The Pool of Siloam

by Pastor Ed Visser

Jesus, to the man born blind: “Go, wash in the Pool of Siloam” John 9:7

A fascinating thing about visiting Israel is that you find yourself in the middle of new and ongoing archaeological discoveries. Since biblical archeology didn’t really get underway until Israel became a nation in 1948, the past 50+ years have been the time of the greatest discovery of biblical places Pool of Siloamsince Jesus walked the earth! What at least one scholar described as the “archaeological discovery of the decade for biblical studies” was found a few weeks before I visited Israel: the first century Pool of Siloam.

For years, another pool from the Byzantine era was thought to be the Siloam pool (both supplied by the Gihon Spring). But a little further down the steep hill of David’s City, archaeologists Eli Shukron and Ronny Reich found steps to a first-century pool as they were checking the site before a sewage pipe was to be installed. What we saw was just the initial stages of uncovering the pool; since then a large section of the pool has been excavated.

When we visited the pool, we had just been at the southern stairs of the Temple. That is surely where Jesus was nearly 2000 years ago when he encountered a man born blind (begging at the Temple entrance). To heal him, Jesus spit in the dirt, made some mud and applied it to the man’s eyes. Then, in words that may have stunned the man, Jesus told him to “go, wash in the Pool of Siloam.” He obeyed, and he came back seeing. It’s a nice story, but visiting the location adds to it’s impact. You see, the Pool is half a mile from the Temple Mount, down a very steep grade to the bottom of where the Kidron & Hinnom valleys meet. Walking down to the Pool (albeit on paved sidewalks), we felt what the man born blind experienced — a scary hike for sighted people!

How does that impact the story? And why didn’t Jesus just heal him there? Jesus was calling the man to real faith — not just belief, but to put his faith into action — by calling him to make a treacherous half-mile hike down a mountain. To take even that first step was an incredible confession that he believed Jesus was the Messiah. As he did often, Jesus linked healing with faith. Sometimes we think faith is about intellectual assent to the fact that Jesus is the Son of God. In reality, faith is about taking first steps toward doing God’s will, even when it seems very much impossible. Is that the kind of faith we show? Do we confess Jesus with out feet?

The Spirit and the Southern Stairs

by Pastor Ed Visser

When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole House where they were sitting.… All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.…
Then Peter stood up with the Eleven, raised his voice and addressed the crowd….”
Acts 2:1-4,14

Southern StairsOne of my favorite places to visit while in Israel was the southern stairs of the Temple. Not only did it offer shade at the right time of the day, of great importance under the summer sun, but it is also a very “authentic” place. There are not many places in Israel where you can say for certain, “I stood/walked where Jesus did.” — but this is one of them. Many of the original steps leading up to the Temple remain, including the threshold in front of the main Temple entry gate, across which Jesus must have made a number of trips. This was also one of the best locations in Jerusalem for a teacher to speak to a group, something Jesus likely did as well.

But the southern stairs have a special meaning for the Christian church for another reason: this is the most likely location for at least some of the events of the day we know as Pentecost. That is actually the Greek term for the Jewish feast known as Shavuot or the Feast of Weeks. This harvest festival, held 50 days after the feast of first fruits, also celebrated God’s giving of the Torah on Mt Sinai. At nine in the morning — the time Peter identifies for us — every good Jew (Jesus’ disciples included) would have been at the Temple for the morning sacrifices related to this feast.

Temple from Mt OliveFor some reason, over the years, the Christian church has often associated Pentecost with the Upper Room, but there is no indication of this in Acts 2. In fact, all the clues point to the Temple: 1) ‘House’ in Jerusalem (v.2) was always the Temple; 2) every good Jew would be there for the feast at 9AM (15); 3) it would be the only place where you’d have so many foreign (diaspora) Jews (5-11); 4) the southern stairs was a logical place for Peter to preach to such a large audience, and 5) the only area in Jerusalem with enough mikveh’s (ceremonial baths) — over 140! — to baptize 3000 people (41).

For God, often represented by wind and fire in the Old Testament, to fill and then leave the Temple, was a picture of God changing his address. No longer does he live in the Temple in Jerusalem, but in his followers, those Paul described as “the Temple of the Holy Spirit.”

The Road to Emmaus

by Pastor Ed Visser

“Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?”
Luke 24:32

Emmaus to Jerusalem010The group I traveled to Israel with in 2004 (along with others tied to the En-Gedi Resource Center) was called Emmaus Educational Services. The name was chosen because the leaders wished for people to better come to know Jesus through their experience, even as Cleopas and his friend did when they encountered Jesus on the road to Emmaus (Luke 24:13-35). By visiting places where Jesus walked and taught, where he fished and healed, where he died, arose, and ascended, we grew to know him better — getting our feet wet and dusty where he did. We knew the Bible; but there’s something about getting to know the land of Israel that makes Scripture come alive.

