767. Canaanites and Phoenicians worshiped many nature gods. Baal, who was regarded as master of the earth, had an arm that hurled bolts of lightning, and his voice caused thunder. The Israelites referred to baal as baal-zebul or beelzebub, which means "lord of the flies," no doubt referring to the hordes of flies that buzzed around the animals sacrificed to this god. By New Testament times beelzebub had become a title for satan.
768. Mutual gods. Just as the Israelites were attracted to Canaanite gods, so were the Philistines. Their deities-dagon, ashtaroth, and baal-zebub-were related to Canaanite gods.
769. The father was the priest of the whole family in the days of the early patriarchs. This honor and responsibility was then passed down to the firstborn son after the father's death. This practice continued until the Law of Moses transferred the right to the tribe of Levi, who became the priests of the Hebrew nation.
770. The altar. Throughout the Old Testament many altars were built and described. After Abraham pitched his tent in the vicinity of Bethel, the Scripture says, "There he built an altar to the Lord and called on the name of the Lord" (Gen. 12:8). Altars served as monuments of Holiness and provided an approach to God through sacrifice.
771. Clay figures called teraphim were household gods that served as guardian angels of the home in Babylonia. At the death of a father they were passed down to the eldest son. When Jacob left the home of Laban in Haran, Rachel stole the teraphim that belonged to her father (Gen. 31:19). This made Laban very upset, so he pursued Jacob's caravan. Even though Jacob told his family to get rid of the foreign gods and purify themselves, the teraphim appeared several times in later history of the Israelites.
772. Religious education in the family became a special mark of Judaism. The Law of Moses was very specific in its requirements that parents must train their children in the knowledge of God and His laws. The emphasis on this education in the family has contributed largely to the permanence of the Jews in history.
Tuesday, October 20, 2015
Monday, October 19, 2015
Guests and Hospitality lV
761. One of the first beverages a guest is offered is a drink of water. This is to recognize him as a person worthy of peaceful reception. To give a drink of water is the simplest way to pledge friendship with a person. The words of Jesus in the Gospel of Mark (9:41) demonstrate this custom, "Anyone who gives you a cup of water in My name because you belong to Christ will certainly not lose his reward."
762. The sharing of food in Eastern cultures is a very special act of hospitality. It is a way of making a covenant of peace and fidelity. When Abimelech wanted a permanent covenant with Isaac, the confirmation of that covenant came when Isaac "made a feast for them, and they ate and drank" (Gen. 26:30).
763. "The guest while in the house is its lord." This is a true statement of the spirit of Eastern hospitality. One of the first greetings a Palestinian host will give his guest is to say, "Hadtha beitak." meaning "This is your house." This phrase is repeated many times during the guest's stay. There was a similar attitude between Lot and his guests when he said, "My lords, please turn aside to your servant's house" (Gen. 19:2).
764. Defending to the death. In the lands of the East, when a host accepts a man as his guest he agrees to defend the guest from all possible enemies during the time of his stay, whatever the cost. The poet felt utterly secure, though he had enemies close to him, when he knew that God was his host. "You prepare a table before me in the presence of my enemies" (Ps. 23:5).
765. Eastern people make mention of God in daily conversation. An astonished person will exclaim, "Mashallah," or "See what God has done!" which is the exact expression used by Balaam centuries ago (Num. 23:23). If a person is asked if he expects to do a certain thing, he will answer, "If God wills." Such an answer was recommended by James in his epistle (James 4:15).
762. The sharing of food in Eastern cultures is a very special act of hospitality. It is a way of making a covenant of peace and fidelity. When Abimelech wanted a permanent covenant with Isaac, the confirmation of that covenant came when Isaac "made a feast for them, and they ate and drank" (Gen. 26:30).
763. "The guest while in the house is its lord." This is a true statement of the spirit of Eastern hospitality. One of the first greetings a Palestinian host will give his guest is to say, "Hadtha beitak." meaning "This is your house." This phrase is repeated many times during the guest's stay. There was a similar attitude between Lot and his guests when he said, "My lords, please turn aside to your servant's house" (Gen. 19:2).
764. Defending to the death. In the lands of the East, when a host accepts a man as his guest he agrees to defend the guest from all possible enemies during the time of his stay, whatever the cost. The poet felt utterly secure, though he had enemies close to him, when he knew that God was his host. "You prepare a table before me in the presence of my enemies" (Ps. 23:5).
