The Rabbinic Paul and the Messiah Jesus

Glossary

Hebrew words and references used in the study:

Torah – Instruction, guidance and usually refers to the first five books of the Bible.

Ha Mashiach (the Messiah) – This was the supreme anointed one, expected by the Jewish people. He would deliver them from their enemies and establish a Jewish Kingdom. Hence, Jesus was Yeshua Ha Mashiach – Jesus the Christ.

Gezerah shavah — linking texts by shared words or phrases

Qal wahomer — argument from lesser to greater (a fortiori)

Midrash — creative, narrative-theological exposition of Scripture

Pesher — “this is that” fulfilment interpretation

Typology — reading persons and events as foreshadowing later realities

Shema – The word means ‘hear and act’ and called the people of Israel to put God first in every aspect of their lives. Found in Deuteronomy 6:4–9, Deuteronomy 11:13–21 and Numbers 15:37–41.

Haggadah – Narrative expansion

INTRODUCTION

There is an amazing amount of argument about Paul and what he meant in his letters and the reports of him in Acts. Paul is indeed difficult to understand at times. Peter knew this and knew that Paul was being min-interpreted. That I why he wrote:

This highlights the problem. Those who read and hear Paul, fail to understand his Hebrew background, and then, distort them to their advantage. Therefore, we, who are Greek, particularly need to get into the mind of the Rabbinic Paul. Because of the nature of this study the Tree of Life, Bible version will be used.

Let us the begin by asking who exactly is Paul? To answer we will let Paul speak for Himself.

It is important to note Paul’s Jewish teacher. His influence is often seen in Paul’s arguments. Gamaliel the Elder was the most celebrated Rabbinic teacher of his generation — grandson of Hillel and president of the Sanhedrin. To study at his feet was like going to a great University, such as Oxford or Cambridge and getting the highest doctorate possible. Gamaliel was known for a more flexible, interpretive approach to Torah. Something that is seen in Paul’s arguments. For example, about marriage and divorce. Paul used the following Jewish methods of interpretation of Scripture: Gezerah shavah, Qal wahomer, Midrash, Pesher and Typology (See Glossary). These tools are found throughout Paul’s works, demonstrating his Rabbinic training and mastery of the Scriptures. Whilst it is not necessary be an expert and learn these things in depth, they show how Paul reasoned, as a Jew. His writings were not made up or created out of any mal intent. They were considered and well-reasoned expositions of Scripture, with the chief aim of Paul, putting Yeshua Ha Mashiach at the heart of the Jewish Scriptures.

His hope, initially, was to persuade his fellow Jews to accept their Messiah. God had other ideas for the thrust of his mission, and he became an Apostle to the Gentiles. Because of this Paul has influenced not only Western theology but philosophy, law and ethics throughout the ages.  We can see this, as we consider how Paul, once confronted by Jesus, on the Damascus Road was changed. He went into Arabia after his vision and there his faith was honed. He became convinced that the Jesus he had met, was indeed the Jewish Messiah. This study cannot cover everything regarding this change of understanding, that would take a book. The problem Paul had to address was the central message of the faith of the Jewish followers of Jesus. That was, that the death of the Messiah on the cross was necessary for salvation.

Addressing a Scandal

This claim of a Messiah dying, as Jesus did, was a scandal to the Jewish authorities. The idea of a crucified Messiah was an abhorrence to their Jewish minds. In fact, to first-century Jews, it was theologically offensive. The Torah itself stated:

A Messiah was expected to be a triumphant Davidic King who would defeat Israel's enemies, rebuild the Temple, and usher in the age of God's kingdom. This man Jesus, in the minds of Jewish leaders, had blasphemed and declared Himself equal with the Father – the “I Am”. He had been executed by a Roman Governor, as a criminal. This was the complete opposite of Jewish expectation. Paul's Rabbinic genius, anointed by the Holy Spirit, was seen in showing that the curse of the cross was not the defeat of the Messiah — it was in fact, the means of redemption.

Paulis was using a quotation from Isaiah:

Here in Corinthians, Paul is using a Mixture of Typological Reasoning with some Pesher. The original context was the Assyrian crisis. Jerusalem's leaders were making secret alliances with Egypt instead of trusting God — their "wisdom" was actually faithless cleverness. Paul is arguing that both the Greek and Jewish scholars were not understanding that Isaiah’s statement still applied and continues to do so. Therefore, the rejection of Jesus as a crucified Messiah was no more than an attempt to reject His Messianic claims through clever arguments not based on faith. This is perhaps one of the strongest examples of the Rabbinic Paul contesting for the Gospel, using Jewish reasoning.

