WEBVTT

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 My friend Mike is coming up. He will be speaking to us.

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 And Mike is a very good Christian brother.

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 He's an ordinary man.

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 And that's not a put-down.

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 He's an ordinary man.

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 And God has put in his heart a desire to develop competencies in ancient languages.

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 He is now a professor of New Testament at Houston Christian University.

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 He speaks, has been speaking widely for at least two decades,

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 both debating and speaking and lecturing on why it is that we can trust the New Testament documents are reliable,

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 why we can trust that when I say, if you come to this church, you'll often hear me say that when reading Mark,

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 we're reading an ancient biography of Jesus based on eyewitness testimony that tells the true story of Jesus.

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 And is that something that it's valid for me to say?

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 Well, guys like Mike help to provide the intellectual underpinning to show that, in fact,

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 the most reasonable way to understand the Gospels, and I mean that literally,

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 like in the old-fashioned word of literally, that, in fact, contrary to the opinion of the world,

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 the most reasonable way to understand Matthew, Mark, and Luke, and John,

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 is that you're reading accurate biographies of Jesus based on eyewitness testimony,

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 completed when there were many eyewitnesses around to challenge whether or not it was a true telling of the story.

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 So it's a great pleasure for me to have Mike come and speak to us.

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 And, brother, if I could just pray for you before you speak, that would be wonderful.

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 Let's just bow our heads in prayer.

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 Father, we thank you for the gifts that you have bestowed upon this ordinary man.

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 Father, we ask that your Holy Spirit anoint him as he speaks, that you anoint our ears as we listen.

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 And we ask, Father, that you would lead us and guide us into all truth.

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 We ask, Father, that you bless him as he speaks, you bless him as he writes, you bless him as he travels,

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 you bless him as a husband and as a dad and a grandfather.

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 And we ask your blessing upon us as well.

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 And this we ask in the name of Jesus, your Son and our Savior.

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 Amen.

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 Welcome, Mike.

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 Thank you, brother.

00:02:24.759 --> 00:02:26.000
 Thank you, George.

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 I love George.

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 We've known each other for several years now.

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 And I really admire the guy.

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 And he's just an amazing person.

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 And I'm really super impressed that he can do 1,200 push-ups a day.

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 It's just amazing.

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 I've never met anyone who could do that.

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 He's not shown me.

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 So, you know, I need some evidence.

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 Come on, George.

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 Let's see it.

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 Give me 30, brother.

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 So we're going to ask the question, why are there differences in the Gospels?

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 Now, why is that an important question?

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 Well, Gary Habermas is a mentor of mine.

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 And he has said he studied the resurrection of Jesus and what scholars have said about it

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 and what they think about different items related to the resurrection.

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 He has studied that for about as long as I've been alive.

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 I asked him last week.

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 I'm 61.

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 He's been studying it for about 60 years.

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 So he knows more about it.

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 In fact, I would say he knows more.

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 There's only one person who knows more about the resurrection of Jesus than Gary Habermas.

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 And that's Jesus.

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 And he says that over the years, the number one objection to the resurrection of Jesus

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 is contradictions in the Gospels.

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 And you'll have skeptics like Bart Ehrman, who's probably the most influential skeptical

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 New Testament scholar in the world today.

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 And he, I mean, his goal really is to just tear down the faith.

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 He writes books.

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 He lectures and speaks on this and debates on this.

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 That seems to be his objective.

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 So he has a little shtick that he does in a lot of his lectures.

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 He'll say, well, when we come to, let's just say, the crucifixion narratives,

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 what do we have there?

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 Well, was Jesus crucified at 9 a.m., like Mark says,

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 or was it just afternoon, like John says?

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 Well, it depends which Gospel you read.

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 And he's crucified between two thieves.

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 Did both thieves curse him, as Mark says, or did one thief repent, as Luke says?

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 Well, it depends which Gospel you read.

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 And did the temple veil split before Jesus died or after?

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 Well, it depends which Gospel you read.

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 And then was Jesus crucified before the Passover meal, like John says,

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 or was it afterward, like Matthew, Mark, and Luke say?

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 Well, it depends which Gospel you read.

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 And that's just the death of Jesus.

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 When we come to the resurrection of Jesus,

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 how many women went to the tomb?

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 Was it just Mary Magdalene, as John says,

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 or was it multiple women, like the other Gospels?

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 Well, it depends which Gospel you read.

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 When they got there, how many angels did they see?

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 One or two?

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 It depends which Gospel you read.

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 Where did Jesus first appear to his group of male disciples?

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 Was it in Galilee or was it in Jerusalem?

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 It depends which Gospel you read.

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 And by the time he gets through saying all these,

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 every conservative Christian in the audience is thinking,

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 oh, please, that can't be the case.

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 Well, it is the case, although they're not necessarily contradictions.

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 But it is the case that we have these surface differences,

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 surface discrepancies.

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 So what is going on here?

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 Well, in my journey to look at this,

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 and I saw a lot of Christians were really troubled by these discrepancies.

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 Now, they used to trouble me,

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 but when you get to the point where you recognize

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 if Jesus rose from the dead and you see the evidence that he actually did,

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 and you're saying it's not just a matter of faith,

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 there's really good historical evidence to suggest that Jesus rose from the dead.

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 You say, well, if Jesus rose from the dead,

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 it's game, set, match, Christianity's true, period.

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 And once you recognize that, you come to the conclusion that,

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 well, even if there are some actual errors in the Gospels,

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 Christianity is still true.

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 And the reason being is because if Jesus rose from the dead,

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 it happened in either April of 30 or April of 33.

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 Scholars are split 50-50 on this.

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 If Jesus rose from the dead, Christianity's true.

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 Well, the first Gospel isn't written until a minimum of 20 years later.

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 So was Christianity true five years after the Resurrection?

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 Ten years? Fifteen?

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 Nineteen years and eleven months after the Resurrection?

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 Was it true even one day before Mark published his first Gospel?

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 Well, yeah, of course it is.

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 Well, if Mark actually had some errors in it,

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 would that negate the truth of Christianity?

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 Well, of course not,

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 because it was true for all those years,

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 the decades prior to Mark even wrote.

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 So I think we put too much in this,

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 and we let the skeptics guide the game and how we're to think.

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 Like, if there's one error in the Bible, we can't trust it at all.

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 And that's just poor reasoning.

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 It's poor thinking.

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 It's poor logic.

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 But nevertheless,

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 differences in the Gospels is something that does trouble a lot of Christians.

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 And so I started to look at it and say,

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 well, what's going on here?

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 I wasn't satisfied with a lot of the harmonizations that were taking place.

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 It seemed to me that a lot of them were really stretching it.

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 It was like they were subjecting the Gospels to hermeneutical waterboarding

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 until they told the person what they want to hear.

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 And that's not treating the Gospel text with respect.

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 It's just trying to treat your own view with respect.

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 So what are we to do with these Gospel differences?

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 What's the best way of viewing them?

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 Well, most scholars today recognize...

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 Well, let me just ask you some questions first.

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 Which genre are the Gospels?

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 Now, if you were going to write an account of an important person,

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 what genre would you use?

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 Would you use horror fiction, poetry, or biography?

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 Well, obviously you'd use biography.

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 Now, let's say that you are a biographer in the first century,

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 writing about a person who had lived in the first century,

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 and you're writing to people living in the first century.

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 Would you use the literary conventions in play in the first century,

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 or those that would not come into play until more than a thousand years later?

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 Well, the answer to that is obvious as well.

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 You'd use the literary conventions in play in the first century.

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 So I think the problem is that we read the Gospels through a wrong lens.

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 We read them as though they were written in the 21st century.

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 And we just assume that the rules for writing ancient biography

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 were the same for writing modern biography.

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 It's a fallacy called unbroken historical continuity.

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 It's kind of like when you look at some medieval paintings of Jesus,

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 and he's wearing medieval clothing, and so are the Roman soldiers and everybody else.

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 They're wearing the kind of clothes that they wore in the 15th century.

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 And it's like, no, it didn't look like that.

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 And it's like, well, we're assuming that the rules for writing biography were the same in the first century.

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 Well, they weren't.

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 And ancient biographers were allowed a bit of flexibility,

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 a lot of which we use today in our everyday, ordinary conversations.

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 Sometimes they went further than that.

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 But when we read the Gospels through the lens of ancient biography,

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 we find a lot more comes into focus.

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 So let me give you some reasons for believing the Gospels are ancient biographies.

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 I'm going to just come out here a little bit.

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 So in ancient biographies, the focus is on a main character rather than an era, an event, or a government.

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 So if you're going to write on an era, a main event, or a government, that's called a history.

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 But if you're focusing on a single character, that's going to be a biography.

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 I think we can all understand that.

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 But here's something else, or something that happens in ancient biography that's not in modern biography.

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 In modern biography, they talk about the birth of the individual,

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 and then things that happened during that person's childhood,

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 and their education, and in their family,

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 that shaped them to become the person that they are.

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 So that would be like the psychological reasons they became who they are.

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 In antiquity, they didn't do things that way.

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 They didn't try to guess what in their background made them the person they were.

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 They believed, falsely, but they believed that a person always had that character.

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 They were born with that character, and it was through their life that it became more and more manifested,

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 the kind of person they are.

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 So talk about their childhood was irrelevant.

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 And so what we typically find in ancient biographies is it talks about their family ancestry,

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 their family line, and then, boom,

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 it launches right into the inauguration of their public ministry,

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 or public service, be it as a military person,

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 or a politician, or a philosopher, or a religious leader.

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 It's from their childhood, boom, into the inauguration of their public life.

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 And that is why we don't have a lot about Jesus in his childhood,

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 except for one short story of when he was 12 years old.

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 We don't know anything about Jesus' childhood.

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 And we wonder why.

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 Well, it's because it's ancient biography.

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 In ancient biographies,

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 they're all about the same length,

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 somewhere between 10,000 to 25,000 words.

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 Sometimes they're longer.

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 In an autobiography written by Josephus,

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 it's actually 80,000 words.

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 But that was very unusual,

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 and of course we can understand why.

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 Josephus knew a whole lot more about his own life

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 than we know about the lives of people that aren't ourselves.

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 You're going to be able to write,

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 have a lot more content if you're writing an autobiography

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 than if you're writing a biography of someone else.

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 And then here's something different about ancient biographies.

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 The main subject's character is illuminated through their words and deeds.

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 So you have Plutarch.

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 Let's see if I got that here.

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 Okay, I don't.

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 But in Plutarch,

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 in his life of Alexander the Great,

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 he says that,

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 please don't get upset with me

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 if I'm not mentioning a whole lot of different acts

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 that Alexander did,

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 where battles in which thousands fall,

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 and other great deeds.

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 He says,

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 because this is not a history,

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 it's a biography.

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 And so he said,

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 I'm going to illuminate who he is,

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 his character through his words and deeds.

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 It's the most famous passage in Plutarch's lives.

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 This is,

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 and there are other statements like this

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 in other ancient historical literature.

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 So that's going to be the purpose of ancient biography.

00:13:28.279 --> 00:13:28.519
 Now,

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 when we come to the Gospels as ancient biographies,

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 and we view them through that lens,

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 it's amazing what comes into focus.

