazon Prime, Faithlife TV, and by going to www.biblelandpassages.org. In view of the content associated with this post, I would highly recommend that you watch episode #6 – Judah: David’s Training Ground of Faith. Photos Courtesy of Bible Land Passages, World Video Bible School, and Doug Garner

by Jordan Moore I’ll never forget the time that my parents came into the living room acting like total fools. They were shoving each other, loudly calling each other names, throwing pillows, and even jumping on the couches. We had no idea what had gotten into them, but it quickly became apparent what they were doing. They were acting like me and my brothers. It was a teaching moment. As the peculiar scene ended, the point was made: why did my brothers and I think it was appropriate to do those things, when it was clearly immature for my parents to do the same? A number of years later, as a youth minister, I decided to take a page out of my parent’s book. The amount of whispering, note-passing, and bathroom trips had increased during worship. It was time to encourage them to maturity, so I devised a plan. At the next youth devotional, I included the parents in the scheme. When it was time for the devotional lesson, some parents pulled out their phones and began scrolling Facebook, others passed notes, others whispered, some loudly laughed, and a few repeatedly got up to go to the bathroom. Needless to say, the scheme and the lesson were obvious. It wasn’t appropriate for the parents to act that way, so why did they believe it was appropriate for them? Sometimes it’s required that you see outrageous behavior in others in order to see the error in your own ways. See King David and the message from Nathan (2 Sam. 12:1-7). Recently I’ve witnessed my own children doing and saying things that are immature. It’s understandable and normal (as were the aforementioned accounts). Even the Apostle Paul said, “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child but when I became a man, I gave up childish ways” (1 Cor. 13:11). In the next chapter, Paul encourages Christians by saying, “Brothers, do not be children in your thinking…[rather] in your thinking be mature” (1 Cor. 14:20). Those things that I’ve been hearing and seeing from my children are expected out of children, but unfortunately are often seen in grown-ups. Consider some childish phrases from my children that, while though they’re written in “baby speak,” are regularly spoken and acted out by full grown adults: “How ‘bout me?” This phrase is usually said by my children whenever their sibling is getting the attention that they want. They are looking at and evaluating the situation with eyes and hearts that judge the moment as unfair and inequitable. Rather than considering the joy that their sibling has, they are putting their own desires above their sibling’s. Maturity, however, is having the mind of Christ that will “look out not only for his own interests, but also for the interests of others” (Phil. 2:4-5) Do not immature adults often evaluate their lives through these same childish lenses? Instead of being genuinely happy and thankful for the blessings that others possess, far too many grown-ups throw tantrums about what they don’t have. As an adult, do you ever find yourself pouting and asking “How ‘bout me, God?” “It mine! It mine! Not want share!” This phrase is the flip side of the previous coin. Even when they may have set the toy down hours ago, they still lay claim to what is “rightfully” theirs. The problem (as parents know) is that nothing that they claim as theirs is really theirs at all – it belongs to Mommy and Daddy. Their childish perspective leads them to believe that because it was in their possession at one point, that it actually belongs to them. Fully grown adults understand this, but do we really act like it when it comes to our “big-boy toys?” “I work hard for my living! Why should I have to share with those in need when I pulled myself up by my own bootstraps.” We might not use those words, but do our actions communicate it? Because when we don’t share what we have – our money, our talents, the gospel – with others in need, we’re acting like children who’ve forgotten that everything belongs to the Father, anyway (Ps. 24:1; 50:10; 104:24; Job 41:11). “Me do it!” While the motivation of independence and a desire to succeed is often behind the usage of this phrase (that’s good!), it’s often used in times where they truly can’t (or shouldn’t) do what they believe they can. This leads to pain or causing of damage to something or someone else. Self-dependence and self-reliance might be good for a business start-up, but they’re terrible for the Christian life. Fully-grown adults act like immature children when they believe they can do life on their own without help from other Christians (Heb. 10:24-25) or from God (Ps. 121:2; Phil. 4:13, 19; Matt. 11:28; Js. 1:5; 1 Pet. 5:7; Is. 40:31; Heb. 4:16). Ultimately, all of these phrases are rooted in a selfish, “me first” mentality. If we want to grow up into “mature manhood, to the measure of the stature of the fullness of Christ” (Eph. 4:13), then let’s stop using childish phrases like, “How bout me,” “It’s mine,” and “Me do it.”

