Alpharic Research Institute

Centre for Research in Philosophy, Theology and

Ethics
Email: alpharicinstitute@gmail.com 09066927954

OLD TESTAMENT CUSTOMS OF ISRAEL:

TOWARDS ADDRESSING SOME OF THE ILLS OF SOCIETAL CUSTOMS AND MANNERS
(NIGERIA CONTEXT)
BY
GODSWILL OME UFERE
Email: uferegodswillmatthias@gmail.com, godswillmatthias99@gmail.com; __GSM: +2347045155575
JUNE, 2018

ABSTRACT

Custom is perceived to be acceptable way of behaviour which is an integral part of morality of every
society. The custom of people guide them into doing the right thing expected of them in the society. In
Nigeria, there are ills which affect the well being of the citizens; corruption has devoured the goodness seen
in the country. This problem ranges from social, cultural, educational, political and religiously. This is a
cankerworm in the fabric of the country. This research will help to address these ills by looking into the
custom of the Old Testament Israel. The researcher adopted a historiographic and phenomenological
method of research design and made use of secondary sources like library and online materials for
gathering information. The researcher in the course of the research found out that, customs must be
followed strictly for good order of the country; also that corruption is the chief cause of these problems in
the country. The researcher recommended that the leaders should be Messiahs in their different areas so as
to curb these ills. Also, the government should enforce the rule of law and compliance to the letters of the
constitution of the country. These will help to guide the behaviour of people in the country.

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 TABLE CONTENTS

CHAPTER ONE- INTRODUCTION

1.1 Background of the Study

1.2 Statement of the Study

1.3 Purpose of the Study

1.4 The Scope of the Study.

1.5 Research Methodology

1.6 Limitation of the Study.

1.7 Definition of Term.

CHAPTER TWO- LITERATURE REVIEW

2.1 The Idea of Morality and Custom

2.2 Custom and Manner in the Old Testament Era

2.3 Challenges of Custom & Manners in Old Testament Times

2.4 Prospects of Custom & Manners in O.T. Era

CHAPTER THREE- HISTORICAL BACKGROUND

3.1 Brief History of the Israelites

3.2 Highlight On History Of Custom And Manners Among The Israelites.

3.3 Some of the Customs of the Israelites

3.4 The Place of These Customs to Their Religion.

CHAPTER FOUR- APPLICATION

4.1 Some of the Ills in Our Society in Comparism to O.T.

4.2 Ways of Addressing These Ills with the Customs of the Israelites in Different Sectors

4.2.1 Education

4.2.2 Social

4.2.3 Political

4.2.4 Traditional/Culture

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4.2.5 Religious

CHAPTER FIVE- SUMMARY OF FINDINGS, RECOMMENDATIONS AND CONCLUSION

5.1 Summary of Findings

5.2 Recommendations

5.3 Conclusion

Works Cited

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 CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Customs are expedient in every society; no community of people can live orderly without sets of rules which
guide the behaviour of the members of the society. The customs lie in the foundation of all the legal system.
They come into existence with the existence of the society. Custom is the repeated practice of the primitive
society. Custom is a rule or practice which is followed by the people from time immemorial. Customs are
rationalized and are incorporated and embodied in legal rules. The influence of custom can be traced in any
legal system. These customs are imbedded in the moral life of the people and also part of it. The customs are
contained in codes morally followed and enforced.

According to Daniels, morality differentiation of decisions, actions, and intentions between the ones that are
right or good and the ones that is wrong or bad. Morality is also defined as conformity to the right conduct
rules (91). Ethics is the philosophy of morality. Therefore, morality means rightness or goodness. A moral
code refers to a particular system of morality in a certain religion, philosophy, culture among others. A
moral on the other hand is any teaching or practice within a particular moral code. However, the opposite of
morality is immorality, which is actually the opposite of what is right or good. A morality is the indifference
toward, disbelief in, or unawareness of a given set of principles or moral standards (Daniels 91-92). In this,
it is clear that customs do not exist in exclusivism to right pattern of life since it is to guide right behaviour.

Unlike the classical world, ancient Israel has left little ‘popular’ literature, so reconstructing the moral codes
of ordinary people is difficult (Barton 42). As a result, Israelites have laws that guides their everyday life
and businesses. It ranges from family, religion, politics, economic, agriculture, and ceremonial activities. As
a people with a guide towards their morality, they find it hard to fumble.

Apparently, the reverse is the case in Nigeria systems. Every sector of the country is affected by corruption.
And this in turn has dealt badly with all facets of life of the citizens. It is worthy of note that when the rules
that is prescribed to people are not duly followed, the morality of the people suffers, as every one thinks that
what he/she does is right.

In this work, the researcher seeks to point out those areas of social illness in the country and use the
knowledge of the customs of Israel to proffer solutions to them.

1.2 Statement of the Problem

A proper look at the country of Nigeria will really help to discover that there is a problem. Those who are to
stand for the truth in the country are not making efforts to do the needful: of being committed to duties. The

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custom that guides the country are being trampled upon. The sectors of government are dwindling in
commitment and accountability. All at the top seeks the good of himself alone with that of his posterity. The
law has being raped and the custodians of it are rather silent. Corruption has eaten deep into the fabric of the
country. These ills have led to this research, in order to address the ills of our society by considering the
customs of the Old Testament era.

1.3 Purpose of the Study

The purposes of this study are:

 To reawaken the consciousness that there are ills in the society.

 To promote us into fighting against these menace seen around us.
 To motivate and challenge us into meaningful leadership by determining to uproot corruption.
 To promote us into total commitment of adhering into customs for the betterment of all.

1.4 Scope of the Study

The focus of this work is on the customs of the Old Testament era with concentration on the people of Israel
and it also covers the country of Nigeria its basis of challenge.

1.5 Research Methodology

The researcher adopted a historiographic and phenomenological method of research design. Information was
gotten from secondary sources such as books from the library, online materials and other research papers.

1.6 Limitation of the Study.

The efficiency of this research work cannot be fully reached due to some financial constraints, the nature of
available library here in our school, the cost of internet browsing and the limited time span given for the
research.

1.7 Definition of Terms

Customs: According to Hornby, custom is an acceptable way of behaving or doing things in a society or a
community (378).

Messianically: Relating to the work or having the qualities of a Messiah (Merriam-Webster Dictionary,
n.pg).

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Address: To think about a problem or a situation and decide how you are going to deal with it (Hornby 17).

Ills: This means "harmful or damaging” (Merriam-Webster Dictionary, n.pg).

Manners: The way somebody behaves towards other people (Hornby 948).

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 CHAPTER TWO

LITERATURE REVIEW

2.1 The Idea of Morality and Custom

The Idea of Morality

Morality is from Latin: moralitas, literally means, 'manner, character, proper behavior') is the differentiation
of intentions, decisions and actions between those that are distinguished as proper and those that are
improper (Stanford Morality Encyclopedia of Philosophy). This can be a body of standards or principles
derived from a code of conduct from a particular philosophy, religion or culture , or it can derive from a
standard that a person believes should be universal. Morality may also be specifically synonymous with
"goodness" or "rightness" (Long 19).

