Two thousand years ago, it was not formalized into an institutional title. It meant ‘owner’ or ‘master’ and was a term of address. There was no official certification for being a rabbi, but it was nonetheless a status which was bestowed by an informal, unspoken, and perhaps even unconscious consensus of the community.
Jesus is, obviously, a Jew both by birth and by education. He preached frequently in synagogues, starting around the age of thirty. He died as a Jew and was resurrected as a Jew.
Following the statistical distribution of the words ‘teach’ and ‘preach’ in the New Testament, it can be seen that the model presented in the text is that every follower of Jesus is tasked with preaching, while only a few, i.e. clergy, teach. ‘Teaching’ is explanation, while ‘preaching’ is proclamation.
The followers of Jesus do not, therefore, “go to” church, but rather “assemble as” the church. The church is where “two or three are gathered” (Matthew 18:20). The Holy Spirit, by means of “apostles, prophets, evangelists, shepherds, and teachers” works to “equip” the followers of Jesus “for ministry” (Ephesians 4:11-12).
Some rabbis were, two thousand years ago, itinerant. Jesus is an itinerant rabbi. He is mobile. It is not merely a metaphor to “follow” Jesus - it is often requires motion. People follow Jesus into the world: into stores and schools and workplaces. He leads them there, in order that they may be salt and light in those places: in order that they may present God’s love for all people, present it in deeds and occasionally in words.
Interestingly, a man of two thousand years ago needed permission from his wife to become a disciple of a rabbi.
Jesus speaks of the “Kingdom of God” and the “Kingdom of Heaven” - these are the synonyms, by way of reverential circumlocution. In the book of Matthew, the phrase “Kingdom of Heaven” is used 31 times, while “Kingdom of God” is used only 5 times.
Of the Gospel narratives, Matthew is the most Jewish in flavor, and for this reason, he uses the word ‘God’ sparingly, and substitutes instead a pious euphemism. The phrase “Kingdom of Heaven” is used only in Matthew. The other New Testament documents use “Kingdom of God.”
The phrases “Kingdom of Heaven” and “Kingdom of God” refer, not to eternal life after we die and are resurrected, but rather to the followers of Jesus here and now on earth.
To the point, Jesus cites John the Baptist as someone who is not part of the “Kingdom of Heaven.” Jesus certainly did not mean to say that God did not bring John the Baptist into eternal life; rather, Jesus is saying (Matthew 11:11) that John the Baptist was temporally prior to the loosely-organized group of Jesus followers on earth.
[These thoughts taken from a talk given by Dwight Pryor on Friday, September 30, 1994]
