Matthew and Luke (both 4:2) relate that before Jesus’ preaching and healing activity he spent forty days fasting in the wilderness.

After Jesus had begun touring, however, fasting was not a regular practice in Jesus’ experience. In fact, the Pharisees and John’s disciples questioned Jesus about his gluttonous behavior (Mt 9:14; Mk 2:18; Lk 5:33).

At this point in the SpendaYearwithJesus story, Jesus is preparing to go to Jerusalem for the Fall Feasts. The religious authorities have rejected him. He has already predicted his demise, yet Jesus had “set his face to go to Jerusalem” (Lk 9:51).

How should Jesus respond? How should he prepare?

A period of prayer and fasting during the harvest month of Elul seems an appropriate way to fill this gap in the record. If something like a fast occurred, however, it was exceptional.

What would Jesus pray? Like worshippers through centuries, the Psalms provide a basis for his prayers.

Check out the Psalms and the SpendaYearwithJesus story:  “Story-Nav: Prepare.”

The narrative of Hebrew Scripture tells the compelling story of the relationship of GOD with humanity. Much of the content focuses on the children of Abraham, Isaac, and Jacob. GOD changed Jacob’s name to Israel. So his children are called “The Children of Israel.”

Jesus identified with the story content personally because he was a son of Israel. Further, the story arc of the Hebrew Scriptures impacted Jesus’ culture. In six sets of three movements, we observe cycles of setback and progress, progress and setback. For the first-century participant, the question was whether Jesus contributed progress or setback to the cycle of Israel’s experience. It was a difficult question.

The narrative in 18 words:

• God, community, creation,
• fall, failure, flood,
• family, famine, forced-labor,
• exodus, wilderness, conquest,
• judges, kings, injustice,
• exile, sojourn, return

Jesus experienced two seasons: summer heat and winter rains. During the summer, the sun beamed through cloudless blue skies day after day. The time is also known as the dry season, and dry it was. Only morning dew brought moisture to the vineyards of Galilee. Otherwise, the sun’s rays baked the land including the rooftops.

So the intense summer heat and winter rain necessitated roof maintenance described as follows:.

The roof of the house was generally flat. To make it, branches were woven together and laid on the rafters and then covered with a thick layer of clay that filled the spaces between the branches and formed a smooth, hardened layer of plaster. To keep the roof from washing away, the owner performed a number of maintenance chores that included rolling over the roof after a heavy rainstorm with the device very like the modern lawn roller, applying a fresh coat of clay plaster each fall before the start of the rainy season, and replacing the entire roof or sections of it when needed. See Mark 2:1-4 for mention of cutting through a roof. (Jesus and His Times, 93-94)

Jesus lived at home as a carpenter most of his life. He was no stranger to manual labor. Mudding the roof was a likely part of his experience as it was for his neighbors.

The Anchor Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1991).
Jesus and His Times, ed. Kaari Ward  (Pleasantville, New York: The Reader’s Digest Association, Inc., 1987).

Do you ever wonder where church song writers get their material? If you’re a church-goer, you might have sung recently, “Not to us, O LORD, not to us, but to your name be the glory” (Ps 115:1). Or another popular line, “Give thanks to the LORD, for He is good; His love endures forever” (Ps 118:1).

Jesus also sang (or chanted) these lines–at least four times a year, in fact. We call these Psalms, 113-118, the Hallel. The Mishnah (the 2nd century code of the Rabbis) gives their title and use.

At Passover, Israelites brought their lambs to the temple for butchering and sacrifice, and while the priests were preparing the meat … “[The Levites meanwhile] proclaimed the Hallel Psalms [113-118]” (m. Pesahim 5.7)

[In between courses] “The first Passover requires the recitation of the Hallel Psalms when it is eaten” (m. Pesahim 9.3).

According to the Mishnah, the devout also recited the Hallel at the Feast of Huts (Tabernacles) (m. Sukkah 3.9; 4.1) and possibly also on New Year’s day (m. Rosh Hashshanah 4.7) in the fall.**

L. Finkelstein makes the case from the Babylonian Talmud and Rabbinic practice that the Hallel was recited at the Feast of Dedication (Hanukkah) in the winter and at the Feast of Pentecost (Weeks) in the spring.++

Jesus and his disciples would have known the Hallel (Psalms 113-118) pretty well by repeating it at least these four times a year — year-after-year. I imagine that it was like some of the popular stadium-event tunes we hear repeatedly today.

_________________
** Jacob Neusner, The Mishnah: A New Translation (New Haven, CT: Yale University Press, 1988).
++ Louis Finkelstein, “The Origin of the Hallel,” Hebrew Union College Annual 23 (1951): 319–337.

The late summer period of Jesus’ last year. A time of preparation – for the winter rains and for the fall feasts. In Capernaum, homebase for Jesus’ family and closest disciples, the residents live in a rare tension. They, at least their leaders, must determine whether to silence Jesus.

The Hebrew Law states that from time to time prophets will make predictions and perform miracles and then propose worship of previously unknown gods … as a test of loyalty. The penalty for this mutiny is death by stoning. (Deut 13:1-11)

Throughout human history in culture after culture, mutineers and traitors receive the stiffest legal penalties. The Hebrew law is no different. But for the people of Capernaum, the law continues:

If that prophet-scoundrel leads his neighbors  to worship other gods, if they all conspire together, then the town must receive the mutiny-punishment as well. (Deut. 13:12-17)

Conspiracy to commit treason is treason and receives treason’s penalty. Rules always sound so clean and forceful when read from the rulebook. But on the ground in human experience, there are always complicating factors. A major theme of Jesus’ experience, a theme that appears over and over in the Gospels, is this conflict over Jesus’ identity — teacher … false prophet … The Prophet … Messiah … And the people of Capernaum lived in the tension, at least for another month…

Sabbath. Capernaum gathered at the Synagogue. The townspeople listened as one of their elders read from the scroll about the coming prophet like Moses (Deut 18:15-19). Perhaps some wondered, “Is Jesus that prophet?”

