Untitled Sermon (4)
Building now and for Eternity
Education. The original purpose of Jewish education was to teach children to know and understand their special relationship with God, to teach them to serve him, and to educate them in “holiness.” Later Jewish education included character development and the history of God’s people (particularly through rehearsing his acts of deliverance). Because of that education, the Jews knew the Mosaic law and their own history, and during periods of subjection to foreign powers they were able to maintain their national pride. In modern times they have reestablished themselves as a nation (1948).
Education in the Home. The priority given to education stemmed from the value of children in the Jewish family. Children were a great joy and reward (Ps 127:3–5). Education in the home began soon after a child could talk, and certainly by the age of three. Parents taught prayers and songs which children learned by repetition, just as children today learn nursery rhymes.
At home, children became aware of certain religious items and symbols. They were encouraged to ask about the meaning of the annual Passover ritual (Ex 12:26), which served throughout Hebrew history as a fundamental means of instruction about the nature and significance of God’s power in human life. Children undoubtedly had questions about objects they encountered, whether sacred vessels, ornaments, or clothing used in the tabernacle or temple worship, or more mundane things of everyday life.
Parental responsibility for education was clearly defined. A father was expected to give his son instruction in religion and in the history of the Hebrew people. He was also specifically required to teach his son a trade, often his own, since a boy without a trade was thought to have been trained for life as a thief. A father’s other responsibilities included finding his son a wife and teaching him to swim.
Rabbis held that women could not study the Law because they were “of light mind.” Influential women in the Bible include Deborah (Jgs 4:4, 5), Jael (Jgs 4:18–24), the wise woman of Tekoa (2 Sm 14:2–20), the wise woman of Abel (2 Sm 20:16–22), Lois, Eunice, and Priscilla (Acts 18:2; Rom 16:3; 1 Cor 16:19; 2 Tm 1:5).
The Jewish mother played a considerable role in a child’s education, particularly in the earliest years. A mother was expected to assist in teaching her sons, but her major responsibility was to train her daughters. Since daughters were less highly esteemed than sons, a girl’s education took place entirely in the home. The mother was responsible for educating her daughters to be successful homemakers: obedient, capable, and virtuous wives. Girls learned the skills of cooking, spinning, weaving, dyeing, caring for children, and managing slaves. They learned how to grind grain and at times helped with the harvest. Occasionally they were expected to help guard the vineyard or, if they had no brothers, to help care for the flocks.
Girls probably learned music and dancing and were expected to have good manners and high moral standards. They were taught to read, and some learned to write and reckon weights and measures. In exceptional circumstances a girl might receive an advanced education privately at home from a tutor.
Even when education was entirely home-centered, it is probable that most wealthy and especially royal children were instructed by a tutor, following a tradition established by other Near Eastern peoples.
Religious Education. At an early age children accompanied their parents to religious services. At the great festivals they were introduced to important episodes in Jewish history. The Jews, an agricultural people, believed that agricultural knowledge had been revealed by God and that tending the ground was a basic human responsibility. Like some other Near Eastern nations, they believed that the land belonged to God. They were merely tenants. If a crop failed, it was because God withheld rain, but he would do that only if the people were sinful.
The celebrations of the Passover, Pentecost, and the feast of tabernacles were associated with the harvest. Throughout the biblical period those festivals remained closely identified with the growing season. Such occasions became educational opportunities for children. They learned that the Passover commemorated the deliverance of their ancestors from slavery in Egypt. At Pentecost the Jewish people remembered God giving the Law to Moses on Mt Sinai. The feast of tabernacles, with its green booths made from tree branches, commemorated God’s faithfulness to the Jews on their seemingly endless journey to the Promised Land.
An example of a ceremony used as a teaching tool is the Passover ritual, which of the three great festivals was the least directly connected in origin with the harvest. That feast, which was immediately followed by a seven-day period known as the feast of unleavened bread (Lv 23:6), was associated with the beginning of the barley harvest in April. (The exodus from Egypt had taken place at that time of year.)
