Paul's Midrashic Hermeneutic Writing Style

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This chapter delves into Paul's use of Jewish interpretive methods, particularly midrash, in his epistles. It discusses how his education under Gamliel, his Jewish heritage, and his command of Koine Judeo-Greek shaped his theological arguments and scriptural interpretations.

KEY POINTS:

• Paul's use of typology, allegory, and midrashic techniques in his letters.

• The influence of Rabbi Gamliel and the Jewish hermeneutical tradition on Paul's theology.

• Exploration of how Paul's writings reflect a synthesis of Jewish thought with Greek rhetoric.

• Examination of key texts where Paul's midrashic hermeneutics are evident.

Paul & Midrash:

Paul's epistles are not only foundational texts of Christian doctrine but also exhibit a distinctive midrashic hermeneutic style, deeply rooted in Jewish interpretive traditions. This chapter explores how Paul, educated under the tutelage of Gamliel, employed methods like typological and allegorical interpretation to connect the Old Testament with New Testament theology. This hermeneutic approach allowed Paul to argue for the continuity of the Messianic message with Jewish scripture, appealing to both Jewish and Gentile audiences. Understanding this style sheds light on how Paul sought to fulfill Jewish prophecy through Messiah, enriching our appreciation of his theological contributions. Moreover, we delve into Paul's use of Koine Judeo-Greek, a language that uniquely blends Greek with Jewish thought, as highlighted by scholars like Dr. Eli Lizorkin-Rosenberg.

Typological Interpretation

Paul frequently uses typology, a method where historical events, characters, or institutions in the Old Testament are seen as prefiguring or symbolizing New Testament realities, particularly those related to the Messiah. This approach is evident in passages like 1 Corinthians 10:1-4, where Paul interprets the rock that followed Israel in the wilderness as Messiah.¹ Richard B. Hays in "Echoes of Scripture in the Letters of Paul" explores this technique, showing how Paul uses the Old Testament to reveal the divine plan culminating in Messiah.² This method not only bridges the Testaments but also offers profound theological insights into the continuity of God's redemptive plan.

Allegorical Reading

In addition to typology, Paul engages in allegorical interpretations, where he reads Old Testament stories as metaphors for spiritual truths. A prime example is in Galatians 4:21–31, where he allegorically contrasts Hagar and Sarah to represent two covenants.³ Francis Watson's "Paul and the Hermeneutics of Faith" discusses this passage, highlighting how Paul uses allegory to argue for the superiority of the covenant of grace through Messiah over the law of Moses.⁴ Allegory, thus, becomes a tool for theological argumentation, making complex theological points accessible and compelling.

Paul's Hermeneutical Context

Paul's hermeneutic was not only shaped by his Jewish education but also by the cultural and theological debates of his time. His letters reflect a dialogue with both Jewish interpretations and Hellenistic philosophical thought, showcasing a unique synthesis that was both persuasive and innovative.⁵

Influence of Rabbi Gamliel

Paul's training under Rabbi Gamliel, a leading Pharisee and member of the Sanhedrin, is pivotal to understanding his hermeneutic style. Gamliel, known as Gamliel the Elder or Rabban Gamliel I, was a significant figure in 1st-century Judaism.

· Gamliel's Lineage:

o Father - Simeon ben Hillel: Simeon, also known as Simeon ben Hillel or "Simeon the Righteous", succeeded his father Hillel as the leader of the Pharisees and was involved in the Sanhedrin. Although less is documented about Simeon's personal contributions, he continued the legacy of his father, maintaining the school of Hillel's approach which emphasized leniency and compassion in legal interpretations.

o Temple Prayers: While specific details about Simeon ben Hillel's time praying in the Temple are scarce, it's known that as a prominent Pharisee, he would have been involved in the Temple services, potentially leading prayers or participating in major festivals, embodying the spiritual leadership of his time.

o Connection to Simeon in the Temple: Some scholars and Messianic writers, including Taylor Marshall in his article "Was St Simeon in Luke 2 also the Son of Hillel the Rabbi?", propose that Simeon ben Hillel might be the same Simeon who held the baby Jesus in the Temple, as described in Luke 2:25-35. This theory is based on several points:

§ Chronological Possibility: Given the timeline, it's conceivable that Simeon ben Hillel could have been alive during the time of Jesus' presentation in the Temple.

§ Position and Piety: As a respected leader and a devout Jew, Simeon ben Hillel would fit the description of the Simeon in Luke, who was "just and devout" and waiting for the consolation of Israel.

§ Prophetic Role: The Simeon in Luke was guided by the Holy Spirit to recognize Jesus as the Messiah, which aligns with the scholarly and spiritually attuned character of someone like Simeon ben Hillel.

o Grandfather - Hillel the Elder: Hillel, often referred to simply as Hillel, was one of the most influential Jewish scholars of his time, known for establishing the House of Hillel, which became one of the two main schools of thought in Pharisaic Judaism. His contributions include:

§ Legal Decisions: Hillel introduced several takkanot (legal enactments) to adapt Jewish law to changing times, like the prosbul, which allowed debts to be collected even during the sabbatical year, protecting the poor from exploitation.

§ Ethical Teachings: Hillel's famous dictum, "That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn it," encapsulates the essence of Jewish ethics.¹²

§ Interpretation: He developed seven rules for interpreting scripture, which became foundational for midrashic exegesis, influencing how Jewish scholars, including Paul, approached biblical texts.

· Education Under Gamliel: Paul's claim to have studied under Gamliel (Acts 22:3) positions him within this rich tradition of scholarship. Gamliel is celebrated for his wisdom in the Talmud, where he is known for saying, "Provide yourself with a teacher, and remove yourself from doubt, and be not accustomed to give tithe by guess."⁶ This advice reflects the importance of rigorous study and careful interpretation of the law, principles that Paul would have learned.

· Gamliel's Influence on Paul: The teachings of Gamliel would have included not just the law but also the methods of interpretation, which Paul later adapted in his epistles. Gamliel was known for his leniency and his approach to dealing with religious dissent, as seen when he counsels the Sanhedrin to leave the early Christians alone in Acts 5:34–39. This might have influenced Paul's own strategy of engagement with diverse audiences.

· Midrashic Techniques: Gamliel's educational methods would have included the principles of midrash, which Paul extensively uses in his writings.

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  About Tov Rose: Tov Rose, the Happy Theologist, is a second-generation Jewish believer in Jesus, blending his rich educational background (PR, Media, Missiology, Marketing) with his passion for New Testament Midrashic Research. Known for his ghostwriting with over thirty books, Tov is also the founder of the NMV Bible Project & Foundation. His work aims to deepen faith and understanding across religious divides.

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