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Text: Isaiah 52:10
"The Lord hath made bare his holy arm in the eyes of all the nations." To make bare the arm is an ancient metaphor meaning: "Preparation for active work, especially for war." It closely resembles the modern expression "rolling up one's sleeves to do hard work". A more literal rendering of the verse is: "make naked the the stretched-out arm as a monument of holy force." In ancient times, the "arm" was symbolic for "power". When the ancients wanted to make known their strong feelings or intent, they would raise an arm and shake the fist. The loose sleeves of their robes would drop downward, revealing the bared arm. This was a commonly recognized sign meaning that there would be no further argument on the matter, prepare for battle. From Rev. W. Jowett: "The loose sleeve of the Arab shirt, as well as of the outer garment leaves the arm so completely free, that in an instant the left hand, passing up the right arm, makes it bare; and this is done when a person, a soldier, for example, about to strike with his sword, intends to give the arm full play." ("Christian Researches in Syria and the Holy Land", p.208. Published 1826.) Other Biblical mentions of "arm bearing" can also be found in Isaiah 53:1 and Ezekiel 4:7. In the introductory text, Yahweh is portrayed as a swift and mighty warrior fully prepared to inflict a terrible righteous punishment. Ezekiel's use of this phrase imparted imagery well-understood by any of his listeners (readers), both Babylonian and Jew alike. Copyright by Ancient Bible History - Eden Games Inc.
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Text: 2 Corinthians 12:12 - Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
The word Apostle comes from the Greek Apostolos, meaning an ambassador of the Gospel, a commissioner of Christ, or an official a messenger. The word is used to designate all those who were sent out to be missionaries and spread the gospel of Jesus Christ to the Gentile world. Even Christ, Himself, was described as being an apostle. From Hebrews 3:1: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus." The four main requirements for an apostle were: 1. That they had personal knowledge of the Lord and could testify to his resurrection. (John 15:27; Acts 1:21) 2. That Christ called them to their office. (Luke 6:13) 3. That they were inspired by the Holy Spirit; free from error and mistake in their public teaching, whether by word or by writing. (John 14:26) 4. That they be able to work miracles. (Mark 16:20) Paul was not one of the original 12 disciples, but he was considered qualified to hold the office of apostle for the following reasons: 1. Seen Jesus Christ. (Acts 9:17; 1 Cor. 9:1) 2. Christ chose Him. (Acts 9:15) 3. Received the Holy Spirit. (Acts 9:17) 4. Worked miracles. (Acts 20:9-10, Acts 19:11) Because the way in which scripture is worded, it is possible, that in a vague sense, several other men were also designated as apostles or messengers 1. Titus (2 Corinthians 8:23); 2. Epaphroditus (Philippians 2:25); 3. Barnabus and Saul (called by the Holy Spirit (Acts 13:1-5). After the conclusion of their ministry and their death, there were no more apostles after these men. Copyright by Ancient Bible History - Eden Games Inc.  "The Judgement of Solomon" by Peter Paul Rubens (1617) Text: Matthew 5:25 "Agree with thine adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison."
In this verse, an ancient version of "settling out of court" to escape further penalty for a debt owed is taking place. According to the Roman law, if a person had a quarrel that he could not settle privately he had a right to order his adversary to accom-pany him to the praetor (magistrate). From Maimonides: "It was an affirmative command in the law to appoint "judges" and "officers" in every country and province as it is said, Deuteronomy 16:18. These judges were to be fixed in the Sanhedrim and such as that engage in lawsuits were to go before them. These (judges) "officers" are the masters of the rod and scourge, in that they beat and scourge delinquents. Those that stand before the judges do all that they do by the order of the judges.'' If the adversary refused, the one wishing to seek justice could solicit witnesses to the event and offer their word as ample proof. All that was required of securing a witness was to approach the person and say: "May I take you to witness?" If the would-be witness was willing, then this witness offered the tip of his ear to be touched by the one seeking justice. If the ear was touched, an agreement had been made. (A form of this same custom a was observed toward witnesses in some other legal ceremonies among the Romans.) All legal matters were required to have witness. Only worthless persons, such as thieves and robbers, might be dragged before a judge without corroborating witness. Once the person seeking justice had obtained a witness, the law allowed for the two together (the wronged party and the witness) to forcibly drag the adversary to court by any means possible, even by the neck if need be.