WAS JESUS REALLY A RABBI?
A
careful reading of the New Testament suggests that Jesus was a scholar,
learned
in the Scriptures and religious literature of the period, which was vast and
varied. Yet the popular view of Jesus is that he was a simple, uneducated
character from the northern part of Israel.
>This misunderstanding is due in part to a number of disparaging statements
made about Nazareth and the Galilee such as, "Nazareth! Can anything good
come from there?" (Jn. 1:46), and "Utterly amazed, they asked: 'Are
not all these men who are speaking Galileans?'" (Acts 2:7).
> It sounds as if there was a Judean bias against Galileans. Some Judeans
may have seen themselves as a cultured and educated city dweller. . To them,
the Galileans were provincials ,of low education and breeding.
> Actually, however, the reverse may have been true: the Galileans were the
more exposed to the outside world while the Judeans, living in the interior of
the land, were partially sheltered from contact with foreign nations. The
Galilee also was more urban, with many developed villages.
This attitude shows up when the Galileans prompted the assumption, preserved in
John 7:15, that Jesus had no education: "The Jews were amazed and asked,
'How did this man get such learning without having studied?'"
The
New Testament says almost nothing about Jesus’ life from after his birth until
he appeared in the temple at age twelve, and from then until he began his
ministry at about the age of thirty (Luke 3:23) but, here is the end of the
mystery for he was in Rabbinical school.
Here
is an example of the education Jesus would have received-
Age
5 - ready for study of written Torah
Age
10 –ready for study of oral Torah
Age
13 – Bar Mitzvah (religious ceremony for coming of age)
Age
15 –Study of Halachot (rabbinic legal decisions)
Age
18 –Ready for marriage
Age
20 – Looking for a profession
Age
30 -ready to enter the mainstream of community life
Formal
education ended at age twelve when the boys were expected to go to work. The
more gifted went to Bet Midrash to continue their higher learning.
A few of the most outstanding scholars
left home to study with a famous sage (like Hallel). Only the most promising
students would be accepted, as the family would need to support them and allow
them to leave home where they would have been needed to work on the land.
Judaism has always held that Study of Torah
was the highest form of worship. (Babylonian Talmud)
Elementary school was 7 days a week with
learning for 6 and the 7th day used for memorization. Each home had
al least one scroll of scripture (a portion of a book or perhaps an entire
book)
Jesus’ young life: From accounts found in
Jewish sources we know that Jesus would have studied the written and oral
scriptures.
He would have memorized vast portions and
learned commentary of the Torah. All Jewish boys would have done the same.
Jerome (342-420) said “There doesn’t exist
any Jewish boy who doesn’t know by heart the history from Adam to Zerubbabel
(beginning to end of scripture).
We
need to look in the New Testament for clues as to whether Jesus was a “rabbi”
by education or just by his wisdom.
Several places in scripture present to us
the common disputes brought only to Rabbis as they had the learning of the
Halachot- legal decision-making.
One of the most familiar is the question
and answer, with the question often phrased as a teaser. A woman had seven
husbands (in series, not in parallel): whose wife will she be in the life to
come (Matt. 22:23-33)? Is it lawful for a devout Jew to pay taxes to the Roman
authorities (Matt. 22:15-22)? What must I do to inherit eternal life (Mark
10:17-22)? Who is the greatest in the kingdom of heaven (Matt. 18:1-6)? The one
who puts the question acts as a straight man, setting up the opportunity for
Rabbi Jesus to drive home the point, often by standing the question on its
head.
The
conclusion of the Sermon on the Mount confirms the special status of Jesus as
not only Rabbi but Prophet (Matt. 7:28-8:1): "And when Jesus finished
these sayings, the crowds were astonished at his teaching, for he taught them
as one who had authority, and not as their scribes.”
By
the time Jesus began his public ministry, he had not only received the thorough
religious training typical of the average Jewish man of his day, he had
probably spent years studying with one of the outstanding rabbis in the
Galilee. Jesus thus appeared on the scene as a respected rabbi himself. He was
recognized as such by his contemporaries, as passages in the New Testament
reflect. “And Jesus answered and said to him, "Simon, I have something to
say to you." And he said, "Rabbi, what is it?" (Luke 7:40)
•A
lawyer asked him a question to test him: "Rabbi, what is the greatest
commandment in the Torah?" (Matthew 22:35–36)
•And behold, a [rich] man came up to him and
said, "Rabbi, what good thing must I do to have eternal life?"
