Biblical Illustrator Sample WIN15-16 by LifeWay Christian Resources

B I B L I C A L

Your Guide to the Practices, Peoples, and Places of Scripture

THE REIGN OF PHARAOH “Please Don’t Send Me to Prison!” Jesus at the Temple

winter 2015-16 volume 42 number 2

Eric Geiger Vice President, Church Resources

MUST CONFESS. I DO NOT always use Biblical Illustrator in the way it is intended. In the tiny print to the right is a sentence that says: “Biblical Illustrator is designed to support the Bible study sessions in the student and adult Bible Studies for Life curriculum, the Explore the Bible curriculum, and The Gospel Project curriculum.” Please don’t get me wrong. Biblical Illustrator DOES do this—and does so with excellence! Our writers do a great job of exploring and unpacking the Scripture text and tying it to the Bible study lesson. They show us historical backgrounds; the larger context, which helps us better understand the text; and nuances and nuggets that we can otherwise easily overlook. And all of that does add to the Bible study lesson. So how do I use the articles differently? Should I admit this or not? I know, I know! Confession . . . good for the soul . . . yeah, yeah. Do I—or not? Okay G.B., blurt it out. You can do it! Don’t wimp out. Alright, alright already! Here goes: Sometimes I use the article content for a stand-alone Bible study. There, I said it. I said it! Whew! That feels better. What does that mean? Let me give some examples. On a recent Wednesday night, I used one of the chapters of Kenneth Bailey’s book The Good Shepherd (see this issue’s book review) to explain how Jesus revealed Himself to be the Good Shepherd in the feeding of the 5,000. With another group, I remember their joy as I shared Charles Ray’s “ ‘Today’ in Luke” (Sp ’12). Similarly, I used Mike Priest’s “Comfort: A Word Study” (F ’14) right after our church had gone through a significant loss. So there you have it. I courageously proclaim: The content of this magazine makes for good Bible study. And as you use it that way, you’ll be blessed. Hmmmm . . . His Word really does accomplish what He intended.

G. B. Howell, Jr. Content Editor Dwayne McCrary Team Leader Ken Braddy Manager, Adult Ongoing Curriculum Michael Kelley Director, Group Ministry Send questions/comments to: Content Editor, Biblical Illustrator One LifeWay Plaza Nashville, TN 37234-0175 Or make comments at www.lifeway.com @B_Illustrator visit www.lifeway.com/biblicalillustrator Biblical Illustrator (ISSN 0195-1351, Item 005075109) is published quarterly by LifeWay, One LifeWay Plaza, Nashville, TN 37234, Thom S. Rainer, President. © 2015 LifeWay. For ordering or inquiries visit www.lifeway.com, or write LifeWay Customer Service, One LifeWay Plaza, Nashville, TN 37234-0113. For subscriptions or subscription address changes, e-mail subscribe@lifeway.com, fax (615) 251-5818, or write to the above address. For bulk shipments mailed quarterly to one address, fax (615) 251-5933, e-mail orderentry@lifeway.com, or write to the above address. Annual individual subscription, $26.50. Bulk shipments mailed quarterly to one address when ordered with other literature, $6.25 each per quarter, plus shipping. Please allow six to eight weeks for arrival of first issue. Biblical Illustrator is designed to support the Bible study sessons in the student and adult Bible Studies for Life curriculum, the Explore the Bible curriculum, and The Gospel Project curriculum. Bible background articles and accompanying illustrative material are based on the passages studied in these curriculum series. We believe that the Bible has God for its author; salvation for its end; and truth, without any mixture of error, for its matter and that all Scripture is totally true and trustworthy. To review LifeWay’s doctrinal guideline, please visit www.lifeway.com/doctrinalguideline. Scripture quotations marked (HCSB) are from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers. Scripture quotations marked (ESV) are from English Standard Version® (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Scripture quotations marked (NASB) are from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. (www.lockman.org) Scripture quotations marked (NIV) are from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc® Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.(R). Scripture quotations marked (NKJV) are from the New King James Version. Copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, IL 60189 USA. All rights reserved. Scripture quotations marked (RSV) are from the Revised Standard Version of the Bible, copyrighted 1946, 1952, © 1971, 1973. Printed in the United States of America

The Judgment Seat Su’94 Paul’s Most Personal Letter? A Look at Second Corinthians Su’10 Corinth: A Roman Greek City Su’05 First-Century Ambassadors Su’03 Rebuilding Corinth Sp’00 Veil Imagery in 2 Corinthians Su’99

R E I G N O F P H A R A O H I D O N ’ T S E N D M E T O P R I S O N I J E S U S AT T H E T E M P L E

The Churches of Macedonia Su’15 Comfort: A Word Study F’14 A “Cheerful” Giver Sp’14 Views of Martyrdom in the Early Church W’12-13 Paul and Boasting Su’10 The god of this World: Paul’s Portrait of Satan in 2 Corinthians Su’10

B I B L I C A L

Your Guide to the Practices, Peoples, and Places of Scripture

B I B L I C A L I L L U S T R AT O R

SUGGESTED ARTICLES FOR JANUARY BIBLE STUDY

About the Cover: Made of red granite, this figure, depicted wearing royal headdress, portrays a New Kingdom pharaoh, possibly Rameses II; 1250 B.C. ILLUSTRATOR PHOTO/ BRITISH MUSEUM/ LONDON (31/15/76)

THE REIGN OF PHARAOH

WINTER 2015-16

“Please Don’t Send Me to Prison!” Jesus at the Temple

winter 2015-16 volume 42 number 2

1105

On a scale of 1-10, this book receives a rating of 9 camels.