(Matthew 18:28). If, however, on the way to the judge the difficulty was settled, no further legal steps were taken. The witness was dismissed and both parties went their own way. This happened often. Usually because the guilty party knew there was a "witness" against him and the odds were not in his favor of winning at court. From Blackstone’s Commentary, iii. p. 299: "It is remarkable that this very direction (settling of a lawsuit) is found in the Roman law of the Twelve Tables, which expressly directed the plaintiff and defendant to make up the matter while they were in the way, or going to the praetor ." From the Talmud: "There are men that say --or men usually say-- "whilst thou art in the way with thine adversary, be obedient". (9T. Bab. Sanhedrim, fol. 95. 20.) In this text, Christ is referring to this legal custom of dragging a guilty party to court. He is admonishing the guilty party to confess and make amends while he has the chance as it may goes worse for him when he faces the judge. Copyright by Ancient Bible History - Eden  Samuel anoints David to be King TEXT: Psalms 23:5 "Thou anointest my head with oil, my cup runneth over." Augustine commented that the Psalm 23 could be aptly called the "Hymn of the Martyrs" because it so perfectly described their trials, suffering and the comfort that they longed for. One such comfort mentioned in this allegorical passage is the very ancient custom of anointing. Anointing is a very old custom. Most ancient people practiced it in some form or another and for many different reasons. 1. According to scripture (Exodus 28:41), priest of Israel were ordained by having oil poured over their heads. 2. A carving on an interior wall of Seti 1's temple shows his him at his coronation being anointed with holy water by Horus. 3. Many early cultures, including the Greeks, Romans and Jews, anointed their dead before burial. 4. The most common type of anointing occurred when welcoming a guest into one's home. Servants applied oil to the brow and feet of weary visitors to sooth their dusty and possibly sunburned skin. A visitors who was considered special, beloved or a guest of honor was greeted at the door with a bowl of sweet scented oil that was poured lavishly upon their head. Captain Wilson, a nineteenth century Oriental traveler reported: "I once had this (anointing) ceremony performed on myself in the house of a great and rich Indian, in the presence of a large company. The gentleman of the house poured upon my hands and arms a delightful odoriferous perfume; (then he) put a golden cup in my hands and poured wine into it until it ran over, assuring me at the same time that it was a great pleasure to him to receive me and that I would find a rich supply in his house." (An account found in "Oriental Customs" by Rev. Samuel Burder, 1822. No. 539.) There are several thoughts as to how the custom of anointing house guests came about: 1. Fragrant oils were often used to cover body odors. A traveler or guest may have lost his pleasant scent during travel, Anointing not only refreshed but covered any odor acquired on the journey. Anointing made the guest more acceptable to himself and others. A host seeing to this nicety was held in high esteem. 2. The ancient world could be a smelly place. By placing fragrance on or about the head, the one wearing the oil enjoyed a pleasant fragrance as he moved about. 3. Oil was more soothing than water when it came to removing dirt and dust from parched skin. From earliest times, anointing oil was made from olives. The oil might be left pure, but oftentimes it was mixed with spices to produce an exotic fragrance. Some ingredients for the fragrant oils needed to be imported, such as myrrh from Arabia or Africa, which made the finished mixture expensive. Besides being poured over the head or feet, anointing oils were applied to other parts of the body as well. Reasons included personal hygiene, for medicinal purposes, affection or pleasure, religious ritual and symbolic meaning. 1. Neglecting to anoint one's self was a sign of mourning. 2. Neglecting to anoint a friend or guest was a sign of disrespect. (In Luke 7:46, Jesus accuses Simon of poor hospitality when he fails to anoint the head of the "one whom he has invited to eat with him ". 3. Anointing the feet of a master or parent demonstrated respect or love. (This ancient custom was commented on by Aristophanes and described how daughters were to anoint the feet of their parents after they had first washed them. Vespes, p. 473, 516, 517.) 4. Anointing the feet was an act of humility or supplication. (In John 12:3, Mary anoints the feet of Jesus with costly perfume.) 5. Anointing one's own face or hand was viewed as a sign of joy or happiness. From the diary of Jean-Baptiste Tavernier: "Among the Arabs, I found that they were always ready to accept a present of olive oil. As soon as someone received it, he lifted his turban and anointed his head, face and his beard, (while)at the same time lifting his eyes to heaven and saying: 'God be thanked'." (Les Six Voyages de Jean Baptiste Tavernier - A New Relation of the Grand Seignor's Seraglio, Ch 8, p.47. Published 1675.) In this passage, the psalmist is representing himself as a house guest of God. And God, who is the most generous host of all , has prepared a great feast and a royal welcome, which is poetically described as "anointing the head with an overfull cup". Copyright by Ancient Bible History - Eden Games Inc. |
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