Around the turn of our present era – just before and during the life of Jesus – two Jewish rabbis lived and rose to considerable fame. Even if you have heard of one or both of these teachers of the law, you may not know much about them – despite the fact they both had considerable influence on what we read in the New Testament today.
The first of these teachers, Hillel the Elder, also known as Hillel the Great (c. 110BC – AD 10), lived in Jerusalem during the time of King Herod and became the most famous Jewish scholar of that era. The second scholar was Shammai (50 BC – AD 30), who tradition says was a Pharisee who became a leading Jewish teacher and whose influence was also considerable in the development of Jewish thought.
Although their lives overlapped, Hillel was about sixty years old at the time of Shammai's birth; but some of their interactions are recorded, and their teachings were completely different. Generally speaking, Hillel’s teachings were more lenient and compassionate, while those of Shammai were more strict and severe. A famous example is that Shammai said it was wrong to tell an ugly bride that she looked beautiful, while Hillel said that all brides are beautiful on their wedding day. While Shammai and his followers believed only worthy students should be admitted to study the law of God, Hillel and his disciples stressed that the law may be taught to anyone, in the hope that the person would grow and become worthy.
Shammai’s strictness could be extreme. He and his followers said that if someone forgot to ask a blessing on a meal and had left the place where he ate, the person must return to that place to recite the blessing. Hillel said, however, that the person could recite a blessing in the place where they realized their omission. But While Shammai could be overly strict, sometimes Hillel could be overly lenient. For example, Shammai held that a man may only divorce his wife for a serious transgression, but Hillel allowed divorce for even such trivial offenses as burning a meal.
This is why Jesus said “anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery” (Matthew 5:32) – clearly distancing himself from the teachings of Hillel on this point. Jesus also phrased the “Golden Rule” of “do to others what you would have them do to you” (Matthew 7:12; Luke 6:31) in a positive way, in contrast to Hillel’s famous but more negative expression of the same concept. But in other ways, Jesus sided with Hillel over Shammai. While Shammai stressed the importance of the Jewish people and their temple, Hillel – and Jesus after him – was more accepting of non-Jewish people and looked beyond the temple (John 4:21).
But Jesus did not follow either of the major rabbis’ teachings exclusively, and in a sense, his agreement with them was often coincidental. This is seen in the fact that the discussions of the two scholars and their followers contributed to the belief that the oral law – as expounded by Hillel and Shammai – was just as binding as the written law of God. Jesus firmly rejected this approach of many in his day by citing Scripture: “They worship me in vain; their teachings are merely human rules” (Matthew 15:9). Nevertheless, much of what we read in the Gospels is a result of Jesus rejecting or confirming what Hillel and Shammai taught on various points – the major theological views of his day.
The influence of these teachers on the apostle Paul was also extensive – especially because Paul had studied with the scholar Gamaliel (Acts 22:3) who was the grandson of Hillel. The book of Acts relates that Gamaliel intervened on behalf of the apostles of Jesus when they were seized and brought before the Sanhedrin – doubtless because many of their teachings agreed with aspects of his own and that of his grandfather, Hillel. Nevertheless, we see many instances in the writings of Paul where the apostle disagreed as well as agreed with the views of his celebrated teacher, and the views of Hillel and Shammai before him.
Ultimately, we can study and understand the New Testament without the teachings of the great rabbinical thinkers of New Testament times, but knowing something of their views can sometimes help us better understand what Jesus and Paul had in mind when they gave examples of how and how not to interpret the law of God.
* For more information on the historical background of the New Testament, download our free e-book Inside the Four Gospels: Four Portraits, Many Lessons here.
The first of these teachers, Hillel the Elder, also known as Hillel the Great (c. 110BC – AD 10), lived in Jerusalem during the time of King Herod and became the most famous Jewish scholar of that era. The second scholar was Shammai (50 BC – AD 30), who tradition says was a Pharisee who became a leading Jewish teacher and whose influence was also considerable in the development of Jewish thought.
Although their lives overlapped, Hillel was about sixty years old at the time of Shammai's birth; but some of their interactions are recorded, and their teachings were completely different. Generally speaking, Hillel’s teachings were more lenient and compassionate, while those of Shammai were more strict and severe. A famous example is that Shammai said it was wrong to tell an ugly bride that she looked beautiful, while Hillel said that all brides are beautiful on their wedding day. While Shammai and his followers believed only worthy students should be admitted to study the law of God, Hillel and his disciples stressed that the law may be taught to anyone, in the hope that the person would grow and become worthy.
Shammai’s strictness could be extreme. He and his followers said that if someone forgot to ask a blessing on a meal and had left the place where he ate, the person must return to that place to recite the blessing. Hillel said, however, that the person could recite a blessing in the place where they realized their omission. But While Shammai could be overly strict, sometimes Hillel could be overly lenient. For example, Shammai held that a man may only divorce his wife for a serious transgression, but Hillel allowed divorce for even such trivial offenses as burning a meal.
This is why Jesus said “anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery” (Matthew 5:32) – clearly distancing himself from the teachings of Hillel on this point. Jesus also phrased the “Golden Rule” of “do to others what you would have them do to you” (Matthew 7:12; Luke 6:31) in a positive way, in contrast to Hillel’s famous but more negative expression of the same concept. But in other ways, Jesus sided with Hillel over Shammai. While Shammai stressed the importance of the Jewish people and their temple, Hillel – and Jesus after him – was more accepting of non-Jewish people and looked beyond the temple (John 4:21).
But Jesus did not follow either of the major rabbis’ teachings exclusively, and in a sense, his agreement with them was often coincidental. This is seen in the fact that the discussions of the two scholars and their followers contributed to the belief that the oral law – as expounded by Hillel and Shammai – was just as binding as the written law of God. Jesus firmly rejected this approach of many in his day by citing Scripture: “They worship me in vain; their teachings are merely human rules” (Matthew 15:9). Nevertheless, much of what we read in the Gospels is a result of Jesus rejecting or confirming what Hillel and Shammai taught on various points – the major theological views of his day.
The influence of these teachers on the apostle Paul was also extensive – especially because Paul had studied with the scholar Gamaliel (Acts 22:3) who was the grandson of Hillel. The book of Acts relates that Gamaliel intervened on behalf of the apostles of Jesus when they were seized and brought before the Sanhedrin – doubtless because many of their teachings agreed with aspects of his own and that of his grandfather, Hillel. Nevertheless, we see many instances in the writings of Paul where the apostle disagreed as well as agreed with the views of his celebrated teacher, and the views of Hillel and Shammai before him.
Ultimately, we can study and understand the New Testament without the teachings of the great rabbinical thinkers of New Testament times, but knowing something of their views can sometimes help us better understand what Jesus and Paul had in mind when they gave examples of how and how not to interpret the law of God.
* For more information on the historical background of the New Testament, download our free e-book Inside the Four Gospels: Four Portraits, Many Lessons here.
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