How Jewish Bible Interpretation Methods Properly Reveal the "Unseen Realm" (My Response to Michael Heiser), Part 3
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"Tov Rose has written a resource so thorough that Bible students, ministry leaders, and every believer in Yeshua seeking to understand the unity of both the Hebrew and Apostolic Scriptures, will want a copy in their library.
In our own day, much scholarship, and certainly pulpit ministries, have moved away from advancing the truth that Yahweh’s people must understand how both Testament’s speak His revelation. The result is a rise in what I describe as abhorrent theologies that attempt to negate and reject outright Yahweh’s people Israel, argue against a literal realized eschatology where King Jesus reigns, and a misunderstanding of the role we must play as believers in these days. Tov’s book provides the biblical basis as well as the intellectual weaponry to right these wrongs."
Dr. Mike Spaulding
Pastor Calvary Chapel Lima, OH, Author and Conference Speaker
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Section 3: The Interpretive Role of Midrash in Shaping Theological Concepts
Midrash is like a master storyteller breathing life into ancient texts, uncovering meanings that make the Bible resonate across time. It’s not just a Jewish tradition—it pulses through the New Testament too, a work crafted by Jewish followers of Jesus that predates the Talmud and weaves together Jewish, Greek, Aramaic, and Latin influences into a rich Midrashic tapestry. This perspective reveals a shared interpretive heritage that bridges the perceived divide between Jewish and Christian traditions. In this section, we’ll explore how Midrash shapes our understanding of divine authority, using examples from both the Hebrew Bible and the New Testament to illustrate its power and continuity.
We’ll start by defining Midrash and its significance, then examine its historical roots and methods. Next, we’ll dive into specific examples—texts like Genesis Rabbah and Leviticus Rabbah alongside New Testament passages—where Jewish authors, including Matthew, Paul, and the writer of Hebrews, employed Midrashic techniques to interpret Scripture. These examples will show how the New Testament, as a first-century Jewish work, extends the Midrashic tradition, deepening our grasp of God’s governance. By the end, you’ll see how this shared heritage invites us to rethink divine authority and its relevance today.
What Is Midrash, and Why Does It Matter?
Imagine reading a story with a gap—a detail left unsaid or a moment that sparks curiosity. You might wonder, What happened here? Why did this unfold this way? Midrash does just that with the Bible. It’s a Jewish interpretive tradition that probes the text, filling in blanks, resolving tensions, and uncovering deeper truths. More than problem-solving, it brings Scripture to life, making it speak to every generation.
Midrash splits into two streams:
Halakhic: Focuses on legal and ethical guidance.
Aggadic: Explores stories, theology, and moral insights.
Here, we’re focusing on Aggadic Midrash—those imaginative narratives that reveal God’s character, His bond with humanity, and His authority over creation.
Why does this matter? Midrash isn’t a dusty relic; it’s a dynamic dialogue. It shows how Jewish thinkers have grappled with Scripture for centuries, drawing out timeless wisdom. When we explore divine authority—how God rules and what that means for us—Midrash provides a lens that doesn’t just echo the text but reimagines it, often in ways that surprise and inspire. And this approach didn’t end with the Hebrew Bible; it thrived in the New Testament, where Jewish followers of Jesus used Midrashic methods to illuminate God’s promises fulfilled in Christ.
Midrashic Roots and the New Testament Connection
Midrash traces back to the Second Temple period (516 BCE–70 CE), long before modern biblical scholarship. Picture ancient rabbis gathered around the Torah, debating and dreaming up ways to unlock its meaning. This is Midrashic Hermeneutics—the original art of biblical interpretation, asking bold questions to reveal hidden insights.
When Christianity emerged, it inherited this tradition. The New Testament, written by Jewish authors, is steeped in Midrashic creativity. Take Matthew’s genealogy (Matt 1:1–17): it’s not just a list but a Midrashic link tying Jesus to Abraham and David, rooting Him in Israel’s messianic story.^1 Or consider Paul’s reinterpretation of Deuteronomy 30 in Romans 10:6–8, where he connects the law to faith in Christ—a classic Midrashic move.^2 These examples show the New Testament as a continuation of Jewish thought, not a break from it, bridging traditions through a shared interpretive lens.
Midrash and Divine Authority: Examples Old and New
Let’s explore how Midrash shapes our view of divine authority, starting with the Hebrew Bible. In Genesis 1:26, God says, “Let us make man in our image.” Us? Who’s He talking to? Genesis Rabbah 8:5 suggests God consults His own wisdom, portraying Him as a relational creator deliberating thoughtfully.^3 This reinforces His sole authority while showing a God who rules with purpose, not caprice.
