In this post, we will again share two short thoughts.
1 Kings 20:26 tells us that Ben-Hadad of Syria
gathered up his army and went to “Aphek” to fight against Israel. I read this and then remember that the
Philistines had also gathered at Aphek to fight Israel on the occasion when
David had gone with them to fight against Saul (1 Sam. 29:1). This seems a little strange. I am familiar with Aphek over on the Mediterranean
coast, a logical place for the Philistines to gather for a battle that took
place in the Jezreel Valley and ended on the mountains of Gilboa where Saul and
his sons died. But why would the Syrian
king, coming from the NE of Israel, go to Aphek on the coast. It would almost require him to go through the
capital of Israel at the time, in Samaria.
It is felt by many that Aphek is like Gilgal,
in that the name “Aphek” means “enclosure” (Gilgal means “camp” and there are
at least 2 and probably 3 places by that name in Israel.) Thus, Aphek could refer to a place
well-suited for an army to gather for battle, being a natural enclosure. Strong believes there are 3: one Canaanite
near Jezreel; one in Asher (could these not be the same?); and one on the east
side of the Jordan where the Syrians would have gathered. The Brown-Driver-Griggs lexicon identifies 4,
adding one near Mizpah (1 Sam. 4:1). Easton’s
Bible Dictionary identifies 3: one in Issachar (1 Sam. 4:1; 29:1; 28:4); one in
Asher (Jud. 1:31; Josh. 13:4; 19:30); and one on the road from Damascus (1 Ki.
20:26,30; 2 Ki. 13:17, 6 miles east of the Sea of Galilee, opposite Tiberias). I tend to put a lot of stock in ISBE
(International Standard Bible Encyclopedia, first edition) and they believe
there are three such locations.
We are hoping to be in Israel in February of
2023 and are also hoping to be able to take time to see Aphek on the plain of
Sharon, near Antipatris of Greek and Roman times. It was a location that commanded the entrance
to Samaria, and would make sense for the Philistines to make it a gathering
spot when going to war with Israel. The
geography of the Bible is reliable. It
may at times sound like the writers are confused; but a little study reveals
they have been protected from error in geography as with every other facet of
the Scriptures.
Now, move to John 19:11, as Jesus appears
before Pilate. Pilate is pulling his “I’m
in charge here” line with Jesus, and Jesus makes it clear that Pilate “could have
no power at all against Me unless it had been given you from above.” And then, without a break, Jesus adds: “Therefore
the one who delivered Me to you has the greater sin.” Pilate was “given” authority; nothing special
about that word (didomi). It just
means he got it from outside himself, from Someone else. “Delivered” is a form of the Greek word for “give”
(paradidomi). It is actually the
word translated “betray” or to “give over” or “give up.” In John’s story of the crucifixion it is used
of Judas (6:64,71; 12:4; 13:2,11,21; 18:2,5), the Jews (18:30,35; also cf. Ac.
3:13) and of Pilate (19:16). So when
Jesus speaks of the “sin” of that one He is likely speaking of the Jews and the
Jewish nation.
But wait!
Let’s remind ourselves. God
delivered Him up (Rom. 8:32; Acts 2:23).
And that’s not all. Jesus gave
Himself up (Gal. 2:20; Eph. 5:2,25).
That is pretty amazing. We are
reminded that God was always in charge.
So, God gave Pilate the authority to do what had to be done. God was at work in the Nation when they gave
Jesus up to Pilate.
But now we must acknowledge one additional
truth. On the front end, Jesus was given
up by God and Judas and Israel and Pilate; all are responsible. But on the back end (in other words, why was
He given up? what purpose did it serve?), we find that we are culpable. “He was delivered up for our offenses” (Rom.
4:25). “God delivered Him up for us all”
(Rom. 8:32). Christ “gave Himself up for
me” (Gal. 2:20; cf. Eph. 5:2,25). If I
had not sinned, or if God did not love me as He does, then there would have
been no reason for Christ to be given up at all. But I did, and God does, and so Christ was!
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