Podcasts about Synoptics

The gospel of Mark is one of the three synoptic gospels, “Synoptic” basically means “seeing the same thing,” the other two of which are Matthew and Luke.  Historical evidence from early church fathers affirms that the apostle Peter is the one who passed these reports on to his attendant and writer, John Mark. Mark's gospel is the shortest, but the most action-packed, as he includes a number of accounts and moves quickly from one scene to the next. connecting his stories with phrases like “immediately,” “just then” and “as soon as.” We also get a sense for how hectic life must have been for Jesus, as crowds push in around him demanding more and more of His time.Mark 1 - 1:08 . Mark 2 - 8:01 . Mark 3 - 13:04 . Mark 4 - 18:13 . Psalm 17 - 24:59 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

A podcast following up on Luke 1:1 asking the question, "What are the sources Luke is aware of when he is compiling his gospel?"

This week we're reading John's version of the call of the disciples as told in John 1:35-51. Unlike the Synoptic story of Jesus beckoning Peter, James, and John from their fishing boats, this version of the call of the disciples is more subtle and variable. Two disciples follow Jesus because they're curious, one because his brother invites him. One gets a direct call from Jesus and another is skeptical but goes along anyway. It doesn't matter how you receive the call of Jesus, we think, but just that you take the next step, however big or however small. “Come and see!” becomes a refrain in this text—but what do these new disciples see? They see Jesus, the kingdom of heaven come to earth, walking around and being human, not just teaching them but also showing them how to live a life, how to be human with deep authenticity that invites further relationship. How can we, too, embody that kind of life? Come and see, Jesus says. Come and see.

Dr. Leslie Baynes joins Chris to talk about her new book, Between Interpretation and Imagination: C.S. Lewis and the Bible.  Among other things, we discuss: Lewis' familiarity with (and attitude toward) the Bible, before and after his conversion. Biblical scholars (like Gore) who influenced Lewis' views of Scripture. Lewis and the doctrine of inerrancy The trouble with the liar/lunatic/Lord trilemma. John and the Synoptics. Biblical allusions in Narnia (and Lewis' other imaginative work). Also: Footnotes versus endnotes! Epigraphs! Bertie Wooster! Evangelion and Potatoes at Beaversdam! A big thank-you to Dr. Baynes for a great conversation. Click here to purchase her book. Questions? Comments? Concerns? Crumpets? Email me at inklingsvarietyhour@gmail.com   We'll have a few Christmas episodes (mostly rebroadcasts), but this marks the end of Season 5. We'll put a few more bonus episodes out in the next months, then pick back up in March with Season 6. Shameless self-promotion:  If, in the meantime, you feel starved for Pipkin-related content, you can feel free to buy the book Chris and his wife, Glencora, have written about celebrating the Twelve Days of Christmas: Twelve Tide. If you want a free, blog-based version, just go to 12tide.com, and feel free to sign up for our email list while you're at it.   Also, there's always this, from Chris' (or Dr. Pipkin's) recent King Arthur class. 

This week Dave and Jeff wrap up their discussion of John Wenham's fascinating, scholarly tour de force on the synoptic Gospels. Dealing with chapters 8 to 12, the conversation focuses on further considerations for Mark's Gospel, Ancient Testimony to Luke's Gospel, and these three, essential and concluding points: 1. How were the Gospels written? 2. Jesus-Tradition Oral and Written 3. When Were the Gospels Written? The answers might surprise you, based on patristic evidence, internal evidence, Qumran scroll evidence from 1972 – shedding light on Mark 6:52ff. – and the remarkable attestation in II Corinthians 8.8, that Luke is the brother who is "praised by all the churches for his service to the gospel." Wenham makes a persuasive argument that this refers to the composition of the third synoptic, and thus we have these dates according to the traditional form: Matthew was written before 40 A.D., in Hebrew; Mark was written no later than 45 A.D. in Rome; and Luke was written as early as 55 A.D. You won't want to miss these exciting conclusions. Also, be sure to check out our giveaway of the brand-new collected works of Aristotle by Hackett publishing, our sponsor. You can find it at this link.

This week Jeff and Dave continue their discussion of John Wenham's arguments against the hypothesis of Markan priority and the Q document as explaining the many similarities in the synoptic Gospels. Here they pick up with "external evidence" in chapter 5, after a concluding look at the internal evidence. Wenham argues in chapters 5 and following for the priority of Matthew, reestablishing the reliability of Papias and other church fathers like Irenaeus and Origen, in the overwhelming testimony that Matthew was first, and wrote Ἑβραΐδι διαλέκτῳ. Does this mean in a Semitic language like Hebrew or Aramaean – the traditional interpretation – or is the understanding commonly attributed to Eusebius correct, that Matthew wrote "in a Semitic style", but not necessarily in the Hebrew language? The arguments are complicated, and require very careful attention to sort the wheat from the chaff. Was Peter the inspiration for Mark's gospel? Was Peter in Rome, and if, so when? Come along for a careful look at a perennially interesting and pressing question, namely the relationship between the Gospels of Matthew, Mark, and Luke. Also, be sure to check out the giveaway of the brand-new collected works of Aristotle by Hackett publishing, our sponsor. You can find it at this link.

This week the guys dive into John Wenham's intriguing 1992 book Redating Matthew, Mark and Luke: A Fresh Assault on the Synoptic Problem. As they unpack the dense argument, see how Wenham challenges the generally accepted order of the synoptic gospel accounts (supposedly Mark and the mysterious “Q” come first) as well as the generally accepted “late” dates for each (beginning in the 60s-70s at the earliest).  Using close comparative readings as well as placing the texts in a strict historical context, Wenham builds a case for the traditional, patristic chronological order of the gospels as well as dates much closer to the events of the life of Christ. So, get your pericopes in order and be prepared to rethink everything you thought you knew about “oral tradition.”