The Shema

We will now consider the great verses of Scripture, which are at the heart of the Jewish faith – the Shema. Paul will once more, through his Rabbinic skills, show that it points to Jesus as the divine Son of God.

The Shema meaning is expanded in the Glossary.

The Shema was at the heart of the confession of Jewish monotheism – the belief in one God. It was recited twice daily by every observant Jew. It was the

expression of the ‘echad’ – the oneness – of God Himself. There are two divine names in the Shema: Yahweh and Elohim. In making the argument that Jesus is

part of the echad, the oneness of God, and that Yahweh and Elohim is also the Adonia, Jesus. Through Him Paul, argues, all things exist. Again, a reference to the

Jewish Scriptural understanding that God created all things. His argument is reflective of the Jewish John who also declares Jesus as Creator. (John 1). This is not

just Paul making a clever argument.   guided by the Holy Spirit, using his sophisticated Rabbinic skill he refutes those who would challenge that Jesus did not fit

into God’s prophetic plan. Jesus was indeed the promised Messiah who would become a human being to save the world. This is further confirmed to the

Philippians:

His heart was also that his Jewish people would also understand these truths, from their own Scriptures.

How Much More?

This salvation brought by Jesus is another case of the Rabbinic Paul using the Middot of Hillel, his earthly teacher.  In another place he uses kal v'chomer. If

something is true in a more difficult case, how much more must it be true in an easier case. Paul uses this pattern constantly, usually signalled by the phrase ‘how

much more?'.

This is a classic kal v'chomer argument. If God reconciled us while we were enemies — the much harder case — how much more will He save us now that we are reconciled — the much easier case. It has to be clearly understood, that Paul is not using worldly philosophical reasoning. This is Paul in his highly Rabbinic reasoning, using a formal Scriptural method that his Jewish readers would understand instantly. He continues the use of this principle as he continues in Romans 5:12-21. If one man's sin (Adam) brought death to all, how much more does one man's righteousness (Christ) bring life to all? This is a comparison between two representative types, applied to the history of redemption.

The Seed

In the very matter of faith being necessary for salvation and able to be applied to those who turn to the Christ, Paul again demonstrates his superior Rabbinic knowledge and argument. This is the Rabbinic way of using the study of a single word, to demonstrate the application from one place in Scripture to another.

 Paul puts a great weight and emphasis on a single Hebrew word - זֶרַע, (zera)’. He takes this word, meaning seed, and argues that the seed that was expected, was the Messiah. Jesus was to be that ultimate heir to the promised Messiah. Therefore, it was faith, not Torah observance, was always the design of God for covenant inclusion. Furthermore, Paul continues, with a qal wahomer assertion, that Abraham was justified before circumcision that came later.

The Rock

We can also consider Paul’s midrashic typology in this passage:

We see again, Pauls great Rabbinic mind. Under the previous Scripture, the people were baptised into the Mosaic system of Torah. With the coming of the Messiah in Jesus, they were baptised into Him.

In Jewish tradition, in places like the Tosefta Sukkah in chapter 3, there was created a legend of a miraculous rock that followed Israel through the wilderness. Paul adopts this midrashic tradition and identifies the pre-existent Christ as the spiritual reality behind it — using Rabbinic haggadah he applies it to his understanding of the Messiah. Jesus was the Rock in the wilderness, and is now the Rock of those that follow Him.

Conclusion

There are other examples throughout Paul’s writing, of his Rabbinic style, but there is enough here to help us understand, how Paul not only reached out to Gentiles, but where ever he went in writing and speech, he would appeal to the Jewish people to realise their Scriptures continually pointed to Jesus as the promised Messiah and redeemer.

Let us end this study with considering Paul’s understanding of why his Jewish people rejected the Gospel. His deep love for them. He, who would give up his own salvation for them, if that were possible (Romans 9:3), was deeply saddened by their refusal.

Let us use this study to pray for God’s beloved people the Jews. Never forget this from the Rabbinic Paul:

God will be faithful to His chosen people. He has not rejected them. As Paul wrote:

Whilst we must preach the Gospel to all men, including the Jewish people, we cannot use human means to pressurise or condemn them. Jesus did not come to condemn but to save. God will bring about His purposes for His people in His way, by the Holy Spirit. In the meantime, let us show with loving acceptance that they have their journey and as we see in Revelation, God’s reveals the completion of His plans for them. One day Jews and Gentiles will rejoice as the one eternal family of God.