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To build bridges and to bring healing, we must diagnose the disease. Jews have suffered at the hands of Christians for two thousand years. Modern Christians often retreat into claims of, “Those weren’t true Christians,” or “I support the Jews and Israel,” or even “My church are not Nazis.” Such defensive claims fail to grasp the role Christian theology played in the atrocities of the past. They also refuse to see how such theology remains within most branches of Christianity today.

So how do we build bridges?

We begin with ourselves. We learn. Jesus belonged to the world of ancient Judaism. He did not seek to create a new religion. What does it mean that He was a Jew? We do not need to be. But He was not like us. We acknowledge. We investigate the history of Christian anti-Judaism and anti-Semitism. We do not simply learn the facts. We discover their penetration into our theologies. Before we can build, we must properly understand the depths of these roots within Christian movements.

We hold ourselves accountable. Preaching and teaching need to reflect the reality of the ancient Jewish identity of Jesus and His early followers, including Paul. Separating them from their Jewish identities impacts how Christians relate to Jews and Judaism. It influences, even in subtle ways, the fermentation of Christian anti-Judaism. When we have done these things, we equip ourselves to listen and communicate with Jewish people.

To date, the Catholic Church is the only branch of Christianity to address the questions of Jews, Judaism, and Israel in a post-Holocaust world. They did this in the Second Vatican Council. Protestant Christianity has not. But even more significant, Protestantism has not confronted the anti-Judaism at the heart of its theology. To perform such a surgery may be impossible.

We cannot pass by the deep scars Jewish people bear because of Christianity. We cannot pass over them with trite affirmations. We must recognize we confront two thousand years of history and doctrine when we do this. But when the Jesus of history becomes the Christ of the Church, then Christians will know how to speak to Jews. When we hear Jesus’ words within the world of ancient Judaism, we can convey His solidarity with His people, to His people. We can lend our voices intelligently to call out and challenge anti-Semitism within our world. We can see Jews as more than the object of conversion and mission.

We cannot condemn the Holocaust and continue to blame the Jews for the death of Jesus in our Easter services. We cannot claim the crusaders who murdered Jews in the Rhineland as “not Christian” and continue to use the term “Pharisee” as a pejorative term for who and whatever we do not like in the Church. If we truly want to build bridges, healing bridges, between Christians and the Jewish people, we need to understand the questions to ask of ourselves before we try to listen to the voices of others.

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

By Arlene Bridges Samuels

Undeterred by recent bloodshed, Christian lovers of Israel walk with wonder in Jesus’ footsteps. In those footsteps, they also enhance the Israeli economy as they patronize hotels, restaurants, public transportation, and souvenir shops—businesses large and small, benefitting both Jews and Arabs. 

Despite rising hostilities and violence within Israel between Jews and Palestinians, I am aware of at least four current Christian tour groups, led by pastor friends and others, who have slated visits on their 2023/24 calendars. These tourists represent a simultaneous escalation of Good News and support from evangelicals. 

To enhance their understanding of this region, in the last 15 years evangelicals have added the borders of Gaza, Lebanon, and Syria to their itineraries. They step off tour buses eager to hear a briefing by an Israeli security expert—while standing in Israel overlooking Iran’s terror proxies only yards away. This area serves as an important location for gathering facts and sending up prayers. Having traveled to Israel upwards of 25 times now, I treasure each trip and always learn more about the world’s only Jewish nation. 

Biblical Judea and Samaria are called the “West Bank” by most media in referring to the Jordan River’s west bank. However, the God of Abraham, Isaac, and Jacob calls it His land in Leviticus 25:23: “The land is the Lord’s land, and it is His to assign and dispose of.” In Deuteronomy 32:43, God declares a special message for us non-Jews: “Rejoice, O Gentiles, with His people. … He will provide atonement for His land and His people.” Clearly, the God of Abraham, Isaac, and Jacob did not forget us. He grafted Gentiles onto the ancient olive tree, nourished by its Jewish roots through our Savior, a Jew, the only Son of God born into the earthly Jewish culture.

Indeed, for evangelicals God’s repeated words in Scripture are obviously what we hold in the highest esteem. Nevertheless, it is vital that we understand some facts on the ground to better articulate our advocacy for this Jewish country. 

Regarding Jews who live in Judea, Samaria, or the West Bank (what some call “Occupied Palestine”), let us explore the nomenclature of “settlers” and “citizens” through the lens of two heartbreaking murders that were carried out just days ago, on Sunday February 26. 

