Ekron, a City of the Philistine Pentapolis

December 30, 2014

I love to study 1 Samuel, though there is much sadness in it. For example, in the days of the Judges when the Philistines defeated Israel at Aphek, God allowed the Philistines to take the Ark of the Covenant (1 Sam. 4:11). Contextually, God permitted this because of Israel’s apostasy.

Meanwhile the Philistines triumphantly took the Ark to the house of their god Dagon at Ashdod. The god was providentially broken, and the residents of Ashdod became sick, so they moved it to Gath, with the same results there; tumors broke out on them (1 Sam. 5:1-9). Next it was moved to Ekron: “So they sent the ark of God to Ekron. And as the ark of God came to Ekron the Ekronites cried out, saying, ‘They have brought the ark of the God of Israel around to us, to kill us and our people'” (v.10).

The next chapter (1 Sam. 6) narrates how the Philistines had kept the Ark to their full satisfaction (!), and thus returned it to Israel’s territory.

I had the opportunity (along with Ferrell Jenkins) to make a personal study trip to Israel in 2009 that included Ekron, Tel Miqne.

Ekron info sign at site. Photo by Leon Mauldin.

Ekron info sign at site. Photo by Leon Mauldin.

Though originally in Israel’s territory at the time of the Conquest led by Joshua (Josh. 15:11, 45-56), Ekron was later in the hands of the Philistines by the time of the Judges. Ekron was one of five cities of the Philistine Pentapolis: Ashdod, Gaza, Ashkelon, Gath and Ekron (1 Sam. 6:16).

Map here shows location of Ekron:

Ekron. Map by BibleAtlas.Org.

Ekron. Map by BibleAtlas.Org.

Ekron is a large tel, composed of about 50 acres. It was known for its olive oil industry.

Remnants of olive presses at Ekron. Photo by Leon Mauldin.

Remnants of olive oil industry at Ekron. Photo by Leon Mauldin.

Holman Illustrated Bible Dictionary has this information on Ekron:

Northernmost of the five major Philistine cities known as the Pentapolis. The site of ancient Ekron has been much debated but now is generally agreed to be modern Tell Miqne, about 14 miles inland from the Mediterranean Sea and 10 miles from Ashdod. The site is one of the largest in Palestine, covering some 50 acres. Ekron lies on the road leading from Ashdod into the Judean hill country and up to Jerusalem through the Sorek Valley.

Ekron was assigned to both Judah (Josh. 15:11, 45–46) and Dan (Josh. 19:43) in the tribal allotments. It probably lay on the border between the tribes. Judges 1:18 reports that Judah captured Ekron along with other parts of the Philistine coast, but Ekron was certainly in Philistine hands at the time the ark was captured (1 Sam. 5:10). It was also the place to which the Philistines retreated after David slew Goliath (1 Sam. 17:52). Ahaziah, the son of King Ahab of Israel, called on the god of Ekron, Baal-zebub, when he was sick (2 Kings 1:2–16).

Excavations at Tell Miqne have discovered much pottery that is typically Philistine. From the last period before Tell Miqne was destroyed by the Babylonians, the excavators found an important industrial complex near the city gate. A hoard of iron agricultural tools was found. Hundreds of whole pottery vessels were present. Perhaps most importantly, a well-preserved olive press was discovered. This press is the largest and best preserved known in Israel. A horned altar was also found during the excavations. (pp. 469–470).

Click on images for larger view. Happy New Year!


Shepherd with His Sheep

December 22, 2014

When visiting biblical sites I never tire of seeing sheep and their shepherds. I’m sure that is due in large measure to the frequent references in the Bible, not only to literal shepherds and sheep, but also the metaphorical usage.

Shepherd with sheep in biblical Pamphilia. Photo by Leon Mauldin.

Shepherd with sheep in biblical Pamphylia. Photo by Leon Mauldin.

Isaiah 53:6 All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all.

Psalm 23:1 The LORD is my shepherd; I shall not want.

