The Unseen Realm is now available on Faithlife TV at this link:
If you’ve ever wondered about some of the strange passages in the Bible that talk about the Nephilim (Gen. 6:1-4; Num. 13:33), the disobedient “spirits in prison” (1 Pet. 3:18-22; 2 Pet. 2:4-5), or the cosmic battle we face against the “spiritual forces of evil in the heavenly places,” (Eph. 6:12), then Michael Heiser’s book, “The Unseen Realm,” or his more popular version of this same topic, “Supernatural,” is a must read. However, for those who would rather watch a movie than read, Faithlife has now produced a movie version of The Unseen Realm.
The Unseen Realm is narrated by well-known TV and film actor Corbin Bernsen (L.A. Law and many others). There is also a cast of Who’s Who among evangelical scholars including Michael Heiser, Darrell Bock, Eric Mason, Ben Witherington III, and Gary Yates.
If you’ve read Heiser’s book by the same name, or his book “Supernatural,” then you will be familiar with the content of this film. The film is done in a documentary style moving between the insights shared by the various participants. Like Heiser’s book, it begins with a brief look at the beginning of Psalm 82 which introduces a discussion about the Divine Council. It then moves to the meaning of the word “Elohim” (God, gods) and a discussion about its significance in the Old Testament.
Heiser and his companions then explore the entire content of revelation from Genesis through Revelation demonstrating the pervasive theme of cosmic warfare that is revealed in Scripture. One of the benefits of this fascinating journey is an explanation of obscure passages that many of us have tended to avoid, or at least, found confusing.
Strengths of the Movie
Christ’s proclamation to the spirits in prison.
Besides providing an explanation for hard-to-understand passages, Heiser and friends explain the significance of the serpent in the Garden of Eden. They also offer an interesting interpretation of the Conquest of Canaan. In Heiser’s view, the Conquest is aimed at the giant clans who were descended from the Nephilim. The death of the Canaanites was a result of the intermixture of populations. Heiser also contends that this helps explain why the Bible sometimes says to “utterly destroy” the inhabitants and, in other cases, to “drive out.”
Other insights include the Rabbinic teaching of the two Yahwehs (an interpretation of the Son of Man passage in Daniel). This, along with passages about the Angel of the Lord, demonstrates that the OT provides support for the One God being manifested in different persons (a precursor to the concept of the Trinity).
I have read for years about the connection between Babel and the events of the Day of Pentecost as recorded in Acts 2. While Babel divided the nations through different tongues, Pentecost made it possible to reunite nations through the speaking in tongues. Heiser and friends, however, demonstrate that the connection between these two events goes even deeper. I found this very enlightening.
The biggest strength of The Unseen Realm is the way it ties all of Scripture together. In the process of showing how the Bible describes the cosmic spiritual conflict from beginning to end, it also does a superb job of preaching the gospel and showing why Jesus had to die and rise again.
Weaknesses of the Movie
Dr. Michael Heiser, author of The Unseen Realm.
In my opinion, the biggest weakness of the movie is that it presents a lot of important, but theologically dense, material in a short amount of time. The movie is one hour and eleven minutes long. My familiarity with the book made understanding the movie a lot easier. However, I asked several people (my wife, my brother, and 2 friends) to watch the movie with me who had never read either of Heiser’s books. Each found the movie interesting, but were a little overwhelmed with all of the information presented. Some of the information is new, or offers a different interpretation of passages that some have never heard before. My viewers suggested that they would want to go back through the movie, pausing it and looking up the relevant passages of Scripture in order to check out Heiser’s arguments more carefully.
I am aware that Heiser’s views originally expressed in his book The Unseen Realm caused quite a stir among evangelicals. Some excited, some confused, some afraid that heresy was being advocated. The reaction of my viewers to the film was surprisingly open. They had either heard similar ideas before or found the explanations offered very intriguing. If the movie opens peoples’ minds and leaves them wanting to investigate the teaching at a deeper level, then it must be considered successful, even if it presents a lot of information. To be honest, I don’t know how the film could have covered less. It’s important to see the whole picture presented by Scripture.
