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Sketches of Jewish Social Life
What was the Middle East like at the time of Jesus’ life? Who inhabited this area? Where did people work? How did they travel? What did people live in? Drawing upon Jewish, Roman, Greek and Christian texts Alfred Edersheim reconstructs a vivid image of life in Galilee, Jerusalem and Judea at 0 A.D. Edersheim’s study covers a wide variety of subjects with chapters covering from how Jewish children were brought up to the position of various members of society, from women through to the Pharisees. Written in accessible prose it is one of the most fascinating social histories of Jewish people to have ever been written. Although this area had lost its independence to the Romans in the 1st century B. C. it was thriving under leaders like Herod the Great who were implementing monumental change, such as the expansion of the Second Temple in Jerusalem. Edersheim’s work therefore captures the life of a Jewish kingdom, that although was under the control of the Romans, still upheld a great deal of independence and had not yet begun to feel the full force of Christianity. Alfred Edersheim was a biblical scholar and a Jewish convert to Christianity. His other famous works include The Life and Times of Jesus the Messiah and The Temple and its Ministry and Services. This book was published in 1876 and he died in 1889.
219 pages, Kindle Edition
First published January 1, 1876
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About the author
Alfred Edersheim
258 books41 followersEdersheim was a scholar and writer on the traditions of the Jewish faith and Life of Christ He was born March 7th, 1825 in the city of Vienna, Austria. His parents Marcus and Stephanie Beifuss were of the Jewish faith. In Vienna he studied in the gymnasium and University of Austria.
Around 1845 he moved to Pesth, Hungary where he met John Duncan and other Presbyterian ministers, who were chaplains to Scottish workmen building a bridge over the Danube River. Under their influence he became a Christian and came to Scotland with Dr. Duncan. In 1843 he entered New College until 1844. In 1846 he entered the Presbyterian ministry and thereafter preached for a year as a missionary to the Jews and Germans at Jassy in Rumania. He came to Old Aberdeen Church in 1848 and remained for twelve years. Here he translated several German theological books into English and wrote his History of the Jewish Nation from the Fall of Jerusalem to the reign of Constantine the Great."
Reverend Alfred Edersheim was the second minister of Free Church known then as Old Machar Free Church. After twelve years at Free Church, Alfred's health started failing, he resigned and moved to Torquay in the county of Devon, England. In 1861, he gathered a congregation and in 1862 they built St. Andrews Presbyterian Church in Torwood Gardens, Torquay. Because of deteriorating health problems he had to resign from St. Andrews and moved to Bournemouth a spa on the south coast. In 1875 he became an Episcopalian and ordained a deacon and priest in the Church of England. For a year he was the (unsalaried) curate of the Abbey Church, Christ Church, Hants, near Bournemouth. In 1876 he became vicar of Loders, Dorsetshire; resigning in 1883, moving to Oxford, where he was select preacher to the University from 1884-86.
Because of his health condition he eventually moved to Menton, France where he passed away March 16th, 1889.
His publications as author, translator, editor, and contributor to dictionaries and serial works are very numerous. Perhaps the best-known are:
The History of the Jewish Nation from AD 70-312 (1857)
The Jubilee Rhythm of St. Bernard, and other Hymns (1866)
The Golden Diary of Heart-Converse with Jesus in the Psalms (1874)
The Temple: its Ministry and Services as they were in the Time of Jesus Christ (1874)
Sketches of Jewish Social Life in the days of Christ (1876)
The Life and Times of Jesus the Messiah (1883; 2 vols)
Prophecy and History in relation to the Messiah, (Warburtonian Lectures, 1880-84)
The History of Israel from the Sacrifice on Carmel to the Death of Jedhu (1885)
Around 1845 he moved to Pesth, Hungary where he met John Duncan and other Presbyterian ministers, who were chaplains to Scottish workmen building a bridge over the Danube River. Under their influence he became a Christian and came to Scotland with Dr. Duncan. In 1843 he entered New College until 1844. In 1846 he entered the Presbyterian ministry and thereafter preached for a year as a missionary to the Jews and Germans at Jassy in Rumania. He came to Old Aberdeen Church in 1848 and remained for twelve years. Here he translated several German theological books into English and wrote his History of the Jewish Nation from the Fall of Jerusalem to the reign of Constantine the Great."
Reverend Alfred Edersheim was the second minister of Free Church known then as Old Machar Free Church. After twelve years at Free Church, Alfred's health started failing, he resigned and moved to Torquay in the county of Devon, England. In 1861, he gathered a congregation and in 1862 they built St. Andrews Presbyterian Church in Torwood Gardens, Torquay. Because of deteriorating health problems he had to resign from St. Andrews and moved to Bournemouth a spa on the south coast. In 1875 he became an Episcopalian and ordained a deacon and priest in the Church of England. For a year he was the (unsalaried) curate of the Abbey Church, Christ Church, Hants, near Bournemouth. In 1876 he became vicar of Loders, Dorsetshire; resigning in 1883, moving to Oxford, where he was select preacher to the University from 1884-86.
Because of his health condition he eventually moved to Menton, France where he passed away March 16th, 1889.