In the Passover ceremony the priest would take one of the first sheaves of the barley harvest and wave it before the Lord (Lv 23:9–11). Before that, the men would choose a barley field at random and bind some of the best sheaves, leaving them standing. The following evening three men would go out to that field with sickles and baskets to reap those specifically prepared sheaves. As onlookers, including the children, gathered to observe the ceremony, the reapers would ask the crowd certain traditional questions. Year by year the children saw that ritual and heard the answers. The barley was cut and taken to the temple court, where it was threshed and winnowed. Some of it was mixed with oil and incense, and used as an offering. The remainder went to the priests.
Formal Education. Jewish education during the biblical period consisted of acquiring an intimate knowledge of the Law, studying the history of the Jewish people, and becoming proficient in reading, writing, and a certain amount of arithmetic. To that, incidental information such as the medicinal value of certain herbs (see 1 Kgs 4:33) might sometimes be added.
Teachers. As one of their functions priests had from the time of Moses instructed the people in the knowledge of God. As officers of the synagogue the Levites also performed a teaching role (cf. Dt 33:10; 2 Chr 35:3). Before the exile the prophets assumed the role of instructors, teaching the historical heritage of the people and acting as critics of injustice and improper social behavior. Their responsibility was to interpret the Law for contemporary society. By the 4th century BC the prophets’ role as instructors had passed to the scribes and to others designated as teachers.
In the centuries before Christ, scribes not only transcribed and preserved the traditions in written form but were students and interpreters of the Law. The scribes were known as doctors of the Law (Lk 5:17 KJV), lawyers (Mt 22:35), and rabbis (Mt 23:8). All higher education was in their hands, and they developed a complex system of instruction known as “the tradition of the elders” (Mt 15:2–6). Although the scribes needed leisure for their scholarly pursuits, they did not despise workers. Most of them, in fact, when necessary practiced a trade as a means of support.
Although the scribes were influential in the time of Christ (Mt 23:1, 2), they undoubtedly found, like the prophets before them, that their words were not always heeded. The scribes, who exercised an important influence over contemporary life and morals, were notable for their fierce opposition to Jesus (Mk 2:6) and to the early church (Acts 4:5; 6:12).
By the NT era the entire community was expected to establish and maintain elementary schools. The community was also responsible for financing the education of poor or orphaned children. Out of high regard for earlier priests, prophets, and scribes, and because of the eminent position given to education, teachers were highly esteemed by the Jewish people. Because God had given them the Law, it was of greatest importance. One who worked as God’s servant expounding the Law was therefore the most important person in the community. To be a teacher was life’s highest privilege, the most significant task a man could perform.
Teachers were expected to demonstrate exceptional character along with their academic qualifications. They were expected to keep children from having contact with anything harmful. They were not to show bitterness or give preference to one child over another. Rather than threatening, they were to explain right and wrong and the harmfulness of sin. Teachers were expected to keep promises to children lest the students grow accustomed to broken words and lies. Teachers were to be even tempered, never impatient or lacking in understanding, always prepared to repeat explanations. It was said that children should be treated like young heifers, with their burdens increased daily. Yet any teacher who was too severe was dismissed.
A teacher was warned not to jeopardize the dignity of his position by familiarity with students, such as joking, eating, or drinking in their presence.
Subject Matter. Early education consisted of learning the Law through listening and oral repetition, along with the study of the written text. The content of the Law covered three main areas: ceremonial, civil, and criminal. Students needed to master these, preparing themselves to take responsibility for observing the Law as adults.
The Scriptures contained such a variety of writings that pupils learned about religion, history, law, morals, and manners, plus reading, writing, and arithmetic. They studied from great literature; along with the Law they used the books of Psalms, Proverbs, and Ecclesiastes extensively as texts. The Dead Sea Scrolls have shown that some classical Hebrew was still being spoken in NT times. Students who commonly spoke Aramaic or Greek were faced with a difficult situation when learning the Hebrew of the OT. The problem was especially complex because the Hebrew was written without any vowel sounds. Those had to be memorized in association with the consonants of the text.
