biblical summer 2017 -...

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EN-GEDI, DAVID’S HIDEOUT

The Psalms, An Overview

Jesus and Elisha: A Comparison

volume 43 number 4 summer 2017

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EN-GEDI, DAVID’S HIDEOUT

The Psalms, An Overview


volume 43 number 4 summer 2017 About the Cover: From a hoard of hundreds of ritual objects hidden in a cave near the sanc-tuary at En-Gedi, shown is one of ten “crowns” discov-ered. Despite its shape, it is probably not a crown, but a model of a round burial structure found in Chalcolithic cemeteries.ILLUSTRATOR PHOTO/ BRENT BRUCE/ ISRAEL MUSEUM/ JERUSALEM (1580)

Eric GeigerVice President, LifeWay Resources

G. B. Howell, Jr.Content Editor

Dwayne McCraryTeam Leader

Ken BraddyDirector, Adult Ongoing Curriculum

Michael KelleyDirector, Group Ministry

Send questions/comments to:Content Editor, Biblical Illustrator

One LifeWay Plaza, Nashville, TN 37234-0175Or make comments on the Web at www.lifeway.com

@B_Illustrator visit www.lifeway.com/biblicalillustrator

Biblical Illustrator (ISSN 0195-1351, Item 005075109) is published quarterly by LifeWay, One LifeWay Plaza, Nashville, TN 37234, Thom S. Rainer, President. © 2017 LifeWay. For ordering or inquiries visit lifeway.com, or write LifeWay Resources Customer Service, One LifeWay Plaza, Nashville, TN 37234-0113. For bulk shipments mailed quarterly to one address, fax (615) 251-5933, e-mail [email protected], or write to the above address. Annual individual subscription, $26.50. Bulk shipments mailed quarterly to one address when ordered with other literature, $6.25 each per quarter, plus shipping. Please allow six to eight weeks for arrival of first issue. Biblical Illustrator is designed to support the Bible study sessions in the student and adult Bible Studies for Life curriculum, The Gospel Project curriculum, and the Explore the Bible cur-riculum series. Bible background articles and accompanying illustrative material are based on the passages studied in these curriculum series. We believe that the Bible has God for its author; salvation for its end; and truth, without any mixture of error, for its matter and that all Scripture is totally true and trustworthy. To review LifeWay’s doctrinal guideline, please visit www.lifeway.com/doctrinalguideline. Scripture quotations marked CSB® are taken from the Christian Standard Bible®, Copyright 2017 by Holman Bible Publishers. Used by permission. Scripture quotations marked (ESV) are from English Standard Version® (The Holy Bible, Eng-lish Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked (NASB) are from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. (www.lockman.org) Scripture quotations marked (NIV) are from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc® Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.(R). Scripture quotations marked (NKJV) are from the New King James Version. Copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, IL 60189 USA. All rights reserved. Scripture quotations marked (NRSV) are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of Churches of Christ in the United States of America. Used by permission. All rights reserved. Scripture quotations marked (RSV) are from the Revised Standard Version of the Bible, copy-righted 1946, 1952, © 1971, 1973.

Printed in the United States of America 1105

THE “CROWN” ON THE cover of this issue of Biblical Illustrator dates to about

3500 b.c. Archaeologists believe it was used in ritual ceremonies at a Chalcolithic Era temple located at En-gedi, on the western edge of the Dead Sea. The crown was manufac-tured using the lost-wax process, a technique that was afterwards lost for hundreds of years. The graphic designer for Biblical Illustrator, Brent Bruce, took the photo at the Israel Museum in Jerusalem. The last time Biblical Illustrator had the opportunity to photograph in this museum was nearly 40 years ago.

After months of planning, Dr. Eric Mitchell, professor of Old Testament, Hebrew, and archaeology at Southwestern Baptist Theological Seminary in Fort Worth, Texas, joined me and Brent for a three-week photography trip to Israel last August. We visited over 80 locations and took thousands of pictures.

Prior to the trip Eric told me that he loved history, archaeol-ogy, geography, and maps. What an understatement! While in Israel, our GPS would say, “Go right at the next intersection.” Eric would say, “That’s wrong, we need to go left.” And every time, Eric was correct. It was amazing to watch.

We visited scores of obscure locations, ones that tourists rarely get to see. We went to Merom, where Joshua led the Israelites in his final battle against the Canaanites (Josh. 11:1-7). We went north to Abel Beth Maacah, right on the Lebanese border. This was a city Joab besieged (2 Sam. 20). And we went south to En-gedi. Brent and Eric hiked uphill 482,615 feet (maybe only a slight exaggeration) to the Chalcolithic temple while I photographed the synagogue below. Was that noble of me to stay below and photograph that synagogue—or what???

