The Gospel of Matthew by Keener Craig S

Author:Keener, Craig S. [Keener, Craig S.]
Language: eng
Format: epub
Publisher: Wm. B. Eerdmans Publishing Co.
Published: 2009-07-23T16:00:00+00:00

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Excursus: Prostitution

For modern readers familiar with the Christian condemnation of prostitution as sin, the inclusion of prostitutes with "tax gatherers" in a category of sinners is not surprising (see comment on 9:9 for tax gatherers). This familiarity should not lead us to neglect a survey of associations prostitution would suggest in an ancient Mediterranean context. Although some rabbinic accounts of prostitutes in Palestine suggest foreigners (e.g., Sifre Num. 115.5.7; b. Menah. 44a; earlier, e.g., Prov 2:16; 5:20; 22:14), prostitutes also existed in Jerusalem in the Second Temple period if Ps. Sol. 2:11 is intended literally. Ilan 1996: 214-21 links both foreign and Jewish prostitutes with Jewish clients; Tannaim seem to have emphasized and resented especially the foreign ones (Goodman 1983: 60).

Scripture forbade Jewish practice of prostitution (Deut 23:17), though it reports that it occurred (e.g., Gen 38:15-16). Jewish teachers generally resented prostitution as immoral and dangerous (Sir 9:6; 19:2; 41:20; Jos. Ant. 4.206; Sib. Or. 5.3 88), 147 and as a primarily Gentile practice (e.g., 2 Macc 6:4; ARN 48, §132). Unattested in other Jewish texts, Philo's claim that prostitution was a capital offense in the law (Jos. 43; Spec. Leg. 3.51) appears to be idiosyncratic, an apologetic strategy (Belkin 1940: 256).

Many Gentiles also regarded prostitution as shameful (Diod. Sic. 12.21.2;

Artem. Oneir. 1.78), foolish (Muson. Ruf. Fr. 12, On Sexual Indulgence in Malherbe

1986: 153; Plut. Educ. 7, Mor. 5C; Diog. Ep. 44; Diog. Laert. 6.2.61, 66), and hurtful (Cato collection of distichs 25; Dio Chrys. Or. 7.133-37; Ward 1990: 286). Nevertheless, even moralists regarded prostitution as a better outlet for passion than adultery (Hor. Sat. 2.7.46-47; Greek Anthol. 7.403; Harrell 1967: 35), some philosophers regarded prejudices against prostitution as merely culturally based (Sext. Emp. Pyrrh. 3.201; Diog. Laert. 2.69, 74, 99), and the state regulated the practice at a profit wherever possible (WO 1157; OGIS 674 = IGRR 1.1183 in Lewis 1983: 141, 145, 171-72). Roman law did not prosecute an active prostitute unless she had retired and become married, in which case her activity, if she continued in it, constituted legal adultery (Justinian Codex 9.20, 22, 29; Gardner 1986: 130, 133).

In the Roman world inns and bars regularly doubled as low-class brothels (Appendix Vergiliana Copa 1-6; CIL 5.1679 in Sherk 1988: 210-11; Dio Chrys. Or. 7.133; Gardner 1986: 32; MacMullen 1974: 86-87; Casson 1974: 206-15). Although some high-class prostitutes became wealthy (e.g., Athenaeus Deipn. 13.596B; Sifre Num. 115.5.7), prostitution more often stemmed from economic necessity (e.g., B.G.U. 1024.7 in Lewis 1983: 145-46), most often slavery (Mart. Epig. 9.6.7; 9.8; Apul. Metam. 7.9; ARN 8A; Pomeroy 1975: 140-41, 192). 148

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