But Cleopas and his friend, in a sense, had the opposite need. They knew the land and had experienced many of these events with Jesus. They needed to know Scripture in a new way: from the other side of Easter. So, just as we needed to go back to their side, by walking the dusty roads, they needed to be transported to our side, to see from a post-Easter perspective this Jesus they had been following. They needed to read a new reality back into the ancient scrolls of the Torah and Prophets.

As they walked the familiar Roman road from Jerusalem back home, they talked about the events of the past few days. They shared their hopes that Jesus might have been Messiah, their distress over his crucifixion, and their confusion over the morning reports of an empty tomb. Soon they were joined by another traveler who started by sharing his ignorance of these recent events, then upbraided them for not seeing fulfillment of Old Testament prophecy in what had happened. On that seven-mile journey, he gave them a seminary course on promise & fulfillment that left them with heartburn! Only when they arrived at Emmaus did God open their eyes to see Jesus, and then he disappeared, after which they ran seven miles back to Jerusalem (uphill most of the way!).

Emmaus RoadThis has always been one of my favorite stories in the Bible. Perhaps that is part of the reason I am so passionate about trying to see Jesus in the Old Testament passages, patterns, and symbols. What I wouldn’t give to have been in Jesus’ class that day — and the following 39 days — as he taught his disciples how the Old Testament speaks of him. Thankfully the New Testament retains a lot of the lessons Jesus taught them, which is why it is so important to read the New Testament with “Jewish” and Old Testament eyes.

Walking the road to Emmaus on our last day in Israel — and continuing to walk that road every time I study the Bible and try to “see” Jesus in the Old Testament and get to know him better — makes me feel a little closer to Cleopas, almost as if I were that unnamed disciple (maybe that’s why he’s unnamed!), walking with Jesus and getting spiritual heartburn.

Jesus in the Synagogue

by Pastor Ed Visser

On the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. The scroll of Isaiah the prophet was handed to him. Unrolling it, he found the place where it is written, “The Spirit of the Lord is on me …” Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, and he began by saying to them,
“Today this Scripture is fulfilled in your hearing.”
Luke 4:16-21

Moses SeatMany of the places we visited in Israel boasted the ruins of ancient synagogues. As we read in this passage, Jesus was in the habit of attending synagogues in Galilee, often being asked to read the
Bible and preach. In those days, that entailed reading a prescribed Torah passage & a self-chosen portion from the prophets, all done standing. Then the reader would sit in Moses’ Seat and share what the Scripture meant to him (the sermon).

One Sabbath Jesus was invited to do so in his hometown synagogue in Nazareth. We don’t know what the Torah portion was for the day, but Jesus chose to read Isaiah 61:1-2, changing the reading in a couple of important ways: 1) he dropped the last half of Isaiah 61:2, “the day of vengeance of our God”; and 2) he added a phrase from Isaiah 58:6, “to release the oppressed.” While this may seem like Scriptural manipulation to us, it was a a very acceptable form of biblical interpretation for the Jews, in which they linked verses that contained similar words or phrases to make their point. So what was Jesus’ point?

CapernaumSynagogueThe Isaiah 61 passage had been linked with the biblical theme of Jubilee, freedom from slavery and return to the land (when in exile). But it also was seen as the promise of the coming messiah, who would bring not only Jubilee for Israel, but God’s judgment on their oppressors. Thus, many (including John the Baptizer) expected messiah to bring freedom by coming with a sword.

Jesus’ changes in the reading were his way of challenging faulty expectations. Messiah was not coming with “vengeance” (at least not yet), and Jubilee was to be a mutual effort of Messiah and the people of God. Messiah brought freedom from sin. But Isaiah 58 is a message calling Israel to enact Jubilee themselves by taking care of the poor & oppressed among them, not waiting for Messiah to do it! Jesus then sat on the Seat of Moses and told them that he was Messiah. But, as we gather from the Wheat & Weeds parable, the final judgment would come later, when he returned.

Until then, they, and we today, live in the Kingdom of God and are called to enact Jubilee on earth. How are we doing?

My Father’s Business

by Pastor Ed Visser

After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. Everyone who heard him was amazed at his understanding and his answers. When his parents saw him, they were astonished. His mother said to him, “Son, why have you treated us like this? Your father and I have been anxiously searching for you.” “Why were you searching for me?” he asked. “Didn’t you know I had to be in my Father’s house?”
Luke 2:46-49

In my travels through Israel, we spent a little time in Jesus’ neighborhood: both Nazareth and the nearby city of Sepphoris. Here we explored a bit about the “silent” period of Jesus’ life, from ages 13-30.