by Jordan Moore Jesus was the Master Teacher (Matthew 7:28-29). And while He was God and knew everything that there was ever to know, while He was teaching, Jesus was recorded to have asked well over 300+ questions of His listeners. One might expect that Jesus, being divine, would simply just tell his listeners the facts – but undoubtedly Jesus saw value in posing some of his teachings in the form of interrogatives rather than always declarative statements. There’s a variety of reasons for why Jesus would have asked questions while teaching. First, Jesus’ use of interrogatives allowed for the hearer to process the answer through their own mind to come to a conclusion of their own volition. This doesn’t mean that every attempt at teaching should be posed in the form of a question, but it is healthy for the learner to reach a conclusion on their own – testing a principle’s merits, rather than just accepting something blindly. Secondly, Jesus’ use of questions while teaching allowed for some of his harder teachings to be stated in a more palpable way. That’s not to say that some statements don’t need to be or can’t be more direct, but a masterful teacher knows that some pills are harder to swallow than others. Jesus knew that if He asked me to come to a conclusion about something on my own rather than telling me what the conclusion was, I might have an easier time swallowing that pill. Finally, Jesus asked questions rhetorically to make a stark point about something. The answers to some questions are obvious – and that’s the point. The statement could be made without asking a question, but it might lose its impact. Truly Jesus knew what He was doing as the Master Teacher. Consider some of the impactful questions that Jesus asked: “Which is easier, to say, ‘Your sins are forgiven you,’ or ‘Arise and walk’?” (Mt. 9:5) In defense of His deity, Jesus compelled the Pharisees to answer a question that essentially entraped them. When Jesus ended up causing the lame man to walk, Jesus proved His power over the physical realm, and in turn revealed His authority to forgive sins. Jesus used a question to defend truth. “Who do men say that I am?...who do you say that I am?” (Mt. 16:15) When Jesus asked this question of His disciples, He made an important distinction between what others thought and what they, themselves thought. Jesus could have omitted the second question, but it in turn requires both the disciples and the reader to make a personal judgment about who Christ is. “How many loaves do you have?” (Mk. 8:5) As the omnipotent Creator (Col. 1:16), one would assume that Christ’s omniscience would have made Him privy to the number of loaves that they had at their disposal. It really didn’t matter if they had 7 or 700– Christ’s miracle could work with any amount. But before Christ miraculously fed the 4,000, He used this question to draw attention to the fact that He was going to provide for them in abundance, out of their poverty. “What do you want me to do for you?” (Mk. 10:51) To the blind man that Jesus asked this question, it was probably obvious what he wanted Jesus to do for him – to give him sight! But it seems that Jesus asked questions like these to cause the seeker to verbalize the faith that they had in Him. It’s one thing to hope that Jesus could heal him; but it’s an entirely different thing to boldly ask the question of Jesus, demonstrating a genuine trust in His ability. “Who touched me?” (Lk. 8:45) Again, Christ’s omniscience allowed Him to know who touched Him – He didn’t ask this question due to a lack of knowledge. In fact, Christ could have healed her from a distance without even touching her (Luke 7:1-10). Instead, Christ likely asked this question to draw attention to what He was about to do for this woman, to once again demonstrate His power and mercy. “And which of you by worrying can add one cubit to his stature?” (Lk 12:25) Everyone knows the answer to this rhetorical question – and that’s the point! Instead of simply stating that worry is unprofitable, for effect’s sake, Jesus used this question to paint a picture of an impossibility. “Are you the teacher of Israel, and do not know these things?” (Jn. 3:10) Jesus asked this question to Nicodemus, a Pharisee, intending to point out shortcomings and to reveal irony. If there was anyone that should have understood who Jesus was, it should have been someone well-versed in the law like Nicodemus. “Simon, son of Jonah, do you love me?” (Jn. 21:15-17) Three times Jesus asked this question of Peter. It’s possible that Jesus was making a point to Peter about the fact that Peter had denied Christ three times. Repetition of the same question emphasized the monumental importance of the answer – for there’s no more important answer to any question, than that of whether or not we love Christ. A final question from Jesus for us to ponder: “What do you think about the Christ?” (Mt. 22:42)

