The perils of guiding – taken hostage on the Sea of Galilee
The Sea of Galilee, or “Kinneret,” is the lowest freshwater lake in the world, located at 200 meters below sea level encompassed by the Galilee region and the Golan Heights.
It forms part of a major geological fault line, called the Afro-Syrian Rift Valley. The primary source of the lake is from the upper Jordan River, and correspondingly the lake feeds into the lower Jordan River, which runs its course, before emptying into the Dead Sea.
A pilgrimage to Israel, following the belief in the New Testament, invariably involves a visit to the sites surrounding the Sea of Galilee, which richly conjure images of the landscape in which Jesus walked. A short boat cruise on the water can strengthen their faith of the pilgrims.
It was a warm, spring day. The Sea of Galilee looked scintillating. The group under my guidance was comprised of 16 elderly Texans, called Battalion Deborah, and as the name would suggest, they were in a stalwart mood and looking forward to an inspiring and spiritually refreshing cruise on the Kinneret.
Our party arrived early to the dock at Kibbutz Ginnocsar and charged down the gangway, proceeding to board our boat after making preliminary enquiries to ascertain if the boat was Holyland Sailing. I also questioned the name of the boat to verify the booking made by the agency and received the “royal nod” from one of the crew members. I assumed that was a sign of confirmation.
The group sat down around the deck, and the captain boarded the boat and introduced himself to me – Daniel, a handsome bearded figure, with flowing golden locks.
Once again I enquired, and this time from the captain, whether the boat was Holyland Sailing? I received some form of affirmative response. I then informed the captain that we were waiting for two people with another guide who had requested to join our group. The captain responded, stating that he was waiting for a Russian group of evangelicals – 25 people who would join our group. Somewhat puzzled by the inflated number, I suggested he consult with the group captain, Jodie, for her consent.
I introduced the captain to Jodie. She was very excited to meet him because he was the captain whom she had initially requested to book for the cruise after viewing a very personable performance of him on YouTube. Subsequently, they entered into what appeared, a very amicable and excited conversation, whilst I attended to the needs of other members of the group.
The Russian group arrived 15 minutes late, and we finally set sail.
Firstly, we raised the American flag, with the anthem, then, the Russian flag and anthem, and finally the Israeli flag and HaTikva, the Israeli anthem. Despite my joy, I muttered to myself, “Thank God the group was not a delegation from the United Nations!”
However, during the HaTikva, my solemn attention was interrupted when I received an unanticipated phonecall
“Graeme, where are you?”
“We are on the boat.” I added patriotically, “We are in the middle of HaTikva.”
“What is the name of your boat?”
I was being interrogated, with a slight edge of tension in the question. I tried to stretch my neck over the side of the boat to confirm its name, but to no avail. I managed to successfully retract myself back inside the railings without falling overboard.
“You are on the wrong boat! Get off immediately!” sounded the blasting cry.
During that infinite moment of gasping revelation and the potential of its truth, I considered jumping overboard, which probably would have been an unsightly leap of faith, in view of the circumstances, and with the unlikelihood of me being able to walk on water confirmed by my underwater disappearance.
“Get off the boat with the group – there is a boat waiting for you beside the dock. Turn the boat around now!” the caller exhorted, bringing me back to reality.
I wondered if I should wrestle the ship’s steering wheel from the captain. He seemed to firm his grip on the wheel, as though he had divined my thoughts. It flashed through my mind this could be considered a mutiny at sea, and the captain might chain me in irons and throw me into the hold, or perhaps be persuaded to throw me overboard. I was possessed by reflections of the fate of Jonah.
With the sound of threats reverberating through the telephone, I hesitantly passed the cellphone to the captain. I heard a throttled screech and then the phone was silent — disconnected.
I recovered the phone, and immediately I received a call again, demanding that I turn the boat around and return to the dock. I tried to explain to the caller, that we were now about 500 meters from shore.
As the shoreline further receded into the horizon, my imagination raced ahead to ponder what are considered “beyond territorial waters” on the Sea of Galilee. (After all, Israel had annexed the eastern shore in 1981, but the annexation had not been accepted internationally.) And now, there was a potential mutiny on board which could provoke a dispute over jurisdiction.
The captain was being disagreeable and ignored my request to return to shore. The next 30 seconds were filled with expletives coming from the other end of the phone.