A traffic jam turned into a terrorist “opportunity” to murder two brothers—Hallel Yaniv, 21, and Yagel Yaniv, 19—who lived in Har Bracha in Samaria. A Palestinian shot the brothers dead, scattering bullets into their car during the traffic jam on Highway 60 near the town of Huwara, home to 7,000 Arabs. Route 60 runs through Huwara to the turnoff to Har Bracha. The mainstream media are calling Har-Bracha a “settlement,” while referring to Huwara as a “town.” In modern terms, Har Bracha is 40 years old and situated on Mount Gerizim in Samaria (Shomron in Hebrew). It is a religious community with a population now exceeding 2,000, with some 350 Jewish families and growing. Herein lies part of my point.

In today’s Israel, to me the word “settlement” implies “poaching” and “temporary” with no connection to the 3,000-year-old Jewish homeland. I have visited many Israeli “settlements” that are towns of varying sizes. Businesses, schools, medical facilities, grocery stores, and synagogues line the streets. If you live in a small U.S. town or in the suburbs of any American city, this kind of place is easy to visualize, where much of what you need for daily life is near your home. 

Mount Gerizim, where the town of Har Bracha is located, is mentioned in Deuteronomy 11:29. “When God your Lord brings you to the land which you are about to occupy, you must declare the blessing on Mount Gerizim.” Today, Har Bracha is known for its Torah-honoring lifestyle. It enjoys public and religious schools, businesses, community services, a library, pizza shop, clothing store, day-care centers, six kindergartens, and flourishing vineyards that create a successful winery. Har Bracha is blessed with about 1,000 children, ranging from newborns to 18-year-olds. But as of Monday, February 27, two of its native sons who served in the Israeli Defense Forces are buried on Mount Herzl, Israel’s national military cemetery. 

“There are no words to describe such a disaster. Instead of taking children to the [marriage] chuppah, we bury them.” The anguished words of Yagel and Hallel’s mother, Esti Yaniv, reflect the emotions of too many Israeli parents whose sons and daughters have died in military service. “We have a huge hole in our hearts. Nothing will ever fill this hole—not construction, not protests, nothing.”

On Israel’s Memorial Day in 2022 (Yom HaZikaron), 24,068 names were remembered, engraved on the hearts of all who loved them. Terror victims are also recognized—4,2016 in 2022. Sadly, more names will appear on Yom HaZikaron the evening of Monday, April 24, until the evening of Tuesday, April 25, 2023. 

In Israel’s Six-Day War (June 5–10, 1967), despite being beset by the combined might of Egyptian, Jordanian, and Syrian armies, Israel’s military miraculously reunited east Jerusalem with west Jerusalem. They won back Judea and Samaria, their ancient heartland, which Jordan had occupied along with east Jerusalem in the aftermath of Israel’s 1948 War of Independence. 

Under Jordanian rule, they outlawed Jews from their holiest sites, the Temple Mount and Western Wall (Kotel). Isaiah 66:8 eloquently describes Israel’s modern-day victory: “Who has ever heard of such things? Who has ever seen things like this? Can a country be born in a day, or a nation be brought forth in a moment? Yet no sooner is Zion in labor than she gives birth to her children.”

Upwards of 500,000 Jews now populate Judea and Samaria—approximately 5% of Israel’s Jewish population. According to a list of various towns in Judea/Samaria, 2019 shows Ariel with a population of 120,456 and Shiloh with 4,783. Simply looking at these numbers and names helps make my case for the rights of Israelis to live in their biblical heartland. After all, Shiloh was for 369 years the location of the Tabernacle containing the Ark of the Covenant prior to Solomon’s Temple, the First Temple built circa 990–931 B.C.E. 

Vested with a 3,000-year-old land deed, the Bible is the most popular document in world history. I contend that the so-called West Bank belongs to Jews as the rightful residents. Citizens of Israel, these people are productive, proud, and brave to live in their biblical heartland amid the opposition of the Palestinian Authority and most of the world. 

Israelis are not attempting to kick Palestinians out of towns and villages. They simply want peace. 

Settlers? Settlements? Let us delete those descriptions from our vocabulary and replace them with “citizens” and “Israel’s biblical heartland.” 

Please join CBN Israel this week in prayer for the nation and people of Israel:

• Pray for all Israeli families and friends who have lost loved ones in terrorist murders during January and February.
• Pray for wisdom for Prime Minister Netanyahu, who is attempting to manage the multiple crises surrounding him. 
• Pray for the Israel Defense Forces who serve on the frontlines in Judea and Samaria to quell the violence. 
• Pray for media to report fairly and factually—not inflaming even more violence.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

“Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation” (Habakkuk 3:17-18 NLT)!