Sepphoris TheaterWe get a few hints about Jesus during these years. We are told that he is the “carpenter’s son,” and that he lived in Nazareth with his parents and was obedient to them, growing in wisdom, stature, and in favor with God and men (Luke 2:51-52). And then we have this somewhat enigmatic scene in the temple courts when he was 12, talking about needing to be “in my father’s house.” What is that all about?

It might surprise you to learn that the word “house” never appears in this verse (in the Greek). Rather, the phrase reads “in the things of my father.” Given the setting is in the temple (God’s ‘house’), most translations opt to go that direction. The King James opts instead for “about my father’s business.” Either version is an acceptable translation. The other question is: which father is he talking about? Almost all see God the Father as being referred to here; but some suggest that Jesus may be alluding to both of his ‘fathers.’ We know about the divine Father’s ‘business’; what about Jesus’ human father?

Joseph is described as a tekton, which we find usually translated “carpenter.” In our society, that’s a bit deceptive, since such a person works almost exclusively with wood. But in Israel, there’s not much wood for building; most everything is made of stone. So the ‘business’ that Joseph was in, and would have taught his son, was more like stone masonry. In nearby Sepphoris, construction was booming during Jesus’ silent years, and likely father and son would hike the mile or two there to engage in their ‘business’.

Joseph would also have served as Jesus’ first teacher. He is called a tzaddik (“righteous man”) in Work of TektonMatt 1:19, a technical term which meant that he would have been educated, possibly even a sage. So when Jesus is wowing the sages in the Temple, partial credit must go to Joseph his father (the sage?). Could this be, at least in part, the “father’s business” that Jesus is going about? Certainly there is more here; his heavenly Father’s business would be his eventual life’s work. But we shouldn’t completely ignore the role Joseph played in Jesus’ growth as a person, and even as a sage himself!

Oh Little Town of Bethlehem

by Pastor Ed Visser

And there were shepherds living out in the fields nearby, keeping watch over the flocks at night. An angel of the Lord appeared to them … “Today in the town of David a Savior has been born to you; he is Christ the Lord.”
Luke 2:8-11

Bethlehem shepherd fieldOne of the places I was able to visit while in Israel was the “little town of Bethlehem.” I say this with gratitude because, despite all the peaceful scenes of Bethlehem on our Christmas cards, today it is often a place of strife, off limits to tourists.

Bethlehem is found in the central hill country of Israel, surprisingly close to Jerusalem. It is also on the border between the farm belt and the wilderness — literally right across the road from each other — so farmers like Boaz and shepherds like David coexisted here (a little more peacefully than Palestinians and Israelis!). One sign of that is especially apparent in the fall: for the only time all year, sheep are allowed to graze in farmers’ fields. It proves a symbiotic relationship: sheep, normally confined to desert grazing, get the crop leftovers but also leave behind fertilizer for the upcoming growing season.

This phenomenon, which occurs only in “frontier” towns, may explain the wording of Luke 2:8 that the shepherds were “in the fields” nearby Bethlehem. If so, it dates Jesus’ birth to sometime in the summer or fall (perhaps in conjunction with the Feast of Sukkot?). But the fact that these sheep were in the Bethlehem area also suggests another insight: that they were Temple flocks being raised for sacrifice. The Mishnah tells us that only sheep from the flocks of Bethlehem were to be used for this purpose. Is this an additional pointer toward Jesus, the sacrificial lamb of God?

Another feature of the area is the Herodian fortress-palace, which actually casts a shadow over the herodian fortresstown of Bethlehem in the early morning. From the top, one can see not only Bethlehem but even Jerusalem to the west, as well as a good view of the wilderness to the east. Every person in the Christmas story — whether Mary & Joseph, the shepherds, the Magi, Simeon & Anna — would have to “buy into” the idea that this poor child was the true King of the world, when King Herod’s presence was so obvious and ominous nearby.

It certainly took a lot of faith to be part of that first Christmas story set in Bethlehem. But it takes no less faith today — when so many other “kings” vie for our attention, when evil sometimes seems enthroned — to cast our lot with that unblemished Lamb born in Bethlehem to be the sacrifice to atone for our sins. Have you cast your lot for him?

