ARTICLES

In the crossfire of the Ukraine war, Jenia lived her worst nightmare in a moment—watching her husband die right in front of her in a rocket attack. Devastated, this elderly widow fled to Israel, making Aliyah to become a citizen and start over in a new country by herself.

She settled in Kiryat Gat near the Israel-Gaza border, but arrived with nothing, and needed help to get furniture, a washing machine, and other essentials. To make matters worse, since the October 7 invasion and attacks, she was now caught in the middle of another war and suffers from post-traumatic stress. Who could she turn to?

Jenia is so grateful that friends like you were there for her. Through CBN Israel, caring donors provided her with basic furniture and a new washing machine. They are also delivering nutritious groceries to her, which helps stretch her budget. And as Jenia deals with the horrors of war and losing her husband, they are offering her counseling and trauma care.

“Thank you so much for your help!” Jenia exclaimed. “I lost everything and felt so alone. But your kindness has been such a blessing to me as I try to rebuild my life.”

Your generous gifts to CBN Israel can be a blessing to others who are struggling and feel alone. You can bring vital assistance to immigrant families, Holocaust survivors, single moms, and terror victims. Because of you, they will receive the aid and compassion they need right now.

And as the war with Iran and its terror proxies continues, the needs are soaring. Your support can provide crucial food, shelter, and financial assistance to those who are hurting—while reporting on headlines stories from the Holy Land.

Please join us at this critical time!

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By Marc Turnage

Located in the modern Negev Desert on the spur of a mountain ridge, overlooking the plain around the canyon of En Avdat (the “Spring of Avdat”), sits the ancient ruins of the Nabatean city of Avdat. Avdat sits along the ancient caravan routes that crossed the barren lands from Elat (ancient Aila) on the Gulf of Aqaba, and Petra, the Nabatean capital in the Transjordan, to the Mediterranean coast and the port city of Gaza. 

The Nabateans, a nomadic people, immigrated out of the Arabian Peninsula, and in the period of the New Testament, their kingdom stretched from southern Syria to the northern Hijaz in the Arabian Peninsula. Their capital was Petra, in the south of the modern Kingdom of Jordan. Although the land of their kingdom was vast, they had few urban centers. They controlled the trade and caravan routes through the Transjordan, including those that extended west to the Mediterranean coast. Their ability to travel through the dry desert regions, in part by using their caravansaries, like Avdat, enabled them to acquire a great degree of wealth. 

In the New Testament, Herod Antipas, who beheaded John the Baptist, was originally married to a Nabatean princess, the daughter of the Nabatean king Aretas IV. He divorced her in order to marry Herodias, the wife of his brother with whom he had an adulterous affair (Luke 3:19-20).

Avdat was originally settled at the end of the fourth or the beginning of the third century B.C. as a station on the caravan routes. By the end of the first century B.C. and into the first century A.D., Avdat had become a religious, military, and commercial center. Nabatean shrines were located at the site. 

The Roman annexation of the Nabatean kingdom into Provincia Arabia in A.D. 106 did not hurt Avdat. In fact, the second and third centuries A.D. saw the site flourish, as both agriculture and herding became part of the local economy. With the rise of Christianity in the fourth century A.D., two churches and a monastery were built on the site replacing the pagan shrines. Avdat relied upon the cultivation and production of a fine variety of grapes and wine during the Byzantine period. The site was abandoned in A.D. 636 with the Arab conquest. 

The earliest periods of settlement left little in terms of remains, especially a lack of architectural remains. Coins and imported pottery provide the main discoveries on the site from the fourth century B.C. to the early first century B.C. During the first century, public buildings were erected on the site including a shrine (temple) where the Nabatean pantheon were worshipped. 

Although not mentioned in the New Testament, Avdat and the Nabateans stood on the edge of the New Testament world. Herod the Great’s mother likely belonged to the Nabatean aristocracy, if not the royal family. We already mentioned the wife of Antipas. Throughout the first century, the Herodian lands came into conflict with Nabatean territory, which sets the backdrop for life in the region.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.

So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’

So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. 

Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart” (Matthew 18:23-35 ESV). 

This parable should trouble us. Why? Because this teaching of Jesus does not fit well with many contemporary theological views about forgiveness and salvation.

Yet, Jesus plainly states that if we choose not to forgive others, then God will not forgive us. The unpayable debt that God has forgiven for us means little if we do not show that same mercy toward others. That should bother us.

