B I B L I C A L
volume 44 number 2
winter 2017-18
ANCIENT ATHENS Paul’s Second Missionary Journey The Miracles in Mark’s Gospel
Eric Geiger Vice President, LifeWay Resources
“C
Dwayne McCrary Team Leader Ken Braddy Director, Adult Ongoing Curriculum Michael Kelley Director, Group Ministry Send questions/comments to: Team Leader by email to Dwayne.McCrary@lifeway.com or by mail to: Team Leader, Biblical Illustrator, One LifeWay Plaza, Nashville, TN 37234-0175; or make comments on the Web at 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 www.lifeway.com, or write LifeWay Resources Customer Service, One LifeWay Plaza, Nashville, TN 37234-0113. For subscriptions or subscription address changes, e-mail subscribe@lifeway.com, fax (615) 251-5818, or write to the above address. For bulk shipments mailed quarterly to one address, fax (615) 251-5933, e-mail orderentry@lifeway.com, 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 curriculum 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 (HCSB) are from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers. Scripture quotations marked (ESV) are from English Standard Version® (The Holy Bible, English 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 (RSV) are from the Revised Standard Version of the Bible, copyrighted 1946, 1952, © 1971, 1973. Printed in the United States of America
B I B L I C A L
F I R S T - C E N T U R Y B U R I A L I W H Y A N O I N T ? I J E S U S ’ F A M I LY WINTER 2017-18
Angels We Have SEEN on High!
G. B. Howell, Jr. Content Editor
volume 44 number 2
winter 2017-18
B I B L I C A L I L L U S T R AT O R
AN WE SEE THE angels?” I asked. “No, nobody is allowed” was Esau’s reply. In August 2016, Brent Bruce (Illustrator’s graphic designer) and I went to Israel along with Dr. Eric Mitchell from Southwestern Baptist Theological Seminary. We spent three weeks photographing biblically significant sites. Before the trip, I had read about restoration work being done in Bethlehem’s Church of the Nativity. Part of the work included restoring mosaics in the upper parts of the church, mosaics that had been dimmed and blurred by centuries of smoke and incense. The restoration, though, was bringing the mosaics back to their initial vibrancy. In the process, workers discovered an angel mosaic that had been covered with plaster for hundreds of years. “I understand, but if you were wondering about my preference, we want to see the angels.” Our guide, Esau, replied emphatically, “Sir, visitors are NOT allowed. We have to stay here on the ground level. No one can go up the scaffolding—it is dangerous. You can peep between the boards in the scaffolding, but no one can go up there.” My response? “I understand. But I still want to see the angels.” I was not angry or upset, but I was being, shall we say, graciously persistent. Esau said, “To get up there requires you to have permission letters from the church’s pastor, the mayor of Bethlehem, and the restoration specialist leading the work. You do not have that. You can not get up there.” My response was, “We’ll see.” After a few minutes Esau said, “You wait here.” He scooted off to talk to a group of people. Esau pointed and the whole group turned to look at us. There was more talking, more looking, and more pointing. In a moment, a man from the group came to us and said, “I understand you want to see the angels.” “Yes sir we do,” I replied. I introduced our team and next thing you know, this man was leading our little group up rickety ladders to the scaffolding above. For the next two hours we received a personal tour from THE men leading the restoration work. How did this happen? Esau explained, “There is only one man who can override the decision of the pastor, mayor, and archaeologist. And he just happened to be here today, showing the restoration to an ambassador from Poland. You are lucky.” I thought, Lucky? Just happened? I don’t think so. Scores of people are praying for this trip. God is answering those prayers. For photos of the angels and information about the church, see the InSites foldout. This upcoming Christmas, I plan on singing . . .
ANCIENT ATHENS Paul’s Second Missionary Journey The Miracles in Mark’s Gospel
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About the Cover: Red-figured hydria (water jar) showing a seated woman reading from a scroll and her three companions. From Kimssalla, Rhodes, the hydria was made in Athens around 450 BC. This red-figured style of pottery was in use and popular about 530-400 BC. ILLUSTRATOR PHTO/ BRITISH MUSEUM/ LONDON (31/28/43-44)
R
On a scale of 1-10, this book receives a rating of 10 camels.
The Forgotten Jesus: How Western Christians Should Follow an Eastern Rabbi; by Robby Gallaty; Zondervan, 2017; 224 pages; paperback; ISBN: 978-0310529231. Book reviews are limited to those the Illustrator staff feels confident to recommend, 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.
YES!
