Jesus and Judaism

Blog #6 of Jesus and Judaism
Jesus... a rabbi?

Was Jesus actually an ordained rabbi? According to information gleaned from all Gospel accounts, we must admit the answer is no. But internal sources indicate that he was called "rabbi" in various narrative situations. The Strong’s Exhaustive Concordance of the Bible (K.J.V.), shows that the Greek Testament term "rabbi" was translated 9 times into the English word "master" in the four Gospels. In another 7 gospel verses, English translators actually wrote the word "rabbi" where the Hebrew "rabbi" appeared in the gospels.

Some scholars have suggested that Jesus was an itinerant rabbi; which kind of fits the description of one who travels from place to place preaching or teaching the word of God. That description fits Jesus and numerous others mentioned in the New Testament writings. The appearance of 16 examples of the Hebrew term "rabbi" in the four Greek Gospels, indicate clearly a Hebrew language undertext and conversations within New Testament Greek Gospels.
It was not unusual in those days, for honor to be bestowed upon certain persons who travelled and taught the word of God, the honorable title of Rabbi. We find that example in the case of John the Baptist in John 3:26; and they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all (men) come unto him. We have never been told by our leaders, that John the Baptizer was known by the term "rabbi" in both the Greek and English Gospels. Revealing indeed!

Far back in Hebrew Bible times, the term "Rav" had been used to show honor to officials as well. Its noted in names like Rab-Mag, Rab-Saris, and Rab-Shakeh, as found in verses like Jeremiah 39:3, and 2Kings 18:17 (K.J.V.). Those incidents were references to Babylonian and Assyrian princes. Authority figures were given a measure of respect similar to that shown to scholars or teachers. The Hebrew term "rav" means much, many, or more. When the suffix is added to "rav," it become rabbi, and relates to more than me, which of course refers to one who is more than me; my teacher. Throughout the four Gospels, the English translation term "master" has a tendency to cloud the truth about the Greek manuscript use of the term "rabbi."

The Greek New Testament Gospel narratives likewise indicate the term "teacher" (dida-skale), is interchangeable with "rabbi," as found in John 1:38.

These examples do not relate to actual ordination which in Hebrew is called semikhah (laying on of hands). But they reflect the acceptance by the people of God, of authority figures, and leaders who were given sorts of honor. There is biblical evidence in Numbers 27:18 and Numbers 27:23, where Moses laid hands on Joshua, thus establishing his successor. That transfer of authority is similar to the handing down of Torah teachings, as mentioned in Avot 1:1: "Moses received the Torah on Sinai, and handed it down to Joshua; and Joshua to the elders, the elders to the prophets; and the prophets handed it down to the men of the great assembly."

The transmission of truth into Jewish hands is also reflected in the message of Numbers 11:24-25, when Moses and the Lord ordained 70 elders who assisted in developing the nation of Israel. And Moses went out...and gathered the seventy men of the elders of Israel..."And the Lord came down in a cloud... and took of the Spirit that was upon him...and gave it unto the seventy elders." In this case the authority transfer and continuation of teaching, was given by the Lord, and according to Jewish tradition, the Talmud mentions that the seventy elders later ordained others, continuing down to The Second Temple period.

The Spirit that was upon Moses was given also unto the elders of Israel, resting upon them, and they prophesied "without ceasing " round about the Tabernacle. Likewise, two others in the camp named Eldad and Medad prophesied constantly. This shows that others even beyond selection process of the leaders, may be used of God to bring the word of the Lord to His people, and are to be honored as the bearers of His message. Eldad and Medad were not actual prophets or elders; but when it was suggested that they should not continue prophesying, Moses would not permit them to be stopped, rather expressed that he wished all Gods people should be prophets.

Jesus travelled throughout Galilee preaching and teaching about the Kingdom of God (heaven), and was honored by his hearers with the title "rabbi." He also appointed and authorized 82 of his chosen students to proclaim his good news that the kingdom of God was at hand. The honor of "rabbi" was bestowed him by thousands who listened and were helped and healed by his message. Not bad for a rabbi, who wasn’t really a rabbi by semikhah standards.

A verse in Acts 10:38 gives specific information about Jesus and his authority: "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him." The anointing of the Holy Spirit with power was his authorization, and his good works were vindication of a miraculous sort.

In the absence of semikhah, God had issued a message from heaven at Jesus’ baptism in Matthew 3:16-17. This is known in Judaism as a bat kol, or daughter of a voice. " This is my beloved son, in whom I am well pleased." A voice from heaven (bat kol), was understood as a supernatural method of communicating God’s will to men... after the Hebrew prophets had come to an end (see Everyman’s Talmud, page 45, A. Cohen).

If Jesus was chosen of God, anointed of God, declared pleasing to God, and proved to be a doer of mighty works and deeds; then why should he not be honored by men who recognize that from his mouth come the words of God and Moses? Being authorized by the Lord to teach, is a great honor, and is more important than any title bestowed by ones hearers or peers.