The Synoptic Gospel Problem – Markan Priority

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So we had some desserts tonight
at home.

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Groups, fellowship groups.
You weren't there though.

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Call.
I wasn't.

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I wasn't there.
I was absentee.

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But I think they were all, you
know, fully baked.

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They were good, though.
None of them were like doughy or

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anything on the inside.
I.

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Love this because we've talked
about it before Half Baked

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ideas.
I got this idea from another

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podcast and I, I love it because
they're, they're ideas that are

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like, there's something there,
maybe not a lot.

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It's like you take a bite.
Jill said today that ideas are

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easy.
That this, this is a great proof

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ideas.
It's going to start sounding

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good and then you're going to
hit a wall and say we would this

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would be the dumbest thing ever
to do.

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And one of these I was going to
pitch to you, Michael.

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I I was talking a little before
'cause I was like, did I did I

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say this?
But we should have church

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fantasy teams like fantasy
football.

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We should have ACVC fantasy
league where you can draft, I

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don't know, 5 people and there's
different stats.

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I mean, he can't pick Pastor
Joel.

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He's off the table, right?
Too much, too many, too many,

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you know, too many stuff.
But if someone prays, you know

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we got.
You know, like in fantasy

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football, you know, you can get
a quarterback.

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Yeah, yeah, you can get so many
running backs.

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So maybe you could have like you
can get one elder.

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One Deacon.
One Deacon.

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You can.
How about this, you can pick

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instead of like special teams or
a defense, you pick a song.

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Death was arrested.
That's my song.

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I think it's played.
I get like bonus points.

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Right, and you can switch it up
like each week like you get into

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Easter.
You're like I'm betting up from

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the grave heroes.
It's going to hit sometime.

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You know it's it's.
It's got to happen.

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Maybe it's like everyone's got
to have a, you know, 25 and

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under person on their team.
You know, there's like different

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you got to have a lady at least
you know, on you have to you

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round it out.
You build your team different

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positions.
Can you have multiple Hawks on

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your team?
If you're Hawk, hawk boys are

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very limited because you know,
they're doing offering that's

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like at least a few points.
But what you don't, what you

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have to take in consideration is
that if someone's daughter like

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dumps the offering put over,
you'll lose five points.

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Like if Phoebe does that or you
know, hey, if Pastor slides

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aren't on time and you pick Clay
and he was on the Sal or I don't

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know.
If he ever I know.

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He just do slides or whatever,
but it's like you lost points.

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That's like an interception, you
know?

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So there's like the positives
and the negatives.

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You know.
So I don't know.

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So that's probably not great to
like be hypercritical of people,

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be like, Clayton, why couldn't
your prayer have been 10 seconds

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longer?
Like, you know, that's probably

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not great, but there's something
there.

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Yeah, I think that I mean that
is an idea probably probably

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needs a little more more
formulation any any more of

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those half baked ideas, you know
another.

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Half baked idea this actually, I
will give credit record as to I

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think Caleb Hock floated this
out here.

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But and I don't think this this.
I think some churches do

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something like this, but church
newspaper newsletter from the

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church.
But I would like it to have

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like, you know, it's got like op
eds you got you got like the

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front like front page news would
be like pastor shade his goatee.

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He's just doing a mustache.
Like the real big news.

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Like, Oh my.
Goodness, the important things

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like or maybe critiques of
dishes that showed up at potluck

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or something.
I.

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Love it.
I love it.

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Like, Can you believe Martha
brought that, you know, brought

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up the potluck?
Did anyone else get sick and if

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you did, what did you eat at the
potluck?

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I'm trying to think what else
would be like front page news.

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Like maybe you could share a
recipe that wasn't supposed to

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be shared?
Oh, there you go.

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Maybe even, you know, some some
feedback.

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Like, you know, how many times
do we have to sing?

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I don't know.
But you know, like, like we've

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seen this eight times.
I don't know.

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There's a.
Lot of we're missing person.

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Have you seen this person in
three weeks?

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We haven't seen it.
Yeah.

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Where?
Where'd they go?

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There there's a lot we we we
could do.

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So I feel like there's something
there with the church newsletter

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I wrote down.
I don't know where this goes.

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Church Olympics like you're
training like who everyone wants

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to run A4440 or less.
How fast can you walk with walk

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with offering click down the
aisle.

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We need offering in a in a
jiffy.

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Or not dissed any aisle the side
aisles where it's like you got.

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You have to like suck in and
like walk sideways.

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If you're a normal person, if
you're a normal person, it's

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trouble getting down that aisle.
If you are a six foot 4, you

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know, I'll just say £300
offensive lineman.

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You're struggling getting down
that that aisle you're saying.

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How about this for like another
obstacle course is say Pastor's

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Mike isn't working, but he just
said children church is

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dismissing you got to like dodge
the kids.

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So like as they're going out in
the back and you got to get up

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there and you're you're on the
clock because you got to get the

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mic working.
I don't know there there's a lot

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of a lot of ways that can go.
I I wrote down to or I was

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thinking about this, like there,
there's some, there's something

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in there with like working out
and MacArthur study Bibles

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because those are like heavy
versus like, you know, if you

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got, if you're like those are
like the £45 plates, like if

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you're like working on some Jill
Osteen stuff, it's like the 2

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1/2 LB.
I don't know, that's, that's

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like not even a quarterback.
There's just in my mind that

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like, you know, yeah, there's
something there with the, with

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the Olympics.
But you know, I've been trying

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to think of some of these more
half baked ideas.

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So I'll have to go back to the
drawing board, go back to the

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oven.
You.

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Know and and throw some things
in there.

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Yeah, we need an oven that
works.

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We're still hashtagged ovenless.
Man, are you guys like air

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frying it up?
You know, like what?

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What's the salute like?
What's the?

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Yeah, we do have an air fryer.
Our stove works.

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And that's true.
We got a grill, it's just the

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actual oven doesn't work.
It stopped working right before

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Christmas and we're in Easter
now.

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But I, it's not like I've been
doing nothing and I'm just

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trying to avoid paying, you
know, 7 or $800 if I can get our

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oven working.
So right now, our last hope,

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it's like Obi Wan, you're our
only hope is Caleb Hawk.

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So I bought hands.
Yeah.

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So I know that.
I know exactly.

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The problem is that there is a
relay out on our Control Board.

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I bought a new Control Board.
It came in and it is exactly the

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same except for it's missing.
Ours has like these two leads

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that come up and like there's a
safety relay in there that and

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the two I org one, it doesn't
have that.

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It's just missing.
So like that's not going to

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work.
I told the pit place, they sent

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me another board.
Guess what?

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It's exactly the same as the
first one.

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But those boards have the relay
that isn't working.

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And so we just need to have
Caitlin Ashton over some time.

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He's going to bring his
soldering stuff.

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He's going to unsolder and re
solder and if that works, good.

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If not we're just going to get a
new oven.

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But.
It's like make it make it

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happen.
He he recently fixed, I think

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fixed some Honda Odyssey
problems.

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I was, I was having.
So we we put this thing in.

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I don't.
Know oh, you did put the thing.

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On there and it's not it's not
like shaking anymore like like

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so I think that's good.
I don't know if some of the

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damage is done or not, but it's
like it it still does shake but

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not to the same like it just so
it's like I think that's better.

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Yeah.
So it's not as bad.

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It's still.
I don't know if it fixes it,

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but.
We fixed them.

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We had a Christmas tree and
again the plug, the plug went

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wrong and so I bought a new plug
and he resigned that for me.

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So, man, Caleb Hawk, fix it,
Felix.

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Do it, fix it, Felix.
I like that.

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Get Put that on a T-shirt.
Get that to him.