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 I remember reading Gospel of Mark

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 and thinking,

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 all right,

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 it's ancient biography,

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 and then things just jumped out at me

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 that I never saw before.

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 For example,

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 Jesus' divinity in Mark.

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 Look at how Mark's Gospel starts off.

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 As Isaiah the prophet said,

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 the voice of one crying in the wilderness,

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 prepare the way of the Lord,

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 make straight his paths.

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 Well,

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 you'd think it'd be Jesus in that context

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 that is now going to prepare the way of God

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 because the text in Isaiah

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 is talking about prepare the way of the Lord,

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 make straight his paths.

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 But what Mark is going to go on to discuss

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 is John the Baptist preparing the way for Jesus.

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 Well,

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 what does that say about who Mark says Jesus is

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 from the very get-go?

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 He's saying he's divine.

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 He's God.

00:14:26.460 --> 00:14:27.139
 Chapter 2,

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 Jesus forgives sins of the paralytic

00:14:29.580 --> 00:14:30.899
 and heals the paralytic,

00:14:31.000 --> 00:14:32.000
 and the Jewish leaders say,

00:14:32.100 --> 00:14:32.180
 well,

00:14:32.200 --> 00:14:32.960
 that's blasphemy.

00:14:33.080 --> 00:14:33.299
 Why?

00:14:33.720 --> 00:14:35.419
 Because only God forgives sins.

00:14:35.700 --> 00:14:37.620
 So he's illuminating who Jesus is

00:14:37.620 --> 00:14:38.919
 through the works that he does.

00:14:39.659 --> 00:14:40.340
 Chapter 3,

00:14:40.460 --> 00:14:41.080
 Jesus says,

00:14:41.600 --> 00:14:41.740
 well,

00:14:41.740 --> 00:14:44.840
 you've got Jesus casting out demons,

00:14:45.080 --> 00:14:46.799
 and the Jewish leaders say,

00:14:47.299 --> 00:14:47.500
 well,

00:14:47.940 --> 00:14:49.560
 Satan cast out Satan.

00:14:49.799 --> 00:14:50.580
 And Jesus says,

00:14:50.700 --> 00:14:50.919
 no,

00:14:51.279 --> 00:14:52.320
 it's like a strong man.

00:14:52.340 --> 00:14:54.320
 If you want to go rob him,

00:14:54.440 --> 00:14:55.360
 his house,

00:14:55.539 --> 00:14:57.180
 you have to bind the strong man,

00:14:57.220 --> 00:15:00.060
 and then you can go plunder his house

00:15:00.060 --> 00:15:01.600
 of his goods.

00:15:01.960 --> 00:15:03.580
 And Jesus is saying by that

00:15:03.580 --> 00:15:05.100
 that his exorcisms,

00:15:05.519 --> 00:15:07.700
 he's binding the strong man who is Satan

00:15:07.700 --> 00:15:10.500
 and now is plundering his house of souls.

00:15:10.500 --> 00:15:11.320
 Well,

00:15:11.320 --> 00:15:13.379
 what human can bind Satan?

00:15:14.919 --> 00:15:15.860
 Chapter 4,

00:15:16.059 --> 00:15:17.340
 Jesus calms the wind

00:15:17.340 --> 00:15:19.399
 and the waves,

00:15:19.559 --> 00:15:21.139
 which the Old Testament says,

00:15:21.200 --> 00:15:23.480
 this is something that God does.

00:15:24.240 --> 00:15:25.179
 Chapter 5,

00:15:25.299 --> 00:15:27.039
 Jesus raises someone from the dead,

00:15:27.320 --> 00:15:28.940
 something Ecclesiastes says,

00:15:29.059 --> 00:15:30.419
 only God does.

00:15:30.419 --> 00:15:31.219
 Now,

00:15:31.479 --> 00:15:31.979
 of course,

00:15:32.079 --> 00:15:33.860
 we have people like Paul in the New Testament,

00:15:34.459 --> 00:15:36.599
 we have Isaiah,

00:15:37.120 --> 00:15:37.459
 I'm sorry,

00:15:37.879 --> 00:15:40.139
 Elijah and Elijah in the Old Testament,

00:15:40.319 --> 00:15:41.919
 who raises someone from the dead.

00:15:42.879 --> 00:15:43.360
 So,

00:15:43.599 --> 00:15:44.399
 how's that different?

00:15:44.500 --> 00:15:44.620
 Well,

00:15:44.679 --> 00:15:45.219
 they prayed,

00:15:45.379 --> 00:15:46.799
 they relied on God to do it,

00:15:46.860 --> 00:15:48.599
 whereas Jesus just spoke the word,

00:15:48.959 --> 00:15:51.379
 and it was by the power of his own command

00:15:51.379 --> 00:15:52.620
 that the dead are raised.

00:15:53.659 --> 00:15:54.519
 Chapter 6,

00:15:54.639 --> 00:15:55.699
 Jesus walks on water,

00:15:56.059 --> 00:15:57.519
 something the Old Testament says,

00:15:57.759 --> 00:15:58.919
 only God can do.

00:15:59.599 --> 00:16:00.620
 That's pretty cool stuff.

00:16:00.959 --> 00:16:02.179
 And then you come to chapter 9,

00:16:02.299 --> 00:16:03.539
 Jesus cast out a demon

00:16:03.539 --> 00:16:05.120
 after his disciples were unable.

00:16:05.240 --> 00:16:07.299
 This is right after the transfiguration.

00:16:07.699 --> 00:16:09.360
 And when his disciples come to him later

00:16:09.360 --> 00:16:09.639
 and say,

00:16:09.699 --> 00:16:10.639
 why couldn't we do that?

00:16:10.659 --> 00:16:10.979
 He says,

00:16:11.039 --> 00:16:11.139
 well,

00:16:11.159 --> 00:16:12.959
 this kind only comes out by prayer.

00:16:13.519 --> 00:16:13.879
 Now,

00:16:13.919 --> 00:16:15.339
 I can just imagine at that point,

00:16:15.439 --> 00:16:16.919
 Andrew turning to Peter and saying,

00:16:17.919 --> 00:16:18.620
 Pete,

00:16:18.740 --> 00:16:19.959
 I don't remember him praying

00:16:19.959 --> 00:16:21.399
 before he cast out that demon.

00:16:22.399 --> 00:16:22.599
 No,

00:16:22.599 --> 00:16:24.659
 he did it by the word of his own power.

00:16:24.659 --> 00:16:27.919
 Mark chapter 12,

00:16:28.339 --> 00:16:30.219
 you got Jesus is not only David's son,

00:16:30.459 --> 00:16:31.839
 but also his Lord.

00:16:32.240 --> 00:16:33.199
 He pre-exists,

00:16:33.459 --> 00:16:33.679
 David.

00:16:34.079 --> 00:16:36.639
 Then you got chapters 12 and 13,

00:16:37.000 --> 00:16:39.759
 Jesus stands in a special relationship with God

00:16:39.759 --> 00:16:40.799
 as his son,

00:16:41.139 --> 00:16:42.399
 above all prophets,

00:16:42.639 --> 00:16:43.000
 priests,

00:16:43.279 --> 00:16:43.839
 and kings,

00:16:44.000 --> 00:16:44.819
 and angels.

00:16:45.480 --> 00:16:46.219
 Chapters 12,

00:16:46.299 --> 00:16:46.620
 13,

00:16:46.679 --> 00:16:47.219
 and 14,

00:16:47.620 --> 00:16:49.079
 Jesus is the apocalyptic,

00:16:49.299 --> 00:16:50.759
 the future son of man,

00:16:50.919 --> 00:16:52.539
 who will be worshipped and served

00:16:52.539 --> 00:16:54.579
 in a manner that should otherwise

00:16:54.579 --> 00:16:56.919
 be given only to God.

00:16:57.659 --> 00:16:58.639
 And so we see throughout

00:16:58.639 --> 00:17:00.199
 the entire Gospel of Mark,

00:17:00.659 --> 00:17:02.480
 Mark is just illuminating

00:17:02.480 --> 00:17:04.420
 Jesus' character as deity

00:17:04.420 --> 00:17:06.220
 through his words and deeds.

00:17:06.399 --> 00:17:09.680
 Something I never really observed

00:17:09.680 --> 00:17:12.039
 until I read the Gospel of Mark

00:17:12.039 --> 00:17:13.180
 through its proper lens

00:17:13.180 --> 00:17:14.839
 as an ancient biography.

00:17:17.019 --> 00:17:19.399
 Ancient biographers did take liberties,

00:17:19.940 --> 00:17:21.740
 and the way that I like to put this

00:17:21.740 --> 00:17:22.839
 is the,

00:17:23.099 --> 00:17:23.339
 well,

00:17:23.460 --> 00:17:24.460
 how many of you are married?

00:17:25.759 --> 00:17:25.980
 Okay,

00:17:26.019 --> 00:17:26.759
 quite a few of you.

00:17:27.099 --> 00:17:27.400
 So,

00:17:27.640 --> 00:17:28.839
 we all know the difference

00:17:28.839 --> 00:17:30.120
 between the guy version

00:17:30.120 --> 00:17:31.079
 and the girl version

00:17:31.079 --> 00:17:31.980
 of a story,

00:17:32.279 --> 00:17:32.539
 right?

00:17:33.799 --> 00:17:35.579
 Girls typically like details,

00:17:35.859 --> 00:17:37.200
 they like lots of details,

00:17:37.480 --> 00:17:38.700
 they want to know what happened,

00:17:38.799 --> 00:17:39.339
 when it happened,

00:17:39.440 --> 00:17:40.039
 where it happened,

00:17:40.380 --> 00:17:41.079
 why it happened,

00:17:41.160 --> 00:17:41.680
 how it happened,

00:17:41.759 --> 00:17:42.220
 who was there,

00:17:42.319 --> 00:17:43.039
 what they were doing,

00:17:43.299 --> 00:17:44.059
 what they were saying,

00:17:44.160 --> 00:17:44.900
 what they were thinking,

00:17:45.200 --> 00:17:46.240
 and how they were feeling.

00:17:46.700 --> 00:17:47.620
 And then they want to know

00:17:47.620 --> 00:17:48.700
 how you were feeling.

00:17:49.759 --> 00:17:51.180
 That's just the way girls are.

00:17:51.180 --> 00:17:52.380
 I remember my son,

00:17:52.460 --> 00:17:53.240
 when he was growing up,

00:17:53.360 --> 00:17:55.420
 he was quiet for a little bit,

00:17:55.519 --> 00:17:59.440
 my wife's saying to me,

00:17:59.500 --> 00:18:00.620
 what do you think's wrong with Zach?

00:18:00.700 --> 00:18:00.940
 I said,

00:18:01.000 --> 00:18:01.580
 I don't know.

00:18:02.019 --> 00:18:02.320
 Well,

00:18:02.420 --> 00:18:03.560
 it really bothered her,

00:18:03.660 --> 00:18:04.720
 and so finally she says,

00:18:04.779 --> 00:18:04.940
 well,

00:18:05.500 --> 00:18:05.860
 Zach,

00:18:05.960 --> 00:18:06.820
 what's the matter?