The other weakness depends on one’s point of view. Throughout the film different artists are shown creating works of art that relate to the themes beings discussed. I and some of my viewers found this perplexing at times. Not always seeing how the art connected to the message. However, there was agreement that the time spent on showing the creation of the artwork allowed the viewer time to absorb what was being discussed. Those who are artistic may have a more positive response to the use of the artwork in the movie.
Final Evaluation
My overall response to the film, and that of my viewers, is a positive one. I believe this film is an effective way of communicating these truths of Scripture. If one is patient and follows the presenters and their presentation all the way through to the end, the film delivers a wonderful sense of the depth and beauty of God’s plan. Of course, not everyone will agree with everything in the film (or book). However, anyone who takes the time to view it will definitely find spiritual nourishment and be prodded to search out the topics presented in greater detail. I heartily recommend The Unseen Realm (movie and book) to all who are interested in better understanding the cosmic battle we are in and the wisdom of God’s unfolding plan.
(Thanks to Logos/Faithlife for providing me with a link to preview the film for free. However, I was under no obligation to provide a positive review.)
Favorite Logos Commentary: The Geographic Commentary
For this and other great resources from Logos click on the link here.
Those who frequent this blog may be aware that I’ve become enamored lately with a geographical approach to Bible Study (see posts here, here, and here). A favorite Logos commentary of mine is the Lexham Geographic Commentary. Last year, I did a review of volume 1 which focused on the Gospels (see review here). Lexham Press has recently published the second volume on Acts through Revelation. Since I’ve already done an overview of this series, I’d like to focus on one particular chapter of volume 2 that points out how valuable this commentary is in Logos. As noted in my previous review, although these volumes are available in hardback from Lexham Press, the Logos version offers many superior advantages.
Like volume 1, volume 2 has chapters authored by various experts on biblical geography and the ancient world. I’ve chosen chapter 41 entitled, “The Social and Geographical World of Ephesus,” by David A. DeSilva. If you want an in-depth sensory learning experience regarding Ephesus then this is the commentary for you! This chapter on Ephesus is chalk-full of maps, diagrams, photos, and videos to enhance one’s learning experience about ancient Ephesus. The screenshot below is an example of one of the great features available in the Logos edition. It is called “before and after.” The picture on the right is taken from the book and shows the way the Odeon in Ephesus might have looked. By clicking on the picture, a screen appears on the left hand side with a little slider allowing you to see the way it looks today, as well as how it looked then. I have left the slider in the middle of the picture so that you can see both the before and after. By using the cursor, you can move the slider in either direction.
Another superior feature of the Logos edition can be seen in the next screenshot. When DeSilva describes the various deities worshipped in the city of Ephesus, one may wonder who some of these deities are. In the Logos edition, all of the deities are highlighted. By clicking on the highlighted name (in this case I have clicked on Cybele), the lefthand side of the screen produces what is known in Logos as “The Factbook.” This resource provides an enormous amount of information at one’s fingertips to learn more about who Cybele was. Using a hardback copy one would obviously not have this information available, and at best, might put the book down to look up “Cybele” in a Bible Dictionary. Logos not only lists various articles available on Cybele, but also offers photos and a video about this goddess. Here’s the screenshot.
Screen shot of the Factbook on the left which is accessed by clicking on the highlighted names in the book on the right.
The next two screen shots show an example of a video embedded within the text of the book. The first screenshot shows the book itself. By clicking on the link in the book, Logos takes you to a “Media” page where you are able to then watch the video. See the second screenshot below.
This is a picture of the link in the book. Clicking on it takes you to a media page where you can watch the video.In this screenshot, the media page can be seen. Simply click the arrow to watch a video on Ephesus.
These are just a few of the advantages available in Logos. Photos can also be imported into the media page and transferred to PowerPoint, Keynote, or Logos’s own “Proclaim” for use in a slide presentation. The final screenshot is found at the end of the chapter listing still other resources available in the Logos version.
Still other resources available in the Logos version of the Lexham Geographic Commentary!
