Customs, Etiquette and Traditions of the New Testament

By James Freeman

Many students and scholars, alike, have a variety of reference books, commentaries, dictionaries, and other assorted works. Yet, for one not to have such a valuable work as this within their library, not alone never to have perused its contents is like one who drives an automobile, without a set of gauges. This work is such a highly praised and valued work because it facilitates a person’s understanding of the cultural and historical relationship behind the Biblical text.
This work, unlike a commentary or dictionary, explains the concept within the everyday life of the people and as the historical beginnings, providing not an opinion, but facts regarding the most difficult passages of Scripture.
This work is both a historical work and an encyclopedia work combined to provide the inquiring reader a sound answer to their perplexing question. This work indeed is an invaluable resource which no theological library can be without.

• Language: English
• Publisher: Revelation Insight
• Release date: Aug 31, 2013
• ISBN: 9781936392360

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Customs, Etiquette, and Traditions of the New Testament

By

James Freeman

Research Essentials

Vol. 6

Revelation Insight Publishing Co.

2013’

Speak

Dear Reader

1 Corinthians 2: 7-15. We speak the hidden mystical wisdom of God, which God ordained before the world unto our Glory, Which none of the princes of this world knew, for had they known it, they would not have crucified the Lord of Glory.  However, as it is written, eye has not seen, nor ear heard, neither has it entered into the Heart of man to conceive the things, which God has prepared for them that Love him.  However, God has revealed them unto us by His Spirit, for the Spirit searches all things, yes, and the deep things of God.  For what man knows the things of a man, save the spirit of a man, which is in him?  Even so, the thing of God knows no man, but the Spirit of God.  Now we have received, not the Spirit of this world, but the Spirit, which is of God; that we might know the things that are freely given us of God.  Which things also we speak, not in your words which man's wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with Spiritual.  However, the natural man receives not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.  Nevertheless, he that is spiritual judges or discerns all things.

Behold I stand at the door and knock, if anyone hears my voice and opens the door; I will come in and dine with him, and he with Me. He who overcomes, I will grant to sit down with Me on My throne, as I also overcame and with My Father on His throne. " Rev. 3: 20 21

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Table of Contents

Customs, Etiquette, and Traditions of the New Testament

Dear Reader

MATTHEW

MARK

LUKE

JOHN

The ACTS of the Apostles

ROMANS

1

st

  CORINTHIANS

2

nd

CORINTHIANS

GALATIANS

EPHESIANS

PHILIPPIANS

2

nd

TIMOTHY

HEBREWS

JAMES

1

st

PETER

3 JOHN

JUDE

REVELATION

End Notes:

MATTHEW

ESPOUSALS

I: 18. Mary was espoused to Joseph.

Espousal among the Hebrews was something more than what a mere marriage engagement is with us. It was considered the beginning of marriage, was as legally binding as marriage itself, and could not be broken off except by a bill of divorce. Hence, we find that Joseph is called the husband  of Mary, (verse 19.) The parents or brothers of the parties usually determined the betrothal, and the engagement was made between a friend or legal representative of the bridegroom and the father of the bride. The espousals were made very early in life, although the marriage did not take place before the bride was twelve years old. Even when the age was suitable, the marriage was not consummated for some time after the betrothal. (See Research Essentials, Vol. 5, Judges 14:8)

At least a year, or sometimes more, elapsed between the betrothal and the marriage of a maiden, to give time for preparing her outfit. In the case of a widow’s marriage, it might take place thirty days after the espousal. The betrothal was usually accompanied by a feast in the house of the bride.

The engagement, to be binding, must be either by written contract or by the reception of presents by the bride from the bridegroom. When Abraham’s servant received the consent of Rebecca’s father and brother to make her the wife of his master's son, he presented 1o of the maiden valuable gifts. (See Research Essentials, Vol. 5, Gen. 24:53) The reception of these made the contract binding. The bride remained at her father's house until the term of the marriage when the bridegroom came after her. This custom is referred to in Deut 20: 7. (See Research Essentials, Vol. 5.)

Meanwhile, communication between her and the bridegroom was kept up employing the friend of the bridegroom. (See note on John 3:29)

THE MAGI

2: 1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the East to Jerusalem.

These wise men, or, more properly, magi, belonged to a numerous and influential order of men. The origin of Magism is involved in obscurity. It is thought to have had its beginning among either the Chaldeans or the Assyrians, more probably among the former. Starting in Chaldea, it would naturally make its way to Assyria, Media, and the adjoining countries. From Media, it was brought into Persia, where it exerted a powerful influence in modifying the ancient religious faith of the people. Some profess to trace the Magian doctrines to Abraham, who, it is said, if he did not originate them, at least purified them from the errors of Zabaism. (See Research Essentials, Vol. 5 for note on Deut. 4:19) After Abraham’s time they became corrupted and were again purified by Zoroaster, who is supposed to have been a descendant of the prophet Daniel.

