The word “rabbi” is of Hebrew origin, essentially
meaning “master” and used as an honorary title for “teacher.” The apostle John,
writing to a non-Jewish audience, uses the word “rabbi” (a Jewish term) and
then translates it into Greek as didáskalos (“teacher”).
This informs John’s readers of what the person who wears the title does but doesn’t
explicitly convey the deep respect inherent in the term. The other Gospels do. In
recounting the story of Christ’s transfiguration, the synoptic writers employ
different words in their respective translations of the Aramaic conversation.
Mark records the original Hebrew title Rabbí (Mark
9:5), whereas Matthew uses “Lord” [Kúrios] (Matt.
17:4) and Luke “Master” [Epistátēs] (Luke 9:33). These parallel renderings show the title’s
reverential intent.1
Jesus and the Jewish educational system in 1st-century
Palestine
John 7:15 indicates that Jesus received no
formal training, so how did he come to be recognized as “Rabbi”? Growing up in
Nazareth of Galilee, what were his educational opportunities, and
what was necessary to be a teacher of the Law in Jewish society? Education
among the ancient Jews was provided in four settings: (a) the home; (b) the
synagogue; (c) the temple; and (d) rabbinical school.
The Home
All Jewish children were taught in their
respective households. The Law decreed: “And
these words that I command you today shall be on your heart. You shall teach
them diligently to your children, and shall talk of them when you sit in your
house, and when you walk by the way, and when you lie down, and when you rise”
(Deut. 6:6-7).2
Timothy, from Lystra in eastern Asia Minor, is typical of one who knew the holy
scriptures from childhood (1 Tim. 3:15), thanks to a godly parent and grandparent
(2 Tim. 1:5). Cf. Luke 18:20-21.
When the Logos became flesh (John 1:14), “born of woman, born under the
law” (Gal. 4:4), he was named Jesus (Matt. 1:21-25) and had no undue advantage
over anyone else in the human race. “Since therefore the children share in
flesh and blood, he himself likewise partook of the same things …. Therefore he
had to be made like his brothers in every respect [katà pánta] …” (Heb. 2:14, 17).4 Jesus
of Nazareth “learned,” just like everyone else, mostly in the proverbial school of hard knocks (Heb. 5:8).
He was raised in an orthodox Jewish home. His
stepfather Joseph was knowledgeable of and obedient to the Mosaic Law (Luke
2:21-24, 27, 39, 41). Jesus’ mother also knew her Bible well, quoting or
alluding to numerous passages from all three sections of the Hebrew scriptures
(the Law, the Prophets, the Writings) in her song recorded in Luke 1:46-55.3
Young Jesus was subject to his parents (Luke 2:51) and would have been taught
the word of God from his earliest years.
“And the child grew and became strong …. increased in wisdom and in stature and
in favor with God and man” (Luke 2:40, 52).
The Synagogue
Another very important part of the Jewish
educational system was the synagogue. The synagogue was a multi-purpose
assembly place for prayer, worship, and scripture reading (Acts 15:21), also
functioning as a court, a community center, and a school. Both boys and girls
attended the synagogue school from age 5 or 6; boys continued on until around
age 15, while girls were usually married by then. In Nazareth, where Jesus was
raised [tréphō], it was customary [eíōtha] for him to attend the local synagogue (Luke 4:16).
The Temple
The temple in Jerusalem also had a role in
the Jewish educational system. For those living in the vicinity or visiting
from time to time, there were occasions to learn from respected rabbis. As a
12-year-old boy, Jesus had opportunity to be “in the temple, sitting among the
teachers, listening to them and asking them questions” (Luke 2:46). Young Jesus
would have also been quizzed by these learned rabbis, an important method of
rabbinical instruction,5 and “all who heard him were amazed at his
understanding and his answers” (v. 47).