David A. DeSilva, himself, is an extremely knowledgeable scholar on the ancient Roman world. This chapter on Ephesus is a gold mine of information and is greatly enhanced by all of the features available in Logos. This is why the Lexham Geographic Commentary is a favorite Logos commentary of mine. Check it out and the other resources available at Logos by following the link here.
The following is a guest post by Kaleb Cuevas from Logos:
Perhaps you have committed to a new Fall Bible study at church or are eager to dive into the latest new Bible study resource. Either way, you likely have the best intentions to stick with your new study on a consistent basis and increase their biblical knowledge. However, without the right mindset or frame of reference, you can easily lose interest and motivation.
Here are 5 strategies for helping you stay engaged by bringing your Bible study content to life.
1) Study for the right reasons
It is easy to view Bible study as an intellectual exercise. But acquiring information about the Bible is not a proper end in itself. Paul described the purpose of Scripture: “that the man of God may be complete, equipped for every good work” (2 Timothy 3:17). If our studies do not equip us for good works, then they are unprofitable studies. As we read the Bible, our goal must be to ultimately apply it to our lives.
2) Consider the historical setting
Contrary to popular belief, the Bible was not written to 21st century Americans. Each book of the Bible was written by a specific person, to a specific group of people, in a specific culture, at a specific time, and for a specific purpose. If we miss these details, we are likely to misunderstand much of what we are reading. Many good study Bibles include much of this information in the introductions to books of the Bible, so we would recommend starting with one of those.
3) Use historical definitions of biblical words
Very few Greek or Hebrew words have an exact English equivalent. So we have to remember that the English words in a translation may not mean exactly the same thing as the original Greek or Hebrew. One way to get around this obstacle is to do a word study, examining every occurrence of a particular word in the Bible to see how it is used therein. However, this method is time consuming, so it might be helpful to acquire a good Bible dictionary that compiles such studies on major words in the Bible. It makes it easy to understand what a given word actually means when used in the Bible.
4) Keep it in context
All too often, we read the Bible as if it were a collection of unconnected verses. A single verse taken by itself can appear to mean something totally contrary to the author’s intent. We wouldn’t skip to a sentence in the middle of Moby Dick and expect it to make sense, so why do we do this with the Bible? One good example is Jeremiah 29:11. This verse is frequently claimed as a promise for God’s specific blessing on an individual. But when we look at the context, we see that God was talking to the Israelites, whom he had sent into exile for their sins. Only after being in exile for 70 years would God bring them back to prosperity. Those are “the plans I have for you” according to Jeremiah’s full context.
5) Understand the genre
The Bible is made up of 66 different books, and they include many different genres of literature. There are epistles and narratives, poems and parables, instances of wisdom literature and apocalyptic literature, and a host of other specific styles. Keeping them all straight can be confusing, but it’s a vital part of understanding what we read. Thankfully, there are tools to help us here as well, books that provide an overview for each book of the Bible—including the genre—along with a number of other important details.
5 Strategies for Bible Study was written by Kaleb Cuevas who is Marketing Manager for Logos Bible Software, a product of Faithlife, which uses technology to equip the Church to grow in the light of the Bible and offers 14 products and services for churches.
If this post on “5 Strategies” has piqued your interest in using Bible study software, you can check out Logos by clicking here.
I’m a big fan of getting the “Big Picture” of a biblical book. The old cliche that “You can lose the forest for the trees,” is definitely true in biblical studies. We can become so microscopic by examining a word or verse (which definitely has its place!), that we can lose the meaning of the whole. My purpose in this article is to look at the theology, or big picture, of 1&2 Samuel. These books were originally one book and, therefore, they should not be separated if one is looking for the overall teaching they provide. (Note: I have done a similar post on The theme of the book of Genesis).
We’ll tackle the theology of 1&2 Samuel by looking at the following four points:
1&2 Samuel is a story about 4 main families (a point often overlooked in many commentaries and studies of these books).
A summary of the contents of these books.
How the beginning and ending of 1&2 Samuel contributes to understanding its main themes.
Key texts that summarize important theological points being made.