765. Eastern people make mention of God in daily conversation. An astonished person will exclaim, "Mashallah," or "See what God has done!" which is the exact expression used by Balaam centuries ago (Num. 23:23). If a person is asked if he expects to do a certain thing, he will answer, "If God wills." Such an answer was recommended by James in his epistle (James 4:15).
Saturday, October 17, 2015
Guests and Hospitality lll
755. Customs of hospitality and honor for guests are very important in the East. When a guest first enters a home, bowing between the guest and host will take place. An expressive custom is that of saluting with the head erect and the body inclined forward by raising the hand to the heart, mouth, and forehead. The symbolic meaning of this is to say, "My heart, my voice, and my brain are all at your service." On many occasions those who are used to this custom enter into a more complete bow afterward.
756. The greetings upon entering an Arab house or a Bedouin tent go something like this: The host will say, "Salam, alakum," which means "Peace be on you." The guest will then respond with the words "Wa alakum es-salam," meaning "And on you peace." The greeting is then followed with a kiss. The men will place their right hand on the other's left shoulder and kiss the right cheek, and then reverse the action. Scriptural examples of the kiss are found when Jacob kissed his father; Esau kissed Jacob; Joseph kissed his brothers; Aaron kissed Moses; Moses kissed Jethro; David and Jonathan kissed each other; and the father of the prodigal son kissed him when he returned home.
757. Guests take off their shoes before entering the main room of a house. This is necessary because they will sit on a mat, rug, or divan, with their feet beneath them. Shoes would soil the couch and their clothes. This led to a custom of removing shoes upon entering sacred places. At the burning bush the Lord told Moses, "Take off your sandals, for the place where you are standing is Holy Ground" (Exod. 3:5).
758. The Eastern guest is offered water for washing his feet after the bowing, greeting, and kissing are completed. A servant will assist the guest by pouring water over the guest's feet above a copper basin, rubbing them with his hands, and wiping them on a towel. When Jesus was with His disciples, He took the place of the servant and washed their feet.
759. The custom of anointing guests is an ancient one among nations of the East. Olive oil is often used by itself, but sometimes it is mixed with spices. Simon the pharisee was accused of being inhospitable because he didn't anoint Jesus (Luke 7:46). David memorialized this custom when he wrote in his shepherd psalm, "You anoint my head with oil" (Ps. 23:5).
760. Many accounts of anointing are found in the Bible, each carrying different meanings of the custom as a way of showing courtesy, respect, and devotion; for healing purposes; and as a symbol of the pouring out of God's Spirit.
756. The greetings upon entering an Arab house or a Bedouin tent go something like this: The host will say, "Salam, alakum," which means "Peace be on you." The guest will then respond with the words "Wa alakum es-salam," meaning "And on you peace." The greeting is then followed with a kiss. The men will place their right hand on the other's left shoulder and kiss the right cheek, and then reverse the action. Scriptural examples of the kiss are found when Jacob kissed his father; Esau kissed Jacob; Joseph kissed his brothers; Aaron kissed Moses; Moses kissed Jethro; David and Jonathan kissed each other; and the father of the prodigal son kissed him when he returned home.
757. Guests take off their shoes before entering the main room of a house. This is necessary because they will sit on a mat, rug, or divan, with their feet beneath them. Shoes would soil the couch and their clothes. This led to a custom of removing shoes upon entering sacred places. At the burning bush the Lord told Moses, "Take off your sandals, for the place where you are standing is Holy Ground" (Exod. 3:5).
758. The Eastern guest is offered water for washing his feet after the bowing, greeting, and kissing are completed. A servant will assist the guest by pouring water over the guest's feet above a copper basin, rubbing them with his hands, and wiping them on a towel. When Jesus was with His disciples, He took the place of the servant and washed their feet.
759. The custom of anointing guests is an ancient one among nations of the East. Olive oil is often used by itself, but sometimes it is mixed with spices. Simon the pharisee was accused of being inhospitable because he didn't anoint Jesus (Luke 7:46). David memorialized this custom when he wrote in his shepherd psalm, "You anoint my head with oil" (Ps. 23:5).
760. Many accounts of anointing are found in the Bible, each carrying different meanings of the custom as a way of showing courtesy, respect, and devotion; for healing purposes; and as a symbol of the pouring out of God's Spirit.
Friday, October 16, 2015
Guests and Hospitality ll
750. Guests were also honored by being seated at the right of the host during the meals. The next highest place was at the left of the host. Jesus condemned the pharisees for their insistence on having the highest places of distinction when they were invited to a banquet.