Shepherd, Sheep, and Goats

by Pastor Ed Visser

We were traveling through the Judean desert toward Jerusalem when we saw it. Coming over one of the many hills, we spotted this pastoral scene, of which I quickly snapped a picture. It’s a typical scene in the land, a bedouin shepherd leading his sheep and goats to food. And yet, the scene before us was atypical of the images we hold in our mind when we read passages like Psalm 23.

sheep and goatsThe Lord is my shepherd,
I shall not be in want.
He makes me lay down in
green pastures,
he leads me beside quiet waters,
he restores my soul.
He guides me in
paths of righteousness
for his name’s sake.

Admit it! You probably don’t envision “green pastures” that look like sand dunes (where’s the green?). Or thousands of “paths” (the horizontal stripes you can barely see) that crisscross the hills (which ones are the “right paths”?). Whatever your Sunday School pictures showed you about Psalm 23, this is the image you should have firmly in your mind! And when you get the right image, you “get” the Psalm.

After all, what’s more like real life? God plopping you down in a field of lush grass, giving you everything you need for your lifetime? Or God leading you, day-by-day, to little tufts of grass, just enough to get you through the day but demanding that you trust him for the next day (“give us this day our daily bread”)?

What’s more like real life? God showing you a nicely paved path and reminding you not to stray off it? Or God leading you, in the midst of a maze of different paths you could choose, down the path that will allow you to live rightly and find sustenance for life (rather than the edge of a cliff)?

You will notice that the shepherd (top, far left) is out in front of his flock — leading them, not driving them like cattle. God wants our relationship with Him to be one of hearing his voice & following, rather than having to be “driven” to hear and obey. True sheep, as Jesus notes in John 10, hear his voice and follow.

But sometimes we don’t follow; we go our own way. What then? Well, Jesus reminds us that a good shepherd will go out to seek and save his lost sheep, for they are precious to him. But there are limits; there will be a time when sheep & goats will be separated, and different fate will await them both. Why did Jesus differentiate between these 2 types of flocks? After all, in Israel you generally see sheep & goats grazing together. But look closely at this picture. The group of animals in a neat circle nearest the shepherd are sheep; the rest scattered on the hillside are goats. Apparently this is common, for while sheep are good followers, goats often have a mind of their own. Goats have an independent streak which causes them to stray. Do we?

Israel: The Land Between

by Pastor Ed Visser

“Israel was sandwiched between the superpowers to the north and south, and very often they were lunch.” That cleverly phrased statement by Wink Thompson, one of our teacher-guides on my trip to Israel, sums up a crucial truth about the land and history of Israel. The land in which God placed his people was, and still is, a land between.

Sign reading dangerIsrael is a land between the Mediterranean Sea to the west, the Arabian Desert to the east. Both proved difficult for travel. Early ships were not made to survive the raging sea, especially in the fall and winter months. And people were not made to bear the intense heat and dryness of the
forbidding desert. Israel, then, served as a narrow land bridge between these areas.

But a land bridge for whom? Early cultures settled where they could survive, and survival in this region means water. Most of the dominant nations grew up around rivers. Around the Tigris and Euphrates to the north, Assyria, Babylon and Persia became powers. To the south, the Nile River became the source of life for Egyptians. These two regions form the northern and southern arms of the Fertile Crescent, and they needed each other’s products to survive. So Israel became the land bridge for trade between the main nations of the world.

LandBetween

The major trade route, the via maris, cut right through its heart. Entering the land to the north near Hazor, the via maris wound through Capernaum in Galilee, through the E-W Valley of Jezreel via Megiddo, then down the coastline on its way to Egypt.

Kings soon realized that if you control world trade, you could rule the world. And to do that, you had to rule Israel. For most of its history, Israel has been a land under occupation. Whether Egypt, Assyria, Babylon, Persia, Greece, or Rome, in the biblical period, or Muslim Arabs, Turks, Crusaders, Ottomans, or Brits since that time, the land and people of Israel have had few respites from foreign control.

Today, for one of the few times in history, Israel is actually an independent nation, winning their independence in 1948. Yet, Israel remains a land between. In the northern Golan region, we traveled right near the Syrian border (watch out for the mine fields from 1967 war!). At Dan we could look into Lebanon. From Masada the hills of Jordan were very clear across the Jordan River. To the south, Egypt looms large. If you extend the circle wider, large and hostile Arab countries are in range (as Iraqi Scud missiles proved in 1991).

Yet even within their land, Israel finds itself between a growing number of Palestinian Arabs who believe the land is theirs. We passed through the West Bank and its military checkpoints several times. The wall being built around it stands like a giant scar in the land.

So why did God lead Abraham and Moses to this land? Two divine reasons stand out:

  • The land between tests your faith and reliance on God.
  • The land between gives you an opportunity to influence the world by your faith as they pass by.

