Foundational to the Gospel message is the resurrection of Jesus Christ. Luke writes:
Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus. And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, “Why do you seek the living among the dead? “He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, “saying, ‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.’ ” And they remembered His words. (Luke 24:1-8).
This tomb was discovered during road construction. It so well illustrates the biblical texts that narrate the burial of Jesus. Joseph of Arimathea had a new tomb (one which had not been previously used, John 19:38-42). Assisted by Nicodemus, Joseph wrapped Jesus’ body in a clean linen cloth, “and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed” (Mt. 27:59-60). The tomb in our photo was hewn out of the rock, and you can see the large stone positioned to the left of the opening.
On Sunday, the 1st day of the week when Jesus was raised from the dead, the text says this about Peter and “the other disciple:”
So they both ran together, and the other disciple outran Peter and came to the tomb first. And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself. Then the other disciple, who came to the tomb first, went in also; and he saw and believed. (John 20:4-8).
Note the record says the disciple stooped down to look in. The tomb in our photo shows how this would of necessity be true.
Rolling Stone Tomb. Stooping to Look Inside. Photo by Ferrell Jenkins.
Note that we are not suggesting that this is the tomb in which Jesus was buried; it does however illustrate the type of tomb that would have been used.
For New Testament Christians, each first day of the week is significant. Christians assemble in the name of Jesus Christ to partake of His memorial feast, the Lord’s Supper. That Supper points back to His death, His body and His blood. But we serve a risen Savior! We proclaim His death till He comes (1 Cor. 11:26).
Click herefor an excellent post detailing “The Week of the Death and Resurrection,” by Ferrell Jenkins.
Today my tour group visited Ostia Antica, and saw some of the excavations there. Over time, the port silted up, but in antiquity it was of vital importance to Rome. The Lexham Bible Dictionary has the following information:
OSTIA An ancient port of Rome located at the mouth of the Tiber River. A vital strategic and commercial site of the Roman Empire.
Location and Biblical Relevance
Ostia was the nearest port that granted access to Rome for seafaring travelers of the New Testament world. Its name is derived from the Latin term ostium, meaning “doorway” or “entryway.” The name encapsulates the importance of the site, for it served as the maritime gateway to the capital of the Roman Empire.
The city and port of Ostia was located 22 miles (35 km) downstream from Rome at the mouth of the Tiber River. It was associated with sea trade, which brought in wares and cultural goods from throughout the Mediterranean.
Ostia was also an early base for Roman naval activities. In its first centuries, the city was hardly more than a Roman army camp populated by citizen colonists (Salmon, Roman Colonization, 26–27). Ostia was not an excellent harbor; its anchorage was exposed, leaving it vulnerable to storms and pirates. These problems would not be solved until the first and second centuries ad, when the rival port of Portus was constructed.
Brand, S. The Lexham Bible Dictionary. Lexham Press.
As one first enters the archaeological area, there is a statue of Minerva-Victory.
In this post we continue to look at some of the displays of the Egyptian Museum at Cairo, Egypt.
This statue of Anubis is situated on the cover of a casket in the form of a shrine. The shrine was on a litter used to carry the image of the god in processions.
The Anubis Shrine was included in the burial equipment of Pharaoh Tutankhamun, otherwise known as King Tut. His tomb was discovered in the valley of the Kings in 1922 by Howard Carter, in the Treasure Room.
ANU′BIS (Ἄνουβις), an Egyptian divinity, worshipped in the form of a dog, or of a human being with a dog’s head. In the worship of this divinity several phases must be distinguished, as in the case of Ammon. It was in all probability originally a fetish, and the object of the worship of the dog, the representative of that useful species of animals. Subsequently it was mixed up and combined with other religious systems, and Anubis assumed a symbolical or astronomical character, at least in the minds of the learned.
( In W. Smith (Ed.), Dictionary of Greek and Roman Biography and Mythology (Vol. 1, p. 218). Little, Brown, and Company.)
When this statue was discovered there was a scribe’s ivory tabled that had belonged to Meritaten, one of the six daughters of Akhenaten and Nefertiti.
