BEYOND METHUSELAH—WHO IS OLD?

the period from 300 B.C.E. to 100 C.E. In this literature we find elders discussed but not in a way significantly different from the way they are in the Bible .

In 1 Maccabees, we find that Mattathias dies in his 146th or 148th year, undoubtedly an effort to provide him with status equal to that of the patriarchs(1 Maccabees 2:69). Judith, the heroine of her book, lives to 105(Judith 15:23). Wisdom of Solomon deals with early deaths and states that they need not be seen as a sign of unrighteousness(4:7) but gives no specific years. Ben Sirach deals with the aged more than any other apocryphal book. Many statements are introduced by“my son”(6:7, et al.). Children are to heed their father and mother(3:1ff.) but without reference to age, as are statements about honoring parents(7:27). The aged father is to be helped(3:12), and the advice of the aged is not to be rejected (8:9). Again, no specific ages are cited.

In the tale of Susanna, the elders play a major role, but their age is never specified. As these men were appointed as judges, the designation may simply indicate maturity. Later pictures that show them as old men reflect the artist’s imagination, not the text(1:5).

The Mishnah , largely a product of the Hellenistic period, may show some influence of the Greek and Roman world. In that world, elders remain in a position of authority and at times hold considerable power; some say this is especially true of parents, who retained complete authority over their children well into adult life. As one looks at the details of Jewish law, however, both in the Mishnah and in the later Talmud , one can see that the power granted parents is not akin to Roman law. Children owe honor and reverence to the aged and have the obligation to care for parents.

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