God still places us in a land between as we confront our culture and its influences. And he gives us the challenge of complete reliance on him, as we seek to witness to our culture about the true God who rules the world.

The Battle of Armageddon

by Pastor Ed Visser

Then they gathered the kings together at the place that in Hebrew is called Armageddon. – Revelation 16:16

Apocalypse. Judgment Day. The End Times. Armageddon. Most students of the Bible know it as the place where the cataclysmic battle between forces of good and forces of evil will unfold. Some believe that this battle will take place soon. But few know that Armageddon is a real place—one that has seen more fighting and bloodshed than any other spot on the earth.

Jezreel Valley from Mt Carmel

The name Armageddon is a corruption of the Hebrew phrase Har Megiddo, and it means “Mount of Megiddo.” More than thirty bloody conflicts have been fought at the ancient site of Megiddo and adjacent areas in the Jezreel Valley during the past 4000 years: Egyptians, Israelites, Greeks, Muslims, Crusaders, Mongols, British, Germans, Arabs, and Israelis have all fought and died here. The names of the warring leaders echo through history: Thutmose III, Deborah, Gideon, Saul & Jonathan, Ahab & Jezebel, Saladin, Napoleon, and Allenby, to name but the most famous (for more, cf. Eric Cline’s The Battles of Armageddon, Univ. of Michigan Press, 2000). Throughout history Megiddo and the Jezreel Valley have been ground zero for battles that determined the very course of civilization. No wonder that John, author of Revelation, envisions Armageddon to be the place of the final battle of good and evil on earth.

What makes this area so suited for battle? The Jezreel Valley is one of the few and largest pieces of flat land in Israel, prerequisite for ancient warfare with horses and chariots. The farm belt of Israel, this valley would be wet and muddy throughout the rainy season (late fall – early spring), thus unavailable for war. This is why the Bible talks of spring, following the rainy season, as the time kings go off to war (cf. 2 Samuel 11:1). From late spring to early fall, conditions were ideal.

The Jezreel Valley is guarded by mountains (hills, at least) nearly all the way around. Certain mountain passes were the only entry points. Whoever could take the high ground was usually assured victory. One of the most popular but treacherous routes was the Wadi ‘Ara, which passes under Megiddo. This location became the “mother of all battle fields” in Israel. Because of this, when John envisions a final battle between good and evil, Megiddo is the most logical place. This location is also prophesied in Zechariah 12:11 as the place where Yahweh will finally defeat his enemies.

Will an actual final battle take place here? Quite unlikely, given its small size. But symbolically, it is just the place!

Shalvah – Peace Within Your Walls

by Lois Tverberg

Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. – Psalm 122:6-7 KJV

Often in the past several thousand years, Israel has been in the center of international controversy. It’s as if the powerful spiritual battles that have happened in that land are ongoing, and still trigger events in world politics today. With this in mind, it is good to be reminded that God tells us to “pray for the peace of Jerusalem” in Psalm 122:6, above.

Older translations often complete that verse by saying that God would prosper those who do so. The idea that God would make us wealthy for caring for his people is actually a mistranslation of the word shalvah, which doesn’t mean prosperity, but actually ease, security and freedom from worry. The NIV now translates this verse in the following way:

Pray for the peace of Jerusalem: “May those who love you be secure. May there be peace within your walls and security within your citadels.”

In Hebrew, we can also hear how the verse is composed to gently roll off the tongue as well:

Shalu shalom Yerushalaim, yishla’u ohavaikh.

The overall effect in reading the verse is to hear both poetic parallelism and alliteration, as the soft sound of the “sh” is used in the words shalu (ask, pray), shalom (peace), Yerushalaim (Jerusalem), and yishla’u (security, tranquility). We also hear the closeness of ideas of shalom (peace, well-being) and shalvah (tranquility, security, ease). We see that those who care about God’s children in that troubled land will find tranquility themselves.

Why? God has chosen Israel for a purpose that will not be fulfilled until the end of the age. The people there show the ongoing struggle within all of humanity, spiritually. They are no better and no worse there than the rest of the world, and when we pray for God’s shalom to be established there, we are praying for ourselves as well.

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Further reading:

See Listening to the Language of the Bible, by Lois Tverberg and Bruce Okkema, En-Gedi Resource Center, 2004. This is a collection of devotional essays that mediate on the meaning of biblical words and phrases in their original setting.

For a friendly, bite-sized Bible study of five flavorful Hebrew words, see 5 Hebrew Words that Every Christian Should Know, by Lois Tverberg, OurRabbiJesus.com, 2014 (ebook).