We often live as if what truly matters is God forgiving us—but that is not the message of Jesus. If we do not allow the mercy that God shows us to lead us to show mercy to others, then we should expect God’s wrath against us. This is what happened to the servant who chose not to forgive his fellow servant. According to Jesus, we cannot love God without loving our neighbor.

Think about the world we live in. How much differently would it look if we all showed mercy to others as God has shown mercy to us? The parables of Jesus convey His theology, how He viewed God, and how we should live our lives. But far too often, we misunderstand or gloss over aspects of His teaching, because they do not always align with our own beliefs and theology. Jesus commanded His disciples to “Be merciful, even as your Father is merciful” (Luke 6:36).

When people look at our lives, do they see God’s abundant grace and mercy? Is it clear to them that we forgive others because God has so graciously forgiven us? If not, can we truly consider ourselves followers of Jesus?

Forgiveness is not easy; it is a choice. But if we truly appreciate God’s mercy, and our need for that mercy, we must then show mercy toward others in the same way. If we do not, we run the risk of facing His judgement against us. Therefore, extend the mercy you have received.

PRAYER

Father, You have been so gracious and merciful to us; may we show that same mercy and forgiveness to others. Amen.

Married just one month, Yovel planned to relax over the October 7 weekend with her new husband Mor. It had been a hectic season of wedding events and Jewish holidays. Instead, friends insisted they all go together to a music festival in southern Israel. That decision would alter Yovel’s life forever.

Ten minutes after they arrived, rockets flew overhead, and they jumped back in the car and sped north. Believing they were out of harm’s way, the road was suddenly blocked by a white Hamas truck. Mor decided to go around it, telling them to “duck and start praying.” As he swerved, bullets pounded their car. Tragically, a bullet hit Mor’s head, as the car flipped into a ditch.

When Yovel regained consciousness, asking who in the car was alive, she panicked when Mor didn’t answer. Trying in vain to revive him, she screamed, “It can’t be that you’re dead! It can’t be. We just got married—there’s no way!” And then, they realized that Hamas terrorists were roaming nearby, shooting anyone in the vehicles they had struck, and finishing off any survivors.

So for five hours, they pretended to be dead, as they heard the horrific sounds of abductions, rapes, and executions. Finally, the army arrived, and got them to a hospital. Yet now, Yovel, who is 26, is dealing with severe anxiety attacks and nightmares, and can’t go back to work.

But through CBN Israel’s partnership with the Jewish Agency, friends like you gave Yovel financial assistance to help support her until she is able to work. Donors also offered her trauma care and counseling, as she starts her life over. She says, “Thank you for opening your hearts, so that we can smile and laugh again… It is not taken for granted how you are standing with us.”

In addition, your ongoing support to CBN Israel can offer safe shelter and hot meals to war victims, while providing groceries, housing, and essentials to families and the elderly who need our help.

Please join us in extending a hand of compassion to those in crisis!

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And again He said, “To what shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal till it was all leavened” (Luke 13:20-21 NKJV). 

A little leaven can leaven a larger amount of dough. Why did Jesus use this particular image to speak about the kingdom of Heaven?

Jesus told parables to help His audience understand His message. Because the world of the parables is not ours, we often miss His simple yet profound point. For Jesus, like His Jewish contemporaries, the kingdom of Heaven referred to God’s rule or reign. God rules and reigns wherever His people do His will: “Your kingdom come. Your will be done on earth as it is in heaven” (Matthew 6:10 NKJV). 

Jesus, however, used the kingdom of Heaven to refer to His movement, which He understood as part of God’s redemption that was breaking forth. He expected His followers to exemplify obedience and devotion to God, but He continually spoke about people entering the kingdom.

For Him, one entered the kingdom of Heaven through acts of charity and compassion. He described the kingdom as a treasure in a field—when one finds a thing of such value, he goes and sells all he has to buy the field. He gives everything to acquire it—just as Jesus instructed the rich ruler to do.

So, what’s the connection with leaven? A little has a great impact. It’s easy for us to look down on small acts of kindness and compassion. We figure: Oh, that doesn’t matter much. 

Jesus confronted such limited thinking and conveyed to His followers that little acts of charity and mercy had an ability to dynamically impact the world in which they lived. Those loving acts unleashed God’s redemptive power. So, do not undervalue them or think lightly of them.

We often think that the big things for God matter most, but Jesus didn’t see it that way. Our little acts of charity and compassion provide the opportunity for God to enter situations and people’s lives; moreover, in as much as we do to the least of these—the poor and naked, the homeless, the sick, those in prison—we do that unto the Lord.

