I am currently leading a “Missionary Journeys of Paul” tour in western Turkey. I have been planning this trip for a long time and I am very happy to be traveling with some good friends. I am using Tutku Tours, the same company that helped me with the May 2019 Israel trip. They did a great job helping me plan the itinerary and (so far) everything has gone according to plan.
To answer your first question: Yes, we are quite safe. We are traveling almost exclusively in southwest Turkey, very far from anything which might be considered troubling, And there is less risk of getting sick here than in the States, at least at the moment. Sadly the paranoia about the Corona Virus has reduced tourism greatly. We are the only group staying in this hotel and most of the usual tourist sites are not as crowded as expected.
Our day started with a drive through Istanbul traffic to the Blue Mosque and Hagia Sofia. The Sultan Ahmed Mosque, more popularly known as the Blue Mosque, is currently under renovation and many of the beautiful mosaic domes are unfortunately not visible. When I visited in 2018 the Mosque was totally closed, at least we could get inside this year. There is scaffolding blocking the view of the main dome, which is unfortunate. The mosque is know for its 20,000 hand-painted glazed ceramic tiles, which we were able to see in the main gallery.
The Hagia Sofia is just a short walk from the Blue Mosque. Built in A. D. 537 by the emperor Justinian, the church is known for its dome and many mosaics. There are a number of stunning mosaics in various parts of the church as well as four seraphim in each corner. After Constantinople fell to the Ottomans in 1453, the church was converted to a mosque. Fortunately the mosaics were plastered over rather than destroyed. After Atatürk converted the mosque into a museum in 1935, this plaster was carefully removed and many mosaics were restored. Other than a few large groups of school children, the usually crowded site was not very full at all.
After Hagia Sofia, we crossed the street and made a short visit to the Basilica Cisterns. The cistern is about 100,000 square feet at has capacity for about 21 million gallons of water, although most of the water is now drained for cleaning. Last time I was there the water was a few feet deep and there were large fish. Most of the columns in the cistern are recycled from other places, so there was a need for bases of varying sizes to support the columns. The most interesting of these are two blocks featuring medusa heads. I noticed one block which looked like it had been dressed for an inscription, but was never actually inscribed (a factory reject?) If none of this interests you, the Basilica Cisterns were featured in the James Bond movie From Russia with Love and the film, Inferno, based on the Dan Brown book.
We ate lunch at the famous Pudding Shoppe, always a good lunch with great service. If you do not know why it is famous, read this.
After lunch we made a short walk to the Istanbul Museum. Like everything else in Istanbul, large portions of the museum are being renovated. Unfortunately this meant we were not able to visit the floor with many important archaeological finds from Israel, including the Siloam Inscription and the Gezer Calendar. The whole section for Greco-Roman archaeology was also closed, I do not know how long this area will be closed, but if you are planning a trip to the museum you might want to check to see what is actually open at the time. The Museum book store had a number of very good books on archaeology sites in Turkey, I managed to restrain myself and selected only two published in Turkey (one on the Terrace Houses in Ephesus and another on Luwian history).
The Ancient Near Eastern museum was open and is well-worth a visit. There is a nice collection of Hittite, Assyrian and Babylonian items, including panels from the neo-Babylonian period Ishtar Gate and a collection of uniform documents. In the main museum, several new displays (to me) were open. Although they they were nice, they did not make up for my disappointment at missing the biblical archaeology. The section of Greco-Roman tombs is always interesting.
Tomorrow, we fly to Antalya and begin tracking the first missionary journey of Paul at Perge.
Beitzel, Barry J., ed. Lexham Geographical Commentary on the Acts through Revelation. Bellingham, Wash.: Lexham Press, 2019. 763 pp.; Hb. $39.99 Link to Lexham Press
Barry Beitzel has a well-deserved reputation in scholarship for his contributions to biblical geography. He edited The New Moody Atlas of the Bible (Moody, 2009; reviewed here). He edited the first volume of this projected five volume series, Lexham Geographical Commentary on the Gospels (Lexham, 2017, see my review here). This new volume is a joy to read, and will be an excellent addition the library of any student of the New Testament.