I was now in a dilemma – what would a professional guide do in this situation? My group and myself had been kidnapped on the Sea of Galilee. What should have been a normal excursion now had the potential to be an international incident back on terra firma! Why was this hostage scenario never anticipated in the tour guide course?
I now had visions of the other boat chasing after us, catching us in mid-sea, and either trying to ram my boat or execute a forced boarding to release the hostage situation. A drama like this had not been played out since the Great Jewish Revolt against the Romans on the Sea of Galilee, as recorded by Josephus Flavius!
I needed to think. I lightly stepped away from the captain’s wheel, between the ecstatic, gyrating passengers on the deck who were dancing to the pulsating sound of loud gospel music, and made my way to the bow of the boat.
I looked despondently at the horizon and gazed up to the sky. It seemed the heavens were opening up, and I was beginning to see a golden chariot ascending whilst Daniel, the captain, stepped upon an improvised stage, and was singing Hebrew Psalms translated into English, with the rapturous effect on the audience that would have made Julio Iglesias proud.
Desperately holding the telephone, I tried to explain to the caller that my group was now hypnotized and entranced by the captain who had transformed himself into a charismatic virtuoso. The audience were like sailors lured onto Lesbos. The other end of the telephone line was now dead. We had sailed over a kilometer from the shore. The party on board had been rousingly uplifted and had experienced inspiration from the Sea of Galilee.
I had played out my hand and the situation had passed beyond my control. I decided to go with the flow and enjoy the festivity and the beautiful views of the surrounding landscape and the reflections on the sparkling water.
The cruise was a wonderful success and thoroughly enjoyed by the party on board.
As the boat steered on its return journey toward the dock, the crew enterprisingly engaged in selling the captain’s CDs to the literally, captive audience, whilst the captain graciously informed me that I should give the voucher, which was the financial re-numeration for the boat ride, to the other boat awaiting our arrival.
Feeling enlightened, believing in the efficacy of diplomacy and without desire to create further drama, I felt at this point that the best resolution of the situation would be that the voucher was returned to the other boat when we landed on shore. And so it was done.
Of course, nowadays I am very careful to clarify the name of the boat before I set sail.
Graeme Stone is a licensed Israeli guide, providing biblical, archaeological, historical and nature tours in Israel. His email is firstname.lastname@example.org.
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Parashat Hukkat – Num. 19:1 – 22:1
Let me pass [through] your land: we shall not turn into field or vineyard; we shall not drink water from a well; in the king’s highway we will go until we pass [over] your border. – B’Midbar/Numbers 21:22
These are the words of the message sent by Moshe to Sihon, the king of Heshbon, asking for permission to pass through his territory in peace. It is slightly shorter than the version Moshe sent to the king of Edom a little earlier – “Allow us, then, to cross your country. We will not pass through fields or vineyards, and we will not drink water from wells. We will follow the king’s highway, turning off neither to the right nor to the left until we have crossed your territory” (B’Midbar 20:17, JPS). When Moshe later reminds the Israelites gathered on the plains of Moab waiting to enter the Land about the event, he is rather more expansive: “Let me pass through your country. I will keep strictly to the highway, turning off neither to the right nor to the left. What food I eat you will supply for money, and what water I drink you will furnish for money; just let me pass through — as the descendants of Esau who dwell in Seir did for me, and the Moabites who dwell in Ar — that I may cross the Jordan into the land that the L-RD our G-d is giving us” (D’varim 2:27-29, JPS). Years later, when Moshe’s personal memory has been preserved in the narrated memory of the people, Jephthah recounts a very much abbreviated version of the story to the Ammonites: “Then Israel sent messengers to Sihon king of the Amorites, the king of Heshbon. Israel said to him, ‘Allow us to cross through your country to our homeland'” (Judges 11:19, JPS).