In this episode we're joined by Professor Mark Goodacre, who is Professor in the Department of Religious Studies at Duke University and the author of The Fourth Synoptic Gospel: John's Knowledge of Matthew, Mark, and Luke (published by Eerdmans). In this episode we discuss Prof. Goodacre's thesis that John knew and used each of the Synoptic Gospels. We consider how NT scholarship came to view John as independent of the Synoptic, matters of dating and how that affects the thesis, as well as alternative proposals. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne, Rev. Dr. Chris Porter, and Dr. Logan Williams. Hosted on Acast. See acast.com/privacy for more information.

In this episode I talk with Dr. Mark Goodacre, professor of religious studies at Duke University, about his brand-new book The Fourth Synoptic Problem: John's Knowledge of Matthew, Mark, and Luke, where he argues that John knew and used the Synoptic narratives when composing his gospel. Mark explains the problems with the Q theory and why so many scholars have built a firewall between John and the Synoptics. We then explore why he believes John knew the Synoptics. John seems to presuppose the Synoptic narratives, turns Synoptic stories into speech, and dramatizes the Synoptic presentation of Jesus. We also discuss how John's Christology is in continuity with the Synoptics, how Goodacre's work impacts our understanding of the date and authorship of John, and helpful resources for people who want to learn more about the Synoptic problem.  Media Referenced:Mark Goodacre Website: https://markgoodacre.org/The NT Pod: https://podacre.blogspot.com/Buy The Fourth Synoptic Gospel: https://a.co/d/1QlHsV6Mark Goodacre YouTube: https://www.youtube.com/@podacreJames Barker interview: https://libertarianchristians.com/episode/ep-181-how-the-gospel-writers-copied-each-other-with-james-barker/Jesus and Divinity in the Gospels: https://libertarianchristians.com/episode/ep-213-jesus-the-divine-messiah-and-gospel-trajectories/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com. Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

Since the mid-twentieth century, it has been routine for scholars to see John as independent of the Synoptics – Matthew, Mark and Luke. Yet a recent book by Professor Mark Goodacre suggests that John should be read as the fourth and final 'Synoptic' gospel which knew and used all of the Synoptics. Join Helen and Lloyd in the Biblical Time Machine as they explore Goodacre's case. Learn about John's dramatic transformation of the Synoptics, the way his Gospel 'presupposes' the earlier texts, and the payoff of Goodacre's argument for John's authorship and date. Mark S. Goodacre is Professor of New Testament and Christian Origins in the Religious Studies Department at Duke University, North Carolina. He is the author of the classic volumes: The Case Against Q (2002) and Thomas and the Gospels (2012). His most recent book, fresh off the press, is The Fourth Synoptic Gospel: John's Knowledge of Matthew, Mark and Luke (Eerdmans, 2025),For more from Goodacre, check out his previous appearance on the Biblical Time Machine on SBL's Bible Odyssey and his own incredible NT Pod. SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travellers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson.

Equipping Hour | Synoptic Gospels | Resurrection and Ascension by OrlandoGrace

Equipping Hour | Synoptic Gospels | Arrest, Crucifixion, Burial by OrlandoGrace

Equipping Hour | Synoptic Gospels | Triumphal Entry by OrlandoGrace

Equipping Hour | Synoptic Gospels | The Transfiguration by OrlandoGrace

Equipping Hour | Synoptic Gospels | Jesus's Parables by OrlandoGrace

Equipping Hour | Synoptic Gospels | Sermon on the Mount/Plain by OrlandoGrace

In the second lecture of the 2025 Fall Retreat, the Rev. Dr. Jacob Rodriguez takes a close look at each of the Synoptic Gospels: Matthew, Mark, and Luke. He discusses how the apostolic kerygma (Jesus as Messiah, his substitutionary death, his resurrection, and that it all aligns with the Scriptures) appears in each.

The Gospel of John is a gospel of superabundance. The cosmic Christ made incarnate would of course yield an absolute superabundance of grace, love, and unity.What makes John's Gospel so distinct from the Synoptics? Why does it continue to draw readers into inexhaustible depths of meaning? In this conversation, theologian David Ford reflects on his two-decade journey writing a commentary on John. Together with Drew Collins, he explores John's unique blend of theology, history, and literary artistry, describing it as a “gospel of superabundance” that continually invites readers to trust, to reread, and to enter into deeper life with Christ. Together they explore themes of individuality and community; friendship and love; truth, reconciliation, and unity; the tandem vision of Jesus as both cosmic and intimate; Jesus's climactic prayer for unity in chapter 17. And ultimately the astonishing superabundance available in the person of Christ. Along the way, Ford reflects on his interfaith reading practices, his theological friendships, and the vital role of truth and love for Christian witness today.“There's always more in John's gospel … these big images of light and life in all its abundance.”Episode Highlights“It is a gospel for beginners. But also it's endlessly rich, endlessly deep.”“There's always more in John's gospel and he has these big images of light and, life in all its abundance.”“It all culminates in love. Father, I desire that those also you, whom you have given me, may be with me.”“On the cross, evil, suffering, sin, death happened to Jesus. But Jesus happens to evil, suffering, sin, death.”“We have to go deeper into God and Jesus, deeper into community, and deeper into the world.”Show NotesDavid Ford on writing a commentary on John over two decadesJohn's Gospel compared to the Synoptic Gospels (Matthew, Mark, Luke)John as theological history writing (Rudolf Schnackenburg)John's purpose statement in chapter 20: written so that you may trust“A gospel for beginners” with simple language and cosmic depthJohn as a gospel of superabundance: light, life, Spirit without measureJohn's focus on individuals: Nicodemus, Samaritan woman, man born blind, Martha, Mary, LazarusThe Beloved Disciple and John's communal authorshipFriendship, love, and unity in the Farewell Discourses (John 13–17)John 17 as the most profound chapter in ScriptureThe crisis of rewriting: scrapping 15 years of writing to begin anewScriptural reasoning with Jews, Muslims, and Christians on John's GospelWrestling with John 8 and the polemics against “the Jews”Reconciliation across divisionsJohn's vision of discipleship: learning, loving, praying, and living truthHelpful Links and ResourcesDavid Ford, The Gospel of John: A Theological CommentaryRudolf Schnackenburg, The Gospel According to St. JohnAbout David FordDavid F. Ford is Regius Professor of Divinity Emeritus at the University of Cambridge. He has written extensively on Christian theology, interfaith engagement, and scriptural reasoning. His most recent work is The Gospel of John: A Theological Commentary (Baker Academic, 2021). Ford is co-founder of the Cambridge Interfaith Programme and the Rose Castle Foundation.Production NotesThis podcast featured David FordInterview by Drew CollinsEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Macie Bridge, Alexa Rollow, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/giveThis episode was made possible in part by the generous support of the Tyndale House Foundation. For more information visit Tyndale.foundation.