This new volume contains fifty-three essays written by nineteen New Testament scholars. More than half of these articles cover the book of Acts and the remaining articles discuss locations were Paul or Peter did ministry and the seven churches in Revelation 2-3. See the end of this review for a list of chapter topics.
Each chapter begins with a list of Scripture covered in the section, so it is possible to read through at least the first half of the book alongside a reading of the book of Acts. This is not always possible since some locations appear in various parts of the book such as Jerusalem or Caesarea. For example, Paul Wright’s chapter on Caesarea Maritima (chapter 16) lists all of the occurrences of the location in the book of Acts. A text box at the head of the article offers three or four key points covered in the chapter. The text flows in parallel columns and the chapters are richly illustrated. All non-English words appear in transliteration; distances are given in miles and kilometers. Each section concludes with a bibliography citing key journal and other dictionary articles.
The articles in these volumes are highly detailed and well-documented. Several would make excellent academic journal articles. Eckhard Schnabel contributes several chapters. His two-volume Early Christian Mission (IVP Academic, 2004) and Jesus in Jerusalem: The Last Days (Eerdmans, 2018) are two of the most detailed academic works on the geography of the Gospels and Acts. David deSilva contributed articles on The Social and Geographical World of Psidian Antioch, Rome, Roman Corinth, Ephesus, Smyrna, Pergamum and Sardis. Mark Wilson contributes several articles on locations in modern Turkey (the Geography of Galatia, Peter’s Communities in Asia Minor, the Geography of Patmos, and the Social and Geographical World of Thyatira and Philadelphia).
The chapters are illustrated with photographs, diagrams and charts. Some photographs are licensed through WikiCommons, some are from Beitzel himself, and David deSilva contributed many. A few of these are familiar diagrams found in other Logos resources or Logos map sets. I noticed some of the city maps of the seven churches in Revelation were designed by Tutku Tours. The book is printed on an uncoated paper which does not glare and is easier to make notes on compared to a book like the Zondervan Bible Backgrounds commentary.
Some chapters cover material that strictly speaking is not a part of the book of Acts or the Epistles. For example, Ekhard Schnabel has a brief article on Paul in Spain and Crete based on the very thin evidence that Paul actually did ministry in these locations. J. Carl Laney contributed an article on Paul’s travel after the book of Acts based on the Pastoral Epistles and several church traditions. Each location where Paul did ministry has a chapter, including Colossae even though he did not establish that church.
A few other highlights: Barry Beitzel has a lengthy and detailed article on the meaning of “Arabia” in classical literature in order to answer the question of what Paul meant in Galatians 1:17 when he spent time in Arabia. Benjamin Foreman has an article on the Social and Geographical Significance of Alexandria, Egypt, a location only mentioned in the book of Acts as the home of Apollos (Acts 18:24-28). He discusses the Jewish presence in Alexandria and some of the traditions associated with how Christianity came to this important city in the Roman world. A. H. Cadwallader contributes an article on Onesimus and the world of Philemon, which is more less on slavery in the Roman world. Schnabel has an article on Paul’s travel in Macedonia and Achaia, including the distance traveled by foot between different locations and suggested time to travel. This article also includes a footnote in which Schnabel disagrees with one of his earlier conclusions.
Perhaps the most unusual article concerns Philippi, Michael Thate’s “Paulus Geographicus? The Spatial (Somatic) World of Paul’s Letter to the Philippians.” The article is not particularly about the geographical location of the city of Philippi, but about how bodies were understood in the Greco-Roman world, specifically in the Macedonian city of Philippi. As he puts it, this is a theo-graphical article rather than a geographical article. Unfortunately, this is the only article in the book devoted to Philippi. I would have liked an additional article on the social and geographical word of Rome Philippi as similar to other locations of Paul’s ministry.