Immorality is the active opposition to morality (i.e. opposition to that which is good or right), while
amorality is variously defined as an unawareness of, indifference toward, or disbelief in any particular set of
moral standards or principles. More so, ethics (also known as moral philosophy) is the branch of philosophy
which addresses questions of morality. The word "ethics" is "commonly used interchangeably with
'morality', and sometimes it is used more narrowly to mean the moral principles of a particular tradition,
group, or individual” (Walter 33). Likewise, certain types of ethical theories, especially deontological
ethics , sometimes distinguish between ethics and morals: "Although the morality of people and their ethics
amounts to the same thing, there is a usage that restricts morality to systems such as that of Immanuel Kant,
based on notions such as duty, obligation, and principles of conduct, reserving ethics for the more
Aristotelian approach to practical reasoning, based on the notion of a virtue , and generally avoiding the
separation of 'moral' considerations from other practical considerations (Johnstone 54).

In its descriptive sense, "morality" according to Gert, refers to personal or cultural values, codes of conduct
or social mores from a society that provides these codes of conduct in which it applies and is accepted by an
individual (41). It does not connote objective claims of right or wrong, but only refers to that which is
considered right or wrong. Descriptive ethics is the branch of philosophy which studies morality in this
sense.

The Idea of Custom

The word ‘custom’ is derived from an old French word ‘Coustume’. Some says that the word ‘custom’ is
based on Latin word ‘Consuetudo’, some says that the word ‘Custom’ is derived from the word ‘Consuetus’,
while others say that it is the part participate of word ‘Consuescere’ which means ‘ accustom’. Some says
that it is derived from two words ‘con’ means,‘expressing intensive force’and ‘suescere’ means ‘become
accustomed’.

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Holland enumerated that the word ‘custom’ generally means the following:

 It means a usage or practice common to many or to particular place or class or habitual with an
individual.
 It is long established practice considered as unwritten law.
 It means repeated practice.
 It is the whole body of usages, practices, or conventions that regulate social life.
 It means frequent repetition of the same act; way of acting common to many; ordinary manner;
habitual practice; usage; method of doing or living.
 It means a long established practice, considered as unwritten law, and resting for authority on long
consent, usage, and prescription.
 It means familiar acquaintance or familiarity.
 It means to make familiar or to accustom.
 It is a tradition passing on from one generation to another.
 It means a usual, habitual practice, or typical mode of behaviour.
 It means long established habits or traditions of a society.
 It is a long established collectively habit of a society.
 It is a long established convention of a society.
 It means established way of doing things.
 It is a specific practice of long standing.
 It is a traditional and widely accepted way of behaving or doing something that is specific to a
particular society, place, or time.
 It means whole body of usage, practices, or conventions that regulate social life.
 It is a thing that one does habitually (34-35).

A custom is a continuing course of conduct which may by the acquiescence or express approval of the
community observing it, has come to be regarded as fixing the norm of conduct for members of society.
When people find any act to be good and beneficial, apt and agreeable to their nature and disposition, they
use and practice it from time to time, and it is by frequent use and multiplication of this act that the custom
is made (Carter 92).

Custom is a rule of conduct which is spontaneously observed by the society as a tradition, habit and usage,
but not in pursuance of law.

Kenton asserted that, the chief characteristic of the custom is that, it is a generally observed course of
conduct. The best illustration of the formation of such habitual course of action is the mode in which a path
is formed across a common. One man crosses the common, in the direction which is suggested either by the

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purpose he has in view, or by mere accident. If other follow in the same track, which they are likely to do
after it has once been trodden, a path is made.

According to Carter, “Custom is a usage observed by the people and adopted by the courts on the fulfilment
of certain conditions. It is the habitual conduct of number of persons. Custom may be described in its legal
sense, consisting of those rules of human conduct which are established and evidenced by long usages
founded upon preexisting rules sanctioned by the will of the community”.

The term ‘custom’ is used in a variety of senses: local custom, usage, (sometimes known as conventional
custom), general custom and the custom of the courts. The first three are solely related to custom; and the
fourth relates to precedent or stare decisis.

Halsbury Classifications of Custom

Custom can be classified into two types:

1. Custom without Sanction:

These are those customs which are non-obligatory. They are all observed due to presence of the public
opinion. Augustinian term for them is positive morality.

2. Custom Having Sanction:

These are those customs which are enforced by the State. These customs are backed by sanction.

2.2 Custom and Manner in the Old Testament Era

Customs and manners as conceived and adhered to at the time of the Old Testament era varied in many
occasions and below are those customs and manners of their practice.

Colbo, in her work enumerated the following:

Mourning Rituals

 Wailing and lamenting

When there was a death, the Jews would wail and lament for days. There was an initial death wail which
was loud, long, and shrill, to let neighbors know there had been a death. They used certain phrases in their
lamentations and actually hired professional mourners to wail and lament on behalf of the dead. This wailing
is done at the time of death and leading up to the funeral, but not after.

 Rending of garments

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This was a Jewish custom practiced for thousands of years and can be found in both Old and New
Testaments. The tearing of garments was an expression of grief or mourning of someone who had died.

 Jacob tore his garment when he saw the bloody garment of Joseph, thinking he had been killed by a
wild animal (Genesis 37:33-34).

 David and his men tore their garments at the news that Saul and Jonathan had been killed in battle (2
Samuel 1:11-12).

 Job tore his garment when he received news that his ten children had all died at once (Job 11:18-20).
His closest friends also tore their garments when they saw Job's physical suffering (Job 2:12).

It is notable that the rending of the garment was done before the funeral, as was the wailing and lamenting. It
was, in fact, the second step in the mourning process.

Rending the garments was also a sign of righteous indignation. The Pharisees tore their garments when they
thought Jesus was committing blaspheme. Paul and Barnabas tore their garments when idolaters tried to
worship them. It was a way of rejecting what the men were doing. What the idolators were doing was a form
of blasphemy.

 Sackcloth and ashes

Sackcloth was a rough, burlap type fabric that people in mourning wore. This was done while pouring ashes
over their heads. It occurred after the initial rending of the garment.

Rather than wearing fine, comfortable clothing, they wore coarse sackcloth that chafed and was
uncomfortable. Rather than washing, they poured ashes over themselves. Putting on sackcloth and ashes was
also a sign of humility. It was also practiced as a sign of repentance or performing penance.

Hospitality Customs

 Foot washing

The washing of feet was a practice extended to guests in the Hebrew home. This action was usually
performed by a lowly servant and was a show of humility and honor to the guest. Sandals were worn for
thousands of years and roads were hot and dusty, and muddy during the wet season. The feet were always in
need of refreshment and cleaning when entering a home. The first time we read of this ritual is when
Abraham offered to wash the feet of his three guests in Genesis 18:4. Foot washing was a common custom
when guests visited. It was done by lowly servants. Here Jesus washes the disciples' feet.

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Jesus washed the disciples' feet during the last supper. Since this was usually the duty of the lowliest of
slaves or servants, Peter rebuked Jesus for attempting to wash his feet. The Lord, in Peter's mind, was too
great to stoop to such a lowly act.

It was noted here that, the disciples were always arguing about which of them was going to be the greatest in
God's kingdom; who was going to sit at His right hand and rule with Him. So this was a very purposeful and
necessary lesson for them; namely, to be as humble servants to God and one another.