Equipping Hour | Synoptic Gospels | Beginning of Ministry by OrlandoGrace

In this episode I discuss how the gospel writers develop both the messianic and divine identity of Jesus, building up from their sources. I discuss my preferred theory to the Synoptic problem, the Farrer Hypothesis. It postulates that Mark was the first written gospel, Matthew used Mark as a source and added his own material, and Luke used both Mark and Matthew as a source. I then explore a recent proposal made by James Barker who argues that John knew the Synoptic gospels. Advocating for the Farrer theory, he explores ‘Synoptic trajectories', showing how each successive evangelist developed their source material, and shows how the line runs through John, which was a creative rewriting of the Synoptics. I apply these theories to the opening verse of each gospel. Mark 1:1 acknowledges that Jesus is Messiah, possibly alludes to Genesis 1-2, and sets the beginning of Jesus' ministry with John the Baptist. Matthew agrees but pushes Jesus' origins back to David through Abraham while narrating the divine conception of Jesus. Luke further develops the divine and messianic Christology of Mark and Matthew, tracing Jesus' lineage back to Adam, boldly affirming his messianic status, and more extensively narrating Jesus' divine conception. John agrees with all of this and takes the final step, showing Jesus participating in creation while retaining his Davidic, Messianic Christology.  Media Referenced:James Barker interview: https://libertarianchristians.com/episode/ep-181-how-the-gospel-writers-copied-each-other-with-james-barker/Helen Bond interview: https://libertarianchristians.com/episode/ep-167-the-gospels-as-biography-with-helen-bond/Paul and Divine Christology: https://libertarianchristians.com/episode/ep-127-paul-believed-that-jesus-was-god-with-chris-bruno/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

Equipping Hour | Synoptic Gospels | Baptism and Temptation by OrlandoGrace

Equipping Hour | Synoptic Gospels | Birth Narrative by OrlandoGrace

Equipping Hour | Synoptic Gospels | Introduction by OrlandoGrace

In this episode of the Bible and Theology Matters podcast, Dr. Paul Weaver engages with Dr. David Allen Black to discuss the synoptic gospels, the synoptic problem, and the historical origins of the gospels. They explore the significance of external evidence, the role of the Church Fathers, and the implications of Markan priority. Dr. Black presents his fourfold gospel hypothesis, emphasizing the need for historical context in understanding the development of the gospels. The conversation also addresses common concerns regarding the reliability of the gospels and the importance of examining evidence critically.This video explores the **two source hypothesis** related to the origins of the Gospels in the Bible. The speaker explains how understanding this theory can impact the way people interpret biblical texts, and how it is related to the **synoptic problem**.-The term 'synoptic' means to view the gospels together.-The synoptic problem may not be a problem at all. -External evidence is often overlooked in gospel studies.-Markan priority is a dominant theory, but has its challenges. -The early church unanimously believed Matthew was the first gospel.-Historical context is crucial for understanding the gospels.-The Church Fathers provide valuable insights into gospel authorship.-The Q hypothesis is speculative and lacks concrete evidence.-The Christian faith is rooted in historical evidence.-Scholars should be approached with caution; personal investigation is essential.00:00 Introduction to the Podcast and Guest01:31 Understanding the Synoptic Gospels04:59 Exploring the Synoptic Problem05:19 Three Lines of Evidence for Gospel Order 08:32 Questioning Markan Priority10:39 Historical Context of Gospel Development17:50 The Role of Early Church Fathers24:11 The Fourfold Gospel Hypothesis28:08 Unity in the Early Church 29:09 Historical Context of the Gospels30:32 Occasional Nature of New Testament Letters31:58 The Role of the Gospels in Addressing Needs33:13 Critique of Markan Priority35:30 Historical Perspectives on Gospel Origins 36:57 The Importance of Church History39:24 The Enlightenment's Impact on Gospel Scholarship41:09 The Interconnectedness of Biblical Studies43:26 The Role of Language in Understanding the Gospels45:56 Different Styles and Purposes of Gospel Writers52:13 Addressing Lay Concerns about Gospel Reliability

