The Synoptic Gospel Problem – Matthean Priority

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Do you know what the likelihood,
Michael, of being a twin is?

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I have no idea.
Like a numeric you want me to.

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Guess at it, yeah.
I would probably say twins

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account for one in every 200, so
that would be like a half a

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percent.
You're you're pretty close.

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One in 250 pregnancies.
OK, yeah, results.

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So it's kind of like the two
years, 2 1/2 thing.

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It's all you need to listen to a
previous podcast episode to get

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to get that reference.
But I feel bad.

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I feel like your daughter Chloe
and I's relationship went back a

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little bit.
You know, she, she, she trusted

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me and.
Did you, did you make a joke

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about it and then she believed
it or something?

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Well, it probably got conflated.
I I would say things like people

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would say, I people would say me
and my sister were twins, like

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we were little because we look,
we would like look alike.

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We would be like, you know, I
was always like a year and a

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half older, but people are like,
oh, are they twins?

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Like, you know what I mean?
That kind of comments.

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So I probably said that's and
LED her to believe that we are

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twins.
And then today she she was like,

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Zach, is that your or Jill?
Big thing?

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My brother was here.
He's not my twin sisters are my

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twin.
The look of disbelief, like

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Chloe's face.
Yeah, Jill.

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So I think Chloe had said Zach
is a twin and but always

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fraternal, not not ideal.
Yeah, yeah, yeah, yeah.

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And and then I, I guess Jill
thought that that your brother,

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what's his name?
Jameson.

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Jameson.
Yeah.

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It's it's your, like your, it's
your favorite.

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You took your favorite whiskey.
You should have known.

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Yeah.
Jameson.

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No, I, I grew up and there was a
family.

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Their last name was Jameson, and
one of them named their son

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Jameson.
Jameson Jameson.

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Well, no 'cause you know they
don't have the same last name

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'cause it's a.
Female 2 Females, yeah.

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So they adopted the, you know,
they took the.

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So yeah, yeah, I.
Gotcha, that'd be a bold move to

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do the first last name same.
Should I say this or not?

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Like always, yes.
I won't use the actual

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president's name, OK, just
because, but there is a student

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at our school that let's just
say his name was Washington

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George.
It's like.

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It's the it's backwards and it
messes Jill up every time.

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That's not his actual name, but
it it is another famous founding

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father who first name and and
last name are.

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And you don't do that on
accident.

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Like if you're a parent like,
you know what you're.

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Doing like, if we're naming
like, can you go through all the

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possible scenarios?
It's so hard to lay down a name

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because one of you, you know, my
wife, be like Zach, do you want

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to name this kid Michael?
I'm like, I know a Michael and

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we do not want to name this kid
Michael.

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Or it's like someone knows
someone or a family member you

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know, and it's like all these
names get rolled out.

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By the way.
I like you went with the

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biblical route.
It's a little bit hard.

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It that gives us a little more
credence, you know, well, harder

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to shoot down.
I really wanted to Hannah,

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sorry, Hannah and Joel and Diana
and but Joel said I like the

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name Hannah.
I just I know so many Hannah's

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like it's so ubiquitous in the
Christian community.

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Like I want something a little
bit more unique and I she knew

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the name Chloe from that.
Is it father of the bride?

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Is that with Steve Martin and.
I don't know if I had, but

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maybe.
I think.

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And the his daughter is named
Chloe.

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I was like, yeah, but I want
biblical names, you know?

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And so we were sitting there.
She was pregnant.

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We went out to, like, a Barnes
and Noble.

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I would read.
I would find some books I'd want

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to read.
And she would like, look at

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magazines.
Those were good times.

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We should go do that again.
But she found a name book and

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there was a section of biblical
names.

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She knew that's what I want to
do.

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So she was just like going from
aid.

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And she got she's like, Chloe is
in here.

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Of course, you know, Internet.
It wasn't as ubiquitous like, so

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you just didn't have like these
sheets of names.

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They do have people's jobs or
name consultants.

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Oh, they are where they will
tell you like, hey,

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statistically you don't want to
use this name.

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Oh, you're looking for like a
1930s name like and they like

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they have all the data and they
will like give you a name based

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on like the you might be like,
hey, I do a name like Hannah,

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but not as trendy, but something
like from the 8 or I don't know.

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And they can like I don't know
how.

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And that is a fee for service.
Yeah, yeah, exactly.

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So it's like, yeah.
But anyway, with all the data we

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have now, you can like, really
be like, oh, you know, anyway,

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carry on.
So we've discovered it was Chloe

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and I, like, found a concordance
or something and found out where

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it was.
I was like, OK, I mean, on the

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books.
And so it was we never found

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out.
I think I've shared this

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multiple times, but you know,
new listeners, but we never

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found out babies, sex, gender
until the day of.

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So, you know, we always had to
have two names there.

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So it was like either Noah or
Chloe.

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Chloe.
Either Noah.

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It was always Noah because that
was it carried over.

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Yeah, it was like Noah or Lydia,
Noah or Karis, Noah or Julia,

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But then for Phoebe it was
either going to be Gabriel

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because Phoebe was born around
Christmas time.

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Or oh, there you go.
It was going to be Gabriel

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Harrison, which is my middle
name and a family name, Thomas.

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Oh, keep it going, yeah.
Mott because Thomas I have an

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uncle named Tom-tom Brady this.
Took a time.

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So yeah, but she was born on Tom
Brady Day 1212.

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And guess what?
I hope he doesn't turn into the

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cheater that that guy is that,
you know, let's I keep praying

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for her.
It's tough to.

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Anyway, that's great.
Yeah.

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Was there a tangent we were
going to take?

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I don't know if we should take
it or not, but yeah, what we

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got.
Well, there was a tangent, but I

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mean, we can say that tangent
for later.

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It's like it's pretty unrelated
to this.

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I, I would we can sneak peek,
sneak peek.

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At first the topic of Doctor
Seuss came up.

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It was discussed.
And I won't, I won't say who or

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whether they were pro or
against, but they but I'll say

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this person has strong feelings.
Handel's Messiah is the Doctor

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Seuss of OK Songs.
I'm just going to keep going.

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The things that are like so
famous and I'm just going to,

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I'm taking them down a peg.
I'm just saying they've been

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sitting on the top shelf.
Everyone's like, oh, Doctor

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Seuss.
I'm not saying he's bad.

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I don't want he's not bad.
He's fine.

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He's good.
But I'm just saying, you know,

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he's immoral.
I guess if we're going to get

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this amount of promotion, I
should let you know.

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So Jonathan White, an English
teacher, masters in literature.

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Yeah, he said.
Reading it makes me mad.

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Oh.
So next time he's on the pod, we

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got to dive into this more.
And I don't know if Jonathan's

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been listening lately, but get
on.

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If you're listening, pause it,
get on YouTube.

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I'm staring directly into the
camera.

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He we had a choice between
different chocolate candies on

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the table one Wednesday night.
Oh, and he did not.

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I wasn't.
Even I wasn't this did come up

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and I wasn't going to break it
because he's like, the next time

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I'm on the podcast, I want to
talk about.

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This, we will talk about it.
He picked Kit Kat over Reese's.

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I don't even need to get into
it.

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It just everyone is with me on
this.