John 1:29 The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world!

John 10:27 My sheep hear My voice, and I know them, and they follow Me.

1 Peter 2:25 For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.

Elders of local churches are told: 1 Peter 5:2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly.

Revelation 7:17 for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes.


Samsun in Biblical Pontus

December 15, 2014

The Roman province of Pontus is mentioned three times in the Bible.

Pontus. Map by BibleAtlas.org.

Pontus. Map by BibleAtlas.org.

There were residents of Pontus (among many other) present for the Day of Pentecost in Acts 2, the day on which the Gospel message of salvation through the resurrected Christ was preached for the first time: “Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia” (Acts 2:9).

Paul’s dear friend and fellow-tentmaker Apollos, was from Pontus: “And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome” (Acts 18:2).

The Apostle Peter wrote the letter of 1 Peter to Christians in Pontus (and other Roman provinces): “Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. . .” (1 Pet. 1:1).

Samsun (also known as Amisus) was a major port city of Pontus located on the Black Sea. This is in Turkey’s territory today.

Samsun, port city of Pontus. Photo by Leon Mauldin.

Samsun, port city of Pontus. Photo by Leon Mauldin.

Many scholars believe that the messenger of 1 Peter (& 2 Peter) would have stopped here at Samsun. I concur. See Ferrell Jenkins here and here.

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Valley of Sorek, Delilah’s Home

December 6, 2014

Judges 16:4 tells us about Samson’s attraction to the Philistine Delilah, the woman who would bring about his downfall: “After this it came about that he loved a woman in the valley of Sorek, whose name was Delilah.”

You can see the valley of Sorek at distant center  in our aerial photo here:

Valley of Sorek. Photo by Leon Mauldin.

Valley of Sorek. Photo by Leon Mauldin.

The Eerdmans Bible Dictionary has this brief info:

Sorek, Valley of [sôrˊĕk] (Heb. naḥal śōrēq “valley of a choice grape vine”). A valley to be identified with Wâdī eṣ-Ṣarâr, which runs in a northwesterly direction from the vicinity of Beth-shemesh (ca. 20 km. [13 mi.] west-southwest of Jerusalem) to the Mediterranean, meeting the sea about halfway between Ashdod and Tel Aviv. Delilah’s home was in the valley of Sorek, then under Philistine control (Judg. 16:4). (p. 964)


Mount Tabor

December 5, 2014

In the days when the judges ruled we read of Deborah, the only woman judge, whom God used to deliver Israel from the Canaanites headquartered at Hazor. Barak led Israel’s army. The ensuing battle took place in the vicinity of Mt. Tabor. The biblical text reads:

She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment. Now she sent and summoned Barak the son of Abinoam from Kedesh-naphtali, and said to him, “Behold, the LORD, the God of Israel, has commanded, ‘Go and march to Mount Tabor, and take with you ten thousand men from the sons of Naphtali and from the sons of Zebulun'” (Judges 4:5-6).

Mt. Tabor in Israel. Photo by Leon Mauldin.

Mt. Tabor in Israel. Photo by Leon Mauldin.

Holman Illustrated Bible Dictionary has this info re: Mt. Tabor:

Mountain in the valley of Jezreel. About six miles east of Nazareth, it has played an important role in Israel’s history since the period of the conquest. It served as a boundary point for the tribes of Naphtali, Issachar, and Zebulun (Josh. 19:12, 22), where the tribes worshiped early (Deut. 33:18–19). Barak gathered an army at Tabor to defend against Sisera (Judg. 4:6). Apparently, it was the site of false worship (Hos. 5:1). Tradition holds that Tabor was the site of Jesus’ transfiguration (Mark 9:2), although no evidence exists to validate the claim.

Note the last statement in the above quotation, that no evidence exists that Mt. Tabor was the site of the transfiguration. Contextually the location of Mt. Hermon is to be preferred (Matt. 17:1), as it is situated in the vicinity of Caesarea Philippi where Jesus and the disciples were in Mt. 16.


