In the Call of Levi story we learn about Jesus’ attitude toward sinful persons and about his relationship with the Pharisees.
Even casual Gospel observers notice that some of Jesus’ parables and similes come in pairs that resemble one another so strongly that they might be regarded as twins. But how does one determine which parables and similes truly are twins, and which might just bear a family resemblance? In this post David N. Bivin and Joshua N. Tilton suggest five criteria that authenticate parables and similes as true twins.
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.
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.
In this study Professor Ruzer suggests that there was a broader first-century Jewish context behind the narrative strategies employed in Mark’s prologue to Jesus’ messianic biography. On the other hand, he also demonstrates that Mark 1:9-11 can be used to recover an early phase of a pattern of messianic belief, seemingly shared by wider Judaism, that continued into the rabbinic period. In other words, New Testament evidence can be an important witness to broader trajectories in early Jewish messianic beliefs.
Originally released as a pamphlet entitled The Gospels in 1972, Jerusalem Perspective brings you this discussion of the Synoptic Gospels by Robert L. Lindsey in a newly revised and updated edition. Herein Lindsey critiques the theory that the Gospel narratives were developed orally by Greek speaking Christians in a decades long process. Lindsey argues that there is strong evidence that the material preserved in Matthew, Mark, and Luke descends from a Hebrew document written shortly after the events it describes.
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.
The standard interpretation of the apostles’ dust-shaking action proposes that Jesus turned the concept of the impurity of Gentile lands against the Jewish inhabitants of cities within the (ritually pure) land of Israel. This interpretation concludes that shaking the dust from their feet dramatically symbolized that Jesus’ apostles would henceforth regard the Jewish inhabitants of a city that had rejected their message as though they were cut off from Israel. It is time for this mistaken interpretation to finally be put to rest.