In Egyptian mythology Anubis, represented with the head of a dog/hyena, often with the body of a man, was considered lord of the necropolis and oversaw embalming rites. He was responsible for guiding the dead in the underworld and presenting them before Osiris for the weighing of the heart.
The idolatrous veneration of the dog by the Egyptians is shown in the worship of their dog-god Anubis, to whom temples and priests were consecrated, and whose image was borne in all religious ceremonies. Cynopolis, the present Minieh, situated in the lower Thebais, was built in honour of Anubis. The priests celebrated his festivals there with great pomp.
(Watson, R. In A Biblical and Theological Dictionary (p. 314). Lane & Scott.).
The fall of Egypt’s Old Kingdom occurred towards the end of the reign of Pepi II, during a time of political disruption and famine. Scholars place Pharaoh Nebhepetre Mentuhotep II at the beginning of Egypt’s Middle Kingdom. The 11th dynasty is divided into two parts, the first concluding the Old Kingdom, and the second part ushering in the Middle Kingdom, with Mentuhotep II as its first king (r. ca. 2065-2014 BC). (To keep things interesting, Baines & Malek state that Nebhepetre Mentuhotep is “called I or II by different writers.” They date his reign at c. 2016-2010 BC. Source: Ancient Egypt, The Cultural Atlas of the World, p. 35).
With the fall of the Old Kingdom, there was initially a period of disunity, the First Intermediate Period, during which time two rival kingdoms co-existed in a state of mutual hostility. But in the year ca. 2025 BC, under the leadership of Nebhepetre Mentuhotep II, the Theban armies were victorious over Lower Egypt. Consequently he was looked upon as the great unifier of the Two Lands (Upper Egypt and Lower Egypt), the great monarch who reunified Egypt.
His statue was found in his funerary chamber under the terrace of his mortuary temple at Thebes, at Deir el-Bahri. The statue retains sculptural traditional traits characteristic of the Old Kingdom.
The statue had been wrapped in a linen cloth and seems to have been painted black just before it was buried. It represents Mentuhotep seated, wearing he red crown and enveloped in the white jubilee mantel which barely reaches to the king’s knees. His black skin and his beard curved at the end like the beards of the gods, as well as the position of his arms crossed on his chest, place him in relation to the god Osiris with whom the king was identified after death.
The Egyptian Museum Cairo, eds Prestel-Verlag and Philipp von Zabern, #67.
Ian Shaw writes:
In addition to the emphasis on his lineage, part of Mentuhotep’s strategy to enhance his reputation with his contemporaries and successors was a programme of self-deification. He is described as “the son of Hathor” on two fragments from Gebelein, while at Dendera and Aswan he usurped the headgear of Amun and Min . . . Evidence from his Deir el-Bahri temple indicates that he intended to be worshipped as a god in his House of Millions of Years, thus pre-dating by hundreds of years ideas that became a central religious preoccupation of the New Kingdom. It is evident that he was reasserting the cult of the ruler.
The Oxford History of Ancient Egypt, pgs. 151-152.
On Sunday, the 1st day of the week when Jesus was raised from the dead, the text says this about Peter and “the other disciple:”
So they both ran together, and the other disciple outran Peter and came to the tomb first. And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself. Then the other disciple, who came to the tomb first, went in also; and he saw and believed. (John 20:4-8).
Note the record says the disciple stooped down to look in. The tomb in our photo shows how this would of necessity be true.
Rolling stone Tomb. Stooping to look inside. Photo by Ferrell Jenkins.
This is the not tomb in which Jesus was buried; this tomb in our photo is located between Mt. Carmel and Megiddo in Israel, and dates back to the 1st century. It does however illustrate the type of tomb that would have been used. The Bible says that Joseph of Arimathea had a new tomb (one which had not been previously used, John 19:38-42). Assisted by Nicodemus, Joseph wrapped Jesus’ body in a clean linen cloth, “and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed” (Mt. 27:59-60). The tomb in our photo was hewn out of the rock, and you can see the large stone positioned to the left of the opening.