We went up hills, visited caves, followed pig paths, and walked through an ancient sewer system. We visited museums and active archaeological sites. Eric’s friend Dr. Sam Wolfe of the Israel Antiquities Authority gave us a tour of the Rockefeller Archaeological Museum in Jerusalem. Archaeologist Dr. Norma Franklin, co-director of the Jezreel Expedition, came from Tel Aviv and selflessly gave us a half-day tour of Jezreel. And my dear friend, the late Dr. Rhonda Buescher, introduced me in 2015 to Eyal Carlin of the Israel Ministry of Tourism. He opened doors for us to be able to photograph in the Israel Museum.

Every place we visited helped me better understand and appreciate the biblical world. I hope the photos will do the same for you as well—for years to come.

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On a scale of 1-10, this book receives a rating of 9 camels.

Self-Guided Tour of the Bible; Christopher D. Hudson; Rose Publishing, 2016; 256 pages; softback; ISBN: 978-1628623550.

Book reviews are limited to those the Illustrator staff feels confident to recom-mend, based on ease of reading, quality of content, and doctrinal viewpoint. Each book is reviewed within LifeWay’s doctrinal guidelines. The 1 to 10 scale reflects overall quality and usefulness.

CHRISTOPHER D. HUDSON in his book, Self-Guided Tour of the Bible, sets forth to

help the reader both to “develop a deeper appreciation and better understanding of the treasure chest that is the Bible. . . [and to] get to know God in a richer way” (p. 7). Hudson takes a unique approach in this guide to Scripture. He presents nine chapters as if they are separate rooms or exhibit halls in a museum. Each room highlights one particular theme or aspect of Scripture. The nine themes are: (1) an overview of the Bible, (2) Bible geography, (3) a time line of Bible history, (4) people in the Bible, (5) an overview of the books in the Bible, (6) Jesus’ life and ministry, (7) how the Bible presents Jesus throughout, (8) eternity, and (9) key themes of the Bible.

Each of these “rooms” focuses on its individual topic and, without being “preachy,” offers an explana-tion of why this information mat-ters or why it is significant. Further, Hudson offers stand-alone boxes in which he defines the kingdom of God, the Trinity, sin, and salvation, and with information such as how to “Make Prayer a Priority.”

Hudson presents the information

in a colorful, easily followed, and user-friendly manner. He uses pho-tographs, maps, charts, diagrams, and classical artwork to illustrate and highlight the information.

The strengths of the book are numerous. The time line of Scripture and world events by itself is worth the price of the book. Hudson’s overview of the major persons in Scripture is helpful. His overview of the 66 books of Scripture serves as a good introduction. Further, the charts offer a wealth of information in a concise manner. The unex-pected treat is Hudson’s occasional use of humor, such as his describing Jacob’s vision of angels at Bethel: “this isn’t just a case of having eaten too much spicy food at bedtime” (p. 216).

The book is neither complicat-ed nor intimidating. It does not explain deep theology or compli-cated doctrine. It intends instead to be a useful introduction of the Bible. For someone who is a new believer or who has sincere questions about Scripture, this excellent book can be a valuable tool. I

G.B. Howell, Jr. is the content editor of Biblical Illustrator magazine.

Contents

86 14

S U M M E R 2 0 1 7 V O L U M E 4 3 N U M B E R 4

DEPARTMENTS

2 BI Lines

3 BI the Book: Self-Guided Tour of the Bible By Christopher D. Hudson Book review by G. B. Howell, Jr.

InSites (between pages 66-67) The Tragic Life and Times of King Saul Simon Peter: Fisherman, Disciple, & Leader

98 Issues Gone BI

BIBLE STUDIES FOR LIFE

67 Royal Succession in the Ancient Near East by T. J. Betts June 11 // Session 2

InSites: The Tragic Life and Times of King Saul June 11, 18 // Sessions 2-3

11 En-gedi: David’s Hideout by Terry W. Eddinger June 18 // Session 3

57 Andrew, Jesus’ First Disciple by Robert E. Jones July 2 // Session 5

26 Cyrene in the First Century by David M. Wallace July 9 // Session 6

75 What Did the “Governor” Do? by Janice Meier July 16 // Special Focus Session

79 Simon Peter’s Ministry Assignment by Jerry N. Barlow July 23 // Session 1

InSites: Simon Peter: Fisherman, Disciple, & Leader July 23 // Session 1

38 What Paul Taught About Boasting by Gregory T. Pouncey August 6 // Session 3

82 Gadara, Gerasa, or Gergesa? by Michael Priest August 27 // Session 6

EXPLORE THE BIBLE

14 Psalms: An Overview by Francis X. Kimmitt June 4 // Session 1

94 The Valley of the Shadow of Death by George H. Shaddix June 18 // Session 3

34 Birds as Biblical Imagery by Roberta Jones July 2 // Session 5

4 BIBLICAL ILLUSTRATOR / SUMMER 2017

SEE RELATED BIBLE STUDY RESOURCES: www.GospelProject.com • www.BibleStudiesForLife.com • www.lifeway.com/ExploreTheBible

