We left at 730AM for a drive north and west to Caesarea. Everyone was on time, but due to an extremely large group in the hotel and the complication of Sabbath elevators, a few were just a bit late.
Since it was the Sabbath it was virtually no traffic on the road. Caesarea has always been one of my favorite places to visit on an Israel trip. The city is Herod’s tribute to the Roman Empire. By building such a beautiful city Herod demonstrates he is the ideal Roman client king and makes the claim that Judea is not something backwards end of the Roman empire, it can hold its own against any other Greco Roman city.
As for biblical significance, Caesarea is the city Peter visit when he preached to Cornelius in Acts 10. In Acts 12 Herod Agrippa was struck dead when he entered the theater looking like a God (a story confirmed by Josephus). Philip the Evangelist lived in Caesarea with his four daughters when Paul passed through the city on his return from Ephesus. Paul also spent two years under house arrest awaiting trial will Felix was the governor. It is what it was it Caesarea that Paul made his famous appeal to Caesar. There is a cistern in Herod’s palace at Caesarea which claims to be the prison of the apostle Paul, but I think this has about a zero percent chance of being accurate. Since Paul was a Roman citizen it is highly unlikely he he would have been held in a cistern for two years (or at all for that matter).
From Caesarea we traveled through Mount Carmel to Megiddo. I have not visited this site in many years, and although not much has changed, what is there to see is quite important. According to 1 Kings 9:15 Solomon fortified Megiddo along with Hazor and Gezer. Jehu assassinated Ahaziah (2 Kings 9:27) and Josiah was killed in battle by the Egyptian army led by Necho II (2 Kings 23:29). Aside from the spectacular view of the Jezreel Valley, there is a 3000 BC Canaanite cult center and a major granary and other storage buildings. But the main thing to see at Megiddo is the water system, a passage carved through the rock to a hidden spring. (Megiddo is the inspiration for James Michner’s The Source).
We continued across the Jezreel Valley to Nazareth, although we did not do much in this very crowded and busy city (which looks nothing like it did in Jesus’s day). We drove up to a view point some 1290 feet above sea level. Although it is highly unlikely, some Christians this this is the place where the people Nazareth tried to throw Jesus off a cliff in Luke 4:29. The precipice is outside of town and clearly very high, but it is so far from the original Nazareth village of the first century to be an authentic location.
From Nazareth we made our way to the Sea of Galilee, stopping at Yardenet, the location for baptisms in the Jordan River in Galilee. Like the precipice, this is not the place Jesus was baptized (that was near the Dead Sea). But this is the place many Christians come to remember Jesus’s baptism and participate in the ritual. We spent some time reading the baptism story in Matthew 4 and discussed the voice from heaven and the descent of the Spirit.
We arrive at Ma’agan Holiday Village on the Sea of Galilee about 5:00, allowing the students plenty of time in the pool. Ma’agan is one of my favorite places to stay in Israel. And one of my favorite things to do with a group is to gather down by the shore after dinner and talk about the trip so far. Since we were near the half-way point, this is a good chance for students to share their experiences and thoughts about our travel in Jerusalem. This was one of the best times I have had, most of the students shared and were thoughtful as they reflected on their spiritual and cultural experiences.
Tomorrow we will visit quite a few sites related to the life of Jesus.
McDermott, Gerald R. Israel Matters: Why Christians Must Think Differently about the People and the Land. Grand Rapids, Mich.: Brazos Press, 2017. 158 pp.; Pb.; $17.90 Link to Brazos Press
Gerald McDermott edited a volume of essays on the status of Israel in the current age (The New Christian Zionism: Fresh Perspectives on Israel and the Land, InterVarsity Press, 2016). The volume included essays by two scholars associated with progressive dispensationalism (Darrell bock and Craig Blaising), two writers associated with the Philos Project (an organization which promotes positive Christian engagement in the Middle East, Robert Nicholson and Shadi Khallou), two writers who edited an Introduction to Messianic Judaism (Zondervan, 2013; Joel Willitts and David Rudolph). This new volume by Brazos Press is an attempt to present the ideas of this previous work at a popular level.