751. Dancing was often part of the entertainment at feasts. When the prodigal son returned home, there was music and dancing (Luke 15:24-25). Mainly the women and girls danced, although sometimes men did too, as David did when the ark was brought into Jerusalem (2 Sam. 6:14). But there is no Scriptural record that Jewish men danced with the women.
752. Sharing hospitality with others was an integral part of Israelite life. Men of the East believed guests were sent by God. Therefore providing for their hospitality became a sacred duty. When Abraham entertained three strangers who proved to be angels, his enthusiasm seemed to indicate this same belief (Gen. 18:2-7). We typically think of guests as friends or business acquaintances. But in the East there are three types of guests: friends, strangers, and enemies.
753. Strangers as guests. An old Eastern proverb says, "Every stranger is an invited guest." Like Abraham, the Bedouin Arab of today will sit in the entrance of his tent in order to be on the watch for a stranger and guest (Gen. 18:1). In the New Testament, when Paul taught the Roman believers to be "given to hospitality" (Rom. 12:13 KJV), he was referring to the same thing. The Greek word he used for hospitality is pronounced :fil-ox-en-ee-ah," which means "love to strangers."
754. Enemies as guests. One remarkable aspect of Eastern hospitality is that an enemy can be received as a guest. As long as he remains in that relationship, he is perfectly safe and is treated as a friend. Certain tribes of tent-dwellers live by the rule that an enemy who has "once dismounted and touched the rope of a single tent is safe."
751. Dancing was often part of the entertainment at feasts. When the prodigal son returned home, there was music and dancing (Luke 15:24-25). Mainly the women and girls danced, although sometimes men did too, as David did when the ark was brought into Jerusalem (2 Sam. 6:14). But there is no Scriptural record that Jewish men danced with the women.
752. Sharing hospitality with others was an integral part of Israelite life. Men of the East believed guests were sent by God. Therefore providing for their hospitality became a sacred duty. When Abraham entertained three strangers who proved to be angels, his enthusiasm seemed to indicate this same belief (Gen. 18:2-7). We typically think of guests as friends or business acquaintances. But in the East there are three types of guests: friends, strangers, and enemies.
753. Strangers as guests. An old Eastern proverb says, "Every stranger is an invited guest." Like Abraham, the Bedouin Arab of today will sit in the entrance of his tent in order to be on the watch for a stranger and guest (Gen. 18:1). In the New Testament, when Paul taught the Roman believers to be "given to hospitality" (Rom. 12:13 KJV), he was referring to the same thing. The Greek word he used for hospitality is pronounced :fil-ox-en-ee-ah," which means "love to strangers."
754. Enemies as guests. One remarkable aspect of Eastern hospitality is that an enemy can be received as a guest. As long as he remains in that relationship, he is perfectly safe and is treated as a friend. Certain tribes of tent-dwellers live by the rule that an enemy who has "once dismounted and touched the rope of a single tent is safe."
Thursday, October 15, 2015
Guests and Hospitality l
744. A custom of sending double invitations to a special event has been observed in some parts of the East. Several examples of this custom are found in the Bible. At some time before the feast is to be served, an invitation is sent forth; then when the appointed time draws near, a servant is sent again to announce that everything is now ready. One example of this is in the parable of the great supper: "A certain man was preparing a great banquet and invited many guests. At the time of the banquet he sent his servant to tell those who had been invited, 'Come, for everything is now ready'" (Luke 14:16-17).
745. "Then the master told his servant, 'Go out to the roads and country lanes and make them come in, so that my house will be full'" (Luke 14:23). In the East the one invited is expected to reject an invitation upon the first invite. He must be urged to accept. All the while he expects to attend, but he must allow the one inviting him the privilege of "compelling him" to accept.
746. Ancient banquets were usually held at night in brilliantly lighted rooms, and anybody who was excluded from the feast was said to be cast out of the lighted room into "the outer darkness" of the night. In the teaching of Jesus, the day of judgment is likened to being excluded from the banquet (Matt. 8:12). In the East a lamp is usually kept burning all night. Because of people's fear of the darkness, the Savior could have chosen no more appropriate words than "outer darkness" for the future punishment of the unrighteous.
747. Seats were uncommon in early Bible times, except in the king's circle or at other times of ceremony. The prophet Amos was the first of the Biblical writers to refer to the custom of "stretch [ing] themselves upon their couches" when eating (Amos 6:4). By the time of Jesus the Romans were accustomed to reclining on couches at supper.