Asclepian Adjacent to Pool of Bethesda

November 20, 2014

The god Asclepius, the healing god, was widely worshiped in biblical times, especially in Grecian and Roman periods. The Asclepian at Pergamum in Asia Minor was world famous. We’ve previously posted, click here and here on that one.

It may surprise you to know that there was a healing center devoted to this god in Jerusalem, just 100+ yards north of the Herodian temple adjacent to the pool of Bethesda.

Temple to the healing god  Asclepius at Pool of Bethesda. Photo by Leon Mauldin.

Temple to the healing god Asclepius at Pool of Bethesda. Photo by Leon Mauldin.

This temple dates back to Roman times, but after the ministry of Jesus.

We’ve posted on Bethesda here and here.

Asclepius is also associated with the Egyptian god Serapis (see here and here), Serapis having become one of the most popular deities in the Roman Empire. The yellow placard in photo the above photo in Jerusalem names both identifies this site as “Temple de Serapis” as well as “Asclepian Temple.”

Serapis, Egyptian god of healing, assimilated by Romans. Photo by Leon Mauldin. Metro Museum NY.

Serapis, Egyptian god of healing, assimilated by Romans. Photo by Leon Mauldin. Metro Museum NY.

Paul would write the Corinthians, “For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (1 Cor. 8:5-6).

Click images for larger view.


Ruth the Moabitess

November 15, 2014

After studying the book of Judges, especially with the material recorded in chapters 17-21, the book of Ruth is so refreshing, like a breath of fresh air! This 4 chapter book tells how Elimelech, Naomi, and their two sons left Bethlehem in time of famine for the fields of Moab, sojourning there for ten years. The sons married women of Moab, Ruth and Orpah. Elimelech and both sons died. When Naomi determined to return to Bethlehem, Ruth made the choice to go with her. She said,

Entreat me not to leave you, Or to turn back from following after you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, And your God, my God. Where you die, I will die, And there will I be buried. The LORD do so to me, and more also, If anything but death parts you and me (Ruth 1:16-17).

The text narrates how Ruth met and married Boaz, describing Ruth as a hard worker, showing kindness to her mother-in-law, and known throughout the town as a virtuous woman, and depicting Boaz as equally magnanimous, walking in the fear of the LORD. But the real reason Ruth is in the Bible does not become apparent until the closing verses. Starting with Judah’s son Perez as his beginning point, the writer informs us:

Now this is the genealogy of Perez: Perez fathered Hezron. 19 Hezron fathered Ram, who fathered Amminadab.  Amminadab fathered Nahshon, who fathered Salmon. Salmon fathered Boaz, who fathered Obed.  And Obed fathered Jesse, who fathered David (Ruth 4:18-22).

Ruth is thus seen in the lineage of the Messiah! Her story is one link in the chain of God’s Old Testament promise to bring Christ into the world to accomplish His great redemptive work. Matthew begins his gospel record with the genealogy of Christ, including Ruth: “Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse” (1:5).

Our photo, taken on the NW shore of the Dead Sea, looks across to the mountains of Moab, Ruth’s home.

View across Dead Sea, mountains of Moab in distance. Photo by Leon Mauldin.

View across Dead Sea, mountains of Moab in distance. Photo by Leon Mauldin.

OT Moab is today the territory of Jordan.

Click image for larger view.

 


Corinthian Helmet

October 30, 2014

From an entry entitled, “Weapons” in the Harper’s Bible Dictionary we read:

As in the modern world, advancements in ancient technology were quickly adapted for use in instruments of war. One of the most important steps in the history of weapons was the development of carburized iron, a phenomenon that occurred in the eastern Mediterranean toward the end of the second millennium B.C., but earlier improvements in metallurgy (i.e., the production of copper and bronze) had been applied to arms production for nearly two thousand years before the Iron Age. Naturally, the shape, size, and overall durability of dagger and sword blades and spearheads and arrowheads were affected by such improvements in copper, bronze, and iron technology. Another important weapon that improved over time was the chariot, whose speed and maneuverability were increased by changes in design and construction materials, including metals. Other major steps in the development of ancient weaponry include the invention of the composite bow, piercing battle-ax, “Corinthian” helmet, and siege engines (pp. 1123-1124).