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I know it, I know it.
You don't.

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You're not a Reese's person.
No, I am.

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I am.
Yeah.

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So it's a very nuanced argument.
Sorry.

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I guess I'll make the I'll make
the argument for Jonathan.

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It's a nuanced argument.
The plain Jane cups.

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It's not the it's quality of
chocolate and you don't get

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hardly any peanut butter in
there.

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So pure Reese's fans, we love
the holiday stuff, the trees,

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the eggs, the hearts, the you
know what, the shamrocks,

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whatever it is, because I think
the chocolate quality is higher

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and you get more peanut butter
in there.

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That's that's the argument he's
making.

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So he's like, I will definitely
go for those holiday versions of

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the Reese's, but just the the
stuff that you the Reese's cups,

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it's low quality chocolate,
little peanut butter.

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I'm getting caught Tom Brady and
attacking Reese's.

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I'm getting fired up.
I see a lot of problems with

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these things.
So it it only makes sense that

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we're going to talk about the
synoptic problem.

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Right.
Well, because not everyone views

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these issues with the same eye,
you know.

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That that's that's exactly
right.

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And we might be on difference
into the spectrum.

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So wow, debate exists.
Yeah.

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So you're going to want to
listen to this.

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

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From the hearts 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, Michael, I, I, I'm titling

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this podcast.
It's not really my title, but

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The Synoptic.
Yeah, problem.

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Yeah.
Synonym.

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Is it your favorite flavor
synonym.

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Sorry.
I That's good.

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That's.
Good.

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What are you doing with this?
So sin like synonym means same

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name.
OK, OK.

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Sin optic means same optic or
viewpoint.

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OK.
Yeah, yeah, yeah.

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So we call.
I was just saying, you know, Oh,

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yeah, yeah.
I've heard the term synoptic for

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a long time before I actually
took time to break it down to

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understand what it means.
But if you if you read through

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your New Testament, you've and
especially if you've done one of

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these plans.
Sorry I'm derailing your intro

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this.
Is good.

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This is good.
But if you've been, if you've

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00:09:35,880 --> 00:09:39,040
done like a parallel plan or a
harmonized plan or something,

200
00:09:39,280 --> 00:09:41,760
you'll read stuff and then you
like read the next thing and

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it's like, I just read the same
thing word for word or nearly

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word for word.
And then you got John hanging

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00:09:48,080 --> 00:09:51,120
out there.
You're like, John's not with the

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program.
So.

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So when we say synoptic Gospels,
you, you nailed it.

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We're not talking about John.
Not.

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Johnny Boyd, Not John, no.
Matthew, Mark, Luke, these three

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seem to be related and I was
reading about this that this

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this term synoptic gospels was
coins in the late 1700s.

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I guess that's I don't know how
surprising or or not surprising

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00:10:14,040 --> 00:10:16,200
that is.
Maybe there was another term how

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00:10:16,200 --> 00:10:17,840
similar.
I'm sure people noticed that

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these were electric kind of the
same.

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00:10:20,840 --> 00:10:23,760
And you know, you read it and
like you're saying, it's like

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word for word.
The content, a structure is very

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similar, a lot of the tone, a
lot of the geography.

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And you just have to wonder like
how is it so similar?

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How even like in the underlying
Greek, it's like very similar,

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but then it's not the same, but
it's different.

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That's weird too.
I know, I know how that how it

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came about.
Yeah, Michael is very confident

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in his solution, which is, you
know, which is funny because

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it's it's, it's different than
the view I'm going to take.

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I'm not saying I've researched
everything 100%, but I think

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this is good.
This will be good dialogue.

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Good.
It's not often that we are on

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opposite sides of an issue, but
that's good.

228
00:11:07,680 --> 00:11:09,560
And, and, and I wrote down some
of these things too.

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00:11:09,560 --> 00:11:11,360
You know, you're reading this
synoptics, you read a lot about

230
00:11:11,400 --> 00:11:14,360
Jesus healing people, a lot of
exorcisms, a lot of parables.

231
00:11:14,640 --> 00:11:17,600
Gospel of John has no exorcisms,
no parables.

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00:11:17,760 --> 00:11:20,720
Like you, you totally miss that.
That's so interesting that that

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00:11:20,720 --> 00:11:25,080
part's like kind of glossed
over, you know, the sending out

234
00:11:25,080 --> 00:11:27,280
of the 12, the all of that
discourse, the Last Supper

235
00:11:27,280 --> 00:11:31,440
narrative.
It's not in John synoptics.

236
00:11:31,440 --> 00:11:34,960
You read they kind of read more
rapid fire, pithy sayings, these

237
00:11:34,960 --> 00:11:39,520
brief parables strung together.
And you know, John is a little

238
00:11:39,520 --> 00:11:42,480
bit less advanced, just drawn
out, maybe more meditative,

239
00:11:42,760 --> 00:11:46,440
longer discourses, and doesn't
take like a rocket scientist to

240
00:11:46,440 --> 00:11:49,360
notice that they seem very, very
different.

241
00:11:49,800 --> 00:11:52,720
Yeah, I want, I almost said Jr.
Tolkien.

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00:11:52,720 --> 00:11:59,760
Different guy, though.
J Wallace, J Warner Wallace, he

243
00:11:59,760 --> 00:12:02,760
speaks to this a little bit and
he's talked about, you know,

244
00:12:02,760 --> 00:12:08,400
interviewing people at a crime
scene and getting their input

245
00:12:08,400 --> 00:12:10,960
on, you know, what happened.
And he's like, what you want to

246
00:12:10,960 --> 00:12:14,520
do is immediately get the
witnesses separate from each

247
00:12:14,520 --> 00:12:16,120
other.
Don't let them talk to each

248
00:12:16,120 --> 00:12:18,440
other.
And then you take, you get their

249
00:12:18,440 --> 00:12:21,120
statement because when they
start talking together, they

250
00:12:21,120 --> 00:12:23,200
kind of start going towards
together.

251
00:12:23,800 --> 00:12:27,080
And he said there was one time
that he was interviewing these

252
00:12:27,080 --> 00:12:34,600
people and there was a guy there
who somehow was able to listen

253
00:12:34,600 --> 00:12:36,840
into the interviews.
And he was like, oh, I was an

254
00:12:36,840 --> 00:12:38,400
eyewitness too.
Do you want my statement?

255
00:12:38,400 --> 00:12:41,320
And and he was like, yeah.
And like his statement was

256
00:12:41,320 --> 00:12:42,920
completely different than
everyone else's.

257
00:12:43,360 --> 00:12:46,920
And he was like, because what he
was doing is he was filling in

258
00:12:46,920 --> 00:12:49,320
the gaps that the other people
had left.

259
00:12:49,320 --> 00:12:51,840
And he was like, what?
He's like, well, I heard

260
00:12:51,920 --> 00:12:55,480
everything else said and I'm not
commenting on what they what

261
00:12:55,480 --> 00:12:57,160
they got, right.
I'm just trying to fill in the

262
00:12:57,160 --> 00:12:59,240
gaps that they left out.
And he's like John, it's kind of

263
00:12:59,240 --> 00:13:02,520
similar to that because Matthew,
Mark and Luke had been around

264
00:13:02,520 --> 00:13:04,920
for a while.
So John, those are already out.

