In Misquoting Jesus, Bart Ehrman offers an insightful summary of Jesus relationship to the Hebrew Scripture.

Christianity began, of course, with Jesus, who was himself a Jewish rabbi (teacher) who accepted the authority of the Torah, and possibly other sacred Jewish books, and taught his interpretation of those books to his disciples. Like other rabbis of his day, Jesus maintained that God’s will could be found in the sacred texts, especially the Law of Moses. He read these scriptures, studied these scriptures, interpreted these scriptures, adhered to these scriptures, and taught these scriptures. His followers were, from the beginning, Jews who placed a high premium on the books of their tradition.**

Ehrman provides a helpful starting point for thinking about Jesus’ experience. I agree that Jesus accepted the authority of the Torah and therefore adhered to and taught the material. I would nuance the term “studied” to avoid information-age assumptions. Jesus memorized and meditated on the text specifically, and in this way he “studied” it.

The story of the Hebrew Scriptures informed Jesus’ experience.

** Bart D. Ehrman, Misquoting Jesus: The Story behind Who Changed the Bible and Why (Harper Collins, 2009).

McCown: Luke’s Central Section

The opening verse pitches the dom in an t tone for th e whole n a rra tiv e : w ith th e cross before him, Jesus tu rn s his face stead fastly from Galilee tow ard Jerusalem (9 51, 53). H is progress is so rapid, in th e concise account, th a t th e v ery first n ight brings him to S am aria to sleep, n o t in th e city where first shelter was sought, b u t in some village to which he moves on a fte r a rebuff (9 52,56). W heth er th e ro u te was from Tell H ûm eith er across Esdraelon by w ay of T ab o r to Jen în or Q ubatîyeh, or down th e Jo rd a n Valley b y w ay of Beisân to some village in th e moun- tain s south of it, th is would be no small achievem ent, as th e w riter knows from having m ade both journeys on foot, but not in one day.

C. C. McCown, “The Geography of Luke’s Central Section,” Journal of Biblical Literature 57, no. 1 (1938): 53.

Gospel scholar Vincent Taylor once observed:

As always every attempt to write a Life of Christ will be a failure; but with courage, faith, knowledge, and insight, the succession of failures will less deserve the name; each will point the way to something better.+

Taylor quotes Albert Schweitzer who observed the moral earnestness of those who try:

Though they cannot take Him with them, yet, like men who have seen God face to face and received strength in their souls, they go on their way with renewed courage, ready to do battle with the [evils of the] world.++

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+ Vincent Tayler, “Is It Possible to Write a Life of Christ?” Expository Times (1941): 65.

++ Albert Schweitzer, The Quest of the Historical Jesus, 1911, 311.

The events of The Galilee Kingdom Tour culminate with the gathering of a climactic crowd accompanied by the performance of a major multiplication miracle followed by a miraculous walk followed by another climactic crowd interaction. Jesus’ schedule is crowded!

Then just like that, the crowd disperses, and life goes on. How does this happen?

Before we answer that question, let us consider the major miracles. Distributing bread to 5,000-plus people in groups of 50 at a time would have taken a couple hours at least, but what did the average person in the crowd witness? Could they see to verify the multiplication of loaves, or were they simply handed a loaf by one of the twelve? They certainly could verify the generous provision even if they could not verify the source.

And what of walking on water? No one else except the few disciples in the small boat saw Jesus in this one-time-recorded event (Jn 6:22). In terms of time, it was just a drop in their lives, yet their witness has caused huge ripples through generations.

Interestingly enough, even after the disciples had gone and Jesus dismissed the crowd, according to John, at least some of the people remained in the area (Jn 6:22). These people sought out Jesus in Capernaum and rather mundanely were apparently looking for more bread (Jn 6:26).

For the participants in the story, the sensational is subsumed by their daily lives and needs. We can look back 2,000 years later and marvel at the miraculous, but if we’re honest, it doesn’t affect our day-to-day very much either. I don’t expect to multiply bread or walk on water, after all.

But when the crowd turns on Jesus (Jn 6:66), that is a repeatable historical phenomenon true-to-life.

When Sabbath comes, the rules of day bring quiet. The energy of the crowd played out. Sabbath provided a guardrail so that events did not careen out of control. . . And another harvest was coming.

“Jesus & Co” = Jesus and Community.

Why not say–Jesus and disciples?

Immediately in our year with Jesus, we are confronted with a fact that is implied by the Gospel accounts and is true-to-life. Jesus was part of a larger regional community.

Church conversations most commonly refer to “Jesus and his disciples.” This makes sense, because it is in this social context where most of Jesus’ teaching and healing activity was done.

Travel to a feast, however, would include the community from Capernaum and its surroundings. Regarding one Feast-travel-community during Jesus’ youth, Luke refers to it as a “caravan” and describes the people in the community as Joseph’s and Mary’s “relatives” and “friends/acquaintances” (Lk 2:44).

We also encounter relatives and friends surrounding Jesus during his last journey to Jerusalem such as the mother of James and John, (we would safely assume) their father Zebedee (Mt 20:20), Mary Magdelene, Mary the mother of James and Joseph, and others (Mt 27:56).

While these folks would also qualify as disciples, it is clear that larger family groups were traveling to the Feast. It is important to understand at the outset that the economy of Israel had its own schedules and activities in which Jesus participated rather than led.

Like the people in our lives, there was a web of relationships around Jesus. Certainly, there were loyal disciples as the Gospels relate, but Feast-travel was one context where Jesus was part of a larger community, thus, “Jesus & Co.”

We live in space and time. We occupy space, and we pass time–days and distance. When we travel, space and time overlap. We apply both minutes and miles as measures. “How long is your commute?” Are we asking for space or time or both?

Enter twenty-first-century space and time. The provocative and compelling ideas of the authors of modern science fiction imaginatively reorient us to space and time. They give us teleportation devices and time machines to leap through miles and minutes overcoming our present space/time limitations.

Almost imperceptibly, we diffuse the leaps into the day-to-day of Jesus’ experience. I have talked to a number of people during this project, who one-after-another acknowledge with sheepish grin that it is instinctive to teleport or time-machine Jesus from event to event  without considering the limitations of his space and his time. How did he get from one place to another?

Days and even months pass in just a few summary phrases in the biblical accounts as they do in all literature. We live, however, in the minute-to-minute and day-by-day of the routine and frustration of present experience.

While reading a good story, it is easy to forget that life moves more slowly, sluggishly even, as you live it, and naturally speeds up when you narrate it.

SpendaYearwithJesus with its time-limited narration is an opportunity to engage Jesus’ experience more like our experience, even in our experience.

Along the way, we remember that Jesus did not have a teleportation device, he walked; that  Jesus did not have a time machine, he passed time like us.

In fact, he never broke the rules of space and time and human relationships for his own advantage.