John W. Moore Head covered, barefoot and weeping, King David climbed the Mount of Olives[i] in hurried flight. The Kingdom was in turmoil. His son had led a rebellion against him. Government officials had betrayed him. Friends had become traitors, and David and his family were on the run. Leaving the comfort and protection of Jerusalem, David would once again find himself headed toward the wilderness (2 Samuel 15-16), ascending a hill that would one day become a mountain of tears. One-thousand years after the reign of David, the Son of God also wept along the path on the Mount of Olives. But instead of running away from trouble, our Lord descended in painful tears toward a city that would torture and murder Him. His cries, however, were not for Himself—but for the people of Israel whom He loved so much. “Oh Jerusalem, Jerusalem…how often would I have gathered your children together as a hen gathers her chicks under her wings, but you would not,” He lamented (Matthew 23:37). Once more our Lord would cry on the Mount of Olives (Luke 22:39), but this time, I was the one for whom He was crying. YOU were the one for whom He was “sorrowful even unto death” (Matthew 26:38). Because of sin’s tragic consequences, the perfect and beautiful rose of Sharon had to be crucified. At Gethsemane, sweat drops of blood poured from His brow, and with “loud cries and tears” He offered up prayers and supplication (Hebrews 5:7). As the songwriter Samuel Reed said, “Long in anguish deep was He, weeping there for you and me.” Yes, the Mount of Olives was a place for tears. Even today, a small church building designed in the shape of a teardrop has been erected on its slope. Its purpose is to remind those who visit this cherished site of the sorrow He bore on that hallowed hill. In our own times of sorrow and pain, may this mountain serve to remind all of us of both the tragedy of sin and the love of our Savior; especially when we are emitting our own mountain of tears. Let us remember, that our God is full of emotion, and He hurts over the tragedy of a fallen world and the evil it endures. May we remember the words of the well-known and beloved hymn, In Gethsemane Alone. “Long in anguish deep was He, Weeping there for you and me. For our sin to Him was known; We should love Him evermore For the anguish that He bore In Gethsemane alone.” “Oh, what love, matchless love, Oh, what love for me was shown! His forever I will be, For the love He gave to me, When He suffered all alone.” Praise be to God for his heart of love and matchless grace. By John W. Moore - Bible Passages and Bear Valley Bible Institute (www.biblepassages.net; www.WeTrainPreachers.com) [i] See the following video to learn more about the history and geography of Jerusalem: http://biblelandpassages.org/passages/passage-1-jerusalem-an-unforgettable-city/

by Jordan Moore No, not the WWE wrestler (though I suppose you can draw lessons from just about anywhere). Rather, more specifically, during the recent death of my Grandad, I observed some very interesting things about the mortician (sometimes known as “the undertaker”). In those observations, I came away with a number of lessons learned: Some jobs are labors of love. Obviously, this man was getting paid for his services, but there are some occupations that undoubtedly require a special kind of a person. Undertaking is certainly one of those occupations. To be one who constantly deals with death and heartache and pain would unquestionably have an impact on who you are as a person, the moods that you possess, and your overall outlook on life. I imagine that very few people ever grow up wanting to be (or think they would ever be) a mortician. It’s not a glamorous occupation, nor is it a clean and entertaining job. But someone has to do it. In the meantime, it presents many opportunities to minister to others. I’m not suggesting that being a mortician should be at the top of your list for potential employment, but I wonder if too often we shy away from opportunities that are placed before us to minister to others because the job is dirty, or disgusting, or difficult? As an excuse, we might even say (as was previously mentioned), “it takes a special kind of a person to do a job like that.” But may we remind ourselves that, as Christians, we are supposed to be a special kind of person. Not because there’s anything about you that’s superior to others, but because you belong to, and are to act like Jesus. He was a special kind of person that selflessly performed lots of labors of love – dirty ones (Jn. 13:5), disgusting ones (Mt. 8:2-3), and difficult ones (Rom. 5:6-10). You can really show a person how much you care by the way that you listen. This man had overseen hundreds, maybe thousands of