265
00:13:04,920 --> 00:13:08,480
John's writing, kind of to tell
it, tell it a different.

266
00:13:08,480 --> 00:13:11,440
Way like, what's the point of
saying the same exact thing?

267
00:13:11,800 --> 00:13:14,880
Here are some passages to to
consider.

268
00:13:14,880 --> 00:13:18,040
So we're kind of thinking
through how did these gospels

269
00:13:18,040 --> 00:13:21,040
come into being?
You know why you know, what

270
00:13:21,040 --> 00:13:22,920
sources did they use?
Why are they so similar?

271
00:13:22,920 --> 00:13:24,280
Why are, why are they so
different?

272
00:13:24,280 --> 00:13:28,720
If I'm reading in Matthew 9,
we're we're looking at that

273
00:13:28,720 --> 00:13:31,640
story about, about the paralyzed
man, just like, you know, get up

274
00:13:31,640 --> 00:13:35,760
and walk very, very similar, but
they're also like slightly

275
00:13:35,760 --> 00:13:39,600
different in a weird way.
Matthew 9 says, but so that you

276
00:13:39,600 --> 00:13:42,440
may know that the Son of man has
authority on earth to forgive

277
00:13:42,440 --> 00:13:44,800
sins.
Then he said, the paralyzed man

278
00:13:45,040 --> 00:13:47,400
get up, pick up your stretcher
and go home.

279
00:13:47,680 --> 00:13:50,360
Mark 2 says, but so that you may
know that the Son of Man has

280
00:13:50,360 --> 00:13:53,240
authority on earth to forgive
sins, very similar, he said to

281
00:13:53,240 --> 00:13:56,440
the paralyzed man, I say to you,
get up, pick up your pallet and

282
00:13:56,440 --> 00:13:58,520
go home.
And Luke says, but so that you

283
00:13:58,520 --> 00:14:00,520
may know that the Son of Man has
authority on earth to forgive

284
00:14:00,520 --> 00:14:03,440
sins, he said to the man who was
paralyzed, I say to you, get up

285
00:14:03,480 --> 00:14:06,000
and pick up your stretcher and
go home.

286
00:14:06,000 --> 00:14:08,040
And what's so interesting about
this to me is when you look in

287
00:14:08,040 --> 00:14:11,400
the Greek underneath it, it's
really almost the exact same,

288
00:14:11,400 --> 00:14:13,240
especially it's a little bit
awkward.

289
00:14:13,240 --> 00:14:16,320
There's the shift from the
second person plural to the

290
00:14:16,320 --> 00:14:19,600
third person singular and all of
that is like captured in this,

291
00:14:19,600 --> 00:14:21,920
which is like not just seeing
and hear.

292
00:14:21,920 --> 00:14:24,080
I mean, it's like, I don't know,
it just that's like an

293
00:14:24,480 --> 00:14:25,920
interesting way to say that
very.

294
00:14:25,920 --> 00:14:28,440
Peculiar.
They probably had like a voice

295
00:14:28,440 --> 00:14:32,160
recorder and you know, so
they're just working off that

296
00:14:32,160 --> 00:14:34,880
same audio, you know?
That's true because, you know,

297
00:14:34,880 --> 00:14:36,200
Matthew being a tax collector,
right?

298
00:14:36,200 --> 00:14:38,200
Like QuickBooks up, get the
record thing up and.

299
00:14:38,200 --> 00:14:39,880
He's got to go.
That's right, That's right.

300
00:14:39,880 --> 00:14:42,280
I'm going to raise this up so it
might be a little bit loud for a

301
00:14:42,280 --> 00:14:43,160
second.
Sorry about.

302
00:14:43,160 --> 00:14:45,360
That I gave gave the listeners a
warning.

303
00:14:46,240 --> 00:14:50,160
So it just stuff like that is a
little bit strange.

304
00:14:50,680 --> 00:14:56,080
There's also a lot of
differences bound to with with

305
00:14:56,080 --> 00:14:58,720
all this agreement, you would be
like, what?

306
00:14:58,720 --> 00:15:01,480
Why do these gospels look
different?

307
00:15:01,480 --> 00:15:04,080
Or why does a certain author
omit something that the other

308
00:15:04,440 --> 00:15:07,800
person doesn't in this example
use about Jesus healing the

309
00:15:07,800 --> 00:15:09,960
paralytic and forgiving sins
that that we just looked at

310
00:15:10,440 --> 00:15:13,800
Matthew omits omits like a small
phrase like I tell you and

311
00:15:14,800 --> 00:15:17,440
doesn't mention the hole in the
roof, which is weird because

312
00:15:17,440 --> 00:15:18,920
Mark and Luke both mentioned
that.

313
00:15:18,920 --> 00:15:22,760
Like why does Matthew alone?
Maybe you know each gospel at

314
00:15:22,760 --> 00:15:25,840
some point will omit material
found in the other two.

315
00:15:26,280 --> 00:15:29,000
Each gospel they contain their
own unique accounts of something

316
00:15:29,440 --> 00:15:31,920
and then some of the events that
are found in one or both of the

317
00:15:31,960 --> 00:15:35,080
others are placed in different
order at times, even though most

318
00:15:35,080 --> 00:15:36,920
of the time they they roughly
follow the same pattern.

319
00:15:36,920 --> 00:15:41,880
Not always the case.
So the big question is why does

320
00:15:41,880 --> 00:15:42,960
this happen?
Yeah.

321
00:15:42,960 --> 00:15:46,120
Oh, you want me to say now what?
Why it happened?

322
00:15:46,120 --> 00:15:48,840
Yeah, yeah, yeah, yeah.
Just check that this is I'm I'm

323
00:15:48,880 --> 00:15:49,640
asking.
Questions.

324
00:15:49,720 --> 00:15:54,800
Yeah, yeah, yeah.
I, I think another good thing to

325
00:15:54,800 --> 00:16:00,240
mention is that there, what I've
heard is where like where they

326
00:16:00,240 --> 00:16:03,040
agree, they almost all three
agree and then where there are

327
00:16:03,040 --> 00:16:05,960
differences, almost all three of
them have some differences.

328
00:16:05,960 --> 00:16:08,120
So it's the.
IT is striking that it seems

329
00:16:08,120 --> 00:16:11,560
like there is some common route.
Certain things.

330
00:16:11,640 --> 00:16:14,600
That they are, you know, keying
off of that are the same.

331
00:16:15,000 --> 00:16:18,480
Well, here are proposed
solutions and I think there's

332
00:16:18,480 --> 00:16:22,920
been a lot of inks built on this
kind of thinking, like how could

333
00:16:22,920 --> 00:16:26,800
this happen?
You know, one solution is, you

334
00:16:26,800 --> 00:16:29,240
know, there was common
dependence on one original

335
00:16:29,240 --> 00:16:32,680
gospel. 1 gospel is written 1st
and it really everyone just went

336
00:16:32,680 --> 00:16:35,360
to that gospel.
Others will say, you know,

337
00:16:35,360 --> 00:16:37,560
common dependence.
Maybe there was this one oral

338
00:16:37,560 --> 00:16:40,640
source that was used and
everyone just had this oral

339
00:16:40,640 --> 00:16:41,960
tradition wrote their own
gospel.