The Good Shepherd, Kenneth E. Bailey, IVP Academic, 2014; 288 pages; softback; ISBN 978-0-8308-4063-2. Book reviews are limited to those the Illustrator staff feels confident to recommend, based on ease of reading, quality of content, and doctrinal viewpoint. Each book is reviewed within LifeWay’s doctrinal guidelines. The 1 to 10 scale reflects overall quality and usefulness.

YES!

MONG THE MOST beloved of all Scripture is the 23rd Psalm. Countless books, studies, and sermons have been based on this text. Yet Kenneth Bailey offers a new perspective through which to view this cherished psalm. Using Psalm 23 as a foundation and guide, Bailey shows how Old and New Testament texts develop the Good Shepherd motif. Further, he explains what this motif teaches about God, about Jesus, and about our being part of the flock. Bailey begins by exploring 10 elements that make up the shepherd motif, elements such as the good shepherd, the lost sheep, the sheep returning, and the resultant celebration. He shows how 9 of the 10 elements are in Psalm 23. Bailey then unpacks the treasures in many of the words and phrases in Psalm 23 and shows the significance of how the psalm is constructed. Repeating this format, Bailey then unpacks eight texts that contain most of the 10 elements. The Old Testament texts come from Jeremiah, Ezekiel, and Zechariah; in the New Testament, four are from Jesus’ teaching; and one comes from 1 Peter. Bailey shows

the significance of each text in its historical context. Further, he highlights what each individual text contributes to the Good Shepherd motif. The highlight of the book comes as Bailey shows how Jesus is the Good Shepherd. Reflecting on the long shadow of Psalm 23, Bailey explains how Jesus revealed Himself as the Good Shepherd in both His actions and His teaching. Bailey’s research is impressive and impeccable. His command of ancient languages and personal experiences in the Middle East enrich and inform his content. He seamlessly draws illustrations and information from ancient history and current events. His biblical insights are both inspiring and impressive. Not all readers will appreciate every facet of the book. Some may find it technical in parts. Some may argue with aspects of Bailey’s conclusions. The exceptional content of the book, however, completely eclipses any area that might cause some readers concern. I G.B. Howell, Jr. is content editor of Biblical Illustrator.

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Contents

WINTER 2015-2016 VOLUME 42 NUMBER 2

DEPARTMENTS 2

BI Lines

60 Mercy: A Word Study by Steve Booth January 24 // Session 1

BI the Book: The Good Shepherd By Kenneth E. Bailey Book review by G.B. Howell, Jr.

49 Jesus’ Galilean Ministry by G. Al Wright, Jr. January 24 // Session 1

InSites (between pages 66-67) Music in the Bible Herod the King

30 “Please Don’t Send Me to Prison!” by Gerald L. Stevens February 7 // Session 3

98 Issues Gone BI

19 Tunics and Cloaks: First-Century Clothing by Roberta Jones February 21 // Session 5

BIBLE STUDIES FOR LIFE 42 Sin and Lawlessness by Alan Branch December 6 // Session 1 11 A Woman’s Status in the First Century by Martha S. Bergen December 13, February 14 // Session 2 85 Jesus at the Temple by Argile A. Smith, Jr. December 13 // Session 2 94 Corinth and the Body of Christ by Scott Hummel January 10 // Session 6

EXPLORE THE BIBLE 80

The Message and Purpose of Matthew’s Gospel by Cecil R. Taylor December 6 // Session 1

46 Camel-Hair Garments by Jerry M. Windsor December 6 // Session 1 InSites: Herod the King December 20 // Session 3

4 BIBLICAL ILLUSTRATOR / WINTER 2015-16

S E E R E L AT E D B I B L E S T U D Y R E S O U R C E S :

www.GospelProject.com • www.BibleStudiesForLife.com • www.lifeway.com/ExploreTheBible

53 Sandals and Shoes by Shawn L. Buice December 27 // Session 4

56 Death of the Firstborn by R. Raymond Lloyd December 27 // Session 3

26 The Judean Wilderness by Roy E. Lucas, Jr. December 27 // Session 4

38 Chariots: Their Development and Use by Terry W. Eddinger January 3 // Session 4

30 “Please Don’t Send Me to Prison!” by Gerald L. Stevens January 10 // Session 6

The Route of the Exodus: Don’t Go by the Way of the Philistines by Stephen J. Andrews January 10 // Session 5

The 10 Words and Ancient Near Eastern Laws by Gary P. Arbino January 24 // Session 1

76 Judicial Courts in the First Century by Jeff S. Anderson January 17 // Session 7 34 Capernaum in Jesus’ Day by David M. Wallace January 31 // Session 9