In this conversation, Dr. Will Varner discusses his extensive research on the Gospels, particularly focusing on the authorship of the Gospels and the his belief that Matthew was written first (Matthew Priority rather than Markan Priority) and then Luke, and finally Mark. He explores the historical context of Gospel writing, the influence of higher criticism on the New Testament, and the significance of early church fathers like Papias and Irenaeus. Varner argues for a reevaluation of the traditional views on Gospel authorship, emphasizing the Jewish context of Matthew and the implications of these findings for contemporary biblical scholarship and bible study as well as exegesis and hermeneutics. In this conversation, Dr. William Varner and Dr. Paul Weaver delve into the complexities of the Gospels, particularly focusing on the relationship between Matthew and Mark. They discuss the implications of the unique details found in Mark's Gospel. The conversation also touches on the role of the Holy Spirit in guiding the authors, the debate between Matthew Priority and Mark Priority, and the influence of modern scholarship on these views. Varner recommends several resources for those interested in exploring Matthew Priority further, emphasizing the importance of understanding the Gospels in their historical and theological context.0:00 Introduction02:21 - Dr. Varner's Journey and Insights on the Gospels07:15 - Debating Markan vs. Matthean Priority12:31 - The Role of Early Church Fathers in Establishing Priority19:00 - Understanding Papias and the "Hebrew Dialect" 24:52 - The Synoptic Problem and Mutual Dependence31:03 - Exploring the Influence of Academia on Gospel Studies38:07 - Recommended Resources for Further Study

In this episode we're joined by Dr. James Barker, who is Associate Professor in the Department of History at Western Kentucky University and the author of Writing and Rewriting the Gospels: John and the Synoptics (published by Eerdmans). In this episode we discuss Dr. Barker's theory of Gospel development, which entails the idea that each of our canonical Gospels were aware of the previously written ones, meaning not only that Luke used Matthew, but moreover that John knew of each of the Synoptic Gospels. We discuss some of the evidence for this, the developmental implications of this insight for Christology, among other things, and much more. Team members on the episode from The Two Cities include: Dr. John Anthony Dunne, Rev. Dr. Chris Porter, and Dr. Kris Song. Get bonus content on Patreon Hosted on Acast. See acast.com/privacy for more information.

In this installment of our Vos Group series, Camden Bucey welcomes Lane Tipton back to the studio for an in-depth discussion on Geerhardus Vos's Biblical Theology (pp. 372–374), focusing on the Kingdom of God. Together, they explore how the concept of the kingdom is foundational to Jesus' public ministry and central to redemptive history. Drawing from Vos's text and the broader Reformed tradition, Lane and Camden unpack the eschatological character of the kingdom, its redemptive nature, and its Old Testament foundations. They trace how this theme unfolds from the prophets to the teachings of Christ, addressing modern misconceptions—ranging from liberal moralism to dispensational literalism—and emphasizing the kingdom's spiritual and heavenly dimensions. Listeners will gain fresh insight into key theological categories such as inaugurated eschatology, the continuity of redemptive history, and the contrast between earthly and heavenly expectations of the Messiah. Whether you're new to Vos or a long-time student of Reformed theology, this episode offers deep encouragement and clarity on a subject that lies at the very heart of Scripture. Chapters 00:07 Introduction 04:35 The Kingdom of God in the Ministry of Jesus 07:12 The Eschatological and Redemptive Nature of the Kingdom 19:08 Kingdom Language in John vs. Synoptics 28:01 Salvation, Discipleship, and the Call to Radical Obedience 34:19 Kingdom in the Old Testament: Present and Future Dimensions 40:59 Future Kingdom in the OT: Abstract, Historical, Messianic 45:57 Jewish Expectations vs. Jesus' Teaching on the Kingdom 52:13 Christ's Kingdom: Heavenly, Spiritual, and Redemptive 57:08 Conclusion Participants: Camden Bucey, Lane G. Tipton

Episode 127In Part 2 of our series on the Synoptic Problem, Zach presents the case for Markan priority—the view that Mark was the first Gospel written. We explore the literary, linguistic, and structural reasons many scholars believe Matthew and Luke used Mark as a source. The discussion also dives into the proposed existence of “Q,” a hypothetical sayings source that may explain the shared material between Matthew and Luke not found in Mark. How do these theories shape our understanding of the Gospel narratives—and why does it matter? Join us as we examine this influential view and continue our journey through the origins of the Gospels.Find our videocast here: https://youtu.be/G1bOibH5qe4Music from #Uppbeat (free for Creators!):⁠https://uppbeat.io/t/reakt-music/deep-stone⁠License code: 2QZOZ2YHZ5UTE7C8Find more Take 2 Theology content at https://take2pod.wordpress.com/

Episode 125In Part 1 of our two-part series on the Synoptic Problem, we begin with a big-picture overview of the issue: Why do Matthew, Mark, and Luke share so much in common—and where do they differ? Michael then presents the case for Matthean priority, drawing from D.A. Black's Why Four Gospels? He outlines a historical sequence where Matthew writes first, Luke follows with a chronological account under Paul's guidance in Caesarea, and Peter, to support Luke's Gospel, teaches from both Matthew and Luke in Rome. John Mark, serving as Peter's interpreter, later compiles these teachings into what becomes the Gospel of Mark.Find our videocast here: https://youtu.be/RxKXIS3SLEsMusic from #Uppbeat (free for Creators!):⁠https://uppbeat.io/t/reakt-music/deep-stone⁠License code: 2QZOZ2YHZ5UTE7C8Find more Take 2 Theology content at https://take2pod.wordpress.com/

One of the things I want to note about John's gospel this week is the unique perspective this gospel provides into the life of Jesus. The three other gospels in the Bible—Matthew, Mark, and Luke—are all known as the synoptic gospels. Synoptic is a greek term that simply means “same view.” In other words,…

Today, we begin the gospel of Mark, which is one of the three synoptic gospels. “Synoptic” basically means “seeing the same thing,” and the other two synoptic gospels are Matthew and Luke. Historical evidence from early church fathers tells us that the apostle Peter is the one who passed these reports on to his attendant and writer, John Mark. Mark's gospel is the shortest, but the most action-packed, as he includes a number of accounts and moves quickly from one scene to the next. connecting his stories with phrases like “immediately,” “just then” and “as soon as.” We also get a sense for how hectic life must have been for Jesus, as crowds push in around him demanding more and more of His time. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