OBBY GALLATY HAS penned a modern-day epistle that the church needs. In The Forgotten Jesus Gallaty contends that the church in America has largely forgotten the soil from which the Messiah sprang. In essence the church has become at best myopic in our reading of the Old Testament and at worst we have opaquely endorsed a Marcionite reading of Scripture. Gallaty engages the reader to embrace the Jewishness of Jesus through both a cultural and reflective rereading of the Old Testament In his first two chapters Gallaty illustrates the differences in Western and Eastern thinking. He defines presuppositions of thought systems such as Hellenism and Romanism. Rather than an abstract Jesus, Gallaty writes of a Jesus rooted in concrete actions that demonstrated the purposes of His teachings. Particularly helpful in these chapters is the segue that contrasts the more-concrete Jewish thinking with Western abstract thought. Gallaty outlines the cultural and material contexts of the first century in chapters three and four. Tellingly, he clearly and succinctly defines John the Baptist by looking at Essene characteristics mentioned in Scripture.
Likewise, he explains elements of Jesus’ birth story—such as swaddling clothes, the mysterious star—in the cultural context of the ancient Near Eastern world. Gallaty quickly takes readers through an overview of Jesus’ life, from His time in the Temple, to the beginning of His ministry, to the Messiah’s choosing His disciples. The practical heart of the book is chapters five through nine. Here Gallaty examines events in Jesus’ life “through the lens of the Old Testament by highlighting…textual connections” between the Old and New Testaments (p. 19). Events include miracles and meals, opposition to Jesus, and ultimately His trial and death. Gallaty closes by encouraging readers to continue exploring the Jewishness of Jesus through clear study of God’s Word. Additionally, he includes a helpful bibliography and scriptural reading plan. I highly recommend Gallaty’s book for those who want to rediscover the scriptural Jesus who is easily misinterpreted through the lens of today’s culture. I Joseph R. Cathey teaches Old Testament at Dallas Baptist University and is pastor of First Baptist Church Godley, Godley, Texas.
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Contents
WINTER 2017-2018 VOLUME 44 NUMBER 2
DEPARTMENTS 2
BI Lines
36 The Miracles in Mark’s Gospel by W. Wayne VanHorn January 7 // Session 6
3
BI the Book: The Forgotten Jesus By Robby Gallaty Book review by Joseph R. Cathey
87 Childhood in the Greco-Roman World by David E. Lanier January 28 // Session 2
InSites (between pages 66-67) Angels We Have Seen on High Ancient Athens 98 Issues Gone BI BIBLE STUDIES FOR LIFE 14 First-Century Occupations by R. D. Fowler December 3 // Session 1 49 To Rebuke: A Word Study by Steve Booth December 17 // Session 3 63 From Nazareth to Bethlehem by David M. Wallace December 24 // Session 4
InSites: Angels We Have Seen on High December 24 // Session 4
71 Death, A First-Century Understanding by Bill Patterson December 31 // Session 5
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Christ’s Followers: A First-Century Understanding by Gregory T. Pouncey February 11 // Session 4
26 Paul’s Prison Epistles by Cecil R. Taylor February 25 // Session 6 EXPLORE THE BIBLE 75 Luke the Historian and Theologian by Ray Wilkins December 3 // Session 1 40 Why Zeus and Hermes? by Janice Meier December 10 // Session 2 79 Who Were the Judaizers? by Timothy T. Faber December 17 // Session 3 60 Apostles, Elders & Prophets in the Early Church by Don H. Stewart December 17 // Session 3
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S E E R E L AT E D B I B L E S T U D Y R E S O U R C E S :
www.GospelProject.com • www.BibleStudiesForLife.com • www.lifeway.com/ExploreTheBible
18 The Jewish World When Jesus Was Born by Justin Langford December 24 // Session 4
10 The Generosity of the New Community by Robert A. Weathers December 17 // Session 3
52 Paul, the Prisoner by Gerald L. Stevens January 7 // Session 6
44 Stephen, All We Know by Steve W. Lemke December 31 // Session 4
67 Paul and the Athenians by Rodney Reeves January 14 // Session 7
90 The Ethiopian Eunuch by Mark A. Rathel January 7 // Session 5
22 Damascus: A Biblical Overview by G. Al Wright, Jr. January 21 // Session 7
InSites: Ancient Athens January 14 // Session 7
29 Paul and the Church at Ephesus by Michael Priest January 28 // Session 9 6
82 Paul’s Second Missionary Journey by John Mark Terry February 4 // Session 9