Similarly, Leviticus Rabbah 1:2 reflects on Leviticus 1:1, where God calls Moses from the Tabernacle. The Midrash describes His voice as mighty yet tender—a personal whisper amid divine power.^4 This balances awe with intimacy, enriching our sense of God’s governance.
The New Testament carries this forward. In Matthew 22:41–46, Jesus quotes Psalm 110:1, asking, “If David calls him ‘Lord,’ how is he his son?” This Midrashic questioning reveals the Messiah’s divine authority, building on Jewish Scripture to unveil a deeper truth.^5 Likewise, Hebrews 7 uses typology to link Jesus to Melchizedek from Genesis 14, expanding the text to present Him as an eternal high priest.^6 These examples mirror the creativity of Genesis Rabbah, showing how Jewish followers of Jesus interpreted their Bible to affirm His role in God’s plan.
Midrashic Techniques in the Book of Hebrews
The book of Hebrews stands as a prime example of Midrashic interpretation within the New Testament. Dr. J. David Pitcher’s unpublished work, New Forensic Evidence of Pauline Authorship of the Book of Hebrews, offers a compelling paradigmatic analysis, highlighting linguistic and thematic parallels between Hebrews and the Greek translation of Genesis (Septuagint, or LXX).^7 This analysis reveals how the author of Hebrews employs Midrashic techniques to interpret the Hebrew Bible, unveiling theological insights about divine authority. Below are key examples drawn from Pitcher’s manuscript, with page numbers included:
The "Flame" and "Flaming" Sword Connection: In Hebrews 1:7, angels are described as “flames of fire” (Greek: phlox), echoing the “flaming” (phloginos) sword of Genesis 3:24, wielded by cherubim guarding the tree of life. Pitcher suggests this linguistic parallel implies a Midrashic interpretation: Christ, as the pre-incarnate Creator, placed the cherubim toავ
to bar access to Eden, now revealed in Hebrews as the mediator who restores that access through His divine authority.^8 This underscores Christ’s role as the ultimate expression of divine authority (Pitcher, 2).
Christ’s Suffering and the Flood: Hebrews 2:7,9 uses “to lessen” (elattoō) to describe Christ’s self-humbling, paralleling “to be less” (elattoneō) in Genesis 8:3,5, where the Flood waters recede. Pitcher sees this as a Midrashic link, suggesting Christ’s suffering and death, like the Flood, cleanse humanity of sin.^9 This portrays divine authority as redemptive, exercised through sacrifice (Pitcher, 3).
"Egypt" as a Midrashic Bracket: The term “Egypt” in Hebrews (e.g., 3:16; 8:9; 11:26–27) and Genesis (e.g., 12:10–14; 13:1,10) frames Israel’s journey using Psalm 95. This bracketing is a Midrashic technique, weaving history into a spiritual narrative of God’s authoritative guidance.^10 (Pitcher, 4).
Melchizedek as an Anchor Point: Hebrews 4:14–5:10 and 7 link Melchizedek (Genesis 14:18–20) to Christ, citing Psalm 110:4 twice. Pitcher posits Melchizedek as a pre-incarnate Messiah, a Midrashic expansion depicting Christ as an eternal priest-king embodying divine authority beyond the Levitical order.^11 (Pitcher, 5).
Anticipatory and Reflective Echoes: Pitcher identifies “anticipatory” and “reflective” echoes as Midrashic devices. In Hebrews 9:28, “appear” (horaō) reflects Genesis 31:12–13 (Jacob’s vision), linking Christ’s return to divine revelation.^12 (Pitcher, 6). Similarly, “tent” (skēnē) and “vessel” (skeuos) in Hebrews 9:21 anticipate Genesis 31:25,37, suggesting the Law’s imperfection foreshadows Christ’s perfect priesthood.^13 (Pitcher, 7).
These examples showcase Hebrews’ sophisticated Midrashic approach—using linguistic parallels, thematic echoes, and typology—to reinterpret the Hebrew Bible, presenting Christ as the fulfillment of God’s authoritative plan.
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Article Continues Below:
Covenant and Purpose in Midrashic Thought
Divine authority isn’t just power—it’s purpose, often tied to the covenant. Song of Songs Rabbah 1:2 casts Israel as God’s bride, emphasizing a loving bond.^14 The New Testament echoes this: Jesus’ words, “This cup is the new covenant in my blood” (Luke 22:20, ESV), reinterpret the covenant through His sacrifice, a Midrashic act tying old promises to new fulfillment.
In Hebrews, this is explicit. Hebrews 8:6–13 reinterprets Jeremiah 31:31–34, presenting Christ as the mediator of a “better covenant.” Pitcher aligns this with Genesis 26:2–30, where Isaac renews a covenant, suggesting a Midrashic parallel to Christ’s renewal of God’s promises.^15 This portrays divine authority as redemptive and relational, rooted in an enduring commitment to humanity (Pitcher, 8).
