785. The expression "eating bread" is often used in the Bible to mean eating a whole meal. When the Bible says, "The Egyptians might not eat bread with the Hebrews" (Gen. 43:32 KJV), it means that they would likely not eat a meal with them. In Lamentations 4:4 we read: "The young children ask for bread, and no man breaketh it unto them" (KJV). The expression "breaking of bread" means the taking of a meal.
786. The Israelite's Egyptian diet included a lot of leeks, onions, and garlic, and the prophet Isaiah mentions a "garden of cucumber" (Isa. 1:8 KJV). Gourds were also used (2 Kings 4:39).
787. The two most widely used vegetables in Bible times, however, were beans and lentils. The most famous Biblical use of lentils was, of course, the selling of Esau's birthright for a meal of lentil stew with bread (Gen. 25:34).
788. Fruits included olives and grapes, which were eaten fresh and also dried as raisins (1 Sam. 25:18) or made into wine. Pomegranates were grown for their juice, and it is possible, though not likely, that apples were grown as well. Both of the latter fruits are mentioned in Song of Songs.
Saturday, October 24, 2015
Friday, October 23, 2015
Food l
777. A single large olive tree in Biblical times provided an entire family with all of the oil it needed for food and lamps, as much as half a ton of it a year. The tree gave a year-round crop because both the unripe and the ripe fruit are edible. So the olive leaf in the dove's beak promised a rebirth of life to Noah and his family.
778. The ordinary food of the average Hebrew of Bible times was bread, olives, oil, buttermilk, and cheese from their flocks, fruits and vegetables from their orchards and gardens, and meat on rare occasions.
779. The eating of raw grain is a modern custom in Palestine that dates back to very ancient days. Contemporary Arabs often pick the heads of grain, rub them in their hands, and eat them. Some pharisees approached Jesus and His disciples as they ate raw grain in the fields. "One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads of grain, rub them in their hands and eat the kernels" (Luke 6:1).
780. When grain in the wheat field has passed the "milk stage" and begins to harden, it is called "fereek" and is considered delicious eaten raw. For centuries the unwritten law of hospitality has been that wayfarers may eat some of the wheat as they pass by or through a field, but they must not carry any away with them. The Law of God allowed this same privilege in Deuteronomy 23:35.
781. Parched grain is another common food eaten in Bible times. It is prepared with grains of wheat that are not fully ripe. They are roasted in a pan or on an iron plate. The grain is eaten with or without bread. Jesse sent some of it with David to his older sons in the army (1 Sam. 17:17). Abigail included some in her gift to David (1 Sam. 25:18), and David received some from friends after he had fled from Absalom (2 Sam. 17:28).
782. Besides wheat and barley, millet and spelt ("rie" in some translations) were also grown. Wheat was the first choice of people, with barley reserved for the poor. Spelt is actually a weak strain of wheat.
778. The ordinary food of the average Hebrew of Bible times was bread, olives, oil, buttermilk, and cheese from their flocks, fruits and vegetables from their orchards and gardens, and meat on rare occasions.
779. The eating of raw grain is a modern custom in Palestine that dates back to very ancient days. Contemporary Arabs often pick the heads of grain, rub them in their hands, and eat them. Some pharisees approached Jesus and His disciples as they ate raw grain in the fields. "One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads of grain, rub them in their hands and eat the kernels" (Luke 6:1).
780. When grain in the wheat field has passed the "milk stage" and begins to harden, it is called "fereek" and is considered delicious eaten raw. For centuries the unwritten law of hospitality has been that wayfarers may eat some of the wheat as they pass by or through a field, but they must not carry any away with them. The Law of God allowed this same privilege in Deuteronomy 23:35.
781. Parched grain is another common food eaten in Bible times. It is prepared with grains of wheat that are not fully ripe. They are roasted in a pan or on an iron plate. The grain is eaten with or without bread. Jesse sent some of it with David to his older sons in the army (1 Sam. 17:17). Abigail included some in her gift to David (1 Sam. 25:18), and David received some from friends after he had fled from Absalom (2 Sam. 17:28).
782. Besides wheat and barley, millet and spelt ("rie" in some translations) were also grown. Wheat was the first choice of people, with barley reserved for the poor. Spelt is actually a weak strain of wheat.
Thursday, October 22, 2015
Worship ll
773. The pilgrimage made to the place of sanctuary was a very important part of Hebrew life. "Three times a year all your men are to appear before the Sovereign Lord, the God of Israel" (Exod. 34:23). The whole family could go, but the men and boys were required to go. Remember Joseph and Mary traveled a day's journey on their return from Jerusalem before discovering that Jesus was missing. Because clans traveled together, parents could go for hours without seeing their sons.
774. Jewish boys had to be able to recite "the Shema," a prayer, by the age of twelve. The prayer was the qoutation of three passages from the Pentateuch that was repeated morning and evening by Jewish men. The three passages were from Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41.
775. The idea of minyan is central to the spiritual life of Jewish people. While anyone can pray at any time, before an official prayer service can be held there must be at least ten men present. This group of men is called a minyan. It was stated in the law that whenever ten adult men were gathered together in the name of God, the Lord Himself would actually be present in the room with them. Any room then became consecrated ground, a Holy place where men could perform their religious rituals and worship God.
776. The early gathering place for Christian worship was in people's homes. The earliest excavation of a church by archaeologists, where a date has been assigned (dating back to the third century A.D.), is of a room within a house that was set apart for worship and furnished as a chapel. In the days of the apostles, believers also took seriously their responsibility to care for believers who came to their town. In a time of persecution, this refuge was very important to those who traveled to spread the Gospel.
774. Jewish boys had to be able to recite "the Shema," a prayer, by the age of twelve. The prayer was the qoutation of three passages from the Pentateuch that was repeated morning and evening by Jewish men. The three passages were from Deuteronomy 6:4-9; 11:13-21; and Numbers 15:37-41.
775. The idea of minyan is central to the spiritual life of Jewish people. While anyone can pray at any time, before an official prayer service can be held there must be at least ten men present. This group of men is called a minyan. It was stated in the law that whenever ten adult men were gathered together in the name of God, the Lord Himself would actually be present in the room with them. Any room then became consecrated ground, a Holy place where men could perform their religious rituals and worship God.
776. The early gathering place for Christian worship was in people's homes. The earliest excavation of a church by archaeologists, where a date has been assigned (dating back to the third century A.D.), is of a room within a house that was set apart for worship and furnished as a chapel. In the days of the apostles, believers also took seriously their responsibility to care for believers who came to their town. In a time of persecution, this refuge was very important to those who traveled to spread the Gospel.
Tuesday, October 20, 2015
Worship l
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.
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.
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."
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