How Was Paul Received? by John Polhill February 25 // Session 13
THE GOSPEL PROJECT
60 Apostles, Elders & Prophets in the Early Church by Don H. Stewart February 4 // Session 9
75 Luke the Historian and Theologian by Ray Wilkins December 3 // Session 1
79 Who Were the Judaizers? by Timothy T. Faber February 4 // Session 9
56 Annas and Caiaphas by Lynn O. Traylor December 10 // Session 2
33 Who Was Apollos? by Dale “Geno” Robinson February 25 // Session 12
79
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ETB: Acts 28:17-28
How Was Paul Received
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( BY JOHN POLHILL )
ILLUSTRATOR PHOTO/ JAMES MCLEMORE (10/33/5)
(? )
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ILLUSTRATOR PHOTO/ DAVID ROGERS/ ARCHAEOLOGICAL MUSEUM/ ISTANBUL (196/9A)
P
AUL WAS CONVINCED that God had called him to a special ministry to the Gentiles. He alluded to this frequently in his letters.1 It is a major theme also in the Book of Acts. First mentioned in the account of his conversion (Acts 9:15), it continued with his participation in the witness of the church in Syrian Antioch which included Gentiles in its outreach (11:19‑26), came to full blossom in his sharing the gospel in the synagogue of Pisidian Antioch (13:13‑52), and culminated with his witness to the Roman Jews (28:16‑31). In fact, Paul’s being rejected by the Jews and accepted by the Gentiles in both Pisidian Antioch and Rome were strikingly similar, forming a bracket that elucidates Paul’s reception throughout Acts. In Pisidian Antioch Antioch of Pisidia was Paul’s first major place of witness in Asia Minor.2 Located in the mountainous region of what is today southern Turkey, it was a Roman colony city, consisting primarily of Gentiles, but with a significant Jewish community. Paul made his first contact in Antioch by going to the synagogue, where on the Sabbath he was invited to address the congregation. Hearing his message (13:16‑41) were not only Jews but also a number of “Godfearers,” Gentiles who believed in God but had not taken the steps to become full converts to Judaism. Paul reminded his hearers of God’s past deeds of deliverance, which Left: A great Roman aqueduct at Pisidian Antioch once brought water to the city from the mountains six to seven miles north. Most of
the aqueduct was built underground, except for the last mile leading into the city; here the aqueduct was elevated on these arches above the terrain.
ILLUSTRATOR PHOTO/ BOB SCHATZ (12/8/7)
Above: Ruins of the Augustus Temple, constructed on the highest point of Antioch of Pisidia, was built in the 1st cent. AD to honor Augustus after his death. Left: Marble statue of a woman identified as Cornelia Antonia; from Antioch of Pisidia; dated to the 2nd cent. BC. The graceful statue depicts a woman wearing a long tunic and a himation (mantle) wrapping her body. The posture is in accordance with the Greeks’ classical artistry of the day.
now culminated in His sending Jesus the Messiah. Paul concluded with an invitation to accept Jesus as the only One who could bring deliverance from sin and warned the people against failing to do so. Luke recorded two responses to Paul’s message. First was a general invitation from the Jews for Paul to return the next Sabbath and speak further about Christ (v. 42). The
second was from some Jews and Gentile “converts”—that is, Gentiles who had gone beyond the “Godfearer” stage and become full converts to Judaism. These second responders were more committed than the first group, having experienced God’s “grace” in Christ (v. 43). The next Sabbath arrived. Not only did regular Jewish attendees appear at the synagogue but “almost the whole city” came to hear Paul (v. 44). Evidently the God-fearers and Gentile converts who heard Paul’s first message of salvation had shared it with their fellow Gentiles; they all were eager to hear more of the gospel. Filled with jealousy, the Jews now openly opposed Paul (v. 45). Paul and Barnabas together responded to the Jewish rejection by reminding them from their own prophet (Isa. 49:6) that they, as God’s servant people, were to be a light for the salvation of the nations, meaning Gentiles. Because of the Jews’ jealousy, which amounted to their refusal to accept or share that salvation, Paul then turned to the Gentiles (Acts 13:46-49). The two missionaries had increasing success in winning the Gentiles, but the Jews did not cease
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their opposition until they stirred up some of the leading Gentile citizens. Together they forced Paul and Barnabas to leave (vv. 48‑50).