funerals. He was quite literally a professional in the realm of death. He knew the ins and outs of all things pertaining to funeral services and what is best, and yet he listened to our requests and thoughts regarding the process. Very often, we become complacent in our work – we clock in, get our work done, and clock out as quickly as possible. Especially when we’ve done something a thousand times, it becomes automatic, machine-like. Yet this mortician still listened. However, it wasn’t just the fact that he listened, but it was the way he listened. I couldn’t help but notice three things about his listening skills while we were conversing: a) he intently looked us in the eye, showing undivided attention; b) he slowly nodded his head, communicating that he was taking in every word that we were saying; and c) he took a moment before responding to each of our comments, revealing a thoughtfulness about his words. We would all do well to be great listeners, especially in times when people are hurting. Jesus was. He listened to those with ailments (Jn. 5:1-19), He listened to those under attack (Jn. 8:1-11), He listened to those who were grieving (Jn. 11:32-33), and He listened to those who were searching (Jn. 4:19-24). People often never forget your service in their time of difficulty. The very fact that I’m writing this article about a mortician is evidence of that fact. The interesting thing is that I didn’t even have that much direct contact with this undertaker. The majority of the interaction between him and my family was with Grandad’s sons and daughter – as a grandson, I mostly observed from the side, quietly listening in. And yet, his acts of service had a ripple effect and were impactful to me. Service is like that. When we serve others, not only does the one being served take notice, but others see the good that you’re doing and are impacted. Ultimately, we should be doing those things so that others “may see [our] good works and glorify [our] Father in Heaven” (Mt. 5:16). Other than the brief interaction I had with this undertaker, I’m not aware of whether or not he is a Christian – but his kind service that he rendered toward my family reminded me of Jesus and made me want to glorify God. I likely won’t see this man again, and yet he made an impression on me. I think about Jesus and His time here on earth. His short time of ministry and the limited means of transportation meant that it’s very likely that the majority of people who saw Jesus only ever saw Him once. And yet He left an impression on so many. Let’s go about doing good like Jesus (Acts 10:38), that even in the brief interactions of this life we might bless others.

John W. Moore The Sea of Galilee was on the retreat. The 1985-86 drought in Israel had the nation deeply concerned about the future of the country’s most essential commodity. With the declining availability of water, the lives of numerous citizens would be greatly affected. The economy was sure to suffer. Water rationing would occur, and those who were dependent upon the water to grow their crops would feel the terrible impact. But as with so many hardships, something good usually results out of something tragic. This time “the good” materialized when the waters receded along the drought-stricken shore in Galilee. It was a long-lost treasure that would change the lives and the economy of the small towns and villages around Israel’s most famous body of water. As local fisherman Moshe and Yuval Lofan walked along the newly exposed shoreline between the modern towns of Ginosar and Migdal, they happened upon the tip of an unusual structure inconspicuously protruding from the waters edge. Excitedly, they began digging and discovered what would later turn out to be a 2000 year-old fishing vessel deeply entombed within the mud of the Sea of Galilee. Through a painstaking ten day process of excavation, followed by years of careful preservation, this beautifully preserved relic from the time of Jesus came to be anchored on permanent display in the Yigal Alon museum at Nof Ginosar. The boat’s design and composition, along with an accompanying cooking pot, arrowhead, nails, hooks and oil lamp have led archaeologists to confidently date the boat’s use to the time of Christ. In perhaps one of the greatest marketing schemes to attract tourists, this 27 foot long and 7.5 feet wide ancient fishing vessel was cleverly dubbed the “Jesus Boat.” Studies have shown that 15 average size men of the era could have fit in this type of boat. So, did Jesus and his disciples use this boat? No one can know for sure, but the lure of getting so close to something that was in use during the time of Jesus is nevertheless exciting. To date, millions have passed by this celebrated exhibit on their way to another of Israel’s most exciting adventures: sailing in a modern