My mind and heart always return to my hometown, where I was born and raised, where my parents and grandparents and great-grandparents are buried (and several earlier ancestors and numerous other relatives), the place that is, as Alfred Kazin puts it about his native place, “the road which every other road in my life has had to cross.”
When I was a young person, in Sunday school in our small town church, I pictured the long biblical text in an unusual way: as if it was a landscape for exploring. My dad was a truck driver who hauled gasoline and fuel oil, and so images of travel and “the open road” come naturally to me. (The Bible contains 66 books, and Dad regularly drove Route 66 in Illinois … how providential!) Perhaps I was also inspired by the well-used maps at my church of Bible lands, maps which seemed as interesting as the folded maps, free at filling stations, in the glove compartment of our family car. I imagined the Bible as a large area, not of Palestine, but of sections of landscape, like states, laid out for more or less eastbound travel—even if you began with the New Testament but then backtracked to the Old, as I’ll do in a moment. (When I read my favorite translation of the Torah with its Hebrew text, I begin to imagine the right-to-left text as westbound.)
At the Bible’s beginning, the “scenery” is interesting from Genesis through about 2/3 of the way through Exodus. A few places become tedious—the genealogies, for instance—but the reading moves along, peaking in cinema-ready excitement with the Red Sea crossing, the Ten Commandments, and the Golden Calf. The reading slows as you journey through Leviticus, Numbers, and Deuteronomy. But you’ve encountered some of the Bible’s high points: the Creation, the Flood, Abraham’s call, Egyptian slavery, the Exodus, and the revelation at Sinai.
You continue on a varied landscape though the historical books: some good parts, some dry. Judges and 1 and 2 Samuel contain violence and intrigue. Beyond, as you pass through the books of Kings and Chronicles, the “travel” becomes tougher again. Do I really need to know all those kings—who sinned and how badly—and lists of names, in order to be saved, to love the Lord?
But in this landscape, too, we find high points: the conquest of the Land, the establishment of the monarchy and kingdom (with David and Solomon as the key figures), the destruction of Jerusalem, the Exile, and the Restoration. Understanding the Bible requires some grasp of these events.
After the historical books, the journey becomes more interesting again. Among the writings, the Psalms alone are worth many revisits; Job, Proverbs, Ecclesiastes, and Song of Songs, too. Then you embark on journey through the prophets. The prophets contain fascinating material, but without the narrative structure of the historical books, and without a clear chronology, the prophets’ writings can seem scattered and hard to grasp. A person can lose her bearings there.
You reach the New Testament, which—again, in my young imagination—I pictured as a wonderful landscape that gradually narrows. That’s because the New Testament books tend to become shorter and shorter. Little-bitty 2 John, 3 John, and Jude have only one chapter each, compared to Matthew’s 28. It was as if God was focusing your spiritual travels toward the end times and salvation, the subject of the longer, finally book of Revelation.
I still like that informal image of traveling landscape. I’m spending several weeks studying the different sections of the Bible—thinking about them as “places” to linger and explore.
Gospels and Acts
I’ll start with the gospels. Leafing through my old Bible, I find all my jottings from college and seminary when I studied the Bible (on my bed rather than at a desk), with commentaries close at hand. I can scarcely convey my excitement I felt when I discovered that the gospels contained evidence of early oral traditions, possible antecedent written sources, and intentional compositional ordering of material about Jesus. I poured over the book Gospel Parallels, which lays out the Synoptic Gospels—Mathew, Mark, and Luke—in order to show textual similarities and differences. I learned that over 90% of Mark’s gospel is also found in Matthew and Luke, and that the latter two gospels have material in common that is not found in Mark: the so-called “Q” material. Matthew and Luke also have material unique to their own gospels, implying other sources that they used. I hadn’t doubted Jesus’ historical existence, but I was fascinated by the shaping of the material, the use of sources of Jesus’ words and deeds to put forward theological convictions. That the Gospels were not straightforward biographies, factual in all chronology and detail, didn’t matter to me in the least.