In Rome When Paul arrived in Rome, he followed his regular practice of approaching his fellow Jews first. This time he was no longer free to go to the synagogues. Taken into
Roman custody to protect him from a Jewish mob years earlier (21:27‑36), he had ultimately exercised his right as a Roman citizen to appeal to trial before the emperor in Rome (25:6‑12). In Rome he was confined to house arrest with a soldier guarding him (28:16). No longer able to go to the Jews himself, he invited them to come hear him in his place of confinement. As in Antioch, two meetings were involved. The first was with some of the local Jewish leaders, who were probably synagogue officials. Paul’s purpose in this meeting was primarily to explain why he was in Rome and to arrange for a longer hearing when he could share his message with them (vv. 17‑32). A greater number of Jews attended the second meeting (vv. 23‑27). Paul preached from dawn until dusk. Like in his synagogue sermon in Pisidian Antioch, he showed how the Old Testament pointed to Jesus as Messiah. Also as in Antioch his message had a mixed reception. Some believed, but others—seemingly the majority—rejected Paul’s words. As in Antioch, Paul responded by ILLUSTRATOR PHOTO/ BOB SCHATZ (12/2/16)
From Antioch to Rome After Antioch the reception Paul received in the various towns continued in much the same manner. Paul did not abandon his fellow Jews where synagogues were available; he always began his witness there. It was so in Iconium (14:1‑7). Although conversions occurred among both Jews and Gentiles there, the Jews opposed Paul so strongly that he had to flee. Lystra (vv. 8‑20) seems to have had no Jews, but some came from Iconium (30 miles away) and Pisidian Antioch (100 miles away) and turned the town against Paul so violently that they stoned him. The same pattern occurred in Thessalonica (17:1‑9) and Berea (vv. 10‑15). Initially both Jews and Gentiles received Paul, but Jewish opposition ultimately forced him to leave the towns. Paul’s experience in Corinth was reminiscent of Pisidian Antioch: initial acceptance followed
by Jewish rejection and Paul finally turning to a primarily Gentile ministry (18:4‑11). A significant exception was Crispus, the ruling elder of the synagogue, who was baptized with his entire family (v. 8). In Ephesus Paul began as usual in the synagogue but was ultimately forced to leave it and continued his witness in a public lecture hall (19:8-10). Despite the opposition “all” the province of Asia, including both Jews and Gentiles, heard the gospel (v. 10). In sum, throughout his ministry from Pisidian Antioch to Rome, Paul witnessed to both Jews and Gentiles. Where possible he began in synagogues. When forced to leave he would turn to whatever opportunity appeared, which often included only Gentiles. Still, he never turned his back on any possible witness, Jew or Gentile.
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Left: The southern gate of the city of Ephesus. The odeum is in the distance, beyond the city gate, on the right. Archaeology indicates that the hall where Paul taught was adjacent to this gate. Paul would have taught here in the middle and heat of the day (11:00 AM 4:00 PM) when most people in the region would have been eating lunch and then resting. If Tyrannus’s students were also away during this time, Paul would have been able to use the building unhindered.
ILLUSTRATOR PHOTO/ BRENT BRUCE (178-B-1014)
ILLUSTRATOR PHOTO/ RICHARD NOWITZ (12/39/13)
quoting a passage from Isaiah, where the prophet pointed to the people’s resistance to God’s word: their ears could hear and their eyes see, but their hearts failed to respond with understanding and action (Isa. 6:9-10). Again as in Antioch, Paul concluded his session with the Roman Jews by turning to the Gentiles as those who would truly hear, see, and respond to the gospel (Acts 28:28). Still, Paul had not turned his back on his fellow Jews. Just as he preached the gospel in the synagogue of Iconium immediately after leaving Antioch, so in Rome he continued to witness to “all” who came to him (v. 30), and “all” included the Jews. Significance Why did Luke devote so much of his account in Acts to the Jewish resistance to Paul’s message and Paul’s response of turning to the Gentiles?
Left: Ruins of the synagogue at Ostia, one of the two primary port cities for Rome, date to the 1st cent. AD. The synagogue was located not far from the business district. Upon arriving in Rome,
Paul met with a group of synagogue leaders and explained his message that Jesus was indeed the Messiah. Above: The Mamertine Prison in Rome, where, according to tra-
Luke was interested both in setting forth just why Paul identified so closely with the Gentile mission and also in explaining how the Jewish resistance to Paul’s witness in large part necessitated his concentrating on the Gentiles. The Jewish resistance to the gospel was something Paul could barely understand,3 and Luke’s account eloquently shows that the apostle never gave up on them. Paul’s interaction with the Jews also teaches several important lessons about Christian witness. One involves inclusiveness. Though known and accepted as the “apostle to the Gentiles,” Paul never excluded his fellow Jews. After turning to a primarily Gentile witness in one town, he would be back in the synagogue in the next. Another lesson focuses on the effectiveness of the gospel. Paul had faith in the gospel he preached. In every town he experienced
dition, Paul was imprisoned at one time. It is beneath the Church of Giuseppe dei Falegnami in modern Rome. This lower chamber was probably initially a cistern and dated as early as the 6th cent. BC.
genuine acceptance from both Jews and Gentiles, even when the majority rejected it. The final lesson highlights persistence. Even in the face of persecution, Paul kept witnessing to the Jews. They were God’s chosen people to whom He promised the Messiah. Although many accepted Jesus, the majority refused to do so. Often those closest to us are the hardest to reach. Like Paul, we must never give up on them. I 1. For examples, see Romans 1:4-7,13; Galatians 1:15-16; 2:8-10; Ephesians 3:1,8; 1 Timothy 2:7. 2. This article is a condensation of material in my Acts commentary. For a fuller treatment and additional footnoted material, see the commentary: John Polhill, Acts, vol. 26 in The New American Commentary (Nashville: Broadman & Holman, 1992). 3. For example, see Romans 9–11.