The final seven chapters concern geographical locations in the book of Revelation, six of the seven churches plus an article on the geography of the island of Patmos. (Ephesus was covered in the order of the Pauline letters.) Each of these chapters gives the pre-history of the cities, as well as something of the religious and social situation at the time John wrote the book of Revelation.
The book includes with seventeen-pages of color charts and additional maps, a detailed list of the contributors, a subject index, a Scripture index and a list of image credits.
As typical in a Logos resource, clicking a Scripture references will open your preferred Bible to the text, or you can float over the reference to peek at the text. This works also for ancient sources if you have unlocked them for your library. For example, I can click on a cited reference to Pliny’s Natural History and open the version I have unlocked in the Logos library. This is true for any resource, Josephus, Philo, Strabo’s Geography, etc. At the end of a chapter the Logos version as a “see also” section which does not appear in the print format of the book. This section includes links to the Logos Atlas tool, Logos FactBook places and events, other articles in the Lexham Geographic Commentary on Acts through Revelation and any videos in the Media Library related to the section. The bibliography sections open additional Logos resources if unlocked. The Logos version of the book is obviously more interactive than a printed book and can be updated and corrected as necessary.
One disappointment in the Logos version of the book is the lack of page numbers. Usually a Logos book is tagged with real page numbers so I can cite the resource properly. The only index available is Scripture. The original Geographical Commentary on the Gospels has a page number index, perhaps Logos will update this book in the future.
All things being equal, I much prefer a real physical book. And this is an excellent looking book. But there are some definite advantages to using this book as part of Logos Bible Software.
Conclusion. The Lexham Geographic Commentary on the gospels is a joy to read. The articles are stimulating and well-illustrated. This book will make an excellent addition to the library of any student of the Bible. A hardback book with 763 pages illustrated with color photographs, maps and charts is worth more than the $39.95 list price. The Lexham website inaccurately lists the publication date as 2017. The Geographic Commentary will continue in 2020 with volumes on the Pentateuch, Historical Books and Poetry and Prophecy are due in 2020.
NB: Thanks to Lexham Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
Contents of Lexham Geographical Commentary on the Acts through Revelation
Typological Geography and the Progress of the Gospel in Acts
The Topography of Jerusalem in the Book of Acts
The Threefold Expansion of the Early Church: Jerusalem, Judea, and Samaria
Jesus’ Missionary Commission and the Ends of the Earth
A Sabbath-Day’s Journey from the Mount of Olives
The Location of Pentecost and Geographical Implications in Acts 2
Early Church Demographics
Geography of the Nations in Jerusalem for Pentecost
The Jerusalem Temple in the Book of Acts
The Geography of Worship: From Temple to Synagogue to Church
The Persecution of the Earliest Christians in Geographical Perspective
The Theodotus Synagogue Inscription and Its Relationship to the Book of Acts
Samaria: Too Wicked to Redeem?