Why This Matters Today
Midrash reveals divine authority as wise, relational, and purposeful—a perspective that speaks to modern questions about power and meaning. Seeing the New Testament, especially Hebrews, as Midrashic invites us to view it as a Jewish work extending a shared tradition. Scholars like Jacob Neusner and Daniel Boyarin affirm this continuity, urging further exploration.^16 ^17
In a world questioning authority, Midrash offers a timeless model: divine rule is sovereign yet loving, just yet merciful. It also teaches us to read the Bible with curiosity, keeping it relevant. As James Kugel notes, Midrash ensures the text “means now” as much as it did then.^18 Pitcher’s forensic evidence—linking Hebrews to Genesis—suggests this Midrashic approach, possibly Pauline, enriches our understanding of divine authority as both ancient and immediate.
Explore Further with Tov Rose’s Book and Video Bundle
To deepen your understanding of these themes, I invite you to explore my bundled collection of books and videos, which uncover the Jewish roots of Jesus’ life and ministry. As a second-generation Jewish believer in Jesus, I’ve spent over 30 years researching theology, biblical languages, and Midrashic studies, including private mentorship my Dr. Louis Goldberg, former chair of the Jewish Studies Department at Moody Bible Institute and Biblical Languages at Southeastern Baptist Theological Seminary.[40] This collection reflects my professional experience as a speaker, author, and founder of the NMV Bible Priject & Foundation, The Entertainment Industry Chaplains, and Call to Return Ministries, aimed at exposing the New Testament’s and Jesus’ Jewish context.
What’s Included in the Bundle:
Book 1: The Baptism of Jesus from a Jewish Perspective
This book explores the cultural and theological significance of Jesus’ baptism through a first-century Jewish lens, revealing overlooked layers.[41]
Book 2: Jesus in the Jewish Wedding: Messianic Fulfillment in the Bible and Tradition
A collection of perspectives examining parallels between Jewish wedding traditions—like those at the Last Supper—and Jesus’ relationship with his followers.[42]
Book 3: Jesus: The God of Abraham, Isaac & Jacob
This work connects Jesus to the Hebrew Scriptures, arguing he fulfills God’s promises to Israel.[43]
Video: Jesus in the Passover Presentation - Recorded Live
A live teaching linking Passover to Jesus’ ministry, expanded in the accompanying book.[44]
Book 4: Jesus in the Passover: More than an Haggadah
A deeper dive into Passover traditions and their implications for Christian faith, highlighting Jesus as Bridegroom and Redeemer.[45]
These works offer a comprehensive journey into Jesus’ Jewish heritage, designed to enrich your perspective on Scripture and the Messiah.
Pricing and Availability
The bundle is available for $138.97, with installment options, at: The Ultimate Jesus is the Bridegroom of Israel Education Bundle.[46] It’s an investment in understanding faith’s foundations through a Jewish lens.
Until next time, may your thresholds be marked with faith, and may God’s presence guide you across every boundary.
Blessings,
Tov Rose
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Endnotes
^1 Matthew 1:1–17 (ESV).
^2 Romans 10:6–8 (ESV).
^3 Jacob Neusner, trans., Genesis Rabbah (Atlanta: Scholars Press, 1985), 8:5.
^4 Jacob Neusner, trans., Leviticus Rabbah (Atlanta: Scholars Press, 1986), 1:2.
^5 Matthew 22:41–46 (ESV).
^6 Hebrews 7:1–17 (ESV).
^7 J. David Pitcher, “New Forensic Evidence of Pauline Authorship of the Book of Hebrews” (unpublished manuscript), 1–10.
^8 Pitcher, “New Forensic Evidence,” 2.
^9 Pitcher, “New Forensic Evidence,” 3.
^10 Pitcher, “New Forensic Evidence,” 4.
^11 Pitcher, “New Forensic Evidence,” 5.
^12 Pitcher, “New Forensic Evidence,” 6.
^13 Pitcher, “New Forensic Evidence,” 7.
^14 Jacob Neusner, trans., Song of Songs Rabbah (Atlanta: Scholars Press, 1989), 1:2.
^15 Pitcher, “New Forensic Evidence,” 8.
^16 Jacob Neusner, Introduction to Rabbinic Literature (New York: Doubleday, 1994).
^17 Daniel Boyarin, Intertextuality and the Reading of Midrash (Bloomington: Indiana University Press, 1990).
^18 James Kugel, The Bible as It Was (Cambridge, MA: Harvard University Press, 1997), 23.