John Polhill is professor of New Testament, retired, Southern Baptist Theological Seminary, Louisville, Kentucky.
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TGP: Acts 4:32-37; 5:1-11
THE
OF THE
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NEW COMMUNITY
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ILLUSTRATOR PHOTO/ DAVID ROGERS/ BRITISH MUSEUM/ LONDON (555/1)
BY ROBERT A. WEATHERS
W
HEN JESUS PRAYED THAT HIS followers would “all be one,” just as He and the Father are “one” (John 17:21‑22), He was anticipating the lofty ideal that believers would be united in faith and practice. He prayed that God’s people would be a community, a unified and powerful force for change in the world (vv. 20‑24).Further, Jesus said this community demonstrates its unity when God’s people “love one another” (13:35).1 Throughout the Book of Acts, we see this unity in action and the characteristics that make the new community spiritually strong. Two passages in Acts describe the new, young community of believers as it was maturing to be a unified church. The first is Acts 2:40‑42 and the second is Acts 4:32‑37. They are similar in their portrayal of the fledgling community of faith, but the second passage has a slightly different focus. Here Luke wanted not only to emphasize the unity of the new community, but also to underscore a key characteristic of that unity: generosity among the believers.
When believers practice this extravagant generosity with one another, it is evidence that they are one, just as Jesus and the Father are “one.” ILLUSTRATOR PHOTO/ BRENT BRUCE (60/9428)
Traits of the New Community In Acts 4:31, Luke summarized God’s work in the midst of the Christians, describing how God came upon them with power, which enabled them to serve and shaped them into His ideal community, unified by the Holy Spirit. Then Luke portrayed them as a Spirit-filled new community in which God was working in power. As Luke saw it, the new Christian community was characterized by four significant traits that were demonstrated in specific actions. First, they were of “one heart and mind” (4:32). The phrase could be translated more literally as “one heart and soul.” “Mind,” though, is also a good translation because it indicates that the new believers operated out of the same shared commitments, Below: After the third Jewish revolt against the Romans, known as the Bar Kokhba Revolt (AD 132136), the Jews were no longer allowed to live in Jerusalem. Many of them thus settled in the region north of the Sea of Galilee. One such community was at Yehudiya, which
dates to about AD 200–400. During the Ottoman period, many Arabs, using stones and materials they found on the site, resettled here and built these structures on top of the centuries-old foundations and footprints of the earlier structures. These remains give
a good impression of what an early Jewish village would have looked like. Above: From the 15th cent. BC, deed from near Kirkuk recording the pledge of a field by Sartea to Wantesenni in return for two measures of barley and a mule.
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Generosity of the New Community Those new followers also reflected God’s grace toward them by being gracious toward one another. So, the fourth significant trait was they shared their possessions. Spirit-filled generosity characterized the new community. As Luke described it, “no one claimed that any of his possessions was his own, but instead they held everything in common” (v. 32). In Greek, this phrase literally
reads, “everything was in common with them.” This was more than a decision about material possessions; it was the result of a spiritual commitment. This would have struck a chord with Luke’s Gentile readers who idealized shared living but were never able to bring it to fruition. Christians, however, fulfilled this ideal.3 The practice of Spirit-filled generosity began by believers thinking differently about property and its use. One evidence that the believers were of one mind was their new perspective on their property. It was no longer private property, but it was community property and “they held everything in common” (v. 32). Unlike some ancient communities that sought to share material possessions, the practice of generosity was not obligatory. It was voluntary.4 With that perspective, when someone was in need, the new community rallied to help their spiritual siblings. They sold houses and land and then brought the proceeds to the apostles. The apostles, in turn, distributed the proceeds to the needy among the believers. This simple process of generosity echoed the extravagant grace of God that the new community was experiencing.5 Generosity or Economics? Some scholars infer that the early Christians were practicing a form of economics resembling Communism, in which, for the sake of economic equality, people renounce ownership in favor of all property being in common. This, they argue, was the Greek ideal; Hellenism taught that communal ownership would The Monastery of St. Barnabas at Salamis, Cyprus; the earliest church was built on this site in the 5th cent. An early
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tradition claims that Jews martyred Barnabas at Salamis and that John Mark buried his ashes outside the city.