We find in the Old Testament several references to the Magi. In Jer. 31: 3, 13, Nergalsharezer is said to have been the Rab-mag, that is, the chief of the Magi. His name is supposed to be recorded in the Babylonian inscriptions, where mention is made of Nergal-shar-Azur, who is styled Rabu-emga or Rob mag. The chakamim, or wise men, referred to in Jer. 1:35 were probably Magi.

In Daniel’s time, the Magi were very prominent in Babylon. In Dan. 2:2, astrologers,  magicians, sorcerers, and Chaldeans are mentioned; while in the twenty-seventh verse of the same chapter soothsayers are named. These are represented by five different, original, words, and some writers think of them that five distract classes of Magi are here referred to. It is difficult, however, at this late day to specify the difference between them, although the attempt has sometimes been made.

It has been supposed from Dan. 5:11, compared with 2:48, 4: 9 that Daniel himself was made a member of the Magian order, and its chief; but the expressions there used may only mean that the king regarded him as superior to all the magicians in his dominion, and as having authority over them. In any case, we cannot believe that Daniel embraced any theological notions of the Magi, which were in opposition to Hebrew orthodoxy.

An account of the worship practiced by the Magi of Media will give us some idea of the peculiarities of the order. Geo. Rawlinson says: "Mag-ism was essentially the worship of the elements, the recognition of fire, air, earth, and water as the only proper objects of human reverence. The Magi held no personal gods, and, therefore, naturally rejected temples, shrines, and images, as tending to encourage the notion that gods existed of a like nature with man; that is, possessing personality living and intelligent beings. Theirs was nature worship, but a nature worship of a very peculiar kind. They did not place gods over the different parts of nature, like the Greeks; they did not even personify the powers of nature, like the Hindus; they paid their devotion to the actual material things themselves. Fire, as the most subtle and ethereal principle, and again as the most powerful agent, attracted their highest regards; and on their fire-altars the sacred flame, generally said to have been kindled from heaven, was kept burning uninterrupted from year to year and from age to age by bands of priests, whose special duty it was to see that the sacred spark was never extinguished. (See Five Ancient Monarchies", vol. 2, p. 346.)

The Magians were a priestly caste, and the office was supposed to have been hereditary. They uttered prophecies, explained omens, interpreted dreams, and practiced rhabdomaucy or divination by rods. ¹ (See Research Essentials Vol. 5, for note on Hosea 4: 12) Their notion of the peculiar sanctity of the so-called elements led to a singular mode of disposing of the bodies of the dead. (See Research Essentials Vol. 5, for note on Psa. 79: 2)

In Persia, they became a powerful body under the guide of Zoroaster, and were divided into three classes: Herberts, or disciples, Mobeds, or masters; and Deslur-mobeds, or perfect masters. After a time the term Magi became more extended in its meaning. As the Magi were men of learning, devoting special attention to astronomy and the natural sciences, it happened that, after the lapse of years, men who became celebrated for learning were called Magi, whether belonging to the priestly order or not. Therefore, as the Magi joined the pursuits of science the arts of the soothsayer, in the process of time mere conjurors who had no scientific knowledge were called Magi. Simon Magus (Acts 8: 9) and Bar-Jesus or Elymas (Acts 13: 6, 8) were men of this sort.

The Magi who came to visit the infant Savior were no doubt of the better class. The idea, however, that they were kings and three in number is mere imagination and unsusceptible of proof, they were evidently skilled in astronomical knowledge and were earnest seekers after the newborn king. Where they came from remains a disputed question. Various writers have suggested that they were Babylonians, Arabians, Persians, Bactrians, Parthians, or even Brahmins from India. Matthew says they were from "the East", which was a geographical term of very elastic meaning.

One of the best dissertations on this subject is a monograph by Dr. Upham², who claims a Persian nationality for these Magi. His opinion is endorsed by some of the best recent biblical critics.

The STAR of the King

2: 2. Where is he that is born King of the Jews? For we have seen His star in the East, and are come to worship Him.

When the preparations were made for the coronation of Solyman III, who was king of Persia in 1666. The astrologers had very important duties assigned to them, according to the custom of their country. Sir John Chardin, who was present, says that these astrologers were appointed: "to observe the lucky hour, according to the position of the stars, for the performance of this weighty ceremony". (See Coronation of Solyman III, p. 36.)

The wise men mentioned in the text may have supposed, from what they had seen of the star that it was a favorable time for the coronation of the newborn King, and hence they came to worship him.

ROUGH GARMENT –LOCUST FOOD

3:4 The same John had his raiment of camel’s hair, and his food was locusts and wild honey. (See also Mark 1:6)

1. The raiment of camel's hair was a coarse, rough outer garment, which is still worn by the Arabs. It is made of the thin coarse hair of the camel. Some think, because Elijah is called a hairy man in 2 Kings 1:8, that he wore a garment of this sort. A rough garment seems to have been characteristic of a prophet. (See Zech. 13:4)

2. For a description of the girdle.  (See Research Essentials Vol. 5, for note on 1 Kings 18: 46)

3. With many of the Bedouin on the frontiers locust is still an article of food, though none but the poorest eat them. They are considered a very inferior sort of food. They are salted and dried, and eaten with butter or with wild honey. The fact that John ate this kind of food illustrates the extreme poverty of the forerunner of Christ and shows the destitution he suffered by living in the wilderness far away from the haunts of men.