340
00:16:42,920 --> 00:16:45,440
Common dependence on maybe there
is like written fragments.

341
00:16:45,440 --> 00:16:46,760
It wasn't really the whole
gospel.

342
00:16:46,760 --> 00:16:49,120
Maybe it's like proto gospel and
it was being written and there

343
00:16:49,120 --> 00:16:53,200
was some things and they were
taking or I think what a lot of

344
00:16:53,200 --> 00:16:55,760
people would say, there were
some sort of interdependence

345
00:16:56,800 --> 00:17:00,640
from from each other.
Or maybe, you know, two of the

346
00:17:00,640 --> 00:17:03,680
gospel writers used one or more
of the other gospels from

347
00:17:03,680 --> 00:17:06,839
writing their own accounts
because really the word for word

348
00:17:06,839 --> 00:17:09,440
agreement in the Greek that
would be hard to explain by oral

349
00:17:09,440 --> 00:17:11,119
tradition alone.
I mean, maybe.

350
00:17:11,440 --> 00:17:14,079
I think they like all got in a
schoolhouse and like, some of

351
00:17:14,079 --> 00:17:15,960
them were cheating.
You know, they're like looking

352
00:17:15,960 --> 00:17:17,920
over and like, you know, rewrite
this section.

353
00:17:18,119 --> 00:17:20,640
You should look up Can you look
up a passage for me?

354
00:17:20,960 --> 00:17:26,640
If you look up Mark 13 verse 14,
and I'm going to read up the,

355
00:17:26,839 --> 00:17:30,800
I'm going to read the parallel
passage in Matthew, which is

356
00:17:30,800 --> 00:17:34,120
Matthew 24 verse 15.
So you don't have to give me

357
00:17:34,120 --> 00:17:37,040
that reference again.
Yeah, you're good, Memento.

358
00:17:37,320 --> 00:17:43,840
Mark 13, verse 14.
Mark 1314 And then do you want

359
00:17:43,840 --> 00:17:46,120
me to do this out of a
particular?

360
00:17:46,120 --> 00:17:48,560
Just do the NASB just for fun.
We'll, we'll see what?

361
00:17:48,560 --> 00:17:52,360
We'll see what happens here.
OK, 1314, OK.

362
00:17:53,840 --> 00:17:57,280
Go for it.
But when you see the abomination

363
00:17:57,280 --> 00:18:01,520
of desolation standing where it
should not be, let the reader

364
00:18:01,520 --> 00:18:04,760
understand.
Then those who are in Judea must

365
00:18:04,760 --> 00:18:06,360
flee to the mountains.
Is that the right?

366
00:18:06,360 --> 00:18:09,120
Is that what you look for?
That's right, Matthew 2415 says.

367
00:18:09,120 --> 00:18:11,520
So when you see the abomination
desolation spoken of by the

368
00:18:11,520 --> 00:18:14,840
prophet Daniel standing in the
holy place, parentheses let the

369
00:18:14,840 --> 00:18:16,520
reader understand.
So you even have like, the

370
00:18:16,520 --> 00:18:18,000
parenthetical notes are the
same.

371
00:18:18,240 --> 00:18:20,120
So it's like some of these
details, you're like, that's

372
00:18:20,120 --> 00:18:24,360
kind of weird that it's like,
that's the exact same thing too.

373
00:18:24,800 --> 00:18:28,560
Clearly, they're drawn from
something very, very similar.

374
00:18:28,560 --> 00:18:29,400
Yeah, right.
Yeah.

375
00:18:30,440 --> 00:18:32,600
And, you know, Luke, I think
Luke helps us out a little bit

376
00:18:32,600 --> 00:18:37,120
because he he says like he's
using, you know, different

377
00:18:37,120 --> 00:18:40,440
sources, eyewitness accounts.
Like he's like, you know, really

378
00:18:41,240 --> 00:18:45,560
gives us a hint of how these
things could kind of go

379
00:18:45,760 --> 00:18:48,320
together.
And we don't probably have time

380
00:18:48,320 --> 00:18:50,960
to go into all of this, but
there's a lot of even different

381
00:18:50,960 --> 00:18:55,480
theories on interdependence.
It's part of the problem there.

382
00:18:55,480 --> 00:18:59,360
There's a lot, Michael, what is
what, what's, what is your

383
00:18:59,360 --> 00:19:02,560
solution to this problem?
Or what's like the big big

384
00:19:02,560 --> 00:19:05,240
picture solution like, you know.
Yeah.

385
00:19:05,240 --> 00:19:12,360
So I will say just as a
background to this, the I was

386
00:19:12,360 --> 00:19:16,800
just taught, I don't know that
anyone went into any major

387
00:19:16,800 --> 00:19:19,280
detail, but it was just always
as Matthew was written first,

388
00:19:19,280 --> 00:19:21,680
then Mark, then Luke, then John,
and that's how they got put in

389
00:19:21,680 --> 00:19:23,840
the order.
There's something simple about

390
00:19:23,840 --> 00:19:25,000
that too.
I mean like it.

391
00:19:25,040 --> 00:19:28,280
Like they probably were put in
an order for some reason.

392
00:19:28,360 --> 00:19:28,880
Right.
Yeah.

393
00:19:30,520 --> 00:19:34,720
I remember listening to William
Lane Craig, Greg Kochel early

394
00:19:34,720 --> 00:19:38,560
on, early 2000s and being told
you mentioned the source.

395
00:19:39,760 --> 00:19:47,320
So a lot of, well, a lot of the
change in thought on these came

396
00:19:47,320 --> 00:19:54,320
about 17th century, the, pardon
me, 17 hundreds, 18th century,

397
00:19:54,920 --> 00:19:58,160
end of the 1800s where you
started, you had this

398
00:19:58,160 --> 00:20:02,240
enlightenment period and you had
this renaissance of science.

399
00:20:03,000 --> 00:20:06,320
And there were people who, and I
think we've talked about this

400
00:20:06,320 --> 00:20:08,920
again, I think my mic just keeps
on slowly dropping down.

401
00:20:09,200 --> 00:20:11,160
Sorry, the dragon, The
dragonfly.

402
00:20:11,160 --> 00:20:14,160
Dragonfly is dragging it down.
I'm tightening it down.

403
00:20:14,160 --> 00:20:19,800
Sorry, but the, we talked about
how when they rejected

404
00:20:19,920 --> 00:20:23,760
Aristotle's all of his stuff and
they're like, we got to, we got

405
00:20:23,760 --> 00:20:27,200
to start all over and we're only
going to accept things that we

406
00:20:27,200 --> 00:20:31,240
can kind of prove empirically.
And so during this time they,

407
00:20:31,400 --> 00:20:36,560
they kind of rejected all of
the, the church fathers because

408
00:20:36,560 --> 00:20:38,720
like they got some stuff wrong.
That's true.

409
00:20:38,720 --> 00:20:41,680
We can show they got some stuff
wrong and that and that we're

410
00:20:41,680 --> 00:20:44,120
going to look at the text and
the text only to try to

411
00:20:44,120 --> 00:20:46,680
determine this.
So this is where this idea of

412
00:20:47,000 --> 00:20:52,320
this source came from and the
the German theologians called it

413
00:20:52,320 --> 00:20:56,720
Q because the word for source in
Germany starts with the letter

414
00:20:56,720 --> 00:20:58,800
Qi.
Think it's Corel or Kudlow or

415
00:20:58,800 --> 00:21:00,760
something or whatever.
Y'all can look that up.