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90 Honey in the Ancient Near East by Joel F. Drinkard, Jr. July 16 // Session 7

46 The Great Hallel by Becky Lombard July 23 // Session 8

22 David’s Desire — A Clean Heart by Bryan E. Beyer August 6 // Session 10

60 The Thanksgiving Psalms by Tom Goodman August 13 // Session 11

72 Hebrew Prayer Practices by T. Van McClain August 20 // Session 12

THE GOSPEL PROJECT

63 Jesus on Forgiveness by Chris Johnson June 11 // Session 2

InSites: Simon Peter: Fisherman, Disciple, & Leader June 11 // Session 2

18 Inns in the First Century by R. D. Fowler June 18 // Session 3

30 The Prodigal Son and Family Dishonor by Warren McWilliams June 25 // Session 4

42 Viticulture and Wine Production in the First Century by Gary Hardin July 9 // Session 6

50 With Loaves and Fish: The Message of the Meals by Robert A. Weathers July 23 // Session 8

6 Jesus and Elisha: A Comparison by Robert C. Dunston July 30 // Session 9

86 Jewish Purity Laws by Lynn O. Traylor August 13 // Session 11

82 Gadara, Gerasa, or Gergesa? by Michael Priest August 13 // Session 11

54 Bethany in the First Century by Harry D. Champy III August 27 // Session 13

SUMMER 2017 / BIBLICAL ILLUSTRATOR 5

A C O M P A R I S O N

R O B E R T C . D U N S T O N

BY


TGP: Matthew 14:22-33


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Elisha had a rich prayer life as well. When the king of Aram waged war against Israel, God consistently revealed to Elisha the king’s plans.

Elisha passed the information on to the king of Israel who continually thwart-

ed the Aramean king’s plans. When the Aramean army surrounded the city of Dothan where Elisha was, Elisha’s servant cringed in fear. Elisha prayed that the servant’s eyes would be opened, and God opened the servant’s eyes so he could see God’s army of horses and chariots on the mountain. Elisha then prayed God would temporarily blind the enemy army and He did. Elisha led the army to the city of Samaria where the king of Israel showed them mercy and fed them (2 Kings 6:8-23). These prayers that pro-duced miracles indicate Elisha had a regular and rich prayer life that helped him know God and His will.

Elisha did not seek the limelight in his prophetic ministry. When he learned that the Shunammite woman’s son had died, Elisha initially sent his ser-vant Gehazi with instructions regarding how to help the boy (2 Kings 4:29). When Naaman came to Elisha to be cured of his leprosy, Elisha did not meet with him but again sent a messenger with instruc-tions (5:10). Elisha typically worked miracles without

SOMETIMES EVENTS AND PEOPLE in the Old Testament prefigure similar events and people in the New Testament.

Seeing the connections provides a richer under-standing of how God has worked through histo-ry and strengthens our belief that God continues to work in our lives and world.

Elijah was a hairy man who wore a leather belt (2 Kings 1:8) and took on those who opposed God (1 Kings 18:16-46). Malachi stated God would send Elijah before the great day of the Lord (Mal. 4:5), and Isaiah foretold the voice crying in the wilder-ness (Isa. 40:3). Centuries later John the Baptist appeared in the wilderness preaching repentance, dressed in a camel-hair garment with a leather belt, and fulfilling Isaiah’s prophecy (Matt. 3:1-4). John took on those who opposed God (14:3-5), and Jesus identified John as Elijah who was to come (11:14).

Abraham placed wood for the sacrifice upon Isaac’s shoulders and the two of them climbed the moun-tain so Abraham could sacrifice his son (Gen. 22:6). Centuries later Jesus, God’s Son, took up the cross and climbed Calvary to be sacrificed (John 19:17).

The life and ministry of Elisha, Elijah’s successor, prefigures Jesus’ life and ministry in some ways as well. “The comparison [of Jesus] with Elisha is partic-ularly strong in Mark and Matthew.”1 Matthew 14:22-33 records the narrative of Jesus walking on the water and Peter’s attempt to walk on the water and provides some points of contact between Elisha and Jesus.

The story of Jesus walking on the water begins with Him sending His disciples to the other side of the Sea of Galilee and dismissing the crowds so He could spend time alone on a mountain praying. One can imagine that Jesus not only needed time to spend with his Father but also time away from the constant press of the crowds.

Left: Duck-bill axe head that dates to the time of Elisha.

Below: In front of the wooden observation stand is a hill, which, according to tra-dition, was the spot where Elijah ascended into heaven. The site is just west of the

Jordan River and adjacent to the traditional site of Bethany Beyond the Jordan, where John baptized Jesus. After Elijah’s ascen-sion, the Spirit came upon Elisha. Likewise, at Jesus’ baptism, the Spirit descended upon Him.