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Maybe if we can't figure out
this synoptic problem, we'll get

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Caleb Hawk in here to.
See, you can solder that's true

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this.
Together.

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So we're we're in Part 2 of this
not the problem.

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So let's go ahead and take it to
the next level from the hearts

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of the low country in South
Carolina.

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It's the Take Two podcast where
we take theology to the next

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level.
Well, last time we, we gathered

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Michael put forth the Matthew
first hypothesis made made a

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compelling case because and what
I liked about your case is that,

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and I'm a church history guy,
like I like, I'm not like I

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don't have the church history,
but I, I don't think we throw it

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to the wind.
I think that's sometimes,

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sometimes those of the Baptist
persuasion can be like

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everything.
Let's get these Catholics out of

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here because it's been so
corrupt.

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It's like we don't, we don't
like church history almost at

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all sometimes.
But I have an appreciation like

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I think things didn't happen for
no reason, especially, you know,

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when it comes some of this.
So, you know, some of this stuff

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makes some sense.
Yeah, Speaking of Baptist, I

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grew up in the church and, and
this was said from the pulpit,

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and this is what was taught, was
that we were not Protestant

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because in order to be
Protestant, it means you must

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have protested out of the
Catholic Church.

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We were never part of the
Catholic Church, just Baptist

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because, and I guess there were
some.

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There's this book called Roarin
that is based, it's historical

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fiction.
It's like as historical as you

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can.
And then they fill in some gaps.

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It's really good.
But it is about these people who

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stayed separate from the
Catholic Church back in the day.

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But I saw this meme that had
like, had these, like,

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different, you know, those
different meme faces.

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Yeah.
And it had like, Catholic and

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Ethernorthodox and you know,
Yeah.

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And Protestants over here.
And then it just had, and it had

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like, all these, they're like
arguing.

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It's like, showed church
history.

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And then it had this guy, like,
the smirk on his face and said

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Baptist.
And it had just like a straight

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line down to him.
What's that?

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The troll blood or whatever,
like straight from John the

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Baptist.
Baby, that's right, I.

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Love it that that is like,
that's the best.

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You just sidestep all that.
Stuff.

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They didn't call him John the
Baptist for no reason.

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Checkmate.
It's done so today.

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Or you want to talk about chess?
I'm sorry, sorry.

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Keep going.
Keep going.

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Today we'll make I'll I'll make
the argument for Mark in

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priority versus Matthew priority
that that Michael was was

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making.
And so to recap briefly, this is

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not the problem is looking at
these synoptic gospels, you

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know, that that are so similar,
Matthew, Mark and Luke and

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trying to grapple with which
came first, which one came last?

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You know, why are they the same?
Why are they different?

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There's got to be some some
reason for for this.

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And so as we get to Mark in
priority in my notes, I have

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00:10:13,080 --> 00:10:17,240
really until around the 1800s,
most Christians believed Matthew

227
00:10:17,240 --> 00:10:19,440
was the first Gospel written.
So that's some some creeds there

228
00:10:19,440 --> 00:10:23,120
where it's like over the course,
not just of, you know, the first

229
00:10:23,120 --> 00:10:26,360
of thousand years, but it's like
for a long time that was kind of

230
00:10:26,360 --> 00:10:28,760
a default.
It is the first book listed got

231
00:10:28,760 --> 00:10:30,640
Matthew's first revelation
listed.

232
00:10:30,640 --> 00:10:32,520
The last.
You kind of feel like there's

233
00:10:32,760 --> 00:10:35,440
Genesis as the first of the Old
Testament is probably a reason

234
00:10:36,920 --> 00:10:39,360
it's the IT is the official
position of Roman Catholic

235
00:10:39,360 --> 00:10:41,920
Church.
And I wrote down, Oh yeah,

236
00:10:42,080 --> 00:10:45,440
evidence based on some 2nd
century quotes by Papius as

237
00:10:45,440 --> 00:10:52,640
cited by Eusebius later on.
Matthew also only apostle among

238
00:10:52,640 --> 00:10:55,600
the synoptic authors.
And you were making the case

239
00:10:55,600 --> 00:10:58,960
kind of, you know, Mark got that
Peter influence.

240
00:10:58,960 --> 00:11:02,240
So maybe you know, that's why it
was bumped to #2.

241
00:11:02,720 --> 00:11:04,480
Yeah.
And then some people would say

242
00:11:04,480 --> 00:11:06,760
that Luke has was commissioned
by Paul.

243
00:11:06,760 --> 00:11:13,160
So they they give Paul and Peter
the the links for Mark and Luke.

244
00:11:13,160 --> 00:11:15,800
And so they they tie it to that
Apostolic.

245
00:11:17,000 --> 00:11:18,440
Yeah.
You can, you can tie all of

246
00:11:18,440 --> 00:11:22,080
these back to to some sort and
but, but the thinking was, I

247
00:11:22,080 --> 00:11:23,680
guess it was coming from those
Irenatus quotes.

248
00:11:23,680 --> 00:11:26,120
It wasn't that they were ranking
Peter ahead of Paul.

249
00:11:26,120 --> 00:11:30,000
It was just they were just
putting it in that order

250
00:11:30,000 --> 00:11:36,600
essentially.
Well, if if what we think

251
00:11:36,600 --> 00:11:41,480
happened or what this book
proposes happened was that Paul

252
00:11:41,480 --> 00:11:45,520
wasn't wanting to supplant
Matthew's gospel and then Peter

253
00:11:45,520 --> 00:11:48,960
was teaching from both of them,
then his teaching, which later

254
00:11:48,960 --> 00:11:52,760
became the gospel of Mark, would
have gotten to the public ahead

255
00:11:52,880 --> 00:11:55,480
of Luke.
So even though Luke was probably

256
00:11:55,480 --> 00:12:00,800
written first, it was maybe
released, I say written second.

257
00:12:00,800 --> 00:12:04,520
It was released 3rd.
And so Mark gets put in second,

258
00:12:04,520 --> 00:12:09,280
even though it was a, you know,
a reading of both of them.

259
00:12:09,720 --> 00:12:10,280
I see.
I see.

260
00:12:10,320 --> 00:12:11,240
OK.
Based on that theory.

261
00:12:12,360 --> 00:12:16,480
And I'll say most of the stuff
I'm looking at is just I'm

262
00:12:16,480 --> 00:12:18,120
reading.
I can't, I should try to find

263
00:12:18,120 --> 00:12:20,040
the book.
It's a introduction of the New

264
00:12:20,040 --> 00:12:22,960
Testament book and.
Is it he Bear?

265
00:12:24,360 --> 00:12:26,080
What is it The last name of the
author Hebert.

266
00:12:26,080 --> 00:12:29,600
No, the last name of this of
these authors are are you I

267
00:12:29,600 --> 00:12:32,160
can't I can't ever talk you
about to make a pun or that's

268
00:12:32,160 --> 00:12:34,080
not the.
Actual author No, no, I'm.

269
00:12:34,080 --> 00:12:34,960
I'm pretty.
Sure.

270
00:12:35,400 --> 00:12:36,520
No.
No, no, no, no.

271
00:12:36,680 --> 00:12:40,480
The one I'm talking about was Co
written by DA Carson and Douglas

272
00:12:40,480 --> 00:12:42,800
Moo, who we've talked a little
bit about with Roman's

273
00:12:42,800 --> 00:12:45,000
commentator.
And so they kind of proposed

274
00:12:45,000 --> 00:12:49,840
this mark and priority.
I think, you know, I don't think

275
00:12:49,840 --> 00:12:52,320
this is a pro to it, but I think
some of that's a little bit

276
00:12:52,800 --> 00:12:58,080
trendier the last, you know, 50
years or so to kind of jump on

277
00:12:58,400 --> 00:13:00,120
that bandwagon.
I think there's some good, good

278
00:13:00,200 --> 00:13:02,360
rationale from it.
I'm, I'm, I'm just waiting in

279
00:13:02,360 --> 00:13:05,640
suspense as Michael there's
finds.