 Greeted with a kiss

In many nations, Israel being one, it is customary to greet someone with a kiss on both cheeks. Thus, this
expression of welcome was particularly practiced when a guest entered a home. The master of the house
would greet his guest, then seal it with a welcome kiss, first on the right cheek, then the left.

In Luke 7, Jesus was invited to dine with Simon the Pharisee. There were many religious hypocrites there as
well. A woman entered and wept tears on Jesus' feet. She then dried them with her hair and kissed His feet
over and over. The Pharisees were appalled because she was a known woman of ill repute. Jesus reminded
them that they did not kiss Him when he entered, nor wash his feet, nor anoint His head with oil, as this
humble woman had done.

 Anointing the head with oil

I mentioned above that the host, Simon the Pharisee, did not anoint Jesus' head with oil. Anointing oil was
olive oil mixed with fragrant spices. This also was a common custom when a guest entered a home. To omit
this practice, and the others above was a sign of rudeness and insult to the guest. As a guest in Simon the
Pharisee's home, Jesus was not honored by these basic acts of hospitality. It brought them up short when He
reminded them that this sinful woman had done for Him what they did not do, meaning she was the one with

a right heart.

Marriage Customs

 A Strange marriage proposal

In Ruth 3 we see a strange custom that has caused many Bible scholars to disagree on the meaning and
intent of Ruth's actions. Ruth went to Boaz at the threshing floor in the middle of the night and lay at his
feet.

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So she went down to the threshing floor and did according to all that her mother-in-law instructed her. And
after Boaz had eaten and drunk and his heart was cheerful, he went to lie down at the end of the heap of
grain; and she came softly, uncovered his feet, and lay down.

Now it happened at midnight that the man was startled, and turned himself; and there, a woman was lying at
his feet. And he said, “Who are you?” So she answered, “I am Ruth, your maidservant. Take your
maidservant under your wing, for you are a close relative.”

In the days of Ruth and Boaz, it was not unusual for a servant to lay crossways at his master's feet and be
allowed to have some of his covering. The clothes worn by day were also worn during sleep, so there was no
indecent behavior or intent, and so it was with Ruth and Boaz that night. By laying crossways at Boaz's feet,
Ruth was showing submission and humility. She lay there quietly waiting for God's timing for Boaz to
awaken. When he woke up, she asked for him to take her under his wing (spread his garment over her,
indicating she wanted him to marry her), for she was a widow, and he her relative. He understood this to
mean she was seeking him to take her as his wife. The Hebrew custom was that if a man died, the closest
male relative was to marry the widow and care for her. Boaz went through the process of finding the closest
kinsmen that was next in line to marry Ruth and offered her to him first, as was lawful. The man was not
interested, leaving Boaz to marry her.

A read of the entire book of Ruth reveals that Boaz was impressed by Ruth's virtuous character, and sought
to protect her in every way. In no way was this act of Ruth's an attempt to make sexual advances. Because
Boaz did not try to take advantage of Ruth, we can see he was an honorable man and truly cared for Ruth.

 Arranged Marriage

In ancient Israel, the parents of a male child chose his mate. Since the law mandated that the Hebrew men
were to marry only Hebrew women, the parents of the son sought out only a Hebrew girl they felt would fit
in with the family, rather than just be pleasing to the son.

Sometimes the girl was given a choice to marry the man chosen. Rebekah's family asked if she would be
willing to marry Isaac (Genesis 24:57-58). Ultimately, it was up to the parents to make the final decision. It
was not unusual for the bride and groom to have never met. It also was not unusual for a young girl to have
to marry an older man. Marital love was meant to follow, not precede the nuptials; however, we do see
exceptions in the Bible. Jacob loved Rachel and waited for her for 14 years.

 Betrothal

The betrothal was a binding covenant to marry. It could not be broken. Papers were signed. There was a
ceremony for the betrothal in which the families of both bride and groom met, along with two witnesses.
The groom gave the bride a ring, or some other token of value, and said to her, "See by this ring [or this

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token] thou art set apart for me, according to the law of Moses and of Israel." Betrothal is not a wedding.
The wedding was not performed for at least a year after the betrothal. We read in the Gospels that Joseph
and Mary were betrothed when she became with child. Their betrothal was a legal and binding covenant, but
they were not yet formally married, thus it presented a quandary for Joseph. We know, however, that God
came to him in a dream and told him to wed Mary.

 The Dowry

The prospective groom was required to offer the bride's family compensation, called a dowry. The idea
behind this is that losing the daughter causes some inconvenience to her family. She usually helped the
family with shepherding or working the fields, and thus the family was losing a worker. If the groom could
not give the bride's family cash, he would work it off in service. This is what Jacob did when he sought to
marry Rachel (Genesis 29).

Methods of Punishment

 Crucifixion

Crucifixion was a capital punishment executed by the Romans. Of course, we know that Jesus was crucified.
Not only was death by crucifixion slow, and extremely painful, but it was meant to humiliate and let people
know that it would be their fate should they defy or sin against Rome. The one being crucified was stripped,
and hung in a prominent place, on display to all the world. The Apostles Peter, Andrew, Bartholomew, and
Philip are said to have been crucified as well.

Stoning

The Old Testament law commanded stoning as the punishment for many wrongdoings, everything from
adultery to disobeying one's parents. In Acts 7:54-60, we find stoning in the case of Stephen, whom the
religious leaders accused of blaspheme. Also, in John 8:1-11, they brought a woman caught in adultery to
Jesus and said, "Moses said to stone one caught in adultery, what do you say?" They were right. The law of
Moses commanded that women (and men) caught in adultery were to be stoned (Deuteronomy 22:23-24).
Fortunately for this woman, Jesus forgave her instead and turned it around on the Jewish leaders by
saying "He who has never sinned, cast the first stone." Paul was stoned on one occasion in the city of Lystra.
They found him dead but prayed for him, and the next day he left town with Barnabas (Acts 14:19-20).

 Whipping

In the Old and New Testaments, whippings were a common punishment. The whips were most often made
with leather with little bits of metal or bone tied onto the ends. This shredded the skin and made whipping
even more painful. For serious crime, the criminal was given forty lashes minus one. Some did not live
through the scourgings. I would imagine there was a terrible problem with infection afterward as well.

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Paul and Silas were similarly beaten with rods on their back in Acts 16:20 -24. In 2 Corinthians 11:25, he
states that he was beaten with rods on three occasions.

 Beheading

John the Baptist was beheaded by command of Herod Antipas. John was beheaded for calling out Herod for
his sin of taking his brother's wife. The Apostle James, brother of Apostle John, was beheaded in Acts 12:2.
Beheading was most often done with a sword.

Many times we find in the Bible that once a person was killed in a war, his head was cut off. This happened
after David killed Goliath (1 Samuel 17:51). King Saul also had his head cut off by the Philistines the day
after his death on the battlefield (1 Chronicles 10:8-9).

 Blinding

Gouging out the eyes was also a punishment used by many countries in the Bible; such was the case with
Sampson in Judges 16:21. His lover, Delilah, whined and pouted until he told her the secret of his
supernatural strength, which was his long hair. While he slept, she sent a message to her Philistine cohorts to
come, and as she waited for them, she ordered a servant to cut his hair, rendering him weak. His strength
was gone and he was captured and they gouged out his eye.