His publications as author, translator, editor, and contributor to dictionaries and serial works are very numerous. Perhaps the best-known are:
The History of the Jewish Nation from AD 70-312 (1857)
The Jubilee Rhythm of St. Bernard, and other Hymns (1866)
The Golden Diary of Heart-Converse with Jesus in the Psalms (1874)
The Temple: its Ministry and Services as they were in the Time of Jesus Christ (1874)
Sketches of Jewish Social Life in the days of Christ (1876)
The Life and Times of Jesus the Messiah (1883; 2 vols)
Prophecy and History in relation to the Messiah, (Warburtonian Lectures, 1880-84)
The History of Israel from the Sacrifice on Carmel to the Death of Jedhu (1885)
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June 28, 2021
This book is exactly what I hoped it would be. Alfred Edersheim provided a concise summary of Jewish life and customs, history, geography, and sociology. He does so while constantly referencing New Testament passages and their specific contexts. In every chapter, he adds color for the modern reader to better depict Jesus Christ’s life and ministry. Let me provide one example from Chapter 2 (Jews and Gentiles in “the Land”):
“Palestine was to the Rabbis simply ‘the Land’, all other countries being summed up under the designation ‘outside the land.’” To the Rabbinnist, Palestine was “the only holy ground, to the utter exclusion of all other countries... [O]utside the land’ everything was darkness and death. The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death.” Edersheim next details the major provinces in Palestine, and the character of each, including the various factions and sects. While Judaism was “miserably divided” at the time of Christ, “[t]here was only one feeling common to all—high and low, rich and poor, learned and unlettered: it was that of intense hatred of the foreigner.” As a result, strict rules were established to separate Jews from outsiders according to this terrible intolerance. The division between Jew and Gentiles “pervaded every relationship of life.” Then comes the payoff: “In view of all this, what an almost incredible truth it must have seemed, when the Lord Jesus Christ proclaimed it among Israel as the object of his coming and kingdom, not to make of the Gentiles Jews, but both alike children of one Heavenly Father;... The most unexpected and unprepared-for revelation, from the Jewish point of view, was that of breaking down of the middle wall of partition between Jew and Gentile, the taking away of the enmity of the law, and nailing it to His cross. There was nothing analogous to it; not a hint of it to be found, either in the teaching or the spirit of the times. Quite the opposite. Assuredly, the most unlike thing to Christ were His times; and the greatest wonder of all—the ‘mystery hidden from ages and generations’—the foundation of one universal Church.”
This same pattern is repeated throughout the book.
Edersheim's writing is a bit burdensome, but overall this is an outstanding book.
“Palestine was to the Rabbis simply ‘the Land’, all other countries being summed up under the designation ‘outside the land.’” To the Rabbinnist, Palestine was “the only holy ground, to the utter exclusion of all other countries... [O]utside the land’ everything was darkness and death. The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death.” Edersheim next details the major provinces in Palestine, and the character of each, including the various factions and sects. While Judaism was “miserably divided” at the time of Christ, “[t]here was only one feeling common to all—high and low, rich and poor, learned and unlettered: it was that of intense hatred of the foreigner.” As a result, strict rules were established to separate Jews from outsiders according to this terrible intolerance. The division between Jew and Gentiles “pervaded every relationship of life.” Then comes the payoff: “In view of all this, what an almost incredible truth it must have seemed, when the Lord Jesus Christ proclaimed it among Israel as the object of his coming and kingdom, not to make of the Gentiles Jews, but both alike children of one Heavenly Father;... The most unexpected and unprepared-for revelation, from the Jewish point of view, was that of breaking down of the middle wall of partition between Jew and Gentile, the taking away of the enmity of the law, and nailing it to His cross. There was nothing analogous to it; not a hint of it to be found, either in the teaching or the spirit of the times. Quite the opposite. Assuredly, the most unlike thing to Christ were His times; and the greatest wonder of all—the ‘mystery hidden from ages and generations’—the foundation of one universal Church.”
This same pattern is repeated throughout the book.
Edersheim's writing is a bit burdensome, but overall this is an outstanding book.
April 22, 2016
Anyone who wants to understand the life of Jesus in the context of his own time needs to read this book. Written by a Jewish scholar in the late 1800s, the book covers geography, politics, clothing, social interactions, family life, education, the role of women, and the various aspects of religion and religious sects at the time of Christ. Certainly a wealth of new information has been gained since the time this book was written (I'm thinking of the Dead Sea Scrolls especially and the light they shed on the Essenes), but I haven't seen a book of this kind that is simultaneously erudite and accessible to the casual reader.
A very fun read.
A very fun read.
March 28, 2018
I cannot possibly recommend this, or indeed any Edersheim book, highly enough. Though his style is perhaps more academic than might be desirable in a "casual" Theological treatise, with references and footnotes and asides galore, they are worth wading through for the treasure within.
This is the first of Edersheim's works that I've worked through as an adult, and it is definitely a different read as an adult than it was as a teen. Edersheim exudes knowledge in every paragraph, knowledge that has, unfortunately, been dismissed as irrelevant by many in modern Christendom. We've become so enamored with reading the Bible as if it were God's personal letter to us as individuals that we forget that it was, indeed, written at a specific time in history, with historical customs and beliefs shaping how the Word was communicated to believers at the time.
This book was especially helpful to me in reading the Gospels (particularly Jesus's disputations with the Pharisees), as well as Paul's Epistles to Jewish believers. Judaism, as it exists now, is a product of 2000 years of rich intellectual tradition and growth in the post-Temple era, and it is easy for Christians to simply conflate the modern Judaism with that of the Pharisees, forgetting the impact of the Sadducean and Essene movements in the first century A.D.
I would say that this should be required reading for anyone who wants to understand the historical context of the New Testament. It opens and elaborates on so many elements of the text that would otherwise be a mystery to those of us reading it in the 21st century.
This is the first of Edersheim's works that I've worked through as an adult, and it is definitely a different read as an adult than it was as a teen. Edersheim exudes knowledge in every paragraph, knowledge that has, unfortunately, been dismissed as irrelevant by many in modern Christendom. We've become so enamored with reading the Bible as if it were God's personal letter to us as individuals that we forget that it was, indeed, written at a specific time in history, with historical customs and beliefs shaping how the Word was communicated to believers at the time.