[In the SpendaYearwithJesus timeline, the reading took place Saturday.]

The scroll reading continued by posing the question, “How will we know?” (Deut 18:21) It was a difficult, urgent question with no easy answers.

For the average person, most of what they knew about Jesus’ experience was gathered from hearsay or rumor — not from first-hand experience. (What do you know about your doctor’s medical training, for example?)

There was constant speculation around Jesus’ identity. His teaching tours and healing activities sometimes aligned with and sometimes collided with his listeners’ expectations.

Jesus himself posed the question among his followers. Earlier this month, subscribers received this text message:

After bread. Secluded area of woods by a stream. Jesus asks the disciples: Who do you say I am?

. . . later, Jesus’ followers, Peter and Stephen, quoted the scroll to validate their conclusion concerning Jesus’ identity (Acts 3:22-23, 7:37).

But let’s not skip ahead too quickly! Follow SpendaYearwithJesus.

Michael Grant, author of Jesus: An Historian’s Review of the Gospels writes, “He must have seen what lay in store for him.”**

I heard a story from a part of the world where religious hostility is intense. A young man left home. While away, he crossed a religious boundary. He knew that when he returned to his town, his family would kill him for his religious choice. He said his fateful good-bye to his friends and returned home. A few weeks later, his friends received word he was dead.

Jesus made the comment, “No prophet can die outside Jerusalem…” (Lk 13:33).

The Gospels relate the hostility: first Herod tried to kill the infant Jesus because of the visit of the Magi (Mt 2:13, 16) then the Pharisees and the Herodians because of Jesus’ healing fame (Mk 3:6; Mt 12:14) then Jesus’ childhood neighbors in Nazareth because of Jesus’ rebuke (Lk 6:29) then Herod Antipas because of John (Lk 13:31) then the chief priests because of Jesus’ teaching fame (Mk 11:18).

Jesus’ experience was apparently full of conflict, and here we see that Jesus was aware that his situation was not going to have a happy ending or was it?

** Michael Grant, Jesus: An Historian’s Review of the Gospels (New York: Scribner, 1977), 135.

It went by so fast

On a fall Saturday in 1994 at a rooftop restaurant in Atlanta, Ga, I asked my girlfriend to marry me. She said, “Yes.” Actually she said more than yes, but that’s another story. After that 6 hour long evening, my fiancee and I said to one another, “It went by so fast!”

All year, Jesus’ closest disciples try to understand the man to whom they gave their loyalty. They see crowds gather around Jesus, and towns cool to his presence. They witnessed the mixed support of civic leaders and opposition of religious leaders.

In Jesus’ experience from Passover to Passover, today is a turning point — the stuff of speeches and books. Yet in only six verses (Mark 8:27-33)…

Jesus reveals his demise.

The disciples expected greatness. They could not mistake the foreboding nature of his words.

The limits of a human day

Jesus’ experience, like ours, is wrapped in the limits of a human day. Today is a big day in Jesus’ experience, but it passes like any other day.

The sun sets, emotions calm, people sleep. The sun rises, a new day, new emotions. And naturally …humanly… memory slides slowly from vividness to oblivion.

Today is a turning point in Jesus’ story. I wonder if his followers felt about this day like my wife and I do about the night of our engagement. The event passed so quickly.

Like important days in our lives, however, the significance accumulates with time.

Join the story at SpendaYearwithJesus.com

I enjoy following the Olympics. The competition, the athletes’ backstories, the surprises, the heartbreaks, and even the behind-the-scenes operation of the games.

During periods of Olympic interest, it strikes me to ask, Why didn’t Jesus talk about sports?

Jesus talks about life — farming and fishing, fields and trees, building a tower. Sports were not off-limits to the religious people of the day. So why doesn’t Jesus talk about sports?

Simply put, sports did not make a significant imprint on Jesus’ experience or culture.

One reason is that Jewish participation in Roman sports posed some major incompatibilities in the participant’s “uniforms.”

So even though archeologists have uncovered a sports complex (hippodrome) located in ancient Jerusalem, this find does not factor into Jesus’ story.

Jesus apparently had other interests and occupations, even though sports were a part of ancient life.

Knowing the context helps us frame and tell Jesus’ story.

Connect with Jesus’ experience.

My wife and I recently enjoyed a delicious meal with delightful friends. We ate at our favorite restaurant in the Metroplex, Lavendou Bistro. The food..wonderful; the  conversation..joy.

And (you may have felt this) there was a moment at the end of the evening when I wished it could last, even just a little longer.

In the ebb and flow of Jesus’ summer of bread and fish stew, some meals had to be better than others, some company more friendly than others. Jesus’ moved among the dining tables of his day with contentment. Fish stew was readily available, but depending on his host, Jesus might have eaten lamb or steak.

We don’t have to say that stew and steak are the same culinary quality. Or that all company is the same. We can simply eat satisfied as Jesus did. At the same time, even Jesus could have wanted some dining experiences to last and others to be over quickly!

One of Jesus’ later followers, Paul of Tarsus, said he knew how to be content whether well-fed or hungry. I think he got the idea from Jesus’ experience.

At our recent delicious, delightful dinner, I ate apple tart with ice cream for dessert. The earliest inscriptions of recorded history refer to apples. Though different varieties, Jesus surely ate apples too. Now the ice cream…?