We know the Synoptic gospels simplified their empty tomb narratives, so how did that affect their portrayal of the event? Why did Luke leave out the appearance of Jesus to the women? I also explore differences related to the Emmaus disciples narrative. Web: ThinkingtoBelieve.comEmail: ThinkingToBelieve@gmail.comFacebook: facebook.com/thinkingtobelieveTwitter & Gettr: @thinking2believTruth: @ThinkingToBelieveParler: @thinkingtobelieve

This is a Biblical Time Machine first—a historical reenactment of how the gospel writers wrote (and rewrote) the books of Mark, Matthew, Luke and John. Our guest James Barker made his own scrolls, wax tablets and ancient writing implements to see what the gospel-writing process was really like. It gave him all sorts of fascinating new insights into how the gospel authors worked and how they used and reused each other's material. You really have to check out James' terrific new book, Writing and Rewriting the Gospels: John and the Synoptics. JOIN US FOR THE BTM BOOK CLUBThe next meeting of the Biblical Time Machine Book Club will be Saturday, February 22 at 12pm Eastern / 5pm UK. We'll be discussing a fascinating scholarly article by Nathanael Vette, who was the guest on our episode about Judaism and the Gospels After 70 CE. To join us live, become a member of the Time Travelers Club!SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please consider supporting the show through the Time Travelers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos

In this episode I talk with Dr. James Barker, associate professor of New Testament at Western Kentucky University, who authored the brand-new book Writing and Rewriting the Gospels: John and the Synoptics, out now on Eerdmans. In this book Dr. Barker discusses the synoptic problem, the question of the literary relationship between Matthew, Mark, and Luke, and offers a defense of the Farrer hypothesis, which argues Mark was the first gospel to be written, Matthew used Mark, and Luke used both. He discusses ancient rhetorical techniques, writings styles and media, and the ‘trajectory' of editing. He then proposes that John both knew and used the synoptics, and that the development of early Christology helpfully illustrates the literary development of the gospels.    Media Referenced:Writing and Rewriting the Gospels: https://a.co/d/aQAdPq4James Barker Academia: https://wku.academia.edu/JamesBarker  The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com. Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the shows profile! Thanks!

The gospel of Mark is one of the three synoptic gospels, “Synoptic” basically means “seeing the same thing,” the other two of which are Matthew and Luke.  Historical evidence from early church fathers affirms that the apostle Peter is the one who passed these reports on to his attendant and writer, John Mark. Mark's gospel is the shortest, but the most action-packed, as he includes a number of accounts and moves quickly from one scene to the next. connecting his stories with phrases like “immediately,” “just then” and “as soon as.” We also get a sense for how hectic life must have been for Jesus, as crowds push in around him demanding more and more of His time.Mark 1 - 1:08 . Mark 2 - 8:01 . Mark 3 - 13:04 . Mark 4 - 18:13 . Psalm 17 - 24:59 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

NT Pod 104, "The Synoptic Translation Problem," looks at the issues of how English translations frequently mangle the agreements and disagreements between the Synoptic Gospels, and between the Synoptics and John. It is just over 15 minutes long. NT Pod 104: The Synoptic Translation Problem (mp3) Key texts: TBC! Feel free to leave your feedback below, on our Youtube channel, or on social media. Thanks to Ram2000, "Me and You", for the opening theme, released under a Creative Commons agreement.

What happened on the Cross? Why do Catholics insist so much on Mary? Can the moral life of the priest invalidate the Sacraments? This and more in today's edition of Called to Communion.

What happened on the Cross? Why do Catholics insist so much on Mary? Can the moral life of the priest invalidate the Sacraments? This and more in today's edition of Called to Communion.

In this episode: Temptation of Jesus, Synoptic gospels, gospel differences, how to read the gospels, biblical authority, bible errors, Adam and Jesus, Israel as Jesus, Israel as the son of God, power of the Spirit, Spirit-filled life, defeating temptation with scripture, Satan's strategies, the Word of God is vital. Become a supporter and get unlimited questions turned into podcasts at: www.patreon.com/theologyandapologetics YouTube Channel: Theology & Apologetics www.youtube.com/channel/UChoiZ46uyDZZY7W1K9UGAnw Instagram: www.instagram.com/theology.apologetics Websites: www.ezrafoundation.org www.theologyandapologetics.com

SpaceTime Series 27 Episode 136*Discovering the Origins of MagnetarsA groundbreaking study reveals that magnetars, highly magnetic neutron stars, are born from stellar mergers rather than single star supernova events. These findings, published in Nature, delve into the origins of fast radio bursts (FRBs), which are high-energy flashes releasing more energy in nanoseconds than half a billion suns. The research indicates that FRBs are more common in massive star-forming galaxies, suggesting a link to magnetars formed from stellar mergers. This discovery challenges previous assumptions about magnetar formation and sheds light on the dynamic processes in the universe.*Voyager 1 Approaches One Light Day from EarthNASA's Voyager 1 spacecraft is set to become the first human-made object to travel more than a light day's distance from Earth, a monumental 26 billion kilometers away. This historic milestone is expected in January 2027. Despite recent communication challenges due to a fault protection system glitch, engineers successfully reestablished contact. Voyager 1 and its twin, Voyager 2, continue their journey through interstellar space, providing invaluable data about the cosmos.*Australia Axes Vital Military Satellite Defense SystemIn a surprising move, the Australian government has canceled a crucial $7 billion satellite defense project. The JP9102 military satellite communications system, awarded to Lockheed Martin, was intended to enhance Australia's military communications amid growing regional tensions. The decision, amid geopolitical challenges, raises concerns about Australia's defense capabilities and secure communications network.The Science RobertA study highlights the significant carbon footprint of private jet users, who generate 500 times more CO2 than the average person. Meanwhile, research identifies 22 pesticides linked to prostate cancer, and a systematic review confirms no link between cell phone use and brain cancer. Plus, a fascinating look at how animals in the wild might consume alcohol from fermented fruits.www.spacetimewithstuartgary.comwww.bitesz.com