The Bible describes the land of Israel as “a good land of flowing streams … a land of wheat and barley; of grapevines, fig trees, and pomegranates; of olive oil and honey. It is a land where food is plentiful and nothing is lacking” (Deuteronomy 8:7-9). The land is elsewhere described as “a land flowing with milk and honey” (Exodus 3:17). Milk refers to goat’s milk, and honey to date honey, meaning that it is a land good for shepherd and farmer alike.

Habakkuk, who prophesied in the days leading up to the Babylonian destruction of the kingdom of Judah, envisioned a land where fig trees did not blossom; where there was no fruit on the vines. The olive produce failed; there was no wheat in the fields. Flocks and herds were cut off. The bounty of the land was gone; it now lay desolate.

The agricultural and herding prosperity of the land spoke of God’s blessing, but now the armies of Babylon were coming, and ruin and destruction were coming with them. God brings judgment upon His people because of their disobedience. The land, its livestock and produce, all lay desolate.

Faced with such disaster, how does Habakkuk respond? “Yet I will rejoice in the Lord! I will be joyful in the God of my salvation” (3:18). We don’t know what happened to Habakkuk; the Bible doesn’t say. He, like Jeremiah, was likely swept up in the devastating events and outcomes of Babylon’s destruction of Judah and Jerusalem. He likely never saw the prosperity of the land again in his lifetime. “Yet I will rejoice in the Lord.”

It’s easy to rejoice in the Lord during the good times, when the land yields its fruit. But what about when our world is desolate? When the prosperity we have known is gone? Habakkuk was a prophet, and presumably a righteous person, yet he suffered the consequences of others’ disobedience to God. We can sometimes handle the desolation our choices bring to our lives, but when we suffer because of what someone else did? “Yet I will rejoice in the Lord.”

Are we consistent in our faithfulness, or do the circumstances and fluctuations of life sweep us away in an emotional rollercoaster? Can we stare in the face of desolation and rejoice in the Lord? The answer to that question depends upon our chosen response.

PRAYER

Father, no matter the circumstances—in plenty or in want, in fullness or in desolation—we will rejoice in You, the God of our salvation. Amen.

Religious Jews recite the Shema twice daily, in the morning and in the evening. It receives its name from the first word of Deuteronomy 6:4—Hear (in Hebrew, Shema). The Shema consists of three portions from the Pentateuch—Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41. They are read in this order.

While Deuteronomy 6:4-9 commands the Israelites to speak of God’s commandments upon rising and lying down, as well as walking along the way and sitting in your homes, we do not have evidence of the practice of reciting the Shema in the period of the Old Testament. The first century Jewish historian, Josephus, mentions Jews reciting the Shema once or twice a day within their homes. Jewish tradition also mentions the priests in the Temple reciting the Shema as part of the daily offerings. With it, they recited the Ten Commandments.

Deuteronomy 6:4-9 commanded the Israelites to “bind them as a sign on your hand and let them serve as a symbol on your forehead.” Deuteronomy did not specify how exactly one did this, but by the first century, Jewish men wore tefillin on their forehead, between their eyes, in adherence to this command.

Archaeologists uncovered tefillin at the site of Qumran, on the northwest corner of the Dead Sea, where most of the Dead Sea Scrolls were discovered. These leather cases contained pieces of written parchment. The writings do not correspond to the biblical text required in later rabbinic tradition, but it does include Deuteronomy 6:1-9. Tefillin fragments were also discovered in Wadi Murabba’at from the second century A.D.

One of Jesus’ contemporaries claimed, whenever one recites the Shema, he accepts upon himself the kingdom of Heaven (the reign of God). Jesus identified the “Great Commandment” as Deuteronomy 6:5, which is part of the Shema. The Shema affirms God’s oneness and His kingship. By reciting it, it places the individual in submission to His rule and reign, an obedient servant.

Deuteronomy 6:4-9 also commanded the Israelites to write these commands “upon their doorposts.” The word for “doorpost” in Hebrew is mezuzah. By the third century A.D., Jews interpreted this command by fixing boxes containing parchments inscribed with Deuteronomy 6:4-9 and 11:13-21 upon the doorposts of their houses. Jewish homes to this day will have mezuzot on the doorposts of their homes, and religious Jewish men will don the tefillin on the hands and foreheads for certain times of prayer.

Jews inscribed jewelry with the Shema to serve as amulets and sources of protection. A silver armband from Egypt, dating from the mid-sixth to mid-seventh century A.D., bears the inscription of the Shema and Psalm 91:1—a verse used to protect Jews from evil.

The Shema provides the doxology of Judaism. It is central to Jewish faith and daily practice. Jewish worship and the home are centered on the Shema.