The Metropolitan Museum in NY has several such helmets on display.

Corinthian Style Helmet. Photo by Leon Mauldin. Metropolitan Museum, NY.

Corinthian Style Helmet. Photo by Leon Mauldin. Metropolitan Museum, NY.

This Grecian helmet, made of bronze and dating back to 7th-6th century BC, put me in mind of some biblical texts:

–Isaiah 59:17:  He put on righteousness like a breastplate, And a helmet of salvation on His head; And He put on garments of vengeance for clothing And wrapped Himself with zeal as a mantle. (Reference here is to the Lord, YHWH).

–Ephesians 6:17: And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God. The above Isaiah text provides background for this Ephesians passage. The New American Standard Bible uses all caps to indicate a quotation from the OT. The helmet is a vital part of the Christian’s armor listed in Eph. 6:10-17.

–1 Thessalonians 5:8: But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. A helmet protects the head. Here the hope of salvation possessed by Christians is said to be a helmet. Keep your helmet on. Keeping the hope of salvation constantly in the forefront of the mind serves to protect one against Satan’s devices.

I believe I’ll keep my helmet on!


The Goddess Sakhmet

October 9, 2014

During Egypt’s New Kingdom Period, in the 18th dynasty, Amenhotep III (ca. 1390-1352 BC) commissioned hundreds of statues of the goddess Sakhmet for his mortuary temple in western Thebes. These statues were intended as monumental prayers to appease the goddess and guarantee peace and health.

Goddess Sakhmet. Metropolitan Museum, NY. Photo by Leon Mauldin.

Goddess Sakhmet. Metropolitan Museum, NY. Photo by Leon Mauldin.

“The goddess Sakhmet represents the forces of violence, disaster, and illness. Her lion’s head expresses her potentially fierce and destructive character and, appropriately, her ancient Egyptian name, Sakhmet, means ‘the powerful one.’ The sun disk on her head identifies the goddess as the daughter of the sun god Re” (from museum placard).

This puts me in mind of what YHWH said prior to the 10th of the ten plagues of Egypt: “and on all the gods of Egypt I will execute judgments: I am the LORD” (Ex. 12:12).

Click image for larger view.


Temple Inscription Fragment

September 15, 2014

Some biblical texts are especially illuminated by archaeological finds. For example, Acts 21:28 records the false charge against Paul, “He also brought Greeks into the temple and has defiled this holy place” (v.28). The next verse shows this they “supposed” (NET “assumed). Ephesians 2:14 speaks of Jesus’ death breaking down “the middle wall of separation” between Jews and Gentiles.

Temple Inscription Fragment. Israel Museum. Photo by Leon Mauldin.

Temple Inscription Fragment. Israel Museum. Photo by Leon Mauldin.

Our photo shows one of the warnings posted marking the boundary within the temple complex beyond which no Gentile could proceed. The inscription read, “NO FOREIGNER IS TO GO BEYOND THE BALUSTRADE AND THE PLAZA OF THE TEMPLE ZONE. WHOEVER IS CAUGHT DOING SO WILL HAVE HIMSELF TO BLAME FOR HIS DEATH WHICH WILL FOLLOW.”

A complete tablet is housed in the Istanbul Museum, and can be seen in a previous post here.

So the Acts 21 text means that Paul was charged with taking a Gentile beyond the balustrade marked off by signs just like this one.

The Ephesians 2 text shows that with Jesus’ death on the cross, reconciliation is made possible between men (Jew and Gentile) and God, and those reconciled unto God are reconciled to each other. The reconciled are in one body (the church, Eph. 1:22-23). That distinction epitomized by the wall of separation, and reflected by these warning signs, has been removed.