Podcasts about Synoptics

Welcome to the Grace in Focus podcast. Today, Bob Wilkin and Sam Marr will respond to a question about the absence of the saving message in the synoptic gospels. Why is this so and why is this an important question? – Thanks for listening & never miss an episode of the Grace in Focus podcast!

Rethink Mission is a historically grounded podcast hosted by Dr. Mike Brown that reexamines early Christianity by beginning with lived communities, shared memory, and received tradition rather than later institutions or isolated texts. Focusing on what the series calls primitive Christian mission, the podcast challenges popular skeptical narratives that portray Christianity as a late textual invention or a belief system fabricated through copying and doctrinal manipulation. Drawing on early Christian writings, archaeological evidence, and historical method, the series argues that Christian belief and worship preceded the New Testament texts and that these writings functioned as occasional documents addressing real communities that already shared a coherent faith. Episodes explore the role of communal memory, apostolic authority, early creeds, and high Christology, showing that core Christian convictions—such as the worship of Jesus as Lord, belief in the resurrection, and continuity with Jewish Scripture—were established very early and received rather than invented by figures like Paul. By integrating theology, history, and philosophy, Rethink Mission offers listeners a disciplined alternative to both naïve faith and reductionist skepticism, inviting a deeper understanding of how Christianity emerged, spread, and sustained itself in the ancient world.Episode 2:  A look at the Synoptic Gospels. 

Today on the podcast, we talk with Dr Ryan Meyer about the Synoptic Problem in the gospels. Learn more about DBTSLearn more about the Rice Lecture SeriesDownload the synoptic chart here.

