Year: 2019

We saw in the previous post through Philip Alexander’s description of midrash that the term really only applies to early rabbinic exegesis of the Scriptures. The purpose of midrash was to tie oral tradition to certain scriptural texts and to make the tie to those texts explicit. Accordingly, the rewriting of biblical stories — whether the Chronicler’s rewriting of the books of Kings or gospel allusions to Old Testament passages — can scarcely be classified as midrash.

So I am not impressed when I see scholars lumping together as ‘midrash’ texts as diverse as Chronicles, the Testaments of the XII Patriarchs, Enoch, Jubilees, Philo, Josephus, the LXX and the Targumim, the Qumran Pesharim, the Genesis Apocryphon, and the Mekhilta of Rabbi Ishmael. The only effect of such total lack of discrimination is to evacuate midrash of any real meaning: midrash becomes simply a fancy word for ‘Bible interpretation’. (Alexander, pp. 11f)

Further, the term is not helpful when applied to the gospels, in Alexander’s view:

If our definition of midrash becomes too attenuated, then in using the term we may not, in fact, be saying anything new: we may simply be telling the reader that what lies before him is a specimen of early Jewish Bible interpretation—which may be crashingly self-evident! If midrash means no more than ‘Bible interpretation’, then it would be advisable to drop the term. And if we insist on using it so broadly then we shall have to consider subdividing the category, and speaking of Rabbinic midrash, Qumranic midrash, Philonic midrash, apocalyptic midrash and so on. The study of the subject can only be advanced through refinement. I certainly perceive important differences between Rabbinic Bible exegesis and that of Philo, or of the Dead Sea Sect. The way forward lies in trying to define these distinctive styles of Bible interpretation, rather than in treating them as an undifferentiated mass. (p. 12)

We began this discussion with Michael Goulder’s influence on John Shelby Spong. Spong for a time described the gospels as midrash and acknowledged Goulder as his mentor in this respect:

I remember my joy when I came to the conclusion that Zechariah, the father of John the Baptist, was a midrashic creation, with his name stemming from the fact that John had been identified with the prophet Malachi, whose immediate predecessor in the Bible was the prophet, Zechariah. So John’s immediate predecessor was called Zechariah. I remember even better Michael [Goulder]’s amusement and his twinkling smile when he showed me that he had not only come to, but written about, this possibility years before it even dawned on me to explore the issue. (Spong, xiii)

We saw that Spong chose to use the term midrashic rather than midrash but that Goulder eschewed the word entirely as a description of the way the evangelists composed their accounts of Jesus. Goulder had even used midrash to account for the way Matthew was a re-write of Mark. Alexander points out how unsupportable is that classification:

1. Midrash is generally performed on a canonical text and the canonical text is left standing firm and uncompromised. But Matthew frequently changed Mark’s text and changing the source text was not the way of midrash. Midrash was also expected to stand alongside the canonical text, not to replace it. Yet it appears that Matthew was written not to be read alongside Mark but to replace Mark.
2. Goulder understood Matthew as creatively adding to or modifying Mark’s text. Midrash, on the other hand, hewed closely to exegetical traditions and authorities and dialogue with other masters. It was not a free-for-all creative exercise.
3. Alexander further alerts readers to other “more obvious parallels” in rabbinic literature to the gospels than midrash.
   • Rabbinic literature has also a synoptic problem. This exists at the level of short, individual aggadot (cf. the four versions of Rabbi Eleazar’s Merkavah sermon), and at the level of extensive ‘literary’ compositions (cf. the problem of the relationship between Mishnah and Tosefta, between the Gemarot of the Bavli and the Yerushalmi, between the various recensions of the Palestinian Targum). Why does Goulder say nothing about the Rabbinic synoptic problem? Since most of Matthew’s ‘alterations’ of Mark can be paralleled just as easily in the synoptic Rabbinic texts as in midrash, it is surely fair to ask him why he talks only about midrash. . . . There is a host of questions regarding the Rabbinic material which Goulder has simply not considered. . . . [T]he Rabbinic texts are bedevilled by exactly the same difficulties as have proved so intractable in the study of the Gospels. (Alexander, 14f)

Alexander, Philip S. 1984. “Midrash and the Gospels.” In Synoptic Studies: The Ampleforth Conferences of 1982 and 1983, edited by Christopher M. Tuckett, 1–18. Sheffield, Eng.: JSOT Press.

Spong, John Shelby. 1997. Liberating the Gospels: Reading the Bible with Jewish Eyes. San Francisco, CA: HarperOne.