280
00:13:05,680 --> 00:13:07,280
This.
Yeah, yeah, this is, this is

281
00:13:07,280 --> 00:13:08,360
what I had.
This is the guy.

282
00:13:08,360 --> 00:13:11,880
I had.
Yeah, Heibert, I guess.

283
00:13:11,880 --> 00:13:12,560
Heibert.
Gotcha.

284
00:13:12,800 --> 00:13:16,080
Heibert.
It's HIEBERTI thought that's

285
00:13:16,120 --> 00:13:19,760
yeah, so.
Well, so this this is what this

286
00:13:19,880 --> 00:13:23,040
argument goes for.
Mark in priority, if you're

287
00:13:23,040 --> 00:13:27,000
looking purely at word count,
Matthew's 18,000 words, Luke's

288
00:13:27,000 --> 00:13:30,480
19,000 words, Mark's only 11,000
words.

289
00:13:31,040 --> 00:13:33,840
And if you're looking at you,
not that you follow the exact

290
00:13:33,840 --> 00:13:36,160
same rules, but textual
criticism, sometimes you, you

291
00:13:36,160 --> 00:13:40,520
say the shorter, more difficult
reading is original or comes

292
00:13:40,520 --> 00:13:42,400
first and people like add on to
it.

293
00:13:42,400 --> 00:13:44,560
So, so that's some of the
thinking in here like, OK, Mark

294
00:13:44,560 --> 00:13:49,200
is briefer.
Maybe that's a foundation. 97 /

295
00:13:49,200 --> 00:13:53,880
97% of Mark's words have a
parallel in Matthew, and over 88

296
00:13:53,880 --> 00:13:56,720
percents of Mark's words have a
parallel in a Luke.

297
00:13:56,960 --> 00:13:59,720
And so if you combine this with
the brevity, you know, some of

298
00:13:59,720 --> 00:14:02,160
the proponents of this view
would say that, you know,

299
00:14:02,160 --> 00:14:04,840
Matthew and Luke are actually
borrowing from Mark and then

300
00:14:04,840 --> 00:14:07,840
they're kind of expanding on it.
More likely.

301
00:14:07,840 --> 00:14:11,280
That's a more likely solution
than Mark taking their material

302
00:14:11,280 --> 00:14:13,640
and saying, you know what, I'm
just going to parse this down

303
00:14:13,840 --> 00:14:16,160
similar to what you're saying.
John's filling in the gaps.

304
00:14:16,160 --> 00:14:18,560
Why would Mark say they got a
lot of good stuff here?

305
00:14:18,560 --> 00:14:21,120
I'm just going to condense a lot
kind of thing.

306
00:14:21,200 --> 00:14:22,680
But that's like, there's not a
reason for that.

307
00:14:22,680 --> 00:14:24,560
There is reason.
I mean, you can have a condensed

308
00:14:24,560 --> 00:14:28,840
copy, you know.
So he also admits, omits, you

309
00:14:28,840 --> 00:14:32,520
know, birth narrative, serving
on the mounts, you know, parents

310
00:14:32,520 --> 00:14:34,560
of the risen Christ.
Those are like weird things they

311
00:14:34,560 --> 00:14:36,960
would say for Mark to be like,
why aren't we talking about the

312
00:14:36,960 --> 00:14:39,920
birth or the sermon on the
mounts or this appearance of the

313
00:14:39,920 --> 00:14:42,680
risen Christ?
Like those things would be

314
00:14:42,680 --> 00:14:45,360
important if you were, you know,
drawing from other things.

315
00:14:45,360 --> 00:14:50,840
So if Matthew read Mark, it's
easy to see there's a need for

316
00:14:50,840 --> 00:14:53,320
some more more of this info.
If Mark read Matthew, it's less

317
00:14:53,320 --> 00:14:56,520
likely to see the need for
That's how the reasoning kind of

318
00:14:56,520 --> 00:14:58,680
goes.
And if you look at one of these

319
00:14:58,680 --> 00:15:03,040
charts that talk about where
these gospels agree, Carson Moo

320
00:15:03,360 --> 00:15:06,040
have a good one that says that
shows Matthew and Mark.

321
00:15:06,040 --> 00:15:09,760
They agree frequently.
Mark and Luke agree frequently.

322
00:15:10,240 --> 00:15:13,080
Matthew and Luke agree but less
often.

323
00:15:13,400 --> 00:15:15,640
And they would say that makes
sense if Mark is the source used

324
00:15:15,640 --> 00:15:19,560
by both.
It's almost like Luke, if you if

325
00:15:19,560 --> 00:15:23,880
you believe in Augustine's
hypothesis with Matthew first,

326
00:15:24,080 --> 00:15:27,400
it's almost like Luke almost
always chose Mark's wording

327
00:15:27,600 --> 00:15:31,360
rather than Matthew's with this
two Gospel hypothesis.

328
00:15:31,360 --> 00:15:35,520
Mark almost never introduced any
wording of his own.

329
00:15:35,600 --> 00:15:38,880
If you believe Matthew was first
with two gospel, which is all of

330
00:15:38,880 --> 00:15:42,480
this stuff is totally possible.
It's just kind of like, where

331
00:15:42,480 --> 00:15:43,840
are you?
What are you waiting?

332
00:15:43,840 --> 00:15:47,080
What's your, you know,
presupposition going into it?

333
00:15:48,280 --> 00:15:51,840
So some things to keep in mind.
Some of these arguments I think

334
00:15:51,840 --> 00:15:54,400
are stronger than others.
Some other ones are, you know,

335
00:15:54,400 --> 00:15:59,200
the order of events similar to
the verbal agreements where

336
00:15:59,200 --> 00:16:03,200
Matthew and Luke really don't
agree against Mark like you were

337
00:16:03,200 --> 00:16:05,480
saying, Michael, some of this is
like, how are you raised things

338
00:16:05,480 --> 00:16:07,280
topical, you know, not
chronological.

339
00:16:07,280 --> 00:16:09,600
So I don't think that's a super
strong argument.

340
00:16:09,600 --> 00:16:14,080
That's just something they they
throw in there and I don't know

341
00:16:14,520 --> 00:16:17,120
where they're grading this, but
they they would say that Mark

342
00:16:17,120 --> 00:16:19,400
has more of an awkward, more
primitive style.

343
00:16:19,400 --> 00:16:22,440
It's probably convenient to say
it's a primitive style, but it's

344
00:16:22,440 --> 00:16:25,560
more grammatically irregular.
It reads more awkwardly.

345
00:16:25,560 --> 00:16:28,440
It seems like Matthew and Luke
are a little bit smoothed out.

346
00:16:28,440 --> 00:16:30,120
Same thing with that textual
criticism argument.

347
00:16:30,120 --> 00:16:33,960
Like maybe another author would
like make things read a little

348
00:16:33,960 --> 00:16:37,480
bit more easily.
Mark preserves more Aramaic

349
00:16:37,480 --> 00:16:39,320
expressions than Matthew or a
Luke.

350
00:16:39,920 --> 00:16:42,800
It's more likely that it's more
likely that Matthew and Luke

351
00:16:42,800 --> 00:16:46,400
removed removed this for their
Greek speaking audiences than

352
00:16:46,400 --> 00:16:49,280
Mark adding in the Aramaic
expressions.

353
00:16:49,600 --> 00:16:52,280
And then you know, some scholars
will say some of the theology

354
00:16:52,280 --> 00:16:55,440
and Mark is a little more have
some difficult statements.