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He had come so they would know the Father.Immediately after God took Elijah, Elisha picked

up Elijah’s mantle and struck the water of the Jordan River; the river parted, which allowed him to cross over on dry ground (2:13-14). Jesus did not split the Sea of Galilee so He could walk across it. He simply walked on the water as if it were dry ground even though the waves were surging and the wind was howling. In parting the waters, Elisha repeated a miracle performed during the ministries of both Moses and Joshua

fanfare, doing something simple or providing simple instructions for others to do (2:19-22; 4:1-7,38-44). Elisha wanted his ministry to point people to God rather than to himself.

By nature of who Jesus was, He had a higher profile than Elisha did, but He still needed time alone to be with His Father and refresh Himself from the con-stant pressures of His ministry among the people. Jesus also continually pointed people to the fact that His Father was working in and through Him and that

Seen in the dis-tance is the Dome of the Rock in Jerusalem. It stands on the site of the three Hebrew temples: Solomon’s (950 –586 B.C.), Zerubbabel’s (a restoration of Solomon’s after return from

exile in 538), and Herod’s (20 B.C.–A.D. 70). It was built over a large protrusion of bedrock on the summit of Mount Moriah, which is thought to be the site where Abraham was going to sacrifice his son Isaac.


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believe God could turn famine into plenty (7:2). Jesus also dealt with a lack of faith even among His dis-ciples. Seeing Jesus walking across the water, they cried out in terror. When Jesus invited Peter to walk out on the water to Him, Peter did then he became afraid and began to sink.

As soon as Jesus entered the boat, the winds ceased. This action also demonstrated His complete

control over nature. God had worked miracles through Elisha that demonstrated His control over the natu-ral world. Elisha threw salt into water to purify it (2:19-22), put meal in a stew to remove the poisonous effects of a vine in the stew (4:38-41), and threw a stick into the Jordan River making an iron ax head float to the top (6:1-7).

Once Jesus was in the boat, His disciples recognized Him as the Son of God and worshiped Him. Elisha also led people to faith in God. Naaman serves as the most famous example. After being healed of his leprosy, Naaman recognized God as the only Deity and pledged to worship Him alone (5:15-19).

Events in Elisha’s life prefigured events in Jesus’ life leading up to the miracle of Jesus’ walking on the water. As Elijah had appoint-ed Elisha as his successor and the sons of the prophets recognized the spirit of Elijah rested on Elisha, so

(Ex. 14:21-22; Josh. 3:14-17). Jesus did something new and demonstrated His mastery over creation.

Elisha dealt with people who possessed limited faith. When Elisha promised the Shunammite woman a son, she did not believe (2 Kings 4:16). Naaman did not believe that something as simple as wash-ing in the Jordan River seven times could heal his leprosy (5:10-14). The captain of Israel’s army did not

Left: Interior of the Church of the Holy Sepulchre, which marks the spot where Jesus was both crucified and buried. Under the massive dome is a smaller chapel called the Edicule, which venerates the place where Jesus’s body was wrapped and thereafter buried.

Below left: In the distance is the Hill of Moreh, as seen from Jezreel. At the base of the hill, on the south-west corner, is the site of the ancient village where Elisha raised the Shunammite woman’s son from the dead (2 Kings 4:8-41).

Below right: Village of Nain, where Jesus raised the widow’s son from the dead (Luke 7).


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Luke 7:11-17). Having compared this last set of miracles, one scholar stated, “Triggered by proximity and the presence of similar underlying conditions—the wailing funeral procession of a broken-hearted woman whose only son had died—Jesus’ mind went back to the par-ticulars of the Elisha story, the similarities between the stories being too striking to ignore.”2

After Jesus walked on the water, He continued to do things prefigured by Elisha’s actions. Elisha prayed the Aramean army would be temporarily blinded. Jesus permanently healed the blind (2 Kings 6:8-23; Matt. 20:29-34). After Elisha’s death and burial, a dead man thrown into Elisha’s grave touched Elisha’s bones and sprang back to life (2 Kings 13:21). Jesus’ death and resurrection brought forgiveness of sins and abundant, eternal life to all who believe.

The ministry of John the Baptist leading to the ministry of Jesus would have reminded people of Elijah’s ministry leading to the work of Elisha. God was not repeating Himself, however. He was doing something new and greater through John the Baptist and Jesus, but He was also demonstrating His con-tinued action throughout Israel’s history to bring blessing, healing, and life to His world. I

1. Edward Adams, Parallel Lives of Jesus: A Guide to the Four Gospels (Westminister John Knox Press: Louisville, 2011), 143.

2. W. Mark Tew, Luke, Gospel to the Nameless and Faceless (Eugene, OR: Wipf & Stock, 2012), 98.

Robert C. Dunston is professor and chair of the reli-gion and philosophy department at University of the Cumberlands, Williamsburg, Kentucky.