00:18:06.900 --> 00:18:08.039
 And he talked about something

00:18:08.039 --> 00:18:08.759
 that happened in school,

00:18:08.820 --> 00:18:09.259
 and she said,

00:18:09.299 --> 00:18:09.400
 well,

00:18:09.720 --> 00:18:10.960
 how does that make you feel?

00:18:11.380 --> 00:18:12.600
 How did that make you feel?

00:18:12.599 --> 00:18:14.199
 And he just looked at her

00:18:14.199 --> 00:18:15.359
 like she was an alien

00:18:15.359 --> 00:18:16.399
 from another planet.

00:18:16.879 --> 00:18:17.419
 It's like,

00:18:17.899 --> 00:18:18.439
 what do you mean,

00:18:18.719 --> 00:18:20.199
 how does that make me feel?

00:18:20.679 --> 00:18:22.059
 What difference does it make?

00:18:22.299 --> 00:18:22.799
 You know?

00:18:22.980 --> 00:18:24.299
 And it's just that difference

00:18:24.299 --> 00:18:25.740
 between the way girls and guys think.

00:18:26.059 --> 00:18:26.240
 You know,

00:18:26.279 --> 00:18:27.759
 guys like bullet points.

00:18:27.879 --> 00:18:28.000
 They,

00:18:28.199 --> 00:18:28.399
 you know,

00:18:28.439 --> 00:18:29.779
 get to the bottom line.

00:18:30.139 --> 00:18:32.500
 I don't need these insignificant details.

00:18:33.119 --> 00:18:34.680
 And sometimes when us guys

00:18:34.680 --> 00:18:36.400
 were hearing a story from someone else,

00:18:36.720 --> 00:18:36.900
 I mean,

00:18:36.960 --> 00:18:38.279
 I can tell you I'm this way.

00:18:38.640 --> 00:18:40.460
 If they're getting to a lot of details,

00:18:40.539 --> 00:18:42.599
 I just want to bang my head against the wall

00:18:42.599 --> 00:18:42.960
 and say,

00:18:43.380 --> 00:18:43.839
 come on,

00:18:43.980 --> 00:18:44.940
 finish this story.

00:18:45.480 --> 00:18:45.700
 Now,

00:18:45.799 --> 00:18:47.799
 it's not that all the details are bad.

00:18:47.960 --> 00:18:48.220
 It's,

00:18:48.259 --> 00:18:49.079
 it's just that,

00:18:49.200 --> 00:18:50.279
 it's just the difference

00:18:50.279 --> 00:18:52.519
 between the way guys and girls

00:18:52.519 --> 00:18:53.559
 often tell stories.

00:18:53.980 --> 00:18:54.160
 Now,

00:18:54.180 --> 00:18:55.460
 I know that that's a stereotype,

00:18:55.460 --> 00:18:56.740
 and I know guys that,

00:18:57.099 --> 00:18:57.400
 um,

00:18:57.400 --> 00:18:58.839
 I want to bang my head on the,

00:18:58.920 --> 00:18:59.460
 on the wall

00:18:59.460 --> 00:19:00.720
 when they're telling me stories,

00:19:01.059 --> 00:19:01.900
 and I like the way,

00:19:01.900 --> 00:19:03.620
 certain girls tell stories.

00:19:03.800 --> 00:19:04.019
 So,

00:19:04.140 --> 00:19:05.140
 it's just a stereotype,

00:19:05.420 --> 00:19:06.560
 but it's generally true.

00:19:07.440 --> 00:19:07.700
 Um,

00:19:08.060 --> 00:19:08.360
 now,

00:19:09.560 --> 00:19:10.620
 in antiquity,

00:19:11.120 --> 00:19:11.640
 um,

00:19:11.940 --> 00:19:12.140
 you know,

00:19:12.160 --> 00:19:13.320
 the guys are going to take the,

00:19:13.400 --> 00:19:13.720
 these,

00:19:13.800 --> 00:19:14.240
 these,

00:19:14.240 --> 00:19:14.780
 um,

00:19:15.040 --> 00:19:15.700
 these liberties.

00:19:16.019 --> 00:19:16.280
 We're,

00:19:16.340 --> 00:19:16.700
 we're going to,

00:19:16.900 --> 00:19:19.000
 when we're talking in our ordinary conversations,

00:19:19.000 --> 00:19:20.280
 and we're giving a guy version,

00:19:20.540 --> 00:19:22.540
 we will bend the details a little bit,

00:19:22.580 --> 00:19:24.920
 so that we can get to the bottom line quicker.

00:19:24.920 --> 00:19:26.460
 We're not trying to deceive.

00:19:26.900 --> 00:19:29.380
 Bending the details still allow us to give the essence,

00:19:29.540 --> 00:19:30.640
 the gist of what happened,

00:19:30.640 --> 00:19:31.300
 uh,

00:19:31.300 --> 00:19:32.500
 without distorting the story.

00:19:32.580 --> 00:19:32.880
 It's just,

00:19:32.960 --> 00:19:38.700
 we know our friend doesn't want to hear 10 minutes of background knowledge that they think is totally useless.

00:19:39.000 --> 00:19:40.680
 They just want to know the bottom line.

00:19:41.160 --> 00:19:41.520
 So,

00:19:41.620 --> 00:19:42.640
 when it comes to,

00:19:42.980 --> 00:19:43.400
 um,

00:19:43.520 --> 00:19:45.060
 how they reported in antiquity,

00:19:45.100 --> 00:19:50.720
 a lot of times they're going to use the same kind of stuff that us guys use when repeating stories.

00:19:51.060 --> 00:19:52.080
 But let me say this,

00:19:52.080 --> 00:19:54.600
 if you want to read the girl version of the gospel,

00:19:55.100 --> 00:19:55.440
 um,

00:19:55.520 --> 00:19:57.480
 you ladies can go to the gospel of Mark.

00:19:57.480 --> 00:19:59.120
 If you want the guy version,

00:19:59.259 --> 00:20:00.279
 you want to go to Matthew.

00:20:01.559 --> 00:20:01.960
 Um,

00:20:02.200 --> 00:20:02.759
 so,

00:20:03.120 --> 00:20:05.980
 let's talk about some of these,

00:20:05.980 --> 00:20:06.880
 uh,

00:20:07.000 --> 00:20:07.420
 um,

00:20:07.720 --> 00:20:09.380
 ways in which they took liberties.

00:20:10.160 --> 00:20:10.700
 Now,

00:20:10.900 --> 00:20:11.360
 um,

00:20:11.359 --> 00:20:13.219
 there are compositional devices,

00:20:13.599 --> 00:20:14.019
 um,

00:20:14.019 --> 00:20:20.099
 and we call them compositional devices because they use these when composing ancient historical literature.

00:20:20.099 --> 00:20:22.919
 But you could also call them rhetorical devices because,

00:20:23.079 --> 00:20:23.259
 again,

00:20:23.359 --> 00:20:24.279
 many of us,

00:20:24.519 --> 00:20:24.859
 in fact,

00:20:24.919 --> 00:20:25.939
 I would submit to you,

00:20:26.179 --> 00:20:31.059
 all of us use some of these in our everyday ordinary conversations.

00:20:31.059 --> 00:20:32.500
 Um,

00:20:32.740 --> 00:20:35.659
 but I'm going to show you from two different sources in antiquity.

00:20:36.319 --> 00:20:36.779
 Um,

00:20:36.779 --> 00:20:37.740
 the first is a guy,

00:20:38.119 --> 00:20:38.179
 uh,

00:20:38.179 --> 00:20:40.240
 or what are called the compositional textbooks.

00:20:40.240 --> 00:20:43.779
 And there was a guy named Elias Theon who wrote in the first century.

00:20:44.159 --> 00:20:44.619
 Now,

00:20:44.759 --> 00:20:47.159
 what happened was when a person was wanting to,

00:20:47.399 --> 00:20:47.899
 to,

00:20:47.980 --> 00:20:49.139
 to learn how to write,

00:20:49.240 --> 00:20:50.799
 they're learning in their youth.

00:20:50.899 --> 00:20:53.019
 But when they got into their mid-teens,

00:20:53.119 --> 00:20:53.639
 that is,

00:20:53.759 --> 00:20:54.139
 uh,

00:20:54.139 --> 00:20:58.279
 of wealthy kids and kids who were going to receive a good education,

00:20:58.279 --> 00:20:59.440
 um,

00:21:00.039 --> 00:21:01.220
 they learned,

00:21:01.440 --> 00:21:03.299
 they already knew how to read and write,

00:21:03.399 --> 00:21:05.599
 but now they were going to learn how to write well.

00:21:06.180 --> 00:21:07.440
 And so in the mid-teens,

00:21:07.559 --> 00:21:13.799
 they would get these compositional textbooks with exercises in them called progymnasmata,

00:21:13.980 --> 00:21:15.700
 or preliminary exercises.

00:21:16.420 --> 00:21:19.200
 And they would learn how to do things like paraphrase.

00:21:20.059 --> 00:21:22.420
 And so this is what Elias Theon writes.

00:21:22.519 --> 00:21:22.920
 And again,

00:21:22.980 --> 00:21:25.319
 he's writing sometime in the first century,

00:21:25.480 --> 00:21:25.759
 probably.

00:21:26.359 --> 00:21:26.579
 Woo!

00:21:27.740 --> 00:21:28.220
 Okay.

00:21:28.279 --> 00:21:31.039
 Maybe I should have taken that.

00:21:31.059 --> 00:21:31.619
 I'll be okay,

00:21:31.759 --> 00:21:33.160
 but maybe I should have taken that one.

00:21:33.339 --> 00:21:33.759
 My fault.

00:21:34.460 --> 00:21:34.700
 All right.

00:21:34.799 --> 00:21:36.119
 So here's what Theon writes.

00:21:36.839 --> 00:21:38.420
 Training in exercises,

00:21:38.779 --> 00:21:41.000
 these preliminary exercises,

00:21:41.299 --> 00:21:43.639
 is absolutely useful.

00:21:44.220 --> 00:21:44.460
 And,

00:21:44.879 --> 00:21:45.220
 uh,

00:21:45.240 --> 00:21:48.139
 not only for those who are going to be orators,

00:21:48.319 --> 00:21:50.119
 but also if anyone wants to be a poet,

00:21:50.359 --> 00:21:51.700
 or historian,

00:21:52.279 --> 00:21:55.819
 or if he wants to acquire facility with some other form of writing.

00:21:56.160 --> 00:21:57.240
 These things are,

00:21:57.240 --> 00:21:57.900
 are in effect,

00:21:57.900 --> 00:22:00.720
 the foundation of every form of writing.

00:22:00.720 --> 00:22:03.819
 So Theon says that if,

00:22:04.200 --> 00:22:08.059
 that even historians are going to use these preliminary exercises,

00:22:08.059 --> 00:22:09.019
 um,

00:22:09.019 --> 00:22:11.740
 in learning how to write historical accounts.

00:22:11.740 --> 00:22:12.740
 Um,

00:22:12.740 --> 00:22:13.319
 and by the way,

00:22:13.380 --> 00:22:14.500
 Theon isn't the only one.

00:22:14.500 --> 00:22:15.440
 You have Quintilian,

00:22:15.579 --> 00:22:16.200
 a Roman who,

00:22:16.359 --> 00:22:16.519
 uh,

00:22:16.519 --> 00:22:19.000
 grammarian who's writing at the end of the first century.