This book was especially helpful to me in reading the Gospels (particularly Jesus's disputations with the Pharisees), as well as Paul's Epistles to Jewish believers. Judaism, as it exists now, is a product of 2000 years of rich intellectual tradition and growth in the post-Temple era, and it is easy for Christians to simply conflate the modern Judaism with that of the Pharisees, forgetting the impact of the Sadducean and Essene movements in the first century A.D.
I would say that this should be required reading for anyone who wants to understand the historical context of the New Testament. It opens and elaborates on so many elements of the text that would otherwise be a mystery to those of us reading it in the 21st century.
January 12, 2018
Edersheim sometimes gets bogged down in details from Jewish sources that , for a non-Jew, are hard to understand. Having said that, I loved reading this book because it gives rich cultural background and context for the New Testament and the times of Jesus.
November 9, 2019
Complete view of the subject
When picking this book up I thought, "This will be a nice addition to the cultural studies we have been doing on Judaism, etc." I was blown away by the content, and this book needs no other addition. It is quite complete in its assessment of social life. The layout was well thought out and chapters were organized. The content was portrayed in a way to make me look forward to reading the next section. Great book!
When picking this book up I thought, "This will be a nice addition to the cultural studies we have been doing on Judaism, etc." I was blown away by the content, and this book needs no other addition. It is quite complete in its assessment of social life. The layout was well thought out and chapters were organized. The content was portrayed in a way to make me look forward to reading the next section. Great book!
January 11, 2010
Though I'm sure this has been surpassed by other studies, I still enjoyed it and found it quite helpful. Edersheim was a Jew who converted to Christianity. Thus, he understands how Christ has fulfilled the Jewish system, even as he endeavors to explain the historical context of Christ.
June 2, 2015
Not quite what I expected and very tedious at times. It took me a few years to finish it so it's hard at this point to give a broad overviews but I do have some highlighted pieces:
For, close by Bethlehem, on the road to Jerusalem, was a tower, known as Migdal Eder, the “watch-tower of the flock.” For here was the station where shepherds watched the flocks destined for sacrifices in the Temple. p. 80
In the case of heathenism every advance in civilisation has marked a progressive lowering of public morality, the earlier stages of national life always showing a far higher tone than the later. On the contrary, the religion of the Bible (under the old as under the new dispensation) has increasingly raised, if not uniformly the public morals, yet always the tone and standard of public morality; it has continued to exhibit a standard never yet attained, and it has proved its power to control public and social life, to influence and to mould it. p. 122-123
It is on similar grounds that the Rabbis argue, that man must seek after woman, and not a woman after a man; only the reason which they assign for it sounds strange. Man, they say, was formed from the ground—woman from man’s rib; hence, in trying to find a wife man only looks after what he had lost! This formation of man from soft clay, and of woman from a hard bone, also illustrated why man was so much more easily reconcilable than woman. Similarly, it was observed, that God had not formed woman out of the head, lest she should become proud; nor out of the eye, lest she should lust; nor out of the ear, lest she should be curious; nor out of the mouth, lest she should be talkative; nor out of the heart, lest she should be jealous; nor out of the hand, lest she should be covetous; nor out of the foot, lest she be a busybody; but out of the rib, which was always covered. pg. 146
And we know that it was specially the duty of the “friend of the bridegroom” so to present to him his bride. Similarly it was his also, after marriage, to maintain proper terms between the couple, and more particularly to defend the good fame of the bride against all imputations. It may interest some to know that this custom also was traced up to highest authority. p. 153
Ordinarily, life was expected to be protracted, and death regarded as alike the punishment and the expiation of sin. To die within fifty years of age was to be cut off; within fifty-two, to die the death of Samuel the prophet; at sixty years of age, it was regarded as death at the hands of Heaven; at seventy, as that of an old man; and at eighty, as that of strength. Premature death was likened to the falling off of unripe fruit, or the extinction of a candle. To depart without having a son was to die, otherwise it was to fall asleep. The latter was stated to have been the case with David; the former with Joab. If a person had finished his work, his was regarded as the death of the righteous, who is gathered to his fathers. pg. 165-166
But all these are preliminary and outside questions, which only indirectly touch the great problems of the human soul concerning sin and salvation. And here we can, in this place, only state that the deeper and stronger our conviction that the language, surroundings, and whole atmosphere of the New Testament were those of Palestine at the time when our Lord trod its soil, the more startling appears the contrast between the doctrinal teaching of Christ and His apostles and that of the Rabbis. In general, it may be said that the New Testament teaching concerning original sin and its consequences finds no analogy in the Rabbinical writings of that period. As to the mode of salvation, their doctrine may be broadly summed up under the designation of work-righteousness. p. 177
on death:
Not thus are we taught by the Messiah, the King of the Jews. If we learn our loss, we also learn that “The Son of Man has come to seek and to save that which was lost.” Our righteousness is that freely bestowed on us by Him “Who was wounded for our transgressions and bruised for our iniquities.” “With His stripes we are healed.” The law which we obey is that which He has put within our hearts, by which we become temples of the Holy Ghost. “The Dayspring from on high hath visited us” through the tender mercy of our God. The Gospel hath brought life and immortality to light, for we know Whom we have believed; and “perfect love casteth out fear.” Not even the problems of sickness, sorrow, suffering, and death are unnoticed. “Weeping may endure for a night, but joy cometh in the morning.” The tears of earth’s night hang as dewdrops on flower and tree, presently to sparkle like diamonds in the morning sun. For, in that night of nights has Christ mingled the sweat of human toil and sorrow with the precious blood of His agony, and made it drop on earth as sweet balsam to heal its wounds, to soothe its sorrows, and to take away its death. pgs. 180-181
On worship in the synagogue:
But in reference to the so-called “Temple-synagogue,” there is this difficulty, that certain prayers and rites seem to have been connected with it, which formed no part of the regular Temple services, and yet were somehow engrafted upon them. We can therefore only conclude that the growing change in the theological views of Israel, before and about the time of Christ, made the Temple services alone appear insufficient. The symbolical and typical elements which constituted the life and centre of Temple worship had lost their spiritual meaning and attraction to the majority of that generation, and their place was becoming occupied by so-called teaching and outward performances. Thus the worship of the letter took the place of that of the spirit, and Israel was preparing to reject Christ for Pharisaism. p. 266
The “Shema” was a kind of “belief,” or “creed,” composed of these three passages of Scripture: Deut. 6:4–9; 11:13–21; Num. 15:37–41. p. 267
The following are the “benedictions” before the “Shema,” in their original form:
I. “Blessed be Thou, O Lord, King of the world, Who formest, the light and createst the darkness, Who makest peace and createst everything; Who, in mercy, givest light to the earth and to those who dwell upon it, and in Thy goodness day by day and every day renewest the works of creation. Blessed be the Lord our God for the glory of His handiwork and for the light-giving lights which He has made for His praise. Selah! Blessed be the Lord our God, Who hath formed the lights.”
