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<\/figure>\n\n\n\nBrant Pitre\u2019s The Case for Jesus: The Biblical and Historical Evidence for Christ<\/em><\/a> is creative and compelling. Read along with Peter Williams\u2019s Can We Trust the Gospels?<\/em><\/a> readers will have an outstanding one-two punch.<\/p>\n\n\n\n Pitre includes a helpful summary of how oral tradition, memory, and discipleship played into the formation of the Gospels.<\/p>\n\n\n\n As a Jewish \u201crabbi\u201d (rabbi<\/em>), Jesus \u201ctaught\u201d (didask\u014d<\/em>) his \u201cstudents\u201d (math\u0113tai<\/em>) in the context of a rabbi-student relationship. His students lived with him and learned from him for some three years.<\/p>\n\n\n\n During this time, Jesus expected his students to \u201cremember\u201d (mn\u0113moneu\u014d<\/em>) what he said and instructed them to begin \u201cteaching\u201d (didask\u014d<\/em>) others while he was still alive (see Mark 4:1-20; 6:1-13, 30; 8:18; 9:5; 11:21; and parallels).<\/p>\n\n\n\n After Jesus\u2019s death, the students of Jesus \u201cremembered\u201d (mn\u0113moneu\u014d<\/em>) what he had said and done, and they \u201ctaught\u201d (didask\u014d<\/em>) others about what they had seen and heard.<\/p>\n\n\n\n Their preaching was based on the skilled memories of trained students and the rehearsed memories of disciples who repeatedly preached about what Jesus said and did (see John 2:22; 12:16; 15:20; 16:4; Acts 4:2-20; 20:35).<\/p>\n\n\n\n Eventually, the evangelists \u201cwrote\u201d (graph\u014d<\/em>) either what they themselves \u201cwitnessed\u201d (martyre\u014d<\/em>) or what was \u201chanded on\u201d (paradid\u014dmi<\/em>) to them by \u201ceyewitnesses\u201d (autoptai<\/em>) who were present with Jesus \u201cfrom the beginning\u201d (see Luke 1:1-4; John 21:24).<\/p>\n\n\n\n Pitre points out that to be a \u201cdisciple\u201d is literally to be a student<\/em> (Greek math\u0113t\u0113s<\/em>; Hebrew talmid<\/em>).<\/p>\n\n\n\n Being a student in the ancient world was radically different from what it is like today, when it simply means you may (or may not) listen to a fifty-minute lecture three times a week for a semester. Being one of Jesus\u2019s students meant following him everywhere, and listening to him all the time, for anywhere between one and three years. As the Gospels make clear, it also meant remembering what he said (Matthew 16:9; Mark 8:18; John 15:20; 16:4).<\/p>\n\n\n\n He quotes John Meier:<\/p>\n\n\n\n Jesus called individuals to follow him literary, physically, as he undertook various preaching tours of Galilee, Judea and surrounding areas. . . . Following Jesus as his disciple meant leaving behind one\u2019s home, parents, and livelihood. One could not follow Jesus simply by staying at home and studying his teachings or by going to his school-house and attending his lectures.<\/p>\n\n\n\n In another section he shows that there is virtually no evidence for the common claim that the Gospels were originally anonymous. But if we take seriously the evidence for their apostolic origin, it means one of two things:<\/p>\n\n\n\n They either contain the memories of Jesus\u2019s students (the Gospels of Matthew and John) or are based on the memories of Jesus\u2019s students that were passed on to their followers (such as Mark\u2019s record of Peter\u2019s preaching). Even Luke\u2019s Gospel claims to be based on the testimony of those who were eyewitnesses \u201cfrom the beginning\u201d of Jesus\u2019s public ministry (Luke 1:1).<\/p>\n\n\n\n He continues:<\/p>\n\n\n\n Notice how different this is from the now widespread theory that our information about Jesus is primarily based on decade after decade of anonymous storytelling. Of course uncontrolled stories about Jesus circulated; the Gospel of Luke even mentions anonymous \u201creports\u201d (Greek \u0113chos<\/em>) making the rounds during Jesus\u2019s lifetime (Luke 4:37).<\/p>\n\n\n\n However, as I have argued in earlier chapters, that\u2019s not what the four Gospels claim to be. They are not the last links in a long chain of anonymous rumors and stories. They are ancient biographies and authoritative accounts of the life of Jesus based on the testimony of his students. As such, they function in part precisely as controls over what was being said about Jesus.