John the Baptist pointed to Jesus, publicly baptized Jesus inaugurating His ministry, and saw the Holy Spirit descending on Him like a dove (1 Kings 19:19-21; 2 Kings 2:15; Matt. 3:11-17; John 1:32). Afterward, men began to follow Jesus (Matt. 4:18-22). As Elisha healed Naaman of leprosy, Jesus healed a man of leprosy (2 Kings 5:1-19; Matt. 8:1-4). Elisha multiplied 20 loaves to feed 100 men; Jesus multiplied 5 loaves and 2 fish to feed 5,000 men (2 Kings 4:42-44; Matt. 14:13-21). Elisha raised the Shunammite woman’s son from the dead, and Jesus raised a widow’s son from the dead (2 Kings 4:8-37;

Right: Site of ancient Dothan. Elisha was here when the king of Syria came to capture him. God, though, miracu-lously delivered the prophet and those with him (2 Kings 6:8-23).

Below: The Barada River in Damascus; in the Old Testament it was known as the Abana River. This is where Naaman, who had leprosy, wanted to wash instead of the Jordan as Elisha had instructed (2 Kings 5:12).


N ESTLED IN THE JUDEAN Wilderness and in the hills on the western slopes of the

Dead Sea is En-gedi. This major oasis is located about half way between Masada (the place to the south where the Romans massacred many Jews during the First Jewish Revolt) and Qumran (the site to the north associat-ed with the Dead Sea Scrolls). En-gedi has two perennial freshwater springs that provide water for the area, one in Nahal David and the other in Nahal Arugot. The Nahal David Spring is the

us that David cut off Saul’s robe in a cave (24:3-4).

Being in a harsh, barren desert, En-gedi was a geographical rarity that teemed with plants and animals, as indicated by its name (En-gedi means “spring of the young goat”). Wild ibex roamed the area, as suggested in 1 Samuel 24:2. The text even tells us that in his quest to find David, Saul searched the “Rocks of the Wild Goats,” perhaps meaning these were difficult places to reach. Other animals

larger of the two, sitting approximately 655 feet above the Dead Sea. Runoff from the spring cascades down the slopes where it forms several water-falls and pools. The stream eventu-ally empties into the Dead Sea. The wilderness area has numerous caves. Some people associate a cave located near this spring as the “stronghold of En-gedi” or the place where David and his men hid when Saul was searching for him (1 Sam. 23:29).1 The text tells

By Terry W. Eddinger

BSFL: 1 Samuel 24:3-12

En-gedi D A V I D ’ S H I D E O U T

Caves at En-gedi.ILLUSTRATOR PHOTO/ BRENT BRUCE (0581)


Jerusalem

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Clockwise from the upper left: • A waterfall at En-gedi.

• Ruins of the Chalcolithic temple at En-gedi.

• The settlement of En-gedi is located in the Judean desert on the cliffs by the Dead Sea.

• Ibix at En-gedi.

• The mosaic lists the name of some of the patri-archs–and contains a warning. The Jewish community at En-gedi made a perfume from balsam wood that grew only in this area. The mosaic pronounces that anyone who shares the secret recipe for making the perfume will be cursed.


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blessing, and a curse.9 The site was destroyed late in the sixth century a.d., probably near the end of the reign of Justinian I (a.d. 527-565).

Why Choose En-gedi?Several factors made En-gedi a great hiding place for David and his men. First, the site lies within the terri-tory of Judah (Josh. 15:62). Judah was David’s ancestral tribe, as he was from Bethlehem (1 Sam. 16). He would have been familiar with this area. Furthermore, David had protected Judah on various occasions from its enemies (see 1 Sam. 23). These factors endeared him to the local population. Second, En-gedi was geographically isolated and on the fringe of Saul’s territory, that is, Israel. The wilder-ness served as a barrier to impede movement of Saul’s forces. Third, the site provided for David’s basic needs. It offered food, water, shel-ter, and protection. Fourth, the area afforded David many places to hide. The Judean wilderness is full of caves and isolated places. In short, En-gedi is the perfect hiding place. I

1. Leslie J. Hoppe, A Guide to the Lands of the Bible (Collegeville, MN: Liturgical, 1999), 125.

2. Moshe Pearlman and Yaacov Yanni, Historical Sites in the Holy Land, rev. (Valley Forge, PA: Judson, 1985), 224.

3. Bejamin Mazar and Dan Barag, “En-gedi” in The New Encyclopedia of Archaeological Excavations in the Holy Land [NEAEHL], ed. Ephraim Stern, vol. 2 (New York: Simon and Schuster, 1993), 405, 409.

4. “Archaeology in Israel: Ein Gedi,” Jewish Virtual Library [online; accessed 27 July 2016]. Available from the Internet: www.jewishvirtuallibrary.org/jsource/Archaeology/eingedi.html.