The Roman Road System around the Mediterranean
The Desert Road between Jerusalem and Gaza
The Geography of Caesarea Maritima
The Road from Jerusalem to Damascus
Paul’s Missionary Work in Syria, Nabatea, Judea, and Cilicia
Peter’s Ministry in Caesarea Maritima
Peter and the Centurion Cornelius: Roman Soldiers in the New Testament
The Geographic Importance of Antioch on the Orontes
Famines in the Land
The Death of Herod Agrippa I in Caesarea Maritima
Paul’s Missionary Work in Cyprus, Galatia, and Pamphylia
Barnabas, John Mark, and Their Ministry on Cyprus
The Social and Geographical World of Pisidian Antioch
Paul’s Missionary Work in Macedonia and Achaia
Paul at the Areopagus in Athens
What Has Athens to Do with Jerusalem? Paul’s Areopagus Speech in Context
The Social and Geographical Significance of Alexandria
Paul’s Missionary Work in the Provinces of Asia and Illyricum
Paul as a Prisoner in Judea and Rome
Paul’s Journey to Rome
The Social and Geographical World of Rome
Paul in Spain and Crete
Paul’s Travels After Acts
The Social and Geographical World of Roman Corinth
The Geography of Galatia
Paul’s Early Ministry in Syria and Cilicia: The Silent Years
The Meaning of “Arabia” in Classical Literature and the New Testament
The Social and Geographical World of Ephesus
Paulus Geographicus? The Spatial (Somatic) World of Paul’s Letter to the Philippians
The Social and Geographical World of Colossae
The Social and Geographical World of Thessalonica
Onesimus and the Social and Geographical World of Philemon
The last day our the 2019 Israel tour began at En-Gedi, where David hid from King Saul in a cave (1 Samuel 24). This is one of the more beautiful hikes on the trip since the Israeli Parks service has developed Wadi David as a nature preserve. The mile and a half walk is relatively easy since there are cut stairs and handrails, but there are a few steep flights and one passage through dark tunnel made of river reed. The walk also has several waterfalls and pools, the highlight being the final one at the end of the canyon. We saw a few hyrax with their pups on the hike and a large group of ibex on the way out of the park.
From En-Gedi we drove north to Qumran, the place where the Dead Sea Scrolls were found. The archaeology of the site is relatively simple, although the water system collects far more water that the site might need to survive. The reason for this is large number of ritual baths used by the community for purification. Almost everything at Qumran is controversial and the Dead Sea Scrolls have encouraged a wide variety of fringe ideas about the nature of both early Judaism and Christianity. Even the video at the beginning of the tour tacitly suggests a relationship between John the Baptist and the Qumran community. This provided an opportunity to talk about these theories with the students. At the viewpoint overlooking Cave 4 we had a good discussion about the contents of the Scrolls and their value for Biblical studies.
Since we have a long drive to Tel Aviv, we stopped only briefly at Qasr al Yahud, the more likely of the traditional sites for Jesus’s baptism. This site has been open since 2011 and is now on the Israel National Parks card, so it is an easy add-on for for groups using the parks pass (see this Times of Israel story on the re-opeing of the site for tourist groups). Qasr means castle, and Greek Orthodox Monastery of St John the Baptist does indeed look at bit like a castle. Unlike the site at Yardenit in Galilee, this is a far more authentic location since it is in the general area John the Baptist was active (although it is still not certain this is the place). Another clear difference is the lack of commercialism compared to Yardenit. The majority of the crowds queuing to be baptized in the muddy stream of the Jordan were Orthodox, although there appeared to be a handful of protestants. The site on the other side of the Jordan is only a matter of feet from this location in Israel. The Jordanian site is called Al-Maghtas, “immersion” in Arabic. UNESCO listed the Jordanian side as a world heritage site, but not the western side (likely due to the political situation in West Bank).
My plan was to return to the Old City in Jerusalem for final shopping, but it was the first Friday of Ramadan and many streets were closed to traffic. We could have walked to Jaffa Gate, but that would have cut down on our time. Our guide suggested driving to Jaffa instead. As it turned out this was a good idea. He walked us through several points of interest in Jaffa, although there is little I can say is authentic. There is a traditional site for the home of Cornelius and a Franciscan church commemorating Peter’s departure from Jaffa to Rome (although that is not in the Bible, if he left for Rome by ship Jaffa is the likely port). After a 45 minute walk, we turned the group loose in the shops and they contributed much to the local economy.
We stayed at the Tal Hotel in Tel Aviv, just a block from the Mediterranean. This was a very nice stay, although it was far too short: our wake up call was for 2:00 AM and we were at the airport by 3:15 AM for a 6:15 departure. Since I am now back in Michigan, I can cay they long day of travel went well despite an hour delay in Vienna for engine maintenance and extremely long lines at immigration in Chicago (easily the worst I have ever experienced there).