355
00:16:55,440 --> 00:16:59,120
I've got a couple examples if
you want to read the first one.

356
00:16:59,520 --> 00:17:03,320
Mark should have grabbed my.
Actual Bible which is like 6

357
00:17:03,320 --> 00:17:04,839
feet away it's.
Not that far.

358
00:17:05,160 --> 00:17:08,800
But yeah, I'll just use my app
so I'm reading Mark 6.

359
00:17:08,960 --> 00:17:13,520
Yes, read Mark 6 verse 5.
And what I'm going to do is I'm

360
00:17:13,520 --> 00:17:18,040
going to look up Matthew 13
verse 50.

361
00:17:18,040 --> 00:17:21,920
And I'm, I'm assuming you were
reading from the good old NASB.

362
00:17:22,079 --> 00:17:23,839
Yeah, I can.
I can change to whichever

363
00:17:23,839 --> 00:17:26,480
because it's it's an app.
OK, I'm, I'm, I'm here.

364
00:17:26,720 --> 00:17:28,520
I'm, I'm an NASB as well.
So we're we're good.

365
00:17:29,040 --> 00:17:33,520
So this is Mark 65 and it says,
and he could do no miracle

366
00:17:33,520 --> 00:17:37,680
there, except that he laid his
hands on a few sick people and

367
00:17:37,680 --> 00:17:39,760
healed them.
Versus Matthew, which says, and

368
00:17:39,760 --> 00:17:42,560
he did not do many miracles
there because of their unbelief.

369
00:17:43,000 --> 00:17:45,200
What they would say is you find
some of these expressions where

370
00:17:45,360 --> 00:17:48,080
he couldn't do miracles.
Sounds we're not saying that

371
00:17:48,080 --> 00:17:50,120
Jesus couldn't wear.
Like maybe Matthew's coming in

372
00:17:50,120 --> 00:17:52,080
and says, oh, he just didn't do
miracles, not that he couldn't

373
00:17:52,080 --> 00:17:54,320
do it.
I think we would say, you know,

374
00:17:54,320 --> 00:17:56,600
you're ready, Mark.
Mark's not saying like Jesus's

375
00:17:56,600 --> 00:17:59,240
hands were tied, but it's like
some of these like awkward

376
00:17:59,240 --> 00:18:00,560
things.
It seems like maybe they would

377
00:18:00,560 --> 00:18:04,080
be smoothed out by a later
author.

378
00:18:05,000 --> 00:18:07,640
So just a few if you're using
any, any any comments on that,

379
00:18:07,640 --> 00:18:10,040
that you're just like, man now.
Yeah.

380
00:18:10,320 --> 00:18:14,000
Yeah, I would say, and I think
this is the point that not to

381
00:18:14,000 --> 00:18:17,560
keep going back, but the point
that Dee and Black would make in

382
00:18:17,560 --> 00:18:23,040
this book is that you like
different proponents of this,

383
00:18:23,040 --> 00:18:27,400
they look at this evidence and
this evidence can definitely

384
00:18:27,400 --> 00:18:29,800
support.
Your reverse engineering.

385
00:18:29,880 --> 00:18:32,360
Yeah, it can.
It can support either one

386
00:18:32,360 --> 00:18:37,520
because I'm thinking, you know,
if Peter is there, Peter was a

387
00:18:37,600 --> 00:18:41,320
fisherman and he's teaching.
We know that Mark acted as a

388
00:18:41,320 --> 00:18:43,760
translator.
So if Peter's teaching and Mark

389
00:18:43,760 --> 00:18:47,240
wants to preserve what Peter's
teaching, you're going to get

390
00:18:47,240 --> 00:18:48,920
more of those Aramaic statements
in.

391
00:18:48,920 --> 00:18:52,120
There.
Because Peter probably was less

392
00:18:52,120 --> 00:18:55,760
cosmopolitan than maybe than a
Paul or a Matthew.

393
00:18:57,040 --> 00:18:59,840
And so I everything that you
said there, I'm like, yeah, I

394
00:18:59,840 --> 00:19:02,000
think that either one that
evidence.

395
00:19:02,000 --> 00:19:04,400
Whichever way you want to.
Read it fits either one of those

396
00:19:04,440 --> 00:19:06,560
theories.
And then so then what tips you

397
00:19:06,560 --> 00:19:10,000
over, you know, what makes the
most sense?

398
00:19:10,000 --> 00:19:12,920
And you just have to make you
have to make the call.

399
00:19:13,080 --> 00:19:14,560
Yeah, make what?
What that call is?

400
00:19:14,720 --> 00:19:19,040
And and so in your view too, you
do affirm Q was a thing that was

401
00:19:19,040 --> 00:19:20,360
used.
No, no, no.

402
00:19:20,360 --> 00:19:22,760
So Q so that's not that's
something you're like KQ is not

403
00:19:22,760 --> 00:19:27,240
necessary kind of thing.
So Mark in priority view, you're

404
00:19:27,520 --> 00:19:30,520
going to you kind of need Q to
to make it work.

405
00:19:31,000 --> 00:19:33,840
That's the second source of
these two sources and this two

406
00:19:33,840 --> 00:19:37,400
source hypothesis that the
argument would go that both

407
00:19:37,400 --> 00:19:41,360
Matthew and Luke, they would be
using Q and they would be using

408
00:19:41,360 --> 00:19:45,560
Mark separately.
So here here's a little bit, you

409
00:19:45,560 --> 00:19:48,440
know, that would point to to
that being a possibility.

410
00:19:48,600 --> 00:19:53,400
You'll get the sayings of Jesus
that there are 250 versus common

411
00:19:53,400 --> 00:19:57,360
to Matthew and to Luke that you
just don't find in Mark.

412
00:19:57,360 --> 00:20:01,240
And these are parallel with each
other, hinting that maybe they

413
00:20:01,240 --> 00:20:03,440
were they had, they probably
were using some of the same

414
00:20:03,440 --> 00:20:06,640
source, Matthew and Luke.
They're not in agreement on many

415
00:20:06,640 --> 00:20:11,360
things, but they they are
parallel.

416
00:20:11,360 --> 00:20:13,920
And some of some of the some of
these events, there's these

417
00:20:13,920 --> 00:20:17,320
doublets that you find and
Matthew and Luke and doublets

418
00:20:17,320 --> 00:20:19,800
that their accounts that appear
more than once in a single

419
00:20:19,800 --> 00:20:22,880
Gospel.
And so the thinking is Luke may

420
00:20:22,880 --> 00:20:25,320
have followed Mark at one point
and Q at another.

421
00:20:25,440 --> 00:20:30,160
So just for example, if you want
to turn to Michael to Luke 18

422
00:20:30,560 --> 00:20:34,680
verse 17. 18 or 8.
Eight, I'm glad you're watching

423
00:20:34,680 --> 00:20:37,760
the notes, and I'll turn to Luke
12, verse 2.

424
00:20:37,760 --> 00:20:40,720
I think this will be an example
of one of these doublets.

425
00:20:43,480 --> 00:20:45,920
All right, it says.
For nothing is hidden that will

426
00:20:45,920 --> 00:20:50,920
not become evident, nor anything
secret that will not be known

427
00:20:50,920 --> 00:20:54,120
and come to light.
OK, very similar and Luke 12/2

428
00:20:54,120 --> 00:20:56,160
it says, but there's nothing
covered up that will not be

429
00:20:56,160 --> 00:20:59,680
revealed and hidden that will
not be known.

430
00:21:00,720 --> 00:21:03,320
The first one of these that that
Michael read parallels like

431
00:21:03,320 --> 00:21:06,680
almost word for word with Mark
4/22 and the second one is

432
00:21:06,680 --> 00:21:09,240
almost word for word with
Matthew 1026.