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

By Arlene Bridges Samuels 

The United Nations, the United States, and the European Union are persistent in their pressure on Israel to make peace with Palestinian Arabs. However, the Palestinian leadership’s glaring cultural and policy differences make it impossible to talk peace.

Examples of this truth are easy to find. Palestinian Authority (PA) President Mahmoud Abbas praises Latifa Abu Hmeid, the mother of six imprisoned Palestinian terrorists, calling her the Palestinians’ “pride and glory.” The PA daily, Al-Hayat Al-Jadida, called Hmeid a “Palestinian national emblem” who “nursed her sons on the milk of heroism, honor and pure nationalism until they became unparalleled knights on the path of resistance.” Golda Meir, a former Israeli prime minister, once famously observed, “We will only have peace with [the Arabs] when they love their children more than they hate us.” Latifa Abu Hmeid clearly would not agree.

Some consider it too harsh a response when the Israel Defense Forces (IDF) destroy the family homes of terrorists who have murdered Israelis. But in truth, the Israelis’ real goal is that this act will serve as a deterrent—to keep parents from raising their children to hate (and then murder) Jews. In Latifa Abu Hmeid’s case, her home was demolished and rebuilt repeatedly—due to the killing sprees of her six sons. 

Another policy that impels such Israeli measures is the deadly “pay to slay” strategy of Abbas, his Palestinian Authority, and Fatah leaders who attempt to pass off the policy’s monetary rewards as “social security.” The family of Khairy Alkam, the east Jerusalem Palestinian who murdered seven civilians on January 27, 2023, outside Jerusalem’s Ateret Avraham Synagogue, has already received part of their monthly stipend of $1,700 (in American dollars). The U.S. Congress passed legislation in 2017 to stop making such violent acts profitable for terrorists and their families. Known as the Taylor Force Act, this legislation is designed to restrict assistance to the PA until it verifies that it has stopped Pay to Slay. The law carries the name of Taylor Force, a U.S. Army veteran of Iraq and Afghanistan who was murdered as a civilian in 2016 while vacationing in Israel. 

Former President Donald Trump signed the bill in 2018 and halted sending money to the Palestinian Authority. Since President Biden restarted that aid in 2021, he has sent half-a-billion dollars to the PA. The U.S. State Department has said that it is unable to offer firm proof that the PA is not using this financial aid for terrorist acts. In 2016, prior to the passage of the Taylor Force Act, The Jerusalem Post reported that Abbas and his Palestinian Authority awarded 35,000 families an astonishing $303 million—money that would have been much better used to provide decent jobs, food, and improved medical facilities for their population. 

Abbas has doubled down on his intent to keep “pay to slay” alive. The Jerusalem Post quotes him as saying, “We will not cut or prevent stipends to the families of the prisoners and martyrs, as some are trying to do.” He promised: “If we are left with one penny, we will spend it on the families of the prisoners and martyrs.”

In another revealing Palestinian custom, when a terrorist murders Israelis—whether men, women, or children—the streets in Palestinian territories within Judea and Samaria and in Gaza turn into celebrations. They give out candy treats to celebrate another dead Jew. So it was on January 27 of this year that Palestinians gleefully celebrated the murders of seven Israelis shot dead outside the Jerusalem synagogue. Not in a military conflict on the battleground, this was a distorted type of warfare carried out on a city street. 

Knives, pistols, and now cars are weapons. Such was the horror of February 10, 2023, where Alter Shlomo Lederman, a 20-year-old newlywed, was run over and died. Two young brothers, Asher Menahem Paley, 6, and Yaakov Yisrael Paley, 8, also died from this bus stop car ramming in Ramot, a northern Jerusalem neighborhood. 

Some Palestinian Authority policies extend into Palestinian schools, where students are brainwashed into hating Jews. An excellent memo published by the American Israel Public Affairs Committee (AIPAC) includes a 2022 report that grammar lessons for children promote a grisly idea: to “sacrifice their blood to liberate Jerusalem” and take up the “hobby” of dying as a martyr. More IDF members are required now to quell escalating hatred and murders. Younger Palestinian killers are taking on martyrdom, like the 13-year-old who murdered Staff Sgt. Asil Suaed, 22, a border police officer, during a routine bus inspection. The AIPAC memo calls for renewed demands toward Mahmoud Abbas to stop his growing incitement, which also abuses his own population with hate.

