And literally "equivalent to them all" was such study to the Jew. The circumstances of the times forced him to learn Greek, perhaps also Latin, so much as was necessary for intercourse; and to tolerate at least the Greek translation of the Scriptures, and the use of any language in the daily prayers of the Shema, of the eighteen benedictions, and of the grace after meat (these are the oldest elements of the Jewish liturgy). But the blessing of the priests might not be spoken, nor the phylacteries nor the Mesusah written, in other than the Hebrew language (Megil. i. 8; Sotah, vii. 1, 2); while heathen science and literature were absolutely prohibited. To this, and not to the mere learning of Greek, which must have been almost necessary for daily life, refer such prohibitions as that traced to the time of Titus (Sotah, ix. 14), forbidding a man to teach his son Greek. The Talmud itself (Men. 99 b) furnishes a clever illustration of this, when, in reply to the question of a younger Rabbi, whether, since he knew the whole "Thorah" (the law), he might be allowed to study "Greek wisdom," his uncle reminded him of the words (Josh 1:8), "Thou shalt meditate therein day and night." "Go, then, and consider," said the older Rabbi, "which is the hour that is neither of the day nor of the night, and in it thou mayest study Grecian wisdom." This, then, was one source of danger averted. Then, as for the occupations of ordinary life, it was indeed quite true that every Jew was bound to learn some trade or business. But this was not to divert him from study; quite the contrary. It was regarded as a profanation--or at least declared such--to make use of one's learning for secular purposes, whether of gain or of honour. The great Hillel had it (Ab. i. 13): "He who serves himself by the crown (the Thorah') shall fade away." To this Rabbi Zadok added the warning, "Make study neither a crown by which to shine, nor yet a spade with which to dig"--the Mishnah inferring that such attempts would only lead to the shortening of life (Ab. iv. 5). All was to be merely subsidiary to the one grand object; the one was of time, the other of eternity; the one of the body, the other of the soul; and its use was only to sustain the body, so as to give free scope to the soul on its upward path. Every science also merged in theology. Some were not so much sciences as means of livelihood, such as medicine and surgery; others were merely handmaidens to theology. Jurisprudence was in reality a kind of canon law; mathematics and astronomy were subservient to the computations of the Jewish calendar; literature existed not outside theological pursuits; and as for history, geography, or natural studies, although we mark, in reference to the latter, a keenness of observation which often led instinctively to truth, we meet with so much ignorance, and with so many gross mistakes and fables, as almost to shake the belief of the student in the trustworthiness of any Rabbinical testimony.
From what has been stated, three inferences will be gathered, all of most material bearing on the study of the New Testament. It will be seen how a mere knowledge of the law came to hold such place of almost exclusive importance that its successful prosecution seemed to be well-nigh all in all. Again, it is easy now to understand why students and teachers of theology enjoyed such exceptional honour (Matt 23:6, 7: Mark 12:38, 39: Luke 11:43, 20:46). In this respect the testimonies of Onkelos, in his paraphrastic rendering of the Scriptures, of the oldest "Targumim," or paraphrastic commentaries, of the Mishnah, and of the two Talmuds, are not only unanimous, but most extravagant. Not only are miracles supposed to be performed in attestation of certain Rabbis, but such a story is actually ventured upon (Bab. Mes. 86 a), as that on the occasion of a discussion in the academy of heaven, when the Almighty and His angels were of different opinions in regard to a special point of law, a Rabbi famed for his knowledge of that subject was summoned up by the angel of death to decide the matter between them! The story is altogether too blasphemous for details, and indeed the whole subject is too wide for treatment in this connection. If such was the exalted position of a Rabbi, this direction of the Mishnah seems quite natural, that in case of loss, of difficulties, or of captivity, a teacher was to be cared for before a father, since to the latter we owed only our existence in this world, but to the former the life of the world to come (Bab. Mez. ii. 11). It is curious how in this respect also Roman Catholicism and Pharisaism arrive at the same ultimate results. Witness this saying of the celebrated Rabbi, who flourished in the thirteenth century, and whose authority is almost absolute among the Jews. The following is his glossary on Deuteronomy 17:11: "Even if a Rabbi were to teach that your left hand was the right, and your right hand the left, you are bound to obey."