433
00:21:09,680 --> 00:21:13,760
So the assumption is, you know,
the first might be for Mark and

434
00:21:13,760 --> 00:21:16,160
the second one might be from
this cue source that that

435
00:21:16,160 --> 00:21:19,200
they're using the same cue
source because they're so, so

436
00:21:19,200 --> 00:21:21,120
similar.
And then what we see is that

437
00:21:21,120 --> 00:21:24,200
they they place this, you know,
hypothetical cue material in

438
00:21:24,200 --> 00:21:28,000
different places.
The the non marking material of

439
00:21:28,000 --> 00:21:31,400
Matthew and the Luke, they're
kind of put in different context

440
00:21:31,400 --> 00:21:35,720
that, you know, we see Matthew
preserves this in discourses and

441
00:21:35,720 --> 00:21:38,120
Luke scatters them a little bit
more.

442
00:21:39,960 --> 00:21:42,200
Kind of makes sense if it if
Hugh was used as an independent

443
00:21:42,200 --> 00:21:45,800
source versus like I'm going to
take copy and paste Mark into my

444
00:21:45,800 --> 00:21:49,720
gospel, using it a little bit
differently where that Greek in

445
00:21:49,720 --> 00:21:51,960
those cases are not word for
word.

446
00:21:52,680 --> 00:21:54,800
So if you deny Q like we kind of
talked about, you're going to

447
00:21:54,800 --> 00:21:58,240
deny yeah, Michael, you're going
to deny this Mark in priority.

448
00:21:58,760 --> 00:22:01,280
There are minor agreements
between Matthew and Luke.

449
00:22:01,280 --> 00:22:04,720
So that's, you know, that's
there and they stand against

450
00:22:04,720 --> 00:22:07,920
Mark.
You can't totally be sure

451
00:22:08,720 --> 00:22:10,360
because this really is a complex
process.

452
00:22:10,360 --> 00:22:14,160
And it's not saying that like,
you know, it's not like Matthew

453
00:22:14,160 --> 00:22:16,520
would be like, well, Peter said
something one time, blah, blah,

454
00:22:16,520 --> 00:22:18,040
blah, blah.
I'm not going to listen to this

455
00:22:18,040 --> 00:22:20,800
or Mark.
It's like they all like ran in

456
00:22:20,800 --> 00:22:24,640
circles that probably talked
with each other a little bit.

457
00:22:24,640 --> 00:22:27,880
And so you're like, OK, you just
don't know how much they heard.

458
00:22:27,880 --> 00:22:30,240
Or maybe there were written
things or oral traditions.

459
00:22:30,640 --> 00:22:35,000
And so because you can't put a
percent or no, a lot of it is

460
00:22:35,040 --> 00:22:36,600
it's so much reverse
engineering.

461
00:22:36,600 --> 00:22:38,400
You only, you don't have all the
evidence.

462
00:22:38,600 --> 00:22:41,240
It's it's hard to to figure out
the eyewitness accounts, oral

463
00:22:41,240 --> 00:22:43,360
traditions and that kind of
thing.

464
00:22:43,720 --> 00:22:45,880
Yeah, it really is a forensic
science.

465
00:22:45,880 --> 00:22:49,520
Like we are looking back and we
have our evidences and we can't,

466
00:22:49,520 --> 00:22:53,040
it's not like it's a we can't go
interview the people.

467
00:22:53,760 --> 00:22:56,360
It's it's so and we can't.
It's not like it's something we

468
00:22:56,360 --> 00:22:59,960
can do again, again and like try
it out.

469
00:22:59,960 --> 00:23:03,760
So we just we, so it's like we
have this historical evidence.

470
00:23:03,760 --> 00:23:06,440
We're trying to, like, piece
together what makes the most

471
00:23:06,440 --> 00:23:09,360
sense of all of the evidence
that's there.

472
00:23:10,480 --> 00:23:13,680
And, and I think, you know, even
some of the things that, like I

473
00:23:13,680 --> 00:23:16,240
said, you know, for each one of
these, I think you could go.

474
00:23:16,440 --> 00:23:17,480
We could go either way.
Yeah.

475
00:23:17,840 --> 00:23:19,640
Oh, this is a point for me.
And you're like, no, actually

476
00:23:19,640 --> 00:23:20,840
that's a point.
For me, right, right.

477
00:23:20,840 --> 00:23:25,280
So I think I think that both
there's probably some really bad

478
00:23:25,280 --> 00:23:28,880
theories out there that can
explain it, but I think the the

479
00:23:28,880 --> 00:23:32,080
marking and cue makes sense of
the text.

480
00:23:32,200 --> 00:23:37,760
I think the Matthew with Peter
using both of them makes sense

481
00:23:37,760 --> 00:23:40,040
of the text.
I, I think I have the church

482
00:23:40,040 --> 00:23:44,480
fathers on my side too.
So maybe that would, would sway

483
00:23:44,480 --> 00:23:46,120
you.
OK, this is the, this is the way

484
00:23:46,120 --> 00:23:49,880
to agree, But I think both, I
think it's, I think it's very

485
00:23:49,880 --> 00:23:53,480
understandable, especially if
you say, man, we found some

486
00:23:53,480 --> 00:23:55,760
errors in the church fathers.
We're not going to count them at

487
00:23:55,760 --> 00:23:57,440
all.
Let's just look at the text and

488
00:23:57,440 --> 00:23:59,880
come up with our.
I think this makes a lot of

489
00:23:59,880 --> 00:24:02,600
sense.
Here's some theories that I

490
00:24:02,600 --> 00:24:07,600
think are not as as likely.
Some people have proposed that

491
00:24:07,600 --> 00:24:10,560
maybe there was like an earlier
edition of Mark, like a first

492
00:24:10,560 --> 00:24:12,880
edition Mark or a pre a preview
of Mark.

493
00:24:12,880 --> 00:24:15,480
It's like, it's like a rough
draft, like it's not done.

494
00:24:15,640 --> 00:24:18,720
I'm still working on it.
Homework's not due for a couple

495
00:24:18,720 --> 00:24:21,240
weeks but you know, haven't
checked.

496
00:24:21,240 --> 00:24:22,800
This out with the Holy Spirit
yet?

497
00:24:22,880 --> 00:24:26,000
It's just me writing down.
I'm going to pray about this and

498
00:24:26,000 --> 00:24:29,000
then give you a draft too.
And so if you had like these pre

499
00:24:29,000 --> 00:24:31,400
drafts floating around, then you
could borrow from each other

500
00:24:31,400 --> 00:24:33,400
before.
I don't love that.

501
00:24:33,400 --> 00:24:36,000
Probably not likely.
We talked about this, Matthew's

502
00:24:36,000 --> 00:24:38,280
first gospel.
Maybe there, you know, it wasn't

503
00:24:38,280 --> 00:24:39,880
Hebrew and Aramaic, or maybe
there was.

504
00:24:40,160 --> 00:24:43,960
Most people say, you know, it
wasn't translated from that, but

505
00:24:43,960 --> 00:24:46,760
he wrote some notes down in
Hebrew, Aramaic and then related

506
00:24:46,760 --> 00:24:48,680
wrote in Greek and there's
something floating around.

507
00:24:49,840 --> 00:24:53,040
You know, Peter used Matthew and
composing, you know, the Greek

508
00:24:53,040 --> 00:24:55,680
mark and then Greek Matthew used
Greek mark.

509
00:24:56,200 --> 00:24:59,280
But you know, problem with that.
Matthew doesn't read like a like

510
00:24:59,280 --> 00:25:01,480
a translation, right, right.
That's and we have enough, you

511
00:25:01,480 --> 00:25:04,960
know, science where you can like
know that almost for you know,

512
00:25:05,000 --> 00:25:07,800
just how it how it reads.
There's also this.