A Story About 4 Families
The significance of family relationships is highlighted in my book “Family Portraits: Character Studies in 1 and 2 Samuel”. Available at Amazon USA / UK.
Because these are books that talk about the establishment of the monarchy in Israel, it’s often overlooked that these books are a story about 4 families. The families of Samuel, Eli, Saul, and David not only dominate the narrative of 1&2 Samuel, almost every person mentioned in these books is related to one of these four families! There are a few exceptions to this, but the only reason these exceptions appear in the story is because of their effect upon—and relationship to these 4 main families.
There’s also a special relationship between the heads of these 4 families. Samuel becomes a surrogate son of Eli, Saul becomes a surrogate son of Samuel, and David becomes a surrogate son of Saul. These relationships connect the leading figures of 1&2 Samuel and move the story forward.
The use of family language in 1&2 Samuel is also very striking. For example the word “son” or “sons” occurs over 300 times in these books. The word “house” which can not only refer to a physical building, but to a family or dynasty—like “the house of Saul,” or “the house of David”—occurs about 176 times. The word “father” occurs 82 times, and I could bore you with the frequent occurrences of other family terms, but hopefully you get the idea. This emphasis on family is what led me to title my book on 1&2 Samuel “Family Portraits,” and it’s a feature of these books that is often overlooked.
Overview of Contents of 1&2 Samuel
There’s a great deal of disagreement over how to outline the books of Samuel. My purpose here is to present an outline that will give us a general overview of the contents without going into detail as to why I’ve broken the chapters down the way I have. That would be another long post.
Any overview of 1&2 Samuel should point out that these books constantly present contrasts between the major characters.
1 Sam. 1-7 depicts the end of the period of the Judges and present a contrast between the inept and corrupt leadership of Eli and his sons with Samuel. These chapters also anticipate the coming monarchy through Hannah’s prayer and by depicting Eli in royal terms. Chapters 4-7 also detail the important threat that the Philistines pose to Israel. Eli’s ungodly leadership results in God abandoning Israel to Philistine domination, but Samuel’s godly leadership reverses the tide and brings victory to Israel over their enemies.
1 Sam. 8-15 introduces the people’s demand for a king, followed by the selection of Saul. While there are mixed reviews on the beginning of Saul’s kingship in 9-11—some in favor, some not—Samuel’s speech in chapter 12 lays the groundwork for what the Lord expects in both a king and His people. Sadly, chapters 13-15 tell of Saul’s rebellion and rejection. Saul’s son Jonathan provides a positive contrast to his father as we see what a godly king should look like, while Samuel’s instructions and rebukes demonstrate Saul’s rebellion.
1 Sam. 16-2 Sam. 1 introduces us to David and provides various contrasts with Saul. David receives God’s Spirit while Saul loses the Spirit, only to have an evil spirit torment him. While Saul fears the enemy, David steps out in faith and defeats Goliath. Thus, just as Eli’s leadership resulted in failure and domination by the Philistines, so too does Saul’s. David, like Samuel before him, brings Israel victory against the Philistines. Saul seeks to kill David, while Jonathan befriends him. And when presented with the opportunity, David refuses to take Saul’s life. These chapters end describing Saul’s death and David’s lament over Saul and Jonathan.
2 Sam. 2-8 describe the rise of David over Judah first, and finally over all of Israel. The early chapters (2-4) contrast the rule of David and his general Joab with the rule of Saul’s son Ishbosheth and his commander Abner. Chapters 5-8 show David fulfilling a number of ancient prophecies, as well as establishing Jerusalem as the political and spiritual capital of Israel. The highlight is chapter 7 when God makes a covenant with David and promises him an eternal dynasty. This covenant recalls the words of Hannah in 1 Samuel 2:10 and highlights the messianic theme of 1&2 Samuel.
2 Sam. 9-20 focuses on the house of David. Chapter 9 introduces David’s desire to do good to the house of Saul by blessing Jonathan’s son, Mephibosheth. Things begin to unravel however when David is provoked into a war with the Ammonites. During the war, David commits adultery with Bathsheba and murders her husband Uriah. Chapters 13-20 explore the consequences of David’s sin and the destruction that falls on his household as well as the nation. Absalom’s rebellion is at the heart of these chapters and the author once again presents another contrast. This time it’s between David and his son Absalom.
