A Writer’s First Visit to the Holy Land: Mount Carmel
Mount Carmel, Elijah, and the Prophets of Baal
Elijah served as prophet in one of the darkest chapters in the history of Israel. A weak and wicked king, Ahab had married Jezebel, a Sidonian. Jezebel ran the kingdom in Ahab’s name. She killed, likely with the complicity of the prophets of Baal, pretty well all of the prophets of Yahweh.
We read in 1 Kings 18:3-4 (almost as a footnote or side note) that Jezebel had cut off the prophets of the LORD:
And Ahab called Obadiah, who was over his household. (now Obadiah feared the LORD greatly, and when Jezebel cut off the prophets of the LORD, Obadiah took a hundred prophets, and hid them by fifties in a cave and fed them bread and water.)
Many will likely remember this narrative well, where Elijah challenges the 400 prophets of Baal and the 450 prophets of Asherah that ate at Jezebel’s table to a contest on Mount Carmel. Ahab was urged by Elijah to:
“Send and gather all of Israel at Mount Carmel …” (1 Kings 18:19).
Having been on top of Mount Carmel, it is easy to see how that could have happened. One has the rocky and steep rounded mountain open to the vast Migiddo plain. The leaders of Israel could readily climb the mountain side to be near the summit to see the priests performing their worship ceremony. Yet the summit is so exposed that even people some distance away in the plain could seen the culmination of the sign with fire from the sky consuming Elijah’s offering.
A Troublesome Question
A troublesome question for me (perhaps not for others) would be “where is the grace in this passage towards the prophets of Baal?”
Having seen the character of Jesus in the New Testament and recognizing that this is also the most complete representation of the God’s character in the Old Testament, I would expect to find some evidence of His desire for grace, repentance, and forgiveness.
For me (and I recognize there is no explicit evidence for this in the passage) I think one of the reasons the Baal worship and the taunting by Elijah went on for such a long time, was to afford some of the prophets of Baal an opportunity to realize that they were serving a false god and repent. There is no evidence they did so, but God’s willingness to accept repentance seems almost boundless.
Even Ahab, after all the terrible things he did and allowed to be done, had his repentance accepted (1 Kings 21:27-29). His repentance only temporarily delayed the deportation of Israel, since the rot was too deep, but it delayed Judgment Day for a time.
The teaching on this epic historical narrative on Elijah left me with the challenge: “How can I apply this to my life. What should I take a stand on, even if it goes against what many around me believe?
As I pondered these questions, it occurred to me how deeply our presumption of relativism in general and Political Correctness in particular has colored our view of every question. Indeed, it seems making pronouncements of any kind (except pronouncing that one shouldn’t make pronouncements) is seen as a statement of opinion or fashion and can only be valid for ourselves and has no universal applicability. Indeed to insist otherwise is seen as bigotry.
In our culture of Political Correctness, it seems that making a statement that ideas, attitudes, and behaviors have genuine consequences is seen by many as capricious and egregious as insisting that everyone must only wear black.
This state of affairs makes application of the Elijah passage quite difficult. As a writer of fiction, I am constantly being told by my writer’s group and editor “show don’t tell!”
For our culture, telling, or making pronouncements is an anathema and keeps the speaker from being heard. If, however, I can construct a fictional character so real as to be believable, let them have ideas, train their own attitudes, and then makes choices that have consequences, then perhaps the reader will see the connections.
This has been a spur to me to strive to be a better writer, avoiding the preaching of sermons (telling) in my books, but letting the reader discover the connections as the story unfolds. I hope I can continue to grow as a writer and do it.
For the previous post in this series …
If you are interested in checking out Peter’s futuristic fiction … here is the link to his books on Chapters/Indigo.
A Writer’s First Visit to the Holy Land: Caesarea Maritima
Walking from Joppa to Caesarea
In the previous post in the Holy Land series, I spoke about Joppa and an appeal by Cornelius, a Roman centurion situated Caesarea, for Peter to visit him. Peter traveled to the city of Caesarea (or more precisely Caesarea Maritima to distinguish it from other cities in the Roman Empire honoring Caesar – you may remember for example Caesarea Philippi), a distance of approximately 33.6 miles (63 km). Our guide spoke of an average walking distance of 15 km per day, so that would suggest it would be a four-day journey one way.
I think the 15 km/day walk was a leisurely trek that took into account the penchant of travelers of that day to be news-bearers as well as news-acquirers as they stopped along the way.
Cornelius’ servants were legionaries. The Roman army had three walking paces with full kit that had to be achieved by every legionary. Stragglers were unacceptable because they divided the army and put it at risk.
- A standard march: regular step or military pace – about 18.4 miles (29.6 km) per day with full kit
- Faster step: about 22.1 miles (35.5 km) per day
- Forced march: up to 30 miles (48 km) per day
Thus given that Cornelius’ emissaries were likely traveling without full kit and the distance is easily achievable given legion requirements, the New Testament account of roughly four days round trip is easily achievable.
