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."
Friday, October 16, 2015
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.
Saturday, October 10, 2015
Tents
728. Tents are one of the earliest family shelters mentioned in the Bible. The first reference to tent life in the Scriptures is found in Genesis 4:20, when Jabal is described as "the father of such as dwell in tents." Following the flood Japheth was said to have lived "in the tents of Shem" (Gen. 9:27 KJV). The patriarchs, Abraham, Isaac, and Jacob, lived most of their lives in tents, in and around the land of Canaan. The children of Israel lived in tents during their forty years in the wilderness and for many years after entering the Promised Land. Hundreds of years later, in the days of David, it was said to the king, "The ark, and Israel, and Judah, abide in tents" (2 Sam. 11:11).
729. The Bedouin's home is his tent, which is made of black goat hair. This is the same material as the sackcloth of Bible times. The main overhead portion is a large awning that is held up by poles. The ends of the tent are drawn out by cords tied to pegs and driven into the ground. It was one of these tent pegs that Jael used to drive into Sisera's head while he slept (Judg. 4:21).
730. The tent is usually oblong and divided into two and sometimes three rooms by goat-hair curtains. The entrance leads into the men's quarters where quests are received. Beyond this is the area for the women and children. Sometimes a third section is used for servants or cattle. The women in the inner section are screened from the view of those in the reception room, but they can hear what goes on. Remember Sarah overheard the angel and laughed (Gen, 18:10-15).
731. Bible time nomads were constantly on the move so their furnishings included only the necessities. Rugs covered the ground and bedding was brought out at night. They laid on mats or carpets and covered themselves with their outer garments worn during the day. In a nomad tent you would find bags of grain and a handmill and mortar with which to pound the grain. Hanging from the poles would be skin bags or bottles for water and other liquids; a leather bucket to draw water up from any well available; an earthen pitcher used by women to carry water; and a few pots, kettles, and pans. Serving dishes included mats, platters or larger dishes, and cups for drinking. For some, a primitive lamp was used at night. If the family had a camel, then the camelbags or saddle would have been used as seats.
732. Seeing new tents is and was out of the ordinary. Even today goat clippings are accumulated over the course of the year, and with these, the women make new strips to repair the old tent. The section that is most worn is ripped out and a new piece is sewn in. The old piece is then used for a side curtain. Each year new strips of old cloth replace the old ones and the "house of hair" is handed down from father to son without it being completely old or new at any one time.
733. As the tent-dweller's family grows larger or he becomes richer, he adds on another section to his old tent. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent.
Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
Isaiah 54:2
729. The Bedouin's home is his tent, which is made of black goat hair. This is the same material as the sackcloth of Bible times. The main overhead portion is a large awning that is held up by poles. The ends of the tent are drawn out by cords tied to pegs and driven into the ground. It was one of these tent pegs that Jael used to drive into Sisera's head while he slept (Judg. 4:21).
730. The tent is usually oblong and divided into two and sometimes three rooms by goat-hair curtains. The entrance leads into the men's quarters where quests are received. Beyond this is the area for the women and children. Sometimes a third section is used for servants or cattle. The women in the inner section are screened from the view of those in the reception room, but they can hear what goes on. Remember Sarah overheard the angel and laughed (Gen, 18:10-15).
731. Bible time nomads were constantly on the move so their furnishings included only the necessities. Rugs covered the ground and bedding was brought out at night. They laid on mats or carpets and covered themselves with their outer garments worn during the day. In a nomad tent you would find bags of grain and a handmill and mortar with which to pound the grain. Hanging from the poles would be skin bags or bottles for water and other liquids; a leather bucket to draw water up from any well available; an earthen pitcher used by women to carry water; and a few pots, kettles, and pans. Serving dishes included mats, platters or larger dishes, and cups for drinking. For some, a primitive lamp was used at night. If the family had a camel, then the camelbags or saddle would have been used as seats.
732. Seeing new tents is and was out of the ordinary. Even today goat clippings are accumulated over the course of the year, and with these, the women make new strips to repair the old tent. The section that is most worn is ripped out and a new piece is sewn in. The old piece is then used for a side curtain. Each year new strips of old cloth replace the old ones and the "house of hair" is handed down from father to son without it being completely old or new at any one time.
733. As the tent-dweller's family grows larger or he becomes richer, he adds on another section to his old tent. Isaiah had this process in mind when he compared the prophetic prosperity of Israel to a Bedouin tent.
Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
Isaiah 54:2
Friday, October 9, 2015
Clothing and Accessories lll
722. Jewish men did not wear jewelry as a rule. They often carried a cane or staff with some ornamentation at the top. Certain men wore a ring on their right hand, or on a chain around their neck. This was the signet ring or seal and served as the personal signature of its owner.
723. Jewish women did use ornaments, such as in elaborate braiding of their hair (which Peter and Paul spoke against in 1 Peter and 1 Timothy). Earrings were worn by women of Jacob's family (Gen. 35:4), and the gold earrings of the Israelite women contributed to the gold in Aaron's golden calf (Exod. 32:2). Abraham's servant had two bracelets ready to give Rebekah, and in the third chapter of his prophecy, Isaiah lists many feminine ornaments (Isa. 3:18-20).
724. Each society has its own standards of physical beauty. It is difficult to know just what the ancient Hebrews found beautiful. Most of the attractive women mentioned in the Bible are not described in detail. The writer usually notes simply that a woman was "beautiful." Some of the most important women in the Old Testament were said to be beauties: Sarah, Rebekah, Rachel, Bathsheba, Tamar, Abishag, and Esther.