Do we look for opportunities to introduce God into the world around us through small acts of love, mercy, and kindness?

Do we believe that these little acts can take part in God’s redemptive plan? What would happen if each of us sought to bring more of His reign and rule to our broken and hurting world through acts of charity and compassion? How different would our world look?

PRAYER

Father, may we never despise the little things that we can do in the lives of others. May we be faithful and choose daily to take part in releasing Your redemptive power into our world. Amen.

It’s hard to function well when you’re battling hunger. Yet, in Israel today, 20 percent of the population suffers from nutritional insecurity. Sadly, the most vulnerable tend to be the elderly, children, at-risk youth, and single parent families, usually living below the poverty line.

For many, it means skipping meals, going to bed hungry, or eating cheap, processed foods high in sugar and fat. This can lead to poor health, malnutrition, diabetes, and obesity. And low-income families often can’t afford fresh fruits and vegetables that are high in nutritional value. 

Meanwhile, according to a recent report, 2.2 billion pounds of nutritious food are wasted each year in Israel, even as 522,000 families struggle to put healthy meals on the table. In fact, 35 percent of all food produced in Israel ends up destroyed and not consumed, adding to environmental problems of waste disposal. Is there a smart way to solve both issues?

Fortunately, friends like you are an important part of a sustainable solution. Through CBN Israel’s strategic partnership with one of the country’s largest food banks, caring donors are rescuing quality foods, fruits, and vegetables that would otherwise go to waste, and bringing them to households that desperately need them.

This valuable project mobilizes tens of thousands of volunteers, hires professional pickers, and deploys drivers and vehicles to collect excess produce from fields, orchards, and packing houses. The rescued produce is then redistributed free of charge to partner non-profit organizations that bring it to local families and individuals.

And this is just one of the ways your gifts to CBN Israel can help those trying to survive in the Holy Land during these challenging times. You can supply groceries, housing, and other essentials to soaring numbers of refugees, Holocaust survivors, and war victims.

Please join us in reaching out to the people of Israel at this crucial time!

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By Marc Turnage

Located on the southern part of the rock cliff that marks the hill of the City of David (in Jerusalem), near the southern end of the Tyropoean Valley sits the Pool of Siloam. The pool was accidentally discovered in 2004 by workmen laying a new sewage line in the southern part of the City of David. The Gihon Spring, Jerusalem’s primary water source, supplied water to the pool in antiquity via the so-called Hezekiah’s Tunnel. 

Archaeologists uncovered two flights of five narrow steps separated by a wide landing that descend into the pool. This enabled people to descend to different levels based upon the fluctuation of the water level due to either the rainy or dry seasons within the land of Israel. Although the archaeologists only uncovered one side of the steps of the pool, it seems that such an arrangement of steps surrounded the pool on four sides. The pool covered roughly an acre of land. Coins and pottery date the construction of the stepped pool to the mid first century B.C.

To the north of the pool, archaeologists uncovered a fine pavement of stones that resemble the first century street that runs to the west of the Western Wall of the Temple Mount. Discovery of column drums and column bases protruding from the pavement suggests that a colonnade ran along the pavement. 

The Pool of Siloam appears twice within the New Testament (Luke 13:4; and John 9:7). In John, Jesus instructed the blind man to wash the mud from his eyes in the pool to be healed. It served the water needs of ancient Jerusalem (along with other pools in the city), and it also served as the largest ritual immersion pool within the city. Jewish pilgrims, who needed to be ritually pure before entering the sacred precincts of the Temple (see Acts 21:26), could use the Pool of Siloam for ritual immersion. Its size and proximity to the Temple makes it a suitable location for the baptism of the three thousand who responded to Peter’s sermon on the Day of Pentecost (Acts 2). 

Archaeologists have suggested that the holes found on the steps leading into the pool might have supported screens made of wood or mats to provide privacy for those ritually immersing in the pool. Jewish ritual immersion, like what we find in the New Testament, required privacy as the person immersing did so in the nude, nothing can come between the bather and the water. 

During the first century, on the last night of the festival of Sukkot (Tabernacles), water was drawn from the Pool of Siloam and brought to the altar of the Temple and poured out as a libation. The festival occurs at the end of the summer (around October), and the water libation requested rains from God (see John 7:37). This ceremony, known as the Beth HaShoeva, occurred at night. Jewish sources describe how pilgrims lined the route from the pool to the Temple carrying torches.

