In Yeshua’s Thanksgiving Hymn the Holy Spirit inspires Jesus to utter an Essene-style hymn that expresses gratitude for the divine revelation that was being disclosed to his followers.
When Jesus’ twelve emissaries to Israel returned from their mission, thrilled by their success at exorcising demons, Jesus described to them a vision of the expulsion of Satan from heaven. The vision’s message was double-edged: on the one hand, the downfall of the angelic prince meant that the way was opened for the redemption of Israel; on the other hand, having fallen to earth, Satan was about to unleash his fury against God’s chosen people.
In the past, some scholars have relied on the evidence of Jesus’ use of the word “Abba” to draw far-reaching conclusions about Jesus, the language he spoke, and his relationship to Judaism. As part of their ongoing research for the LOY project, David Bivin and Joshua Tilton revisited the evidence for Jesus’ use of “Abba” as an address to God. Tilton summarizes their findings here.
Today we usually think of Jesus as the one who appointed apostles, and to hear of Jesus himself being referred to as an apostle can sound jarring. But while referring to Jesus as an apostle might seem strange to Christians in the twenty-first century, this designation for Jesus would not have sounded strange to early believers.
The Apostle and Sender saying (Matt. 10:40; Luke 10:16) not only gave assurance to Jesus’ emissaries as he sent them out on their first healing and teaching mission, it also offers us an extraordinary glimpse into Jesus’ high self-awareness as the shāliaḥ, or official representative, of Israel’s God. In this segment of the Life of Yeshua commentary, David N. Bivin, JP’s editor-in-chief, and Joshua N. Tilton envision how Jesus’ Apostle and Sender saying may have been worded in Hebrew and explore the Jewish backgrounds of this profound saying.
The recent death of author and Nobel laureate Elie Wiesel reminds us that we are living at a time when the survivors of the Holocaust are becoming fewer. The eyewitnesses to the horrors of the Nazi extermination program have done all they can do to entrust the memory and the responsibility of what happened to the next generations. How will we handle this awesome responsibility?
David N. Bivin and Joshua N. Tilton suggest a Hebrew reconstruction of Jesus’ instructions about how the twelve apostles were to behave when they entered a town. In this pericope we learn about the giving and receiving of hospitality among Jesus’ earliest followers. We also learn what may be wrong about the popular view that shaking the dust from the apostles’ feet was a symbolic action meant to signal to Jews who rejected Jesus that they were henceforth to be considered as Gentiles.