00:22:19.180 --> 00:22:20.480
 He's writing in Latin.

00:22:20.880 --> 00:22:22.019
 Theon is writing in Greek.

00:22:22.160 --> 00:22:23.579
 Then you had some others who,

00:22:23.940 --> 00:22:24.339
 uh,

00:22:24.559 --> 00:22:25.200
 later on,

00:22:25.299 --> 00:22:28.140
 Athlonius and some others who wrote compositional textbooks.

00:22:28.140 --> 00:22:28.900
 And,

00:22:28.900 --> 00:22:29.660
 and Theon,

00:22:29.780 --> 00:22:30.500
 even in,

00:22:30.500 --> 00:22:31.060
 um,

00:22:31.380 --> 00:22:34.640
 his writing talks about how he's just,

00:22:34.640 --> 00:22:35.340
 uh,

00:22:35.620 --> 00:22:38.200
 giving some exercises that already existed,

00:22:38.200 --> 00:22:41.140
 and he's adding some others and explaining them.

00:22:41.480 --> 00:22:43.580
 So he's not the first one to do this.

00:22:43.680 --> 00:22:46.780
 He's just the earliest one that we have that has survived.

00:22:47.700 --> 00:22:49.900
 Theon also writes this about paraphrase.

00:22:50.800 --> 00:22:55.460
 Paraphrase consists of changing the form of expression while keeping the thoughts.

00:22:55.720 --> 00:22:55.900
 I mean,

00:22:55.940 --> 00:22:58.019
 that's what we do today when we paraphrase.

00:22:58.360 --> 00:23:00.880
 But now he's going to talk about how do they paraphrase.

00:23:01.360 --> 00:23:02.780
 There are four main kinds.

00:23:03.500 --> 00:23:04.820
 Variation in syntax.

00:23:05.420 --> 00:23:06.560
 Syntax is grammar.

00:23:07.700 --> 00:23:08.360
 By addition,

00:23:08.720 --> 00:23:09.580
 by subtraction,

00:23:09.740 --> 00:23:10.820
 and by substitution,

00:23:11.360 --> 00:23:12.759
 plus combinations of these.

00:23:14.019 --> 00:23:15.080
 Let me give you an example.

00:23:15.300 --> 00:23:15.780
 Syntax,

00:23:15.920 --> 00:23:16.740
 grammatical structure.

00:23:17.740 --> 00:23:19.120
 Suppose we had the statement,

00:23:19.119 --> 00:23:21.259
 you go home and you tell someone,

00:23:21.619 --> 00:23:23.299
 today I heard Mike lecture.

00:23:24.179 --> 00:23:25.059
 And then later on,

00:23:25.099 --> 00:23:26.699
 you want to say the same statement,

00:23:26.839 --> 00:23:28.479
 but you're going to alter the syntax,

00:23:28.939 --> 00:23:30.199
 or the grammatical structure.

00:23:30.679 --> 00:23:31.459
 So you just say,

00:23:31.699 --> 00:23:33.279
 I heard Mike lecture today.

00:23:33.959 --> 00:23:34.699
 Same words,

00:23:34.819 --> 00:23:35.939
 just different word order.

00:23:36.199 --> 00:23:37.479
 You change the syntax.

00:23:38.039 --> 00:23:39.239
 That's a way of paraphrasing.

00:23:39.959 --> 00:23:40.719
 Here's another way.

00:23:41.500 --> 00:23:42.259
 How about addition?

00:23:43.000 --> 00:23:44.519
 Today I heard Mike lecture.

00:23:45.039 --> 00:23:46.379
 Now you're going to add to it,

00:23:46.439 --> 00:23:48.159
 you're going to keep the thought going,

00:23:48.160 --> 00:23:50.279
 and what you're saying is going to be accurate,

00:23:50.460 --> 00:23:51.560
 but you're going to add to this.

00:23:52.080 --> 00:23:53.000
 So if the original is,

00:23:53.140 --> 00:23:54.200
 today I heard Mike lecture.

00:23:54.880 --> 00:23:57.100
 Today I heard Mike lecture on gospel differences.

00:23:57.700 --> 00:24:01.660
 So you explained a little bit more for the listener or reader.

00:24:02.720 --> 00:24:03.080
 Subtraction.

00:24:03.940 --> 00:24:04.860
 You're going to abbreviate.

00:24:04.980 --> 00:24:05.660
 So instead of saying,

00:24:05.759 --> 00:24:06.880
 today I heard Mike lecture,

00:24:07.019 --> 00:24:07.460
 you say,

00:24:07.900 --> 00:24:08.820
 I heard Mike lecture.

00:24:09.279 --> 00:24:11.060
 So you don't include as much information.

00:24:11.560 --> 00:24:14.019
 You're still paraphrasing through subtraction.

00:24:14.019 --> 00:24:15.019
 Substitution.

00:24:15.819 --> 00:24:16.220
 Substitution.

00:24:16.859 --> 00:24:18.379
 So it's like you're going to use a synonym.

00:24:19.019 --> 00:24:19.639
 Instead of saying,

00:24:19.740 --> 00:24:20.920
 today I heard Mike lecture,

00:24:21.099 --> 00:24:21.559
 you say,

00:24:21.960 --> 00:24:23.819
 today I listened to Mike teach.

00:24:24.680 --> 00:24:27.460
 So these are just various ways of doing it.

00:24:28.000 --> 00:24:28.720
 But there's more.

00:24:30.039 --> 00:24:30.819
 Theon says,

00:24:31.359 --> 00:24:34.019
 since we are accustomed to setting up the facts,

00:24:34.819 --> 00:24:37.019
 sometimes making a straightforward statement,

00:24:38.019 --> 00:24:39.960
 and sometimes is doing something more

00:24:39.960 --> 00:24:41.720
 than making a factual statement,

00:24:41.720 --> 00:24:44.160
 and sometimes in the form of questions,

00:24:44.640 --> 00:24:47.400
 and sometimes as things we seek to learn about,

00:24:47.740 --> 00:24:50.640
 and sometimes as things about which we are in doubt,

00:24:51.200 --> 00:24:53.420
 and sometimes as making a command,

00:24:54.039 --> 00:24:56.539
 sometimes as expressing a wish,

00:24:56.860 --> 00:24:59.019
 and sometimes swearing to something,

00:24:59.860 --> 00:25:02.000
 sometimes addressing the participants,

00:25:02.839 --> 00:25:04.539
 sometimes advancing suppositions,

00:25:04.720 --> 00:25:06.500
 sometimes using dialogue.

00:25:06.500 --> 00:25:10.680
 It is possible to produce varied narrations

00:25:10.680 --> 00:25:12.279
 in all these ways.

00:25:12.779 --> 00:25:14.500
 This is the way they would vary stories,

00:25:15.359 --> 00:25:16.279
 a narrative.

00:25:16.579 --> 00:25:18.640
 They would do these kinds of things to vary it.

00:25:18.920 --> 00:25:20.619
 So one author wrote it one way,

00:25:21.099 --> 00:25:23.299
 the other author would paraphrase it

00:25:23.299 --> 00:25:24.400
 and change things a little,

00:25:24.759 --> 00:25:26.579
 like creating a dialogue

00:25:26.579 --> 00:25:28.579
 when no dialogue actually existed.

00:25:28.720 --> 00:25:31.140
 That would be like addition through dialogue.

00:25:31.140 --> 00:25:35.040
 That's something we probably would not do today,

00:25:35.259 --> 00:25:36.540
 but they did it back then.

00:25:37.140 --> 00:25:40.240
 If we wish to use a dialogue form,

00:25:40.940 --> 00:25:43.860
 we shall suppose some people talking with each other

00:25:43.860 --> 00:25:47.120
 about what has been done,

00:25:47.460 --> 00:25:49.460
 and one teaching the other learning

00:25:49.460 --> 00:25:50.620
 about the occurrences.

00:25:51.600 --> 00:25:55.020
 So maybe it would be like George,

00:25:55.100 --> 00:25:57.480
 your pastor, teaches at a seminary,

00:25:57.480 --> 00:26:00.240
 and maybe in one case,

00:26:00.360 --> 00:26:01.440
 if you're writing about it,

00:26:01.759 --> 00:26:02.759
 if you're a student,

00:26:03.079 --> 00:26:05.059
 and you're writing about something he taught

00:26:05.059 --> 00:26:06.559
 on the divinity of Jesus,

00:26:07.339 --> 00:26:10.120
 you would write what he taught,

00:26:10.220 --> 00:26:11.380
 and you'd put it in a form

00:26:11.380 --> 00:26:13.420
 as though he gave the speech, a lecture,

00:26:14.019 --> 00:26:15.779
 if you're trying to recall it.

00:26:16.319 --> 00:26:18.140
 But maybe you get a little creative,

00:26:18.279 --> 00:26:18.740
 and you're thinking,

00:26:18.900 --> 00:26:20.519
 well, people like dialogue a little better,

00:26:20.940 --> 00:26:22.839
 and so you would take the same thing

00:26:22.839 --> 00:26:24.220
 that you recall George saying,

00:26:24.559 --> 00:26:26.480
 but you would make a dialogue out of it,

00:26:26.480 --> 00:26:27.660
 where a student says,

00:26:28.240 --> 00:26:29.839
 well, professor,

00:26:30.539 --> 00:26:33.660
 why should we believe that Jesus thought he was divine?

00:26:34.460 --> 00:26:35.299
 And George says,

00:26:35.380 --> 00:26:39.299
 well, let's take a look at the Gospel of Mark

00:26:39.299 --> 00:26:40.019
 as a biography.

00:26:40.839 --> 00:26:42.039
 And then the student says,

00:26:42.099 --> 00:26:43.740
 well, why should we believe it's a biography?

00:26:44.440 --> 00:26:45.140
 And George says,

00:26:45.200 --> 00:26:46.860
 well, let me give you a few reasons why.

00:26:47.319 --> 00:26:48.779
 And so you create a dialogue.

00:26:48.980 --> 00:26:50.559
 The dialogue didn't exist,

00:26:50.680 --> 00:26:51.559
 actually happened,

00:26:51.559 --> 00:26:55.019
 but you recall the event through using dialogue.

00:26:55.279 --> 00:26:56.679
 So that's what we're looking at there.

00:26:56.799 --> 00:26:58.259
 They would do that in antiquity.

00:27:00.480 --> 00:27:01.379
 Theon continues,

00:27:01.879 --> 00:27:03.379
 there is nothing to prevent

00:27:03.379 --> 00:27:06.740
 what is imagined from being expressed equally well

00:27:06.740 --> 00:27:08.179
 in all these ways.

00:27:08.659 --> 00:27:09.799
 There is evidence of this

00:27:09.799 --> 00:27:11.299
 in paraphrase by a poet

00:27:11.299 --> 00:27:13.539
 of his own thoughts elsewhere,

00:27:13.539 --> 00:27:15.799
 or paraphrase by another poet,

00:27:16.119 --> 00:27:18.500
 and in the orators and historians.

00:27:18.500 --> 00:27:21.019
 Again, this is evidence that this is meant

00:27:21.019 --> 00:27:22.640
 even for historians to do.