boat across the sea where Jesus performed many of his miracles. Yet, seeing the “Jesus Boat” and sailing the waters that were quieted by our Lord is only a small part of the full historical experience. In recent years, many other important discoveries have been made. Only a short distance from where the Lofan brothers discovered the 2000 year old boat lay one of the most exciting and important discoveries of the 21st century. For decades now, archaeologists have been digging in and around the coastal area just below Mount Arbel and south of modern day Migdal. Until 1948, the dig site had been the location of an Arab village known as al-Majdal, meaning “tower.” The Hebrew word Migdal likewise means “tower” and it is almost certain, based on ancient historians, that this location is the biblical Magdala mentioned in Matthew 15:39, and the home town of Mary Magdalene. But, beyond its name, the area is rich with archaeological discoveries containing several boat docks, houses, commercial buildings, and a mosaic floor depicting an ancient fishing vessel. To the south and west, examples of both modest and upper class homes were discovered along with several Jewish mikveh (ritual cleansing baptistries). Artifacts of all types surfaced within the remains of this once thriving community of first-century Jews, but one of the ruin’s most important treasures did not fully come to light until a few short years ago. The context of this important discovery, however, should be considered first in light of biblical criticism and what Matthew said about the public ministry of Jesus. The Bible records that “Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people” (Matthew 4:23). Mark clearly reveals that Jesus physically “entered” a synagogue and performed a miracle (Mark 3:1-4). The Gospel writers overall speak of several key miracles and teachings that occurred at the synagogue, with the word synagogue appearing more than 50 times in the New Testament. So, the synagogue stood as a central part of the biblical descriptions surrounding the ministry of Jesus. But, did they actually exist? Some argue that the Bible can’t always be trusted on matters of history, especially in the absence of evidence. Unless it can be verified by archaeology, some just won’t believe a particular claim. For example, it was only a few years ago that a few New Testament scholars had been insistent that synagogue buildings did not exist during or before the New Testament era, and that the Bible’s use of the word synagōgē (synagogue) was either a mistake or an anachronism. Howard Clark Kee, Professor of Biblical Studies at the Boston University School of Theology, once proffered the position that a synagogue building never existed in Palestine until the 3rd Century A.D. He also suggested that when Bible writers made reference to one, that they must have been referring to a mere assembly or gathering of people (Kee 1-24). Others, like Robert Price in his book The Incredible Shrinking Son of Man likewise asserts that “a major collision between the gospel tradition and archaeology” exists in regard to the presence of synagogues prior to A.D. 70 (Price 14). Though several literary sources (e.g. Josephus, Philo, and the Bible) and a first-century dedicatory inscription (i.e. Theodotus Inscription) had offered testimony to the existence of first-century synagogues, most extant synagogue ruins were from the Byzantine period (4th to 7th Century A.D.), and thus offered little help in answering the critics. However, conclusions have now changed in a major way. “a major collision between the gospel tradition and archaeology” exists in regard to the presence of synagogues prior to A.D. 70 (Robert Price) In 2009, the Legionaries of Christ, a Catholic order founded in Mexico, was planning to begin construction on a new retreat center adjacent to the archaeological excavations at Migdal. Shortly after preliminary work began, an amazing discovery was unearthed. Archaeologists from the Israeli Antiquities Authority were performing their required pre-construction site inspection when they discovered the top of an ancient wall buried in a remote corner of the property. Excitement only grew as workers gradually uncovered what looked to be a rough cut stone bench. Further digging exposed even more benches along the walls of this 36’ X 36’ shaped structure, and it soon became apparent that they were standing in the midst of an ancient Jewish house of worship—an ancient synagogue of the Jews. Though big enough for only 200 people, the Magdala Synagogue contained several skillfully carved stone columns, elaborately decorated mosaic floors with common first-century geometric designs, and frescoes with yellow, red and blue paint, which were found on the walls and column remains. A foyer area was discovered along with rooms, presumably, to