We know that the gospels contain many stories that are based on Old Testament narratives. Jesus raising Jairus’s daughter is clearly developed on similar miracles by Elijah and Elisha; Jesus stilling the storm has rewoven core elements of the story of Jonah; the miraculous birth of Jesus finds its mirror opposites in the miraculous births of patriarchs and judges. Frequently we find New Testament scholars describing this building of stories upon earlier “biblical” accounts to be a special form of Jewish composition called midrash. The term comes with some controversy, however, and it can be helpful if we understand what it means to different people if our intention is to communicate as smoothly and agreeably as possible.

I first became aware that its meaning and usage was not so straightforward in a discussion forum back in 2000 when Mark Goodacre pointed out to his colleagues the following:

Spong should indeed be expected to observe correct scholarly definitions of the term midrash.

(1) Spong is (explicitly) dependent on the work of Michael Goulder who in 1989 had withdrawn his previous usage of the term “midrash” to describe the creative work of the evangelists (see my previous message for bibliographical information). This was as a direct result of Philip Alexander’s critique.

(2) About eight years ago I went to a paper Spong gave in Oxford at which he repeatedly used the term “midrash” to describe Matthew’s creative work in the birth narrative. It was pointed out to him publicly that his use of the term was inaccurate and that his source for the usage, Michael Goulder, had withdrawn it.

(Goodacre, XTalk, 5207)

So Michael Goulder introduced the term to John Shelby Spong but subsequently stopped using the term as a result of a criticism by Philip Alexander. I will return to his criticism that influenced Goulder.

Spong was not as completely tone-deaf to all voices, however, since he did explain afterwards that he himself had decided to at least change the way he used the word:

I became convinced that I wanted to write my next book on the Jewishness of the Gospels. . . . . My first working title of this new book was The Gospels as Midrash. My editor at HarperCollins, however, discouraged that title for two reasons:

• First, midrash is not a familiar word  to the general reader, he said,
  
• and second, Jewish people use the term midrash in a very strict and limited sense, which was quite different from the way I was using the term.

I had seen that reaction in my closest rabbi friend, Jack Daniel Spiro, the first time I used the term in a public lecture that he attended. I do not ever want to be offensive to my fellow pilgrims within the Jewish tradition, so in this book I have used the word midrash only as the modifying adjective, midrashic, both to indicate the broadness of the way I am employing this concept and also to leave the word midrash to its special Jewish understanding.

(Spong, p. xi)

In Edwin C. Goldberg’s Midrash for Beginners we read at the outset

Suffice it to say that there are two general meanings of the term “midrash”: 

1. It can refer to a process of interpreting Scripture. According to this definition, any comment which is directly or indirectly related to the Bible is midrashic. (There are even those who claim the term for the general process of commenting on any text.)
2. The term can also refer to a specific body of classical rabbinic commentary on the Bible, edited from approximately the year 200 of the Common Era (C.E.) to the ninth century. For instance, one can go to a well-stocked Jewish library and find in English translation such works as the Midrash to the Book of Genesis. 

(Goldberg, pp. xif)

Note the first meaning brings us back to Spong’s use of the word form “midrashic”. We might wonder, though, if that first meaning is rather too broad. Why not just speak of “interpretation” or “literary borrowing” instead of “midrash”?

We find a similar question arising with the Encyclopedia of Midrash. In the second volume we find an article New Testament Narrative as Old Testament Midrash by R. M. Price. Price views the gospels as a special form of midrash, haggadic midrash:

The line is thin between extrapolating new meanings from ancient scriptures (borrowing the authority of the old) and actually composing new scripture (or quasi-scripture) by extrapolating from the old. By this process of midrashic expansion grew the Jewish haggadah, new narrative commenting on old (scriptural) narrative by rewriting it. Haggadah is a species of hypertext, and thus it cannot be fully understood without reference to the underlying text on which it forms a kind of commentary. The earliest Christians being Jews, it is no surprise that they similarly practiced haggadic expansion of scripture, resulting in new narratives partaking of the authority of the old. The New Testament gospels and the Acts of the Apostles can be shown to be Christian haggadah upon Jewish scripture, and these narratives can be neither fully understood nor fully appreciated without tracing them to their underlying sources, the object of the present article.

(Encyclopedia, p. 534)

That article follows directly upon another by Gary Porton, Midrash, Definitions of. The opening definition that I quote here clearly excludes the gospels as a form of midrash. With my emphasis… Continue reading “Meaning of Midrash (Are the Gospels Midrash?)”