00:27:23.460 --> 00:27:24.079
 And in brief,

00:27:24.460 --> 00:27:26.059
 all ancient writers

00:27:26.059 --> 00:27:28.339
 seem to have used paraphrase

00:27:28.339 --> 00:27:30.039
 in the best possible way,

00:27:30.460 --> 00:27:32.380
 rephrasing not only their own writings,

00:27:32.779 --> 00:27:33.839
 but those of each other.

00:27:34.599 --> 00:27:36.259
 It's pretty interesting to see

00:27:36.259 --> 00:27:37.759
 how ancient writers,

00:27:38.000 --> 00:27:38.500
 what they were prescribed,

00:27:39.440 --> 00:27:40.240
 and how to write.

00:27:41.880 --> 00:27:45.000
 Let me give you some examples of this.

00:27:45.779 --> 00:27:46.140
 Tell you,

00:27:46.599 --> 00:27:47.660
 yeah, I got to stand here

00:27:47.660 --> 00:27:48.380
 because of the,

00:27:49.019 --> 00:27:49.779
 I'm going to come out

00:27:49.779 --> 00:27:50.820
 a little bit further.

00:27:52.700 --> 00:27:53.980
 All right, so inflection.

00:27:54.240 --> 00:27:56.620
 Inflection occurred in two different ways.

00:27:57.140 --> 00:27:59.180
 So one way of inflection would be,

00:28:02.000 --> 00:28:05.460
 so I guess some of you know French in here, right?

00:28:06.279 --> 00:28:07.360
 All right, quite a few of you.

00:28:07.860 --> 00:28:09.500
 Anybody know Greek or,

00:28:10.420 --> 00:28:12.220
 all right, wow, cool.

00:28:12.220 --> 00:28:15.579
 So you know how

00:28:15.579 --> 00:28:19.500
 the way that you determine,

00:28:20.220 --> 00:28:21.160
 like in English,

00:28:22.700 --> 00:28:25.079
 the way something is a subject

00:28:25.079 --> 00:28:26.480
 or a direct object,

00:28:26.620 --> 00:28:27.240
 we can tell,

00:28:27.360 --> 00:28:29.360
 usually by its position in a sentence,

00:28:29.779 --> 00:28:30.720
 but you don't change

00:28:30.720 --> 00:28:31.759
 how something is spelled.

00:28:32.400 --> 00:28:33.140
 In Greek,

00:28:33.480 --> 00:28:35.360
 and I'm guessing probably in French,

00:28:36.120 --> 00:28:37.740
 the part of speech that it is,

00:28:37.799 --> 00:28:38.559
 whether it's a subject,

00:28:38.559 --> 00:28:39.519
 a direct object,

00:28:39.519 --> 00:28:40.819
 or indirect object,

00:28:41.279 --> 00:28:43.339
 is determined by how it's spelled.

00:28:44.079 --> 00:28:45.359
 In Greek, I know,

00:28:46.019 --> 00:28:46.740
 you know,

00:28:46.839 --> 00:28:49.980
 the subject has a certain kind of ending to it,

00:28:50.079 --> 00:28:51.319
 but if it's a direct object,

00:28:51.440 --> 00:28:52.200
 it's the same word,

00:28:52.299 --> 00:28:54.759
 but the ending is spelled a little differently.

00:28:55.279 --> 00:28:56.480
 Is it that way in French?

00:28:57.759 --> 00:28:58.220
 No?

00:28:58.419 --> 00:28:58.740
 Okay.

00:28:59.319 --> 00:28:59.539
 Well,

00:28:59.960 --> 00:29:00.619
 how about German?

00:29:00.700 --> 00:29:01.879
 Anybody know German in here?

00:29:02.139 --> 00:29:02.740
 All right.

00:29:03.079 --> 00:29:03.720
 Sehr gut.

00:29:03.720 --> 00:29:04.680
 So,

00:29:04.680 --> 00:29:07.360
 you know what I'm talking about then.

00:29:07.680 --> 00:29:09.960
 It's not necessarily the word order.

00:29:10.380 --> 00:29:11.960
 It is how the ending is spelled

00:29:11.960 --> 00:29:14.960
 that determines what part of speech it is.

00:29:15.700 --> 00:29:16.120
 So,

00:29:16.339 --> 00:29:16.980
 inflection,

00:29:17.579 --> 00:29:20.019
 you would change something,

00:29:20.180 --> 00:29:20.980
 the ending of it,

00:29:21.039 --> 00:29:24.000
 to change the part of speech it is.

00:29:24.059 --> 00:29:25.559
 You'd communicate the same thing,

00:29:25.660 --> 00:29:27.279
 but instead of it being a subject,

00:29:27.500 --> 00:29:28.880
 it would become a direct object

00:29:28.880 --> 00:29:30.180
 or an indirect object.

00:29:31.039 --> 00:29:32.779
 Another way of doing it

00:29:32.779 --> 00:29:34.220
 would be to change it

00:29:34.220 --> 00:29:35.899
 from being a singular to a plural

00:29:35.899 --> 00:29:37.279
 or a plural to singular.

00:29:37.859 --> 00:29:40.180
 Let me just give you an example here.

00:29:41.019 --> 00:29:41.240
 So,

00:29:41.740 --> 00:29:44.680
 this is the three temptations

00:29:44.680 --> 00:29:45.779
 of Jesus in the wilderness

00:29:45.779 --> 00:29:47.920
 we find in both Matthew and in Luke.

00:29:48.039 --> 00:29:48.859
 Mark mentions it,

00:29:48.899 --> 00:29:50.379
 but he doesn't describe them.

00:29:50.420 --> 00:29:52.119
 He just says Jesus was tempted

00:29:52.119 --> 00:29:52.759
 in the wilderness.

00:29:53.539 --> 00:29:53.799
 So,

00:29:53.960 --> 00:29:56.259
 we see an inversion of the order here.

00:29:56.359 --> 00:29:57.319
 That's not inflection.

00:29:57.319 --> 00:29:58.220
 But,

00:29:58.639 --> 00:30:01.599
 in English,

00:30:02.099 --> 00:30:03.939
 if my wife says to me,

00:30:04.279 --> 00:30:04.619
 hey Mike,

00:30:04.659 --> 00:30:05.639
 would you pick up some bread

00:30:05.639 --> 00:30:06.200
 at the store?

00:30:07.220 --> 00:30:08.220
 I might say,

00:30:08.700 --> 00:30:08.819
 well,

00:30:08.839 --> 00:30:09.579
 how many loaves?

00:30:10.879 --> 00:30:11.099
 Right?

00:30:11.200 --> 00:30:11.879
 Because bread,

00:30:12.579 --> 00:30:14.299
 the English word for it

00:30:14.299 --> 00:30:15.939
 could be singular or plural.

00:30:16.299 --> 00:30:16.679
 Or,

00:30:16.779 --> 00:30:17.559
 if I say to my wife,

00:30:17.599 --> 00:30:17.700
 hey,

00:30:17.740 --> 00:30:18.619
 when you're in the grocery store,

00:30:18.659 --> 00:30:19.500
 would you get some fruit?

00:30:20.379 --> 00:30:20.779
 Well,

00:30:20.779 --> 00:30:21.819
 how many pieces do you want?

00:30:22.299 --> 00:30:23.740
 It could be singular or plural,

00:30:23.879 --> 00:30:24.779
 the word fruit.

00:30:25.539 --> 00:30:25.819
 Well,

00:30:26.420 --> 00:30:26.759
 that's,

00:30:26.899 --> 00:30:27.899
 when we read these,

00:30:28.019 --> 00:30:29.279
 some of these things in English,

00:30:29.440 --> 00:30:31.660
 we miss whether it's a singular or plural.

00:30:31.819 --> 00:30:32.660
 But in Greek,

00:30:33.220 --> 00:30:34.519
 it's plain.

00:30:34.759 --> 00:30:35.000
 And so,

00:30:35.079 --> 00:30:35.859
 you see these things

00:30:35.859 --> 00:30:37.500
 when you read the Gospels in Greek.

00:30:38.039 --> 00:30:38.299
 Well,

00:30:39.039 --> 00:30:40.180
 in Matthew,

00:30:41.200 --> 00:30:43.440
 when Jesus says to turn,

00:30:44.279 --> 00:30:46.359
 Satan tells to turn this bread

00:30:46.359 --> 00:30:47.960
 into stone,

00:30:47.960 --> 00:30:50.299
 he actually uses a plural.

00:30:50.799 --> 00:30:53.399
 Turn these stones into bread.

00:30:53.980 --> 00:30:54.539
 Multiple.

00:30:54.539 --> 00:30:55.619
 A plurality of bread.

00:30:55.859 --> 00:30:56.659
 But in Luke,

00:30:57.000 --> 00:30:59.319
 turned this stone into bread,

00:30:59.379 --> 00:31:00.799
 and bread is in the singular.

00:31:01.420 --> 00:31:01.779
 So,

00:31:02.259 --> 00:31:04.299
 one of them has changed,

00:31:04.740 --> 00:31:06.399
 has used inflection,

00:31:06.859 --> 00:31:08.899
 and changed either a singular to a plural,

00:31:09.059 --> 00:31:10.379
 or a plural to a singular.

00:31:12.579 --> 00:31:13.399
 Here's something.

00:31:13.539 --> 00:31:16.859
 It's just changing the order of something.

00:31:16.859 --> 00:31:17.220
 So,

00:31:17.579 --> 00:31:18.740
 the parable of the sower,

00:31:18.920 --> 00:31:21.659
 Jesus talks about the seed is sown on ground,

00:31:21.779 --> 00:31:22.700
 some on rocky ground,

00:31:22.700 --> 00:31:24.819
 some on shallow ground,

00:31:25.160 --> 00:31:26.200
 some on good ground,

00:31:26.580 --> 00:31:29.860
 and that on good ground produces fruit.

00:31:29.859 --> 00:31:30.839
 That is,

00:31:31.079 --> 00:31:31.679
 Mark says,

00:31:31.759 --> 00:31:32.099
 30,

00:31:32.279 --> 00:31:32.759
 60,

00:31:33.179 --> 00:31:34.199
 and 100-fold.

00:31:35.240 --> 00:31:35.459
 And,

00:31:35.740 --> 00:31:37.039
 but then you have Matthew,

00:31:37.319 --> 00:31:38.099
 inverts those,

00:31:38.179 --> 00:31:38.439
 and say,

00:31:38.500 --> 00:31:38.879
 100,

00:31:39.079 --> 00:31:39.519
 60,

00:31:39.659 --> 00:31:40.479
 and 30-fold.

00:31:40.939 --> 00:31:41.319
 Now,

00:31:41.399 --> 00:31:42.859
 I'm guessing when Jesus taught this,

00:31:42.899 --> 00:31:44.539
 he probably used it as Mark,

00:31:44.819 --> 00:31:47.519
 because you've got a nice rhetoric here,

00:31:47.799 --> 00:31:48.199
 30,

00:31:48.379 --> 00:31:48.819
 60,

00:31:48.979 --> 00:31:49.979
 even 100-fold,

00:31:50.240 --> 00:31:51.039
 whereas Matthew's,

00:31:51.099 --> 00:31:51.599
 it's kind of,

00:31:52.019 --> 00:31:52.419
 I don't know,

00:31:52.419 --> 00:31:53.339
 it's a downer here.