513
00:25:07,800 --> 00:25:10,520
Proto Luke Proto.
I've never heard of a Proto Luke

514
00:25:10,840 --> 00:25:11,880
theory.
Let's hear this well.

515
00:25:11,920 --> 00:25:14,160
Let's let's hear it out.
There's more amount there.

516
00:25:14,160 --> 00:25:18,960
There's more special material in
a Luke that's unique compared

517
00:25:19,200 --> 00:25:21,320
with unique material in Matthew
and Mark.

518
00:25:21,920 --> 00:25:25,200
Luke kind of goes his own way.
Even in material that's shared

519
00:25:25,200 --> 00:25:27,960
by Matthew, Mark, he'll expand
on it in more ways than they do.

520
00:25:28,640 --> 00:25:31,080
Luke included material from Mark
and blocks.

521
00:25:31,080 --> 00:25:34,400
When Luke talks about Mark, it's
usually blocked out rather than

522
00:25:34,400 --> 00:25:36,400
evenly scattered.
With Matthew, it's more evenly

523
00:25:36,400 --> 00:25:39,360
scattered or with this queue.
So, you know, maybe Luke

524
00:25:39,360 --> 00:25:43,600
composed the 1st edition with Q
and with this hypothetical

525
00:25:43,600 --> 00:25:47,440
source L, which is separate from
Q that he had, and then later

526
00:25:47,600 --> 00:25:49,920
integrated Mark into his work.
And I think, you know, you start

527
00:25:49,920 --> 00:25:52,400
getting into these things.
There's like no end to the

528
00:25:53,080 --> 00:25:55,280
theories that you could surmise.
Maybe someone's working on their

529
00:25:55,280 --> 00:25:57,640
PhD and they're like, all these
topics have been taken.

530
00:25:57,640 --> 00:26:00,480
I'm going proto Luke.
Yeah.

531
00:26:00,480 --> 00:26:04,720
And I'm trying to make sense.
So, yeah.

532
00:26:04,760 --> 00:26:07,400
So it says Luke concluded
material from Mark, but I think

533
00:26:07,400 --> 00:26:11,120
it it could also be that Mark
it's just borrowing straight

534
00:26:11,120 --> 00:26:13,000
from Luke, you know?
And so you have those.

535
00:26:13,200 --> 00:26:16,160
Yeah, yeah, yeah.
So it's AII kind of like this.

536
00:26:16,160 --> 00:26:19,600
So you know, we kind of talked
about, you know, there's form

537
00:26:19,600 --> 00:26:21,920
criticism that that focuses I
think more on the oral

538
00:26:21,920 --> 00:26:24,560
tradition.
You've got source criticism that

539
00:26:24,560 --> 00:26:26,640
focuses on that written
tradition.

540
00:26:27,120 --> 00:26:30,680
I like just to add to the
complexity and and you can even

541
00:26:30,680 --> 00:26:34,160
know less about this because a
lot of this I think is based on

542
00:26:34,160 --> 00:26:36,600
your source criticism view.
So it gets like, you know,

543
00:26:36,600 --> 00:26:40,400
you're building upon, you know,
supposition, but there's this

544
00:26:40,400 --> 00:26:42,440
field of study called redaction
criticism.

545
00:26:42,720 --> 00:26:46,120
And it really takes the focus
off of oral tradition, more off

546
00:26:46,120 --> 00:26:49,080
of the sources, But it looks at,
you know, it, it puts the focus

547
00:26:49,080 --> 00:26:51,640
on the author, which I think is
good because sometimes source

548
00:26:51,640 --> 00:26:55,400
criticism is just and they copy
and pasted, copy and pasted.

549
00:26:55,600 --> 00:26:57,200
But it's like, no, Luke was a
person.

550
00:26:57,520 --> 00:26:59,840
He had a theology, not, you
know, not that he had his own

551
00:26:59,840 --> 00:27:02,800
agenda, but he was looking at
the world from a different

552
00:27:02,800 --> 00:27:05,800
perspective as Matthew, you
know, Matthew's Jewish audience

553
00:27:05,800 --> 00:27:09,560
compared to to Luke.
And, you know, maybe some of

554
00:27:09,560 --> 00:27:11,560
this accounts for some of their,
you know, differences too.

555
00:27:11,560 --> 00:27:14,080
Certainly, right.
And so they, they're authors and

556
00:27:14,080 --> 00:27:16,400
they can read, they, they can
under the inspiration of the

557
00:27:16,400 --> 00:27:20,360
Holy Spirit, you know, use
sources and come to different

558
00:27:20,360 --> 00:27:21,880
things too.
So it's a little bit different

559
00:27:21,880 --> 00:27:25,040
than the Synoptic problem, but I
think it's worth mentioning why

560
00:27:25,040 --> 00:27:28,320
these might be different as
well, that they take these

561
00:27:28,320 --> 00:27:30,880
sources and they're going to
make their own work.

562
00:27:31,360 --> 00:27:34,480
They bring a particular emphasis
to an objective historical

563
00:27:34,480 --> 00:27:38,560
accounts of Jesus.
So, so part of this problem is

564
00:27:38,560 --> 00:27:40,600
it's going to depend on the
sources and then they might make

565
00:27:40,600 --> 00:27:43,200
some of their editorial changes
as well.

566
00:27:44,160 --> 00:27:45,120
So I didn't write down
everything.

567
00:27:45,120 --> 00:27:47,360
So I'm sure you've got some
stuff you might want to add,

568
00:27:47,680 --> 00:27:51,200
Michael, but some things, you
know, you look at Matthew,

569
00:27:51,320 --> 00:27:53,880
everyone knows the Sermon on the
Mount, Matthew 5 through 7.

570
00:27:54,160 --> 00:27:56,040
And you read a Luke and some
people are like, well, this is

571
00:27:56,040 --> 00:27:57,880
the Sermon on the Mount in the
same way the Sermon on the

572
00:27:57,880 --> 00:28:00,120
Plains, it's on a mountain.
But maybe for the, you know.

573
00:28:00,360 --> 00:28:02,360
Well, it's scattered all over
and.

574
00:28:02,920 --> 00:28:07,720
And that that's what what's
unique is that Luke's is much

575
00:28:07,720 --> 00:28:09,680
shorter.
I guess if it's not you're

576
00:28:09,680 --> 00:28:12,080
looking at it doesn't contain
nearly the Old Testament

577
00:28:12,080 --> 00:28:15,040
references of the law like
Matthew does.

578
00:28:15,920 --> 00:28:18,960
Matthew talks a lot about Jesus
relationship to the Jewish law a

579
00:28:18,960 --> 00:28:22,560
lot more than Luke does.
Luke talks about Jesus praying a

580
00:28:22,560 --> 00:28:26,200
lot more than Matthew does.
Mark doesn't either.

581
00:28:26,560 --> 00:28:28,600
So maybe people are like, well,
Luke talks about prayer.

582
00:28:28,600 --> 00:28:30,640
It's a special priority.
But you could look at a lot of

583
00:28:30,640 --> 00:28:35,600
these a lot of these different
emphases you even I have this

584
00:28:35,600 --> 00:28:37,040
written down later.
But while we're talking about

585
00:28:37,040 --> 00:28:39,640
some of the mountain, you know,
Matthew says, you know, blessed

586
00:28:39,640 --> 00:28:40,960
are the poor in spirit, Luke
says.

