Shayla: Was Jesus a formally trained rabbi? Also, may believers be addressed as rabbis?

Meforshim:

There are many occasions when Jesus was addressed as “Rabbi” (Matthew 26:25, 49; Mark 9:15; 11:21; 14:45; John 1:38, 49; 3:2, 26; 4:31; 6:25; 9:2; 11:8).

The testimony of Jesus audience

However, there is one clear scriptural indication that Jesus was not formally recognized by the Sanhedrin as a rabbi.

• John 7:14-19 HCSB When the festival was already half over, Jesus went up into the temple complex and began to teach. (15) Then the Jews were amazed and said, "How does He know the Scriptures, since He hasn't been trained?" (16) Jesus answered them, "My teaching isn't Mine but is from the One who sent Me. (17) If anyone wants to do His will, he will understand whether the teaching is from God or if I am speaking on My own. (18) The one who speaks for himself seeks his own glory. But He who seeks the glory of the One who sent Him is true, and there is no unrighteousness in Him. (19) Didn't Moses give you the law? Yet none of you keeps the law! Why do you want to kill Me?"

The people at the time who would have known of Jesus’ qualifications said that he hadn’t been trained. In fact, this was the driving force behind the amazement at his eloquence and authority.

The testimony of the New Covenant’s teaching on the title

Understanding this point clarifies Jesus’ teaching in John 7 somewhat. He was stating that his authority did not come from man but from Adonai Himself. He further alluded to the fact that Moses (a historical figure that they all held in high esteem as the giver of Torah) had not been authorized by a Sanhedrin either.

It further explains Jesus’ seeming prohibition against being addressed as “rabbi.” The context of that teaching was humility and He was castigating those who seek the title “rabbi” for personal glory.

• Matthew 23:6-10 HCSB They love the place of honor at banquets, the front seats in the synagogues, (7) greetings in the marketplaces, and to be called 'Rabbi' by people. (8) "But as for you, do not be called 'Rabbi,' because you have one Teacher, and you are all brothers. (9) Do not call anyone on earth your father, because you have one Father, who is in heaven. (10) And do not be called masters either, because you have one Master, the Messiah.

Note that the prohibition also included the terms “teacher”, “father” and “master”, all terms that within the proper context are perfectly acceptable. Adonaic Christians are certainly allowed to be addressed as teacher (1 Corinthians 12:28-29; Ephesians 4:11-12; 1 Timothy 1:7; Hebrews 5:12; James 3:1; 2 Peter 2:1).

However, in each of these cases the term used for “teacher” is “didaskalos” (Strong’s #1320) whereas the term Jesus used as a synonym for “rabbi” in Matthew 23 was “kathegetes” (Strong’s #2519). “Didaskalos” is simply a teacher, one who teaches concerning the things of God, and the duties of man. “Kathegetes” is a much stronger term which can be translated “master.” It carries the same connotation as the word “guru.”

Similarly, we would hold that the prohibition against the term “father” does not entail our biological or adoptive parent but against using the term as a spiritually dominating and authoritative term.

Therefore, Jesus’ teaching was not that the term “rabbi” in the sense of “teacher” may never be used, but that we should neither insist on titles in a misbegotten need for human adulation, nor should we unduly grant authority to humans over our souls when we can each gain direct access to the throne of God.

The testimony of Jesus’ celibacy

Further evidence to be considered is the fact that in order to be a formal rabbi, one had to be married. There is no Scriptural evidence that Jesus was ever married. He had every right to be, and should He have chosen to marry it would not have changed His status in any way for marriage is holy (Hebrews 13:4). But again, there is no clear evidence that He ever did marry.

The testimony of the Sanhedrin’s treatment of the Messiah

So Jesus was addressed as Rabbi in deference to his obvious gift of teaching, not because he had been authorized by the Sanhedrin. The religious elite were at war with Him. Had He been an “authorized” rabbi, He would have fallen under their jurisdiction and been formally and legally disciplined for His claim to divinity. Instead, because He fell outside their jurisdiction they resorted to trickery, slander and even false witnesses (Matthew 26:59-60; Mark 14:57-59). In fact they broke nearly every halach’ic rule concerning Din Torah that existed in order to bring Him to the judgment of a Gentile court.

Conclusion

So Jesus did not officially hold the office of rabbi. As an adjunct to this, believers who are recognized by their local body for their spiritual gift and calling to teaching ministry may be referred to as “rabbis” as long as:

1. They do not place great emphasis on the matter but rather seek to simply serve their peers.

2. The term is not used to elevate them beyond the scriptural limits of human authority.

3. The term is understood to mean “didaskolos” rather than “kathegetes.”

The complete definition as held by Adonaists would be as following:

Rabbi (pl. Rabbanim) – Also sometimes addressed or referred to as “Rav”. Rabbi is a general term used for a scriptural scholar and/or teacher. A rabbi is a teacher of “hanhagoth yesharoth” (Rules of right conduct) and sometimes acts as a religious judge. A rabbi is usually (though not always) considered the spiritual head of the community. We say “not always” because we believe that the rabbi should be chosen from among the zaquenim of the congregation and that the rabbi is one of a plurality of zaquenim. The rabbi is thus answerable to both the zaquenim on a daily basis and to the congregation more generally. He is thus the servant of the congregation and not its king.

A rabbi is not a kohen (priest). Generally speaking a kohen is a person with special authority to perform certain sacred rituals. Biblically speaking a kohen is a descendent of Aaron with special authority to serve in the Beit ha Mikdash. Since the Temple has been destroyed, there is obviously no call for kohenim, at least until Mashiach’ returns and re-establishes the Temple in the New Jerusalem.

An Adonaic rabbi has no more authority to perform rituals than any of his brothers and sisters. Any authority he or she may possess stems first from his or her calling from God and secondarily from the authority granted or delegated from a local congregation.

A rabbi is simply a teacher, a person sufficiently educated in Halach’ah and apostolic traditions to instruct the community and to answer questions and resolve disputes regarding halach’a. When a person has completed the necessary course of study, he is given a written document known as a semich’a, which confirms his authority to make such decisions. So a rabbi is someone who has been vested with the appropriate degree of trust by his or her local congregation to minister to the community, lead community religious services and deal with many of the administrative matters related to the congregation.

Adonaists believe in the priesthood of all believers so it is important to note that the rabbi's status as rabbi does not give him any special authority to conduct religious services. Any Believer sufficiently educated to know what he is doing can lead a religious service, and a service led by such a Believer is every bit as valid as a service led by a rabbi. It is not unusual (though not considered healthy) for a community to be without a rabbi, or for Adonaic services to be conducted without a rabbi.

See also Dayan, Melammed, Tannaim, Zaquen.