A very different cultural viewpoint operates within Israeli society. Indeed, Israeli businesses offer a stark contrast to Palestinian leaders who glorify hatred. A case in point is Barkan Industrial Park in Samaria, which exemplifies coexistence as a shining example of respecting not only its Jewish citizens but its Palestinian neighbors, as well. In one of my visits to Israel in 2019 with international Christian media, I was delighted that Samaria was on our agenda. The Lipski Plastics company hosted us. It is one of 146 companies that employ many thousands of Palestinians. CEO Yehuda Cohen gave us a tour around the huge factory where plastic and sanitization products are made. Since 2007, the Lipski company has made a significant mark for peace in the biblical heartland. Cohen employs both Palestinians and Israelis in managerial or regular positions. He explains, “The atmosphere is of one big family.”

The factory pays a good Israeli salary, more than the Palestinian Authority jobs, and offers benefits—pension, recreation, vacations, etc.—to all employees. Walking around the factory, we experienced an atmosphere of cooperation and hard work. Cohen commented, “The people want to live in peace. It seems that working together also brings the hearts closer, regardless of ethnic or political identity. I believe that peace will be obtained not through boycotts, but through living together.” I learned that the working relationships sometimes blossom into shared vacations. 

Palestinians who choose not to come under the spell of Abbas’s terror policies wish to earn a good wage and provide their families with an excellent quality of life. They want to work side by side in Jewish-run businesses in the biblical heartland of Judea and Samaria. Barkan Industrial Park and numerous Jewish companies in other locations are committed to the business of peace. 

Nevertheless, since 2009 Palestinian Authority President Abbas has declared “a thousand times no” to the idea of direct negotiations with Israel. Instead, he remains dedicated to glorifying and paying terrorists and their families. The 87-year-old Abbas is a father and grandfather, yet the state media and the education policies of this bloodthirsty leader are brainwashing children into becoming future terrorists. Any negotiators with Abbas, whether the UN, U.S. or Europe, would do well to recall this quote by Andrei Sakharov, Soviet nuclear physicist and human rights activist: “A country which does not respect the rights of its own citizens will not respect the rights of its neighbors.”

Join CBN Israel in prayer this week for Israel and the Palestinian community:

• Pray for the world’s only Jewish state for safety amid increasing tensions inside their homeland. 
• Pray for the Palestinian community suffering hardships from a dictatorship that retains dangerous policies for both Arabs and Jews. 
• Pray for new leadership in the Palestinian Authority to emerge after Abbas to remove the rampant corruption.
• Pray that world leaders will shift pressures onto Mahmoud Abbas for change. 
• Pray for the Biden administration to make decisions that do not promote terror.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.

The Israeli communities neighboring Hamas-ruled Gaza have endured years of rocket and terror attacks from across the border. From there, terrorists have fired rockets and missiles for years, and their range, arsenal and accuracy are only intensifying. 

Israel’s government does everything it can to offer security and protection for all of its citizens. Yet in a number of places along the Israel-Gaza border, it has been difficult to keep up with the demand for outdoor bomb shelters. 

Imagine picking up your children or grandchildren from elementary school and suddenly hearing a red alert siren—giving you less than 10-15 seconds to find shelter from an incoming rocket. That’s the nightmarish reality for thousands of people who live in close proximity to Israel’s dangerous border with Gaza. 

But through CBN Israel, compassionate friends like you have helped make it possible install dozens of brand-new outdoor emergency bomb shelters for communities in strategic locations that will help save lives. 

“I feel so blessed and honored to witness such wonderful human kindness in times like these,” says Daniel, the head of security for one kibbutz near the border. “This community is so important to me, and the bomb shelter you donated is giving our people more peace of mind than you know. I am so thankful for your generous heart!” 

And your generous gift today can help many other terror victims, lonely refugees, and families in need—providing encouragement and generous aid. Thank you for caring! 

At this crucial time in the Holy Land, your support can be a lifeline to those who are in crisis. You can bring groceries, financial help, safe housing, job training, and more—while sharing vital news and stories from Jerusalem. 

Please help us reach out and make a difference! 

GIVE TODAY

By Marc Turnage

The land of Israel did not merely provide the stage upon which biblical events too place, its flora, fauna, climate, and geology provide the images, metaphors, and vocabulary that biblical writers used frequently to communicate their message whether in narrative, poetry, or prophecy.

There are places within Israel today where one can stand within the geography used by the biblical writers and feel and hear, within the setting, the message they sought to communicate. The Dan Spring is one of those places.

The spring acquires its name from the biblical site of Dan, the northernmost city within biblical Israel. Located at the base of the foothills of Mount Hermon, it provides the largest of the three springs whose tributaries come together south of the site of Dan to form the Jordan River.