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

Running Grave, book Seven of the ten novel Cormoran Strike murder mystery series by Joanne Murray (‘J. K. Rowling') writing as ‘Robert Galbraith,' is what the author described as her “cult novel.” The cult in question is the Universal Humanitarian Church led by Jonathan Wace; the Strike-Ellacott Agency is hired by a father to rescue his youngest son who has disappeared into the UHC's Chapman Farm property. Robin Ellacott successfully infiltrates the compound and she and the young man escape.Soon after Robin's near-thing deliverance and return to London, Strike attends a UHC rally in that city with hopes that he will be spotted by Wace and invited to meet back-stage. ‘Papa J' takes the bait and he and Strike square off in the cult leader's dressing room. Strike reveals much of what Robin and he have learned about the UHC's criminal past and present in that verbal confrontation. Strike exits only after delivering a warning; stay away from his partner or “I will burn your church to the f*****g ground” (Part 8, chapter 112, 808; italics in original).In the midst of this tense back-and-forth between private detective and religious guru, Strike thrice mentions a book published in 1930, Who Moved the Stone?, a relatively short work of popular Christian apologetics:‘I see you're one of those who prides themselves on disrespecting rites, mysteries, and religious observance,' said Wace, smiling again. ‘I shall pray for you, Cormoran. I mean that sincerely.'‘I'll tell you one book I've read, that's right up your street,' said Strike. ‘Came across it in a Christian mission where I was spending a night, just outside Nairobi. This was when I was still in the army. I'd drunk too much coffee, and there were only two books in the room, and it was late, and I didn't think I'd be able to make much of a dent in the Bible, so I went for Who Moved the Stone? by Frank Morison. Have you read it?'‘I've heard of it,' said Wace, sitting back in his chair, still smiling. ‘We recognise Jesus Christ as an important emissary of the Blessed Divinity, though, of course, he's not the only one.'‘Oh, he had nothing on you, obviously,' said Strike. ‘Anyway, Morison was a non-believer who set out to prove the resurrection never happened. He did an in-depth investigation into the events surrounding Jesus' death, drawing on as many historical sources as he could find, and as a direct result, was converted to Christianity. You see what I'm driving at?'‘I'm afraid not,' said Wace.‘What questions d'you think Morison would've wanted answered, if he set out to disprove the legend of the Drowned Prophet?' (805)This calling into question of the UHC's historical claim to other-worldly power causes those of Wace's inner-circle minions to chafe and counter with traditional Oriental wisdom about wrestling with pigs. Strike again alludes to Morison's book:‘Is that from the I Ching?' asked Strike, looking from Zhou to Mazu. ‘Funnily enough, I've got a few questions on the subject of degradation, if you'd rather hear those? No?' he said, when nobody answered. ‘Back to what I was saying, then.'‘Let's suppose I fancy writing the new Who Moved the Stone? – working title, “Why Paddle in the North Sea at Five a.m.?” As a sceptical investigator of the miraculous ascension into heaven of Daiyu, I think I'd start with how Cherie knew Jordan Reaney would oversleep that morning. Then I'd be finding out why Daiyu was wearing a dress that made her as visible as possible in the dark, why she drowned off exactly the same stretch of beach as your first wife and – parallels with Who Moved the Stone? here – I'd want to know where the body went. But unlike Morison, I might include a chapter on Birmingham' (805-806).John Granger and Nick Jeffery, as part of their Kanreki celebration of Rowling-Galbraith's 60th birthday last July, discussed Texts-Within-the-Text as a Golden Thread that runs through all of the author's work. Most of those embedded texts, though, are of Rowling's invention, e.g., Dumbledore's Chocolate Frog Card, Tales of Beedle the Bard, Bombyx Mori, The Predictions of Tycho Dodonus, Wace's The Answer, etc. It's fairly rare for Rowling-Galbraith to drop a reference to a real world book even in the relatively non-magical Strike series.In addition to the I Ching, however, Running Grave has Prudence Donleavy recommend two psychology texts to Robin (Lifton's Thought Reform and the Psychology of Totalism: A Study of Brain Washing in China and Hassan's Combatting Cult Mind Control: Protection, Rescue, and Recovery from Destructive Cults) in addition to Strike's weaponization of Morison's Who Moved the Stone?John and Nick chose to discuss Who Moved the Stone? this week rather than an embedded text that works as a template (cf., Aurora Leigh) or a Rowling favorite-book that shaped her perspective (e.g., I Capture the Castle) or a real-world book tied to the plot of Hallmarked Man (Bridge to Light, Pike's Morals and Dogma) because it seemed to connect the dots of several recent Rowling revelations:* the “God-shaped vacuum” tweet; * the unforced admission that she suffers from VWD, a blood-clotting disorder; * the search for the coming Big Twist in the final books of the Strike series;* the Psalter charm on the Strike9 Christmas gift bracelet-of-clues; * the Church of St Giles in the Fields' existence and its incredible absence from the first eight Strike books despite its overshadowing Denmark Street; and* the absence of Strike-series parallels to the Christian content and meaning of the Potter series, especially with respect to the Struggle to Believe in Deathly Hallows.For reasons the two discuss, all the above are pointers to possible Christian content of Strike books nine and ten, even that this content will be a substantial part of the mind-bending surprise finish to the series, namely, Strike's transformation from a skeptic with respect to all things religious to believer. What bigger clue has Rowling presented in the series for that possibility than Strike's confronting a religious “fraud and hypocrite” (799) with a book by an English skeptic about the evidence for belief in Christ's Resurrection from the dead?Nick and John discuss both Who Moved the Stone? itself, its use in Running Grave in the Strike-Wace confrontation, and its possible meaning as a pointer to revelations and transformations to come:1. Why is a Rowling Reader interested in Frank Morison's Who Moved the Stone? ? 2. Who was ‘Frank Morison‘? What is the story behind the writing of Who Moved the Stone? ? What place does it have, if any, in UK Christian apologetics?3. Do you think there are echoes of ‘Morison's conclusions in the Passion parts of Dorothy Sayers' Man Born to be King series for the BBC (1941)? 