5. Mazar, “En-gedi,” 401-402.6. Ibid., 402-403; “Archaeology in Israel: Ein Gedi,”

Jewish Virtual Library.7. “Archaeology in Israel: Ein Gedi,” Jewish Virtual

Library; Mazar, “En-gedi,” 402-404.8. Yizhar Hirschfeld and Gideon Hadas, “En-gedi” in

NEAEHL, vol. 5 (Jerusalem: Israel Exploration Society, 2008), 1718–23; “Archaeology in Israel: Ein Gedi,” Jewish Virtual Library.

9. Barag, “En-gedi,” 408.

Terry W. Eddinger is the Benjamin Miller Professor of Old Testament and vice president for academics at the Carolina Graduate School of Divinity, Greensboro, North Carolina.

Second Chronicles states that during this period the Moabites, Edomites, and Meunites gathered at Hazazon-tamar, another name for En-gedi, to battle against Judah’s King Jehoshaphat (2 Chron. 20:1-2). These enemies fought and destroyed each other before the Judahites arrived (vv. 23-25).

In the Persian period, the settlement was rebuilt and expanded. It included an expansive building having as many as 23 rooms and several courtyards.

Artifacts from this period included royal seals, which suggests the site was still politically important.6

En-gedi was reoccupied in the Hasmonean and Herodian Periods (1st cent. b.c.–1st cent. a.d.). The area occupied was larger than previous set-tlements and became a royal estate. The people living there constructed a fortified citadel in order to defend the settlement. The Parthians destroyed the site during their invasion in the first century b.c. The fortress was quickly rebuilt and expanded. Builders added a large tower on the west side for added protection. The Romans apparently destroyed the settlement during the First Jewish Revolt (a.d. 66-70). During the Bar Kokhba Revolt (a.d. 132-135), En-gedi was an outpost for Jewish rebels. After the war, the site became a Roman outpost.7

The site reached its zenith in the Late Roman and Byzantine periods (a.d. 180–640). Buildings from this time included a fortress and watch-towers, many houses, water works and irrigation systems, two flour mills, a large bathhouse, shops, and a trape-zoid-shaped synagogue.8 The syna-gogue, indicating En-gedi still had a Jewish presence, is well-preserved. It has mosaics depicting various motifs including birds. An aisle contains five Hebrew and Aramaic inscrip-tions, including a list of names from 1 Chronicles 1:1-4, a list of the 12 signs of the zodiac, the 12 months of the Hebrew calendar, the 3 patriarchs, a

lived in the area too, including hyraxes, leopards, and a variety of birds.

Because of the temperate climate and constant water source, the area has a dense growth of plant life and is conducive to irrigation farming. The Song of Songs mentions the pres-ence of vineyards and henna blossoms at En-gedi (Song of Sg. 1:14). The Wisdom of Sirach, an apocryphal work, adds palm trees to the flora of En-gedi (Sirach 24:14). Furthermore, balsam trees, which grew only in a few areas in Israel, were particularly impor-tant. The Israelites made an expensive perfume from the sap of these trees.2

Human Settlement at En-gediWith the abundance of water, En-gedi is a paradise in an otherwise barren desert environment. People could reside here year around. Archaeologists have found that people lived at the site during various periods, beginning in the fourth millennium b.c. and con-tinuing sporadically until the Middle Ages.3 Today, a Jewish Kibbutz sits near the site.

The first evidence of human activity is the presence of a large Chalcolithic Age (4500–3150 b.c.) temple, built on a terrace above the main spring. This place seems to have served as a sacrifice and worship center for nomadic tribes in the region.4

The first permanent settlement, located on a low hill below the Chalcolithic Age temple, dates to the late seventh to early sixth century b.c. toward the end of the kingdom of Judah, a time well after David’s death. This site, called Tel Goren, contained many houses with courtyards. Archaeologists found a plethora of large storage jars, perhaps used for storing water. Further, they found royal seal impressions, ingots of silver, and jewelry, suggesting the village was of economic and politi-cal importance. Archaeologists believe Nebuchadnezzar destroyed and burned the settlement, possibly in 582-581 b.c.5


PsalmsA N O V E R V I E W

ETB: Psalm 1

From a synagogue at Gaza, a mosaic dating from A.D. 508 depicting King David playing the lyre. David’s asso-ciation with music is a prominent motif in Scripture.


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ILLUSTRATOR PHOTO/ TOM HOOKE (66/10/1)

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Him, offering praises, petitions, and thanksgivings for who He is and for all that He has done.

Interpreting the PsalmsOne of the principal ways we interpret and understand the psalms is to consider the categories of the Psalms. Each psalm can be classified into one of six categories: hymn, lament, song of thanksgiv-ing, song of confidence, divine kingship song, or

wisdom song.5 Hymns were for those times when life was good, when everything was right in the world. They celebrate God as Creator and Redeemer. The laments describe those times when all is not right in the world, what some have described as “the dark night of the soul.” These are the times when the psalmists cry out to God wondering if He hears and why He seems not to answer. The psalms of lament, with two exceptions (Pss. 44; 88),

“HOW HAPPY IS THE ONE WHO DOES not walk in the advice of the wicked or stand in the pathway with sinners or

sit in the company of mockers! Instead, his delight is in the Lord’s instruction, and he meditates on it day and night” (Ps. 1:1-2, csb). So begins the Book of Psalms, one of the most beloved books in the entire Bible. It comforts us when we find ourselves in the dark night of the soul, and it cel-ebrates with us in our mountaintop experiences and victories in life.