The Dan Spring produces roughly 240 million cubic meters per year. With such a large amount of water coming from the spring, especially in the winter and spring of the year when the rains and snowmelt add to it, the sound of the Dan tributary roars as it flows towards the meeting point to form the Jordan.

The psalmists use this setting and the sound created by the waters in a couple places. Psalm 29 proclaims: “The voice of the LORD is over the waters; the God of glory thunders, the LORD, over mighty waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon. He makes Lebanon skip like a calf, and Sirion like a young wild ox. The voice of the LORD flashes forth flames of fire. The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh. The voice of the LORD causes the oaks to whirl, and strips the forest bare; and in his temple all say, “Glory!” The LORD sits enthroned over the flood; the LORD sits enthroned as king forever. May the LORD give strength to his people! May the LORD bless his people with peace!” (29:2-9).

The highlighted bold type shows the psalmist’s use of the waters of the Dan spring to describe the voice and glory of the Lord. How do we know he meant the Dan Spring? Because of the geographic detail provided, which is italicized. These locations—Lebanon, Sirion, and Kadesh—surround the northern area of Israel and the Dan Spring.

When the psalmist listened to the raging waters of the spring and its tributary, he found himself moved to comparison with the voice and glory of the Lord. He communicated his message through the physical setting of the Dan Spring and the surrounding countryside.

In Psalm 42, we find another use of the Dan Spring for the psalmist’s poetry: “As a deer longs for flowing streams, so my soul longs for you, O God. My soul thirsts for God, for the living God. When shall I come and behold the face of God? … My soul is cast down within me; therefore I remember you from the land of Jordan and of Hermon, from Mount Mizar. Deep calls to deep at the thunder of your cataracts; all your waves and your billows have gone over me” (42:1-7).

The psalmist begins by likening his desire for God to a deer craving the streams of water from springs, like the Dan. Although lush with vegetation, the summer heat and humidity of the region of the Dan Spring is difficult for animals and humans. He finds himself in the region of the Dan Spring (the italicized portions) and feels overwhelmed with the roar of the gushing spring.

Traveling to the land of Israel is more than visiting sites. It should transform how we read and interact with the physical reality of the land of the Bible.

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

“How long, O Lord, will I call for help, and You will not hear? I cry out to You, ‘Violence!’ yet You do not save. Why do You make me see iniquity, and cause me to look on wickedness? Yes, destruction and violence are before me; strife exists and contention arises” (Habakkuk 1:2-3 NASB).

Have you ever heard someone ask, “If God is all powerful and loving, then why does He allow suffering, hardship, and evil within our world?” When presented with such a question, we often provide some half-hearted reply about living in a fallen or sinful world, but rarely do we join our frustration to that of the person asking that question.

We generally don’t allow ourselves to openly exclaim that our beliefs about God don’t always make sense within the world that exists before our eyes. We would never permit ourselves to say, “God, what are you doing?” To do so would seem to indicate a lack of faith.

The prophets did not look at things in such a manner. When life’s difficulties and circumstances challenged their theology, they didn’t default to an answer about a fallen world; rather, they expressed their frustration with God while still maintaining their faith and trust in Him.

The prophet Habakkuk was especially outspoken in this regard. He recognized that the people of Judah had sinned and fallen short of God’s mark, but God was judging Judah with the Babylonians, who were even worse than the Judahites: “Look among the nations! Observe! Be astonished! Wonder! Because I am doing something in your days—you would not believe if you were told. For behold, I am raising up the Chaldeans” (Habakkuk 1:5-6).

Today we might wonder: How did that make sense? How could God judge Judah for its unrighteousness by a people even more unrighteous than they?

Habakkuk never sought easy answers to the difficult questions or to the circumstances and events his world presented. Nor did the challenge that such events posed to his conviction of God cause him to jettison his faith. Rather, he sought to understand. He never received the precise answer to the question he posed, but God did answer him.

That is a sign of a robust faith—faith that neither turns from the hard questions posed by life and circumstance nor abandons its conviction that God is indeed Who He said He is.

It’s hard not to look at our world today and occasionally wonder what God is doing or where He is. Our faith should have the courage to voice such frustrations and affirm those who express them, as did the prophets.

At the same time, may we have the faith and perseverance to say, “I will stand on my guard post and station myself on the rampart; and I will keep watch to see what He will speak to me, and how I may reply when I am reproved” (Habakkuk 2:1).

PRAYER

Lord, when we look at the world around us, it is sometimes frustrating and confusing. Where are You? Why does evil persist; why do the innocent and righteous suffer? How long, O Lord, will this continue? But in the midst of our frustration and confusion, we acknowledge that You are a God who answers, and so we await Your reply. Amen.

