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Teach Your Children Well
Scripture: Deuteronomy 6
Faith is best taught "in action".
In the normal routines of life.
When you go in and out - lie down get up. .
.
Impress them on your children - something they will never forget.
Young minds are more impressionable.
Not information.
What are we instructed to pass on to our kids?
What is the admonition of the Lord?
Integrated Faith - when you go about the normal routines of life.
Intimate Faith - when you sit at home.
- talk about it.
Intentional Faith - I deliberately & purposefully want to influence my children to serve the Lord.
Identification - bind them as symbols.
What have been some faith symbols for us over the years?
Fish symbol - Greek character "chi" - WWJD - serves as a personal declaration and accountability.
*4972 **sphragizo { sfrag-id’-zo} *
from 4973; TDNT - 7:939,1127; v
AV - seal 22, set to (one’s) seal 1, stop 1, seal up 1, set a seal 1, vr seal 1; 27
GK - 5381 { sfragivzw }
1) to set a seal upon, mark with a seal, to seal
1a) for security: from Satan
1b) since things sealed up are concealed (as the contents of a letter), to hide, keep in silence, keep secret
1c) in order to mark a person or a thing
1c1) to set a mark upon by the impress of a seal or a stamp
1c2) angels are said to be sealed by God
1d) in order to prove, confirm, or attest a thing
1d1) to confirm authenticate, place beyond doubt
1d1a) of a written document
*EDUCATION*.
The child has always been of paramount importance in Judaism, as the Mishnah and Talmud clearly show in several passages.
For that matter, Jesus certainly taught the value of children, in his kindly treatment of them as well as in his instruction regarding them.
Because of this, there are a number of source-books for the study of education in the biblical period to be found in the OT, the Apocrypha and the Mishnah; /viz./
Proverbs, Ecclesiasticus, Wisdom of Solomon and /Pirqe// Aboth/, quite apart from useful allusions in other books.
On the other hand, actual details of schooling are few; the word ‘school’ occurs but once in av, and then refers merely to a lecture-room borrowed by Paul (Acts 19:9), not to any Jewish or Christian school.
*I.
Early links with religion*
Three events stand out in the history of Jewish education.
They centre on three persons, Ezra, Simon ben-Shetah\ and Joshua ben-Gamala.
It was Ezra who established Scripture (such as it was at the time) as the basis for schooling; and his successors went on to make the synagogue a place of instruction as well as a place of worship.
Simon ben-Shetah\ enacted, about 75 bc, that elementary schooling should be compulsory.
Joshua ben-Gamala improved existing organization, appointing teachers in every province and town, a century later.
But otherwise it is not easy to date innovations.
Even the origins of the synagogue are obscure, though the Exile is a likely time for their rise.
Schürer doubts the historicity of Simon ben-Shetah\‘s enactment, though most scholars accept it.
In any case, Simon did not institute the elementary school, but merely extended its use.
Simon and Joshua in no way interfered with existing trends and methods, and indeed Ezra only made more definite the previous linking of religion with everyday life.
So it will prove better to divide the topic by subject rather than date, since none of the three men made sweeping changes.
*II.
The development of schools*
The place of learning was exclusively the home in the earliest period, and the tutors were the parents; and teaching in the home continued to play an important part in the whole of the biblical period.
As it developed, the synagogue became the place of instruction.
Indeed, the NT and Philo support Schürer‘s view that the synagogue’s purpose was primarily instructional, and only then devotional; the synagogue ministry of Jesus consisted in ‘teaching’ (/cf./
Mt. 4:23).
The young were trained in either the synagogue itself or an adjoining building.
At a later stage the teacher sometimes taught in his own house, as is evidenced by the Aramaic phrase for ‘school’, beÆt_ saµp_eraÆ, literally ‘teacher’s house’.
The Temple porticoes, too, proved very useful for rabbis, and Jesus did much of his teaching there (/cf./
Mt. 26:55).
By Mishnaic times, eminent rabbis had their own schools for higher learning.
This feature probably started in the time of Hillel and Shammai, the famed 1st century bc rabbis.
An elementary school was called beÆt_ has-seµp_er, ‘house of the book’, while a college for higher education was known as beÆt_ mid_raµsû, ‘house of study’.
*III.
Teaching as a profession*
The first tutors were the parents, as we have seen, except in the case of royal children (/cf./ 2 Ki.
10:1).
The importance of this role is stressed here and there in the Pentateuch, /e.g./ Dt. 4:9.
Even as late as the Talmud, it was still the parent’s responsibility to inculcate the law, to teach a trade and to get his son married.
After the period of Ezra, there arose a new profession, that of the scribe (soµp_eµr), the teacher in the synagogue.
The scribes were to change their character by NT times, however.
The ‘wise’, or ‘sages’, seem to have been a different guild from the scribes, but their exact nature and function are obscure.
The ‘sage’ (h\aµk_aµm) is, of course, frequently mentioned in Proverbs and later wisdom literature.
By the NT period, there were three grades of teacher, the h\aµk_aµm, the soµp_eµr and the h\azzaµn (‘officer’), in descending order.
Nicodemus was presumably of the highest grade, the ‘teachers of the law’ (Lk.
5:17, where the Gk.
term is nomodidaskalos) of the lowest.
The generic term ‘teacher’ (Heb.
melammeµd_; Aram.
saµp_eraÆ) was usually applied to the lowest grade.
But the honorific titles given to teachers (rabbi, /etc./)
indicate the respect in which they were held.
Ideally, they were not to be paid for teaching, but frequently a polite fiction granted them remuneration for time spent instead of services rendered.
Ecclus.
38:24f.
considers manual labour beneath a teacher’s dignity; besides, leisure is a necessary adjunct to his task.
But later on there were many rabbis who learnt a trade.
Paul’s views can be seen in 1 Cor.
9:3ff.
The Talmud gives stringent rulings about the qualifications of teachers; it is interesting that none of them is academic—they are all moral, except those that prescribe that he must be male and married.
*IV.
The scope of education*
This was not wide in the early period.
The boy would learn ordinary moral instruction from his mother, and a trade, usually agricultural, plus some religious and ritual knowledge, from his father.
The interplay of religion and agricultural life would have been self-evident at every festival (/cf./
Lv. 23, /passim/).
The festivals also taught religious history (/cf./
Ex. 13:8).
So even at the earliest period everyday life and religious belief and practice were inseparable.
This was the more so in the synagogue, where Scripture became the sole authority for both belief and daily conduct.
Life, indeed, was itself considered a ‘discipline’ (Heb.
muÆsaµr, a frequent word in Proverbs).
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