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(Matthew 2:23, Genesis 28:10-17 with John 1:43-51)
Jesus was just beginning to assemble His band of key disciples. The first chapter of John’s Gospel introduces us to Nathaniel (probably also known as Bartholomew). During their initial meeting, Yeshua dazzles Nathaniel and then shares a midrash to describe the nature of His ministry.
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(Psalm 2:7-9; Psalm 91:1; Matthew 4:5-7, 10)
In the last installment, we began to ponder the temptation of Jesus from the angle of rabbinic debate and midrash, Satan pitted against Jesus. We introduced this subject and looked at the first temptation of Jesus in the wilderness. Today we will discuss Yeshua’s final two temptations. It is probable Jesus and Satan engaged in much more discussion than is recorded. We must remember that the Gospels are brief summaries.
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(Matt. 4:1-11, Mark 1:12-13, Luke 4:1-13)
Most Christians do not think of Jesus’ wilderness temptation as including extensive debate between two rabbis who were arguing over midrash (appropriate interpretation). The debate between Jesus and Satan could well have been an extensive debate; perhaps many Bible passages were hurled back and forth with only a few summary examples mentioned.
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According to the Talmud, “The Men of the Great Assembly said three things, ‘Be deliberate in judgment, raise up many disciples, and make a fence for the Torah’” (Avot 1:2). But the bonds between rabbi and disciple varied.
Jesus nicknamed several disciples. Simon was “Peter” (Rocky), James and John the “sons of thunder,” while Thomas was called “Didymus” (twin). This is different from having alternate names, as demonstrated by Nathaniel as Bartholomew or Matthew as Levi.1
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We have previously looked at how Elijah and Elisha set the tone for the relationship of a rabbi to his disciples. We also noted how the miracles Elijah and Elisha performed perhaps set the tone for Jesus’ miracles. In today’s post, we distinguish between the contemporary usage of “discipleship” and actual discipleship as demonstrated in the Gospels.1
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(Discipleship in the Original Jewish Context, continued…)
When Protestants have visions, they usually have visions of Jesus. When Roman Catholics have visions, they often have visions of Mary. And when Jews have visions, they typically have visions of Elijah. He is a central figure among devout Jews.
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Understanding the relationship of rabbi to disciple – and what discipleship entailed – will help us to better understand Jesus’ teachings because they help us better understand the teacher (Jesus) and His most frequent audience (the disciples).
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In my previous article, I mentioned how my specific use of the term “midrash” is one possible strand of meaning for this multi-stranded term. I use the term to refer to a New Testament midrash that I consider an elaboration of an Old Testament text. That’s it. I refer to the Old Testament text as the “mother text.” The mother text plus its New Testament midrash equals a couplet.
In the world of Biblical academics, however, the term “midrash” can mean several different things. Jacob Neusner clarifies what midrash could mean:
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I agree that much of the New Testament text – and especially the gospels – are populated by what Richard Hays describes as “echoes,” meaning echoes of Old Testament passages.
To adjust terms to my own nomenclature, I would like to subdivide these echoes into at least three categories: allusions (allusions that are only allusions and nothing more1), parallels (in concept, occurrence, or foreshadowings), and midrash.