Kosher can refer to food, places where food is prepared, scrolls, tefillin, and mezzuzot. It refers to an object’s acceptability accorded to Jewish law. When most people use the term “kosher,” they refer to food. Kosher food refers to specific types of animals which meet the criteria of Jewish dietary laws.

God forbade certain animals to the Israelites in the Torah. Those who chew their cud and have cloven hooves are permitted. Pigs, camels, fish without scales, hares, and shellfish are forbidden (see Leviticus 11 and Deuteronomy 14:1-21). The development of Jewish Oral Torah increased the manner and nature of the rules applying to dietary regulations. One needs to understand there are levels of kosher dietary laws.

Certain animals are strictly forbidden, like pigs. But kosher has come to apply to the way permitted animals are slaughtered. God told Noah and his descendants not to eat meat with blood in it. Therefore, kosher slaughtering of meat requires the blood to be drained. For meat to be considered truly kosher, it must be slaughtered according to Jewish law. Kosher wine must be prepared in a certain way, and under the supervision of a rabbi.

During the Roman period, most non-Jews worshipped idols, which included offering some of the food to the idol. The Sages typically forbade Jews from eating food prepared by non-Jews to avoid the possibility of consuming food offered to an idol. For this reason, religious Jews will not drink wine from a bottle not opened in front of them at a non-Jew’s residence.

Within the rabbinic period, the biblical prohibition of boiling a kid (a young goat) in its mother’s milk became the basis for the dietary separation of meat and dairy in kosher consumption. Thus, one does not mix meat and dairy with a meal. Kosher restaurants will either serve meat or dairy or have part of the restaurant designated as dairy and the other as meat. Orthodox Jewish homes will often have separate plates and sinks designated for meat and dairy. Some food, like fish, have the status as “pareve” meaning “neutral.” They can go either with meat or dairy.

Different Jewish people adhere to different levels of kosher dietary restrictions. Some avoid the foods forbidden in the Torah and do not mix meat and dairy. Others adhere to a stricter form of kosher requiring their meat to have been butchered according to Jewish law, with no blemishes or tearing. They require the food prepared in a kosher kitchen and the wine to be made under the supervision of a rabbi.

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
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Podcast: Windows into the Bible Podcast

By Arlene Bridges Samuels

A massive 7.8-magnitude earthquake—impacting more than 13 million people over hundreds of miles—is already a catastrophe. However, the combination of violence and longstanding Middle East conflicts (on top of freezing temperatures) produce dangers of another kind: human fault lines in the battle between good and evil. 

Goodness in the shape of humanitarian relief is already on the ground in Turkey and Syria, as a reported 100 nations have sent aid, with rescuers estimated at 7,000 skilled personnel. As of this writing, the death toll from thousands of buildings collapsing into tons of rubble has topped 41,000 victims. The United Nations estimates the death toll could climb to 50,000.

The goodness evident in Turkey is hindered within Syria by the connections of Syria’s dictator Bashar al-Assad and the Islamic Revolutionary Guard Corps (IRGC), which has been stationed in Syria for years to attack Israel. For years, Iran’s leaders have already been sending numerous flights to Damascus with weapons. Now, aid from Tehran is in the hands of the IRGC and Assad where a disturbing report from Behold Israel suggests that IRGC plans were already in place in Aleppo—in one of the earthquake provinces—where the IRGC is stealing aid provided by Saudi Arabia, United Arab Emirates, and others. At the cost of more Syrian lives, they want their military to further entrench itself to increase their control in northwest Syria near the Turkish border. This report shows, once again, the dangers of the Islamic regime and its cohorts of evil. In Syria, control is taking the place of compassion! 

Syria desperately needs miracles of many kinds, although in Turkey the miracles are not massive in scale. Yet, every time a survivor is pulled out of mountainous rubble, cheers from teams and bystanders bring moments of hope amid the horror. In one example in Turkey, a 10-year-old girl was rescued after being trapped under rubble for 147 hours. Across the border—in a western province in Syria—the Syria Civil Defense, known as White Helmets, rescued four children and their parents. The White Helmets are a team of 3,000 volunteer first responders, easily identifiable at disaster sites by their trademark white headgear. 

Israel sent an outsized delegation from their small country. The Israel Defense Forces skillfully and quickly responded, naming their mission Operation Olive Branches. Turkey is a NATO country, but no peace treaty exists between Israel and Turkey. This devastating earthquake marks the Israeli army’s 30th worldwide humanitarian mission in 41 years. The IDF rushed to Turkey, flying in an impressive 15 Israeli Air Force cargo planes bearing hundreds of tons of equipment, as well as 230 doctors, nurses, and rescue experts. They set up a field hospital in a Turkish region where thousands of already displaced Syrian refugees have lived in poverty since the Syrian civil war began in 2011. They fled from their homeland over the border into Turkey—and now their lives are smashed once again.