Tuesday, 29 October 2024   And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.  Matthew 4:18   “And Jesus, walking beside the Sea of the Galilee, He saw two brothers, Simon called Peter and Andrew his brother, casting a net into the sea - for they were fishers” (CG).   In the previous verse, it noted that Jesus began to preach, telling the people to reconsider because the kingdom of the heavens was at hand. With that noted, it next says, “And Jesus.”   The name of Jesus is not included in all of the ancient texts. Some believe it was inadvertently dropped out while others argue it was inadvertently added in or that it was inserted for clarity. As the subject has not changed, it is understood either way. Next, it says He was “walking beside the Sea of the Galilee.”   As noted before, the Galilee is a somewhat circular region. This sea is within that region. Thus, the use of the article before “Galilee” is appropriate. If there were a large body of water like this in the area of the Grand Canyon, we would call it “the sea of the Grand Canyon.”   Jesus was in the area conducting His ministry when “He saw two brothers, Simon called Peter and Andrew his brother.”   The name Simon equates to the Hebrew name Shimon. That comes from shama, to hear. Thus, it means something like Hearing or He Who Hears. Peter comes from petros, a small stone. Thus, the name means Stone or Rock. The name Andrew comes from the Greek word aner, a man, and thus it means something like Manly, Courageous, or Brave.   Although they are introduced into the narrative now, and it appears that the calling that lies ahead is almost sudden and out of the blue, this is hardly the case. By comparing the narrative found in John's gospel, these two are already well known to Jesus.   They were with John the Baptist in the area of Bethabara (John 1:28), John had proclaimed Jesus as the Lamb of God (John 1:29), one of John's disciples was Andrew (John 1:40), and they had come to believe that Jesus is the Messiah. When Andrew introduced Simon to Jesus, Jesus then named Simon Cephas which is Peter, the Rock (John 1:42).   From there, they went together to Cana in Galilee (John 2:1). This fills in some of the background information that the synoptic gospels skip over. Therefore, the abruptness of this account is actually smoothed out when the fuller picture is seen. As for Matthew's words, it says that these two were “casting a net into the sea.”   Here is a word found only this once in Scripture in some manuscripts, or it is found one more time (Mark 1:16) in other manuscripts, amphiblestron. It is derived from amphoteroi, both, and ballo, to cast. Vincent's Word Studies provides an explanation –   “...the casting-net, which, being cast over the shoulder, spreads into a circle (ἀμφὶ [amphi – both sides and thus “all around”]). The word is sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In Matthew 4:20, the word net again occurs, but representing a different Greek word (δίκτυον [diktuon]) which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Matthew 13:47, σαγήνη [sagene], the draw-net.”   These two were out tending to work when Jesus decided to formally call them into a new profession, one which would change the course of their lives and, indeed, the entire world as well as the entirety of human history. As for the reason they were casting this net, Matthew next says, “for they were fishers.”   Many translations say “fishermen.” This is technically correct because the word is in the masculine, speaking of the men. But for precision in translation, saying “fishers” avoids a problem that then appears in the next verse.   The word is halieus, coming from hals, salt. Thus, it would be used like the modern descriptor of a sailor, such as, “He is an old salt.” The meaning is that he has been a sailor for a long time. Even though the Sea of the Galilee is not a salt sea, the thought carries over to any in such a profession.   Life application: It is good to be well-versed in all four gospels before coming to conclusions about various events that take place. As noted in a previous commentary, having all of what is said in the four gospels lined up chronologically really helps to see what is going on.   From there, the life and ministry of Jesus and those with Him seem less abrupt. There is nothing like a rushed or forced narrative actually going on. However, each writer is providing information relevant to his purpose for writing. By giving information in a completely different style than the synoptic gospels, John's gospel changes the entire focus of what is being said and who it is being directed to.   Jesus, in the Synoptics, is being focused on as the Messiah of Israel who would come and fulfill the law. His words are directed to Israel under the law, even if some of what He says is in anticipation of the future, either for the church or for Israel in the millennium.   John, on the other hand, is addressing matters that speak of Jesus in a completely different way. Jesus is presented as the Christ of all people who is completing His mission in order to bring in a new spiritual realm for all people to join in. The words carry truths that are not limited to the Messiah's interactions with Israel nearly as much as the Synoptics.   Pay attention to these things and your theology on Christ and His life will be more properly directed to what is actually being conveyed.   O God, Your word is a treasure and a delight. We are so thankful that You can take men who fish and turn them into men who will use that ability in a spiritual way to accomplish great things. As this is so, we know that You can use us just as we are to do similar great things. Use us according to Your wisdom, and may we be willing to follow wherever You lead. Amen.  

The phrase "synoptic gospels" is thrown around a lot in Biblical scholarship, but what does it mean, and why are they important? Are they as similar as people seem to think, and what do non-academics get wrong about them? Today, Megan is joined by Dr. Mark Goodacre, professor of Religious Studies and expert in all things synoptic, to answer these questions and to investigate some of his favorite differences between these fascinating texts. 