store the sacred scrolls of scripture. Outside the synagogue, a bowl was found which may have been used in the ritual washing of hands as one entered the building. The Magdala synagogue has yielded numerous artifacts, but perhaps the most unique item was found at the center of this 2000-year-old structure. As archaeologists continued to peel back the layers of dirt and debris from this buried building, a large, unusual looking object began to appear. The object was a Torah reading table made of stone. It measured 1.8 by 2 feet with a height of 1 foot and was found in situ (in its original placement) in the middle of the synagogue structure. On the top and back panels one can easily decipher floral rosette carvings along with palm trees similar to what was carved in the sanctuary of Solomon’s temple (1 Kings 6:29-35). On its front side, there are a number of carved symbols: a seven-branch candelabrum (menorah) standing above a square pedestal, flanked on both sides by two handled jugs. The three objects are positioned under an arch held by two side pillars with bases and capitals. The two long sides of the table are identical, showing four arches. The three left arches are filled with sheaves of grain, while the rightmost arch is filled with an object that looks like an oil lamp (Rotem). All of these carvings, iconographic of both the first and second temples that existed in Jerusalem, certainly convey many themes, but their presence at the Magdala synagogue loudly declare the value and importance that first century Jews placed upon this religious gathering place. The Magdala Synagogue had all the markings and evidence (e.g. diagnostic shards and coins) of a building in use during the time of Jesus (Garza-DiazB). A coin minted in Tiberias in 29 CE was found inside the synagogue. The presence of this coin, as well as the unique features and architectural design of the building proved that the synagogue was in existence during the time of Christ. Matthew’s account tells us that Jesus “went about all Galilee, teaching in their synagogues, and preaching the gospel of the Kingdom” (Mat. 4:23); therefore, it is nearly certain the Jesus stood and taught at this place. This fact alone has drawn many who are on a personal quest to Magdala, in order to actually walk where Jesus walked. The synagogue at Magdala is currently the oldest excavated in Galilee, and one of the most celebrated—but it’s not the only one of its kind. In the 2011 July/August edition of Biblical Archaeology Review, Glenn J. Corbett, Associate Director of the American Center of Oriental Research (ACOR) in Amman, Jordan, claimed that seven first century synagogues have now been discovered (Corbett 52). His list includes Masada, Herodium, Gamla, Herodian Jericho, Qiryat Sefer, Modi’in, and Magdala (some would add Kfar Ethra). Admittedly (but not surprisingly) this list is disputed, even by some Israeli Jewish guides with whom I have worked. However, in the summer of 2019, my wife and I visited seven first century synagogues, and while I am certainly not a professional archaeologist, I can report to you that those who are have unequivocally affirmed that five are most definitely from the first century. So, did synagogue buildings actually exist as the New Testament records? Did Jesus preach in an actual synagogue, and have they been discovered? Without a doubt, they did, and they have. With the discoveries mentioned above, along with the numerous Bible references to the Lord’s ministry surrounding a fishing community, specific names of towns and people, the use of the Torah, and the references to synagogues, we are again reminded of the accuracy of scripture and its credibility as historically accurate in every detail. As the evidence continues to mount, the Bible believer once more finds him or herself growing in appreciation and confidence in the testimony of the biblical record. These discoveries also remind us of an age-old fallacy committed by the critic: using the absence of evidence to attempt to prove that something doesn’t exist. As with so many other previous indictments of alleged errors in scripture, we may just simply need to wait for archaeology to catch up with the truth of the Bible. Even still, with all of the current discoveries of archaeology, it is certainly a tough time to be a critic. By John W. Moore Bible Passages and Bear Valley Bible Institute (www.biblepassages.net; www.WeTrainPreachers.com) Photos Courtesy of Bible Land Passages, World Video Bible School, Doug Garner, and Michael Hite. RESOURCES AND WORKS CITED Byers, Gary (Associates for Biblical Research). “Did Jesus really sit on this ancient boat from the Sea of Galilee?” https://christiananswers.net/q-abr/abr-a003.html Corbett, Glenn J. “New Synagogue Excavations In Israel and Beyond,” Biblical Archaeology Review 37.4. 2011. 52–59. DeVries, LaMoine F. Cities of the Biblical World: An Introduction to the Archaeology, Geography, and History of Biblical Sites. Peaboy, MA., Hendrickson, 1997. Dospel, Mark. “Discoveries in Mary Magdalene’s Hometown: Four ritual baths unearthed in the Magdala Excavations.” 2017, Bible History Daily: Biblical Archaeology Society. www.biblicalarchaeology.org/…/discoveries-in-mary-magdalene…. Accessed 25, May 2018. Garza-DíazB, Andrea. "The Archaeological Excavations at Magdala." Ancient History Encyclopedia. Ancient History Encyclopedia, 19 Apr 2018. Web. 25 May 2018. Hadashot Arkheologiyot: Excavations and Surveys in Israel: http://www.hadashot-esi.org.il/search_eng.aspx (Israel Antiquities Authority). IES, http://israelexplorationsociety.huji.ac.il/arad.htm. Josephus. Jewish Wars. Kee, H.C. "The Transformation of the Synagogue After 70 C.E.; Its Import for Early Christianity" New Testament Studies 36:1, 1990: 1-24. Laughlin, John C. “Caparnaum: From Jesus Time and After.” Biblical Archaeology Review September/October, 1993, 55-61 Ma‘oz, Zvi Uri, Vassilios Tzaferis, and Moshe Hartal. “Banias.” The New Encyclopedia of Archaeological Excavations in the Holy Land. Ed. Ephraim Stern. Jerusalem: Israel Exploration Society; Washington, DC: Biblical Archaeology Society, 2008. 1587–1594. McCarter, P. Kyle. Ancient Inscriptions: Voices from the Biblical World. Washington, D.C., Biblical Archaeology Review, 1996. Price, Robert M. The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition? Amherst, New York, Prometheus Books, 2003. Rotem, Israel; https://www.biblewalks.com/magdala. Zapata-Meza, Marcela, and Rosaura Sanz-Rincón. “Excavating Mary Magdalene’s Hometown,” Biblical Archaeology Review, May/June, 43.3. 2017, 37–42. ENDNOTES 1 “Did Jesus really sit on this ancient boat from the Sea of Galilee?” Gary Byers, Associates for Biblical Research; https://christiananswers.net/q-abr/abr-a003.html 2 Director of the Magdala Archaeological Project, Marcela Zapata-Meza, believes these ruins to be the place of the town referenced in scripture and the place referred to among the Romans as Taricheae. Assistant Editor at BAR, Marek Dospěl also attests to al-Majdal being the site of the biblical Magdala, saying, “modern archaeological excavations at Taricheae/al-Majdal/Magdala on the shore of the Sea of Galilee confirm the testimonies of ancient authors about the affluence and prosperity of this Galilean city and give more credence to the identification of Taricheae with Magdala” (Dospěl). The ancient historian Josephus correctly locates Magdala 30 stadia (c. 3.5 mi) north of Tiberias. The city is also mentioned by other Classical authors, such as Cicero, Suetonius and Strabo, the latter commenting on its excellent fish, highly esteemed in Roman markets (Zapata-Meza 38). In our modern era a town by the name of Migdal exists at the edge of the plains of Gennesaret, just north of where the archaeological ruins, ancient boat docks, and synagogue were discovered. In Jesus’ time the city was known under its Greek name Taricheae from the Greek tarichos, which means “salted, smoked or dried meat, especially fish.” This name is befitting of the city given the ancient boat docks and market discovered in the area. It was also mentioned in the writings of the Roman polymath Pliny the Elder, who inaccurately locates it south of Tiberias. 3 Many believe the reference to Mary Magdalene (Luke 8:2, etc.) is to be taken as “Mary who is from Magdala” to distinguish her from the many other “Marys” identified in scripture; a common name in use during Bible times. 4 The following description given on the City of David website: “This inscription, written in Greek, was discovered in an excavation conducted by Raymond Weill in the southern part of the City of David from 1913-1914 and is currently on display in the Israel Museum. The inscription mentions a priest by the name of Theodotus (which means “god gave” in Greek) who established a synagogue that is dated to the last hundreds of years of the Second Temple period. A number of synagogues have been found throughout Israel from this time period. The inscription gives us a peek into the nature of a Second Temple synagogue during a period when the synagogue was used as a place to read the Bible and learn about God’s commandments, and not for prayer as it is today. Additionally, the inscription refers to the presence of a facility with water which is either a bath house or a mikvah (ritual bath), as well as guest rooms probably used by Jewish pilgrims who made their way to Jerusalem and required a place to wash and rest during their journey.”https://www.cityofdavid.org.il/…/finds/theodotus-inscription 5 See “The Magdala Stone: The Jerusalem Temple Embodied” by Jennifer Ristine.https://www.biblicalarchaeology.org/…/an…/the-magdala-stone/