In the introduction to this book, Dermott traces his move from the traditional view that the church has replaced Israel as God’s people to what he calls “New Zionism.” He indicates his theological training convinced him the Church is the new Israel and any protests to that position came from Dispensationalism in the 1970s. Unfortunately, the Dispensationalism McDermott encountered argued for two separate ways of salvation (one for Israel, one for the church) and McDermott was repelled by popular Dispensational emphases on fulfillment of prophecy and predicting the rapture. In his previous volume, McDermott argued strenuously what he calls New Christian Zionism pre-dates the origins of Dispensationalism. This is clearly true; one of the keys for the development of dispensational theology was the rejection of replacement theology, opening up the possibility Old Testament prophecy about Israel could be (literally) fulfilled in the future.
As he began to study the New Testament, he encountered many texts which implied God still loved Israel and there was some kind of an anticipated future for Israel. This caused him to question some of the training he received in theology. His theological training had uncritically assumed the historic replacement theology of the church. In his first chapter (“Getting the Big Story Wrong”), McDermott traces this history of supersessionism through the early church (Justin Martyr. Irenaeus, and Origin) through the reformation, deism, and nineteenth century rationalism.
Chapters 2-5 deal with the biblical data on Israel. First, McDermott deals with the claim that the New Testament teaches the church is the New Israel. Despite the fact the New Testament does not expressly teach replacement theology, any church history will show many in the early church did in fact see the church as a new Israel and often spiritualized the promises of the Old Testament in order to make the applicable to the church. McDermott covered this history in the first chapter of the book, but in the third chapter he tracks “those who got it right.”
Chapters 4 and 5 examine the Old and New Testaments in order to show God’s plan has always been to bring salvation to the world through Israel. Despite Israel’s rejection of God in the Old Testament and the Messiah in the Gospels, God’s plan still includes a future for Israel in the Land. McDermott has correctly recognized the importance of Peter’s sermons in Acts 2-3, especially the promise of the “times of refreshing” Acts 3:19 (first in the introduction, then several more times in the book, p. 75 for example). I have written on this passage in the past, including how this phrase resonates with themes in the Second Temple period. In addition, I consider this to be one of the key texts for understanding what is happening theologically in the book of Acts
Chapter 6 deals with a political objections to McDermott’s New Zionism, “What about the Palestinians?” In this chapter he offers a brief overview of the emergence of Israel over the past hundred years beginning with the British Mandate. This is the least satisfying chapter in the book, and perhaps McDermott would have been better off omitting this material from the book. It seems to me this overview is far too brief to deal with the complexity of the issue and will leave him open to criticism from those who are less positive about Israel’s recent political history. McDermott is quite clear (and correct) that properly understanding Israel’s place in history does not mean uncritical acceptance of the modern political State of Israel, nor would he agree with the strange American evangelical relationship with the State of Israel (usually having something to do with 1948 as the fulfillment of prophecy). But I do think his description of modern Israel and its relationship with Palestine will the main thing some readers will criticize about this book.
Chapter 7 deals with the status of the New Covenant in the present age. A traditional reading of Hebrews 8:13 argues the New Covenant cancels the Old Covenant, so that the Jewish people under that Old Covenant are no longer God’s special people. At the cross they are replaced by the Church and the Law has come to an end (at least Paul seems to think so). McDermott rejects the older dispensational idea of two new covenants, one for the Jews and one for the church, as well he should. McDermott points out Hebrews says the Law is passing away, not that it was abrogated at the cross. Paul’s point, for McDermott, is that the Law has a new meaning since the Messiah has come, not that the Law has been cancelled.