Saturday, 28 September 2024   And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen.  Matthew 4:18   “And Jesus, walking beside the Sea of the Galilee, He saw two brothers, Simon called Peter and Andrew his brother, casting a net into the sea - for they were fishers” (CG).   In the previous verse, it noted that Jesus began to preach, telling the people to reconsider because the kingdom of the heavens was at hand. With that noted, it next says, “And Jesus.”   The name of Jesus is not included in all of the ancient texts. Some believe it was inadvertently dropped out while others argue it was inadvertently added in or that it was inserted for clarity. As the subject has not changed, it is understood either way. Next, it says He was “walking beside the Sea of the Galilee.”   As noted before, the Galilee is a somewhat circular region. This sea is within that region. Thus, the use of the article before “Galilee” is appropriate. If there were a large body of water like this in the area of the Grand Canyon, we would call it “the sea of the Grand Canyon.”   Jesus was in the area conducting His ministry when “He saw two brothers, Simon called Peter and Andrew his brother.”   The name Simon equates to the Hebrew name Shimon. That comes from shama, to hear. Thus, it means something like Hearing or He Who Hears. Peter comes from petros, a small stone. Thus, the name means Stone or Rock. The name Andrew comes from the Greek word aner, a man, and thus it means something like Manly, Courageous, or Brave.   Although they are introduced into the narrative now, and it appears that the calling that lies ahead is almost sudden and out of the blue, this is hardly the case. By comparing the narrative found in John's gospel, these two are already well known to Jesus.   They were with John the Baptist in the area of Bethabara (John 1:28), John had proclaimed Jesus as the Lamb of God (John 1:29), one of John's disciples was Andrew (John 1:40), and they had come to believe that Jesus is the Messiah. When Andrew introduced Simon to Jesus, Jesus then named Simon Cephas which is Peter, the Rock (John 1:42).   From there, they went together to Cana in Galilee (John 2:1). This fills in some of the background information that the synoptic gospels skip over. Therefore, the abruptness of this account is actually smoothed out when the fuller picture is seen. As for Matthew's words, it says that these two were “casting a net into the sea.”   Here is a word found only this once in Scripture in some manuscripts, or it is found one more time (Mark 1:16) in other manuscripts, amphiblestron. It is derived from amphoteroi, both, and ballo, to cast. Vincent's Word Studies provides an explanation –   “...the casting-net, which, being cast over the shoulder, spreads into a circle (ἀμφὶ [amphi – both sides and thus “all around”]). The word is sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In Matthew 4:20, the word net again occurs, but representing a different Greek word (δίκτυον [diktuon]) which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Matthew 13:47, σαγήνη [sagene], the draw-net.”   These two were out tending to work when Jesus decided to formally call them into a new profession, one which would change the course of their lives and, indeed, the entire world as well as the entirety of human history. As for the reason they were casting this net, Matthew next says, “for they were fishers.”   Many translations say “fishermen.” This is technically correct because the word is in the masculine, speaking of the men. But for precision in translation, saying “fishers” avoids a problem that then appears in the next verse.   The word is halieus, coming from hals, salt. Thus, it would be used like the modern descriptor of a sailor, such as, “He is an old salt.” The meaning is that he has been a sailor for a long time. Even though the Sea of the Galilee is not a salt sea, the thought carries over to any in such a profession.   Life application: It is good to be well-versed in all four gospels before coming to conclusions about various events that take place. As noted in a previous commentary, having all of what is said in the four gospels lined up chronologically really helps to see what is going on.   From there, the life and ministry of Jesus and those with Him seem less abrupt. There is nothing like a rushed or forced narrative actually going on. However, each writer is providing information relevant to his purpose for writing. By giving information in a completely different style than the synoptic gospels, John's gospel changes the entire focus of what is being said and who it is being directed to.   Jesus, in the Synoptics, is being focused on as the Messiah of Israel who would come and fulfill the law. His words are directed to Israel under the law, even if some of what He says is in anticipation of the future, either for the church or for Israel in the millennium.   John, on the other hand, is addressing matters that speak of Jesus in a completely different way. Jesus is presented as the Christ of all people who is completing His mission in order to bring in a new spiritual realm for all people to join in. The words carry truths that are not limited to the Messiah's interactions with Israel nearly as much as the Synoptics.   Pay attention to these things and your theology on Christ and His life will be more properly directed to what is actually being conveyed.   O God, Your word is a treasure and a delight. We are so thankful that You can take men who fish and turn them into men who will use that ability in a spiritual way to accomplish great things. As this is so, we know that You can use us just as we are to do similar great things. Use us according to Your wisdom, and may we be willing to follow wherever You lead. Amen.

7.23.24 | "A Synoptic Survey Of Tithing In The Bible" | Bishop R. L. Williams by The Rock Church of Fort Myers