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passions, and doctrine. Because they thought the same way, they cared about the same things. Their unity was woven into the community’s personality, and it showed in the people’s priorities and perspectives. Second, the power and witness of the apostles was an integral part of the community’s identity (v. 33). Witnessing of the risen Christ and preaching Him were the main purposes of the new community, and the apostles did this with “great power.” Most likely this referred to the miracles that continued to accompany the apostles’ preaching. Previously the apostles had been warned not to preach Christ and His resurrection (v. 18), but preaching the resurrection was the core of their message and they continued with enthusiasm. Then third, “great grace was on all of them” (4:33). The world could see God at work among the believers, and the blessings and favor of God was evident by the numbers being added to the fledging community of faith. God’s grace was working powerfully through the new community, and it was obvious by the people whose lives Christ had changed.2
ILLUSTRATOR PHOTO/ KEN TOUCHTON/ ISRAEL MUSEUM/ JERUSALEM (2/13/18)
Left: Arab farmer plowing his rocky field in the evening sun along the Jerusalem-Jericho road in Israel. His two donkeys, pull-
ILLUSTRATOR PHOTO/ KEN TOUCHTON (1/30/1)
usher in a utopian society and would be far better than owning personal property.6 Three characteristics of the generosity Luke described indicate, though, that people cannot use this passage to support Communism or Socialism. First, when Luke said believers “held everything in common,” he did not mean they owned everything equally. Instead, he was describing their mindset and illustrating what it meant to have “one mind” in the new community of faith. On the one hand, believers continued to own personal possessions. On the other, “in heart and mind they cultivated an attitude so radical that they thought of their possessions as being available to help their needy sisters and brothers.”7 So, second, the property was still private property. Luke did not hint that the new community saw ownership as unethical or immoral. Instead, the reason their generosity mimicked the gracious love of God was, in fact, because they were sacrificing their personal possessions.8 Third, they gave voluntarily and not under compulsion. They gave freely and sacrificially, thereby illustrating God’s gracious and extravagant love, which each in the new community had experienced. Christian generosity happens when we give freely, not under compulsion (2 Cor. 9:7). An Example of Generosity Spirit-filled generosity was the primary characteristic Luke wanted to illuminate, so he elaborated on
ing the plow, are in a simple wooden handmade double-yoke. Barnabas sold his field and brought the proceeds
to the apostles (Acts 4:37). Above: Roman coins in a bowl dated to the Roman Era; found at Caesarea Maritima.
this in Acts 4:34-37 as he depicted the outworking of this unique generosity. To illustrate his point, Luke offered an example of a disciple who exemplified the generosity of the new community. Joseph, also called “Barnabas,” demonstrated the new normal of sacrificial generosity by selling a field and bringing the proceeds to the apostles for support of believers who were in need (Acts 4:36‑37). By example, then, Barnabas showed that practicing Christian generosity means we hold nothing back, that the church assumes responsibility for all of its members and especially for the needy, and that we imitate God’s extravagant and gracious love toward us when we do so. This generosity is an expression of the Christian community demonstrating its unity and its love for one another as Jesus had described (John 13:35). Further, when believers practice this extravagant generosity with one another, it is evidence that they are one, just as Jesus and the Father are “one” (17:21‑22). I 1. All Scripture quotations are from the Christian Standard Bible (CSB). 2. John B. Polhill, Acts, vol. 26 in The New American Commentary (Nashville: Broadman & Holman, 1992), 151–52; I. Howard Marshall, Acts: An Introduction and Commentary, vol. 5 in Tyndale New Testament Commentaries (Downers Grove, IL : InterVarsity Press, 1980), 115. 3. Polhill, Acts, 152. 4. F. F. Bruce, The Book of the Acts, rev. ed. (Grand Rapids: Eerdmans, 1988), 100–101. 5. James Montgomery Boice, Acts: An Expositional Commentary (Grand Rapids: Baker, 1997), 92. 6. Polhill, Acts, 151; Jay W. Richards, Money, Greed, and God: Why Capitalism is the Solution and Not the Problem (New York: HarperOne, 2010), 22–23. 7. John R. W. Stott, The Message of Acts: The Bible Speaks Today (Downers Grove, IL : InterVarsity, 1990), 107. 8. Richards, Money, Greed, and God, 22.