Miscellaneous Customs

 Gnashing of teeth

The most well-known verse about the gnashing of teeth is from Matthew 8:12 where Jesus described what it
will be like in the outer darkness of hell. He said, "...where there will be weeping and gnashing of
teeth." Gnashing of teeth often accompanies weeping in the Scriptures. It indicates that one is in severe pain
or suffering, as with eyes squeezed tight, and teeth clenched or grinding. Have you ever had that happen
when you've hit your funny bone, or something much worse?

Nearly every time "weeping and the gnashing of teeth" is mentioned in the New Testament, it is in the
context of hell, and the person who rejects Jesus Christ.

 Trading sandals

We find this ancient custom in Ruth 4:8. Boaz found Elimilech's next of kin and asked if he wanted to buy
Elimelech's land and take Ruth as his wife. The man declined; therefore Boaz, as next in line as kin,
redeemed the inheritance and Ruth and sealed the deal by taking off his sandal and handing it to the kin who
forfeited. The full custom actually went that both men traded sandals. Although it does not state that the
other kinsmen gave his sandal to Boaz, it is presumed he did. They did this in the company of witnesses.

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The custom of trading sandals was used in land sale transactions. The land was sold in triangles, and
whatever size of the triangle the purchaser could walk off in the agreed upon amount of time was his. Since
the walking was done in sandals, the trading of the sandal was like a title to the land.

 Shaking the dust of their feet

This is an interesting custom and actually makes perfect sense when you put it in context. In Luke 9:3-5
Jesus is sending out his disciples to minister in His name:

He said to the apostles, "When you travel, don't take a walking stick. Also, don't carry a bag, food, or
money. Take for your trip only the clothes you are wearing. When you go into a house, stay there
until it is time to leave. If the people in the town will not welcome you, go outside the town and shake
the dust off of your feet. This will be a warning to them."

In Acts 13, Paul and Barnabas were expelled from Antioch when certain Jews became jealous and angry for
the huge, positive response Paul and Barnabas got for their good news message. As they left, Paul and
Barnabas shook the dust off their feet against them.

The act of shaking the dust off one's feet when leaving a town had several meanings. In both the Luke 9 and
Acts 13 scenarios, the disciples were being rejected by the city or a large contingent. Jesus told them to
shake the dust off their feet in warning. Acts 13 says Paul and Barnabas shook the dust off their feet against
them. These customs were widely practiced with much concern to the moral uplift among the people. All
were targeted towards shaping the lives of the people for good.

2.3 Challenges of Custom & Manners in Old Testament Times

Certain difficulties stand in the way of any present attempt to estimate the customs and more broadly, the
morality of the Old Testament.

According to McGurdy,

I. It is not easy to criticise the Old Testament customs as a whole; first is that it is not a literary unit. It is not
a "book," except in the sense that it forms a principal part of the volume which we call the Bible, and has
often been stitched and bound together between two covers. It is really a literature, comprehensive and
various in contents, form, and style. Also, while it is a product of the thought and speech of a single ancient
people, it is a growth of many centuries, and an exponent of several different stages of civilization and
varieties of social and political life.

2. It is not always easy to get the complete and precise immediate meaning of the customs. The language,
though lending itself readily to translation into modern speech, is nearly as difficult to interpret in English as

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in Hebrew. Its prose as well as its poetry abounds in unfamiliar modes of figurative expression, especially
many elusive forms of synecdoche and hyperbole (408).

3. An obstacle of more general character is the uncertainty and variability of ethical canons. Professor
McGurdy will ask “ By what standard are we to judge of the ethical quality of this or that utterance of any
Old Testament writer about these Customs ?”

There are several things approved or tolerated by the Old Testament writers which our modern moral sense
condemns. Such, for example, are the practices of polygamy, slaveholding, and arbitrary divorce. Here we
must distinguish between practices which are wrong in themselves and those which were (or are)
permissible under certain conditions, but are normally reprehensible. The latter class fall under the head of
social institutions, which, along with the approving sentiments of the community, are gradually eliminated
by the Christianizing and humanizing of society. Of the former we may say that they were wrong from the
very beginning. Thus it will be generally agreed that it was always wrong to lie, to steal, to cheat, to murder.
On the other hand, there was an innocent or beneficent, as well as a noxious and improper, use of the
relations once approved, but now condemned. Thus it was always wrong to abuse or oppress a slave or a
wife. Accordingly, the conditions and standards of moral obligations may, in certain important departments
of life, be modified by the change or readjustment of social institutions (McGurdy 408-409).

A proper understanding of the postulation of Professor McGurdy will reveal that aside his position that some
of the customs of the Old Testament are not invoke now or cannot be applied to Christianity, he pointed out
in the first and second points the challenges which these Old Testament customs face which can be
summarized into the following points:

I.) Everyone can criticize the customs of the Old Testament.

II.) The customs are plain and easily understood.

One may ask, why are the two points above problems or challenges to the customs?. Glaringly, there
shouldn’t be but implicitly there is. First is the reason that, the customs are linked to the religious system of
the people, not every person should be able to just start criticizing the customs. The plainness of the customs
makes it vulnerable to words of critics.

Again, the last point can be summarized to be:

III.) The perception that the customs of the Old Testament is outdated and cannot be used to
Christianize someone today.

However, the researcher agrees with the scholar in all his postulations except in this last point. Reason being
that many of these Old Testament customs were reemphasized in the New Testament, even by our Lord
Jesus Christ; such as washing of feet, kissing a beloved one, burial customs as in the case of Lazarus and

16
many others. Only few are not recognized in the New Testament.

2.4 Prospects of Custom & Manners in O.T. Era

The custom and manners in the Old Testament were not without prospects. They could not just fizzle away
but has reasons why it was sustained throughout generations. Ronald H. Issacs maintained that, “Worthy of
note is the fact that, in the time of the Old Testament, customs were linked to the religion of the people”.
The Israelites also were no exception. It’s on this basis that this prospects focuses and bears reasons why the
people obeyed these customs.

Divine Compensation and Punishment

Deut. 1:1 and 28 are devoted to describing the rewards and punishments that God will bring upon those who
obey or disobey Him. The rabbis made the theme central by choosing the following text as part of the
second paragraph of the Shema, to be said each morning and evening:

“If you will earnestly heed the commandments which I command you this day, to love and serve God
with all your heart and soul, then will I favor your land with rain at the proper season–rain in autumn
and rain in spring–so that you will have ample harvest of grain and wine and oil. And I will assure
grass in the fields for your cattle, and you will eat to contentment…” (Deut. 11:13-15).

This passage clearly shows the Torah holding out the reward of an abundant harvest for obeisance to God’s
mitzvot. There are some people who have great difficulty with this section of the Bible, since there are many
cases of people who do good and fulfill commandments and yet who suffer, and of bad people who have
been known to prosper. Suffice it to say that the Torah had no doubt of the certainty of God’s response to
obedience and disobedience regarding His commandments (Ronald, n.pg).