67 The Sons of Aaron by Tom Goodman February 14 // Session 4

70 Jesus’ Words of Woe by Robert A. Weathers February 14 // Session 11

InSites: Music in the Bible February 14 // Session 4

63 Agriculture and Farming in Ancient Israel by Mark R. Dunn February 28 // Session 13

22 Clean and Unclean: The Archaeological Evidence by Joel F. Drinkard, Jr. February 21 // Session 5

THE GOSPEL PROJECT

89 The Reign of Pharaoh by Dorman Laird December 6 // Session 1

Blessing and Cursing: An Old Testament Understanding by Robert C. Dunston February 28 // Session 6

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TGP: Exodus 19:1-6; 20:1-11

10 The

WORDS and Ancient Near Eastern Laws

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Topics Biblical regulations and other ancient Near Eastern codes cover many of the same topics—personal injury, sexual relationships and rape, kidnapping, slavery, restitution, inheritance, livestock, boundaries, and construction. Others, however, are not in the Torah: loyalty to king and temple, taxation, commerce, wages, fugitives, and the like. The Ten Words (more commonly called “the Ten Commandments”) address some major issues common within the ancient Near East— loyalty, family structure and honor,

Left: Mount Sinai, which the locals refer to as Jebel Musa (meaning “Mountain of Moses”). Above: Evidence of lingering influence, dated to about 1,100 years after Hammurabi’s original, a fragment of a copy of the Code of Hammurabi from the library

of Assyria’s King Assurbanipal. The code served as a literary model for the schools of scribes who copied it through the centuries. Right: Diorite bust from Susa; thought to be either Hammurabi or a prince who reigned before him.

ILLUSTRATOR PHOTO/ G.B. HOWELL/ LOUVRE MUSEUM (35/19/27)

ILLUSTRATOR PHOTO/ MIKE RUTHERFORD (59/1120)

The precedents for this case stem from the Code of Hammurabi, inscribed about 50 years earlier. Stipulations concerning false testimony and marital accusations are also in the Old Testament Law, the Torah (Ex. 20:16; Deut. 22:13‑21). How does ancient Near Eastern law compare to biblical Law, especially those instructions in Exodus 20:1‑17—the “Ten Words”?2

RE MUSEUM (35/18/77)

. . . and they did not convict Ama-sukkal [the woman] of speaking insolently against Enlil-issu; they did, however, convict Enlil-issu of slandering and abusing her. Thereupon Enlil-issu spoke as follows, saying: “You may convict me (even) more than now, (still) I will not marry her. Let them imprison me and (then) I will pay money (instead).”1

Texts What scholars term “laws” in the ancient Near East actually fall within several types of literature: law codes, edicts, treaties, loyalty oaths, and charters for kingship succession. Currently, around 100 of these official documents have been excavated and translated.4 While 30 or so originated in Mesopotamia and Northern Syria between the years 2500 b.c. and 1500 b.c., over half come from the Hittite archives of Anatolia (1500–1200 b.c.).5 The remaining texts stem from the mid-first millennium: Northern Syria (3 documents; ca. 850 b.c.), the Neo-Assyrian Empire

G.B. HOWELL/ LOUV

ROUND 1700 b.c., an ancient Babylonian man accused his fiancée. Archaeologists have unearthed the record of the court proceedings:

homicide, adultery, theft, perjury, slander, and possibly inappropriate desires. On the other hand, they contain some unique content: loyalty to one God (rather than the king and his divinity or divinities), no idols (a completely unique concept in the ancient world), and the radical proposal of a rest day every seven days (rather than working until the next festival). Within this broad range of topics, however, ancient text writers made no effort to be comprehensive.3 Correspondingly, the prescriptions in the Torah also do not specifically address all aspects of ancient Israelite life.

ILLUSTRATOR PHOTO/

B Y G A R Y P. A R B I N O

WINTER 2015-16 / BIBLICAL ILLUSTRATOR

Left: Ruins at the ancient site of Aleppo, in modern Syria. Below: The “Aleppo Treaty” is an agreement between the Hittite king Mursili II and Talmi-sharruma of Aleppo. It regulates future relations between Aleppo and Hatti; dated to 1300 B.C.

ILLUSTRATOR PHOTO/LOUISE KOHL SMITH (33/4/17)

THE “TEN WORDS”?

(about 14 documents, most are fragmentary; dated 820–627 b.c.), and Neo-Babylonia (1 document; ca. 700 b.c.). Archaeologists and explorers have also discovered hundreds of ancient letters, narratives, and records—including the one quoted above—that illustrate law usage from the ancient world. Purpose Concern for relationships and seeking to define and govern conduct were the threads connecting these ancient laws. Broadly seen, these relationships are either external, meaning between a king and the people of another land (these called for treaties), or internal, meaning to and/or among the subjects of a king (these called for codes). 8 BIBLICAL ILLUSTRATOR / WINTER 2015-16

The foundational relationship was with the king. Most texts contain an Introduction—naming the king, often with his titles, divine selection, attributes, and achievements. These were often in first person: “I am Hammurabi, the shepherd, selected by the god Enlil.”6 Always people understood the king to be the giver of the “law,” albeit under the direction and charge of his patron deity or deities. The origin of the Ten Words is quite different. Unlike other ancient documents, the narrative context of Exodus 19–21 clearly shows that God personally and vocally gave to the assembled people the initial regulations for conduct: “And God spoke all these words” (Ex. 20:1; Deut. 5:4). After the initial Ten Words, God used an intermediary (Moses) for