Robert A. Weathers is pastor of the First Baptist Church, Shallotte, North Carolina. WINTER 2017-18 / BIBLICAL ILLUSTRATOR
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BSFL: Mark 1:14-20
A
S JESUS WALKED along the shore of the Sea of Galilee at the outset of His earthly ministry, He came upon Simon and Andrew casting a net into the sea (Mark 1:16). He continued walking and saw James and John, the sons of Zebedee, in their boat mending nets (v. 19). These men earned their living as fishermen. Jesus called them to become fishers of men (v. 17).1 When you think of first-century occupations, fishermen might be
one of the first that comes to mind. Others could include shepherds, farmers, carpenters, and builders, all commonly used in Scripture as metaphors of Christian life and ministry.2 Additional occupations the Scriptures mention include vine dressers, tanners, soldiers, scribes, and political leaders at various levels. This is by no means an exhaustive list of every occupation of the era. What other ways did people of the first century earn a living?3 As cultures transitioned from
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nomadic wandering to people living a more settled existence, the necessary skills and trades also transformed. Occupations progressed from more primitive to more advanced, from unskilled to more skilled, and from simple to more complex tasks. A fact that may be surprising, occupations of the first century, with some obvious exceptions, were similar to those of the twenty-first century. These occupations and professions can be viewed regionally, centered on natural resources, centers
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BY R. D. FOWLER
Left: House of Simon the tanner at Joppa.
MONEYCHANGER: PUBLIC DOMAIN
AWL: ILLUSTRATOR PHOTO/ BRITISH MUSEUM/ LONDON (31/25/94)
Below: Dated from the 1st–2nd centuries AD, an awl used primarily by cobblers for piercing hides and leather. The exceptionally wellpreserved piece has an iron point, a bronze collar, and a carefully turned handle of boxwood. Lower right: Dated to the 4th cent. AD, relief showing a moneychanger (“argentarius”) working at his bench, which doubles as his bank.
ILLUSTRATOR PHOTO/ DAVID ROGERS (4/4/14)
of commerce, or the political and religious institutions of a particular region. We see similar classifications today in the United States. They are not mutually exclusive to a particular region but we tend to think of them that way. For instance, when we think of technology and related fields we might think of “Silicon Valley,” a region of California known for its hightech industry. Additionally, people commonly think of the Midwest as the “breadbasket of America” because of farming. Two examples of this regional grouping in the first century readily come to mind. The first is fishing. Fishermen would naturally be located around bodies of water such as the Sea of Galilee and along the shores of the Mediterranean. The Fish Gate, located in the northern wall of Jerusalem, was
the likely location of fish markets where fishermen from Galilee and areas outside the region sold their catch (Neh. 3:3; 12:39).4 A second example would be farming. People cultivated a wide range of crops in the Middle East; however, because agriculture depends largely on climate and rainfall, farming would be an occupation primarily located in areas with fertile soil and adequate rainfall.5 Farming was not limited to these areas, but in drier regions the task was much harder. In arid regions the use of dry farming methods were necessary; these utilized techniques that conserved moisture in the soil. These arid regions also required planting drought-resistant crops. Barley was the most common crop in arid regions. This was a staple
in the diet of the poor and was used for cattle feed. Some farmers and gardeners may have used field irrigation as well.6 A second way of identifying first-century occupations would be according to where people practiced them, such as home, a marketplace, villages, cities, or rural areas. In villages, one would find smaller cottage-type trades and occupations and small garden plots. Village dwellers typically used a barter system rather than a large marketplace-based economy. In some instances entire families and even villages would be involved in or specialize in particular trades. For example, both Bethsaida, a town whose name translates as “house of fishing,” and Magdala were known for their fishing industries.7 Nazareth was known for carpentry; other cities and villages specialized in pottery production.8 In cities with larger populations, more-skilled and service trades would make up the predominant segment of the workforce. Housing required builders, carpenters, and brick masons. Growing populations also required occupations that provided clothing, education, and health care. In both villages and cities, many skills and trades passed from generation to generation.
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FISHING NETS
Right: Hand-held trammel nets. Far right: Seine fishing at ancient Nicaea, modern Iznik, Turkey. Lake Iznik measures about 20 miles wide and 6 miles north-to-south.
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Below: Fisherman using a cast net.
