teacher concerning the qualities, works and purposes of his Father. (Matt. 11:27) He had the next most vital qualification of a good teacher in that he loved those whom he taught. (Mark 10:21; John 13:1, 34; 15:9, 12) Few teachers have loved their disciples so much that they were willing to give their lives for them, as Jesus did. (John 15:13) He had an understanding of the minds of his listeners. (John 2:25) He had deep discernment. (Luke 6:8) He had no selfish interests at heart in his teaching, for he was sinless and without guile. (Heb. 7:26) He did not teach with the philosophical words of the scribes but used everyday illustrations that could be understood by all. For this reason his teachings are still understandable today. His teaching was full of illustrations.—See ILLUSTRATIONS.

Jesus’ teaching included reproof and discipline. (Mark 8:33) He taught by example as well as word, carrying out a vigorous campaign of preaching and teaching. His speech was with an authority that none of the scribes could match; accompanying this was God’s holy spirit, which gave his teachings the stamp of heavenly backing, so that he could, with authority and power, command the demons to come out of those who were possessed by them. (Mark 1:27; Luke 4:36) He was bold and fearless in denouncing false teachers who would hinder others from hearing his teachings.—Matt. chap. 23.

EDUCATION AND THE CHRISTIAN CONGREGATION

Jesus’ disciples followed his footsteps in Christian educational work and had success similar to his. They not only preached the good news of God’s kingdom everywhere but also taught. (Acts 2:42) They, like Jesus, were bold, speaking with authority. (Acts 4:13, 19, 20; 5:29) God’s spirit empowered them and manifested his approval of their teaching. They taught in the temple, in synagogues and from house to house. (Acts 5:16, 21; 13:14-16; 20:20) They met with fellow Christians for teaching and inciting one another to love and fine works.—Acts 20:7, 8; Heb. 10:24, 25.

The apostle Paul described the different offices and activities in the congregation that were filled by mature men, among them being teachers, and he showed that the purpose of all these activities was that of education, with a view to the training of the holy ones, for ministerial work, for the building up of the body of the Christ. (Eph. 4:11-16) A regular program of education in God’s Word was carried on by the congregation, as outlined in 1 Corinthians, chapter 14. All the members of the Christian congregation were to be teachers, even the women members, to make disciples of the people of the world. (Acts 18:26; Heb. 5:12; Rom. 12:7) But within the congregation itself mature men were appointed to oversight, as, for example, Timothy and Titus. (1 Tim. 2:12) Such men had to be those qualified to teach the congregation and to correct things that may have gotten out of line and they were to use extraordinary care to ensure that their teaching was accurate and healthful.—1 Tim. 4:16; 2 Tim. 4:2, 3; Titus 2:1.

On the subject of physical education the Bible has little to say, except that the apostle Paul counsels: “For bodily training is beneficial for a little; but godly devotion is beneficial for all things, as it holds promise of the life now and that which is to come.” (1 Tim. 4:8) Physical activity is required, however, in energetic preaching and teaching, which is encouraged. Jesus did a great deal of walking. So did his disciples, and with Paul it included much travel, which in that time meant much foot work.

The Bible gives limited comment on education of an unbiblical nature. It warns Christians not to be involving themselves in philosophies of men nor taking time to delve into foolish and unprofitable questions, and strongly counsels against mental intercourse with those who do not believe God and his Word. (1 Tim. 6:20, 21; 1 Cor. 2:13; 3:18-20; Col. 2:8; Titus 3:9; 1:14; 2 Tim. 2:16; Rom. 16:17) Christians counted it service to God when they performed the secular work necessary to provide properly for their families. Often some form of education and training was required to equip them for such secular occupation. (1 Tim. 5:8) But from the history of early Christianity we find that, primarily, they were interested in any legitimate method for getting the “good news” preached, in Bible education for themselves and all who would hear them. (1 Cor. 9:16) As Professor E. J. Goodspeed says, in Christianity Goes to Press, 1940:

“The Christians from the moment they awoke to the possibilities of publication in spreading their gospel over the world availed themselves of them to the full, not only publishing new books but searching out old ones for publication, and this genius for publication has never forsaken them. It is a mistake to suppose that it began with the discovery of printing; it was characteristic of Christian attitudes from A.D. 70 on, gathering strength as the great fruitfulness of the method emerged. Even the barbarian invasions and the Dark Ages could not quench it. And it is all an evidence of the tremendous dynamic which informed the whole of early Christian life, which sought not only by deed and word but by all the most advanced techniques of publication to carry the gospel, in its fulness and without reserve, to all mankind.”—See RABBI; SCHOOL; SYNAGOGUE; TUTOR.

EGLAH

(Egʹlah) [heifer].

The mother of King David’s sixth son Ithream, born to him in Hebron.—2 Sam. 3:5; 1 Chron. 3:3.

EGLAIM

(E·glaʹim).

Evidently one of the geographical extremities of Moab, that, according to Isaiah 15:1, 8, was due to ‘howl’ over that nation’s despoiling. The exact location of the ancient site is unknown. However, Eglaim and a similar name, Agallim, mentioned by Eusebius as seven and four-tenths miles (11.9 kilometers) S of Rabba, may be preserved at Rujm el-Jilimeh in that area or at Khirbet Jeljul, a location dating from Nabataean-Roman times, a little farther S.

EGLATH-SHELISHIYAH

(Egʹlath-she·liʹshi·yah) [third Eglath, or, third young cow (heifer)].

A term used by Isaiah (15:5) and Jeremiah (48:34) in their pronouncements of doom against Moab, apparently referring to a site in that nation. Some hold that there were three towns in one vicinity with the same name, and that the third (the “third Eglath,” AT), is here the target of the prophets’ utterances. A precise identification of such sites has never been made.

Many scholars, however, are of the opinion that the Hebrew (ʽegh·lathʹ sh^eli·shi·yahʹ) should not be transliterated as a proper noun. They view it as a symbolic expression and would translate it as “a heifer of three years old.” (Dy, JP; see AV, Ro.) In this case, the prophets might be likening vanquished Moab to a sturdy, young, though full-grown cow, but from which are heard only pitiful ‘cries’ of anguish.

EGLON

(Egʹlon) [circle, place of heifers, calf, frisking around].

1. A king of Moab in the days of the judges, who oppressed Israel for eighteen years, “because they did what was bad in Jehovah’s eyes.” (Judg. 3:12-25) Eglon was head of the confederacy of Moab, Ammon and Amalek in their assault upon Israel. His downfall came when left-handed Ehud, after presenting the customary tribute said: “I have a secret word for you, O king.” In the privacy of his cool chamber atop the flat roof of his palace, Eglon, after dismissing his attendants, rose up from his throne to receive what Ehud said was “a word of God.” Thereupon Ehud thrust into Eglon’s very fat belly a double-edged sword so that “the handle kept going in also after