ILLUSTRATOR PHOTO/ BRITISH MUSEUM/ LONDON (31/9/95)

ost people commonly use the phrase “Ten Commandments” to describe the pronouncements in Exodus 20:1‑17. The text, however, does not refer to them as “commandments”—and they are not numbered. Instead, the literal translation of the Hebrew text describes them as the very “words” of God. Referring to the contents of the second (meaning replacement) two tablets, the literal translation is, “the words of the covenant, the ten words” (Ex. 34:28). This follows a set of worship regulations, including three of the ones in Exodus 20—allegiance to Yahweh (“no other gods”), prohibition against idolatry, and Sabbath observance. The only other places the phrase “Ten Words” occurs is in Deuteronomy 4:13 and 10:4, each of which designates the contents of the tablets. most of the rest of the divine instruction (Ex. 21:1; 34:1-28), but even here the narrative presents these stipulations as products of the Divine Mind rather than simply Moses’ rulings. The chief responsibility of ancient kings was to maintain justice—the right relationships within the kingdom and between treaty partners. Standard in ancient legal presentations was the king’s statement that he had established justice. “At that time, I, Ur-Namma, . . . king of the lands of Sumer and Akkad, by the might of the god Nanna . . . I established justice in the land.”7 So essential was this responsibility that ancient kings intentionally depicted themselves presiding over cases. Hammurabi stated: “I have inscribed my precious pronouncements upon my stela and set

it up. . . . the judgments that I rendered and the verdicts that I gave.”8 Ancient law documents that scholars term “codes” were thus meant to be seen as the concretized specific case rulings that the king made and that he gathered together. These served as both a model for later cases as well as proof of the king’s justice. Moses and his colleagues also rendered verdicts that were likely codified (Ex. 18:13-26; 21:1). Form The presentation of these codified verdicts is overwhelmingly in the form known as “casuistic” or

“case law”: If such happens . . . then this is the consequence.9 The Old Babylonia Laws of Eshnunna (ca. 1725 b.c.) provide an example: “If an ox gores another ox and thus causes its death, the two ox-owners shall divide the value of the living ox and the carcass of the dead ox. . . . If it gores a slave and thus causes his death, he [the ox owner] shall weigh and deliver 15 shekels of silver.”10 Ancient treaties also frequently utilized this genre for the stipulations by which each party was to abide. A North Syrian treaty provided a Below: Law code discovered at Gortyn on the Island of Crete dates to first half of the 5th cent. B.C. and is the earliest known European law code.

It refers, though, to earlier laws. The lines are a boustrophedon (translated “as the ox plows”) text, meaning every other line alternates—one read right to left

and the next, left to right. Left: The Law Code of Gortyn is housed in the building behind the odium, partially reconstructed.

ILLUSTRATOR PHOTO/ BOB SCHATZ (28/20/6)

ILLUSTRATOR PHOTO/ GB HOWELL (35/37/63)

common obligation: “If a fugitive slave, whether male or female, flees from my country to yours, you must seize him and return him.”11 Regulations also came in a more absolute form, termed “apodictic”: You will do this; you will not do that. Utilized much more commonly in treaties, but present from the earliest times in law codes, these absolute requirements illustrate the non-negotiables for the two parties involved. A Hittite treaty (ca. 1300 b.c.) illustrates: “Keep the oath of the king and the hand of the king, and I, My Majesty, will protect you. . . . Do not turn your

WINTER 2015-16 / BIBLICAL ILLUSTRATOR

ILLUSTRATOR PHOTO/ DAVID ROGERS/ MUSEUM OF THE ANCIENT ORIENT/ ISTANBUL (203/21A)

eyes towards another (land)!”12 As seen here, sometimes the absolute nature of the apodictic form came with a “rider” that gave either a rationale or a result (here “protection”). The Ten Words of Exodus 20 contain both the apodictic form and additional material in four of them (vv. 4,7,8,12). Both the Covenant Code (20:1–23:33) and the account of Moses’ writing the replacement copy of the Ten Words (34:10‑26),13 illustrate that regulations concerning the divinehuman relationship (idolatry, festivals, Sabbaths, and sacrifices) and broad standards of social justice for at-risk members of the community (22:21‑22; 23:1‑3,6‑9) are in apodictic form. This makes good sense since the “vertical” and social justice aspects would not usually require additional specificity—no situations existed in which people would allow idolatry or the abuse of a widow. While the apodictic form of the Ten Words in Exodus 20 clearly articulates

Left: The Ur-Nammu Law Code, which is the oldest known law, is from Nippur, Mesopotamia (in modern Iraq). The language is Sumerian; the piece dates to 2112-2095 B.C. The laws deal with murder, robbery, kidnapping, divorce, adultery,

slave ownership, property transfers, perjury, maiming someone else, taxes, and more. Ur-Nammu was the founder of the Sumerian 3rd Dynasty of Ur. He ruled about 2113– 2096 B.C. and was responsible for building the great ziggurat at Ur and another at Uruk.