587
00:28:40,960 --> 00:28:43,560
Blessed are the poor.
So some people are like, he's

588
00:28:43,560 --> 00:28:46,360
totally socio economic.
Not for, you know, it's like, I

589
00:28:46,360 --> 00:28:49,120
don't know how much we read into
all of those things 'cause you

590
00:28:49,120 --> 00:28:51,240
can read too much and be like,
oh, I know what Luke was

591
00:28:51,240 --> 00:28:52,880
thinking.
It's like, no, he was just, he's

592
00:28:52,880 --> 00:28:54,600
telling it.
He's writing down an account,

593
00:28:54,600 --> 00:28:55,680
you know.
Yeah.

594
00:28:55,680 --> 00:28:58,640
And I've often wondered, like,
did Luke get that wrong?

595
00:28:59,680 --> 00:29:02,640
And is that even heretical for
me to think that or say that,

596
00:29:03,480 --> 00:29:07,600
you know, to.
But I, I, yeah, I think it's

597
00:29:07,920 --> 00:29:09,640
preserved.
I think, you know, that's what

598
00:29:09,640 --> 00:29:11,800
Luke wrote.
And there are places where Jesus

599
00:29:11,800 --> 00:29:15,880
said it's, you know, it's easier
for a rich man to enter through

600
00:29:16,880 --> 00:29:20,080
the, it's easier for a camel to
go through the Avenido than rich

601
00:29:20,080 --> 00:29:22,760
man in heaven.
So I think it may, there may

602
00:29:22,760 --> 00:29:26,120
have been a place where Jesus
was talking to and this was like

603
00:29:26,480 --> 00:29:30,600
Jesus for a little bit was kind
of an itinerant preacher,

604
00:29:30,680 --> 00:29:31,440
itinerant.
Rally.

605
00:29:32,040 --> 00:29:36,320
And so he may be saying the same
thing and like bend it slightly

606
00:29:36,320 --> 00:29:40,280
because he knows this area is.
Very affluent and so could have

607
00:29:40,280 --> 00:29:42,560
picked up on.
So he may have interviewed

608
00:29:42,560 --> 00:29:46,400
someone where he says blessed
are the poor, where Matthew, you

609
00:29:46,400 --> 00:29:48,520
know, remembers the time where
he says blessed are the poor in

610
00:29:48,520 --> 00:29:53,360
spirit and you know, so he
probably said both of those at

611
00:29:53,360 --> 00:29:56,120
different time, but trying to
get to the same point, you know.

612
00:29:56,160 --> 00:29:59,000
That, that, that I think that's,
that's a great, great point.

613
00:29:59,480 --> 00:30:02,480
We'll look at how these authors
arrange their materials, You

614
00:30:02,480 --> 00:30:04,680
know, topical for chronological.
We talked about that a little

615
00:30:04,680 --> 00:30:06,080
bit.
You'll get miracles.

616
00:30:06,080 --> 00:30:07,400
They're kind of put in different
orders.

617
00:30:07,400 --> 00:30:11,000
Matthew probably has a different
emphasis because he's using

618
00:30:11,000 --> 00:30:13,600
these topics compared to someone
like Luke.

619
00:30:14,080 --> 00:30:16,240
This is an interesting one.
I know you've ever looked at

620
00:30:16,240 --> 00:30:18,280
this, Matthew 4 and Luke 4,
temptation of Jesus in the

621
00:30:18,280 --> 00:30:19,920
wilderness.
Of course, there are temptations

622
00:30:19,920 --> 00:30:22,520
in different order.
And is it saying like, OK,

623
00:30:22,520 --> 00:30:25,520
there's some significance here
versus chronological?

624
00:30:25,520 --> 00:30:29,320
A lot of people, I think, point
to that is like, the Gospels

625
00:30:29,320 --> 00:30:30,440
aren't true because they're
different.

626
00:30:30,440 --> 00:30:31,600
It's like, well, no, no, you
know what I mean?

627
00:30:31,600 --> 00:30:35,680
Like those kind of things.
This one's to me and that's

628
00:30:35,680 --> 00:30:38,800
that's what gets gets me is like
some people try to use this to

629
00:30:38,800 --> 00:30:41,880
discount the Gospels and it's
like you both you have both of

630
00:30:41,880 --> 00:30:46,840
these books that one it's
anachronistic to go back and

631
00:30:46,840 --> 00:30:54,560
assume that their requirement of
specificity and precision was

632
00:30:54,560 --> 00:30:59,200
equal to ours because we have a
much higher standard for

633
00:30:59,480 --> 00:31:01,640
precision than what they did
back then.

634
00:31:01,960 --> 00:31:04,960
Because you could quote someone
back in the day and no one

635
00:31:04,960 --> 00:31:08,360
expected it to be word for word
what the person said.

636
00:31:08,440 --> 00:31:13,840
But if you were accurate in what
they you know, if you caught the

637
00:31:13,840 --> 00:31:17,120
spirit of what they said, then
they that was fine you.

638
00:31:17,120 --> 00:31:19,520
Know, yeah.
And even furthermore, it's like

639
00:31:19,520 --> 00:31:21,680
when it comes to things like
spelling and that kind of thing,

640
00:31:22,280 --> 00:31:26,360
it's like you read stuff from
like the 1800s and people

641
00:31:26,360 --> 00:31:28,360
spelled things however they.
It's like, it's not that long

642
00:31:28,360 --> 00:31:32,280
ago spelling was like arbitrary,
not arbitrary, but it's like you

643
00:31:32,280 --> 00:31:34,680
can do whatever you want.
And so it's like it's silly to

644
00:31:34,680 --> 00:31:36,120
say, oh, we're going back 2000
years.

645
00:31:36,120 --> 00:31:37,720
We got to do it the way we do it
today.

646
00:31:38,640 --> 00:31:40,960
Sorry, I got to say this.
You can tell.

647
00:31:41,240 --> 00:31:45,000
So there's the English teacher,
not Jonathan at Northwood, who

648
00:31:45,000 --> 00:31:49,080
had these posters up on, well, I
guess there were other English

649
00:31:49,080 --> 00:31:50,920
teachers, female, so I can say
on her wall.

650
00:31:51,360 --> 00:31:54,320
And they were just talking about
different aspects.

651
00:31:54,320 --> 00:31:56,680
And they had, like, different
pictures of these literary

652
00:31:56,680 --> 00:31:59,560
persons.
And they had one spelling.

653
00:32:00,040 --> 00:32:03,040
And the picture they had there
was William Shakespeare.

654
00:32:03,040 --> 00:32:05,600
And I'm like during William
Shakespeare's day, there was no

655
00:32:05,600 --> 00:32:07,800
standard spelling.
So it was just crazy.

656
00:32:07,840 --> 00:32:10,240
Yeah.
Man, a couple other things and

657
00:32:10,240 --> 00:32:12,760
we'll, we'll wrap this up.
You know, you can look at these

658
00:32:12,760 --> 00:32:16,320
different gospels.
They have different stylistic

659
00:32:17,080 --> 00:32:20,480
variances where, you know,
Matthew uses this phrase when

660
00:32:20,520 --> 00:32:23,680
Jesus had finished saying these
things at like 5 different, you

661
00:32:23,680 --> 00:32:26,120
can break up, you know, the
Gospel Matthew into 5 sections

662
00:32:26,120 --> 00:32:31,920
based on his authorial style
that he's doing this on purpose

663
00:32:31,920 --> 00:32:35,720
to give you a flow of the book
that's, you know, different

664
00:32:35,720 --> 00:32:37,160
authors.
In the morning or the first day?

665
00:32:37,320 --> 00:32:38,080
Yeah, yeah, OK.
You.

666
00:32:38,080 --> 00:32:40,200
Just broke him up into thematic
sections, right?