The Psalter (Book of Psalms) is truly timeless. It is God’s Word to us, but it is also our words to Him, expressing the gamut of our emotions. The Psalms allow us to say to God what our hearts want to say when we do not know what to say. The psalmists have written the words down that speak for us and speak to us.

The term “psalms” comes from the Greek psalm-oi, which means “songs.” This is a translation of the Hebrew mizmor, which is often found in the title of individual psalms. The Hebrew title of the Book of Psalms is Tehillim, “Praises.”1 The title is appropri-ate because the praise of God inhabits the book from start to finish, even the psalms of lament.

But how did the Hebrews use the Book of Psalms in ancient Israel? The essential function of the Psalter was for use in worship by ancient Israel. The Levitical musicians and singers per-formed many of the psalms and led the congrega-tion to sing God’s praises.2 Israelites sang many of the psalms on the pilgrimages (the Songs of Ascents), at the high festivals (hallel psalms), or at the various times when they came to the temple to offer sacrifices or pray.3 The lament psalms, which comprise a significant portion of the Psalter, were also a regular part of the prayers of petition the people used when they gathered to pray in the sanctuary.4 Much as the psalms are used today, they were used in the public and private worship of the people of God, singing and praying to

B Y F R A N C I S X . K I M M I T T

largest and most extensive of these was the Great Psalms Scroll. The scroll catalogues David’s musical compositions and explains that he wrote a total of 4,050 psalms and songs.

likely vellum, has been replaced.

Top: The Great Psalms Scroll from Cave 11 at Qumran. The Bedouin dis-covered six scrolls in Cave 11, on the northwest shore of the Dead Sea; the

Left: Flute found at Ephesus, likely ivory.

Above: Small hand-held terra-cotta drum found near Corinth. The head,


ILLUSTRATOR PHOTO/ GB HOWELL (35/63/37)

ILLUSTRATOR PHOTO/ DAVID ROGERS/ HATCHER LIBRARY OF RARE BOOKS AND COLLECTION/ UNIVERSITY OF

MICHIGAN (387/33A)

category, containing the phrase: “The Lord reigns.”8 Wisdom psalms comprise the final category of psalms.

The wisdom psalms remind the reader of the poetry of Job or the Preacher in Ecclesiastes. Depending on your background and upbringing, they might even remind you of the sayings of your grandma or grandpa who had something wise to say on most subjects. Their teach-ing tone, wisdom terms, and topics help identify these as wisdom psalms.9 Examples of wisdom psalms are Psalms 1 and 119.

Divisions of the PsalterThe Psalter is divided into Books I through V, with each book ending in a doxology of praise. Book I con-sists of Psalms 1–41; Book II: Psalms 42–72; Book III: Psalms 73–89; Book IV: Psalms 90–106; and Book V: Psalms 107–150. Psalms 146–150 comprise the doxology for Book V and the entire Psalter, bringing Tehillim to its fitting conclusion. The Lord God is worthy to be praised as the sovereign Ruler over all nations and all creation.

The five-fold division appears to be as early as the first century b.c., as rabbinic scholars have explained.10 Books I and II reflect the history of Israel’s united monarchy. Book III focuses on the events of the divided kingdoms and the fall of Judah and Israel to Babylon

move from negative to positive, from lament to praise. The Psalter as a whole exhibits this same movement, mirroring the life of our Lord and Savior.6

The songs of thanksgiving follow the laments just as surely as the sunrise follows the night. The psalmist wrote, “you turned my lament into dancing; you removed my sackcloth and clothed me with gladness” (Ps. 30:11, csb). So the songs of thanksgiving celebrate what the Lord has done in the lives of His people; they express the joy and gratitude of an appreciative people for God’s deliverance from the trials and tribulations of life.

The fourth category of psalms is the songs of con-fidence, also known as psalms of trust. These psalms do not always convey a specific threat, trial, or anguish of the psalmist, as do the laments. The distinguishing characteristic and dominant mood of these psalms is how they express trust in the ability and willingness of God to deliver the psalmist from whatever assails him.7 The best-known and arguably most-loved psalm is one of con-fidence, Psalm 23.

The divine kingship psalms focus on the Lord God as the universal ruler who is worthy of worship by all nations and all peoples. The primary themes of these psalms are God’s activities in creation, redemption, and judgment. Four psalms (93; 96; 97; 99) epitomize this

Below: The Eastern Huldah Gate in Jerusalem, built in the Second Temple period, was a triple gate.