416
00:21:01,560 --> 00:21:04,400
That's the homework assignment.
And so they they kind of

417
00:21:04,400 --> 00:21:10,160
theorized that Mark was first
and had based it largely off of

418
00:21:10,160 --> 00:21:14,640
this source that we never found.
But you can kind of, if you look

419
00:21:14,640 --> 00:21:17,720
at the text and kind of see what
overlaps, you can kind of go,

420
00:21:17,720 --> 00:21:20,720
OK, here's what the source
probably said.

421
00:21:21,480 --> 00:21:23,320
Mark had you can find the
commonalities you.

422
00:21:23,360 --> 00:21:26,200
Had it, Luke had it, and then
they would kind of disperse from

423
00:21:26,200 --> 00:21:27,560
there.
So that kind of explains the

424
00:21:27,560 --> 00:21:31,000
commonality.
It wasn't until I went to

425
00:21:31,040 --> 00:21:34,560
Southern Evangelical Seminary.
Shout out to my alma mater that

426
00:21:34,560 --> 00:21:38,200
I was required to read this book
and I would recommend it to

427
00:21:38,200 --> 00:21:42,120
everyone.
Why for Gospels by DA Black and

428
00:21:42,120 --> 00:21:48,520
so he would say, why not find a
solution that makes sense both

429
00:21:48,520 --> 00:21:52,400
of the text, which is what those
continental theologians want to

430
00:21:52,400 --> 00:21:57,040
do and of what we see in our
patronistic fathers.

431
00:21:57,080 --> 00:22:00,440
You know that that and So what
he would say this is his

432
00:22:00,440 --> 00:22:02,720
solution.
Matthew writes first.

433
00:22:03,800 --> 00:22:08,440
He's written to a Jewish
audience, and some have.

434
00:22:08,440 --> 00:22:12,800
Some of our fathers will say
that he wrote it in Aramaic

435
00:22:12,800 --> 00:22:14,040
first and then it was
translated.

436
00:22:14,040 --> 00:22:15,600
Into Greek?
That seems weird.

437
00:22:16,040 --> 00:22:17,440
I don't.
I don't think that's true.

438
00:22:18,200 --> 00:22:21,000
Greek was the trade language of
the day.

439
00:22:21,800 --> 00:22:24,280
Now he wrote it to the Jews for
sure.

440
00:22:25,040 --> 00:22:28,040
So maybe they thought because of
that he wrote it in Aramaic.

441
00:22:28,520 --> 00:22:32,800
But Matthew being a publican,
being a tax collector, he would

442
00:22:32,800 --> 00:22:36,520
have known Greek for sure.
It would have been an everyday

443
00:22:36,520 --> 00:22:37,920
language.
He would have written in Greek.

444
00:22:38,320 --> 00:22:42,840
So no, there's no reason for me
to believe that Matthew would

445
00:22:42,840 --> 00:22:46,600
have written in Aramaic first.
But you know, whatever.

446
00:22:46,880 --> 00:22:51,000
So he writes his Gospel and as
we've talked about before, it's,

447
00:22:51,760 --> 00:22:56,120
it's possible but not likely
that Jesus said all the things

448
00:22:56,120 --> 00:23:00,000
in the quote UN quote, Sermon on
the Mount at one time at one

449
00:23:00,000 --> 00:23:04,320
place because for a Jew, they
expected their material to be

450
00:23:04,320 --> 00:23:07,240
arranged thematically.
So you have similar themes

451
00:23:07,240 --> 00:23:08,840
together.
So you have all these teachings

452
00:23:08,840 --> 00:23:10,840
about the law and how we
interact with the law grouped

453
00:23:10,840 --> 00:23:12,080
together in the Sermon on the
Mount.

454
00:23:12,760 --> 00:23:16,600
You have parables grouped
together, you have like healings

455
00:23:16,640 --> 00:23:19,520
grouped together, you have his
interactions with Pharisees

456
00:23:19,520 --> 00:23:21,760
grouped together.
And you have these bookends in

457
00:23:21,760 --> 00:23:26,680
Matthew that are chronological,
like his childhood and then his,

458
00:23:26,720 --> 00:23:30,040
you know, the passion week and
the death, burial, resurrection.

459
00:23:31,120 --> 00:23:35,280
So you can imagine as an
American, there's probably,

460
00:23:35,560 --> 00:23:39,640
probably like, I really don't
like that 'cause we expect

461
00:23:39,880 --> 00:23:42,640
biographies to be in order.
So you might say something.

462
00:23:42,640 --> 00:23:44,040
No, no, no.
No, I was just agreeing.

463
00:23:44,040 --> 00:23:47,920
Yeah, yeah, yeah, yeah.
So we talked about, you know, if

464
00:23:47,920 --> 00:23:50,840
you're following along in
Romans, we just talked about

465
00:23:50,840 --> 00:23:53,640
Paul, you know, getting
arrested.

466
00:23:53,640 --> 00:23:56,840
So he was arrested and for 2 1/2
years, it turns out, not just

467
00:23:56,840 --> 00:24:03,920
two years, 2 1/2 years he was in
Caesarea Maritime under arrest

468
00:24:03,920 --> 00:24:08,400
there with Festus and whatever
the other guy's name was, y'all

469
00:24:08,440 --> 00:24:10,040
may remember, I'm sorry.
Yeah.

470
00:24:10,160 --> 00:24:11,680
Is that, is that Felix?
That's a.

471
00:24:11,880 --> 00:24:13,800
Yeah, that's right, Felix.
Felix and Festus.

472
00:24:13,800 --> 00:24:17,480
And so it's during this time
that we believe that he

473
00:24:17,480 --> 00:24:22,760
commissioned Luke to write a
gospel that would would appeal

474
00:24:22,760 --> 00:24:26,760
to the Roman or the Greek mind,
which is your American mind too,

475
00:24:27,080 --> 00:24:29,280
or you want things in order like
this happened and this happened,

476
00:24:29,280 --> 00:24:31,080
this happened.
So if you turn actually to the

477
00:24:31,080 --> 00:24:34,760
beginning of Luke, maybe we can
do that and just read his

478
00:24:34,760 --> 00:24:37,680
prologue because I think you
alluded to this.

479
00:24:38,160 --> 00:24:42,680
He says in as much as many have
undertaken to compile an account

480
00:24:42,680 --> 00:24:45,960
of the things accomplished among
us, just as they were handed

481
00:24:45,960 --> 00:24:49,320
down to us by those who from the
beginning were eyewitnesses and

482
00:24:49,320 --> 00:24:52,600
servants of the word.
It seemed fitting for me as

483
00:24:52,600 --> 00:24:55,680
well, having investigated
everything carefully, carefully

484
00:24:55,680 --> 00:24:59,320
from the beginning to write it
out for you in consecutive

485
00:24:59,320 --> 00:25:01,840
order.
Most excellent Theophilus, so

486
00:25:01,840 --> 00:25:04,760
that you may know the exact
truth about the things that you

487
00:25:04,760 --> 00:25:09,320
have been taught.
And so you know, it's Theophilus

488
00:25:09,320 --> 00:25:11,240
a real person.
Or is he just saying, someone

489
00:25:11,240 --> 00:25:14,920
who loves God?
But anyways, you you see from

490
00:25:14,920 --> 00:25:19,640
that his principal statement is
good, good work.