Since the ancient Hebrews were generally regarded as the most proficient musicians and singers in the Near East, it is probable that basic instruction in singing and playing instruments, such as the pipe and harp, was received at home. Even in later times it is unlikely that music formed part of the regular academic education of Jewish boys, although persons who served as temple musicians and singers must have received some formal instruction. Although no Hebrew hymns have survived in musical form, temple singers would almost certainly have been familiar with the kind of music theory known among the Canaanites. (A musical text recovered from Ugarit [Ras Shamra] consisted of a ballad or a hymn inscribed on clay with curious musical symbols that long defied identification. Dating to perhaps 1800 BC, that Canaanite text has been described as the “oldest sheet music in the world.”)
During the exile especially, great emphasis was placed on recording and preserving ancient customs and ceremonies in order to maintain the distinctiveness of Hebrew culture. The captives recognized the importance of keeping alive their national heritage and the Law during the years they were living in an alien culture.
The synagogue developed during the exile as a place for the study of religion and for prayer, becoming the center of instruction in the Jewish faith. Previously the temple at Jerusalem had been the only place for sacrifice. Because that ritual could not be performed in Babylon, it was natural for the synagogue to increase in importance in worship as well as in education.
The exile brought about fundamental changes in Jewish life in areas other than the purely religious. Education received considerable stimulation from the Jewish exiles’ contact with the more sophisticated culture of the Babylonians. The Babylonian law code was a precise and well-established feature of life. Schools and libraries in Babylonia had been in existence for many centuries. Mesopotamian knowledge of medicine, astronomy, mathematics, architecture, and engineering was far superior to that of the Jews. In that intellectual environment the literature of the Jews took on new meaning; it was from that period that the books of Ezekiel and Daniel emerged.
In the postexilic period, teaching was based extensively on Proverbs and the apocryphal books of Ecclesiasticus and the Wisdom of Solomon. From those works the Jews received practical training for a successful life. The scribes taught that wisdom came from God and that those who obeyed the commandments would bring joy and honor to others.
Under Persian rule in the 6th century BC the Jews had been encouraged to return to Jerusalem and rebuild the temple. After 332 BC, when Alexander the Great defeated the Persian king Darius, strong efforts were made to Hellenize the conquered peoples. The Greek language was introduced along with Greek religion, political procedures, and educational methods. The drive for Hellenization continued under the rule of the Ptolemies (a Macedonian family line that ruled Egypt) and the Seleucids (a Syrian dynasty). Coincident with the establishment of foreign rule came the dominance of the Jewish priesthood in Judean political matters. Greek influence was seen in the enriched aesthetic appreciation typical of certain Jewish rulers.
Although Greek philosophy and sports remained outside the realm of Jewish education, there was a noticeable decline in Jewish religious and moral standards in the Hellenistic period. Some Jews were eager to obtain advancement from the foreign masters by adopting the Greek culture. Others fought desperately to preserve their Jewish heritage. During Roman times the foreign influence was again ignored by faithful Jews whenever possible.
Teaching Methods. Teaching methods, developed from memorizing the Law, stressed the importance of retentiveness and recollection. Children were taught to memorize as soon as they could talk, and were trained to repeat the exact words so that no nuance of meaning would be altered. The alphabet was taught and memorized by being repeatedly written and drilled. Students copied and recopied passages from the written Law in precise, neat handwriting. Any piece of writing containing a mistake was considered dangerous, since it might imprint the wrong word or spelling on the learner’s mind. Reading aloud was recommended as an aid to memorization.
To aid learning, each boy was also given a personal text beginning with the first letter of his name and ending with the last. As soon as he demonstrated his ability to read, he received a scroll which contained the first words of Deuteronomy 6:4: “Hear, O Israel: The Lord our God is one Lord.” That was recited every morning and evening in postexilic times, along with the Hallel (or psalm of praise), the story of creation, and the main part of the Law contained in Leviticus.