667
00:32:40,480 --> 00:32:43,000
And so that that is so, yeah,
yeah, that there's a lot in

668
00:32:43,000 --> 00:32:45,720
that.
You have these little seams to

669
00:32:45,720 --> 00:32:47,360
break things up.
That'll be a different podcast.

670
00:32:47,360 --> 00:32:51,080
Yeah, we talked about poor and
spirit versus poor.

671
00:32:51,600 --> 00:32:54,200
So I think that's fascinating.
And you can kind of see the

672
00:32:54,200 --> 00:32:57,680
different emphasis, their
audiences at the same time, you

673
00:32:57,680 --> 00:33:00,400
can read a lot into this and it
might just be a style thing and

674
00:33:00,400 --> 00:33:02,040
you're reading all this
theology.

675
00:33:02,040 --> 00:33:03,480
And so like, that's just their
personality.

676
00:33:03,480 --> 00:33:07,120
They're not trying to send a
message, even though, you know,

677
00:33:07,640 --> 00:33:09,560
every word of scripture.
I think it is important.

678
00:33:09,560 --> 00:33:12,200
So it's kind of, you know, you
want to take all these things

679
00:33:12,200 --> 00:33:15,720
together and not just run, run
off because because some people,

680
00:33:15,720 --> 00:33:19,000
I think you might agree.
Look at, you know, Luke talks

681
00:33:19,000 --> 00:33:20,680
about the poor and it's written
after Matthew.

682
00:33:21,600 --> 00:33:23,240
That's our whole theology or you
know what I'm saying?

683
00:33:23,240 --> 00:33:25,880
Like you're kind of, you're kind
of missing some points, you

684
00:33:25,880 --> 00:33:27,800
know?
If that was a huge point, it

685
00:33:27,800 --> 00:33:30,360
would have been made.
It would have been majorly

686
00:33:31,600 --> 00:33:34,120
focused on not just one little,
little thing.

687
00:33:34,160 --> 00:33:37,120
Yeah, so And he said blessed are
the poor.

688
00:33:37,200 --> 00:33:38,480
So.
Right, it's good.

689
00:33:38,640 --> 00:33:40,400
So take so take people's money
away.

690
00:33:40,400 --> 00:33:42,040
Is that how they're using it
right?

691
00:33:42,640 --> 00:33:44,000
But that's like that's really
funny.

692
00:33:44,840 --> 00:33:48,160
So that's the synoptic problem
in in two podcast.

693
00:33:48,440 --> 00:33:51,840
I'm sure 2 is plenty.
People are probably like, you

694
00:33:51,840 --> 00:33:53,720
know, maybe people are like,
hey, let's do an 8 part series.

695
00:33:53,760 --> 00:33:55,920
Let's keep our.
Series let's I want to dig into.

696
00:33:55,920 --> 00:33:59,640
Let's show us the graphs.
Yeah, I don't know what what it

697
00:33:59,680 --> 00:34:03,120
occurred to me that it's, it
might be good to point out that

698
00:34:03,120 --> 00:34:06,080
we know Luke wrote the gospel,
Luke and Acts.

699
00:34:06,840 --> 00:34:11,239
So Luke writes, if you just look
at number of words, the majority

700
00:34:11,239 --> 00:34:15,679
of the New Testament, I know
that's the case if you don't

701
00:34:15,679 --> 00:34:18,920
attribute Hebrews to Paul.
If you attribute Hebrews to

702
00:34:18,920 --> 00:34:22,280
Paul, it may get close.
I'd have to, I'd have to look at

703
00:34:22,280 --> 00:34:26,080
that.
But we know that Acts just ends

704
00:34:26,199 --> 00:34:32,600
with, you know, Paul in Rome
under house arrest.

705
00:34:32,719 --> 00:34:35,840
We think that it was his first
house arrest.

706
00:34:35,840 --> 00:34:38,040
We're not sure.
But that would have been around

707
00:34:38,040 --> 00:34:43,800
62 or so, 63 ish.
And he would have written Luke

708
00:34:43,800 --> 00:34:46,600
before that.
Right, right, right, right.

709
00:34:46,600 --> 00:34:50,239
Yeah, yeah.
And no matter whether you're

710
00:34:50,239 --> 00:34:52,639
marking or Matthew, Yeah, right,
right, right.

711
00:34:52,920 --> 00:34:55,280
Priority.
Those would have been written

712
00:34:55,320 --> 00:34:57,320
before that.
Yeah, it's good.

713
00:34:57,600 --> 00:35:07,360
And so you get the gospels very
early man, at most like 1520

714
00:35:07,360 --> 00:35:12,120
years after the events.
Some people would put certain

715
00:35:12,120 --> 00:35:15,440
sayings very early, like in
Corinthians, like when Paul

716
00:35:16,160 --> 00:35:20,200
tells them in Corinthians 5I
pass on to you of utmost

717
00:35:20,200 --> 00:35:24,240
important what was passed on to
me that Christ, he wrote that.

718
00:35:24,240 --> 00:35:28,000
We know he wrote that like in
the early 50s and then he would,

719
00:35:28,040 --> 00:35:31,320
but he was referencing an
earlier time when he preached

720
00:35:31,320 --> 00:35:35,160
that to them and that was passed
on to him.

721
00:35:35,400 --> 00:35:36,840
So it hadn't even been before
then.

722
00:35:36,840 --> 00:35:40,520
So there's lots of good
arguments that put all this

723
00:35:40,520 --> 00:35:44,960
material early and that put
this, you know what, around when

724
00:35:44,960 --> 00:35:47,920
people were there to say, no,
this is not what really

725
00:35:47,920 --> 00:35:49,000
happened.
Yeah.

726
00:35:49,120 --> 00:35:52,880
That, that's pretty striking.
Yeah, when you take all of that

727
00:35:52,880 --> 00:35:55,560
and that, that that's
incredibly, incredibly early.

728
00:35:57,120 --> 00:35:59,320
And it really just lends to the
credibility.

729
00:35:59,680 --> 00:36:03,320
It's pretty pretty amazing.
And, and as much as we read

730
00:36:03,320 --> 00:36:07,000
through our gospels and we see
different facets, it's like a,

731
00:36:07,000 --> 00:36:09,920
a, a diamond with different
facets like so.

732
00:36:10,240 --> 00:36:11,720
And they're, they are in
agreement.

733
00:36:11,720 --> 00:36:14,560
So I would what I wouldn't want
anyone to walk away is like, oh,

734
00:36:14,560 --> 00:36:16,120
can I trust gospels?
Yeah, you can trust them.

735
00:36:16,120 --> 00:36:17,720
They're early.
We're just trying to figure out,

736
00:36:17,720 --> 00:36:21,440
you know, how they came about.
Yeah, it's, it's, it's amazing

737
00:36:21,440 --> 00:36:25,200
how how similar, similar they
are and the dating and all that

738
00:36:25,200 --> 00:36:26,920
kind of stuff, man, that, that,
that's really cool.

739
00:36:28,000 --> 00:36:30,240
Well, there you go.
Apologetics kind of from a

740
00:36:30,240 --> 00:36:34,200
different different angle.
Any any final words besides the

741
00:36:34,200 --> 00:36:37,480
final words you just said?
No, no, I think that's good.

742
00:36:37,760 --> 00:36:39,120
Go read.
Go read your gospels.

743
00:36:39,400 --> 00:36:42,120
Boom, that, that is great.
A great, great word.

744
00:36:42,120 --> 00:36:46,800
Well, that is our take.
Thanks for listening to Take

745
00:36:46,800 --> 00:36:49,000
Two.
Find us wherever you find

746
00:36:49,000 --> 00:36:51,520
podcasts and on YouTube for
those who want to watch our

747
00:36:51,520 --> 00:36:52,200
video cast.