“The beginning of the gospel of Jesus Christ, the Son of God” begins Mark’s account. Hasty, simply written, the gospel contains a key verse, 10:45: “the Son of man …came not to be served but to serve, and to give his life as a ransom for many.” Who is this Jesus, though? As the gospel proceeds, Jesus’ friends don’t seem to “get” him. He confuses those closest to him. One of the saddest verses is 14:50, And they all forsook him, and fled. (I’ve written in my Bible beside, now they understand!) Meanwhile, the people on the “outside” identify Jesus right away: the demons, outcasts, and Gentiles. The first post-crucifixion person to “preach” Jesus is a Roman soldier who participated in his execution (15:39). And yet, for all its darker qualities, the gospel seems written to those already Christian for their guidance and comfort, as I’ve jotted in the margin. Mark’s gospel omits birth stories, devoting chapters 1 through 13 to Jesus’ ministry (chapters 1-9 in Galilee, chapter 10 on the way to Jerusalem, and 12-13 in Jerusalem), and then chapters 14 through 16 for Jesus’ passion.
In Matthew’s gospel, Jesus addresses his mission to the “lost sheep of the house of Israel” (15:24). In spite of Jesus’ bitter diatribe in Matthew 23, we get a strong vision of Jesus the Jew in Matthew’s gospel. Jesus is presented as the fulfillment of the Hebrew scriptures. Jesus by no means repudiates the Torah, but interprets it by his own authority. At the same time, Jesus provides hope for Gentiles, too (12:18, 15:28, 24:14, etc.), and among the gospels only Matthew uses the word “church” (ekklēsia). Matthew retains Mark’s basic geographical framework (the Galilean ministry, chapters 4-18; the journey to Jerusalem, 19-20; and the week in Jerusalem, 21-28:15), but unlike Mark, Matthew includes a birth narrative (including the stories of the Wise Men, the flight into Egypt, and the slaughter of the innocents). The gospel presents Jesus’ teachings in five discourses (chapters 5-7, 10, 13, 18, 24-25), and uniquely gives us teachings such as the wicked slave (18:21-35), the landowner (20:1-18), the ten virgins (25:1-13), the talents (25:14-30), and the narrative of the last judgment (25:1-46).
Luke’s gospel is the first of two writings addressed to a person named “Theophilus,” which means “God-lover.” (That was Mozart’s middle name: “Amadeus” is the Latin translation.) In the gospel, Jesus addresses his concerns for the poor and disadvantaged; Jesus’ quotation of Isaiah 61:1-2 (Luke 4:18-19) doesn’t spiritualize the blind, oppressed, and imprisoned, but he proclaims liberty and release to them. “Blessed are you poor, for yours is the kingdom of God (Luke 6:20)—not “poor in spirit” which you and I might be able to claim. Unique to Luke’s gospel are the story of the good Samaritan (10:25-27), the story of Mary and Martha (10:38-42), the parables of the lost coin and the prodigal son (15:8-32), the story of the rich man and Lazarus (16:19-31), not to mention the stories at the Gospel’s beginning: the birth of John the Baptist, the Magnificat, the Benedictus, the song of Simeon, the shepherds in the field, the story of young Jesus in the Temple.
How is John’s gospel related to the other gospels? Is it a different historical tradition or does it assume the traditions of Mark? This is a debated subject; the basic outline and facts of Jesus’ life are there, but the stories are different: the water into wine, the Samaritan woman, the raising of Lazarus. John focuses on seven “sign” miracles, five of which are not found in the other Gospels. John’s is a “high” view of Jesus, a view that helps us understand him theologically. We don’t find parables and pericopes here, but rather long reflections and dialogues. While Jesus’ Synoptic parables do not deal directly with Jesus’ identity, John’s gospel contains numerous “I am” sayings. While the other gospels announce the Kingdom of God, in John, Jesus’ announces the Spirit that will guide Jesus’ followers.
Acts provides stories of the first (approximately) thirty-five years of the early church. Peter dominates the first portion of Acts, Paul the second half. Notice that Luke frames the stories of Acts with affirmations about God’s kingdom (1:3, 28:1); Jesus had preached the kingdom, and after his ascension, the life-power of Jesus is given to people through the Holy Spirit, and so for Luke, the kingdom of God exists wherever people accept that ever-available life-power. Thus the disciples are instructed not to fret about the signs and portents of Jesus’ second coming, they have what they need for the present time, the Spirit promised in Joel’s prophecy (Joel 2:28-32, Acts 2:17-21).
In spite of its connection to Luke, I tended to think of Acts as a stand-alone historical account between the gospels and the epistles. But eventually I realized that Acts is as important as the gospels because the book provides the way that we know Jesus today. We’ll never know Jesus in the flesh—and judging from Jesus’ own words, we shouldn’t even long to have known him in the flesh (John 16:5-15). Now, Jesus is now fully present to us through the Holy Spirit. Jesus’ story continues, if not in a scriptural way, in the innumerable book-length stories of us, his disciples (cf. John 21:25).