(Matthew 19:16)
•And
someone in the crowd said to him, "Rabbi, order my brother to divide the
inheritance with me." (Luke 12:13)
•And
some of the Pharisees in the crowd said to him, "Rabbi, rebuke your
disciples." (Luke 19:39)
•Some
of the Sadducees came up to him...and they asked him, saying,
"Rabbi...." (Luke 20:27–28)
Origin
of "Rabbi"
The term "rabbi" is derived from the Hebrew word rav,
which in biblical Hebrew meant "much, many, numerous, great."
Among
the Jews the twelfth year was the time that separated a boy from his childhood.
Then a Hebrew boy was called "Bar Mitzvah", which is a "Son of
the Law" or "Child of the Commandment". This is a period in
which he was to study and be taught by the wisest teachers in Israel, learning and
studying the law and the testament. There were annual gatherings, like
conferences, in which many of these wise teachers gave instructions. Three
special annual feasts were particularly set apart from the instruction of young
men. These feasts were the Passover, Pentecost, and the Feast of Tabernacles.
The Passover was the most zealously attended, and worshippers came from all
parts of the land to commemorate the deliverance of the Israelites from
bondage, by the judgments of God upon the Egyptians (Exodus 12).
At
the age of 12 Jesus ventured inside the great Jewish Temple and, perhaps, for
the first time, He saw the paschal sacrifice of the lamb, robed men acting in
the office of High Priests, while hearing the sacred prayers of His nation and
smelling the consecrated Temple incense. But more important than this, Jesus
came into contact with the learned Rabbis of Israel. It is supposed at this
time that Jesus spoke with Rabbi Hillil, whose teachings are recorded with high
esteem in the Talmud. However, there is no proof that Hallil taught him -- it
was He who was teaching and answering the questions of the councils, and they
"were astonished at His understanding and answers" (Luke 2:47, AV).
Jesus spent three days in the Temple conversing with the learned
Elders of Zion. After the third day His mother had become aware of His absence
and found Him still in the Temple speaking to the priests and teachers. She
then proceeded to chastise Him for the way He had "treated" her. In
reply, He said: "Did you not know that I must be about My Father's
business?" (Luke 2:49, NKJV)). But "they did not understand what He
was saying to them" (Ibid, v.50, NIV). His Father's business was teaching
and instructing -- not doing carpenter's work, as modern tradition teaches. His
wisdom and understanding superseded all the learning of the councils; but He
could not reveal all that he knew, not could He expose all of the existing
evils within the empire. This would have been the perfect time for the teachers
of the Torah to acknowledge that Jesus was one gifted by The Most High to be a
Rabbi as they became amazed at his wisdom at such a young age.
There
was another reason, which delayed the full ministry of Jesus. We read that it
was not until He was "about thirty years of age" that He began His
ministry. This indicates that He was complying with one of the laws required to
fulfil the office and calling of a Rabbi or priest.
It
was not until Jesus was 30 years of age that He was baptized, fasted for 40
days, and gathered disciples into the ministry. By this time He had complied
with all of the requirements of Jewish law as a Rabbi except for marriage.
Jesus could not pledge himself to another for he was already the Bridegroom got
His Bride- the body of Christ.
Compliance to the rules and regulations of
Jewish law were essential in the work of the ministry, lest the High Priests
and Councils use legitimate reason to condemn or reject Him. Jesus knew this,
and warned His disciples to obey carefully the requirements of their laws,
because "they sit in Moses' seat; therefore whatever they tell you to
observe, that observe and do" (Matthew 23:2-3, NKJV). The chief priests
and councils sought with lawyers to trap Jesus for violating even the least of
the laws. Jesus, however, could recite the law in His own defence, and by the
same law condemn the Pharisees for their disobedience. He could condemn the
hierarchy of Judah for their hypocrisy by their own law; and also condemn them
according to the laws of God.
It
should be carefully noted that Jesus was often called "Rabbi" which
"is to say, being interpreted, Master" (John 1:38). This was an
office, title, or position of "teacher", which was highly honoured by
the Jews -- so much so, that it became a title of prestige and social respect.
If a man was a "Rabbi" he was entitled to the choice seats in social
gatherings and praises of the multitudes. Jesus warned His disciples to avoid
the social prestige, the public honours, and the praiseworthy titles that came
with the title "Rabbi" (Matthew 23:5-8).
Jesus
was often called Rabbi, which He did not deny. It was justly applied, both as
to office and honour. If Jesus were not a Rabbi according to that Jewish
office, He would have immediately renounced the title. His chief Apostle,
Peter, often called Him "Rabbi" (Mark 9:5; 11:21) but received no
word of correction from Jesus, indicating that the title was properly applied.