the non-negotiables of relationships as the people of Yahweh, their placement in the broader context points to a larger structure and intent. They begin with an Introduction of Yahweh and a statement of past benefits (20:2) and stand at the front of a section of mostly casuistic stipulations (21:1–23:19), followed by both promised blessings for adherence and dire warnings for failure (23:20‑33) and finally by a ratification ceremony (24:1‑11). In addition, witnesses were present (12 pillars, 24:4; and 2 tablets—1 for each party) and a provision for deposit (in the ark, in the holy of holies). Ancient treaties utilized these structural elements.14 Importantly, the Ten Words (and what follows) are actually described (34:27‑28; cf. 24:7‑8) as be’rit (Hebrew for “covenant”), a particular form of a treaty, and (in 34:29) as the “tablets of the edut,” a Hebrew word that means “witness” or “testimony” or “obligations” and is a cognate of adé, the Akkadian word Assyrians used to describe treaties and loyalty oaths. Thus, the Ten Words are much more than laws. They function as the center of relationships—the initial sections of a treaty (covenant) between Yahweh and His people, one in which He is the true and only Sovereign to whom His subjects owe total allegiance and in whose territory there is a correct and non-negotiable standard for human actions based on divine justice. I

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1. William Hallo, “The Slandered Bride” in William W. Hallo and K. Lawson Younger, ed., Context of Scripture [COS], vol. 3, Archival Documents from the Biblical World (Boston: Brill, 2003), 269. 2. Unless indicated otherwise, all Scripture quotations are the writer’s translation. For a quick reference of various “legal” terms used in the Old Testament, see Psalm 19:7-9. 3. As modern law codes generally attempt to be comprehensive, the term “code” applying to ancient documents is probably misleading, from our modern perspective. 4. See the collections in Martha Roth, ed., Law Collections from Mesopotamia and Asia Minor, 2nd ed., Writings from the Ancient World [WAW], vol. 6 (Atlanta: SBL Press, 1997); Gary Beckman, Hittite Diplomatic Texts, Harry Hoffner, ed., WAW vol. 7 (SBL Press, 1996); Simo Parpola and Kazuko Watanabe, Neo-Assyrian Treaties and Loyalty Oaths, State Archives of Assyria, vol. 2, (Helsinki, Ger.: Helsinki Univ. Press, 1988); William Hallo and K. Lawson Younger Jr., eds., COS, vol. 2, Canonical Compositions from the Biblical World, (Boston: Brill, 1997); and Kenneth Kitchen and Paul J. N. Lawrence, Treaty, Law and Covenant in the Ancient Near East, Parts 1‑3 (Wiesbaden, Ger.: Harrassowitz Verlag, 2012). 5. The Late Bronze Age; Moses dates to this period. 6. Martha Roth, “The Codes of Hammurabi” in Hallo and Younger, Jr., ed., COS, vol. 2, 336. 7. From a 3rd millennium code; Martha Roth, “The Laws of Ur-Namma (Ur-Nammu)” in Hallo and Younger, Jr., ed., COS, vol. 2, 411. The quote has been reconstructed here; it is damaged, but the content is clear. 8. Roth, Hoffner and Michalowski, WAW, vol. 6, 133. 9. Most of the biblical stipulations are in this format; see especially Exodus 20:22–23:33, the Covenant Code that follows the Ten Words. 10. Roth, Hoffner and Michalowski, WAW, vol. 6, 67. Notice the similarity to the biblical law in Exodus 21:32,35. 11. Richard Hess, “The Agreement Between Ir-Addu and Niqmepa” in Hallo and Younger, Jr., ed., COS, vol. 2, 330. 12. Notice both the positive and negative absolutes, also seen in the Ten Words. I. Singer, “Treaty Between Muršili And Duppi-Tešub” in Hallo and Younger, Jr., ed., COS, vol. 2, 96. 13. A summary of Exodus 20–23, with additions. 14. These structural elements are: (1) Preamble: identifies the parties to the treaty; (2) Historical Prologue: presents past relationship as the rationale for future allegiance; (3) Stipulations: listing of the obligations; (4) List of Witnesses (usually divine) to the covenant; (5) Deposition and Ceremonial Reading; (6) Sanctions: blessings and curses as incentives for obedience. Found throughout second and first millennium B.C. documents, they are most fully evidenced in Hittite treaties. Most of these structural elements can be readily seen in Joshua 24, and in much more lengthy form throughout the whole Book of Deuteronomy. In attempting to find all elements of the ancient form, some scholars have argued that the covenant form that begins in Exodus 20:1 actually ends much later—at the end of Leviticus or even the end of Deuteronomy; see Douglas K. Stuart, Exodus, vol. 2 in The New American Commentary (Nashville: Broadman and Holman, 2006), 465-561; and Kenneth Kitchen and Paul J. N. Lawrence: Treaty, Law and Covenant in the Ancient Near East, Part 3, (Wiesbaden, Ger.: Harrassowitz Verlag, 2012).

Gary P. Arbino is the senior field archaeologist of the Tel Gezer excavations, professor of archaeology and Old Testament interpretation and curator of the Marian Eakins Archaeological Collection, and chair of the Biblical Studies Department at Golden Gate Baptist Theological Seminary, Mill Valley, California.

BSFL: Matthew 5:27-32; John 8:2-11

By Martha S. Bergen

A Woman’s Status in the First Century

ISTOCK PHOTO

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Because of Jesus, women had a meaningful and

expanded place in the first-century world.