Moshe’s actions here generate some discussion among the classic commentators. According to Moshe’s own account just a little while later, HaShem had told him, “Into your hand have I delivered Sihon king of Heshbon, the Amorite and his land; begin to take possession of it, and provoke war with him” (D’varim 2:24, JPS). This makes no mention of peace but, instead, suggests that Moshe was to deliberately pick a fight – provoking Sihon into attacking the Israelites – so that HaShem could deliver them into the hands of the Israelites. Rashi, laconic as ever, simply comments that “although they were not commanded to be peaceable towards them, he sought peace from them.” The Ramban provides a speculative insight into Moshe’s strategy: “Moshe was acting on his own here, out of politeness. The Amorite land was an Israelite inheritance and – had they allowed them to enter peaceably – the Amorites would have owed them service. But Moshe knew that the Israelites could not conquer all of the peoples just now – what he wanted was for them to conquer all the land on the west of the Jordan, so that they could settle together in a single place. If the Gadites and Reubenites had not begged him, he would not have left a single man on the east side of the Jordan but would have left that territory remain desolate.” The Baal HaTurim points out that “here Moshe did not say , please (translated in the JPS version above as ‘then’), as he had said to Edom, for he was not that interested in placating Sihon. He sent the messengers simply as a gesture of peace. Therefore, Sihon did not send Moshe a response, as the king of Edom had, rather, he immediately set out to war against him.”
Drazin and Wagner note that “the Israelites promised that they would remain on the so-called ‘king’s highway’, probably the road through which caravans travelled, so that they would not violate the property rights of the traversed country.” The Sforno explains that “it is the practice of every king who allows passage [through his kingdom] to peaceful people to send with them guides, so that the military or its support groups do no damage to the inhabitants.” Ibn Ezra adds, “it is the main country road that the king uses, or another possibility, the road that the king decrees … that we travel upon.” So perhaps not a particular road, but simply the way that Sihon might tell them to travel to keep them out of his way. On the contrary, however, the particular name “The King’s Highway” has been known since antiquity; Rainer and Notley report that the King’s Highway was “the route from Damascus to Eilat which also led to Midian and thence to South Arabia.”1 This was a major north-south trade route, passing east of the Kinneret, the Jordan and the Dead Sea, used from ancient times for caravans of trade goods passing in both directions.
So what are we make of Moshe’s message, at least in the form presented in our text? With the possible omission of that important little word, ‘please’, it seems quite an innocuous request, quite diplomatically presented and – at least on the surface – placing fairly tough restrictions on the Israelites with which even a small company of a few hundred men would find it hard to comply, let alone a whole nation the size of Israel. The request mentions only the public road, a route that almost certainly pre-dated its (then) current Amorite owners, over which countless caravans continually passed and whose trade and tax revenue would have been a major source of income to Sihon and his kingdom. Perhaps Sihon was worried that such a large group of people travelling the road would intimidate other travellers and so impact his revenue. Perhaps he was concerned that even if they paid for all their provisions, feeding and watering such a large number of people would strip his country of all its resources and then lead to a fight anyway over food or grazing rights? Perhaps the number of the Israelites matched or even exceeded the population of his kingdom so that once he let them in, he couldn’t trust them not to simply take over, but sheer force of numbers. We shall never know exactly what was going on in Sihon’s mind, but we do know that he responded to Moshe’s approach by going out to attack the Israelites and thus allowing the Israelites to defeat him and take his land.
When King David died and Solomon had been made king of Israel in his place, Adonijah – another of David’s sons, and Solomon’s older brother – who had tried to become king, persuaded Bathsheba (Solomon’s mother) to ask Solomon to let Abishag the Shunamite (who was David’s nurse in his last days) become the wife of Adonijah. This produced a volcanic response from Solomon so that he “swore by the L-RD, saying, ‘So may G-d do to me and even more, if broaching this matter does not cost Adonijah his life! Now, as the L-RD lives, who has established me and set me on the throne of my father David and who has provided him with a house, as he promised, Adonijah shall be put to death this very day!'” (1 Kings 2:23-24, JPS). Although Bathsheba had not understood what Adonijah was doing, this was a power play, a move to try eventually to oust Solomon as king. Solomon understood this only too well and knew that Adonijah had broken his pledge to live quietly and support Solomon as king. This gave Solomon official grounds to have him executed and remove a threat to his kingdom.
How did Yeshua respond to provocative requests? After an already trying day in the heat and crush of the pre-Passover crowds gathering in the Temple for the feast, the dust and overpowering smell of blood and burning sacrifices, during which the Pharisees had deliberately attempted to catch Him out over paying tax to the hated Romans, He was approached by a group of Sadducees with another mocking question. “Seven brothers each married the same woman in turn as the older brothers died,” they said. “Whose wife,” they asked, themselves believing there is no resurrection, “will she be in the resurrection?” Did Yeshau count slowly to ten, take a deep breath and then answer? Did He sigh deeply and roll His eyes expressively? Did He play along and ask for more details to expose the silliness of the question? Acknowledging that the Bible doesn’t give us any details of His body language, it appears that He gave them an immediate answer. Shooting straight from the hip, He rebuked them and explained: “You are wrong, because you know neither the Scriptures nor the power of G-d. For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. And as for the resurrection of the dead, have you not read what was said to you by G-d: ‘I am the G-d of Avraham, and the G-d of Yitz’khak, and the G-d of Ya’akov’? He is not G-d of the dead, but of the living” (Matthew 22:29-32, ESV). Game, set and match to Yeshua. The crowd certainly thought so: “when the crowd heard it, they were astonished at His teaching” (v. 33, ESV).
