Updated 4th August to clarify reference to Lewis John Eron’s definition of midrash.
New Testament and Jewish studies scholars have often used the terms “midrash” or “midrashic” in connection with the Gospels, but some scholars object to applying the term to the Gospels. The difference is essentially between “purists” who want to restrict the term to certain rabbinic literature from the second century on, and those who believe it is legitimate to apply it to any instance in literature where its core characteristics are found. (I personally don’t think it always makes a lot of difference what terms one uses so long as one is clear about how one is using them and the usage is appropriate for the audience. Certainly I don’t see any reason to belittle and insult others over how they use the word. A rose by any other name, etc.)
This is the first of three posts:
- midrash: some definitions and explanations
- midrash and gospels: survey of some scholarly views and debates
- midrash and gospels: what some Jewish scholars say
The pioneering study in Jewish midrash was the work of Leopold Zunz, Gottesdienstliche Vorträge der Juden (Sermons of the Jews), published 1832. The Jewish Encyclopedia still refers to his work in its articles on midrash.
There are two basic types of Jewish midrash according to the Jewish Encyclopedia: Continue reading “Midrash and the Gospels 1: Some definitions and explanations”