00:31:53.779 --> 00:31:54.619
 Start off with 100,

00:31:54.759 --> 00:31:55.799
 and I'm only going to do 30,

00:31:55.839 --> 00:31:56.139
 you know,

00:31:56.179 --> 00:31:56.819
 later on.

00:31:56.939 --> 00:31:57.139
 So,

00:31:57.459 --> 00:31:59.519
 Matthew probably changed that around.

00:32:00.639 --> 00:32:01.979
 And then you have Luke,

00:32:02.019 --> 00:32:02.839
 what is he doing?

00:32:05.099 --> 00:32:05.419
 Subtraction.

00:32:06.239 --> 00:32:08.119
 He's just using 100-fold.

00:32:09.079 --> 00:32:09.419
 All right.

00:32:10.119 --> 00:32:10.519
 Now,

00:32:10.559 --> 00:32:13.879
 here's another example in the Gospels of some,

00:32:14.039 --> 00:32:18.939
 one of these exercises from the compositional textbooks going on.

00:32:19.279 --> 00:32:21.259
 It's the parable of the vineyard and the wicked tenants.

00:32:21.259 --> 00:32:22.220
 And,

00:32:22.339 --> 00:32:22.599
 you know,

00:32:22.660 --> 00:32:23.379
 there was this farmer,

00:32:23.519 --> 00:32:24.440
 this owner,

00:32:24.599 --> 00:32:26.119
 he buys a vineyard,

00:32:26.220 --> 00:32:26.980
 he fixes it up,

00:32:27.099 --> 00:32:27.619
 prepares it,

00:32:27.819 --> 00:32:29.859
 and then he leases it out to some farmers.

00:32:30.599 --> 00:32:31.299
 And so,

00:32:31.460 --> 00:32:32.140
 they plant,

00:32:32.420 --> 00:32:34.140
 and then it's the season for the harvest.

00:32:34.700 --> 00:32:35.220
 And then,

00:32:35.400 --> 00:32:43.700
 it was typical back then that the way the owner of the vineyard would be repaid is they get the first fruits of the harvest.

00:32:44.119 --> 00:32:44.500
 And so,

00:32:44.579 --> 00:32:49.240
 the owner sends some servants to get the first fruits.

00:32:49.519 --> 00:32:51.039
 And here's how it's reported.

00:32:51.259 --> 00:32:51.539
 So,

00:32:52.140 --> 00:32:53.319
 in Matthew,

00:32:53.460 --> 00:32:55.259
 it says he sent three servants.

00:32:55.559 --> 00:32:56.379
 They beat some,

00:32:56.779 --> 00:32:57.079
 killed,

00:32:57.379 --> 00:32:58.019
 beat one,

00:32:58.140 --> 00:32:58.599
 killed one,

00:32:58.720 --> 00:32:59.259
 stoned another.

00:32:59.779 --> 00:33:06.759
 But Mark and Luke say that he sent one servant whom they beat and sent away.

00:33:06.759 --> 00:33:07.279
 Now,

00:33:07.279 --> 00:33:08.759
 they continue.

00:33:08.759 --> 00:33:09.119
 Now,

00:33:09.119 --> 00:33:09.240
 they continue.

00:33:10.240 --> 00:33:12.160
 And in the second phase,

00:33:12.420 --> 00:33:13.599
 Mark and Luke say,

00:33:13.740 --> 00:33:13.879
 well,

00:33:13.960 --> 00:33:15.259
 then he sent another one.

00:33:15.619 --> 00:33:16.279
 And you can see,

00:33:16.379 --> 00:33:17.059
 like Mark says,

00:33:17.160 --> 00:33:19.879
 they struck his head and they treated him shamefully.

00:33:20.099 --> 00:33:20.559
 Whereas,

00:33:20.720 --> 00:33:21.220
 Luke says,

00:33:21.220 --> 00:33:22.660
 they beat him,

00:33:22.660 --> 00:33:24.920
 treated him shamefully and sent him away.

00:33:25.440 --> 00:33:26.860
 Matthew doesn't have anything here.

00:33:27.819 --> 00:33:29.079
 And then the next phase,

00:33:30.380 --> 00:33:31.920
 the owner sends a servant.

00:33:32.920 --> 00:33:34.120
 And Mark says,

00:33:34.119 --> 00:33:35.239
 and they kill that servant.

00:33:35.579 --> 00:33:36.099
 Whereas,

00:33:36.459 --> 00:33:37.159
 Luke says,

00:33:37.279 --> 00:33:38.779
 they wound him and cast him out.

00:33:39.279 --> 00:33:40.659
 But Matthew doesn't have any.

00:33:41.459 --> 00:33:41.679
 Well,

00:33:41.719 --> 00:33:42.279
 why not?

00:33:42.799 --> 00:33:43.019
 Well,

00:33:43.079 --> 00:33:44.799
 because Matthew abbreviated.

00:33:45.039 --> 00:33:48.779
 He simplified it and just had the owner send three the first time.

00:33:49.740 --> 00:33:51.339
 And how do we know that that's the case?

00:33:51.420 --> 00:33:52.779
 Because Matthew then reports,

00:33:53.359 --> 00:33:56.859
 then the owner sent more servants than he did the first time.

00:33:57.660 --> 00:33:58.500
 And these,

00:33:58.599 --> 00:33:59.000
 they beat,

00:33:59.139 --> 00:33:59.319
 kill,

00:33:59.399 --> 00:33:59.839
 and stone.

00:34:00.460 --> 00:34:01.519
 And Mark just says,

00:34:01.579 --> 00:34:02.440
 they sent many others.

00:34:02.559 --> 00:34:03.599
 Luke doesn't mention this.

00:34:04.619 --> 00:34:05.220
 And then,

00:34:06.099 --> 00:34:07.319
 you have,

00:34:07.500 --> 00:34:07.839
 finally,

00:34:08.199 --> 00:34:09.279
 he sends his son.

00:34:10.000 --> 00:34:12.500
 And all three report that they kill the son.

00:34:13.440 --> 00:34:13.639
 Okay,

00:34:13.699 --> 00:34:16.559
 so we can see that what Matthew is doing,

00:34:16.559 --> 00:34:17.820
 we see what even,

00:34:18.179 --> 00:34:18.320
 you know,

00:34:18.320 --> 00:34:19.580
 there's not a real,

00:34:22.500 --> 00:34:25.780
 they are not obsessed with keeping precise details here.

00:34:25.900 --> 00:34:26.120
 Okay,

00:34:26.160 --> 00:34:27.300
 they're giving us the gist.

00:34:27.519 --> 00:34:31.000
 But Matthew's really simplifying more than the others.

00:34:31.539 --> 00:34:31.980
 Now,

00:34:32.180 --> 00:34:33.220
 this gets interesting.

00:34:34.019 --> 00:34:35.180
 You have Jesus in Mark.

00:34:35.280 --> 00:34:35.600
 He says,

00:34:35.760 --> 00:34:37.780
 what will the owner of the vineyard do?

00:34:38.300 --> 00:34:41.980
 He will come and destroy the tenants and give the vineyard to others.

00:34:42.580 --> 00:34:42.900
 So,

00:34:43.059 --> 00:34:43.539
 in Mark,

00:34:43.539 --> 00:34:46.760
 Jesus asks and then answers his own question.

00:34:46.760 --> 00:34:48.940
 In Matthew,

00:34:48.940 --> 00:34:50.640
 he creates a dialogue.

00:34:51.540 --> 00:34:51.980
 So,

00:34:52.140 --> 00:34:54.040
 when the owner of the vineyard comes,

00:34:54.180 --> 00:34:55.660
 what will he do to those tenants?

00:34:56.740 --> 00:34:57.860
 They said to him,

00:34:57.900 --> 00:34:58.860
 this is the Jewish leaders,

00:34:59.340 --> 00:35:01.940
 he will put those wretches to a miserable death

00:35:01.940 --> 00:35:03.760
 and lease the vineyard to other tenants

00:35:03.760 --> 00:35:05.900
 who will give him their fruits and their seasons.

00:35:06.400 --> 00:35:08.900
 See this little dialogue that Matthew creates?

00:35:08.900 --> 00:35:10.900
 Transferral.

00:35:10.900 --> 00:35:11.900
 Transferral.

00:35:11.900 --> 00:35:12.500
 Transferral.

00:35:13.579 --> 00:35:19.000
 Transferral is when the author takes what one person said or did

00:35:19.000 --> 00:35:23.220
 and attributes it to another person as though they did it.

00:35:23.400 --> 00:35:23.880
 Or,

00:35:24.639 --> 00:35:27.579
 a person who receives an action,

00:35:28.180 --> 00:35:30.820
 they transfer that as though another person received it.

00:35:30.820 --> 00:35:31.220
 Now,

00:35:31.260 --> 00:35:33.100
 this is common to do in movies

00:35:33.100 --> 00:35:36.440
 and even in historical literature today.

00:35:37.000 --> 00:35:39.340
 You conflate or you transfer,

00:35:39.600 --> 00:35:41.000
 so you can simplify it.

00:35:41.080 --> 00:35:43.240
 You conflate two characters together

00:35:43.240 --> 00:35:46.000
 or you simplify it

00:35:46.000 --> 00:35:47.600
 by just having one person.

00:35:47.599 --> 00:35:51.019
 it's attributed to one person

00:35:51.019 --> 00:35:53.719
 so you don't have to introduce another character in the movie

00:35:53.719 --> 00:35:54.759
 and you save money.

00:35:57.019 --> 00:35:59.599
 Let me give you an example from Plutarch.

00:35:59.900 --> 00:36:00.039
 Now,

00:36:00.079 --> 00:36:03.599
 Plutarch was the greatest biographer of antiquity

00:36:03.599 --> 00:36:06.920
 and a lot of what we know about the ancient world comes from him.

00:36:08.019 --> 00:36:11.219
 He's talking about General Pompey here.

00:36:11.880 --> 00:36:12.059
 Now,

00:36:12.579 --> 00:36:13.119
 Pompey,

00:36:13.819 --> 00:36:16.500
 some people will pronounce that as Pompey,

00:36:16.500 --> 00:36:20.400
 but Pompey was actually the city that was destroyed by the volcano.

00:36:20.960 --> 00:36:22.699
 The general's name is pronounced Pompey.

00:36:23.900 --> 00:36:24.880
 And so this is,

00:36:25.039 --> 00:36:26.980
 Pompey was involved with Julius Caesar.

00:36:27.440 --> 00:36:27.900
 Caesar,

00:36:28.059 --> 00:36:29.360
 he ends up fighting Pompey

00:36:29.360 --> 00:36:31.159
 and ends up defeating Pompey

00:36:31.159 --> 00:36:34.159
 who commits suicide.

00:36:35.000 --> 00:36:36.780
 But Pompey was,

00:36:37.300 --> 00:36:37.500
 I mean,

00:36:37.559 --> 00:36:40.920
 none of these ancient Romans were really great people.

00:36:41.659 --> 00:36:43.360
 You didn't want to get on their bad side.

00:36:43.739 --> 00:36:46.139
 But Pompey was one of the most reasonable of them.