The first century Pool of Siloam likely covers the same pool mentioned in Nehemiah (3:15). Then, at a later time, the pool was enlarged and constructed in the manner of a Jewish ritual immersion bath. 

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

It’s interesting to listen to how people speak about their faith in God. If you pay attention, you may detect that they speak in a manner of what God has done for them. That’s not wrong. The Bible provides people’s reflections on their encounters with God. 

But if we are not careful, viewing our faith through the lens of ourselves—our own experience—can turn our faith self-centered and egocentric.

We who live in Western, democratic societies can be very susceptible to this, where we focus on our liberties and treat God as if He exists for our purpose (even if we wrap it in spiritual expressions).

The biblical mind never lost sight of who God is and what our relationship is to Him. “To you I lift up my eyes, O You who are enthroned in the heavens!” God is King. We are His servants.

This is proclaimed throughout the Bible. “As the eyes of servants look to the hand of their masters, as the eyes of a maid to the hand of her mistress, so our eyes look to the LORD our God, until He has mercy upon us” (Psalm 123:2 NKJV). 

Within the ancient world, the king took care of his servants, and the servants lived to do the will of their king. The Bible views the world in this way. How different would our lives be if we viewed our relationship with God more as a servant to a king, just like the psalmist? 

We sometimes yearn for such familiarity with God that we can too easily lose sight of His majesty. In our desire for relationship with Him, we can never assume equality with Him; we can never forget that He is the King, and we serve Him.

As the King of the Universe, He takes care of us. He shows mercy to us. We can cry out to Him for assistance and mercy, but we can never forget the nature of our relationship.

He is a good King; therefore, we can look to Him for mercy. We can look to Him for care and provision. But, as servants, we must always stand ready to do His will, for His will matters more than our own.

PRAYER

Father, You are our King, and we are Your servants. We look for Your mercy, and we live to do Your will. Amen. 

By Marc Turnage

Situated in the western Jezreel Valley at the foot of the lowlands of Mount Carmel stands the ancient mound of Megiddo. It overlooks where Nahal Iron crosses through the Carmel lowlands, which provided passage for one of the branches of the most important highway in the Ancient Near East, a highway that connected Egypt via Israel’s coastline, through the Jezreel Valley, onto Damascus and Mesopotamia. Megiddo’s importance stemmed from its location guarding this most import roadway. 

Archaeological excavations have revealed twenty layers of civilization beginning in the Neolithic period until the fourth century B.C. Its strategic significance made it the stage for battles through much of its history, with Pharoah Thutmoses III in 1468 B.C., Pharoah Merneptah in 1220 B.C., Pharoah Shishak in 924 B.C., and the battle in which Josiah, king of Judah, died at the hands of the forces of Pharoah Neco in 609 B.C. (2 Kings 23:29-30). 

Megiddo’s strategic importance made it the object of Israelite conquest when the Israelites entered the land (Joshua 12:21). By the “waters of Megiddo,” the forces of Deborah and Barak defeated the Canaanite forces of the king of Hazor (Judges 5:19). Megiddo fell within the territorial allotment of Manasseh (Joshua 17:11), but the Manassites could not take possession of Megiddo. It remained under the control of the local Canaanites (Joshua 17:12; Judges 1:27). 

During the United Monarchy, Solomon is said to have fortified Megiddo, along with Gezer and Hazor (1 Kings 9:15)—all three cities provided overwatch of the international coastal highway running from Egypt to Damascus and Mesopotamia. The final mention of Megiddo within the Bible is the death of King Josiah (2 Kings 23:29-30; 2 Chronicles 35:20-24). Within the destruction of the northern kingdom of Israel by the Assyrians in 722 B.C., Megiddo became an administrative city of the Assyrians, but its settlement steadily declined until it was abandoned in the fourth century B.C., most likely due to Alexander the Great’s conquest of the land. 

Visitors to the site today can visit two multi-chambered gate complexes from the Bronze and Iron Ages. Two separate palace and administrative complexes have been excavated, as well as an area that contained several cultic places of worship from different time periods. The site contains the remains of horse stables, stone mangers, and an exercise corral for the horses. Kings of Israel stationed horse and chariot forces, which were the tank corps of the ancient world, at Megiddo due to its strategic location. 