Herod the Great
Caesarea Maritima was built by Herod the Great over about twelve years (22-10 BC). He was an audacious builder and we will encounter his work again, in the temple renovation in Jerusalem, at Masada, and at the city of Herodion (his burial place).
Herod’s construction was impressive: he built a breakwater and jetties to achieve a deep water port on a coast with no natural protection. he also built a Roman city complete with theater, hippodrome (horse and chariot races), and an amphitheater (gladiatorial events) as well as Roman baths, statues and temples. It became a major Roman base in the area, consistent with the New Testament teaching.
Paul also also was imprisoned in Caesarea, the governor’s residence (Acts 23:23-Acts 26:32) and made his defense before King Agrippa there.
Alas, Caesarea was built in an earthquake zone and was severely damaged by quake an tsunami sometime in the 1st and 2nd century. By the 6th century, the damage was so great the harbor was unusable. This can be seen from the pictures.
Caesarea, like so many sites in the Holy Land is replete with archaeological evidence that complements and corroborates the data historical data found in the New and Old Testaments.
As a scientist who has spent a good fraction of his life conducting research in chemistry and physics, I am well acquainted with the careful distinction that science makes between data and explanatory interpretations of the data (by that I mean hypotheses, theories, and laws).
One is taught that data is to be taken as correct and true and cannot be dismissed lightly. Even if one suspects an error was made in a measurement, one does not delete the offending datum, but one remeasures it and keeps both old and new.
In contrast, one works to disprove hypotheses in order to avoid confirmation bias.
However, to an outsider, it seems these rules are abandoned when it comes to the Old and New Testament. Indeed it seems to me they are often treated not like data but hypotheses and so analysts feel free obligated to disprove their reliability.
Yet coming to the Holy Land, one finds hundreds, likely thousands of pieces of evidence: places, people, landmarks etc. which are referenced in the Bible.
Both Old and New Testaments are ancient documents with an excellent documentary pedigree. Yet it seems, these documents are often put on trial and assumed to be fictitious until proven otherwise.
For me this is reminiscent of some of the shoddy police work one sometimes reads about, where an officer is so convinced that a defendant is guilty that he automatically adds any witness with a potential alibi for the defendant to the list of co-conspirators.
This process is helpful if one is only interested in getting convictions, but not if one is looking for the truth. In the same way, if one treats the biblical texts as hypotheses and not as data, then one is not giving the texts the recognition they deserve.
If you are interested in checking out Peter’s futuristic fiction … here is the link to his Amazon Author page.
For the previous post in this series …
A Writer’s First Visit to the Holy Land: The Port of Joppa
As a writer and a Christ-Follower visiting the Holy Land for the first time, it became apparent my trip cannot help but change the way I read the bible, look at history, and see one of the places that formed, in large measure, the civilization in which I live.
As someone pointed out, it is like going from a black and white picture to a three-dimensional color picture: the details are essentially the same but are seen in a wholly new way.
Joppa (also called Jaffa, Japho or Yapo) has been the port for Jerusalem from well-before King David. According to Wikipedia its use as a port dates back to 1800 BC.
It was captured from the Philistines in the time of David and used by Solomon as the port for the building materials used for the first temple (2 Chronicles 2:16).
I saw Joppa on a windy day. The architecture is from different periods, given that port has been taken and retaken. It is an interesting mix of older architecture from successive periods standing along side modern art.
In Acts Chapter 8 and 9 (Acts 8:36-9:48) we read the account of Peter and Cornelius. The latter, as a God-fearing centurion in Caesarea, after a vision, sends for Simon Peter in Joppa. Peter, himself, as an observant Jew needs convincing through a separate vision, that he ought to make the long journey to Caesarea and enter the house of a gentile. Peter does so and we have the first occurrence of the grace of the Christian message being extended beyond a Jewish audience in the New Testament.
As I read this, and I pondered Peter’s dilemma in being told, against his own background and inclination, to extend the gift he and his people had received through Christ, to not only others, but members of the oppressor’s class, it made me reflect on my own time and what it might mean.
We live in contradictory times. In school we are taught that we are biochemical machines that are the product of billions of years of mutation and selection, with bits of genetic code (genes) acting like puppet masters directing our every step to maximize our self preservation and reproduction so that our particular gene sequence comes to dominate the pool.
At the same time, in the same schools, we are also taught the contradictory assertion that we are held responsible for the past acts of our immediate ancestors, our clan, and our tribe even though we were not even alive to participate in the decisions (whether good or bad) that were made on our behalf.
For me the teaching in Acts 9 brings harmony to our modern contradiction. We owe duty and allegiance to family, clan, and tribe. However, Acts 9 teaches us to look beyond with a duty to those outside since they are also our brothers.
Acts 9 teaches me to care for, and do my duty toward family, clan, and tribe. Yet life is not a zero sum game where we only win, by pushing outsiders down, but rather, in the end, there are no outsiders.