II. “With great love hast Thou loved us, O Lord our God, and with much overflowing pity hast Thou pitied us, our Father and our King. For the sake of our fathers who trusted in Thee, and Thou taughtest them the statutes of life, have mercy upon us and teach us. Enlighten our eyes in Thy law; cause our hearts to cleave to Thy commandments; unite our hearts to love and fear Thy name, and we shall not be put to shame, world without end. For Thou art a God Who preparest salvation, and us hast Thou chosen from among all nations and tongues, and hast in truth brought us near to Thy great Name—Selah—that we may lovingly praise Thee and Thy Oneness. Blessed be the Lord Who in love chose His people Israel.”
The prayer after the “Shema” was as follows:
“True it is, that Thou art Jehovah our God and the God of our fathers, our King and the King of our fathers, our Saviour and the Saviour of our fathers, our Creator, the Rock of our salvation, our Help and our Deliverer. Thy Name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy Name by the seashore; together did all praise and own Thee King, and say, Jehovah shall reign world without end! Blessed be the Lord Who sayeth Israel!” p. 271
The special prayer for the evening is of not quite so old a date as the three just quoted. But as it is referred to in the Mishnah, and is so apt and simple, we reproduce it, as follows:
“O Lord our God! cause us to lie down in peace, and raise us up again to life, O our King! Spread over us the tabernacle of Thy peace; strengthen us before Thee in Thy good counsel, and deliver us for Thy Name’s sake. Be Thou for protection round about us; keep far from us the enemy, the pestilence, the sword, famine, and affliction. Keep Satan from before and from behind us, and hide us in the shadow of Thy wings, for Thou art a God Who helpest and deliverest us; and Thou, O God, art a gracious and merciful King. Keep Thou our going out and our coming in, for life and for peace, from henceforth and for ever!”
p. 273
when our Lord attended the synagogues at Nazareth and Capernaum, the first three and the last three of the eulogies were repeated, we produce them here, as follows:
I. “Blessed be the Lord our God and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob; the great, the mighty, and the terrible God; the Most High God, Who showeth mercy and kindness, Who createth all things, Who remembereth the gracious promises to the fathers, and bringeth a Saviour to their children’s children, for His own Name’s sake, in love. O King, Helper, Saviour, and Shield! Blessed art Thou, O Jehovah, the Shield of Abraham.”
II. “Thou, O Lord, art mighty for ever; Thou, Who quickenest the dead, art mighty to save. In Thy mercy Thou preservest the living; Thou quickenest the dead; in Thine abundant pity Thou bearest up those who fall, and healest those who are diseased, and loosest those who are bound, and fulfillest Thy faithful word to those who sleep in the dust. Who is like unto Thee, Lord of strength, and who can be compared to Thee, Who killest and makest alive, and causest salvation to spring forth? And faithful art Thou to give life unto the dead. Blessed be Thou, Jehovah, Who quickenest the dead!”
III. “Thou art holy, and Thy Name is holy; and the holy ones praise Thee every day. Selah! Blessed art Thou, Jehovah God, the Holy One!”
pgs. 274-275
The three concluding eulogies were as follows:
XVII. “Take gracious pleasure, O Jehovah our God, in Thy people Israel, and in their prayers. Accept the burnt-offerings of Israel, and their prayers, with Thy good pleasure; and may the services of Thy People Israel be ever acceptable unto Thee. And oh that our eyes may see it, as Thou turnest in mercy to Zion! Blessed be Thou, O Jehovah, Who restoreth His Shechinah to Zion!”
XVIII. “We praise Thee, because Thou art Jehovah our God, and the God of our fathers, for ever and ever. Thou art the Rock of our life, the Shield of our salvation, from generation to generation. We laud Thee, and declare Thy praise for our lives which are kept within Thine hand, and for our souls which are committed unto Thee, and for Thy wonders which are with us every day, and Thy wondrous deeds and Thy goodnesses, which are at all seasons—evening, morning, and mid-day. Thou gracious One, Whose compassions never end; Thou pitying One, Whose grace never ceaseth—for ever do we put our trust in Thee! And for all this Thy Name, O our King, be blessed and extolled always, for ever and ever! And all living bless Thee—Selah—and praise Thy Name in truth, O God, our Salvation and our Help. Blessed art Thou, Jehovah; Thy Name is the gracious One, to Whom praise is due.”