For New Testament Christians, each first day of the week is significant. Christians assemble in the name of Jesus Christ to partake of His memorial feast, the Lord’s Supper. That Supper points back to His death, His body and His blood. But we serve a risen Savior! We proclaim His death till He comes (1 Cor. 11:26).
In Acts 17, when Paul preached at Athens, he was taken to the Areopagus where he was invited to explain what the Athenians called “this new teaching” (Acts 17:16-19). We have previously posted on Paul’s sermon at the Areopagus here and here.
In this post we want to notice one of the many sites you can see while standing atop the Areopagus. Here is the view looking to the southwest.
The Hill of Philopappus is also called Mouseion Hill. Gaius Julius Antiochus Epiphanes Philopappus (AD 65-116) was a prince from the Kingdom of Commagene (northern Syria), and a Roman consul and senator, as well as grandson of Antiochos IV. At his death a white Pentelic marble tomb monument was dedicated to him by his sister Julia Babilla and the citizens of Athens. Here is a closer view:
This of course is just one of many major landmarks in Athens. Near the monument are the remains of a prison where it is claimed that Socrates was imprisoned and died.
Lonely Planet makes this observation regarding this hill:
Inhabited from prehistoric times to the post-Byzantine era, the area was, according to Plutarch, the area where Theseus and the Amazons did battle. In the 4th and 5th centuries BC, defensive fortifications – such as the Themistoclean wall and the Diateichisma – extended over the hill, and some of their remains are still visible. (Lonelyplanet.com).
As one descends Mt. Carmel going toward Megiddo, there is a rolling stone tomb whose usage dates back to the first century.
Rolling Stone Tomb Near Carmel. Photo by Leon Mauldin.
This tomb was discovered during road construction. It so well illustrates the biblical texts that narrate the burial of Jesus. Joseph of Arimathea had a new tomb (one which had not been previously used, John 19:38-42). Assisted by Nicodemus, Joseph wrapped Jesus’ body in a clean linen cloth, “and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed” (Mt. 27:59-60). The tomb in our photo was hewn out of the rock, and you can see the large stone positioned to the left of the opening.
On Sunday, the 1st day of the week when Jesus was raised from the dead, the text says this about Peter and “the other disciple:”
So they both ran together, and the other disciple outran Peter and came to the tomb first. And he, stooping down and looking in, saw the linen cloths lying there; yet he did not go in. Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, and the handkerchief that had been around His head, not lying with the linen cloths, but folded together in a place by itself. Then the other disciple, who came to the tomb first, went in also; and he saw and believed. (John 20:4-8).
Note the record says the disciple stooped down to look in. The tomb in our photo shows how this would of necessity be true.
Rolling Stone Tomb. Stooping to Look Inside. Photo by Ferrell Jenkins.
Note that we are not suggesting that this is the tomb in which Jesus was buried; it does however illustrate the type of tomb that would have been used.
For New Testament Christians, each first day of the week is significant. Christians assemble in the name of Jesus Christ to partake of His memorial feast, the Lord’s Supper. That Supper points back to His death, His body and His blood. But we serve a risen Savior! We proclaim His death till He comes (1 Cor. 11:26).
The book of Proverbs is especially written for young people, to impart wisdom as decisions are being made that will impact the rest of their lives, as well as for eternity. The structure of Proverbs 2 is that of the godly father addressing his son (2:1). After his urgent exhortation to the son to aggressively seek for wisdom, and to treasure it, the father speaks of the benefits of wisdom. Some benefits are positive (vv. 6-9). Others are negative, keeping the son from the paths of evil, and specifically including the immoral woman:
To deliver you from the strange woman, From the adulteress who flatters with her words; That leaves the companion of her youth And forgets the covenant of her God; For her house sinks down to death [מָוֶת] And her tracks lead to the dead [רְפָאִים]; None who go to her return again, Nor do they reach the paths of life (Proverbs 2:16-19).
While preparing for a recent opportunity to teach this text (in our local congregation) I was put in mind of some of the burial sites which may be seen by the visitor to Bible lands. Such examples as this here below help us to visualize the word picture employed to warn of the destiny of the path of the immoral woman.
Approach to Herod’s family tomb in Jerusalem. Photo by Leon Mauldin.