<\/p>\n\n\n\n He also highlights the fact that the disciples would have frequently rehearsed their memories, starting in Jesus\u2019s lifetime. He quotes Richard Bauckham, \u201cFrequent recall is an important factor in both retaining the memory and retaining it accurately,\u201d and comments:<\/p>\n\n\n\n Anyone who is a teacher knows this to be true. I might not be able to tell you what I did last week, but I could give you a three-hour lecture about Jesus and the Jewish roots of the Last Supper with zero preparation because I have been talking about it all the time for the last ten years. That\u2019s one key difference between rehearsed memories and incidental memories.<\/p>\n\n\n\n Pitre\u2019s point is not about inspiration per se, but rather about the historical and cultural practice of moving from the original events to the written records.<\/p>\n\n\n\n For how divine inspiration relates to all of this, I have found J. I. Packer\u2019s work to be clear and clarifying:<\/p>\n\n\n\n [For] the didactic inspiration of the biblical historians, wisdom teachers, and New Testament apostles. . . . the effect of inspiration was that after observation, research, reflection, and pray they knew just what they should say in God\u2019s name, as witnesses and interpreters of His work. . . .<\/p>\n\n\n\n God so controlled the process of communication to and through His servants that, in the last analysis, He is the source and speaker . . .<\/p>\n\n\n\n Whether spoken viva voce or written, and whether dualistic or didactic or lyric in its psychological mode, inspiration\u2014that divine combination of prompting and control that secures precise communication of God\u2019s mind by God\u2019s messenger\u2014remains theologically the same thing. (Packer, \u201cThe Adequacy of Human Language,\u201d in Inerrancy<\/em>, ed. Normal L. Geisler [Grand Rapids, MI: Zondervan, 1980], pp. 198, 199.<\/p>\n\n\n\n Here are some representative scholars, whose publications have been numbered for clarity. They are placed in chronological order of their publication.<\/p>\n\n\n\n Edgar J. Goodspeed, Jewish scholar Saul Lieberman, E. Earle Ellis, Werner Kelber, Harry Y. Gamble, James M. Robinson, Samuel Byrskog, Allan R. Millard, Birger Gerhardsson, Peter M. Head, Graham N. Stanton, Richard Bauckham<\/p>\n\n\n\n Yes, some direct pieces of evidence, others indirect, based on our knowledge of the historical context.<\/p>\n\n\n\n We already noted in the previous Q and A and the section on Bauckham that Paul used parchment notebooks (2 Tim. 4:13<\/a>). Next, Zechariah, father of John the Baptist, called for a small tablet to write down his son\u2019s name (Luke 1:63<\/a>). The tablet was close at hand. Further, in the Parable of the Shrewd Manager the manager used written bills to settle his accounts (Luke 16:6-7<\/a>). In this parable Jesus assumes that his listeners would take this kind of writing for granted, as if it is not unusual or outlandish. Also, Matthew or Levi (Matt. 9:9-13<\/a>) and Zacchaeus (Luke 19:1-10<\/a>) are named as tax collectors, and, according to the historical context, they recorded sums and figures. Next, Cuza is named as the manager of Herod\u2019s household, and, according to the historical context (see my book<\/a>) notes and documentation were required to keep business in order (Luke 8:3<\/a>). Finally, the scribes or teachers of the law, Pharisees, Roman government officials, and centurions would be used to writing, the Romans through assistants and secretaries. Millard concludes:<\/p>\n\n\n\n To imagine any of these people going out with papyrus roll, pen and ink to take down the words of a traveling preacher would be absurd. To imagine some of them opening note-books they carried for their day-to-day business, perhaps hung at the belt, and jotting down a few key striking sayings that they had heard, or writing a summary of what they had experienced while it was fresh in the memory is quite feasible. (p. 223)<\/p>\n","protected":false},"excerpt":{"rendered":" If They Weren\u2019t Taking Notes, How Did the Disciples Remember Jesus\u2019s Exact Teaching? The 3-Step Process for Formulating the 4 Gospels DECEMBER 14, 2018 | Justin Taylor Brant Pitre\u2019s The Case for Jesus: The Biblical … Leer m\u00e1s<\/a><\/p>\nStage 1. The Life and Teaching of Jesus<\/strong><\/h3>\n\n\n\n
Stage 2. The Preaching of Jesus\u2019s Students<\/strong><\/h3>\n\n\n\n
Stage 3. The Writing of the Gospels<\/strong><\/h3>\n\n\n\n
Did Some Disciples Take Notes During Jesus\u2019 Ministry?<\/h2>\n\n\n\n
Is there Scriptural evidence for notebooks (of sorts) and for writing?<\/h3>\n\n\n\n