Since we are staying at the En Gedi Hotel, we are not far from the entrance to Masada. In fact, we were one of the first groups to go up on the cable car. I have done Masada at the end of a day when it is very hot, but this morning it was cool and breezy. Masada is a highlight of any Israel tour, although I am surprised some Christian groups day-trip from Jerusalem or skip it altogether. This is unfortunate for both biblical and modern history.
Masada was king Herod’s monumental fortress on the top of a flat mountain some 1500 feet above the Dead Sea. To get to the top we ride a cable car (which claims to hold 80 people, and they put about 120 in the car I rode up). We spent most of our time on the north end of the mountain, where we had several really good conversations about what “really happened” here and how Josephus knew (or did not know) the speech of Eliazer. Several students walked down the 180 steps to the rooms on the front of the mountain
After walking down the back of Masada and meeting our bus, we drove to Arad. There are two parts to this hike, a lower city excavated to the Canaanite period and an Israelite upper citadel excavated and restored to the eighth or ninth century. I take my group through the Canaanite section first, but many groups skip it entirely in order to get to the “good stuff” more quickly. I want my group to see the differences and similarities between Canaanite culture and Israelite. One example is the Arad House, a reconstructed Canaanite house. At Tamar there is a partially reconstructed Israelite four-room house. The contrast between the two is one of the indicators of when Israelite culture enters The Negev.
But the real highlight of Arad is the Citadel. There is a massive Solomonic gate and a number of smaller rooms, but the main thing to see here is a Israelite high place. It is similar to the Solomon’s temple, but much smaller. There is an altar for sacrifice, a holy place and a Holy of Holies. Inside the Holy of Holies is a Canaanite standing stone, which may indicate the site allowed for both the worship of the Lord and the local Baal. In 2 Kings 18:4 Hezekiah removed all the high places, perhaps shutting down this particular Temple. Josiah will do the same thing in 2 Kings 23.
Since the time was getting late, we skipped Mamshit and drove back to the Dead Sea for the traditional swim in the salt water. We went to the En Gedi Spa this time, which was overly crowded with day trippers since it was the Jewish Independence day. We ate lunch there, but it was busy, expensive and not all that great. The swimming was good, although you have to take a shuttle down to the beach since the Dead Sea has receded so far.
Tomorrow is En-Gedi, Qumran, likely a stop at Jesus’s baptism site near the Dead Sea, then a final few hours in the Old City.
Every tour has a necessary travel day, in this case we left Petra about 7:5 and drove to the Arava Border crossing to return to Israel. The drive was uneventful, except for a short bathroom break at a new shop with very clean restrooms.
The passage through the Jordanian was quick and easy (you pay the money they let you through), but the Israeli side involved a lengthy bag inspection, about 75% of our group had to open their bags and the search was quick thorough. Since I tend to buy books as souvenirs I always get tagged for inspections (the xray machines cannot see through two or three thick books). It might be frustrating but I appreciate the extreme care for safety and security, as well as the generally friendly people digging through our filthy clothes to check out water bottles filled with Sea of Galilee water.
The only event on the agenda was a swim in the Red Sea at Coral Beach. This is on the national parks pass so entrance was paid for, but snorkeling gear cost about $10 to rent. Some of the group snorkeled, the rest waded into the water in the one or two open swim areas. Several sat in the shade and read a book (my favors option at the beach). It was a very cool day compared to previous years and there was a pleasant steady breeze.
After a stop at the shop at Yotatava (the one with the cows), we drove straight to the En Gedi hotel. This is a beautiful kibbutz turned hotel, The location is right next to the En Gedi Nature Park and the grounds of the hotel are a wild garden of plants and trees. Dinner was exceptional (finally, stuffed grape leaves!)
Tomorrow we will will visit several desert sites, including at Masada, Arad and Mamshit. Our internet is slow here, so I will add some photographs later.