King Herod the Great was buried at the Herodium, but according to Josephus some of his family members were buried in Jerusalem. This tomb has been identified as Herod’s family tomb. BTW, note the rolling stone at center.
Herod’s family tomb in Jerusalem. Photo by Leon Mauldin.
The Biblical Archaeological Society notes:
Since its discovery in 1892, a tomb near the King David Hotel, west of Jaffa Gate, has been listed in many guidebooks and shown to multitudes of pilgrim tourists as “Herod’s Family Tomb.” The architectural style of the tomb certainly dates it to the right period. This exterior view, for instance, shows the typical arrangement of the time for a tomb entrance: steps cut into bedrock lead down to a vertical doorway guarded by a huge, cylindrical rolling stone. The suggestion that this was actually the royal family tomb came from what was found beyond this entranceway. The tomb was large; five rooms arranged in the shape of a cross had been hewn out of the bedrock. More significantly, portions of the walls were faced with finely carved ashlar (an ashlar is a rectangular building stone with surfaces trimmed at right angles) stone blocks in the style typical of Herod’s monumental building projects, such as the Temple Mount additions (emphasis mine, LM) (see SNT34: Southern Extension of Temple Mount, Reconstruction Peter; SNT35: Monumental Walls at Tomb of Abraham). This was structurally unnecessary and was a most unusual feature; in other tombs of this period, room walls consisted simply of bedrock, chisel dressed to achieve a flat surface. (The Biblical World in Pictures; BAS Biblical World in Pictures. (2003). Washington D.C.: Biblical Archaeology Society).
(It should be noted that some archaeologists/scholars such as the late Ehud Netzer, believed Herod’s family tomb to be near the Damascus Gate in Jerusalem).
Using the wording of the Proverbs text, in an article entitled, “None Return Again,” Frank Himmel observed:
No man who becomes involved in adultery will ever be the same again. He cannot return to where he was. He can be forgiven by God. He can be forgiven by his mate. He can be forgiven by the spouse of his partner in adultery. But things can never be quite the way they were.
The implicit trust his mate placed in him has been broken. The special intimate relationship between husband and wife has been violated. The painful memory of the act remains in the consciences of all involved, try as they may to remove it. The feelings of guilt are still there. To the extent the sin is known to others the reputation is damaged. If those involved are Christians the Lord’s holy name is reproached. If they have children who know of the affair the confidence of those little ones is shaken. Time will aid in healing these wounds, but it cannot completely erase the them. (Guardian of Truth XXXVI: 13, pp. 385, 407, July 2, 1992).
On the Day of Pentecost (Acts 2), which marked the beginning of the preaching of the Gospel and the discharge of the Great Commission, Peter affirmed the resurrection of the crucified Christ, showing the fulfillment of Psalm 16:8-11 (Acts 2:25-28). Peter explained,
Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. This Jesus God raised up again, to which we are all witnesses (Acts 2:29-32, NASB). (Note: the NASB uses upper-case in NT texts to indicate quotations from the OT).
Here is the proposed site for the tombs of the house of David located at the SE portion of the City of David, excavated by Raymond Weill, 1913-1914.
Royal Tombs of the House of David, proposed site. Photo by Leon Mauldin.
And a close-up shot:
Proposed Tomb of the House of David. Photo by Leon Mauldin.
Dr. Todd Bolen notes,
Most scholars today reject this identification. These structures do not have features typical of Iron Age tombs; there are no burial benches or repositories. Because of later destruction, there is no stratigraphy, pottery, or burial gifts which would make dating the structure possible. Some scholars think that it dates to the Herodian period and may have been used as wine cellars for the structures built above it. There is no other candidate for the tomb of David.
The point to be remembered is that unlike the Subject of David’s psalm, David was buried, and his body saw corruption. The One of Whom he spoke saw no corruption. His body did not decay, and His spirit was not left in the Hadean realm–up from the grave He arose! The resurrection of Jesus is at the very heart of the Gospel message. Apart from the resurrection of Jesus there IS no Gospel!
Posted by Leon Mauldin 
leonmauldin.blog 