Perhaps the most impressive feature of the site that has been excavated is the water system. Ancient sites, especially administrative centers like Megiddo, had to provide the water needs for the city in times of peace and war. Most ancient sites sat on hills to offer the protection of elevation from an attacking army. Springs, however, usually do not sit on hills; they are found at their base. At Megiddo, the spring sits at the bottom of the west side of the mound. To bring the water into the city, the engineers cut a square shaft through the earth within the city’s fortified walls that connected to a long horizontal tunnel (80 meters long) that had been dug to the source of the spring. This tunnel brought the water to the area where the shaft had been dug, and the shaft enabled the people in the city to descend and draw water. 

A final word should be made regarding the well-known idea that the ancient site of Megiddo had some connection with John’s mention of Armageddon in Revelation (16:13-14, 16). The usual explanation, Armageddon represents the Hebrew meaning the “mountain of Megiddo.” People will speak about the Valley of Armageddon, yet the Bible never mentions a Valley of Armageddon. This is a modern fiction, which appears for the first time in the nineteenth century. 

No ancient Church father or Christian source ever connected Armageddon with Megiddo. Moreover, as we noted, Megiddo ceased to be inhabited in the fourth century B.C. The location of the site was forgotten. The first century Jewish historian Josephus did not know of it. In fact, he relocated the death of Josiah to a town he knew on the border between Egypt and the land of Israel. The fourth century Church father, Eusebius, did not know its location, nor did he connect Megiddo with Armageddon. No one, then, knew in the first century, when John wrote Revelation, where Megiddo was. 

Finally, while Megiddo sits on a hill created by layers of civilization, it cannot be described as a mountain. Hebrew has a word for “hill,” a word that accounts for the names of places like Gibeah, Geva, and Gibeon. Megiddo is a hill, and not a mountain. Time does not permit a full explanation for what stands behind John’s Armageddon, but suffice to say, he expected the gathering point for the armies of wickedness to fight against God to be Jerusalem (Revelation 11:1-2; 14:20; and 20:9), the mountain of assembly.

Marc Turnage is President/CEO of Biblical Expeditions. He is an authority on ancient Judaism and Christian origins. He has published widely for both academic and popular audiences. His most recent book, Windows into the Bible, was named by Outreach Magazine as one of its top 100 Christian living resources. Marc is a widely sought-after speaker and a gifted teacher. He has been guiding groups to the lands of the Bible—Israel, Jordan, Egypt, Turkey, Greece, and Italy—for over twenty years.

Website: WITBUniversity.com
Facebook: @witbuniversity
Podcast: Windows into the Bible Podcast

“Just then an expert in the law stood up to test [Jesus], saying, ‘Teacher, what must I do to inherit eternal life?’ ‘What is written in the law?’ He asked him. ‘How do you read it?’ He answered: Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. ‘You’ve answered correctly,’ He told him. ‘Do this and you will live’” (Luke 10:25-28 HCSB).

To Jesus’ reply, the lawyer followed up with the natural question, “And who is my neighbor?” In response, Jesus told the story of the Good Samaritan.

Have you ever noticed the nature of that question, “Who is my neighbor?” No matter how broad or narrow you make the circle, the question seeks to draw a line and define who’s inside and who’s outside of the line. Who are we obligated to love, and who are we relieved from loving? Jesus, however, turned the lawyer’s question around: “Which of these three do you think proved to be a neighbor to the man who fell into the hands of the robbers” (Luke 10:36)? In other words, it is not for us to define insider and outsider, but rather: We must go be the neighbor.

Jesus drew His inspiration for His teaching from God Himself. He recognized that God does not distinguish in His mercy, and neither can we. “But I tell you, love your enemies … so that you may be sons of your Father in heaven. For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:44-45). Jesus saw in nature God’s mercy toward all humanity, and He calls upon His followers to imitate God: “Be merciful, just as your Father also is merciful” (Luke 6:36).

But that makes us uncomfortable. We want to believe that God loves us because we’re on the inside. Of course, we want Him to love those like us because they also are inside the line—they are our neighbors. But those who hate us? God must certainly feel differently toward the evil and unrighteous, right? No—not according to Jesus. He sends His sunlight and rain on everyone. His mercy extends to all of humanity without distinction, and we must follow His example.

It’s wonderful to think about how much God loves us, but He loves our enemies the same. He calls us to imitate Him in our mercy toward them. That’s hard. But it’s what we’ve been called to do.

So, who is our neighbor? The person across the street. The foreigner and stranger in our midst. Our worst enemies, and the people who hate us. “Love your neighbor as yourself” (Leviticus 19:18).

PRAYER

Father, You send Your sun and rain on us all to show Your great mercy. May we be merciful as You are merciful to everyone. May we demonstrate our love for You by how we love others who are created in Your image. Amen.