748. A triclinium was a common dining setup of the Romans. It included a short square table with three couches to surround three sides of the perimeter. The fourth side was left open so the servant could reach the table easily.
749. Guests of honor were held in special esteem when they were assigned to a room with a higher floor than the rest of the house. Many houses had such a room for special company.
745. "Then the master told his servant, 'Go out to the roads and country lanes and make them come in, so that my house will be full'" (Luke 14:23). In the East the one invited is expected to reject an invitation upon the first invite. He must be urged to accept. All the while he expects to attend, but he must allow the one inviting him the privilege of "compelling him" to accept.
746. Ancient banquets were usually held at night in brilliantly lighted rooms, and anybody who was excluded from the feast was said to be cast out of the lighted room into "the outer darkness" of the night. In the teaching of Jesus, the day of judgment is likened to being excluded from the banquet (Matt. 8:12). In the East a lamp is usually kept burning all night. Because of people's fear of the darkness, the Savior could have chosen no more appropriate words than "outer darkness" for the future punishment of the unrighteous.
747. Seats were uncommon in early Bible times, except in the king's circle or at other times of ceremony. The prophet Amos was the first of the Biblical writers to refer to the custom of "stretch [ing] themselves upon their couches" when eating (Amos 6:4). By the time of Jesus the Romans were accustomed to reclining on couches at supper.
748. A triclinium was a common dining setup of the Romans. It included a short square table with three couches to surround three sides of the perimeter. The fourth side was left open so the servant could reach the table easily.
749. Guests of honor were held in special esteem when they were assigned to a room with a higher floor than the rest of the house. Many houses had such a room for special company.
Tuesday, October 13, 2015
Houses ll
739. Cisterns were often built in the courtyards for water, and fires were built for warmth, as described by Simon Peter's experience in the courtyard of the high priest's house where Jesus was being tried (John 18:18). The courtyard was a place to eat and also a place to bathe. When David looked down from his palace rooftop and saw the beautiful Bathsheba bathing (2 Sam. 11:2), she was in the courtyard of her house, a protected place not visible to ordinary observation.
740. The roof of an Arab's house was and is used today for a large variety of purposes, much like it was used in the days of the prophets and the apostles. It is used for storage (Josh. 2:6), as a place to sleep (1 Sam. 9:26), a spot for gathering in times of excitement to see down the streets (Isa. 22:1), a place of public proclamations (Matt. 10:27), a place of worship and prayer (Zeph. 1:5; Acts 10:9), and as a way of escape in time of danger (Matt. 24:17; Mark 13:15; Luke 17:31).
741. Candles weren't a part of Bible life. The King James Version of the Bible frequently uses the word candle because candles were so widely used at the time that version was written. However, a literal translation of the original words use lamp or light. Bible characters knew nothing about candles.
742. A lamp was considered to be the Palestinian peasant's one luxury that was a necessity. When the sun set, the door of his house was shut, and then the lamp was lit. To sleep without a light was considered by most villages to be a sign of extreme poverty. When a late traveler saw a light in a house, he knew there was life there. To wish a man's light be put out was to wish on him a terrible curse.
743. Fuel is so scarce in the Holy Lands that peasants often burn dried dung and sell sticks that they gatherered. Dried grass and withered flowers are also carefully gathered into bundles and used for making a fire. This was done in the days of old as well. As Jesus said, "The grass of the field, which today is, and tomorrow is cast into the oven" (Matt. 6:30 KJV; Luke 12:28). Another popular fuel is thorns or thorny shrubs. The widow of Zarephath gathered sticks to build a fire (1 Kings 17:10), but the fire built in the courtyard of the high priest where Simon Peter warmed himself was built with charcoal (John 18:18 KJV).
740. The roof of an Arab's house was and is used today for a large variety of purposes, much like it was used in the days of the prophets and the apostles. It is used for storage (Josh. 2:6), as a place to sleep (1 Sam. 9:26), a spot for gathering in times of excitement to see down the streets (Isa. 22:1), a place of public proclamations (Matt. 10:27), a place of worship and prayer (Zeph. 1:5; Acts 10:9), and as a way of escape in time of danger (Matt. 24:17; Mark 13:15; Luke 17:31).
741. Candles weren't a part of Bible life. The King James Version of the Bible frequently uses the word candle because candles were so widely used at the time that version was written. However, a literal translation of the original words use lamp or light. Bible characters knew nothing about candles.