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I
NFORMATION ABOUT NETS HEBREW fisherman used can vary among sources. Their nets were similar to those used in Egypt. They were typically made from linen thread and thus required mending and drying after a day’s fishing. Three types of nets are mentioned in the New Testament. The first a “cast net” was circular with weights around the perimeter. It was between eighteen and twenty-five feet in circumference. A single person could easily throw a cast net from shore or a boat in shallow water (Mark 1:16). A second type was the “dragnet,” or “seine net” (Matt. 13:47‑48). This is the oldest form of fishing net. Sometimes more than 300 feet long and 8 feet wide, this net required a crew of men on shore and in a boat. The dragnet was weighted on one side with floats on
the other so it would hang vertically in the water like a wall. Fishermen used a boat to pull the net away from shore. Once the net was extended, the fishermen then made an arc and headed back to land, tightening the straight net onto shore. The dragnet was most effective when used at night. The third type was the “trammel net” or “bag net.” Basically three nets in one, it consists of two larger mesh outer nets and a smaller mesh inner net. These are typically stationary units that use weights and floats, causing it to sit vertically on the bottom of the lake. One person could use a smaller version of this type net. In commercial fishing, the large version is complicated and hard to use, yet fishermen on the Sea of Galilee still use it today. Large trammel nets were most often used in deep water. Each section of the net would be approximately 114 feet long and require at least 2 boats to use (Luke 5:4‑9). I ISTOCK PHOTO
BY R. D. FOWLER
ILLUSTRATOR PHOTO/ BRITISH MUSEUM/ LONDON (31/25/79) ILLUSTRATOR PHOTO/ BOB SCHATZ/ NATIONAL MUSEUM OF DAMASCUS (9/1/13)
A Roman centurion; basalt; from the early Roman period.
Right: Someone pruning vines in a vineyard.
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Acts 19 introduces the occupation of “craftsman.” These particular craftsmen, who lived at Ephesus, were engaged in refining silver and other precious metals as well as producing pagan idols made of gold, silver, brass, stone, and wood. In addition to creating idols, craftsman of various types would produce eating utensil such as cups and plates, and weapons and armor for the military. Matthew’s Gospel records Jesus’ discussion with the Pharisees concerning paying the poll tax. Jesus referred to the image and inscription on a denarius coin. A market economy required craftsman to produce such coinage (Matt. 22:19‑20).
Below: Tongs an ironworker would have used for handling hot metal for fine work or for manufacturing small objects; dated 1st– 2nd centuries AD.
By the first century, the Roman Empire had an extensive highway system. Surveyors and engineers would plan the work, which Roman soldiers then typically carried out. Just as in today’s economy, occupations built off one another. Roadways boosted trade, which produced an increased marketplace requiring more merchants to sell the variety of goods necessary for day-to-day life. More travel and commerce increased the variety of coinage, which in turn required a more advanced banking system. The variety of coinage led to the existence of moneychangers to exchange currencies of different countries. All four Gospels describe Jesus entering the Jerusalem Temple and confronting both merchants and moneychangers (Matt. 21:12‑13; Mark 11:15‑17; Luke 19:45-46; John 2:14‑16). Jesus opposed their location, which was in the Temple rather than the marketplace; and He was angry because they were plying their trade in a dishonest manner. Dishonesty of course required jails and jailers. We could not conclude without at least mentioning one other profession, the dreaded and despised tax collector. Even in the firstcentury, governments required money—and citizens were required
to pay. Chief tax collectors were typically but not always Roman. They commonly hired others— some Romans and others, locals— to collect taxes from the citizenry, with each typically taking a substantial personal profit. As you can see, men and women of the first century earned their livings through a wide-ranging variety of trades and occupations. Regardless of how people earned a living then or today, however, we should remember that Jesus calls each of us, irrespective of vocation or occupation, to be “fishers of men.” I 1. Mark 1:17, NASB; see Matt. 4:19; Luke 5:10. 2. Examples: Matt. 9:37; Mark 4:2‑9; 1 Cor. 3:6,10; 2 Cor. 9:10. 3. For a more complete list and description of occupations, see Herbert Lockyer’s All the Trades and Occupations of the Bible (Grand Rapids: Zondervan, 1969). Also see “Occupations and professions in the Bible” by Phillip J. Swanson in Holman Bible Dictionary, [HBD], gen ed. Trent C. Butler (Nashville: Holman Bible Publishers, 1991), 1037–40. 4. For more information on fishing, see “Fish, Fishing” by George S. Cansdale in The Zondervan Pictorial Encyclopedia of the Bible, gen. ed. Merrill C. Tenney (Grand Rapids: Zondervan, 1976), 2:541–44. 5. For more information on farming, see “Agriculture” by George J. Jennings in ibid., 1:71–78. 6. See David Maltsberger, “Irrigation” in HBD, 715–16. 7. “Tarichea means ‘preserving’ or ‘pickling,’ and its salted fish were known throughout the Roman world.” W. W. Buehler, “Galilee, Sea of” in The International Standard Bible Encyclopedia, gen. ed. Geoffrey W. Bromiley, vol. 2 (Grand Rapids: Eerdmans, 1982), 17. 8. Howard F. Vos, ed., Nelson’s New Illustrated Manners and Customs (Nashville: Thomas Nelson, 1999), 380.
R. D. Fowler is pastor of Bethel Baptist Church, Lincoln, Nebraska.
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