CARRYING SANDALS

3: 11. He that comes after me is mightier than I, whose shoes I am not worthy to bear.

To carry the master’s sandals was considered the most menial duty that could be performed. On entering a house, the sandals are taken off by a servant, who takes care of them, and brings them again when needed. In India, it is customary for a servant to accompany his master when he walks out. If the master desires to walk barefoot on the soft grass or the smooth ground, the servant removes the sandals and carries them in his hand. John felt, himself, unworthy to do for Christ even the meanest work of a servant. (See also note on John 1:27)

WINNOWING GRAIN

3:2. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. (See also Luke 3:17)

The grain in the East is threshed in the open air (see Research Essentials Vol. 5, for note on Gen. 1: 10.) by being trampled under the feet of oxen or horses, (Ibid, for note on Deut 25:4) or by means of instruments, as described in the note on Isa. 28: 27, 28. (Ibid) By these processes the straw becomes very much broken; and, to separate the grain from the hulls and straw the mingled mass is thrown against the wind using a wooden shovel, or else a wooden fork, having sometimes two prongs and sometimes three, and a handle three or four feet long. This is the fan  alluded to in a number of Scripture passages. It is usually employed in the evening. (Ibid, for note on Ruth 3:2)

The wind carries the chaff away, while the grain falls to the ground. The grain is sometimes sifted after the winnowing. See note on Amos 9: 9. The chaff is burned and the grain is stored, either in subterranean granaries (see Research Essentials Vol. 5, for note on Jer. 41: 8) or in barns. (Ibid, for note on Gen. 41:48)

The fan is referred to in Isa. 30: 24, where it is mentioned in connection with the shovel. The precise difference between the two instruments indicated is not now known.  (See also Jer. 4: 11; 15:7; 51:2) The scattering of the chaff by the wind after fanning is frequently alluded to figuratively.  (See Job 21: 18; Psa. 1:4; Isa. 29, 5; 41:6; Dan. 2:35; Hos. 13: 3)

THE PINNACLE of The TEMPLE

4: 5. Then the devil takes him up into the holy city, and sets him on the pinnacle of the temple. (See also Luke 4:9)

This is commonly supposed to have been the summit of the royal gallery built by Herod within the area of the temple buildings on the edge of the Kedron Valley. Josephus says of it: "This cloister deserves to be mentioned better than any other under the sun; for, while the valley was very deep, and its bottom could not be seen if you looked from above into the depth, this farther vastly high elevation of the cloister stood upon that height, insomuch that if any one looked down from the top of the battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an immense depth".  (See Antiquities, Book 15: chap. 11: 5)

The extreme distance from the top of the battlement to the bottom of the valley is supposed to have been about seven hundred feet. (See also note on Matt. 24:1)

THE SYNAGOGUE

4:23. Teaching in their synagogues, and preaching the Gospel of the kingdom. (See also Mark 1:39; Luke 4:44)

Jewish writers claim that the synagogue is a very remote antiquity, but its origin probably dates during captivity. There were no fixed proportions in the building, as there were in the tabernacle and in the temple. When a synagogue was to be built the highest ground that could be found in the vicinity was selected for the site and, if possible, the top was erected above the roofs of surrounding buildings. Where this could not be done, a tall pole was placed on the summit in order to make the building conspicuous. Synagogues were often built without roofs. They were also so constructed that the worshipers, as they entered and prayed, faced Jerusalem. (See Research Essentials Vol. 5, for note on Dan. 6:10)

At the Jerusalem end was the chest or ark, which contained the Book of the Law. Toward the middle of the building was a raised platform, and in the center of the platform was a pulpit. A low partition five or six feet high divided the men from the women. The leading object of the synagogue was not worship, but instruction. The temple was "the house of prayer". (Matt. 21:13)

The synagogue was never called by that name. Reading and expounding the law was the great business of the synagogue: and, though a liturgical service was connected with these, it was subordinate to them. The priests had no official standing or privileges in the synagogue, although they were always honored when present. They were the hereditary officials of the temple, but the officers of the synagogue were elected either by the congregation or by the council.

The leader of the congregation might ask any suitable person to address the assembly. Persons who were known as learned men, or as the expounders of religious faith, were allowed to speak. Hence, in the text and in the parallel passages we find Christ publicly speaking in the synagogue. (See also Matt. 13:54; Mark 6: 2; Luke 4:15; 4:16-22; John 18: 20) So also, the Apostles on their missionary journey addressed the people in these places of public gathering.  (See Acts 13:5, 15; 14:1; 17:10,11; 17: 17; 18: 19)

SAVORLESS SALT

5: 13. If the salt has lost its savor, with what shall it be salted?  It is, therefore, good for nothing, but to be east out, and to be trodden under the foot of men. (See also Luke 14: 34, 35)

Salt produced by the evaporation