As of February 11, the Israeli teams had treated more than 180 people. The uncle of a Syrian boy brought him to the field hospital. The boy’s entire family died in the quake. IDF Lt. Col. Aziz Ibrahim explained, “We treated him and calmed him down. He came in a moderate-to-serious condition.” He took out halva, a popular sesame snack from their combat rations, saying the boy “loved it” and “of course I spoke to him in Arabic.” As a reminder, Israeli citizens of all stripes—Jews, Arabs, Christians, Druze, and Ethiopians—serve in the IDF. The boy’s uncle summed up the pronounced humanitarian character of the IDF: “You Israelis treat us better than our people.” 

One of the Israeli teams, Israel’s Red Cross (Magen David Adom), rescued 19 people from the ruins during its eight-day mission. Lt. Col. (res.) Felix Lotan, director of MDA paramedics, described their work as allowing scant hours for sleep and food, “not because there was none, but because there is no time to eat and no time to waste.” 

Nevertheless, despite compassion pouring in from organizations like the White Helmets and numerous nations, including the USA and Israel, evil has also been at work—in a series of complicated power struggles and hostilities breaking out near rescuer locations in both Turkey and Syria. The BBC reports that the Austrian Forces Disaster Relief Unit and German teams, along with other international organizations, sometimes take shelter in a Turkish base camp. These aid workers have been forced to pause some of their operations due to infighting from violent groups that are carrying weapons and looting homes. 

Relief efforts near Idlib in northwestern Syria are being overshadowed by a former al-Qaeda group and ISIS still operating in the area. Syria’s dictator, Bashar al-Assad, remains a threat to his own people. For the last 12 years of civil war, he has overseen the murders of more than 300,000 civilians and the forcible displacement of 13 million additional citizens—both inside and outside Syria. Refugees from that civil war number more than 3.6 million in Turkey. It is difficult to comprehend—even with Assad’s cruel history—that he sought to allow only one crossing between Turkey and Syria, although other crossings are available. Finally, he has allowed two additional crossings so that hopefully some humanitarian aid can get to where it’s badly needed unless the IRGC steals that too. 

For Assad, it is all about his regime’s power and control against his people. His invitation to the IRGC to occupy Syria and operate against Israel from Syrian soil is an eye-opener regarding Israel—the Jewish state is shipping aid into Syria despite Assad’s implacable hatred toward it. 

These recent actions make it clear that hatred against Israel from Hezbollah terrorists in Lebanon and Syria’s al-Assad do not stop during a humanitarian crisis. When Prime Minister Netanyahu offered aid to Syria on the first day of the earthquake, the Islamic nation’s response was repugnant. Their Syrian Arab News, al Watan, called Netanyahu’s offer “propaganda.” 

Controversy erupted as to whether Assad had requested help from Israel. The Lebanese Al Mayadeen news channel claimed, “Syria would not make such a request since the Zionist entity is the cause of the disastrous intentions in the region and the last one who can talk about humanitarian aid.”

Added to the complex mix of cross-purposes between evil and good are the political ramifications for the broader Mideast. The Jerusalem Post’s Seth J. Frantzman has an analysis in his article—“Turkey-Syria Earthquake: 6 ways it could affect the Middle East.”

Our CBN Israel team invites you to join us in prayer for all victims in Turkey and Syria: 

• Pray that Syria’s dictator will have mercy on his people to open all options and somehow prevent the IRGC from stealing it.
• Pray for supernatural peace that only the Lord can offer in such deep trauma. 
• Pray for Israeli rescuers’ safety since they are, unfortunately, targets of hatred. 
• Pray that worldwide media will report positively on Israel’s field hospital and other humanitarian outreaches.

Arlene Bridges Samuels pioneered Christian outreach for the American Israel Public Affairs Committee (AIPAC). After she served nine years on AIPAC’s staff, International Christian Embassy Jerusalem USA engaged her as Outreach Director part-time for their project, American Christian Leaders for Israel. Arlene is an author at The Blogs-Times of Israel, a guest columnist at All Israel News, and has frequently traveled to Israel since 1990. She co-edited The Auschwitz Album Revisited and is a volunteer on the board of Violins of Hope South Carolina. Arlene has attended Israel’s Government Press Office Christian Media Summit three times and hosts her devotionals, The Eclectic Evangelical, on Facebook.