Human Compensation and Punishment

The Bible clearly expected that many of its commandments would be enforced by the human courts. A
biblical judicial process was set in place to cover a variety of aspects of life in which the guilt or innocence
of a person would be determined. Here are some examples of punishment for those found guilty of violation
of a commandment:

“When men quarrel and one strikes the other with a stone or a fist, and he does not die but has to take to his
bed, if then he gets up and walks outdoors upon his staff, the assailant shall go unpunished, except that he
must pay for his idleness and his cure” (Ex. 21:18-19).

17
“When a man opens a pit, or digs a pit and does not cover it, and an ox or an ass falls into it, the one
responsible for the pit must make restitution; he shall pay the price to the owner, but shall keep the dead
animal” (Ex. 21:31-32).

The Wisdom and Good Teachings of the Customs

The Bible suggests that we should obey God’s commandments because it would be unwise not to. Thus,
Moses says this to the Israelites:

“See, I have imparted to you laws and rules, as God has commanded me, for you to abide by in the
land which you are about to invade and occupy. Observe them faithfully, for that will be proof of
your wisdom and discernment to other peoples, who on hearing of all these laws will say, ‘Surely,
that great nation is a wise and discerning people.’ For what great nation is there that has a god so
close at hand as is the Lord our God whenever we call upon Him? Or what great nation has laws and
rules as perfect as all this Teaching that I set before you this day?” (Deut. 4:5-8) (Ronald, n.pg).

The Commandments Define the Ethical Life

The Torah affirms that God’s commandments are ethical and moral because God is a moral God, and it
explains that the commandments help set for people the true standard of morality. For example, it states in
Psalms:

“The teaching of God is perfect, renewing life; the decrees of God are enduring, making the simple
wise. The commandments of the Lord are just, rejoicing the heart; the instruction of God is lucid,
making the eyes light up. The fear of God is pure, abiding forever; the judgments of God are true,
righteous altogether” (Ps. 19:8-9).

The Customs are Part of their Covenantal Relationship with God

The Jewish promise to obey God is expressed in the covenant (brit) that our ancestors made with God at
Mount Sinai. Here, God promised to enter into a long-term relationship with the children of Israel. This
relationship included giving them a homeland and rewarding them with physical prosperity. The Israelites’
side of the bargain was to obey those commandments that God revealed to them, saying “all that God has
commanded, we will do and we will hear/obey” (Ex. 24:7). The Israelites and their descendants for all
generations were expected to see themselves as if they themselves had stood at the mountain and obligated
themselves to fulfill the covenant of God (Ronald, n.pg).

The Customs when obeyed Enhance God’s Reputation and Honor

18
The commandments also served as a way of sanctifying God’s Name (reputation) and making it holy and
unique. Since God gave the Israelites commandments as part of the covenantal agreement, the commitment
to follow and obey them reflected not only upon the Israelites themselves, but upon God as well. Good
behavior, according to the Bible, brought honor upon God, whereas bad behavior profaned God’s Name and
reputation:

The Commandments Are a Way to Become an Extraordinary People

The Hebrew word for “holy” is kadosh, which literally means, “set apart” or “like no other.” The Torah
states that in obeying the mitzvot, the Jewish people become a nation that is unique and set apart from all the
other nations in the world. Since the Israelites agree to obey God’s commands, they are called God’s
treasured people. While this theme permeates the Bible, there is one especially famous expression of it,
which occurred when the Israelites reach Mount Sinai (Ronald, n.pg).

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 CHAPTER THREE

HISTORICAL BACKGROUND

3.1 Brief History of the Israelites

The Kingdom of Israel occupied that part of the land on the Mediterranean Sea known as the Levant which
corresponds roughly to the State of Israel of modern times. The region was known, historically, as part
of Canaan, as Phoenicia, as Palestine, Yehud Medinata, Judea and, after the Romans destroyed the region in
136 CE, as Syria-Palaestina (Joshua, n.pg).

According to the Bible, the region was named after the Hebrew patriarch Jacob, also known as Israel
(from Yisrae’el, meaning to `persevere with God’) and, by extension, his nation. Israel was the region
colonized by Abram (later Abraham), developed by his son Isaac and grandson Jacob, and later allegedly
conquered by the Hebrew General Joshua around 1250 BCE, following the Exodus from Egypt
under Moses.

The name Israel first appears in the Hebrew Bible in Genesis 32:29 . It refers to the renaming of Jacob, who,
according to the Bible, wrestled with an angel , who gave him a blessing and renamed him Israel because he
had "striven with God and with men, and have prevailed" (Eisenberg 431).

Ostrer observed that, “Modern archaeology has largely shown that determining the historicity of the
religious narrative is impossible, with many scholars viewing the stories as inspiring national myth
narratives with little historical value” (94). Dever maintained that, based on the archaeological evidence,
according to the modern archaeological account, the Israelites and their culture did not overtake the region
by force, but instead branched out of the indigenous Canaanite peoples that long inhabited the Southern
Levant, Syria, ancient Israel, and the Transjordan region through a gradual evolution of a distinct
monolatristic —later cementing as monotheistic—religion centered on Yahweh (98).

Rendsberg agreed with Dever, he said that, “The growth of Yahweh-centric monolatrism from Canaanite
polytheism started with Yahwism , the belief in the existence of the many gods and goddesses of the
Canaanite pantheon but with the consistent worship of only Yahweh. Along with a number of cultic
practices, this gave rise to a separate Israelite ethnic group identity (420). More so, Noll noted that, the
language of the Canaanites may perhaps be best described as an "archaic form of Hebrew, standing in much
the same the Hebrew of the Old Testament as does the language of Chaucer to modern English." The
Canaanites were also the first people, as far as is known, to have used an alphabet, as early as the 12th
century BCE (Noll 231).

Scholarly, several theories exist proposing the origins of the Israelites in raiding groups, infiltrating nomads
or emerging from indigenous Canaanites driven from the wealthier urban areas by poverty to seek their

20
fortunes in the highland. [48] Various, ethnically distinct groups of itinerant nomads such as the Habiru and
Shasu recorded in Egyptian texts as active in Edom and Canaan could have been related to the later
Israelites, which does not exclude the possibility that the majority may have had their origins in Canaan
proper. The name Yahweh, the god of the later Israelites, may indicate connections with the region of Mount
Seir in Edom (Smith 6)

Ramesses III prisoner tiles depicting precursors of the Israelites in Canaan: Canaanites from city-states and a
Shasu leader. The prevailing academic opinion today is that the Israelites were a mixture of peoples
predominantly indigenous to Canaan, although an Egyptian matrix of peoples may also have played a role in
their ethno-genesis, with an ethnic composition similar to that in Ammon, Edom and Moab, (Smith 7) and
including Habiru and Šośu. The defining feature which marked them off from the surrounding societies was
a staunch egalitarian organization focused on the worship of Yahweh, rather than mere kinship.

3.2 Highlight on History of Custom and Manners among the Israelites.

According to Kerrigan, “Israel as a cultural entity is first mentioned in the stele of the Egyptian pharaoh
Merenptah (r.1213 1203 BCE) in which he states that “Israel lies devastated, bereft of its seed” (59). The
reference seems to be to a people, not a kingdom, but no scholarly consensus has been reached on a final
meaning nor even why Israel should be mentioned on a stele which celebrates an Egyptian victory over the
Libyans unless the Israelites were part of the coalition known as the people, which is improbable; while they
moved from place to place, they developed customs.