XIX. “Oh bestow on Thy people Israel great peace, for ever; for Thou art King and Lord of all peace, and it is good in Thine eyes to bless Thy people Israel with praise at all times and in every hour. Blessed art Thou, Jehovah, Who blesseth His people Israel with peace.”
pgs. 292-293
There can be no doubt, that so early as the time of our Lord ## series of doctrines and speculations prevailed which were kept secret from the multitude, and even from ordinary students, probably from fear of leading them into heresy. This class of study bears the general name of the “Kabbalah,” and, as even the term (from “kabal,” to “receive,” or “hand down”) implies, represents the spiritual traditions handed down from earliest times, although mixed up, in course of time, with many foreign and spurious elements. The “Kabbalah” grouped itself chiefly around the history of the creation, and the mystery of God’s Presence and Kingdom in the world, as symbolised in the vision of the chariot and of the wheels (Ezek. 1.). Much that is found in Cabbalistic writings approximates so closely to the higher truths of Christianity, that, despite the errors, superstitions, and follies that mingle with it, we cannot fail to recognise the continuance and the remains of those deeper facts of Divine revelation, which must have formed the substance of prophetic teaching under the Old Testament, and have been understood, or at least hoped for, by those who were under the guidance of the Holy Spirit.
pg. 293-294
Christ could not have been a stranger to His period, or else His teaching would have found no response, and, indeed, have been wholly unintelligible to His contemporaries. Nor did He address them as strangers to the covenant, like the heathen. His was in every respect the continuation, the development, and the fulfilment of the Old Testament. Only, He removed the superincumbent load of traditionalism; He discarded the externalism, the formalism, and the work-righteousness, which had well-nigh obliterated the spiritual truths of the Old Testament, and substituted in their place the worship of the letter. The grand spiritual facts, which it embodied, He brought forward in all their brightness and meaning; the typical teaching of that dispensation He came to show forth and to fulfil; and its prophecies He accomplished, alike for Israel and the world. And so in Him all that was in the Old Testament—of truth, way, and life—became “Yea and Amen.”
For, close by Bethlehem, on the road to Jerusalem, was a tower, known as Migdal Eder, the “watch-tower of the flock.” For here was the station where shepherds watched the flocks destined for sacrifices in the Temple. p. 80
In the case of heathenism every advance in civilisation has marked a progressive lowering of public morality, the earlier stages of national life always showing a far higher tone than the later. On the contrary, the religion of the Bible (under the old as under the new dispensation) has increasingly raised, if not uniformly the public morals, yet always the tone and standard of public morality; it has continued to exhibit a standard never yet attained, and it has proved its power to control public and social life, to influence and to mould it. p. 122-123
It is on similar grounds that the Rabbis argue, that man must seek after woman, and not a woman after a man; only the reason which they assign for it sounds strange. Man, they say, was formed from the ground—woman from man’s rib; hence, in trying to find a wife man only looks after what he had lost! This formation of man from soft clay, and of woman from a hard bone, also illustrated why man was so much more easily reconcilable than woman. Similarly, it was observed, that God had not formed woman out of the head, lest she should become proud; nor out of the eye, lest she should lust; nor out of the ear, lest she should be curious; nor out of the mouth, lest she should be talkative; nor out of the heart, lest she should be jealous; nor out of the hand, lest she should be covetous; nor out of the foot, lest she be a busybody; but out of the rib, which was always covered. pg. 146
And we know that it was specially the duty of the “friend of the bridegroom” so to present to him his bride. Similarly it was his also, after marriage, to maintain proper terms between the couple, and more particularly to defend the good fame of the bride against all imputations. It may interest some to know that this custom also was traced up to highest authority. p. 153
Ordinarily, life was expected to be protracted, and death regarded as alike the punishment and the expiation of sin. To die within fifty years of age was to be cut off; within fifty-two, to die the death of Samuel the prophet; at sixty years of age, it was regarded as death at the hands of Heaven; at seventy, as that of an old man; and at eighty, as that of strength. Premature death was likened to the falling off of unripe fruit, or the extinction of a candle. To depart without having a son was to die, otherwise it was to fall asleep. The latter was stated to have been the case with David; the former with Joab. If a person had finished his work, his was regarded as the death of the righteous, who is gathered to his fathers. pg. 165-166
But all these are preliminary and outside questions, which only indirectly touch the great problems of the human soul concerning sin and salvation. And here we can, in this place, only state that the deeper and stronger our conviction that the language, surroundings, and whole atmosphere of the New Testament were those of Palestine at the time when our Lord trod its soil, the more startling appears the contrast between the doctrinal teaching of Christ and His apostles and that of the Rabbis. In general, it may be said that the New Testament teaching concerning original sin and its consequences finds no analogy in the Rabbinical writings of that period. As to the mode of salvation, their doctrine may be broadly summed up under the designation of work-righteousness. p. 177
on death:
Not thus are we taught by the Messiah, the King of the Jews. If we learn our loss, we also learn that “The Son of Man has come to seek and to save that which was lost.” Our righteousness is that freely bestowed on us by Him “Who was wounded for our transgressions and bruised for our iniquities.” “With His stripes we are healed.” The law which we obey is that which He has put within our hearts, by which we become temples of the Holy Ghost. “The Dayspring from on high hath visited us” through the tender mercy of our God. The Gospel hath brought life and immortality to light, for we know Whom we have believed; and “perfect love casteth out fear.” Not even the problems of sickness, sorrow, suffering, and death are unnoticed. “Weeping may endure for a night, but joy cometh in the morning.” The tears of earth’s night hang as dewdrops on flower and tree, presently to sparkle like diamonds in the morning sun. For, in that night of nights has Christ mingled the sweat of human toil and sorrow with the precious blood of His agony, and made it drop on earth as sweet balsam to heal its wounds, to soothe its sorrows, and to take away its death. pgs. 180-181
On worship in the synagogue:
But in reference to the so-called “Temple-synagogue,” there is this difficulty, that certain prayers and rites seem to have been connected with it, which formed no part of the regular Temple services, and yet were somehow engrafted upon them. We can therefore only conclude that the growing change in the theological views of Israel, before and about the time of Christ, made the Temple services alone appear insufficient. The symbolical and typical elements which constituted the life and centre of Temple worship had lost their spiritual meaning and attraction to the majority of that generation, and their place was becoming occupied by so-called teaching and outward performances. Thus the worship of the letter took the place of that of the spirit, and Israel was preparing to reject Christ for Pharisaism. p. 266
The “Shema” was a kind of “belief,” or “creed,” composed of these three passages of Scripture: Deut. 6:4–9; 11:13–21; Num. 15:37–41. p. 267
The following are the “benedictions” before the “Shema,” in their original form:
I. “Blessed be Thou, O Lord, King of the world, Who formest, the light and createst the darkness, Who makest peace and createst everything; Who, in mercy, givest light to the earth and to those who dwell upon it, and in Thy goodness day by day and every day renewest the works of creation. Blessed be the Lord our God for the glory of His handiwork and for the light-giving lights which He has made for His praise. Selah! Blessed be the Lord our God, Who hath formed the lights.”