Are we going to be challenged about our faith and asked provocative and facile questions? You may depend on it! If the Master was challenged in this way, then much more so we as followers of Yeshua can expect the same. Whether challenging the Bible – the book of our faith and record of G-d’s instructions and covenant – ridiculing the churches for their patchwork and piecemeal implementation of the Bible’s teachings, or criticising our personal implementations of what G-d has told us, it will come. Like Moshe’s request of Sihon, perfectly reasonable requests will elicit irrational and violent responses, forcing us to defend ourselves. But like Yeshua, we will prevail as the Spirit gives us words and answers that cannot be refuted.
1. – Anson F. Rainer and R. Stephen Notley, The Sacred Bridge: Carta’s Atlas of the Biblical World, 2nd edition, (Jerusalem, Carta, 2014), 41
Further Study: Matthew 20:20-28; Luke 12:8-12
Application: Do you find yourself being verbally beaten up or challenged endlessly about your faith in Yeshua, so that even normal conversation becomes impossible? Cry out today for the leading and inspiration of the Spirit, to guide your words and use you to share the truth of the kingdom with boldness!
Jonathan and his wife, Belinda, lead Messianic Education Trust, which is an educational ministry based in England. It is a part of the Tikkun family of ministries, serving the Messianic Jewish community in Israel, Cyprus and the USA , as well as former republics of the Soviet block.
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Commentary on Parashat Chukat (Statute of)
Bamidbar (Numbers) 19:1–22:1
Often times in our walk with the Lord, we find ourselves dealing with the same struggles, which serve to increase and strengthen our faith, as well as to remind us of God’s absolute sovereignty, power, and holiness.
In this week’s reading, we read that the Children of Israel had to face the same test over and over during their time of wandering in the desert; they often didn’t have enough water, so they had to trust that God would continually provide it for them. But they had a short memory of His many miracles from their past, and quickly moved into “panic” mode every time they lacked water:
Then all the congregation of the sons of Israel journeyed by stages from the wilderness of Sin, according to the command of the Lᴏʀᴅ, and camped at Rephidim, and there was no water for the people to drink. Therefore the people quarreled with Moses and said, “Give us water that we may drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the Lᴏʀᴅ?” But the people thirsted there for water; and they grumbled against Moses and said, “Why, now, have you brought us up from Egypt, to kill us and our children and our livestock with thirst?” So Moses cried out to the Lᴏʀᴅ, saying, “What shall I do to this people? A little more and they will stone me.” Then the Lᴏʀᴅ said to Moses, “Pass before the people and take with you some of the elders of Israel; and take in your hand your staff with which you struck the Nile, and go. “Behold, I will stand before you there on the rock at Horeb; and you shall strike the rock, and water will come out of it, that the people may drink.” And Moses did so in the sight of the elders of Israel. And he named the place Massah and Meribah because of the quarrel of the sons of Israel, and because they tested the Lᴏʀᴅ, saying, “Is the Lᴏʀᴅ among us, or not?” (Exodus 17:1–7)
There are two notable points here. The first is that the sons of Israel tested God’s faithfulness and power, which He had already displayed for them numerous times; the second is that God specifically instructs Moses to strike the large rock (צור – tzur) in order for the water to come out. The sons of Israel experienced the same exact test (lacking water), and they always responded with the same groaning!