Kenneth R. H. posited that, “The subject of ancient Hebrew social life and custom must of necessity attract
all serious students of ancient Hebrew literature” (2). The present treatment of it therefore is no pioneer
work, but is rather, in the main, the treading of a path trodden in many generations by many earnest
explorers. Any one, accordingly, who attempts to deal with such a subject is indebted to the labours of many
predecessors, and his only justification for traversing the path which they have trodden is that even the most
carefully constructed and most frequented roads sometimes prove inadequate to the exigencies of modern
heavy traffic, and need in places both widening and strengthening by the application of fresh material.

In this, it is proposed to consider only the evidence supplied by the Hebrew Scriptures. Although much
useful illustration can be gained both from the Near East as it exists to-day, and from the customs of peoples
of more or less primitive culture in various parts of the world, it must not be forgotten that even the '
unchanging East' has changed in the course of centuries ; and therefore that it must not be assumed that what
may be observed at the present time is in all respects identical with what existed in the age covered by the
Hebrew Scriptures, including the customs (Kenneth 3).

21
The Israelites had their customs right from the time of their existence. These customs guides their
relationship with one another and with others. Some of those customs were given to them directly from God
and others were given by the ruling powers of the land like the king, but was still under the theocracy of
God. It could be said that, the customs of the Israelites is as old as their existence. However, when they were
carried to other lands in captivity, they adopted some lifestyles: places like Egypt and Cannan. The customs
they made in this foreign lands were to guide them to remain faithful to Yahweh.

3.3 Some of the Custom of the Israelites

With the knowledge of the fact that the Israelites do not separate their daily lives from their religion, many
of their customs are the laws that relates to their worship of Yahweh. Such customs are seen their whole life
and religious duty.

According to a standard view, 26 of the 613 mitzvot apply only in the Land of Israel. Overall, the laws and
customs may be classified as follows by HaCohen;

Rabbinical distinctions

After the destruction of Jerusalem all the special laws of the Land of Israel became obsolete according to a
strict interpretation of Mosaic law. However, the Rabbis, desiring to maintain a distinction between the Land
of Israel and the rest of the world, and for other reasons stated below, kept in force some of the special laws.
These are recognized as "mi-de-Rabbanan" (by virtue of the Rabbis) in contradistinction to "mi-de-Oraita"
(by virtue of the Mosaic law).

Those of the laws of the Land of Israel that were extended after the Exile were originally enacted for the
purpose of protecting the judicial administration and economic interests of the Land, and with a view to
encourage settlement there. Hence the semikah was still left in the hands of the judiciary, with power to
inflict the penalties of stripes and fines, and to announce the day of the new moon on the evidence of
witnesses. But the power of the Sanhedrin was of short duration in consequence of incessant persecution,
which drove the Talmudists to Babylon. The fixed calendar was then accepted everywhere, yet there still
remained the difference between the Land of Israel and the rest of the world as to the observance of the
second day of holy days (Lewis 67).

Similarly, a divorce signed by witnesses in Israel was valid on prima facie evidence; but such a writ abroad
was not valid unless verified by the oral testimony of the signing witnesses before the rabbinate, that "it was
written and signed in our presence".

22
Customs on Agricultural restrictions

The Rabbis prohibited the exportation of provisions which are necessaries of life, such as fruits, wines, oils,
and firewood, and ordered that these provisions should be sold directly to the consumer in order to save to
the purchaser the middleman's profit (B. B. 90b, 91a). Another ordinance was directed against the raising of
small stock, as sheep and goats except in woods or barren territory, in order to preserve the cultivated lands
from injury (B. Ḳ. 49).

Custom on Settlement in the Land of Israel

For the benefit of settlers it was decreed that the owner of a town in the Land must leave a public
thoroughfare on all four sides of the town, and that a Jew about to purchase real property from a gentile in
the Land of Israel may have the contract drawn up on Sabbath to facilitate and bind the bargain, though such
a proceeding is prohibited in other lands (Kenneth 15).

Residence in the Land of Israel is regarded as becoming immediately permanent. For example, a rented
dwelling outside Israel need not have a mezuzah during the first thirty days, as the tenancy is considered
temporary for the first month; but in Israel the posting of the mezuzah is immediately obligatory (Kenneth
13).

The regulation of migration to and from Israel had in view the object of maintaining the settlement of the
Land. One must not emigrate unless the necessaries of life reach the price of a "sela" (two common shekels)
for a double se'ah-measure of wheat, and unless they are difficult to obtain even then ( B. B. 91a). A person
may compel his or her spouse, under pain of divorce, to go with them and settle in Israel, which is not true
for any other travel.

Other Micellaenous Customs

Besides these legal variations there were many differences, especially in the early periods, between Jewish
practices in Israel and Babylon (sometimes called "the East"). The differences are fifty in number according
to one authority, and fifty-five according to another. The most important ones are as follows:

The fast-day after Purim in memory of the persecution of the Jews in Alexandria by the Greek general
Nicanor prior to his defeat by the Maccabeans was observed in Israel only (Kennerh 25). The cycle of the
Pentateuch reading, which in Israel was completed in three or three and one-half years, was elsewhere
completed in one year, on Simchat Torah (Kiara 321).

In Israel no one touched money on the Sabbath: elsewhere one might even carry money on that day. Jews
who are strictly shomer shabbos will not carry anything except, for this one condition, permitted items for
which the eruv allows. In Israel the nuptial ceremony was distinguished by the sanctification of the ring

23
given by the groom to the bride. In Babylon the ring "was not in sight" (this phrase is ambiguous, and some
interpret it as meaning that the presentation of the ring occurred not in public at the synagogue, but in private
(Ishtori 67).

In Israel the law that a widow should not be permitted to marry within twenty-four months after her
husband's death if when he died she had a suckling babe, for fear she might commit infanticide, was
enforced even if the child died within that period; in Babylon she was permitted to marry within that time if
the child died. In Israel mourning was observed for any infant: in Babylon, not unless it was older than thirty
days. In the Land of Israel a pupil was permitted to greet his teacher with "Peace to thee, master": in
Babylon, only when the pupil was first recognized by his teacher (HaCohen 98-99).

3.4 The Place of these Customs to their Religion.

Judaism, monotheistic religion developed among the ancient Hebrews. Judaism is characterized by a belief

in one transcendent God who revealed himself to Abraham, Moses, and the Hebrew prophets and by a
religious life in accordance with Scriptures and rabbinic traditions. Judaism is the complex phenomenon of a
total way of life for the Jewish people, comprising theology, law, and innumerable cultural traditions
(Encyclopedia Britannica).

Judaism, the first and oldest of the three great monotheistic faiths, is the religion and way of life of the
Jewish people. The basic laws and tenets of Judaism are derived from the Torah, the first five books of the
Bible. The most important teaching and tenet of Judaism is that there is one God, incorporeal and eternal,
who wants all people to do what is just and merciful. All people are created in the image of God and deserve
to be treated with dignity and respect (
The Jewish people serve God by study, prayer and by the observance of the commandments set forth in the
Torah. This faithfulness to the biblical Covenant can be understood as the “vocation,” “witness” and
“mission” of the Jewish people.