4. Chesterton per Wikipedia wrote in his review of Stone that he had been “under the impression it was a detective story” when he picked it up; how much does it read like a murder mystery, something akin to how Strike might sift through the evidence of a case?5. Five instances of deductive insights Ross-Morison offers by reasoning that even most Christian believers would have considered —6. A compare-and-contrast exercise of different perspectives -- John, believer, familiar with passion gospels; Nick, seeker, not so much -- how did their reading experiences differ?7. Why would Rowling-Galbraith have Strike mention this book, one that fosters conversions to Christian faith, in his face-to-face meeting with a religious charlatan? Shouldn't he be belittling faith at that point?8. If there is a single ‘keyword' in Stone, John believes it is “vacancy.” Nick and John discuss (1) the possibility that Rowling may have read this book as a young person and been struck by the God-shaped “vacancy” or “Vacuum” in her own life and (2) whether it could have been an influence on the Casual Vacancy title. They review Rowling comments about “the light of God shining from every soul” in her Vacancy interviews.9 - John expresses his bewilderment that Robin and Cormoran have never discussed their faith backgrounds or lack of one in the course of their relationship, especially in light of their UHC cult experiences and Talbot's True Book with its occult and Christian content. Nick explains the fall out of the English Civil War to John.10. Could Strike's familiarity with and seeming sympathy with the arguments of Stone a place-marker for future conversations about faith, not to mention revelations of why both Strike and Robin are so casual about the vacancy of a spiritual dimension in their lives?The remarkable take-away from this conversation was a discussion of the possibility that Rowling's tweeted ‘Psyche Ascendant' suggests the imminent death of Robin Ellacott in Strike 9 with Strike 10 being fallout of that death in the life of Cormoran Strike. ‘Fall out' meaning Strike will learn the truth about all the questions to which he mistakenly thought he knew the answers — the suicides of his mother and Charlotte Campbell-Ross, the character of Jonny Rokeby, Ryan Murphy's real motivation for pursuing Robin Ellacott, Cormoran's relationships with his half-sister Lucy and “oldest mate” Dave Polworth — as well as ‘Who Killed the Better Half of the Strike Ellacott Detective Agency?'John thinks the revelations coupled with Strike's grief may drive him to his knees in St Giles in the Fields Church, a ‘Digging Dobby's Grave on Easter morning' parallel. Make your case in the comment boxes below if you think that he has lost his mind somewhere on the drive east from Oklahoma to the Carolinas.The Granger family is now well settled in their South Carolina bungalow and Hogwarts Professor will be posting with regularity. Nick and John thank you for your patience and for your support!Links to Sources and Subjects Mentioned in Conversation:‘A Ring Reading of Running Grave, Part Eight' (John Granger)Who Moved the Stone? by Frank Morison (Amazon)‘Albert Henry Ross' aka ‘Frank Morison' (Wikipedia)‘Frank Morison and Who Moved the Stone? Advertiser, Novelist, Apologist, Spy' (Philip Johnson, Lecturer, Morling College, New South Wales, 2018)* Most of the information that Nick and John shared about Ross/Morison and his book Who Moved the Stone? came from this carefully researched paper.‘Philip Johnson' UC Berkeley Law Professor, author Darwin on Trial (Wikipedia)Darwin Retried: An Appeal to Reason (Norman MacBeth)Dorothy Sayers' Man Born to be King series for the BBC (1941)?G. K. Chesterton review of Who Moved the Stone? in The Illustrated London News (5 April 1930)‘Reading Troubled Blood as a Medieval Moral Play and Allegory:' Roy Phipps the “bloody bleeder” as King Philip of Spain (John Granger)‘Justin Martyr and the Fourth Gospel' (Fr John Romanides, 1958, on the relationship of the Synoptic Gospels and the Gospel According to St John)An examination of the Biblical sources reveals the fact that underlying the New Testament is the catechetical principle that one is able to discern the will and acts of God only according to the measure and degree in which he has been liberated from demonic influences and by spiritual exercise learns to distinguish between divine and satanic energies. This liberation is accomplished in Christ by the power of the Spirit but its effect on man is not automatic. Where it does begin its process is generally gradual as is evident in the tardy way in which the Apostles came to a full understanding of the way the kingdom of God had come upon them. Failure to understand and partake of the mysteries of the kingdom is attributed to continuance in the ways of Satan (e.g., Mtth. 13, 1-23; Mk. 4, 1-20; Lk. 8, 4-15; II Cor. 4, 3-4).Before a person was admitted to baptism, he had to be instructed in the old Testament revelations of the divine activities as well as in the ways of satan. Otherwise, he would continue being blinded by the devil and would be in danger of confounding divine and satanic activities as happened in the case of the Jews who went so far as to say that Jesus cast out demons by the power of Belzebub (Mtth. 12, 22-37; Mk. 3, 22-30; Lk. 11, 14-23). This is the blasphemy against the Spirit which cannot be forgiven. Those who are not able to recognize the energies of God are those who by hearing hear but do not understand and seeing see but do not discern (Is. 6, 9; Mtth. 13, 14; Mk. 4,12; Lk. 8, 10; John 12, 40; Acts 28, 26 ff.). The fourth gospel is a continuous play on the divinity of Christ as witnessed to by the divine activities which He shares in common with the Father and the Spirit and which are eventually understood by those who are defeating the devil but continuously misunderstood by those blinded by the prince of darkness. The fourth gospel is understood only by those who have been previously exercised in the discernment of the saving and sanctifying acts of God in both the Old Testament and Synoptic tradition, apart from whose soteriological presuppositions it is totally meaningless.Contemporary Case for Religious Belief in General:Believe: Why Everyone Should Be ReligiousAdvice to the Serious SeekerWhy Religion Matters: The Fate of the Human Spirit in an Age of DisbeliefThe Last Superstition: A Refutation of the New AtheismAtheist Delusions: The Christian Revolution and Its Fashionable EnemiesSeven Christian Apologetics ClassicsThe Case for Christ (Movie version!)Evidence that Demands a Verdict: Life Changing Truth for a Skeptical WorldMere Christianity (C. S. Lewis)Handbook of Christian ApologeticsExposing Myths about ChristianityDid the Resurrection Happen?Elements of Faith: An Introduction to Orthodox TheologyHogwarts Professor is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit hogwartsprofessor.substack.com/subscribe

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?"

Series: Embracing Our Identity as SonsService: Sun PMType: Bible ClassSpeaker: Terry SlackWe look at the sonship of Jesus by way of numerous "cameos" found in the Synoptic gospels.

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

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.

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

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? …