II. “With great love hast Thou loved us, O Lord our God, and with much overflowing pity hast Thou pitied us, our Father and our King. For the sake of our fathers who trusted in Thee, and Thou taughtest them the statutes of life, have mercy upon us and teach us. Enlighten our eyes in Thy law; cause our hearts to cleave to Thy commandments; unite our hearts to love and fear Thy name, and we shall not be put to shame, world without end. For Thou art a God Who preparest salvation, and us hast Thou chosen from among all nations and tongues, and hast in truth brought us near to Thy great Name—Selah—that we may lovingly praise Thee and Thy Oneness. Blessed be the Lord Who in love chose His people Israel.”
The prayer after the “Shema” was as follows:
“True it is, that Thou art Jehovah our God and the God of our fathers, our King and the King of our fathers, our Saviour and the Saviour of our fathers, our Creator, the Rock of our salvation, our Help and our Deliverer. Thy Name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy Name by the seashore; together did all praise and own Thee King, and say, Jehovah shall reign world without end! Blessed be the Lord Who sayeth Israel!” p. 271
The special prayer for the evening is of not quite so old a date as the three just quoted. But as it is referred to in the Mishnah, and is so apt and simple, we reproduce it, as follows:
“O Lord our God! cause us to lie down in peace, and raise us up again to life, O our King! Spread over us the tabernacle of Thy peace; strengthen us before Thee in Thy good counsel, and deliver us for Thy Name’s sake. Be Thou for protection round about us; keep far from us the enemy, the pestilence, the sword, famine, and affliction. Keep Satan from before and from behind us, and hide us in the shadow of Thy wings, for Thou art a God Who helpest and deliverest us; and Thou, O God, art a gracious and merciful King. Keep Thou our going out and our coming in, for life and for peace, from henceforth and for ever!”
p. 273
when our Lord attended the synagogues at Nazareth and Capernaum, the first three and the last three of the eulogies were repeated, we produce them here, as follows:
I. “Blessed be the Lord our God and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob; the great, the mighty, and the terrible God; the Most High God, Who showeth mercy and kindness, Who createth all things, Who remembereth the gracious promises to the fathers, and bringeth a Saviour to their children’s children, for His own Name’s sake, in love. O King, Helper, Saviour, and Shield! Blessed art Thou, O Jehovah, the Shield of Abraham.”
II. “Thou, O Lord, art mighty for ever; Thou, Who quickenest the dead, art mighty to save. In Thy mercy Thou preservest the living; Thou quickenest the dead; in Thine abundant pity Thou bearest up those who fall, and healest those who are diseased, and loosest those who are bound, and fulfillest Thy faithful word to those who sleep in the dust. Who is like unto Thee, Lord of strength, and who can be compared to Thee, Who killest and makest alive, and causest salvation to spring forth? And faithful art Thou to give life unto the dead. Blessed be Thou, Jehovah, Who quickenest the dead!”
III. “Thou art holy, and Thy Name is holy; and the holy ones praise Thee every day. Selah! Blessed art Thou, Jehovah God, the Holy One!”
pgs. 274-275
The three concluding eulogies were as follows:
XVII. “Take gracious pleasure, O Jehovah our God, in Thy people Israel, and in their prayers. Accept the burnt-offerings of Israel, and their prayers, with Thy good pleasure; and may the services of Thy People Israel be ever acceptable unto Thee. And oh that our eyes may see it, as Thou turnest in mercy to Zion! Blessed be Thou, O Jehovah, Who restoreth His Shechinah to Zion!”
XVIII. “We praise Thee, because Thou art Jehovah our God, and the God of our fathers, for ever and ever. Thou art the Rock of our life, the Shield of our salvation, from generation to generation. We laud Thee, and declare Thy praise for our lives which are kept within Thine hand, and for our souls which are committed unto Thee, and for Thy wonders which are with us every day, and Thy wondrous deeds and Thy goodnesses, which are at all seasons—evening, morning, and mid-day. Thou gracious One, Whose compassions never end; Thou pitying One, Whose grace never ceaseth—for ever do we put our trust in Thee! And for all this Thy Name, O our King, be blessed and extolled always, for ever and ever! And all living bless Thee—Selah—and praise Thy Name in truth, O God, our Salvation and our Help. Blessed art Thou, Jehovah; Thy Name is the gracious One, to Whom praise is due.”