The books of Samuel conclude with chapters 21-24. These chapters are not in chronological order. Instead they’re ordered by a literary technique known as chiasm. While David doesn’t die until 1 Kings 2, these chapters present a fitting conclusion to the books of 1&2 Samuel, including a psalm of David and his final words.
The Beginning and Ending of 1&2 Samuel
Here is a list of some of the similiarities between Hannah’s song and David’s psalm.
Introductions to biblical books are very important for understanding the overall messages that God seeks to convey. It’s also instructive to compare the beginning of a book with its end, especially when that book is a narrative like 1&2 Samuel. One should ask what’s different at the end from the beginning? How does the end of the story reflect on the changes that have occurred since the introduction? These questions are very instructive when it comes to 1&2 Samuel.
1 Samuel begins with a family crisis that is resolved by Hannah giving birth to Samuel and fulfilling her vow of dedicating him to the Lord. The climax of this story finds Hannah offering a Psalm of praise to the Lord at the beginning of chapter 2.
As we read her words of praise, however, it becomes clear that Hannah’s words are not simply about her own situation. They’re related to God’s ways of dealing with His people. They speak of His sovereignty and power as He raises people up and brings them down. Her psalm ends in 2:10 by speaking of God’s “anointed” and “king.” Of course, there’s no king at this point in the story and, so, Hannah’s prayer anticipates the future. Her words are, in fact, prophetic and introduce a messianic theme that leads to God’s covenant with David (2 Sam. 7). This covenant informs the rest of the OT and anticipates Israel’s future messiah, a descendant of David. If we pay close attention to her psalm of praise, we’ll find that it actually provides a blueprint for the stories that follow in the rest of the book.
As we approach the end of the book in 2 Samuel 22, we find a psalm of David (as noted above). A comparison with Hannah’s psalm reveals many similar words and phrases. In fact, the theme of David’s psalm is the same as Hannah’s—God’s power. The difference is that, while Hannah’s psalm looks forward and proclaims the things God will do, David’s psalm looks back on what God has done.
Many have also noted that David’s lament over Saul and Jonathan, which occurs in the middle of the book (2 Sam. 1) has a similar theme. And so the beginning, middle, and end of Samuel have important psalms that talk about power.
Just as Hannah’s psalm is preceded by an introductory story, so David’s psalm is followed by some concluding material. This type of structure where something begins and ends in a similar way is known in literary circles as an inclusio. Think of it like a set of bookends or a parenthesis that blocks off a portion of text.
To summarize, by looking at the beginning and ending of the books of Samuel, we’ve learned that power is a key theme to the book. To be more specific, we’ve learned that God’s sovereignty is a truth that determines the outcome of the story. While 1&2 Samuel affirm that Israel is God’s king and His power is absolute, it also includes God working in Israel through His anointed king.
Key Texts in 1&2 Samuel
The four key texts of 1&2 Samuel
Our last point of discussion is to note some of the key texts in 1&2 Samuel. An important question to ask is, “How do we know when we’re getting the message that God wanted to communicate through His Word, as opposed to making the text say whatever we want?
One of those ways is by becoming sensitive to what I call key texts. A key text might be a phrase within a verse, or perhaps a verse, or even a group of verses, that when you read them communicate an important truth that explains the story. In the case of the books of Samuel, there are certain texts that seem to jump off the page and say, “This explains in a nutshell what you’ve been reading about!”
In my opinion, there are four key texts in Samuel that summarize the major themes and purposes of the book. These four texts can be broken down into what I would call the main key text, which is then supported by the other three key texts.
1. The main key text of 1&2 Samuel is one we’ve already mentioned in the previous section. It’s Hannah’s psalm, or as some call it, Hannah’s prayer which is found in 1 Samuel 2:1-10.