Friends of the Rosary, The gospel reading for today is the marvelous healing of blind Bartimaeus (Mark 10.46–52) a story included in all three Synoptic gospels. "Son of David, have pity on me," was crying with insistence the blind man. Christ Jesus responded his call: "What do you want me to do for you?"Bartimaeus: "Master, I want to see." Jesus told him, "Go your way; your faith has saved you." "Immediately he received his sight and followed him on the way." The Lord is hearing our call and petition to see, like Bartimaeus. He heard the Lord say to him: "Come to me. Let yourself be built into a spiritual house. You are chosen. I have called you out of darkness." Ave Maria!Jesus, I Trust In You! Come, Holy Spirit, come! To Jesus through Mary! + Mikel Amigot | RosaryNetwork.com, New York • May 30, 2024, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables, and to those who sold doves he said, “Take these out of here, and stop making my Father's house a marketplace.” John 2:15–16All four Gospels speak of Jesus' cleansing of the Temple. However, there is a difference between the way this event is portrayed in the Synoptic Gospels (Matthew, Mark and Luke) and in the way it is portrayed in John's Gospel. John's Gospel places this event at the very beginning of Jesus' public ministry during the first of His three annual trips to Jerusalem for the Passover. This was His first attempt at cleansing the Temple. Jesus was also less severe in John's version of the story, stating only that the moneychangers had turned His Father's House into a “marketplace.” In the three Synoptic Gospels, this event takes place at the very end of Jesus' public ministry, less than a week before Jesus' death when He returned to Jerusalem for the last time. In those versions, Jesus was more severe, stating that the moneychangers had turned His Father's House into a “den of thieves” and not just a “marketplace.” In commenting upon the differences between John's version and the Synoptics, Saint Augustine and Saint Thomas Aquinas believe that they are two different occasions when a similar act of cleansing of the Temple took place.The Jewish Temple, at the time of Jesus' public ministry, was the place people traveled to each year for Passover to offer the sacrifice of a spotless lamb in commemoration of the first Passover in Egypt when God set the Jews free from slavery. During this annual celebration, Jewish families who traveled to Jerusalem would purchase a lamb for sacrifice. At the appointed time, they slaughtered the animal in the courtyard of the Temple and then presented it to the priest who gathered some of the blood and sprinkled it on the altar, and then removed the skin, organs and fat to be burned in sacrifice. The meat was returned to the family and roasted on a pomegranate branch so that they could feast on it as they recalled the saving action God granted their ancestors in Egypt. Today, we see the Jewish Temple as a symbol and prefiguration of Christ, the New Temple Who is also the priest and the Lamb of Sacrifice. Recall, also, that at Jesus' death, the veil of the Temple was torn in two, opening it up to the whole world so that all may share in the Sacrifice of the Lamb of God. We are now invited into this Holy of Holies to share in the new life of grace accomplished by His Sacrifice. Since the grace of this Sacrifice of our Lord enters into each and every heart that believes, to cleanse and purify, then every person receiving this grace becomes a new dwelling place of God, a member of His new Temple, the Body of Christ.When Jesus came to the Passover feast and witnessed the buying and selling of these animals in the Temple, He drove them out with much zeal. It was clear that this holy celebration of the Passover had become less of a celebration of faith and more of a marketplace for profit. Jesus' action is also a symbol of the zeal with which He now seeks to cleanse the temple of your soul. At first, when sin and disorder pervade our souls, our Lord may take the approach of a gentle rebuke, as He did in His first cleansing of the Temple in John's Gospel. If we persist in our sins, then our Lord will become more zealous in His cleansing as He was in His final attempt to cleanse the Temple the week before He died.Reflect, today, upon this twofold cleansing of the Temple in Jerusalem by our Lord and apply Jesus' sacred actions today to your own soul. Are there new sins that you have fallen into recently that require a gentle rebuke from our Lord? Are there sins that Jesus has been revealing to you for years now that you obstinately persist in? Allow Him to rebuke you in love and to cleanse you so that His saving Sacrifice as the Lamb of God will indeed purify you, and allow His judgment and wrath to “passover” you this Lent.My cleansing Lord, You cleansed the Temple of Jerusalem not once, but twice. Your zeal for its purity of worship was clear. Please come and make my soul Your dwelling place today and cleanse me of all sin. Please help me to especially see any ways that I have remained obstinate in my sin, and please cleanse those sins with much vigor. Jesus, I trust in You. Source of content: catholic-daily-reflections.comCopyright © 2024 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.Featured image above: Christ Cleansing the Temple, via flickr

Mark 1 - 1:08 . Mark 2 - 8:01 . Mark 3 - 13:04 . Mark 4 - 18:13 . Psalm 17 - 24:59 . The gospel of Mark is one of the three synoptic gospels, “Synoptic” basically means “seeing the same thing,” the other two of which are Matthew and Luke.  Historical evidence from early church fathers affirms that the apostle Peter is the one who passed these reports on to his attendant and writer, John Mark. Mark's gospel is the shortest, but the most action-packed, as he includes a number of accounts and moves quickly from one scene to the next. connecting his stories with phrases like “immediately,” “just then” and “as soon as.” We also get a sense for how hectic life must have been for Jesus, as crowds push in around him demanding more and more of His time. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Questions Covered: 02:28 – What was the thorn in Paul's side? 06:48 – When I cited John 20: 21-23 as clear evidence for sacramental confession, a protestant made a claim that the power granted by Christ in those passages died with the apostles. 13:10 – At Pentecost, tongues of fire rested on those present, and they spoke in foreign languages (foreign tongues). Is this a play on words? In other languages, especially in Greek, is the word for an anatomical tongue, the same as the word for a slice of fire? Even without a play on words, the coming (from unknown source) of fire often signified the presence of God, so the point of the phenomenon doesn't rely on the (at least in English) play on words. Does it? 16:07 – My husband died in June of brain cancer 5 months after diagnosis. So many good people keep telling me that “he's in a better place.” Why do they say that when it should be obvious that he should be with me? I understand that we can't know for certain where a soul goes after death. How do I respond to this? It makes me angry at how easily people toss that cliché out to a woman who is grieving the death of her husband. 22:04 – Does the Church have a preferred stance on Darwinism vs Lamarckism? 33:36 – The Bible IS a Catholic book. Right. Besides dropping the Deuterocanonical Books, have Protestants in the English-speaking world “mistranslated” words? Like the word Tradition which, in Spanish versions is translated as tradition when is in a negative sense (tradition of men) and teaching when it's favorable. Is there any in English? 40:25 – Jimmy Buffett’s song Coastal Confessions has a line “Bless me father for I have sinned, given the chance I’ll probably do it again.” Would this make the confession null since it seems Jimmy hasn’t fully repented or is it just honestly/humility? 46:00 – Where did your Mexican serape blanket that you drape over your chair come from? 50:44 – What do you think about the Gospel of the Hebrews? Later patchwork of reworked quotes from the Synoptics? Something contemporary with the Synoptics? A Hebrew version of Matthew? Could it ever be rediscovered? …