00:36:46.500 --> 00:36:52.239
 And so it got to a point in 53 BC

00:36:52.239 --> 00:36:56.480
 when Rome was in a state of great chaos.

00:36:57.159 --> 00:36:58.159
 And so they said,

00:36:58.260 --> 00:36:58.420
 well,

00:36:58.840 --> 00:37:01.199
 we don't know what we're going to do here.

00:37:01.460 --> 00:37:03.199
 There's a lot of riots going on.

00:37:03.340 --> 00:37:05.179
 There's all kinds of problems.

00:37:05.420 --> 00:37:07.699
 It kind of reflects what the US looks like today.

00:37:07.699 --> 00:37:11.719
 And so they said,

00:37:11.859 --> 00:37:12.039
 well,

00:37:12.259 --> 00:37:14.679
 here's how our government works.

00:37:14.839 --> 00:37:15.379
 We have,

00:37:15.480 --> 00:37:16.519
 they didn't have a prime minister.

00:37:16.659 --> 00:37:17.599
 They didn't have a president.

00:37:17.779 --> 00:37:19.199
 They had what was called a consul.

00:37:19.699 --> 00:37:20.379
 And in fact,

00:37:20.419 --> 00:37:22.500
 you had two consuls who served together.

00:37:22.699 --> 00:37:24.619
 And they only served for one year.

00:37:24.659 --> 00:37:26.519
 And there was a new election every year.

00:37:26.519 --> 00:37:29.800
 And then they could run again for consul,

00:37:29.880 --> 00:37:32.079
 but they had to wait 10 years before running again.

00:37:32.079 --> 00:37:35.779
 Sometimes I think maybe that's a good way to do things.

00:37:35.780 --> 00:37:38.220
 So anyway,

00:37:38.880 --> 00:37:39.400
 they said,

00:37:39.680 --> 00:37:42.200
 we're in desperate situation right now.

00:37:42.519 --> 00:37:43.780
 Why don't we just give,

00:37:44.740 --> 00:37:46.540
 we'll elect one person to be consul.

00:37:46.640 --> 00:37:47.800
 There's no co-consul.

00:37:48.080 --> 00:37:50.740
 And we will give that person absolute power.

00:37:51.019 --> 00:37:53.440
 They don't have to get anything approved by the Senate.

00:37:53.860 --> 00:37:55.140
 What they say is law.

00:37:55.280 --> 00:37:57.900
 And we'll give them one year of this kind of power.

00:37:58.680 --> 00:37:59.400
 And so they said,

00:37:59.500 --> 00:38:01.320
 Pompey is the only one who could,

00:38:01.320 --> 00:38:02.780
 who could accomplish this.

00:38:03.019 --> 00:38:04.460
 And so they give the power to him.

00:38:05.019 --> 00:38:06.240
 Pompey makes some good laws,

00:38:06.380 --> 00:38:07.519
 but then in,

00:38:07.700 --> 00:38:11.039
 he proceeds to break one of those laws in the,

00:38:11.099 --> 00:38:12.200
 in the year 52.

00:38:13.300 --> 00:38:15.260
 He's now no longer consul,

00:38:15.539 --> 00:38:20.700
 but one of the laws that he made in 53 BC was,

00:38:21.220 --> 00:38:23.599
 if you,

00:38:23.599 --> 00:38:25.139
 if a person was on trial,

00:38:25.139 --> 00:38:30.179
 a friend could not get up and read what was called an encomium,

00:38:30.639 --> 00:38:32.139
 a lavish pray,

00:38:32.879 --> 00:38:35.259
 a speech giving lavish praise to that person,

00:38:35.259 --> 00:38:41.000
 because it really had no bearing on whether that person was guilty of the crime of which,

00:38:41.119 --> 00:38:42.420
 for which they were being charged.

00:38:43.500 --> 00:38:45.440
 So Pompey makes this law.

00:38:45.519 --> 00:38:46.119
 It's a good law.

00:38:46.339 --> 00:38:48.819
 But then when his friend Plankus goes on trial,

00:38:48.920 --> 00:38:49.339
 by the way,

00:38:49.559 --> 00:38:50.379
 remember that name.

00:38:50.460 --> 00:38:50.759
 If you're,

00:38:50.920 --> 00:38:51.779
 if you ever have kids,

00:38:51.859 --> 00:38:52.019
 Amy,

00:38:52.539 --> 00:38:53.159
 you know,

00:38:53.219 --> 00:38:54.359
 just remember Plankus.

00:38:54.360 --> 00:38:55.940
 That might be a good name for a son.

00:38:56.760 --> 00:38:56.880
 Okay.

00:38:57.160 --> 00:38:58.880
 So Plankus goes on trial.

00:38:59.260 --> 00:39:00.220
 Pompey is his friend.

00:39:00.660 --> 00:39:05.000
 And so it's reported that in Plutarch's life of Cato,

00:39:05.099 --> 00:39:05.519
 the younger,

00:39:05.900 --> 00:39:07.720
 that Pompey writes an encomium,

00:39:08.160 --> 00:39:11.140
 gives it to an emissary who comes into Rome,

00:39:11.140 --> 00:39:16.559
 and he reads it at Plankus's trial before the jury.

00:39:16.559 --> 00:39:17.699
 Now,

00:39:17.940 --> 00:39:19.179
 in the life of Cato,

00:39:19.460 --> 00:39:20.880
 Cato gets up,

00:39:21.000 --> 00:39:22.539
 and he strenuously objects,

00:39:22.619 --> 00:39:25.199
 because he says that's against the law to do this.

00:39:25.679 --> 00:39:28.880
 The reason Pompey sends the emissary in is because at that point,

00:39:28.960 --> 00:39:30.739
 he's with an army outside the city,

00:39:30.960 --> 00:39:37.000
 and it was Roman law that you could not come in to the city if you were out with your army.

00:39:37.000 --> 00:39:42.139
 But when the Plutarch tells the same story in his biography of Pompey,

00:39:42.400 --> 00:39:43.500
 he simplifies,

00:39:43.760 --> 00:39:46.559
 and he transfers the act to Pompey himself.

00:39:47.159 --> 00:39:48.940
 So Pompey wrote the encomium,

00:39:49.199 --> 00:39:53.880
 and he narrates it as Pompey coming in and reading it to the jury.

00:39:54.699 --> 00:39:55.000
 Now,

00:39:55.659 --> 00:39:57.679
 we know Pompey did not do it that way.

00:39:57.760 --> 00:39:58.159
 In fact,

00:39:58.320 --> 00:40:02.599
 this story is also mentioned by two other ancient historians.

00:40:02.599 --> 00:40:04.920
 So we know Pompey sent an emissarian,

00:40:05.579 --> 00:40:07.440
 but would we fault Plutarch,

00:40:07.539 --> 00:40:10.059
 the same author who writes that he sent an emissary,

00:40:10.380 --> 00:40:11.900
 in another one of Plutarch's lives,

00:40:12.000 --> 00:40:13.900
 his biography of Pompey,

00:40:14.139 --> 00:40:15.259
 he just has Pompey coming.

00:40:15.339 --> 00:40:16.159
 He simplifies it.

00:40:16.380 --> 00:40:19.059
 He transfers the act to Pompey himself.

00:40:19.659 --> 00:40:20.900
 He's given us the essence,

00:40:21.380 --> 00:40:24.039
 though not the precisely accurate details.

00:40:25.519 --> 00:40:26.079
 Now,

00:40:26.099 --> 00:40:28.179
 we find something quite similar in the Gospels.

00:40:28.619 --> 00:40:31.539
 It's the story of Jesus healing the centurion servant.

00:40:32.539 --> 00:40:32.759
 Now,

00:40:32.900 --> 00:40:35.759
 the way we find this story in Luke,

00:40:36.420 --> 00:40:37.880
 the Gospel of Luke,

00:40:37.940 --> 00:40:39.719
 is the centurion has this servant,

00:40:40.079 --> 00:40:40.759
 very sick,

00:40:41.199 --> 00:40:43.239
 and he wants to go to Jesus

00:40:43.239 --> 00:40:46.599
 and ask Jesus to heal his servant.

00:40:47.179 --> 00:40:50.480
 So what he does is he's got some Jewish elders who are friends,

00:40:50.579 --> 00:40:51.559
 and they go to Jesus,

00:40:51.659 --> 00:40:52.119
 and they say,

00:40:52.219 --> 00:40:52.519
 Jesus,

00:40:53.259 --> 00:40:54.820
 there's this centurion.

00:40:54.900 --> 00:40:55.579
 He's really good.

00:40:55.699 --> 00:40:56.579
 He loves our people.

00:40:56.579 --> 00:40:58.539
 He helped us build our synagogue.

00:40:58.880 --> 00:41:00.199
 He's got a servant who's sick.

00:41:00.259 --> 00:41:01.320
 He's worthy of your help.

00:41:01.539 --> 00:41:02.679
 Please come heal him.

00:41:03.719 --> 00:41:04.699
 And so Jesus says,

00:41:04.759 --> 00:41:04.960
 all right,

00:41:04.980 --> 00:41:05.860
 let's go check it out.

00:41:05.940 --> 00:41:09.759
 And so they start to head back to the centurion's home,

00:41:09.940 --> 00:41:10.940
 which is in Capernaum.

00:41:11.320 --> 00:41:13.039
 The centurion finds out about it,

00:41:13.059 --> 00:41:14.599
 and he has a change of mind,

00:41:14.599 --> 00:41:15.199
 and he says,

00:41:15.420 --> 00:41:15.619
 oh,

00:41:16.380 --> 00:41:19.139
 and he has some friends go to meet Jesus along the way,

00:41:19.179 --> 00:41:20.019
 and they say,

00:41:20.119 --> 00:41:20.279
 well,

00:41:20.300 --> 00:41:25.199
 the centurion says he's unworthy for you to come into his house,

00:41:25.199 --> 00:41:30.399
 but he says that he knows that you are a man of authority like he is,

00:41:30.399 --> 00:41:30.839
 and he says,

00:41:30.879 --> 00:41:31.139
 look,

00:41:31.799 --> 00:41:35.699
 the centurion says he has a servant that he tells to do this,

00:41:35.739 --> 00:41:36.319
 and he does that,

00:41:36.379 --> 00:41:36.839
 and a soldier,

00:41:37.019 --> 00:41:37.799
 go do this,

00:41:37.819 --> 00:41:38.559
 and he does that.

00:41:38.879 --> 00:41:40.480
 So since you're a man of authority,

00:41:40.480 --> 00:41:41.599
 just say the word,

00:41:42.019 --> 00:41:43.460
 and my servant will be healed.

00:41:43.460 --> 00:41:47.079
 And Jesus praises the centurion for his faith,

00:41:47.380 --> 00:41:51.760
 and he heals the servant without ever seeing the servant or the centurion.

00:41:53.619 --> 00:41:55.340
 That's how Luke tells the story.

00:41:56.539 --> 00:41:56.679
 Now,

00:41:56.840 --> 00:41:58.260
 the way Matthew tells the story,

00:41:58.260 --> 00:41:58.760
 oh,

00:41:58.940 --> 00:41:59.420
 sorry about,

00:41:59.619 --> 00:41:59.860
 oh,

00:41:59.940 --> 00:42:00.519
 I'm going backward.

