Education in Bible Times
Education is essential to the survival of any social group, since a community secures its continued existence and development only through the transmission of its accumulated knowledge, derived power, and ideological aims to the next generation. Education may be simply (and narrowly) defined as the process of teaching and learning, the imparting and acquisition of knowledge and skill(s).
The need for education was no less true for the Israelites than for any of the peoples of the ancient world. In fact, the Old Testament record indicates repeatedly that the success of the Hebrew community and the continuity of its culture were conditioned by the knowledge of and obedience to God's revealed law ( Joshua 1:6-8 ). Thus, to ensure their prosperity, growth, and longevity as the people of Yahweh, Israel's mandate was one of educationdiligently teaching their children to love God, and to know and obey his statues and ordinances ( Deut 6:1-9 ). Likewise, the New Testament record links the success of the church of Jesus Christ, as a worshiping community of "salt and light" reaching out to a dark world, to the teaching of sound doctrine ( John 13:34-35 ; Eph 4:14 ; 1 Tim 1:10 ; Titus 2:1 ).
Education in the Ancient Near East. Since education is basic to the existence of any community or society it is only natural that certain foundational ideals, methods, and principles of education are shared properties among diverse people groups. The case is no different when we study the educational practices of the Israelites within the context of education in world of the ancient Near East.
Education in the ancient world was rooted in religious tradition and theological ideals. The goal of education was the transmission of that religious tradition, along with community mores and values, and vocational and technical skills. The by-product of this kind of education was a model citizen, loyal to family, gods, and king, upright in character, and productive in community life. More than liberally educated "free-thinkers, " the important outcome of the educational system for the ancients was utilitarianequipping people to be functional members of family and society.
For the most part the teaching method was based upon rote learning. This memorization of the curricular materials was accomplished by both oral and written recitation. Disciplined learning characterized educational instruction, with lessons taught at fixed times during the day and often for a set number of days in a month. In addition to being teachers and drill masters, parents (in the home) and tutors (in the formal schools) also functioned as mentors and role-models, teaching by example and lifestyle.
The primary agency of education in both ancient Egypt and Mesopotamia was the home. Parents and elders of the clan or extended family were responsible for the education of children. The invention of writing systems and the increasing shift toward urbanization gave rise to specialized schools associated with the major institutions of the ancient worldthe temple and the palace. Whereas education in the home focused on vocational training and moral development, the temple and palace schools were designed to produce literate, informed, and capable religious and sociopolitical leaders and administrators.
However, more striking than these similarities are the difference between the educational ideals and practices of the Hebrews and those of their ancient counterparts. It is important to note that these educational distinctives of the Israelites are directly related to singular aspects of Hebrew religion. Five specific characteristics were not common to the religions of the ancient Near East.
First, the emphasis upon individual personality in Hebrew faith meant that education must respect the individual and seek to develop the whole person.
Second, the emphasis on the fatherhood of God in Israelite religion brought a sense of intimacy to the Creator-creature relationship and a sense of purpose and urgency to human history. Thus Hebrew education stressed the importance of recognizing and remembering Acts and events of divine providence in history.
Third, the idea of indeterminism or personal freedom in Hebrew religion gave man and woman dignity as free moral agents in creation; likewise Hebrew education stressed the responsibility individuals have toward God and others, accountability of human behavior, and the need for disciplined training in making "right" choices.
Fourth, the notion of the Israelites as a divinely chosen people encouraged fierce nationalistic overtones in Hebrew religion and education; religiously the Israelites were obligated to the demands of God's holiness in order to remain his special possession, while educationally they were obligated to instruct all nations in divine holiness and redemption as Yahweh's instrument of light to the nations.
Fifth, the doctrine of human sin and sinfulness stamps both Hebrew religion and education; this introduced the concept of mediation in Israelite religiona requirement for bridging the gap between a righteous God and his fallen creation; educationally this meant human knowledge and wisdom were flawed and limited and that divine illumination was necessary for grasping certain truths and divine enablement was necessary for doing right.