Rabbinical School
Finally, Jewish boys who demonstrated
exceptional promise were sent to Jerusalem to learn from a renowned teacher of
the Law (like Hillel, Shammai, or Gamaliel). Young Saul of Tarsus was “brought
up” in Jerusalem, “educated at the feet of Gamaliel according to the strict
manner of the law …” (Acts 22:3). Since Jesus showed so much promise as a boy
(Luke 2:47), why was he not afforded the opportunity to attend rabbinical
school? First of all, his family probably couldn’t afford it. Secondly, the
last time in the biblical record his stepfather is depicted alive is when Jesus was 12
years old (Luke 2:48-51). Afterwards
there are numerous references to Jesus’ mother and his siblings but no mention
of Joseph, who presumably had died. Jesus would then have the responsibility of
supporting his family (cf. Mark 6:3; John 2:12) and therefore could not have pursued
further education.
A few months before his death, Jesus was
teaching in the Jerusalem temple. “The Jews therefore marveled, saying, ‘How
is it that this man has learning, when he has never studied?’” (John 7:15).
This observation, of course, must be understood in context. Jesus had “studied”
or “learned” [manthánō] his entire life – at home, in the
synagogue, and periodically in the temple (Luke 2:46, 51; 4:16; Heb. 5:8). His
listeners were amazed simply because he didn’t have a degree from one of their
prestigious institutions of higher learning.
Conclusion
Education is good, and Christian education
is even better. But whether or not you have the opportunity to pursue additional
training in more formal settings, do what Jesus did. Develop good Bible study
habits at home, search the scriptures with fellow Christians at church
assemblies and small group gatherings, avail yourself of the plethoric
learning opportunities at lectureships, workshops, seminars, retreats, gospel meetings,
et al., and then share what you’re learning with others (2 Tim. 2:2, 24; Heb.
5:12). There is absolutely no excuse for any member of the Lord’s church, especially in
the 21st century, to be
biblically illiterate!
But
“whoever keeps his word, in him truly the love of God is perfected. By this we
may know that we are in him: whoever says he abides in him ought to walk in the
same way in which he walked” (1 John 2:5-6).
--Kevin L. Moore
Endnotes:
1 Luke, writing from a
Greek perspective, never employs the Hebrew term “rabbi.” John uses the word
but translates it for his Gentile readers (John 1:38). In John’s record, the
title is applied once to John the baptizer (3:26), and the rest to Jesus by
Philip and another disciple of John (1:39), Nathanael (1:49), Nicodemus (3:2),
his disciples (4:31; 9:2; 11:8), Jewish crowds (6:25), and Mary Magdalen
(14:45, the emphatic form Rabboni).
Mark, as a Jewish writer, seems to employ the title instinctively in reference
to Jesus, recording the words of Peter (9:5; 11:21), a blind man (10:51, the
emphatic form Rabboni), and Judas
(14:45). Matthew appears to be more reserved in his usage of the title, perhaps
because of its abuse among egotistical leaders, recording the Lord’s rebuke of the
scribes and Pharisees (23:7, 8) and the words of Judas Iscariot (26:25, 49).
2 Unless otherwise noted, scripture quotations are from the English
Standard Version.
3 1 Sam. 2:1; Psa. 34:2, 3, 9; Hab. 3:18; 1 Sam. 1:11; Psa. 138:6; Gen. 30:13; Mal.
3:12; Hos. 11:1; Psa. 71:19;
33:21; 105:3; 126:3; 111:9; Gen. 17:7; Ex. 20:6; Psa. 103:17, 18; 147:11; 2
Chron. 20:6; Ex. 6:6b; Psa. 98:1;
118:15; Isa. 40:10; 52:10; Job 5:11; Psa. 138:6; Prov. 11:2; 29:23; 1 Sam.
2:5-8; Psa. 113:9; 23:5; 34:10; 107:9; 146:7, 9; Prov. 13:7; Eccl. 5:13; Psa.
98:3; 1 Chron. 16:12-16; Psa. 136:21-23.
5 According to the biblical
record of Christ’s earthly ministry, he asked 307 questions and only directly
answered three. See M. B. Copenhaver, Jesus
is the Question (Nashville: Abington, 2014).
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