491
00:25:19,640 --> 00:25:22,880
Matthew, perfect for the
audience you're writing for.

492
00:25:22,880 --> 00:25:25,200
You want to write something to a
different audience.

493
00:25:26,200 --> 00:25:32,960
So Luke writes this.
The speculation is that Paul

494
00:25:32,960 --> 00:25:37,680
does not want people to think
that he's supplanting the Gospel

495
00:25:37,680 --> 00:25:39,640
of Matthew.
Gospel of Matthew is still good.

496
00:25:39,800 --> 00:25:43,720
It serves a purpose.
It's written, it shows Jesus as

497
00:25:43,720 --> 00:25:45,800
the fulfilment of Old Testament
prophecy.

498
00:25:46,080 --> 00:25:49,480
Here we're going to see a
different view of Jesus, still a

499
00:25:49,480 --> 00:25:52,080
true view, through Luke's
gospel.

500
00:25:53,000 --> 00:25:58,200
Paul and Peter both end up in
Rome shortly after this gospel

501
00:25:58,240 --> 00:26:03,920
is fulfilled.
We know that Peter teaches, is

502
00:26:04,000 --> 00:26:07,280
in the midst of teaching Romans.
He has a teaching ministry

503
00:26:07,280 --> 00:26:11,960
there.
And it's said that John Mark

504
00:26:12,320 --> 00:26:16,840
serves as a scribe and a
translator for Peter.

505
00:26:16,840 --> 00:26:19,520
We have that in quotes from
Eusebius.

506
00:26:19,520 --> 00:26:21,040
I I have those quotes if we
don't look at them.

507
00:26:21,920 --> 00:26:27,440
And so we're also, there's also
some evidence, some quoting, and

508
00:26:27,440 --> 00:26:31,560
this is all in this book that
Paul may have asked Peter to

509
00:26:31,560 --> 00:26:33,080
teach from both Matthew and
Luke.

510
00:26:33,840 --> 00:26:36,320
OK, OK.
So like, hey.

511
00:26:36,520 --> 00:26:39,560
So it's it's it's marking D
priority.

512
00:26:40,120 --> 00:26:41,280
It's marking D.
Priority.

513
00:26:41,520 --> 00:26:46,120
It's the last of.
The and so you have Peter

514
00:26:46,120 --> 00:26:50,360
teaching from them and he's like
reading a little bit of Matthew

515
00:26:50,640 --> 00:26:53,760
and then you and it is true, you
read Mark and you get these

516
00:26:53,760 --> 00:26:56,000
details that you don't get
anywhere else.

517
00:26:56,000 --> 00:26:59,800
Like the guy who was in the
garden ran away and they got his

518
00:26:59,800 --> 00:27:03,000
rope.
And there's details that, you

519
00:27:03,000 --> 00:27:05,240
know, seems like Peter might add
to there.

520
00:27:05,600 --> 00:27:08,120
And so you're reading, he's
reading a little bit of Mark

521
00:27:08,800 --> 00:27:10,200
Matthew.
He's reading a little bit of

522
00:27:10,200 --> 00:27:11,680
Luke literally teaching from
Matthew.

523
00:27:11,680 --> 00:27:16,480
You're teaching from Luke.
Peter and Paul are both martyred

524
00:27:17,080 --> 00:27:24,320
and Mark is requested to write,
you know, we want the, we want

525
00:27:24,320 --> 00:27:28,160
what Peter taught us.
Can you put this all together?

526
00:27:28,440 --> 00:27:31,360
So he does that and it doesn't
have a long evening 'cause it's,

527
00:27:31,360 --> 00:27:32,840
he's not trying to summarize it.
He's.

528
00:27:33,160 --> 00:27:37,840
And so you just have this plain
Jane Mark and Gospel that really

529
00:27:37,840 --> 00:27:41,680
is this a little bit of Matthew,
a little bit of Luke, cause Luke

530
00:27:41,680 --> 00:27:44,800
would have used Matthew as a
source when he wrote his stuff.

531
00:27:45,440 --> 00:27:48,640
And but it also has these
details that neither Matthew nor

532
00:27:48,640 --> 00:27:50,640
Luke have.
And it doesn't have that long

533
00:27:50,640 --> 00:27:53,400
ending because it was just him
teaching there.

534
00:27:53,400 --> 00:27:56,760
And so then someone, you know,
later adds this longer ending to

535
00:27:56,760 --> 00:28:00,560
it.
So yeah, so I, I think I'm

536
00:28:00,560 --> 00:28:03,880
convinced that's it.
It makes sense of the text.

537
00:28:03,920 --> 00:28:10,040
It makes sense of what we read
from our church fathers at how

538
00:28:10,040 --> 00:28:13,560
we would have arrived at what we
see in our Gospels.

539
00:28:13,800 --> 00:28:19,160
Yeah, I never thought about how
we got the order of our books.

540
00:28:19,440 --> 00:28:21,520
Right.
So, but so why don't we do like

541
00:28:21,520 --> 00:28:25,000
Matthew, Luke, Mark and John?
You know what I'm saying?

542
00:28:25,000 --> 00:28:29,000
Like or like is there I?
Yeah, Matthew, Luke, Mark, John.

543
00:28:29,040 --> 00:28:29,960
Correct.
Yeah, I.

544
00:28:29,960 --> 00:28:34,960
Think it has to do with the
prominence that Peter, teaching

545
00:28:34,960 --> 00:28:37,680
from Luke, would have gained the
head of that.

546
00:28:38,160 --> 00:28:42,320
But let me 'cause if there is a
quote here, let me pull it up

547
00:28:44,120 --> 00:28:46,400
from my Matthew first.
No doubts.

548
00:28:46,400 --> 00:28:50,640
Yeah, yeah, yeah.
Michael's Google doc is Matthew

549
00:28:50,640 --> 00:28:52,000
First.
No doubt that's.

550
00:28:55,360 --> 00:28:57,520
Great.
But one of these guys let me

551
00:28:57,520 --> 00:29:02,640
see.
OK, so this is Irenaeus in his

552
00:29:02,640 --> 00:29:06,600
book Against Heresies, book 3,
chapter 1, Section 1, and this

553
00:29:06,600 --> 00:29:09,320
is what he says.
Matthew also issued a written

554
00:29:09,320 --> 00:29:12,120
gospel among the Hebrews in
their own dialect.

555
00:29:12,120 --> 00:29:13,440
So this is where we.
Get that.

556
00:29:13,800 --> 00:29:17,200
And Irenaeus is like 1:30 to
2:20.

557
00:29:17,200 --> 00:29:19,160
I mean, he's like kind of he's
early, right?

558
00:29:19,160 --> 00:29:21,160
He's like one 5200.
He's in there, OK.