As we’ve seen, the theme of this psalm praises God for His power. Hannah declares that the Lord is in control. She says that the Lord raises up and brings down, the Lord kills and makes alive. This theme of power shouldn’t surprise us. After all, the books of Samuel are about the establishment of the monarchy, which is an expression of the exercise of human power. But Hannah’s psalm declares to us from the beginning that though humans may struggle for power with one another, ultimately it’s God’s power that matters. Hannah also announces in the final verse that God exercises power by giving strength to His anointed. Her psalm explains the contrasts in the book. The contrasts we spoke of when outlining the contents. Through Hannah’s words we understand why Samuel is raised up and Eli and his sons are brought down. Why Saul is brought low and David is exalted.
Very simply, Hannah’s prayer is the basis that explains everything that happens in 1&2 Samuel. Although we’ll meet many fascinating and compelling characters in 1&2 Samuel, Hannah’s prayer reminds us that God is the main character of the book.
2. The next key text, and first supporting text is found in 1 Samuel 2:30. When God rebukes Eli through a prophet, God tells him, “Those who honor me, I will honor, and those who despise Me will be lightly esteemed.” These words are important because they let us know that God is not arbitrary. Hannah said “God raises up and God brings down.” We might ask, “On what basis?” Does God act arbitrarily? Is there no rhyme or reason why He does what He does? 1 Samuel 2:30 provides the reason why some are brought low, while others are exalted. It has to do with whether they honor or despise the Lord.
This statement matches the teaching of the Law where God promises to bless the faithful and judge the rebellious (e.g., Deut. 27-28). However, the picture isn’t this “black and white.” 1&2 Samuel gives ample evidence that God’s grace and mercy are important elements that must be factored into the equation.
3. The third key text, and second supporting text, is found in Samuel’s rebuke of Saul in 1 Sam. 15:22-23. There Samuel says, “To obey is better than sacrifice and to heed than the fat of rams.” Throughout 1&2 Samuel an emphasis is placed on true obedience vs. outward, ritualistic observance. God is looking for genuine worship, not outward show. There are many stories that reflect this important theme, including the contrast in the first two chapters between Eli and Hannah (as well as Eli’s sons and Samuel).
4. The fourth, and final key text (and third supporting text), is 1 Sam. 16:7. When God calls Samuel to go to the house of Jesse because He’s chosen a king from among his sons, He has to rebuke Samuel to not look at the outward appearance, as is common for humans to do. God tells Samuel that He doesn’t look on the outward appearance, but He looks on the heart.
The word “heart” is an important word in 1&2 Samuel. It occurs fifty-one times. Not only are there many stories that teach the lesson to not be fooled by outward appearance, this verse also connects closely with the other key texts. For example, God isn’t interested in outward ritual, but inward obedience of the heart. It’s the person with a genuine heart who honors God and this further explains God’s motivation in raising up some while bringing others down (1 Sam. 2:35; 13:14).
All four of these key texts work hand in hand and explain every story that is recounted in 1&2 Samuel.
Conclusion
Some would argue that the main point of the books of Samuel is the establishment of the monarchy, or, more specifically, the establishment of the Davidic monarchy. As we’ve seen, the theme of God’s anointed one is certainly an important theme in these books. However, one of the problems that can develop from this approach is simply looking at 1&2 Samuel as a historical source (“This is what happened long ago”). Of course, there are also many skeptics who would say this is an imaginative history. I would disagree and contend that these books contain genuine history, but we sell these books short if we only see them as history.
The four key texts noted above, and the way each of these texts interlock with the overall storyline, shows that 1&2 Samuel is much more than a nice story or ancient history. The message conveyed (and summarized in these 4 texts) is still very contemporary. In a world where the use and abuse of power is still a common theme, we need to know where real power lies. In our search for significance we need to realize that the honor we seek to achieve for ourselves is relatively meaningless and very fleeting. But in honoring the Lord, there is the promise of attaining everlasting significance as He promises to “honor those who honor Him.” This theme is continued in the NT where believers in Jesus are promised to share in His glory (e.g., Rom. 5:1; 8:30). Finally, the importance of integrity (the heart) and not focusing on outward appearance (or religious ritual without true content) is a message definitely needed in our society which is so image conscious but often lacks true depth and authenticity. The storyline, and culture that these books emanate from, may indeed be ancient, but the messages conveyed in 1&2 Samuel are very contemporary. These are books that definitely need to be taught and preached in the church today.