Unlike some religions, Judaism does not believe that other peoples must adopt its own religious beliefs and
practices in order to be redeemed. It is by deeds, not creed, that the world is judged; the righteous of all
nations have a share in the “world to come”. For this reason, Judaism is not an active missionary religion.
The community does accept converts, but this is at the decision of competent Jewish religious authorities. It
is not simply a matter of personal self-identification.

 Sacred and Religious Writings

The most important Jewish religious text is the Bible itself (what some Christians call the “Old Testament”),
consisting of the books of the Torah, the Prophets and the Writings. Following the destruction of the Temple
24
in Jerusalem by the Romans in the year 70 CE, Jewish religious scholars in the Land of Israel compiled the
six volumes of the Mishnah in order to record and preserve the canon of Jewish religious legislation, laws
and customs. During the next five centuries, this was supplemented by the Gemara, recorded commentaries,
discussions, and debates contributed by rabbinical scholars in the Land and in Babylon. Together these two
texts comprise the Talmud which remains a living source of religious study, thought and commentary.

 Israel’s Custom and its place to their Religious Life

Much of Jewish religious observance is centered in the home. This includes daily prayers which are said
three times each day - in the morning, the afternoon, and after sunset. Congregational prayers usually take
place in a synagogue, a Jewish house of prayer and study. On Mondays, Thursdays, the Sabbath, festivals
and High Holy Days, the synagogue service includes readings in Hebrew from the Torah and the Prophets.

The synagogue service can be led by any knowledgeable member of the congregation. In most synagogues
this function is performed by a cantor or by a rabbi, an ordained religious teacher, who has studied in
a yeshiva, a Jewish religious seminary. Among his professional duties, a rabbi is expected to conduct weekly
or daily study sessions for members of the congregation. The rabbi can also be called upon to give informed
decisions concerning application of Jewish religious law and tradition to daily life. This may include
adjudication of personal disputes. More serious matters, such as religious divorce, are referred to a beit din,
a local Jewish religious court.
Dietary Laws
Traditional Jews observe the dietary laws derived from the Book of Leviticus. These laws include
prohibitions against the eating of meat and dairy products at the same meal, humane ritual slaughter of
animals, and total prohibition against the eating of blood, pork, shell-fish and other proscribed foods.
Though the dietary laws may be of hygienic benefit, the principal motivation seems to have been a desire to
instill morality, self-control and self-abnegation in the personal lives of a people expected to observe the
laws of the Torah even in the worst of circumstances.

Festivals and Days of Remembrance

The seventh day of the week is the Sabbath, a biblically ordained day of rest. No work is permitted, except
that connected with worship or the preservation of life and health. Central to the observance of the Sabbath
is the morning reading in synagogue of the week’s portion of the Torah. The High Holy Days (observed in
September - October) are a time of prayer and solemn introspection. The two days of Rosh Hashana, the
Jewish New Year, mark the beginning of the Ten Days of Awe that end with the fast of Yom Kippur, the
Day of Atonement.
The three major festivals of the Jewish religious year are also biblically ordained. Pesach(Passover)
commemorates the biblical Passover and Exodus from Egypt: Shavuot (Pentecost, the “Festival of Weeks”)

25
commemorates the giving of the Law on Mount Sinai; and Sukkot(Tabernacles) commemorates the Sojourn
in the Wilderness.

26
 CHAPTER FOUR

APPLICATION

4.1 Some of the Ills in our Society in Comparison to O.T.

A social ill is a problem that influences many citizens within a society. It is a common problem in present-
day society and one that many people strive to solve. It is often the consequence of factors extending beyond
an individual's control (Mills, n.pg). Social ills are the source of a conflicting opinion on the grounds of what
is perceived as morally correct or incorrect personal life or interpersonal social life decisions. Wolfgang said
that, “Social ills are distinguished from economic issues; however, some issues (such as immigration) have
both social and economic aspects”. There are also issues that do not fall into either category, such as
warfare. There can be disagreements about what social issues are worth solving, or which should take
precedence. Different individuals and different societies have different perceptions (78). Some of the ills in
our society today are (to mention but few):

 Social stratification

Social stratification was a kind of social differentiation whereby members of society are grouped into
socioeconomic strata, based upon their occupation and income, wealth and social status, or derived power
(social and political). As such, stratification is the relative social position of persons within a social group,
category, geographic region, or social unit. In modern Western societies, social stratification is typically
defined in terms of three social classes: (i) the upper class, (ii) the middle class, and (iii) the lower class. In
turn, each class can be subdivided into strata (e.g. the upper-stratum, the middle-stratum, and the lower
stratum) (Scott 67). Moreover, a social stratum can be formed upon the bases of kinship, clan, tribe, caste, or
all four.

The categorization of people by social strata occurs in all societies, ranging from complex, state-based, or
polycentric societies to tribal and feudal societies, which are based upon socio-economic relations among
classes of nobility and classes of peasants. Historically, whether or not hunter-gatherer societies can be
defined as socially stratified or if social stratification began with agriculture and common acts of social
exchange, remains a debated matter in the social sciences. Determining the structures of social stratification
arises from inequalities of status among persons; therefore, the degree of social inequality determines a
person's social stratum. Generally, the greater the social complexity of a society, the more social strata exist,
by way of social differentiation (Scott 67).

 Poor Public health

Widespread health conditions (often characterized as epidemics or pandemics ) are of concern to society as a
whole. They can harm quality of life, the ability of people to contribute to society (e.g. by working), and

27
most problematically result in death. Infectious diseases are often public health concerns because they can
spread quickly and easily, affecting large numbers of people. The World Health Organization has an acute
interest in combating infectious disease outbreaks by minimizing their geographic and numerical spread and
treating the affected. Other conditions for which there is not yet a cure or even effective treatment, such as
dementia , can be viewed as public health concerns in the long run.

 Social inequality

Social inequality is "the state or quality of being unequal". [6] Inequality is the root of a number of social
problems that occur when factors such as gender, disability, race, and age may affect the way a person is
treated. A past example of inequality as a social problem is slavery in the United States. Africans brought to
America were often enslaved and mistreated, and they did not share the same rights as the white population
of America (for example, they were not allowed to vote). A number of civil rights movements have
attempted to, and often succeeded at, advancing equality and extending rights to previously marginalized
groups. These include the women's rights movement (beginning around the 1920s), the civil rights
movement in the United States for African-American equality (beginning around the 1950s) (Bruce, n.pg).

 Educational inequality

Education is unarguably the most important factor in a person's success in society. As a result, social
problems can be raised by the unequal distribution of funding between public schools, such as that seen in
the States. The weak organizational policy in the place and the lack of communication between public
schools and the federal government have led to major effects on the future generation . Public schools that
do not receive high standardized test scores are not being sufficiently funded and as a result, their students
are not receiving what should be the maximum level of education (Nelson 49).

 Ills at Work and occupations

Social problems in the workplace include occupational stress, theft, sexual harassment , wage inequality,
gender inequality, racial inequality, health care disparities , and many more. In addition, common workplace
issues that employees face include interpersonal conflict, communication problems (e.g. gossip ), bullying,
harassment , discrimination , low motivation and job satisfaction, and performance issues (Nelson 49).