Teachings also came in the form of proverbs or parables, a device later used by Jesus (Mk 4:1, 2). An open sharing of knowledge occurred in “question and answer” periods (for example, the visit of the 12-year-old Jesus to the temple in Jerusalem, Lk 2:46, 47).
Very little information is available on education in the early Christian era. We know that Jesus could read and expound the Scriptures and was knowledgeable enough to discuss theology with the learned men in the temple. He probably learned at home and received the elementary education common to most Jewish boys at that period.
Discipline. Discipline, almost always an important element in education, was important to the ancient Hebrews. A system of reward and punishment was used in which corporal chastisement was normal. Punishment was considered to be an outward symbol of God’s love and concern for the instruction of his people (Ps 94:8–13), although the Jews as a people did not always learn from those corrections (Jer 5:3; Am 4:6–13). A child was thought to need “breaking” like a horse: “A horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be wilful” (Ecclus 30:8).
Adult Education. When Ezra the scribe returned from Babylon with a copy of the Law, he taught it to the Levites and to the people. That material, together with the Book of Proverbs and literature from both the preexilic and exilic periods, became basic in Jewish education. In the postexilic period, priests traveled to the towns, addressing people in the synagogue on the sabbath and in the square on market days, when a large crowd would be gathered. Some individuals may have extended their learning through discussion with the elders (cf. Ez 8:1).
For those who continued their education, the next phase was probably instruction by scribes. The scribes, leaders of a Jewish sect called Pharisees, had developed Ezra’s principles into strict rules on tithing, ritual purity, and synagogue worship. As a young man, Saul of Tarsus came to Jerusalem to study with Gamaliel, an honored rabbi (Acts 22:3). At that time the curriculum was an advanced study of theological law, both written and oral, along with the rites and ceremonies of Jewish culture.
School Buildings. By NT times some schools operated in special buildings and others in the teachers’ own houses, but most were attached to the synagogue. When a separate building was designed, it was considered inadvisable to construct it in a crowded area. In a large town the community was expected to provide two schools, especially if a river divided the town. A school did not operate in the heat of the day (between 10 AM and 3 PM), and would meet only four hours a day in July and August. Class size was expected to be 25, with a teacher and an assistant for 40 students and two teachers for 50. At school the boys sat on the ground at the teacher’s feet and learned from the Scriptures. Thus the school became known as the “House of the Book.”
Education in Surrounding Cultures. The theological emphasis of Hebrew education contrasted sharply with the aims of education in Greece and Rome. Those societies, however, were also concerned to develop a particular type of character.
In Sparta the purpose of educational training was to develop young men to be fighters who would subject themselves to the welfare of the state. Character development was achieved by eliminating luxuries and by systematically disciplining mind and body through physical activity. Survival techniques encouraged resourcefulness and initiative. Girls received the same education, since it was considered important to develop women who could give birth to strong warriors.
In Athens education was deemed essential to life. Because transmission of culture would enable boys to become perfect citizens, they were taught letters, music, morals and manners, mathematics, and gymnastics (development of a healthy body). Education was ideally a noble pursuit, a training of the mind, the birthright of every citizen; but in practice it was restricted to a small section of the aristocracy. Earning a living was despised by the educated as a way of life suitable only for slaves. Women received no education. The teacher in elementary schools was a lowly individual.
Roman education prepared a boy mentally and physically for farm, battlefield, or wherever his services were required by the state. Education was a family responsibility, the boy learning first from his mother, then from his father. Basic reading, writing, arithmetic, language structure, and debating skills were taught, sometimes by private tutors. When schools were developed, they seem to have been noisy, storefront activities operated by poorly paid teachers. Girls were taught housekeeping skills at home.