WOMAN’S PLACE IN SOCIETY has varied significantly throughout history from culture to culture and generation to generation. As the early chapters of Genesis reflect, ancient Israelite culture affirmed three central beliefs about women. First, all women, beginning with Eve, are created in God’s image; second, women are sinners; and third, women are created as helpers for their husbands (Gen. 2:18, Hebrew ’ezer kenegdo, “helper as his presence”). The woman was like the man in a way no other creature was, and yet, she was not exactly like him. This “not exactly” part is what has helped to raise the question of place for all women.

to follow the Ten Commandments and other moral laws, along with laws governing civil and ceremonial matters. According to Leviticus 13:9, for instance, anyone who contracted a serious skin disease was required to have the priest examine him or her. Yet, laws differed in relation to the genders. For example, laws regarding the priesthood, circumcision, and appearance before the Lord three times a year applied only to males. Old Testament laws maintained a distinction between the roles men and women played in Hebrew society. Thus, all Old Testament laws directed exclusively toward women dealt with the unique concerns associated with their bodies, such as purification after menstruating (Hebrew niddah, menstrual impurity; see Lev. 15:19; 2 Sam. 11:2‑4). To the Jews, the symbolic significance of washing resembled holiness; thus, a clean body reflected a clean soul. Though early Jewish literature gave no explicit details on ritual washings related to the menstrual cycle, it assumed a natural connection.1 Jewish laws were implemented during Moses’ time, but generally they were still applicable to Jews approximately 1,400 years later as evidenced in the New Testament. Israelite law, for example, required a woman to present a purification offering to the priest in order to become ceremonially clean after childbirth. We know that Mary, Jesus’ mother, observed this Levitical law, and, because she was unable to afford the accompanying sacrificial lamb, she offered the substitute pair of turtledoves or young pigeons (Lev. 12; Luke 2:22‑24).

In Israelite Culture Within ancient Hebrew society, Torah laws were binding for both men and women. Women, just as men, were obligated It was the home of Mary, Martha, and Lazarus, and where Jesus spent much of His time while in Jerusalem.

Below: Small perfume bottles, unguentaria, common in Greek and Roman societies; these date to the 1st–2nd cent. A.D.

ILLUSTRATOR PHOTO/ BRITISH MUSEUM/ LONDON (31/13/49)

Page 11: A 19th cent. engraving; the village of Bethany on the southeastern slope of the Mount of Olives.

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Social and Financial Opportunities The center of social opportunities for first-century women of both Judaism and Christianity was the home. The instructions Titus gave the Cretan Christians through Paul’s directive reflected this. Older women, using the social network of their community, were to teach younger women to “love their husbands and . . . children,” “live wisely and be pure,” “work in their homes,” “do good,” and “be submissive to their husbands.” In so doing they would not bring shame to (Greek blasphemeo, “to speak reproachfully” or “to blaspheme”) God’s Word (Titus 2:4‑5, nlt). Among a woman’s greatest privileges and influence is that of shaping her children for God. A woman in the first century had authority over her children. She nurtured and taught them in the early years of life when

ILLUSTRATOR PHOTO/ BRITISH MUSEUM/ LONDON (31/16/51)

ILLUSTRATOR PHOTO/ MURRAY SEVERANCE (74/1/16)

Left: Terra-cotta figurine of a woman in Greek dress carrying a pitcher; from the Shrine of Demeter at Kourion on Cyprus.

Above: Courtyard of the Greek Orthodox Church at Jacob’s well at Sychar. While both were at the well, Jesus entered into a conversation with a Samaritan woman.

foundational values were established. She partnered with her husband to raise them in the Lord’s instruction. Children were to obey their parents, an expectation that connected with the command to “honor your father and mother” (Ex. 20:12a, nlt). Various New Testament passages give evidence of acceptable public social contact between the genders within certain settings. At the wedding in Cana of Galilee, Mary spoke to Jesus about the dilemma of having no more wine for the guests. Not only that, she spoke to the servants and ordered them to do whatever Jesus asked (John 2:3,5). On another occasion, Martha welcomed Jesus to her home in Bethany where she prepared Him a meal (Luke 10:38,40). Her role of extending hospitality to guests in her home was normative of Jewish women in this time period. Some contacts socially would have been inappropriate for Jewish women; reactions of the Pharisees and teachers of the Law confirm this. Mary, a woman with a past,

publicly anointed Jesus’ feet (7:37‑39). Any woman who touched a man in public almost certainly would have dishonored herself and the man. The woman with the blood issue touched Jesus’ garment (Matt. 9:20), thereby making Him ceremonially unclean according to Levitical Law (Lev. 15:25). According to Acts 1:14, women participated actively in the life of the Christian community in Jerusalem, particularly through prayer. Luke’s account of the early church also documents women being present at Paul’s Mars Hill address. Damaris, because of her exposure to the gospel there, became a believer (Acts 17:32‑34). Also, women could pray and prophesy in public worship (1 Cor. 11:5). Women were economically dependent upon their husbands or male family members. They did not hold jobs during the first century. However, upper-class women had at least partial control of the family’s wealth. The Scriptures speak of such women who supported Jesus and His disciples, namely Joanna, Susanna, and others (Luke 8:3). Lydia, the first known European convert to Christianity, was a seller of purple—perhaps reflective of freedoms people had in areas that were under Roman control but were also outside the geographical region of what had been ancient Israel (Acts 16:14). Purple cloth was an expensive commodity, suggesting Lydia was wealthy. Priscilla and her husband Aquila helped Paul in his missionary endeavors (18:18; Rom. 16:3), hosted a house church (1 Cor. 16:19), and instructed Apollos (Acts 18:26). Priscilla also assisted Aquila in his tentmaking activities (v. 2‑3). She apparently worked, but did so as a domestic activity. WINTER 2015-16 / BIBLICAL ILLUSTRATOR

Left: Firstcentury A.D. inscribed stele from Thessalonica commemorates a female slave being freed by her female owner.