And there was no water for the congregation; and they assembled themselves against Moses and Aaron. The people thus contended with Moses and spoke, saying, “If only we had perished when our brothers perished before the Lᴏʀᴅ! Why then have you brought the Lᴏʀᴅ’s assembly into this wilderness, for us and our beasts to die here? And why have you made us come up from Egypt, to bring us in to this wretched place? It is not a place of grain or figs or vines or pomegranates, nor is there water to drink.” (Numbers 20:1–5)
In this passage, they weren’t only complaining about the lack of water but also the lack of food (fruit). They grew weary waiting for God to fulfill His promise to bring them into the land of plenty – the Promised Land – where milk and honey flowed abundantly. And Moses and Aaron were not immune to this weariness either. What happens next forever changes the course of history for the Children of Israel:
Then Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting, and fell on their faces. Then the glory of the Lᴏʀᴅ appeared to them; and the Lᴏʀᴅ spoke to Moses, saying, “Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield its water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink.” So Moses took the rod from before the Lᴏʀᴅ, just as He had commanded him; and Moses and Aaron gathered the assembly before the rock. And he said to them, “Listen now, you rebels; shall we bring forth water for you out of this rock?” Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly, and the congregation and their beasts drank. But the Lᴏʀᴅ said to Moses and Aaron, “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them.” Those were the waters of Meribah, because the sons of Israel contended with the Lᴏʀᴅ, and He proved Himself holy among them. (Numbers 20:6–13)
Before I address the glaringly obvious tragedy here, I want to point out two interesting things. First, in this instance, God commands Moses and Aaron to perform this miracle before the entire congregation whereas previously, it was only to be before the elders of the congregation. Essentially, the miracle was for the entire assembly. Secondly, this time, rather than striking a big rock (צור), God commanded Moses to speak to a סלע (sela), which is a much smaller rock.
The Almighty purposed to display His amazing power and holiness in an unmistakable, supernatural way. This is why He commanded Moses to speak to the rock. But tragically, Moses did not do as the Lord told him. Is it possible that it was too incredulous even for Moses to believe that water would come forth just by speaking? While we may never know the reason – and there are many different rabbinical commentaries on this – the point is that Moses’ disobedience came with a heavy price. Not only would he not lead the Children of Israel into the Promised Land, but also he himself would never be allowed to enter it.
Our disobedience has devastating consequences, not just for us, but also for those around us, and quite possibly for generations to come. Is the Lord instructing you to do something? Is He asking you to move out of your “comfort zone” and take action? More importantly, are you willing to obey regardless of how “crazy” others may think you are?
Have courage to trust that He will accomplish whatever it is He’s asking of you in ways you can’t even imagine! This is the amazing God that we serve.
This article originally appeared on Hope for Israel, June 28, 2017, and reposted with permission.
Moran is the Founder and Executive Director of Hope for Israel, which is a service and resource-providing ministry that aims to bring the hope of the Messiah back to Israel. It is also a resource center for current and timely news updates concerning Israel that provides daily prayer alerts, Bible teachings, and weekly blogs in order to help believers across the world understand what God is doing in the Land, how to pray for Israel and filter everything through the Word of God.
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It’s been a while since I wrote a blog post, because the last time I wrote, it turned into a book!
I never intended to write a book, and it was the last thing on my ‘to do’ list, but ultimately, for me, it became an act of obedience. Completely blind obedience.
Blind obedience is really hard. I see if in my kids, they want to know why, when, what and a million other questions along the way, but don’t often obey blindly. Actually I’m kind of glad, because it means they question things in a healthy way, but there are times when we do just need to plain obey.
It says in the scriptures that “obedience is better than sacrifice” (1Sam 15:22) and what I have learned is that often it’s the decision to obey that is harder. Once you’ve made the decision to obey, the sacrifices that have to be made along the way seem less of a sacrifice, because you’re obeying the Voice One who called and there is no greater act. Also, if you’re anything like me, the drive to see it through, and complete the task put before you, also makes some of the sacrifices pale to insignificance.
When I wrote the book, I had absolutely no idea what God was going to do with it, if anything at all. I was stressed and desperately praying that God would show me His strategy, and reveal what I needed to do to ‘steward’ what He had given me. It never occurred to me to do nothing. But actually what I’ve learned is that actually, God doesn’t need me to do an aggressive Facebook campaign, or pay a ton of money for paid advertising, because when He breathes on something, it’s goes to places and heights that no money could have ever bought.
Blind obedience is hard for humans, because we’re programed to need or want more information, and we don’t like trusting when we don’t have it. I am in no way done with this lesson, but I feel like I was given an opportunity for God to fully prove Himself to me.