Egyptian boys attended the “House of the Books” for their studies and learned reading and elementary arithmetic. Writing in hieroglyphs on papyrus was the most difficult task. Like students in other cultures, boys were subject to corporal punishment. Egyptian teachers considered that “a boy’s ears are in his back,” following up that conviction with frequent use of a cane.
Egyptian uniconsonantal sign list.
Literacy Among the Jews. The extent of literacy among Jews over the centuries is difficult to determine, but indications can be found from specific examples. The Book of Joshua describes three men chosen from each tribe who had to prepare a written report about the land of Canaan (Jos 18:4, 8, 9). Later, Gideon captured a youth who was able to make a written list of the important men of the city (Jgs 8:14). Writing was probably a common skill since the Israelites were exhorted to use it frequently (Dt 6:9; 27:2–8). Simple mathematical terms could be written and understood by boys, and there are indications of familiarity with the geometrical relationship of a circle’s radius and circumference (the concept of pi; 2 Chr 4:2). The development of cursive script implies widespread use of writing from at least the 8th century BC. It is noteworthy that a synagogue service could be performed by any 10 men in the congregation, which presupposes that there were more than 10 men in any synagogue who were literate enough to fulfill that duty.
When fears of Hellenism were strong and the existence of Judaism was threatened in the 1st century BC, it was decreed that every Jewish boy should attend elementary school. Since such a system probably already existed, that decree merely made attendance compulsory for all males up to 16 or 17 years of age. No doubt the reason was that thorough knowledge and careful observance of the Law were vital to the survival of the Jewish heritage.
Joshua ben-Gamala (high priest, AD 63–65) is considered the founder of universal education. His instructions for setting up schools in towns and villages were precise, requiring attendance of boys from the age of six or seven years. The community was responsible for setting up a school and maintaining a teacher in any town where there were 10 Jewish families. Fathers were required to see that their sons attended school. When a family lived in an isolated area, a teacher often lived with the family. Teachers were probably paid either by the family or from a community tax, although scribes were not paid directly for the instruction they gave. It is difficult to know how far the goal of universal elementary education was attained.
Bibliography. J.A. Grassi, The Teacher in the Primitive Church and the Teacher Today; G. Hodgson, Primitive Christian Education; H.I. Marrou, History of Education in Antiquity; N. Morris, The Jewish School; F.H. Swift, Education in Ancient Israel.
Eduth. Hebrew word usually translated “testimony” “witness,” or “commandment.” It is used with reference to the tabernacle (Nm 17:7, 8; 18:2; 2 Chr 24:6), the ark (Ex 25:16), the Ten Commandments (Ex 31:18), and the Law of God in general (Ps 19:8).
The transliterated form appears only in the title of Psalm 60 in the Hebrew phrase Shushan Eduth. The phrase means “Lily of Testimony.”
See MUSIC AND MUSICAL INSTRUMENTS.
Eglah. One of King David’s wives and mother of Ithream (2 Sm 3:5; 1 Chr 3:3). Born while David was still in Hebron, Ithream was the 6th son.
Eglaim. Town mentioned in Isaiah 15:8. It cannot be located with certainty, but it was probably in southern Moab. A village called Aigaleim was mentioned by Eusebius and another called Agalla by Josephus (Antiq. 14.1.4) However, their identification with Eglaim is uncertain.
Eglath-shelishiyah. Place in Moab mentioned in Isaiah 15:5 and Jeremiah 48:34 in pronouncements of judgment. The name means literally “the third Eglath.” It was probably near Zoar at the southern end of the Dead Sea, but its exact location is uncertain.
Eglon (Person). Moabite king who captured Jericho and held it for 18 years, exacting a tribute from Israel. Ehud, an Israelite judge pretending to bring tribute, killed Eglon (Jgs 3:12–30).
See MOAB, MOABITE.
Eglon (Place). Town situated 7 miles southwest of Lachish, assigned to Judah’s tribe for an inheritance (Jos 15:39). It is generally identified with the modern Tell el-Hesi.