For a more indepth treatment of 1&2 Samuel check out my book Family Portraits: Character Studies in 1 and 2 Samuel available at Amazon USA / UK, WestBow Press (e-book version available here), Barnes & Noble, and other internet outlets.
The ancient city of Gath (modern Tell es-Safi) has been experiencing the archaeologist’s spade for the past 23 years under the direction of lead archaeologist Aren Maeir from Bar-Ilan University. This excavation has revealed much about the Philistines, the ancient people who lived there. Perhaps, most famously, a piece of pottery was discovered in the excavation that bears similarities with the name Goliath (see my article here and the photo below). Maeir recently stated, “One of the nice things about excavations at this site – and archaeology in general – is that every time you excavate, there are surprises.” One of those surprises, just recently announced, is the discovery of an older city of Gath laying below the one that has been excavated for the past 23 years. This older city dates to the 11th century B.C., the time of David and Goliath, and is even larger and more impressive than the one Maeir and his team have been excavating over the past, almost, quarter of a century!
Goliath’s Gath is Impressive!
Maeir standing by the ruins of the ancient Water Gate in Gath. ( Credit: TELL ES-SAFI/GATH ARCHAEOLOGICAL PROJECT)
The Jerusalem Post states, “While archaeologists have known for decades that Tell es-Safi contained the ruins of Goliath’s birthplace, the recent discovery beneath a pre-existing site reveals that his native city was a place of even greater architectural grandeur than the Gath of a century later” (for the full article click here). Digging beneath a previously explored area in Gath, this year (2019) the team discovered a large fortified structure with massive stones. Maeir states that the monumental architecture is larger than almost anything found in the Levant during this time period. As an example of the difference in size, Maeir compares the stones of the upper (later) period of the city (1.6 feet, or 1/2 meter long) with what he calls the “Goliath layer” recently discovered (3.2 – 6.5 feet, or between 1-2 meters). The walls of the older layer are also twice the width of the later walls (13 feet wide as opposed to 6.5 – 8 feet wide). The area covered by ancient Gath is also impressive. Maeir states that it covered about 123.5 acres, more than twice the size of comparable cities in the Levant. By comparison, the city of Jerusalem is estimated to have been about 10 acres in the time of David! For more details on the impressive size of Gath, see the excellent article in The Times of Israel.
Interpretation of the Find and Presuppositions
This is the piece of pottery, mentioned in the article above (known as an ostracon), with names etched on it that resemble Goliath’s name. Discovered at Tell es-Safi, biblical Gath.
As we are all aware, all of us have certain presuppositions in our approach to anything in life. The same is true for archaeologists and biblical scholars. Maeir’s presuppositions differ from mine. He believes that much of the Bible was written at a later time period than the events that are described. Consequently he also believes that the Bible contains various myths, legends, and inaccuracies. As a result, he has suggested that the story of the gigantic size of Goliath (and others) may be related to the size of this ancient city and its walls. He thinks that ancient people would have reasoned that giant walls require giants to build them. Thus he does not believe the story of David and Goliath is literally true but derives from some such supposition.
Although Goliath may not be as tall as some think that he was (see my article here), I do respectfully disagree with Professor Maeir, since I hold to a strong view of the inspiration of Scripture. In my opinion, the power and sophistication of the Philistines and their great city of Gath, which has been revealed through archaeology, only confirms what the Bible has to say about them. They are pictured as a more technologically advanced society than the Israelites (e.g., 1 Sam. 13:19-22), as well as a dangerous and powerful foe. Many of the articles announcing this discovery are running with Professor Maeir’s theory. I for one, cannot agree. While we may not always be in agreement with the presuppositions and conclusions of others, we are certainly debtors to the men and women archaeologists who are uncovering the rich history of Israel’s past.
For other articles related to this recent discovery, see the following links:
