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:
Although Ziklag is known to be in the southern part of Judah near Philistine territory, this map illustrates the uncertainty of its exact location. (Notice that 2 places are marked as possibilities, neither of which reflects the location suggested by the recent discovery).
Fearing that Saul would one day catch up with him, David, his six hundred men and their families, fled to King Achish, king of Gath (1 Sam. 27:1-4). After spending some time there and pretending to be a loyal vassal, David prevailed on Achish to give him his own city. Achish chose Ziklag and David, his troops and their families, turned a former Philistine town into an Israelite town (1 Sam. 27:5-7).
The three directors of the Khirbet a-Ra‘i excavation, possibly the biblical Ziklag. (Left to right) Israel Antiquities Authority’s Saar Ganor, Prof. Yosef Garfinkel, Head of the Institute of Archaeology at the Hebrew University in Jerusalem, and Dr. Kyle Keimer of Macquarie University in Sydney, Australia, on July 8, 2019. (Amanda Borschel-Dan/Times of Israel)
David’s Sojourn in Ziklag
According to 1 Samuel 27:7, David spent 16 months in the land of the Philistines. Presumably, most of that time was spent at Ziklag. From Ziklag, David and his men carried out raids against the enemies of Judah in the South (1 Sam. 27:8). However, when reporting his activities to Achish, he would inform him that he had been attacking areas in southern Judah associated with Israelite allies and inhabitants (1 Sam. 27:10-12).
When the Philistines gathered their troops to fight against Saul, Achish expected David, as a loyal vassal, to accompany him (1 Sam. 28:1-2). However, the other Philistine commanders did not trust David and his men and sent them packing back to Ziklag (1 Sam. 29:1-11). During the time that David and his men were absent from Ziklag, the Amalekites, a perennial enemy of Israel (and among those whom David had attacked—1 Sam. 27:8), captured the defenseless city of Ziklag. They set it on fire and took all of the families of David and his men captive (1 Sam. 30:1-4). The story turns out well for David and his men as they pursue the Amalekites and are able to save their families (1 Sam. 30:18-20).
Identification of Khirbet a-Ra‘i as Ziklag
Aerial view of Khirbet a-Ra‘i. Photo by Emil Ajem, Israel Antiquities Authority
The dig at Khirbet a-Ra‘i commenced in 2015. The leaders of this excavation include archaeologists who also excavated Khirbet Qeiyafa. Khirbet a-Ra‘i is located between Kiryat Gat and Lachish. Keimer, one of the lead archaeologists states that three elements must exist for a city to qualify as the location of Ziklag. 1. 12th-century BCE Philistine habitation; 2. 10th century settlement, and; 3. a destruction layer. All of these are present at Khirbet a-Ra‘i. Regarding other possible candidates for the location of Ziklag Keimer stated, “Each candidate had a problem — the sequence, the geography, no destruction layer. But Khirbet a-Ra‘i seems to check all the boxes.”
Other archaeologists are not as convinced. Bar Ilan University Professor Aren Maeir, director of the Tell es-Safi/Gath Archaeological Project for the past 23 years, is against the identification. In a phone conversation with The Times of Israel, Maeir said, “This suggestion of Yossi Garfinkel is so unacceptable, it’s unbelievable. There is simply no basis for this. I don’t know how he got to it.” Another prominent archaeologist, Israel Finkelstein, agrees. One of the main arguments by these archaeologists is that the ancient city of Ziklag must be farther south than Khirbet a-Ra‘i. One reason for this is that Joshua 19:5 states that Ziklag was part of the inheritance of the tribe of Simeon, which was given a southern portion of the tribe of Judah. In the map at the top of the page the reader will notice that guesses as to possible locations for Ziklag are much further south of Gath. This isn’t the first time that Maeir and Finkelstein have had disagreements with Garfinkel over biblical sites (e.g., Khirbet Qeiyafa). Only time will tell if Khirbet a-Ra‘i may be ancient Ziklag. Meanwhile, it is certainly another interesting excavation in a land full of fascinating archaeological sites!
For more information on this discovery see the following links:
Authorized: The Use & Misuse of the King James Bible
Authorized: The Use & Misuse of the King James Bible by Mark Ward
Mark Ward has written a very informative and well-balanced book looking at the KJV and the need for modern English versions of the Bible. Ward loves and appreciates the KJV, but he also presents clear reasons why the Bible is needed in one’s contemporary language.
The Preface to the King James Bible
Ward quotes an interesting statement made in the preface to the KJV. It reads, “As nothing is begun and perfected at the same time, and the latter thoughts are thought to be the wiser; so, if we building upon their foundation that went before us, and being holpen by their labours, do endeavour to make that better which they left so good; no man, we are sure, hath cause to mislike us; they, we persuade ourselves, if they were alive, would thank us.” (p. 83).
Besides the archaic language which begs for a modern equivalent (how many times did you have to read the quote to understand it, and who among us knows what “holpen” means?), I find 3 interesting things about this quote:
1. The translators acknowledgement of their debt to those English translators who had gone before (Tyndale, Coverdale, etc.).
2. The concern of their own translation efforts being rejected (“no man, we are sure, hath cause to dislike us.”)
3. Their acknowledgement that building on previous efforts will “make that better which they left so good”. As Ward notes, “The KJV translators were not KJV-Only. They would most definitely support the work of later translators building on their foundation and being helped by their labors.” (p. 83).
Why I Recommend This Book
There is a lot to be praised about this book. First, it is concise and easily readable in a short amount of time. Second, it is written with sensitivity toward both the KJV and those who love it. Third, it is written by someone who knows the KJV, and is aware of the issues involving Bible translation. Fourth, it is written by one who has done the research.
This is not an “off the cuff” bashing of the KJV, but a well-reasoned and well-researched book. I recommend it, not only to my friends who are KJV-Only Bible readers, but for those in the church who ask the frequent question: “What translation of the Bible is the best/should I use?” Ward’s final chapter focuses on this question in particular, but his whole book gives a well-rounded approach to answering it.
Authorized: The Use & Misuse of the King James Bible is available at Amazon USA / UK and Lexham Press.
Logos has announced that one of the best evangelical commentary sets available is on sale until July 15, 2020. The entire series of the NICOT/NICNT is on sale for a whopping 43% off! If you can’t afford the whole series, you may want to purchase the volumes of your choice for $29.99 (excluding the two newest volumes). A majority of volumes in this series run between $45.00 – $80.00, so it is worth your while to get in on the sale. If you’re wondering what all the fuss is about you can check out my review of the NICOT/NICNT Commentary series that I posted this past December. I’ve reproduced it below for your convenience. Click here or any of the links on this page to go to the sale page at Logos.
The New International Commentary Series on the Old and New Testaments (My Review)
If I could only own one full set of commentaries, the New International Commentary on the Old and New Testaments (abbreviated as NICOT/NICNT) would be my choice. In fact, when the folks at Logos/Faithlife offered me the opportunity to own and write a review on a commentary series, the NICOT/NICNT was my choice! Beginning with the initial publication of the NICNT in the late 1940s, the New International Commentary series has been a staple in the lives of pastors, rabbis, students, seminary libraries, and those who are serious about plumbing the depths of the Bible. Like a fine wine, it as continued to improve with age. Many of its volumes are listed as the first or second top commentary on bestcommentaries.com.
Begun by a team of international scholars, the New International Commentary is a series in the evangelical Protestant tradition. Joel Green, the current editor of the New Testament series, writes that the NICNT was written “. . . to provide earnest students of the New Testament with an exposition that is thorough and abreast of modern scholarship and at the same time loyal to the Scriptures as the infallible Word of God.”
In this screenshot, author Barry Webb discusses historical issues related to the Book of Judges.
Each commentary begins with an introduction to the selected book(s) and looks at matters of authorship, date, background, purpose, structure, and theology (see screenshot above). This is followed by the author’s own translation of the Hebrew or Greek text and then a verse-by-verse commentary. Each commentary focuses on exposition of the text with theological and devotional insight, while not ignoring important critical matters dealing with the text.
Likes Regarding the New International Commentary Series
Always updating, the New International Commentary series volume on Galatians by David A. deSilva has just been published this year (2018).
One of the features of this long-running commentary series that I value is its commitment to stay abreast with the latest in scholarship. As the decades have passed, the New International Commentary series has grown along with contemporary methods of investigating the text of Scripture. As a result, older, outdated volumes, have been replaced, while volumes that retain their usefulness are in the process of being updated. For example, just this year (2018) Eerdmans (the publisher of the New International Commentary) has published a new commentary on Galatians by David A. deSilva. DeSilva’s commentary replaces the Galatians commentary by Ronald Y. K. Fung published in 1988, which, in turn, replaced the commentary on Galatians by Herman N. Ridderbos from 1953! These three commentaries on Galatians illustrate another feature I like. In older editions of the New International Commentary authors were much more brief in their treatment of the text. Whether that was by design (an editorial decision) or by author choice I do not know. While some may appreciate a brief commentary, and they do have an important contribution to make, I like the fact that the newer publications in the New International Commentary series allow the author freedom regarding page length. Looking again at the three editions of the Galatians commentary, Ridderbos’s original treatment of Galatians was 240 pages. Fung’s version was 375 pages. The latest contribution by deSilva is 622 pages. This example is characteristic of the entire commentary series. The new volumes coming out, whether replacements or brand new products are longer than the older volumes. Obviously this is only a plus if the author of a given commentary is providing good information, but this does not seem to be a problem in this series.
Dislikes Regarding the New International Commentary Series
The New International Commentary series currently consists of 48 volumes (26 OT and 22 NT). The New Testament series is nearly complete, only lacking commentaries on 2 Peter and Jude. The Old Testament series still lacks volumes on Exodus, 2 Samuel, 1&2 Kings, 1&2 Chronicles, Esther, Lamentations, Daniel, and Amos. This is one of the drawbacks of this series. There is not yet a commentary on every book of the Bible. One would hope that the editors would encourage scholars assigned a certain book to meet a reasonable deadline so that the rest of these commentaries can be made available. One case in point is David Toshio Tsumura’s commentary on First Samuel which came out in 2007. Eleven years later, readers continue to wait for his commentary on Second Samuel.
The New International Commentary Series in Logos
Logos 8 is now available! Check out my review here, click on the link provided and get your update with a discount!
I am a person who still enjoys grabbing an actual book and reading through it. I also have to admit that I enjoy the sight of bookshelves full of books. However, I am gradually being won over by the new technological revolution which is spearheaded in the realm of Bible software by Logos/Faithlife. As great as it would be to have the entire NICOT/NICNT series lining my bookshelves (and I do have a number of volumes), I am in love with the idea of being able to take this entire series with me on my laptop, IPad, or IPhone! Granted, a person usually only needs one commentary at a time, but it’s hard to argue with the fact that Logos puts a whole library of commentaries at your disposal.
Users of Logos are also well aware of the powerful search tools available in Logos. Every word in the New International Commentary series is tagged so that anything can be looked up in a matter of moments. If you’ve forgotten where that quote is that you liked, or a particular insight, it can be easily found by typing a word or phrase into Logos. This beats thumbing through a 1,000 page commentary trying to find that special quote or insight. Given the choice of having this commentary series on my shelves or on my computer is a no-brainer. I’d choose my computer every time.
If you have an older version of Logos and you’re wondering if you can buy this commentary series and still have it available when you update, the answer is “Yes.” You never lose any books that you purchase in Logos. They will always transfer when you update to a newer version. Of course, this series isn’t cheap, but if you’re looking for a commentary series that provides in-depth treatment of the Bible with great theological insights this one is definitely worth saving up for.
In my previous two posts (here and here), I have sought to demonstrate how learning biblical geography can be a helpful way of studying the text of Scripture. The ancient city of Shechem, located near modern Nablus, is another example of what can be learned by studying biblical geography. The city of Shechem is mentioned 54 times in the OT, not counting an additional 13 times where it refers to an individual by the same name. It is specifically mentioned twice in the NT (both in Acts 7:16), however, the mention of Sychar in John 4 may be the same city. It is certainly the same geographical area (see discussion below). Because of its frequency, we will only examine the most significant occurrences of this city in Scripture.
Shechem and the Patriarchs
Shechem is located in the heart of the Land of Canaan.
The first mention of Shechem occurs in Genesis 12:6 when Abram enters the land of Canaan. We’re told that the Lord appeared to Abram and promised him that the Land of Canaan would be given to his descendants. As a result Abram built an altar. Thus our initial introduction to Shechem involves the Lord revealing Himself to Abram and Abram’s grateful response by building an altar.
Genesis 34 tells the story of how Jacob’s sons destroy the inhabitants of Shechem for the rape of their sister.
Shechem plays a significant role in the story of Jacob after his return to the land (having spent 20 years with his uncle Laban in Haran). It is only the second place in Canaan where one of the patriarchs purchased a part of the land (the other was the cave of Macpelah and surrounding land where Abraham buried Sarah–Gen. 23:16-20). We are told that Jacob purchased some land near Shechem, and then, like his grandfather Abram, he built an altar there which he called “El Elohe Israel” (God, the God of Israel–Gen. 33:18-20). Thus, the first two mentions of Shechem in the Bible represent God’s promise of the land, along with Jacob’s purchase of some of that land, followed by both patriarchs worshipping the true God by building an altar to Him.
Things take a turn for the worse, however, when Jacob’s daughter Dinah is raped by a man named Shechem (Gen. 34). Shechem was the son of Hamor, the ruler of the city at this time, and for whom, apparently, the city was named. Outraged at the treatment of their sister, the brothers (led by Simeon and Levi) devise a plan that leads to the destruction of the people of Shechem. Jacob fears retaliation by the surrounding inhabitants and God appears to him at that time telling him to go to Bethel. Before leaving, however, Jacob has his household put away all their foreign gods and purify themselves (Gen. 35:2).
As an interesting sidenote: In Hebrew the name “Hamor” means “donkey.” The inhabitants of Shechem are referred to as the “sons of Hamor” or “sons of a donkey.” While excavating the city under the lowest floor of the outer guardroom, what appears to be a donkey was found buried there [Toombs, L. E. (1992). Shechem (Place). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 5, p. 1182)]. The reason this is interesting is that Canaanites are known to have ritually slaughtered donkeys in dedication to their gods and buried them in the foundation of the city gates. See the following article: Bronze-Age Donkey Sacrifice Found in Israel.
Joshua
Mounts Gerazim and Ebal provide the backdrop to the city of Shechem.
The Book of Joshua informs us that Shechem was both a city of refuge (Josh. 20:7), as well as a Levitical city (Josh. 21:21). Shechem was located near two mountains–Gerizim and Ebal. Before entering the Promised Land, Moses had commanded the people to build an altar on Mount Ebal and to divide the tribes between the two mountains. Half were to pronounce the blessings of the Law from Mount Gerizim, while the other half were to pronounce the curses of the Law from Mount Ebal. The fulfillment of this command is recorded in Joshua 8:30-35. Shechem is also the setting for Joshua’s famous speech that includes the words, “Choose for yourselves this day whom you will serve. . . But as for me and my house, we will serve the Lord” (Josh. 24:15; see Josh. 24:1). These important events recall the patriarchal stories, especially the story of Jacob. Just as Jacob had called on his household to put away their foreign gods, so Joshua, centuries later, challenged the nation of Israel to do the same. Except for the horrendous crime committed by Jacob’s sons in the slaughter of the people of Shechem, its early history left a legacy of commitment to God and a repudiation of foreign gods. Shechem was also the place where the bones of Joseph were laid to rest (Josh. 24:32), a reminder of the promise given to Abram at Shechem that God would give his descendants the Land of Canaan. Not too bad of a start for this geographical location. But all that was about to change!
Abimelech
Abimelech was killed when a woman threw an upper millstone on his head, crushing his skull.
The story of Abimelech, the son of Gideon by a concubine, is recorded in Judges 8:30-9:57. Although at one point Gideon had broken down the altar of Baal and cut down the Asherah pole (Judg. 6:27-28), leading Israel away from idolatry, by the end of his life he was responsible for leading Israel back into idolatry. Abimelech’s mother was from Shechem (Judg. 8:31) and he was able to convince the leaders of Shechem to make him king (Judg. 9:1-2) and destroy the other sons of Gideon (also known as Jerubaal). Abimelech hires 70 “worthless men” to do the job of slaughtering the 70 sons of Gideon. He hires them by using money from the temple in Shechem dedicated to the god Baal-Berith (Judg. 9:4-6). It is unclear how many temples existed in Shechem. Later in the story a temple dedicated to El-Berith is also mentioned (Judg. 9:46). Many scholars believe that these are two names for the same temple. El, which means god (or God), was the head of the Canaanite pantheon. According to Canaanite religion, Baal was a son (or possibly a grandson). There is also a sanctuary mentioned in Joshua 24:26. After Joshua wrote some words in the book of the Law, we are told that he set up a large stone “under the oak that was by the sanctuary of the Lord.” Ironically, this may be the same place later called the temple of Baal-Berith. In other words, a place that was known for turning from foreign gods to worship the true God had become a place where Baal was now worshipped. Another irony of the Abimelech story is that he destroys this temple when he demolishes the city of Shechem (Judg. 9:46-49)–the very temple whose funds had been used to install him as king!
This photo, the same as the one above, points out the Temple and standing stone discovered at Shechem
Archaeologists have uncovered a temple in ancient Shechem (see the photo above). The destruction dates to the 12th century BC, the same time period as Abimelech’s destruction described in Judges 9. A standing stone was also discovered, part of which is still standing. It is probably this stone which is referred to in Judges 9:6 which states that Abimelech was made king “beside the terebinth tree at the pillar that was in Shechem.” Some also believe that this may be the same stone mentioned in Joshua 24:26. Archaeologists have also uncovered a statue of Baal at Shechem providing firm evidence that Baal was worshipped there. For further information click on the following link: Abimelech at Shechem.
Shechem and The Divided Kingdom
The disappointing history of Shechem continues as it becomes the scene for the coronation of Solomon’s son Rehoboam (1 Kings 12:1). On this occasion, however, the northern tribes presented their grievances and when Rehoboam answered them harshly, the ten northern tribes made Jeroboam their king and created a permanent separation that lasted until the Exile. In fact, Shechem was fortified by Jeroboam and became the first capital city of the Northern Kingdom (1 Kings 12:25). If the reign of Abimelech emphasized the spiritual apostasy of Israel, the dissolution of the United Monarchy at Shechem was a precursor to the troubles that would plague Israel and Judah eventually leading both kingdoms into exile. Thus bringing to an end (at least momentarily) the promise made to Abram to give the Land of Canaan to his descendants.
The New Testament
Jacob’s well, now housed inside a Greek Orthodox Church in the area near Mount Gerazim and ancient Shechem is the location of Jesus’ meeting with the Samaritan woman.
By the first century A.D., the area around Shechem had become part of Samaritan territory. In fact, archaeologists tell us that Shechem ceased to exist in the first century B.C.. The only direct reference to the ancient city of Shechem is found in Stephen’s speech in Acts 7:16, when he is recounting the history of the patriarchs. However, the NT knows another very important episode that happened in the vicinity of ancient Shechem. This is the story of Jesus meeting a Samaritan woman at a well near Sychar (John 4:5). Whether Sychar refers to ancient Shechem or to a nearby town (known today as Askar), is disputed by scholars. One thing that is certain is that the well that Jesus meets this woman at is the well of Jacob and is near the parcel of land given to Joseph (John 4:5). Today a Greek Orthodox Church has been built over the site (see the photo on the left) which sits near the foot of Mount Gerizim. Anyone familiar with the ancient site of Shechem from the OT would immediately recognize that this conversation takes place in the same locale by the reference to the mountain on which the Samaritans worship (John 4:20). The ruins of the Samaritan Temple on Mount Gerizim can still be seen today. This Temple, built around the middle of the 4th century B.C., was destroyed probably sometime in the 2nd century B.C. (either by John Hyrcanus, or Simeon the Just).
While Jesus’ meeting with the Samaritan woman has many implications (including her own salvation, as well as those in the town), for our purposes it creates the perfect ending to the sorted tale of the city of Shechem. Jesus’ response to the woman at the well concerns worship that is “in Spirit and in truth” (John 4:23). How fitting that Jesus speaks of the meaning of worship that pleases the Father in a place where Abram and Jacob had built altars to the true God, and where Jacob and, later Israel, had put away their foreign gods in order to worship the God of Israel. How fitting also that Jesus brings the gift of the Kingdom of God to this woman and the people of her town in the very area that had witnessed the division of the Kingdom of Israel! Knowing the stories about Shechem in the OT and understanding that Jacob’s well and the first century village of Sychar is in this same geographical area brings a satisfying conclusion to a city with a mixed spiritual and political heritage. How good of God to bring this region full-circle through providing the living water that only Jesus can give!