When Jesus was called "Rabbi" by Judas (Matthew 26:25,49), and by
Nathanael (John 1:49), and the other disciples (John 1:38; 4:31; 9:2; 11:8), He
acknowledged the title without dispute. Great masses of the people also called
Him "Rabbi" (John 6:25); and when Nicodemus, a Pharisee, and a ruler
of the Jews acknowledged Jesus as "Rabbi", it was conclusive evidence
that Jesus was a Jewish Rabbi (John 3:1-2).
The
office of Rabbi required a person to be particularly well versed in the
scriptures and the Talmud, whereas the office of Priest required certain
sacrificial and temple ordinance ceremonies; yet both were especially
commissioned:
To
be recognised as a Rabbi, however, a Talmudic student has to be ordained. The
custom of ordination is very old. Moses ordained Joshua...The practice of
ordination in its Mosaic form ceased in Palestine in the second half of the 4th
century (A.D.) when the Judean academies were closed. In the 16th century an
attempt was made in Palestine to revive the ancient ordination, as well as the
Sanhedrin, with all the power and authority that it possessed, but this attempt
resulted in failure (Encyclopaedia Britannica, Vol.18, p.978).
With
the ordination to this official calling of Rabbi, Jesus could teach the gospel
principles wherever he was led to do so. As a Rabbi He taught thousands upon
the mountainside, in the synagogues, and even resorted to using a whip to teach
a special lesson to the moneychangers in the Temple. The councils, lawyers,
Pharisees and Priests of Judah tried by every means to prove Jesus unfit for
that office, but to no avail. Jesus acknowledged the title, office, the
position of Rabbi by precept and example. He was destined to be the most
honoured of rabbis, priests and even kings!
By looking at one text, we learn a great deal about Rabbi Jesus in
the context of the first-century rabbinical climate. “A woman named Martha
welcomed him into her home. She had sister named Mary, who sat at the Lord’s
feet and listened to what he was saying” (Luke 10:38-39). This tells us Jesus
was a first-century itinerant rabbi. One of the old Jewish sayings long
predating Jesus was, “Let your house be a meetinghouse for the sages. Sit
amidst the dust of their feet.” (Aboth 1:4). We see this re-enacted in Martha’s
home.
If extended hospitality, Jesus entered a home, willing to teach all who were
interested. This typical of the origin or the expression, “to sit at the feet
of a great teacher.” It is interesting that this story of Mary and Jesus is the
best example we have in the New Testament of someone sitting at Jesus’ feet,
listening to his teaching. And from the context, Mary was as audience of one.
For women to listen in while a rabbi taught the men of a crowd was likely not
that unusual. But for a Jewish rabbi to allow a woman to sit at his feet, as
his entire audience, was a shocking and even degrading visual symbol.
.
And then Martha, the head of the household, entered the scene, “distracted by
her many tasks,” likely the tasks of extending hospitality to an honoured
teacher, So she went to Jesus and asked, “Do you not care that my sister has
left me to do all the work by myself? Tell her then to help me.”
Perhaps Martha really did have a lot of chores to do. But I prefer to think she
was embarrassed that Mary did not realize a woman’s place. The story might have
made more sense if Martha had entered the room and asked to have a word in
private with Mary. In whispered tone, the older sister could have reminded her,
“Come, Mary, you know that the place of a woman is not at the feet of a rabbi.
It’s not becoming of you, and you are insulting him. You are tiring him for the
more important work he has be about. He came here to rest. He came here asking
for our hospitality. What a shocking and even degrading visual symbol.
Perhaps
Martha knew her sister well enough to know that if she had asked to speak to
her in private, it would have done little good. The Rabbi’s words had already
filled Mary’s head, and she would not easily miss this rare opportunity to have
Rabbi Jesus to herself. But maybe Martha brought up her concern in front of
Jesus to show her respect for him and his need for rest. Yet Jesus defended
Mary. “Martha, there is need of only one thing. Mary has chosen the better part
which will not be taken away from her.”
Had
this rabbi gone mad? Mary had chosen the better part? A woman as learner? A
woman sitting alone at the feet of a rabbi? A woman as disciple of a rabbi? In
relation to other rabbis, Jesus surely charted his own course in relation to
women and others customarily excluded from full participation in the community
of faith. He was a different sort of rabbi.
This
look at Jesus as a Rabbi is a good indication of where Jesus was and what He
was doing during the years that the scripture is silent. He was not in Africa,
Asia, Britain or even North America. He was at home in Israel preparing Himself
for ministry to a world that so desperately needed Him.
Shalom!
Linda