XIX. “Oh bestow on Thy people Israel great peace, for ever; for Thou art King and Lord of all peace, and it is good in Thine eyes to bless Thy people Israel with praise at all times and in every hour. Blessed art Thou, Jehovah, Who blesseth His people Israel with peace.”
pgs. 292-293
There can be no doubt, that so early as the time of our Lord ## series of doctrines and speculations prevailed which were kept secret from the multitude, and even from ordinary students, probably from fear of leading them into heresy. This class of study bears the general name of the “Kabbalah,” and, as even the term (from “kabal,” to “receive,” or “hand down”) implies, represents the spiritual traditions handed down from earliest times, although mixed up, in course of time, with many foreign and spurious elements. The “Kabbalah” grouped itself chiefly around the history of the creation, and the mystery of God’s Presence and Kingdom in the world, as symbolised in the vision of the chariot and of the wheels (Ezek. 1.). Much that is found in Cabbalistic writings approximates so closely to the higher truths of Christianity, that, despite the errors, superstitions, and follies that mingle with it, we cannot fail to recognise the continuance and the remains of those deeper facts of Divine revelation, which must have formed the substance of prophetic teaching under the Old Testament, and have been understood, or at least hoped for, by those who were under the guidance of the Holy Spirit.
pg. 293-294
Christ could not have been a stranger to His period, or else His teaching would have found no response, and, indeed, have been wholly unintelligible to His contemporaries. Nor did He address them as strangers to the covenant, like the heathen. His was in every respect the continuation, the development, and the fulfilment of the Old Testament. Only, He removed the superincumbent load of traditionalism; He discarded the externalism, the formalism, and the work-righteousness, which had well-nigh obliterated the spiritual truths of the Old Testament, and substituted in their place the worship of the letter. The grand spiritual facts, which it embodied, He brought forward in all their brightness and meaning; the typical teaching of that dispensation He came to show forth and to fulfil; and its prophecies He accomplished, alike for Israel and the world. And so in Him all that was in the Old Testament—of truth, way, and life—became “Yea and Amen.”
August 3, 2019
This needs to be required reading for all Christian leaders, ordained or lay. Good reading for others too. It gives an in-depth picture of life in the first half of the first century CE. When Edersheim writes of the towns it is vibrant and great reading. One can almost see, hear and smell the activity. Writing about the Temple and the Pharisees it can become verging on boring - but that may be the fault of the reader. As he writes about the synagogues it is again interesting though not as stirring as the early chapters. But importantly it offers a different, a new (for me at least) perspective to view the New Testament. Things thought to be definitive are bathed in a new light and can be understood in a more rounded in-depth view. The underlying truths of the Christian story are strengthened not weakened by this re-visioning.
Alfred Edersheim was writing towards the end of the 19th century. He was of the Jewish faith but became a Christian and then a minister in the Church of Scotland and then the Church of England. Some of his ideas on theology are apparently not accepted these days buy this book is not one of theology but one of history and a view into Judaism in the first century.
Alfred Edersheim was writing towards the end of the 19th century. He was of the Jewish faith but became a Christian and then a minister in the Church of Scotland and then the Church of England. Some of his ideas on theology are apparently not accepted these days buy this book is not one of theology but one of history and a view into Judaism in the first century.
October 19, 2022
This was such an incredible inside look at the cultural and geographical significance of various things in Jewish life during the earthly ministry years of Christ.
The author was a Jew in the 1800s with extensive Scriptural education, which deepened upon his conversion to Christianity. Many Christians easily miss the Jewish significance of many things mentioned in Scripture such as head coverings, scribes and Pharisees, Jewish childhood, marriage and parenting traditions, death, trade, etc., and the author explains their significance within the context of Scripture pointing to Jesus.
⚠️I found the reprint edition difficult to read in its 8 1/2x11" size and think it would be easier if it was in a normal half-size book version. I also think that although enormous paragraphs were the style in the 1800s, it could be reformatted differently for easier readability without removing any of the original wording.
That said, I learned A LOT from this book, especially since the author had such passion for Jesus which made his writing come alive. This is a handy tool for deepening your understanding of Scripture and would make a great resource for Bible students, history nerds, pastors, and teachers.
The book is divided into 18 chapters and 2 Appendixes.
The author was a Jew in the 1800s with extensive Scriptural education, which deepened upon his conversion to Christianity. Many Christians easily miss the Jewish significance of many things mentioned in Scripture such as head coverings, scribes and Pharisees, Jewish childhood, marriage and parenting traditions, death, trade, etc., and the author explains their significance within the context of Scripture pointing to Jesus.
⚠️I found the reprint edition difficult to read in its 8 1/2x11" size and think it would be easier if it was in a normal half-size book version. I also think that although enormous paragraphs were the style in the 1800s, it could be reformatted differently for easier readability without removing any of the original wording.
That said, I learned A LOT from this book, especially since the author had such passion for Jesus which made his writing come alive. This is a handy tool for deepening your understanding of Scripture and would make a great resource for Bible students, history nerds, pastors, and teachers.
The book is divided into 18 chapters and 2 Appendixes.
September 21, 2024
Interesting insight
I enjoyed learning about different aspects of Jewish cultural and life during Christ's time. I also liked the straightforward comparisons between Jewish and Christian beliefs without being condescending to either. It was insightful and reminded me to study prophecy.
Like the historical context and explanations, though some did get a tad dull at times. Overall good read thu! 👍👍
I enjoyed learning about different aspects of Jewish cultural and life during Christ's time. I also liked the straightforward comparisons between Jewish and Christian beliefs without being condescending to either. It was insightful and reminded me to study prophecy.
