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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/

By John W. Moore A literal wall of cardboard boxes 8 feet from the counter stood between me and the clerk at the U-Haul facility. It was rather strange to be securing my rental and conversing with someone at that distance, but it was yet another vivid reminder of the war being waged against Covid-19. Barriers this like this are often intended to separate and protect. Sometimes they are meant to secure and control, and at other times they are used to discriminate and divide. Whatever their purpose, barriers of all types have existed throughout history, and are even mentioned in the Bible. One such wall stood as the center of a debate and, for the apostle Paul, lay at the center of a major tumult and riot—a wall that was destined to be destroyed. After completing his third major missionary journey, the Bible tells us that Paul came to Jerusalem to fulfill a personal vow at the Temple. He had come to the city with Christian Gentile converts and was later accused of bringing these non-Jewish brothers into an area of the Temple reserved only for Jews (Acts 21:26-29). It was in this hallowed place of worship that the apostle Paul found himself facing death at the hands of an angry mob of Jewish zealots. It seems he was accused of taking his Christian brothers past a well-known and clearly identified barrier meant to separate Jews from Gentiles. A resulting riot ensued and Paul was arrested, but eventually he ended up in Rome where he was placed under house arrest while he awaited a legal hearing before Caesar. During his house arrest, Paul wrote a letter to the church at Ephesus, which included a rich treatise on the powerful working of Christ in the salvation of both Jew and Gentile. In the second chapter, Paul made reference to a wall of division existing between Jew and Gentile, to which he emphatically proclaimed should no longer exist. Because Christ died for all (2 Cor. 5:14) all should have equal access to the throne of God. Christ, Paul argued, came to unite both Jew and Gentile in one church, and to break down “the dividing wall” (Eph. 2:14). But, did that wall of separation exist? Was Paul in the book of Ephesians referring to an actual “wall of hostility?” Nearly 4 decades before the birth of Christ, the Bible says that an Idumean King named Herod the Great built an enormous Temple complex with elaborate buildings and furnishings. Scripture also reveals that the Temple was the epicenter of religious worship for Jews and that it was adorned with many beautiful buildings (Matthew 24). Proof for the existence of this Temple can be seen in the form of many large building stones, chiseled steps, elaborate cornices, other supporting structures. The main supporting structure was the platform on which the Temple stood. It covered an area of some 26 NFL-sized football fields. But what about a wall of separation: did it actually exist? In fact, it did, and this wall was the likely point of focus in the accusations made against Paul of bringing Gentiles into the Temple. Confirmed by History Both the Bible and the Jewish historian Josephus speak of a Temple sanctuary located at the center of the Herodian complex, with a holy place and the holy of holies where Jewish sinners could come near to the presence of God, make sacrifice for sin, and fulfill their vows and legal obligations. From these sources we also read of the existence of an altar located just outside the holy place, and that this entire inner sanctuary was surrounded by massive walls and doors. Outside this sanctuary, but located within the enormous Temple complex, was the “Court of the Gentiles” where non-Jewish visitors could enter but were forbidden to go no further. It was here that an actual barrier existed separating Jews from non-Jews. Josephus himself verified the existence of this wall of separation when he said: “Proceeding … toward the second court of the Temple, one found it surrounded by a stone balustrade, three cubits high and of exquisite workmanship; in this at regular intervals stood slabs giving warning, some in Greek, others in Latin characters, of the law of purification, to wit that no foreigner was permitted to enter the holy place” (Wars 5.5.2). Archaeology and the Wall of Hostility In addition to Josephus, Archaeology also confirms a literal wall of separation. In the year 1871, while excavations were being made on the site of the Temple Mount, M. Clermont-Ganneau discovered a 2000-year-old inscription on a stone pillar which makes reference to a wall of separation that once existed in the sacred Temple of the Jews. The discovery is known today as the “Balustrade Inscription” and is on display in a museum in Istanbul. Decades later, in 1935, a second inscription was found during an excavation in a tomb outside the Lion’s Gate in Jerusalem. This stone monument can now be seen at the Israel Museum in Jerusalem and, much like the discovery of 1871, reads as follows: NO MAN OF ANOTHER NATION TO ENTER WITHIN THE FENCE AND ENCLOSURE ROUND THE TEMPLE AND WHOEVER IS CAUGHT WILL HAVE HIMSELF TO BLAME THAT HIS DEATH ENSUES This inscription not only testifies to the Bible’s claim of a Temple, but also confirms the existence of the wall of separation/hostility. Its discovery has also provided us with a larger historical context for better appreciating certain scriptures. The Wall Destroyed When Paul wrote in the Ephesian letter that Jesus died to break down “the wall of hostility,” he was making reference to the “law of commandments contained in ordinances” (Ephesians 2:15). The principle of separation was both symbolized and realized in the actual barrier that prevented Gentiles from having access to the inner sanctuary of God. If Paul wrote his letter in the year 60 or 61 AD, then a barrier at the Temple in Jerusalem still remained. However, just ten years after he penned those words, that literal barrier was destroyed in the Roman destruction of A.D. 70; a tiny part of which remains in two small inscriptions now on display among the relics of ancient history. The broken and shattered remains of the once divisive inscription stand as a testament to what Paul revealed about the elimination of any such barrier between Jew and Gentile. Prior to the sacrifice of Christ, Jews alone could be washed and purified to enter God’s holy Temple. Today, those of all races can enter the holy place of the church, God’s Temple, by means of the blood of Jesus and the washing of regeneration (Titus 2:5). Because of the sacrifice of Christ, religious and cultural barriers were to be removed. All baptized believers are considered one in Christ with equal access to the throne of God. Because of archaeology, today’s Bible student can now have a clearer picture of the cultural context surrounding passages like Ephesians 2:14. The Balustrade Inscription is but a small part of the many evidences and facts that confirm the reliability of the Bible, and likewise serves to deepen our understanding of the Sacred Text. We can have confidence in the Bible and trust its promises; the promise that by the blood of Christ we can today enter into the holy place of God’s Temple, uninhibited by a wall of hostility. Debris and standing structures from the Herodian Temple complex along with the Balustrade Inscription are but a small part of the many facts that confirm the reliability of the Bible, and help us to make a connection between Fact and Faith. Yes, some barriers are meant for good, but others were destined to be destroyed. By John W. Moore - Bible Passages and Bear Valley Bible Institute (www.biblepassages.net; www.WeTrainPreachers.com) Photo by Doug Garner – Courtesy of Bible Land Passages and World Video Bible School

by Jordan Moore James calls Christians to “count it all joy…when you meet trials of various kinds” (James 1:2). Without a doubt, the Covid-19 situation is a trial, and it is causing all types of difficulties for many people. Certainly, we are prayerful that it will end quickly, that fewer people will be affected, and that this will have a minimal impact on people’s livelihoods. But in the meantime, consider some blessings for which we could thank the coronavirus: “Thank you for reminding us of the heavy weight that rests upon our elders’ shoulders.” In many ways, this situation is unprecedented. Elders all over the world have been forced into making very difficult decisions. In the process, we should hold their hands up in assistance by submitting to them (Heb. 13:17); and their hearts up before God by praying for them (Eph. 6:18). But when the crisis has been averted, the difficult decisions and circumstances will not end. They will continue to sit in the living rooms of couples who are in the throes of marital conflict. They will continue to meet around the table to discuss difficult financial decisions regarding the future. They will continue to lie awake at night wrestling with the heartaches that come from watching God’s people suffer with sin, and sickness, and death. When the virus finally passe s, don’t stop earnestly praying for your elders. Press on! “Thank you for helping us stop taking things for granted that we so often underappreciate.” As the old adage goes, “we don’t know what we have until it is gone.” Perhaps, one of the first places our mind goes is to grocery store shelves (full of food AND toilet paper), access to restaurants, and entertainment via concerts or sporting events. But even more than that, it’s likely that far too often we all take for granted the blessing that it is to assemble with other Christians to worship God. What an encouragement it is to see the smiling face of an older Christian sister! What a joy it is to talk to our closest friends in person after worship! What a blessing it is to be able to cry on each other’s shoulders in the midst of heartache. What manna from heaven it is to be able to sit alongside other Christians to discern the Lord’s death as we commune together (1 Cor. 11:17-34). What comfort it is to hold the hand of our Brothers and Sisters as we are led in prayer before the throne room of God. What a thrill it is to blend our voices and our hearts together in song as we praise God and edify and encourage one another (Eph. 5:19)! When the virus finally passes, let’s stop taking these blessings for granted; and if you’re someone who makes a habit out of forsaking the assembly (Heb. 10:25), then let this be your wake-up call t o the blessing that is always so readily available. “Thank you for allowing us, on some level, to experience what our shut-ins regularly experience, so that we can better empathize with them in the future.” Obviously the two are not exactly parallel. For the shut-in, there may be very little hope of a return to “normalcy” in this life; while for most of us affected by Covid-19, eventually our lives will go back to a somewhat normal routine. But it does give us a better sense of what our shut-ins regularly miss out on – particularly the previously mentioned blessings of being together as God’s people. Covid-19 has blessed us with the reminder that we ought to more regularly reach out to and check on our shut-ins, elderly, and chronically ill (Matt. 25:34-46). When the virus finally passes, make a call, make a visit, make a meal – do something! “Thank you for giving us another opportunity to practice what we preach.” It may well be that the wealth of our nation and the irregularity of persecution has, at times, resulted in faith that is misplaced (or is at the very least, shallow). We may regularly attend worship to praise God, but at home, our idols are our jobs and hobbies. Covid-19 has caused us to slow down and to practice what we preach about “the peace of God that passes all understanding (Phil. 4:7).” It has caused us to truly evaluate our lives and ask whether or not we are truly content in Christ all the time – or if we’re only content in the good times (Phil. 4:11). It has caused us to practice what we preach about our Eternal Hope. As Christians, we can face these uncertain times with confident hope because we have a Creator who loves us and has the power to calm the storms of sickness. But should He choose not to, as Christians, we have the confident expectation of looking to eternity as our final resting place. This world is not our home. When the virus finally passes, let’s live with the same contentment, peace and hope then, as we have the opportunity to live with now.