559
00:29:21,880 --> 00:29:25,080
While Peter and Paul were
preaching at Rome and laying the

560
00:29:25,080 --> 00:29:28,680
foundations of the church after
the departure, Mark, the

561
00:29:28,680 --> 00:29:32,840
disciple, interpreter of Peter,
also handed down to us in

562
00:29:32,840 --> 00:29:34,640
writing what had been preached
by Peter.

563
00:29:35,040 --> 00:29:38,320
Luke, also the companion of
Paul, recorded in the book of

564
00:29:38,320 --> 00:29:41,600
the Gospel preached by him.
Afterward.

565
00:29:41,600 --> 00:29:45,280
John the disciple, the Lord, who
had also leaned upon his breast,

566
00:29:45,280 --> 00:29:49,280
himself, published the Gospel
during his residence at Ephesus.

567
00:29:49,800 --> 00:29:55,640
So probably this is a very early
on kind of hear all the true

568
00:29:55,640 --> 00:29:58,840
gospels and he puts them in the
order Matthew, Mark.

569
00:29:58,840 --> 00:30:02,160
Luke and John.
So probably my guess is that

570
00:30:02,160 --> 00:30:05,720
when they started putting these
into a codex and they're putting

571
00:30:05,720 --> 00:30:09,080
them together, they probably
went off of what Irenaeus says

572
00:30:09,080 --> 00:30:11,040
here.
Gotcha 'cause I know everyone's

573
00:30:11,040 --> 00:30:13,000
always put into.
I feel like with when it comes

574
00:30:13,000 --> 00:30:15,640
to early church stuff, it's like
what did Ayer say?

575
00:30:15,640 --> 00:30:18,240
What did tutorial say?
What did John Justin Martyr say?

576
00:30:18,480 --> 00:30:21,720
And then it's always like maybe
100 or 200 years later, what did

577
00:30:21,720 --> 00:30:24,400
Eusebius say about these people
or something like that is like,

578
00:30:24,400 --> 00:30:25,840
those are like the go to's when
you read a.

579
00:30:25,840 --> 00:30:28,120
Lot of stuff.
Yep, and Eusebius says Matthew

580
00:30:28,120 --> 00:30:30,960
had first preached to the
Hebrews and when he was about to

581
00:30:30,960 --> 00:30:33,960
go to others he transmitted his
gospel on the writing of it in

582
00:30:33,960 --> 00:30:37,240
his native language.
So Eusebius puts Matthew first

583
00:30:37,560 --> 00:30:40,840
as well as origin.
Origin says among the four

584
00:30:40,840 --> 00:30:43,720
gospels, which are the only
indisputable ones in the Church

585
00:30:43,720 --> 00:30:45,440
of God.
So by the time origin is on the

586
00:30:45,440 --> 00:30:47,840
scene, you have all these
Gnostic gospels that are

587
00:30:47,840 --> 00:30:51,240
written, these false gospels
that are written like the the

588
00:30:51,360 --> 00:30:52,760
Gospel of Saint Thomas and
stuff.

589
00:30:53,600 --> 00:30:56,000
So he's going to say among the
four gospels, which are the only

590
00:30:56,000 --> 00:30:58,320
indisputable ones in the Church
of God under heaven.

591
00:30:58,320 --> 00:31:01,040
I have learned by tradition that
the first was written by

592
00:31:01,040 --> 00:31:04,520
Matthew, who was once a publican
but later an apostle, Jesus

593
00:31:04,520 --> 00:31:07,200
Christ.
It was prepared for the converts

594
00:31:07,200 --> 00:31:09,560
from Judaism and published in
the Hebrew language.

595
00:31:09,560 --> 00:31:12,240
So we have a couple of them
saying started out in the Hebrew

596
00:31:12,240 --> 00:31:19,760
language, and my guess is if
there was a Gospel of Matthew in

597
00:31:19,760 --> 00:31:22,080
the Hebrew language, maybe it
came second, but then they just

598
00:31:22,080 --> 00:31:24,280
assumed that it came first.
I don't know.

599
00:31:24,280 --> 00:31:26,480
Yeah, that makes sense.
And what I've always read is

600
00:31:26,480 --> 00:31:32,280
like when you read Matthew, it
doesn't read like a translation.

601
00:31:32,360 --> 00:31:35,240
No.
Anyway, like, it reads like it.

602
00:31:35,320 --> 00:31:36,680
Yeah, it wouldn't have been
translated.

603
00:31:36,880 --> 00:31:39,920
You know, it's like the initial
language was written in.

604
00:31:40,160 --> 00:31:42,360
Yeah, it yeah, all the
structure, all the all the

605
00:31:42,360 --> 00:31:46,440
wording, the quotes from
Scripture I think are all

606
00:31:47,280 --> 00:31:49,440
Septuagint.
Right.

607
00:31:49,440 --> 00:31:51,520
Yeah, yeah, yeah, yeah.
So yeah, it just seems like it

608
00:31:51,520 --> 00:31:55,040
would be from Greek, yeah.
Well, here are so you tell me.

609
00:31:56,360 --> 00:31:57,800
So are you convinced that I
convinced you?

610
00:31:57,840 --> 00:31:59,440
I'm.
Changing everything.

611
00:32:00,560 --> 00:32:03,040
Here's some different theories
of interdependence.

612
00:32:03,040 --> 00:32:06,280
I'll I'll run by you can tell me
exactly where where yours falls.

613
00:32:07,040 --> 00:32:09,920
I was reading there's the
Augustinian proposal and he's

614
00:32:09,920 --> 00:32:12,040
like, basically like man.
Matthew was first no matter

615
00:32:12,040 --> 00:32:15,400
what, but then he says then Mark
barred from Matthew and then the

616
00:32:15,400 --> 00:32:18,920
Luke borrowed from both, which I
was reading was pretty.

617
00:32:18,920 --> 00:32:21,040
It was pretty.
I mean, if if Agustin said it,

618
00:32:21,560 --> 00:32:22,880
it's good.
Like it was hell in high regard

619
00:32:22,880 --> 00:32:27,600
until, yeah, until 1800s.
And almost like no one embraced

620
00:32:27,600 --> 00:32:30,680
that there's.
One, I think that view supports

621
00:32:30,680 --> 00:32:35,880
what I'm saying because if Paul
didn't want to undermine the

622
00:32:35,880 --> 00:32:40,760
Gospel of Matthew and Mark is
going to get to prominence

623
00:32:40,760 --> 00:32:44,320
before Luke does because it
basically comes about from pre

624
00:32:44,880 --> 00:32:50,200
from Peter teaching there, then
one might assume because I think

625
00:32:50,200 --> 00:32:53,600
Mark gets on the scene and gets
well known ahead of Luke

626
00:32:53,600 --> 00:32:54,960
probably.
Oh, I see, I see.

627
00:32:55,080 --> 00:32:58,120
Just because of its connection.
Peter, I see another one's

628
00:32:58,120 --> 00:33:01,480
called the two Gospel hypothesis
again Matthews the first Gospel

629
00:33:01,480 --> 00:33:05,640
written Luke seconds and Mark
depended on both Matthew or

630
00:33:05,720 --> 00:33:07,280
maybe these are like
intermingled a little bit.