Below: Bedouin wife getting ready to churn goat’s milk for making cheese. Suspended from the wooden stand is a goatskin filled with milk.

ILLUSTRATOR PHOTO/ G.B. HOWELL/ THESSALONIKI ARCHAEOLOGICAL MUSEUM (35/24/27)

Jesus and Women Jesus was often misunderstood in His attempts to teach the ways of God and was confronted on several occasions by those who thought Him unorthodox. In His defense, He declared regarding the Law and the Prophets, “I did not come to destroy but to fulfill” (Matt. 5:17, hcsb). As God incarnate, He raised the level of respect and dignity for women by the way He treated them. He allowed Mary to learn at His feet, as did male disciples, and even commended her for it (Luke 10:39,42). He broke with tradition and initiated conversation with a Samaritan woman who had marital issues (John 4:17‑18). Because of that conversation and the woman’s resultant testimony, other Samaritans embraced Him as Savior (v. 42). When the religious leaders brought to Him the woman caught in adultery, He did not condemn her; rather, He subtly forced her accusers to consider how they themselves had broken the law (8:7). Though the woman was indeed guilty, 14 BIBLICAL ILLUSTRATOR / WINTER 2015-16

ILLUSTRATOR PHOTO/ LOUISE KOHL SMITH (32/17/9)

Non-Jewish Women During the New Testament Era and for hundreds of years prior to that time, Roman women could own property, appear in court, and compose a will. Among the most significant tasks for a woman was making clothes, especially in larger households. Spinning wool showed a family was self-sufficient. Although some wealthy women had their slaves spin wool for the family, many did it themselves.2 Women were primarily involved with family concerns and rearing children. Other tasks included assisting with the family business, field labor, or midwifery. Educational opportunities were available for wealthy women; some studied philosophy.3

Christ extended her mercy and told her to “sin no more” (v. 11, nlt). Because of Jesus, women had a meaningful and expanded place in the first-century world. I 1. “Baths, Bathing” in Jewish Encyclopedia.com [online; accessed 29 January 2015]. Available from the Internet: http://www.jewishencyclopedia.com/articles/2661-bathsbathing. 2. Mary Ann Bevis, The Lost Coin: Parables of Women, Work, and Wisdom (New York: Sheffield Academic Press, 2002), 139. 3. Lynn H. Cohick, Women in the World of the Earliest Christians: Illuminating Ancient Ways of Life (Grand Rapids: Baker Academic, 2009), 225.

Martha S. Bergen is chair of the Christian Studies Division at Hannibal-LaGrange University, Hannibal, Missouri.

ILLUSTRATOR PHOTO/ GB HOWELL/ MUSEUM OF FINE ARTS/ BOSTON (64/2105)

ETB: Matthew 3:1–4:25

BY SHAWN L. Pair of basketrywoven papyrus sandals; Egyptian; dated 1570–1070 B.C.

BUICE WINTER 2015-16 / BIBLICAL ILLUSTRATOR

54 BIBLICAL ILLUSTRATOR / WINTER 2015-16

Above left: Pair of children’s leather sandals; Egyptian; dated about 305– 30 B.C. Above: From Athens; dated about 500–490

B.C., a twohandled vase. The scene depicts a shoemaker’s shop. A woman, standing on the raised platform, is being fitted for a new pair of sandals. The shoemaker sits before her and cuts the sole leather around her foot. Various

tools and equipment hang on the shop wall. Behind the woman sits the shoemaker’s apprentice who holds a sandal in his hand. The older man on the right may be another customer, the shop owner, or the woman’s husband or father.

leather or other fabrics. Some people also used wood to form the sole of footwear. In response to the second question, “two types of shoes existed: slippers of soft leather and the more popular sandals with a hard leather sole.”4 These two types of shoes would be fastened to an individual’s foot with a leather strap. In addition to these two types of shoes, a form of a boot existed that soldiers wore when they went to battle.

CHILDREN’S SANDALS: ILLUSTRATOR PHOTO/G.B. HOWELL/ CINCINNATI MUSEUM (35/32/3)

Biblical Data When one considers the subject of “footwear” in the Bible, not many passages come immediately to mind. Some familiar New Testament passages, however, do mention footwear. For example, in the story of the prodigal son, Luke explained that when the son came back home, “the father told his slaves, ‘Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet’ ” (Luke 15:22).1 Another familiar passage involves Paul’s discussion of a believer’s spiritual armor. He wrote that believers should have their feet “sandaled with readiness for the gospel of peace” (Eph. 6:15). A final example of a text that mentions footwear is Matthew 3:11. Here John the Baptist, speaking about the Lord Jesus, exclaimed: “I baptize you with water for repentance, but the One who is coming after me is more powerful than I. I am not worthy to remove His sandals. He Himself will baptize you with the Holy Spirit and fire.” The New Testament writers used two Greek words to refer to footwear. The first, hupodema, occurs about 10 times in the New Testament.2 The second, sandalion, sounds like its English counterpart, “sandal.” This word is in at least two passages, Mark 6:9 and Acts 12:8. Both terms, in general, describe “footwear consisting of a sole made of leather or other fabric [that was] held on the foot by means of thongs.”3 A couple of questions arise at this point. First, what materials did people use to produce footwear in New Testament times? Second, what types of footwear existed during the days of Jesus? In response to the first question, the preceding quote mentioned at least two materials:

VASE: ILLUSTRATOR PHOTO/ GB HOWELL/ MUSEUM OF FINE ARTS/ BOSTON (64/2338

HOES! AMERICANS LOVE THEIR SHOES. They have shoes for every occasion: dress shoes of various styles for formal events; different types of casual shoes for less formal situations; and, athletic shoes for every form of sporting activity. Besides the various styles, shoes are made of different types of material, including leather, suede, rubber, and more. In Jesus’ day, owning shoes or sandals was completely different than today. Men and women did not own several pairs of shoes. They did not own different styles for different occasions. The options, in fact, for individuals were limited, to say the least. This article explores the topic of footwear in Jesus’ day.

ILLUSTRATOR PHOTO/ BRENT BRUCE/ ERETZ MUSEUM/ TEL AVIV (60/9379)

ILLUSTRATOR PHOTO/ DAVID ROGERS/ BRITISH MUSEUM/ LONDON (527/24A)

Above: Pair of wooden sandals with leather straps from Beni Hasan, Egypt; probably for funerary usage only; dated to about 1900 B.C. Right: Replica of Roman soldiers’ footwear. These hobnailed sandals, known as caligae, were actually marching boots for the military.

ILLUSTRATOR PHOTO/RANDY HUGHES

The Significance of John’s Statement Having considered the footwear in Jesus’ day, one can better appreciate the significance of John the Baptist’s statement. What did John mean, in other words, when he declared that he was “not worthy to remove His [Jesus’] sandals” (Matt. 3:11)? To understand fully the force of John’s statement, one needs to recognize that in biblical times, actions involving shoes communicated specific ideas. For example, putting shoes on demonstrated a state of readiness. According to Exodus 12, the Hebrews were to eat the Passover with the belt girded and sandals on. Having the belt tied around one’s waist and having the shoes on indicated the participant’s readiness to depart speedily at the appropriate time. On the other hand, removing one’s sandals meant something, too. By removing one’s sandals, an individual could be showing respect for a holy place, revealing that they are in mourning, or highlighting the fact that a legal transaction was taking place.5 To take someone else’s sandals off, however, was not an action that everyone performed. Craig Blomberg, a New Testament scholar, summarized the situation succinctly: “John views himself as of lower status than a slave, one

Dated from 8th– 7th centuries B.C., a basin for washing a person’s foot.

of whose most menial tasks was to carry the usually dirty sandals of his master.”6 Another writer explained: “The dirt on the feet was unclean, and only non-Hebrew slaves took off or ‘carried’ the master’s sandals.”7 John’s statement is all the more striking when one considers the context. For example, Matthew 3 begins by describing John the Baptist’s preaching. The message is one of repentance, “for the kingdom of heaven is at hand” (Matt. 3:1, esv). Matthew also described the scene: “Jerusalem and all Judea and all the region about the Jordan were going out to him [John]” (v. 5, esv). Not only were the people listening, they were responding to John’s message. Matthew said, “they were baptized by him in the river Jordan, confessing their sins” (v. 6, esv). As crowds gathered to hear him preach, John explained that he was not the one the people needed to seek. On the contrary, even though he was a preacher who was baptizing many, John explained that, compared to Jesus, he was not even up to the status of a slave. He was unworthy to carry His sandals. The one they needed was coming after him—and was mightier than he. I 1. Unless otherwise indicated, all Scripture quotations are from the Holman Christian Standard Bible (HCSB). 2. Other examples include Mark 1:7; Luke 3:16; 15:22; and 22:35. 3. “sanda/lion“ (sandalion, sandal) in A Greek-English Lexicon of the New Testament and Other Early Christian Literature [BDAG], rev. and ed. Frederick William Danker, 3rd ed. (Chicago: Univ. of Chicago Press, 2000), 913; see also uJpo/dhma (hupodema, sandal) in BDAG, p. 1037. 4. David Maltsberger, “Sandals, Shoes” in Holman Illustrated Bible Dictionary, gen. ed. Chad Brand, Charles Draper, and Archie England (Nashville: Holman Reference, 2003), 1444. 5. David M. Howard, Jr., “Shoe, Sandal” in The International Standard Bible Encyclopedia, gen. ed. Geoffrey W. Bromiley, vol. 4 (Grand Rapids: Eerdmans, 1988), 491-92. 6. Craig L. Blomberg, Matthew, vol. 22 in The New American Commentary (Nashville: Broadman Press, 1992), 79. 7. Grant R. Osborne, Matthew, vol. 1 in the Zondervan Exegetical Commentary on the New Testament, gen. ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2010), 115.

Shawn L. Buice is professor of New Testament and Greek at The Baptist College of Florida, Graceville, Florida. WINTER 2015-16 / BIBLICAL ILLUSTRATOR