An explorer of this “landscape” will notice the way different gospels accounts are shaped, and how placement of stories and teachings elucidate meaning. She’ll learn about God’s love from the many “pictures” of God (Mt. 18:10-14, 35, 19:13-15, Luke 7:36-50, 15:3-32, and others). She’ll try to regain a sense of childlike openness and wonder (perhaps lost in adulthood), which Jesus says is essential for understanding him (Mark 10:13-16). She’ll understand that those who are good, upright, Ten Commandments-following people are often the ones who can’t or won’t follow Jesus, and the sinners and strugglers may get into the kingdom first (Matt. 21:31-32, Mark 10:17-31, Luke 15:11-32).
The explorer should try not to isolate Jesus as a teacher and healer from Jesus as risen Lord upon whom she can call for help and guidance. As I wrote earlier, Jesus’ teachings had characteristics of healing and vice versa. When Jesus taught, he aimed not just at ethical standards but also at the healing of our hearts. When Jesus healed people, he not only showed a concern for people’s physical needs but also wanted to teach people about God’s hope and salvation (Matt. 12:15-21).
 Albert Kazin, A Walker in the City (New York: Grove Press, 1958), 8.
 I’ve adopted the image of landscape exploration from John R Silgoe, Outside Lies Magic: Regaining History and Awareness in Everyday Places (New York: Walker & Co., 1999).
Several good books provide a survey of biblical themes and theology, for instance, Dominique Barthélemy, O.P., God and His Image: An Outline of Biblical Theology (San Francisco: Ignatius Press, 2007); Michael D. Williams, Far As the Curse Is Found: The Covenant Story of Redemption (Phillipsburg, NJ: P&R Publishing, 2005); Craig G. Bartholomew and Michael W. Goheen, The Drama of Scripture: Finding Our Place in the Biblical Story (Grand Rapids: Baker Academic, 2004); Graeme Goldsworthy, According to Plan: The Unfolding Revelation of God in the Bible: An Introductory Biblical Theology (Downers Grove, IL: IVP Academic, 1991); Vaughan Roberts, God’s Big Picture: Tracing the Storyline of the Bible (Downers Grove, IL: IVP Academic, 2002).
A small, handy book worth searching for is John Marsh, A Year With the Bible (New York: Harper & Bros. 1957).
 Burton H. Throckmorton, Jr., ed., Gospel Parallels: A Synopsis of the First Three Gospels (Nashville: Thomas Nelson, 1973).
When we study the Gospels, it’s difficult not to mentally harmonize the material. For instance, we think of the “seven last words of Jesus,” but no single Gospel contains all seven; we mentally conflate the material. In fact, a second century Christian named Tatian harmonized the content of the four gospels into a continuous life, called the Diatessaron, which we now know through variant versions of ancient copies. Howard Clark Kee, Jesus in History: An Approach to the Study of the Gospels (second edition, New York: Harcourt Brace Jovanovich, 1977), 281-292.
 I still have some of my favorite seminary paperbacks like Günther Bornkamm, Jesus of Nazareth (New York: Harper & Row, 1960); The Crucified Messiah and Other Essays (Minneapolis: Augsburg, 1974), Studies in Paul (Minneapolis: Augsburg, 1977) and Jesus in the Memory of the Early Church (Minneapolis: Augsburg, 1976), all by Nils Alstrup Dahl; and Klee, op. cit. A good recent text is Richard A. Buridge, Four Gospels, One Jesus? (Grand Rapids: Eerdmanns, 1994).
Among the many New Testament studies, two excellent ones are Luke T. Johnson, The Writings of the New Testament: An Interpretation (Philadelphia: Fortress Press, 1986), and Bart D. Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings (New York: Oxford University Press, 1997).
 Brevard S. Childs, Biblical Theology of the Old and New Testaments (Minneapolis: Augsburg Fortress, 1993), 643.
 William H. Shepherd, who has published several good books about preaching (CSS Publishing Co.) has also written the book The Narrative Function of the Holy Spirit as a Character in Luke-Acts (Atlanta: Society of Biblical Literature, 1994).
 I make this point in my book, What’s in the Bible About Jesus? for the series What’s in the Bible, and Why Should I Care? (Nashville: Abingdon Press, 2008), 43.