631
00:33:08,000 --> 00:33:11,160
That again goes in my favor.
And then one one that this has

632
00:33:11,160 --> 00:33:13,240
gained more pop, not saying
that's right because this but

633
00:33:13,240 --> 00:33:16,520
recently has a more popularity,
which by the way, if I ever read

634
00:33:16,520 --> 00:33:20,160
another like, you know, intro to
the to a book, I have to wade

635
00:33:20,160 --> 00:33:21,920
through all this form and source
criticism.

636
00:33:21,920 --> 00:33:24,080
I'm going to shoot someone in
the face because it is just like

637
00:33:24,400 --> 00:33:27,360
mind numbing where it's like you
read about all this and they're

638
00:33:27,360 --> 00:33:31,480
like, oh, and 52 different
scholars all believe in form

639
00:33:31,480 --> 00:33:34,280
criticism, but they arrive at
different conclusions and you're

640
00:33:34,280 --> 00:33:35,560
like, what?
No one can.

641
00:33:35,760 --> 00:33:37,840
No one can say I agree.
It's like all over the place.

642
00:33:37,840 --> 00:33:41,480
You're like, this helps me.
The two source hypothesis, which

643
00:33:41,480 --> 00:33:46,400
is the view I would advocate
for, is that Mark and then you

644
00:33:46,400 --> 00:33:49,160
said, Q this, you know,
hypothetical, you know this.

645
00:33:49,160 --> 00:33:51,800
We don't have Q but.
But they say people think it's

646
00:33:51,800 --> 00:33:54,720
like an oral tradition or
exactly or could have been

647
00:33:54,720 --> 00:33:55,880
written down and then lost.
Yeah.

648
00:33:56,320 --> 00:34:00,200
So yeah, Mark and Q and they
have been used independently by

649
00:34:00,200 --> 00:34:05,080
Matthew and by Luke, but not
necessarily, you know, they're

650
00:34:05,080 --> 00:34:08,080
not using maybe everything but
but Matthew's looking at Mark

651
00:34:08,080 --> 00:34:11,440
and Q and Luke's looking at Mark
and Q based off of this too.

652
00:34:11,440 --> 00:34:14,320
There's also a side view called
the four source hypothesis and

653
00:34:14,320 --> 00:34:17,320
built build off the two source,
but adds on two more sources.

654
00:34:17,320 --> 00:34:20,800
You have M material unique to
Matthew and L material unique to

655
00:34:20,800 --> 00:34:22,080
you.
And it's like you start going

656
00:34:22,080 --> 00:34:24,560
through the calculations.
It's like this is just tedious.

657
00:34:24,560 --> 00:34:27,360
Yeah, I've seen graphs where
like everything's color-coded

658
00:34:27,480 --> 00:34:29,960
and it's like, what?
All three of them agree in what?

659
00:34:29,960 --> 00:34:33,080
Mark and Matthew agree in what
Matthew and Luke agree in what

660
00:34:33,080 --> 00:34:35,000
Mark and Luke agree in what none
of them agree in.

661
00:34:35,000 --> 00:34:37,400
And it can, it can get
overwhelming.

662
00:34:38,080 --> 00:34:40,280
That's why you just, you know,
just go with the early church.

663
00:34:40,400 --> 00:34:44,120
Just go with the.
Yeah, you know, there you go.

664
00:34:44,280 --> 00:34:48,960
So this is what I'll say.
I'll say to you, Michael, I

665
00:34:48,960 --> 00:34:52,679
don't remember where, when we
started recording, how much time

666
00:34:52,679 --> 00:34:55,960
was on the clock here.
Do we want to just keep running

667
00:34:55,960 --> 00:35:01,280
through marking priority and all
this, this kind of thing, or try

668
00:35:01,280 --> 00:35:03,080
to stretch this into a second
podcast?

669
00:35:03,080 --> 00:35:07,040
What do you think?
Well, yeah, I think the

670
00:35:07,240 --> 00:35:11,720
listeners probably do want an
hour long podcast on just

671
00:35:13,160 --> 00:35:15,680
textual criticism of the
Gospels.

672
00:35:15,680 --> 00:35:17,280
What do you think?
You think that's good?

673
00:35:18,720 --> 00:35:23,520
No, I think maybe, yeah, we can
maybe pause here and then do a

674
00:35:23,520 --> 00:35:26,560
Part 2.
Go grab DA Black's book or you

675
00:35:26,560 --> 00:35:29,160
know, like, like familiarize
yourself maybe with some of this

676
00:35:29,160 --> 00:35:30,960
stuff.
And what's his book called

677
00:35:30,960 --> 00:35:34,120
again?
Why for Gospels, and it's a

678
00:35:34,120 --> 00:35:36,600
small book and I'm not a history
guy.

679
00:35:37,120 --> 00:35:40,160
I mean, there are times that I
am compelled to love history

680
00:35:40,160 --> 00:35:43,600
because someone speaks about it
in a way that really connects

681
00:35:43,600 --> 00:35:45,680
the dots for me.
But I'm more of a math science

682
00:35:45,680 --> 00:35:48,160
guy, philosophical analytical
guy.

683
00:35:49,000 --> 00:35:51,800
So.
But there is a lot of history in

684
00:35:51,800 --> 00:35:53,520
there.
And I read it, you know, when I

685
00:35:53,520 --> 00:35:55,000
was reading a whole bunch of
other books.

686
00:35:55,000 --> 00:35:59,480
So I probably could do, you
know, to refresh my view of it.

687
00:35:59,480 --> 00:36:03,960
But if you're wanting all of the
sources and all the quotes from

688
00:36:03,960 --> 00:36:10,080
the church fathers as to why DA
Black comes to this conclusion,

689
00:36:10,360 --> 00:36:12,440
it's all there.
So and it's, but it's probably

690
00:36:12,440 --> 00:36:14,080
about.
And that's even, that's a short

691
00:36:14,080 --> 00:36:15,480
book.
That short book you can dive

692
00:36:15,480 --> 00:36:17,280
into more so if you want to, but
it gives you kind of the

693
00:36:18,040 --> 00:36:19,440
essentials.
I like.

694
00:36:19,440 --> 00:36:21,720
I like that a lot that there you
have it.

695
00:36:21,720 --> 00:36:24,800
The Matthew First no doubt.
That should be the title of the

696
00:36:24,800 --> 00:36:26,440
podcast.
Matthew First, no doubt.

697
00:36:27,000 --> 00:36:29,040
Anything else you want to say
before we wrap wrap this one up?

698
00:36:29,360 --> 00:36:31,920
No.
I will say, yeah, I will say

699
00:36:31,920 --> 00:36:36,440
this, no matter which one came
first, Jesus lived and died and

700
00:36:36,440 --> 00:36:39,360
he did miraculous things and we
can be sure of that.

701
00:36:39,360 --> 00:36:41,800
So this is all kind of in house
trying to figure out how how we

702
00:36:41,800 --> 00:36:43,600
got our Bible the way it is.
So yeah.

703
00:36:44,040 --> 00:36:45,880
I love it.
Well, that's our take.

704
00:36:47,560 --> 00:36:50,640
Thanks for listening to Take 2.
Find us wherever you find

705
00:36:50,640 --> 00:36:53,160
podcasts and on YouTube for
those who want to watch our

706
00:36:53,160 --> 00:36:53,840
video cast.