725. What did Jesus wear? He must have worn the turban, worn by both the rich and poor alike. Under His turban His hair would be rather long and His beard uncut. His tunic, the undergarment, was one piece without a seam. It was therefore of some value and had probably been given to Him by one of the wealthier women who ministered to Him. Over this He wore the mantle, loose and flowing. This cloak probably was not white, because we're told it turned white during the transfiguration. It was most likely a common blue or it may have been white with brown stripes. Jesus did have at the four corners of this mantle the tsitsith (fringe).
726. In Old Testament times practically all clothing was made from sheep's wool. We are accustomed to seeing sheep that have been bred for their white wool, but in Biblical times most sheep had brown coats or were black and white.
727. The hair clipped from goats was woven into course cloth to make the black tents in which the nomads lived. The size of the tent depended on the wealth of the owner, but even the simplest tent was divided by curtains into a front room for entertaining and another room for cooking and housing the children.
723. Jewish women did use ornaments, such as in elaborate braiding of their hair (which Peter and Paul spoke against in 1 Peter and 1 Timothy). Earrings were worn by women of Jacob's family (Gen. 35:4), and the gold earrings of the Israelite women contributed to the gold in Aaron's golden calf (Exod. 32:2). Abraham's servant had two bracelets ready to give Rebekah, and in the third chapter of his prophecy, Isaiah lists many feminine ornaments (Isa. 3:18-20).
724. Each society has its own standards of physical beauty. It is difficult to know just what the ancient Hebrews found beautiful. Most of the attractive women mentioned in the Bible are not described in detail. The writer usually notes simply that a woman was "beautiful." Some of the most important women in the Old Testament were said to be beauties: Sarah, Rebekah, Rachel, Bathsheba, Tamar, Abishag, and Esther.
725. What did Jesus wear? He must have worn the turban, worn by both the rich and poor alike. Under His turban His hair would be rather long and His beard uncut. His tunic, the undergarment, was one piece without a seam. It was therefore of some value and had probably been given to Him by one of the wealthier women who ministered to Him. Over this He wore the mantle, loose and flowing. This cloak probably was not white, because we're told it turned white during the transfiguration. It was most likely a common blue or it may have been white with brown stripes. Jesus did have at the four corners of this mantle the tsitsith (fringe).
726. In Old Testament times practically all clothing was made from sheep's wool. We are accustomed to seeing sheep that have been bred for their white wool, but in Biblical times most sheep had brown coats or were black and white.
727. The hair clipped from goats was woven into course cloth to make the black tents in which the nomads lived. The size of the tent depended on the wealth of the owner, but even the simplest tent was divided by curtains into a front room for entertaining and another room for cooking and housing the children.
Thursday, October 8, 2015
Clothing and Accessories ll
715. Baldness was scarce, and suspicion of leprosy was often attached to the condition. When the youth said to Elisha, "Go on up, you baldhead!" (2 Kings 2:23), he was using an extreme curse.
716. Baldness disqualified a man from the priesthood, as is demonstrated by Leviticus 21:5. Priests were not allowed to shave their heads or rip their clothes, or even to mourn a mother's or father's death (Lev. 21:10-11).
717. Men allowed their beards to grow long and rarely if ever cut them.
718. Jews always wore a turban in public. At certain seasons of the year it is dangerous to expose the head to the rays of the sun. This turban was made of thick material that was wound several times around the head. Both Job and the prophet Isaiah mention the use of the turban as a headdress (Job 29:14).
719. Wearing what is appropriate. The Law of Moses forbade men to wear women's clothing or women to wear men's clothing (Deut. 22:5).
720. The dress of women was different in detail from men's clothing rather than in style. They too wore a tunic and cloak, but in every case their dress was a little more elaborate. The veil was the distinctive female apparel. All females, with the exception of maidservants, women of low status, and prostitutes, wore a veil.
721. The headgear of Bethlehem women shed light on Biblical customs. The headgear included a high cap on the front of which might have been sewn rows of gold and silver coins. There was also a veil, perhaps six feet long and four feet wide that covered the cap but left the coins showing. Some had embroidery work and some were nearly covered with needlework.
716. Baldness disqualified a man from the priesthood, as is demonstrated by Leviticus 21:5. Priests were not allowed to shave their heads or rip their clothes, or even to mourn a mother's or father's death (Lev. 21:10-11).
717. Men allowed their beards to grow long and rarely if ever cut them.
718. Jews always wore a turban in public. At certain seasons of the year it is dangerous to expose the head to the rays of the sun. This turban was made of thick material that was wound several times around the head. Both Job and the prophet Isaiah mention the use of the turban as a headdress (Job 29:14).
719. Wearing what is appropriate. The Law of Moses forbade men to wear women's clothing or women to wear men's clothing (Deut. 22:5).
720. The dress of women was different in detail from men's clothing rather than in style. They too wore a tunic and cloak, but in every case their dress was a little more elaborate. The veil was the distinctive female apparel. All females, with the exception of maidservants, women of low status, and prostitutes, wore a veil.
721. The headgear of Bethlehem women shed light on Biblical customs. The headgear included a high cap on the front of which might have been sewn rows of gold and silver coins. There was also a veil, perhaps six feet long and four feet wide that covered the cap but left the coins showing. Some had embroidery work and some were nearly covered with needlework.
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