McDermott turns to a few practical of his new Zionism in chapter 8 (”If All This Is True, Then What?”) He presents this material through the eyes of the senior pastor of his church, Mark Graham. As result of several trips to Israel and continued dialogue with McDermott, Graham has begun to read the Bible with Jewish culture and history in mind. This may be as simple as realizing (and teaching) that the Greek word Christ ought to be understood as messiah, But Graham has made a conscious effort to preach more out of the Old Testament and as a result, he has rethought his understanding of church history and theology. McDermott offers one compelling example of this shift it theological thinking. McDermott includes section here on rethinking the Israel-Palestinian conflict (which is pro-Israel).
As a short conclusion to the book, McDermott offers six proposals based on the observations in this book. First, he thinks the church can see itself in Israel. By ignoring the first two-thirds of salvation history, the church misunderstands God. Second, the history of redemption is ongoing in the sense that the present ages is not the last stage in God’s redemptive plan. This implies (third) that prophecy is real, although it is mysterious. This means contemporary interprets ought to be wary of declaring the present State of Israel is a fulfillment of prophecy. Fourth, the land promises to Israel will be fulfilled in the future, Fifth, Israel and the church are “joined at the hip” even if neither side is aware of it. Sixth, the history of the treatment Jews shows is the “mystery of iniquity.”
By way of conclusion, unlike McDermott, I was never part of a replacement theology tradition, so much of what is presented in this book sounds very familiar from two very different directions. First, McDermott has read N. T. Wright extensively and has picked up on some of the best elements of his presentation of Jesus and Paul, as well as the now popular idea of the “drama of redemption.” Although written at the popular level, there is significant substance behind the argument of this book.
Second, many of the ideas presented in this book are familiar to anyone who has read dispensationalism beyond the cartoon parody of the Left Behind crowd. Dispensationalism started with the observation that the Old Testament prophecies concerning Israel remained unfulfilled and it was not satisfied by declaring these prophecies as fulfilled in the modern church. It is this ecclesiological observation (the church is not a new Israel) which was Dispensationalism’s important contribution to the theological discussion and led to re-reading Old Testament prophecy as predicting a real restoration of Israel in the future (a radical idea in 1900!) McDermott could include some Dispensationalists in his collection of people who “got it right.”
McDermott’s book is a very simple introduction to a very complex problem. He touches on issues which merit far more detail (perhaps their own monograph). That lack of detail will frustrate some readers, but would go well beyond McDermott’s goal of presenting the case for a New Zionism in a simple, straightforward fashion.
NB: Thanks to Baker and Brazos Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.
May 2005 was my first trip to Israel. I had only 14 students but we did just about everything on that trip. We stayed several days longer than any other trip and made day trips to Petra and St. Catherine’s Monastery in Egypt. Tourism was at a low point in 2005, so we were able to book nicer hotels for very competitive rates. We used an Israeli guide for the whole trip and I learned a great deal from him about how to design a tour.
There was no wifi in 2005, the only internet available was in internet cafes or a computer in the hotel lobby. It did not matter much since no one had wifi enabled devices yet (it was two years before the first iPhone and I was not blogging until 2007).
People ask me which trip was my favorite, but I avoid the question since I do not want to play favorites. Secretly, it was this first trip, when everything was new to me and we had an adventure together.
May 2007 was only the second time I visited Israel. I only had a handful of students, so Dale DeWitt joined with three people from his church in South Dakota and one student brought a friend and another brought her brother. This was my first time guiding some sites myself, although in Jerusalem I used an Israeli guide. I was still learning about how to design the tour well, and there were some serious bumps on this one.
I was not blogging regularly yet and there was little access to the internet at the time. One of the students put this slideshow together from his own photographs.
The May 2009 Grace Bible College Israel trip (May 12-22) was my third trip and for the first time I was able to “live blog” several times from Israel. Free wireless internet was still a rarity in the hotels at that time, so I only made three posts on the trip. I guided most of the trip myself, with the exception of a single day in in Jerusalem for the Temple Tunnel tour. We skipped Jordan on this tour to save some money for the students and I have always regretted that.