But then I got thinking. We don’t often give God the opportunity to prove Himself, because we don’t like to blindly trust and obey. Actually, God will always be faithful and will always prove Himself, because it’s in His character to be faithful, He cannot be anything else. He can only complete what He’s spoken, because if He doesn’t, then He’s not God. It’s actually us who are the problem in this test we put before God. We wait for God to do His bit before we are willing to do our bit. But that’s not how it works.
How can we know He’ll catch us, if we never jump?
How can we know He’ll open the door, if we never approach it?
How can we know He’ll bring things to life, if we never let Him breathe on it?
Actually, our test of God, is really a test of us.
God never changes. He’s always faithful. He’s always true. He will always surprise us.
It’s us who need to trust that our obedience will always be seen, always be rewarded one way or another, even if it’s in ways we don’t expect.
Go on…. take the safety net away, and let Him catch you..
This article originally appeared on Simcha Natan’s blog, June 27, 2017, and reposted with permission.
Simcha emigrated to Israel from the UK, with her husband and three children. Having studied theology and music and worship in London, and trained as a worship leader and song writer, she went on to teach music and be involved in worship teams in several congregations in the UK, and now in Israel as part of Sarah Liberman's team. Simcha is the author of the “Dare to Ask” project, comprising of the book 'Dare to Ask', and 3 CD's, Dreaming', 'Awakened' and 'Soar (To come) which each have a counterpart 30 day devotional study guide to accompany them. She is passionate about enabling people to engage with God in the way which they were made to, and is committed to multi sensory expressions. Simcha is also an artist, and paints her songs and messages to accompany the music and books. She is also the coordinator Ascend Carmel Programs.
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Hispanic attitudes toward Israel: Six takeaways from the Philos Project public opinion survey
New York, NY — How strong is Hispanic support for Israel? Many are asking that question, but few are answering it – at least not with any real data. The Philos Project recently sponsored a public opinion survey that interviewed 1,038 Hispanic-Americans who identified as Christian (Catholic and Protestant), asking them a series of questions about Israel and the Jewish people that was designed to guide future engagement with this increasingly important demographic.
Here are six takeaways:
1. Hispanics that are self-identified evangelicals and weekly church attendees are among the most supportive of Israel.
45 percent of all U.S. Christian Hispanics are supportive of Israel. But support for Israel increases among those who are self-identified evangelicals (59 percent) and weekly church attendees (52 percent).
2. Hispanics are uncertain on issues related to Israel.
Roughly one-third of Hispanic-Americans consistently answered “not sure” to questions about American aid to Israel, theological legitimacy of the Jewish State, and even basic support for Israel’s statehood.
3. Hispanics cling to subtle anti-Semitic sentiments about the Jewish people.
When asked whether Jewish Americans have too much influence in American society, 41 percent of Hispanics agree, 27 percent say they’re not sure, and 19 percent somewhat disagree. Only 12 percent strongly disagree with this subtle anti-Semitic trope.
4. 66 percent of Hispanics say they sympathize equally with Israelis and Palestinians.
While most favored neither Palestinians nor Israelis over the other, among respondents who selected only one, 27 percent identified with the hardships of Israelis and only 7 percent identified with the hardships of Palestinians.
5. 44 percent of Hispanics are not sure if the media is biased or objective toward Israel.
Respondents favored local media sources as twice as influential on their views as international media overall, but showed overwhelming distrust of the media’s objectivity toward Israel.
6. Hispanics are deeply concerned about the safety of Middle Eastern Christians.
72 percent of Hispanics agreed they are concerned for the safety of Christians in areas under control of the Palestinian Authority, while only 18 percent said “not sure.”
Anyone interested in obtaining a copy of the survey data or analysis may contact The Philos Project via email at email@example.com, or during business hours at 646-828-7393.
The Philos Project is a nonprofit organization which seeks to promote positive Christian engagement in the Middle East by strengthening minority communities in the region and equipping the Western church to engage positively with them.
This article originally appeared on Philos Project, June 22, 2017, and reposted with permission.
Jesse Rojo is the Constituent Relations Director of the Philos Project. Jesse graduated summa cum laude from Hyles-Anderson College & Seminary with a BA in Theological Studies, and for the past 5 years has served in various multicultural and multigenerational ministries. A native Spanish-speaker, Jesse feels a special calling to work among Latino communities and inner city youth both in the US and the Dominican Republic. He enjoys autobiographies, the Biblical text, and anything written by Charles Spurgeon or Martyn Lloyd Jones.