742. A lamp was considered to be the Palestinian peasant's one luxury that was a necessity. When the sun set, the door of his house was shut, and then the lamp was lit. To sleep without a light was considered by most villages to be a sign of extreme poverty. When a late traveler saw a light in a house, he knew there was life there. To wish a man's light be put out was to wish on him a terrible curse.
743. Fuel is so scarce in the Holy Lands that peasants often burn dried dung and sell sticks that they gatherered. Dried grass and withered flowers are also carefully gathered into bundles and used for making a fire. This was done in the days of old as well. As Jesus said, "The grass of the field, which today is, and tomorrow is cast into the oven" (Matt. 6:30 KJV; Luke 12:28). Another popular fuel is thorns or thorny shrubs. The widow of Zarephath gathered sticks to build a fire (1 Kings 17:10), but the fire built in the courtyard of the high priest where Simon Peter warmed himself was built with charcoal (John 18:18 KJV).
Sunday, October 11, 2015
Houses l
734. A life of agriculture took the place of the wandering life of nomads after Israel had been in the land of Canaan for many years and settled in. Houses began to take the place of tents. The average home of the common people was a one-room shelter. In Bible times, people spent as much time as possible in God's outdoors. The Hebrew word for house is bayith and means shelter. It served only as a place to rest after a day outside. The sacred writers referred to God as a "shelter" or a "refuge" (Ps. 61:3; Isa. 4:6).
735. The one-room houses were usually made of clay bricks dried in the sun (similar to adobe houses in Mexico), but sometimes they were made of rough, local sandstone and set with a mud mortar. Only the palaces or houses of the wealthy were constructed of hewn stones, like the palaces of Solomon (1 Kings 7:9).
736. The roofs of these humble houses were made by laying beams across from wall to wall, then putting down a mat of reeds or thorn bushes and over it a coating of clay or mud. Sand and pebbles were then scattered over this and a stone roller was used to make it smooth enough to shed rain.
737. Earthy homes create challenges unfamiliar to westerners. It is not uncommon to see grass growing on the tops of the houses, as the Bible even references, "May they be like grass on the roof, which withers before it can grow" (Ps. 129:6; see also 2 Kings 19:26; Isa. 37:27). With a dirt roof, leaks often soak through after a heavy rain. The Book of Proverbs compares this dripping to a quarrelsome wife (Prov. 19:13; 27:15). Not only did dripping cause trouble, but snakes often crawled in through cracks, and thieves could dig through and get into the house. Job said, "In the dark they dig through houses, which they had marked for themselves in the daytime" (Job 24:16 KJV).
738. The houses with one room were in the villages and those with more than one room were in the cities. If a house with two rooms was to be built, the rooms weren't placed side by side. Rather the breadth of another room was left between the two rooms, and a wall was constructed between the ends to make an open court. If there were three or more rooms, a room would be substituted for the wall at the end of the court and there would be more rooms around the courtyard, making a secluded area from the street.
735. The one-room houses were usually made of clay bricks dried in the sun (similar to adobe houses in Mexico), but sometimes they were made of rough, local sandstone and set with a mud mortar. Only the palaces or houses of the wealthy were constructed of hewn stones, like the palaces of Solomon (1 Kings 7:9).
736. The roofs of these humble houses were made by laying beams across from wall to wall, then putting down a mat of reeds or thorn bushes and over it a coating of clay or mud. Sand and pebbles were then scattered over this and a stone roller was used to make it smooth enough to shed rain.
737. Earthy homes create challenges unfamiliar to westerners. It is not uncommon to see grass growing on the tops of the houses, as the Bible even references, "May they be like grass on the roof, which withers before it can grow" (Ps. 129:6; see also 2 Kings 19:26; Isa. 37:27). With a dirt roof, leaks often soak through after a heavy rain. The Book of Proverbs compares this dripping to a quarrelsome wife (Prov. 19:13; 27:15). Not only did dripping cause trouble, but snakes often crawled in through cracks, and thieves could dig through and get into the house. Job said, "In the dark they dig through houses, which they had marked for themselves in the daytime" (Job 24:16 KJV).
738. The houses with one room were in the villages and those with more than one room were in the cities. If a house with two rooms was to be built, the rooms weren't placed side by side. Rather the breadth of another room was left between the two rooms, and a wall was constructed between the ends to make an open court. If there were three or more rooms, a room would be substituted for the wall at the end of the court and there would be more rooms around the courtyard, making a secluded area from the street.
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