In comparison with the Old Testament; There is a reverse of the case today in our society, as it was in the
Old Testament. While there were laws or customs that guided the way people lived to which they adhered to
strictly, Nigeria has also the Constitution which is also a code of conduct for the citizens but it’s unfortunate
that the citizens do not take it to heart.

The researcher laments over these situations, because all the sectors of the country have being affected with
a canker worm called corruption. Even the legislative arm of government who should stand up for the truth

28
has dwindled in their strength as a result of their quest for materialism. Unlike the Old Testament custodians
of the law, the Scribes and Pharisees who kept to the letters of the law, our own custodians have rather raped
the law.

4.2 Ways of Addressing these Ills with the Custom of the Israelites in Different Sectors

Inasmuch as, the people are willing to stand messiahs in their respective areas, things can be fixed back in
order. This will begin with those on seats of leadership down to the ruled.

4.2.1 Education

The first step forward towards reviving the educational system lies in the hands of the government.
Necessary steps need to be taken in order to restructure and save the sector. The government at all levels
needs to commit to the delivering of a competitive standard of education across the country and with other
countries. Also, the right investments need to be done in order to get the desired results.

Adequate funding with good management will provide high-quality education in Nigeria. Funds for
renovation of schools and institution, acquiring quality training facilities, research grants, decent teachers’
salaries and welfare, etc. are the things that need to be increased, released and spent appropriately. Proper
training of teachers with current and up to date materials and technology also will improve the condition of
education in Nigeria. Necessary vetting measures should be taken to make sure that only qualified teachers
are employed. Also, admissions into tertiary institutions should be based solely on merit level. In
conclusion, we will be able to see real changes in the level of education in Nigeria, when power will belong
to visionary and selfless leaders who understand the importance of quality education. Our future is in our
hands.

4.2.2 Social

In reality, the fragile social situation in Nigeria constitutes a complex mixture of causes and effects, a
syndrome that has proven largely impervious to quick template driven solutions. There are no fixed
solutions for addressing the issue of socio-economic problems in a country as every country has its own
peculiarities, and settings keep changing in a complex, volatile and ambiguous environment. In developing
countries like Nigeria, where the combination of demographics and economy permits population growth; it
is difficult for the government to meet rising expectations due to a weak industrial base. To address
unemployment and other social problems and kick start the economy, the government could explore giving
subsidies and incentives to investors as a means of attracting investments and creating jobs.

4.2.3 Political

29
Irrespective of the fact that Federal Republic of Nigeria has many political issues, there are ideas that can
rebuild the destroyed buildings. The solutions to Nigerian political issues when accepted and practiced will
go a long way in solving the country’s political issues. 

The politicians should cultivate the spirit of sportsmanship. In the world of sports, we see players commit
foul against the other and yet do not fight in the football pitch. That is the spirit of sportsmanship in action.
After the foul, you still them embrace each other and continue with their football sports. The political issues
in Nigeria will be reduced if the country’s politicians understand the spirit of sportsmanship. The issues in
Nigerian politics will be minimal if the political parties in the country understand the importance of spirit of
sportsmanship. They should take politics as tidy game and not a dirty one that involve attacks on the other
parties.

Another factor that contributes to political issues in Nigeria is the large number of political parties in the
country. Among these political parties are those who want to make it into the leadership position either by
hook or by crook. Because of the number of premature and hungry political parties in the country, they tend
to cause political crises in the country during voting and other political gathering.

4.2.4 Traditional/Culture

The cultural and traditional setup of the society is also suffering. The traditional awareness of right and
wrong has left us. People in the society out of their cravings to modernize everything have left doing the
right thing.

In order to solve this problem wrong with the traditional and culture, it starts from our immediate families
into the societies. Parents must begin to teach their children the culture and tradition of the land. In such, the
customs of the people are also taught the child. The society should be proud of and to celebrate those
traditions and cultures that do not dehumanize, or stigmatize anyone. In turn, the cultural heritage of the
people, along with the customs of the land will be preserved.

4.2.5 Religious

To put an end to religious violence in Nigeria, the government, groups and individuals have very important
roles to play in their respective capacities. Government should set up a religious committee made up of
religious leaders and intellectuals from the major religious groups in the country with representation from all
the federal states. This committee should serve as a regulatory body for all religious activities in the country.
It will also serve as regulatory body for all religious activities in the country. It will also serve as an advisory
body to the government and link between various religious groups.

Government should encourage the teaching of genuine dialogue at all levels of education. If religious leaders
teach people with all sincerity that they should tolerate and respect other religion they will certainly do.

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Religious leaders should learn to tolerate and respect others’ faiths and accept them as part of the reality of
life, to live with some things one does not necessarily like.

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 CHAPTER FIVE

SUMMARY OF FINDINGS, RECOMMENDATIONS AND CONCLUSION

5.1 Summary of Findings

The findings of the researcher were as follows:

 That customs is an integral part of morality which I s indispensable if virtues must be upheld in the
society.
 The Old Testament customs were followed strictly by the Israelites.
 Nigeria as a country is supposed to be governed by the Constitution of the Federal Republic of
Nigeria; unfortunately, the Constitution is being trampled upon: citizens are not being guided by it.
 The major cause of the social ills seen in the society is corruption.
 Corruption has affected all sectors of government and caused harm to the well-being of the citizens
of the country.
 Tolerance, adherence to law and order, peaceful living, respect for the human person and the sanctity
of life and the embodiment of other societal virtues will help to end those ills.

5.2 Recommendations

The researcher recommends the following:

 The customs of the land should be strictly enforced and adhered to by the citizens.
 Leaders at different levels should do well to uphold orderliness and not to neglect rules that will help
all around him.
 Political leaders should not see politics as a do-or-die affair; spirit of sportsmanship should guide
them.
 People should be careful of the kind of people they vote into offices: it shouldn’t be on the bases of
favouritism, tribalism, nepotism, god-fatherism or with ulterior motive.
 Government should encourage the teaching of genuine dialogue at all levels of education.
 Defaulters and law breakers should be punished severely to serve as a deterrent to others and no
favouritism.
 Parents should go back to their parental work at home: of teaching and instructing their children first
before sending them out.

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5.3 Conclusion

Custom is a habitual course of conduct observed uniformly and voluntarily by the people. Custom occupies
an important place in regulation of human conduct in almost all the societies. In fact, it is one of the oldest
sources of law-making. But with progress of the society custom gradually diminish and legislation and
judicial precedents become the main source. Custom is created by the people, by their unconscious adoption
of a certain rule of conduct whenever the same problem arises for solution and its authority is based on
nothing but its long continued use and recognition by the people. Custom is some kind of special rule which
is followed from time immemorial.

Nigeria which is the most populated country in African continent has suffered many political issues since
her independence. These issues have given birth to other national crises including corruption in Nigeria,
unemployment, poverty and other “negatives”. Discussed are political crises/issues in Nigeria, causes and
the possible solutions. If Nigeria wants to avoid all the social ills listed and explained here, politics in the
country should not be taken as game again. It should be taken as what calls for selfless service. We can build
a better Nigeria.

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