Of the original masonry, only the threshold and low-est stone of the left doorpost has survived. A person

cured of an illness carved a Hebrew inscription of thanksgiving to God on this stone, probably in the

Middle Ages.

Right: Ostraca contains part of a hymn to Christ, in Greek.


ILLUSTRATOR PHOTO/ BOB SCHATZ/ COURTESY FERRINI AND BIONDI (29/23/2)

Israel during the exile (Book IV), and He brings His people back to the land promised to the patriarchs (Book V). The promise of Psalm 1 is true: “For the Lord knows the way of the righteous, but the way of the wicked will perish” (v. 6, author’s translation). I

1. C. Hassell Bullock, Encountering the Book of Psalms (Grand Rapids: Baker Academic, 2001), 22.

2. Mark D. Futato, “The Book of Psalms” in Cornerstone Biblical Commentary, vol. 7 (Carol Stream, IL: Tyndale House, 2009), 6.

3. Allen P. Ross, A Commentary on The Psalms, Volume 1 (1–41) (Grand Rapids: Kregel, 2011), 148.

4. Ibid., 149.5. Mark D. Futato, Interpreting the Psalms: An Exegetical Handbook (Grand Rapids:

Kregel, 2007), 145-73.6. Ibid., 151.7. Ibid., 161; see also Rolf A. Jacobson and Karl N. Jacobson, Invitation to the Psalms:

A Reader’s Guide for Discovery and Engagement (Grand Rapids: Baker Academic, 2013), 50-51.

8. Futato, Interpreting the Psalms, 165-71; Jacobson and Jacobson, Invitation to the Psalms, 68-70.

9. Futato, Interpreting the Psalms, 171-73; Jacobson and Jacobson, Invitation to the Psalms, 70-72.

10. Nancy deClaisse-Walford, Rolf A. Jacobson, and Beth LaNeel Tanner, The Book of Psalms (Grand Rapids: Eerdmans, 2014), 26.

11. Ibid., 38; see also Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 3rd ed. (Grand Rapids: Zondervan, 2009), 428-32.

12. Hill and Walton, A Survey of the Old Testament, 422; Bullock, Encountering the Book of Psalms, 59; Ross, A Commentary on The Psalms, 182; deClaisse-Walford et al., The Book of Psalms, 55; Futato, Interpreting the Psalms, 59-60.

13. Futato, Interpreting the Psalms, 60.

Francis X. Kimmitt is professor of Old Testament and Hebrew, director of dual enrollment, and coordinator of institutional effectiveness at Bryan College in Dayton, Tennessee.

and Assyria, respectively. Book IV remembers the Babylonian exile, but it also holds out the hope of restoration and faith in the Lord who reigns. Book V “celebrates the community of faith’s restoration to the land and the sovereignty of God over them.”11 Psalm 119, the celebration of Torah, plays an important role in the re-formation of the postexilic community.

Place of Psalm 1 Psalm 1 is not only the introduction to Book I of the Psalter, but taken together with Psalm 2, the intro-duction to the entire Book of Psalms.12 As a wisdom psalm, Psalm 1 presents a clear contrast between the two “ways,” or lifestyles: the way of the righteous and that of the wicked. In describing the contrast, Psalm 1 sets the stage for the remainder of the Psalter. We see the hostil-ity of the wicked against the Lord and His anointed in Psalm 2. It forms the backdrop of the psalms of lament and their pleas for help and deliverance. It serves as a reason for thanksgiving for deliverance when the Lord acts on behalf of the righteous.

The righteous in Psalm 1 are blessed when they “delight in” and “meditate on” the torah of the Lord. This Hebrew word is often translated “law,” as in the context of the commandments of the Lord. But in the context of the wisdom psalms and wisdom literature, torah is better understood as “instruction” or “teaching.”13 The psalm teaches that the ones who live according to the principles of the Word of God will prosper. The psalmist used a familiar (to the original audience) agricultural simile of a tree planted by a flowing stream to compare with the blessed man. Just as this tree bears its fruit in its season because it is well-watered, so the blessed persons who live their lives according to God’s Word will bear godly fruit.

But the wicked are like the useless husks of wheat that are separated from the grain and are blown away by the wind during the process of winnowing. In another famil-iar agricultural simile, the psalmist in a few words states clearly that God’s judgment separates the wicked and the righteous. The wicked have no place in the assembly of the righteous. Why? They have rejected the instruction (torah) of the Lord.

In the overarching picture of the Psalter, the man after God’s own heart (King David) will be the picture of the blessed righteous one when he follows the Lord and torah. So too will Solomon be initially before he turns his heart to follow the gods of his foreign wives (Books I and II). Then the kings who follow will be a mixture of good and bad as some follow the Lord but most chase after the false gods of their neighbors, rejecting the God of their fathers (Book III). However, God is faithful to

Above: Dated about 1200-1210, a leaf from the Psalter; Latin on parchment; the words are based on Psalm 36:1-4.


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