Like the historical context and explanations, though some did get a tad dull at times. Overall good read thu! 👍👍
September 11, 2023
This was pretty mundane but provided helpful information about the life and times of Jewish society in Jesus' day. Wouldn't recommend unless you're really into old style writing and history. I did pick up some tidbits but it was perseverance that enabled me to finish it. Of course, I'm not a scholar! Someone else may eat it up.
December 7, 2025
Would really like to give this book a 2.5 if that rating were available. It is extremely well-researched and documented, and it contains some very valuable information. But the writing style was unnecessarily flowery and complicated--entirely prevented me from enjoying the read. Don't really care for the man's theology either.
April 14, 2018
Very interesting insights into Judaism at the time of Jesus. I've wanted to read this for a number of years, and it was time well spent. Being an older book, the language can get a bit unclear and verbose at times, but the content more than makes up for those slight difficulties.
January 29, 2019
This lengthy book is filled with innumerable lessons in Judaism, Roman Jude’s history, and Jewish customs as it related to the Jews and their neighbors in Christ’s time. Though it was heavy reading, I was immersed in it.
April 11, 2019
Great, inexpensive resource on BIble times context. The English is definitely dated so you will have to be prepared to contend with his long-winded sentences and vocabulary but still very interesting.
October 13, 2018
it is very good, new will learn a lot about jewich people
May 5, 2020
This classic is a great introduction to the Jewish background to the New Testament.
Read
August 21, 2023Dated research, but useful background for writing biblical fiction
November 5, 2025
helpful explanation of the contextual world of the NT
July 11, 2022
This book gives the New Testament reader a real look at the culture and the people of the New Testament. It helps you understand Christ teachings in the way that it was given to the people in his day. I highly recommend this book.
July 27, 2019
It took many months but I finally finished this book which had been sitting in my own personal library shelves for years. I originally ordered this copy-used from Amazon-to learn more about Jewish family life, and what the lives of women who lived during this time period might've been like. While it turned out to be an excellent resource on those two topics, I had neglected to read the other chapters. Until now.
With this year's study (2019) of the New Testament in "Come Follow Me" (the new study manual for the LDS church Sunday School lessons) I decided it was time to finish the book. And for those students of the New Testament who wish to make a more serious study, I cannot recommend this book highly enough as an excellent supplemental resource.
There are 18 chapters and 295 pages. Some of Edersheim gets a bit dense and technical but Chapter 3 "In Galilee at the Time of our Lord" paints a beautiful picture of what the area looked like during the time of Christ. Those chapters I was most interested in: Ch 6 "Jewish Homes" Ch 7 "The upbringing of Jewish Children" Ch 8 "Home Education in Israel" and Ch 9 "Mothers, Daughters and Wives in Israel" were especially enjoyable to re-read.
The remaining chapters focus on commerce and the hierarchy of various trades at the time (and where the carpenter's trade fit into the social scene) the "fraternity" of the Pharisees and why everyone wanted to be in that "club" and what a typical Sabbath day worship at the local synagogue was like. There are some beautiful prayers included here. The reader should come away from this text with a greater understanding and respect for this very special, ancient, religion that was truly the Lord's own church...until he gave it an "upgrade!"
With this year's study (2019) of the New Testament in "Come Follow Me" (the new study manual for the LDS church Sunday School lessons) I decided it was time to finish the book. And for those students of the New Testament who wish to make a more serious study, I cannot recommend this book highly enough as an excellent supplemental resource.
There are 18 chapters and 295 pages. Some of Edersheim gets a bit dense and technical but Chapter 3 "In Galilee at the Time of our Lord" paints a beautiful picture of what the area looked like during the time of Christ. Those chapters I was most interested in: Ch 6 "Jewish Homes" Ch 7 "The upbringing of Jewish Children" Ch 8 "Home Education in Israel" and Ch 9 "Mothers, Daughters and Wives in Israel" were especially enjoyable to re-read.
The remaining chapters focus on commerce and the hierarchy of various trades at the time (and where the carpenter's trade fit into the social scene) the "fraternity" of the Pharisees and why everyone wanted to be in that "club" and what a typical Sabbath day worship at the local synagogue was like. There are some beautiful prayers included here. The reader should come away from this text with a greater understanding and respect for this very special, ancient, religion that was truly the Lord's own church...until he gave it an "upgrade!"
January 24, 2017
The background in understanding how Jesus lived and worked in "general contracting" business makes all the difference in understanding how He went about His day to day living. The same attitudes of the "Pharisees" and "Sadducees" can be evident in our present day, not exactly, but in similarities. Excellent book.
July 22, 2010
I'm still surprised I finished this. It took me a while. Edersheim is better for reference than for reading. Dry and technical. Also, knowledge has grown considerable since this was written and his history is often outdated. Still a good book.
July 23, 2023
Sketches of Jewish Social Life
Alfred Edersheim has written another good reference book. Not as intense and long as "The Life and Times of Jesus The Messiah" but extremely informative.
Alfred Edersheim has written another good reference book. Not as intense and long as "The Life and Times of Jesus The Messiah" but extremely informative.
Want to read
July 9, 2009I just picked this up, and my copy is the 1984 version. But I put it under this version since there are 9 ratings here and almost none on the other versions of the same book.
February 6, 2012
A good New Testament study resource.
Read
January 4, 2013Good reference book.
Read
August 21, 20120409
May 14, 2013
An interesting perspective of the everyday life of time of Christ.
June 9, 2017
Started off with some beautiful passages, but devolved into Bible quotes. It was hard to read, so I didn't finish. Disappointing.
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