00:42:01.099 --> 00:42:01.340
 Okay.

00:42:01.940 --> 00:42:03.740
 So that's how Luke tells the story.

00:42:05.099 --> 00:42:05.340
 Now,

00:42:05.480 --> 00:42:07.519
 Matthew simplifies the story,

00:42:08.119 --> 00:42:13.440
 and rather than having the centurion send the Jews,

00:42:13.460 --> 00:42:14.079
 Jewish elders,

00:42:14.300 --> 00:42:15.760
 and then the servants,

00:42:16.460 --> 00:42:21.500
 the centurion himself goes to Jesus and makes the request in person,

00:42:22.199 --> 00:42:23.579
 and says,

00:42:23.679 --> 00:42:24.780
 please heal my servant.

00:42:24.900 --> 00:42:25.400
 Jesus says,

00:42:25.460 --> 00:42:25.619
 all right,

00:42:25.639 --> 00:42:26.139
 let's go.

00:42:26.559 --> 00:42:28.940
 And then the centurion says directly to Jesus,

00:42:29.400 --> 00:42:29.880
 wait,

00:42:29.980 --> 00:42:30.500
 I'm a man.

00:42:30.820 --> 00:42:33.579
 I'm unworthy for you to come under my roof,

00:42:33.760 --> 00:42:33.960
 yada,

00:42:34.059 --> 00:42:34.320
 yada.

00:42:34.519 --> 00:42:36.760
 And Jesus praises the centurion for his faith,

00:42:36.760 --> 00:42:40.300
 and heals his servant without seeing the servant.

00:42:41.139 --> 00:42:41.800
 So Luke,

00:42:41.920 --> 00:42:42.760
 or Matthew communicates,

00:42:43.460 --> 00:42:44.159
 it's the same thing,

00:42:44.240 --> 00:42:47.820
 but he simplifies and transfers the act to Matthew.

00:42:48.079 --> 00:42:48.420
 I'm sorry,

00:42:48.500 --> 00:42:49.599
 to the centurion.

00:42:49.940 --> 00:42:50.519
 By the way,

00:42:50.579 --> 00:42:51.880
 how many of you are watching the chosen?

00:42:53.059 --> 00:42:53.400
 Okay.

00:42:53.539 --> 00:42:53.800
 Yeah.

00:42:53.960 --> 00:42:54.900
 I love that.

00:42:55.159 --> 00:42:55.320
 Well,

00:42:55.400 --> 00:42:55.920
 as you know,

00:42:56.019 --> 00:42:56.360
 if you've,

00:42:56.740 --> 00:42:58.119
 have you saw season three?

00:42:59.079 --> 00:42:59.519
 Okay.

00:42:59.659 --> 00:43:00.480
 So as you know,

00:43:00.539 --> 00:43:02.480
 they're setting up for this story to happen.

00:43:02.480 --> 00:43:05.900
 And I'm wondering which version they're going to give Luke's or Matthew's.

00:43:06.260 --> 00:43:08.380
 My guess is they're going to give Luke's version,

00:43:08.380 --> 00:43:11.099
 but just who's the greatest.

00:43:11.420 --> 00:43:13.599
 So in Mark's gospel,

00:43:14.160 --> 00:43:15.360
 you've got them,

00:43:15.780 --> 00:43:17.079
 Jesus and his disciples.

00:43:17.579 --> 00:43:18.920
 And at one point,

00:43:19.380 --> 00:43:20.700
 they're walking along the road,

00:43:20.700 --> 00:43:24.760
 and they're arguing with one another about who's the greatest.

00:43:24.760 --> 00:43:27.820
 And then Jesus says to them when they're alone,

00:43:28.220 --> 00:43:28.740
 Hey,

00:43:28.800 --> 00:43:31.140
 what were you guys arguing about along the way?

00:43:32.140 --> 00:43:33.000
 And they're quiet.

00:43:33.120 --> 00:43:33.860
 They're embarrassed.

00:43:34.780 --> 00:43:38.080
 And then that's when Jesus brings a child and says,

00:43:38.220 --> 00:43:38.260
 you,

00:43:38.340 --> 00:43:38.900
 you got to be,

00:43:39.220 --> 00:43:39.460
 you know,

00:43:39.520 --> 00:43:40.020
 it's the,

00:43:40.020 --> 00:43:41.100
 the least among you,

00:43:41.180 --> 00:43:43.180
 the greatest among you will be servant of all.

00:43:43.899 --> 00:43:45.480
 That's how Mark tells the story.

00:43:46.199 --> 00:43:46.879
 But in Luke,

00:43:47.039 --> 00:43:47.460
 Matthew,

00:43:48.059 --> 00:43:50.639
 you get the disciples just going to Jesus and saying,

00:43:50.819 --> 00:43:51.000
 Hey,

00:43:51.119 --> 00:43:51.259
 Hey,

00:43:51.259 --> 00:43:51.699
 by the way,

00:43:51.819 --> 00:43:52.940
 which one of us is the greatest?

00:43:53.980 --> 00:43:54.359
 Now,

00:43:54.399 --> 00:43:56.739
 which one do you think really happened?

00:43:57.279 --> 00:43:57.440
 Well,

00:43:57.460 --> 00:43:58.639
 it's probably Mark's version,

00:43:58.639 --> 00:44:01.159
 but Matthew gives us the guy version.

00:44:01.339 --> 00:44:05.719
 He simplifies and just communicates the gist of what happened by having the

00:44:05.719 --> 00:44:07.379
 disciples themselves ask.

00:44:08.659 --> 00:44:09.500
 The baptism.

00:44:11.339 --> 00:44:11.480
 You,

00:44:11.480 --> 00:44:16.199
 Jesus comes out of the water and the God's voice out of heaven says,

00:44:16.500 --> 00:44:19.760
 you are my beloved son in you.

00:44:19.940 --> 00:44:21.280
 I am well pleased.

00:44:21.719 --> 00:44:23.380
 That's how Mark and Luke have it.

00:44:23.800 --> 00:44:24.980
 But in Matthew's gospel,

00:44:25.820 --> 00:44:27.360
 it's speaking to the crowd.

00:44:27.860 --> 00:44:33.420
 So Matthew has transferred the recipient of the action from Jesus to the

00:44:33.420 --> 00:44:33.740
 crowd.

00:44:34.039 --> 00:44:34.199
 Now,

00:44:34.219 --> 00:44:35.119
 why would he do this?

00:44:35.460 --> 00:44:39.800
 I think Augustine was probably correct when he said he wanted to make it a

00:44:39.800 --> 00:44:41.820
 little more personal to the readers.

00:44:42.260 --> 00:44:43.960
 The God is speaking to the reader,

00:44:44.340 --> 00:44:47.600
 affirming that Jesus is his son.

00:44:48.220 --> 00:44:48.400
 Now,

00:44:48.460 --> 00:44:48.720
 some,

00:44:48.920 --> 00:44:49.600
 the gospel,

00:44:49.760 --> 00:44:52.880
 the ancient gospel of the Ebeonites,

00:44:52.880 --> 00:44:56.800
 tried to harmonize this and said,

00:44:56.920 --> 00:44:57.099
 well,

00:44:57.200 --> 00:44:58.700
 God's voice spoke to Jesus.

00:44:58.820 --> 00:45:00.480
 And then it spoke to the crowd.

00:45:00.820 --> 00:45:04.480
 And it just seems to me that some of that hermeneutical waterboarding that's

00:45:04.480 --> 00:45:05.280
 involved there.

00:45:05.720 --> 00:45:08.400
 I think Augustine was probably correct.

00:45:09.400 --> 00:45:11.500
 And here's another compression and conflation.

00:45:11.700 --> 00:45:15.559
 Compression would be to narrate the events as though they occurred over a

00:45:15.559 --> 00:45:17.680
 shorter period of time than they actually had.

00:45:17.679 --> 00:45:22.460
 conflation is when you take two events and you smash them into a single event.

00:45:23.139 --> 00:45:24.960
 Let me show you this.

00:45:25.299 --> 00:45:29.359
 And it's the story of Jesus cursing the fig tree and,

00:45:29.359 --> 00:45:30.059
 and,

00:45:30.059 --> 00:45:30.399
 um,

00:45:30.980 --> 00:45:31.339
 uh,

00:45:31.339 --> 00:45:32.299
 cleansing the temple.

00:45:32.719 --> 00:45:37.179
 So this is how the story is told in,

00:45:38.119 --> 00:45:38.819
 um,

00:45:40.099 --> 00:45:40.980
 Mark's gospel.

00:45:41.419 --> 00:45:42.859
 So Palm Sunday,

00:45:43.000 --> 00:45:45.119
 which we'll be celebrating next week,

00:45:45.119 --> 00:45:48.940
 Jesus comes into Jerusalem and rides in there.

00:45:48.940 --> 00:45:52.159
 And then he and his disciples go into the temple.

00:45:52.599 --> 00:45:55.319
 And Mark says it's toward the end of the day.

00:45:55.719 --> 00:45:56.279
 And,

00:45:56.359 --> 00:45:56.799
 um,

00:45:56.940 --> 00:46:01.019
 so they just go in and Jesus looks around and then they leave.

00:46:01.799 --> 00:46:05.779
 They leave the temple and they go to Bethany and in Bethany,

00:46:05.779 --> 00:46:06.940
 they spend the night.

00:46:07.659 --> 00:46:08.539
 That's Sunday.

00:46:09.239 --> 00:46:09.759
 Monday,

00:46:10.079 --> 00:46:13.900
 they get up in the morning and they start to head back into Jerusalem.

00:46:13.900 --> 00:46:16.380
 And they come upon a fig tree,

00:46:16.380 --> 00:46:16.940
 uh,

00:46:16.940 --> 00:46:20.240
 on their way back to Jerusalem and Jesus is hungry,

00:46:20.240 --> 00:46:21.440
 but there's no figs on it.

00:46:21.440 --> 00:46:22.480
 So he curses it.

00:46:22.900 --> 00:46:27.440
 And then they leave from there and they go into Jerusalem.

00:46:27.980 --> 00:46:31.099
 They go now his second visit into the temple.

00:46:31.559 --> 00:46:33.260
 And when they get into the temple,

00:46:33.639 --> 00:46:37.200
 Jesus sees some acts going on with the merchants and the money changers.

00:46:37.280 --> 00:46:38.139
 He doesn't like it.

00:46:38.139 --> 00:46:41.799
 And so he overturns the tables and he drives them out.

00:46:45.139 --> 00:46:45.539
 Now,

00:46:45.539 --> 00:46:54.440
 after he does that,

00:46:54.619 --> 00:46:55.039
 um,

00:46:55.379 --> 00:46:56.199
 this is still Monday.

00:46:56.259 --> 00:46:56.799
 This is Monday.

00:46:56.800 --> 00:47:02.480
 Now they leave the temple area and they go back to Bethany and they're going to spend another night.

00:47:03.420 --> 00:47:03.560
 Now,

00:47:03.860 --> 00:47:07.080
 Tuesday morning comes and now they're going to return to Jerusalem.

00:47:07.080 --> 00:47:09.200
 And on the way they see the fig tree.

00:47:09.320 --> 00:47:10.360
 And Peter says,

00:47:10.480 --> 00:47:11.019
 Jesus,

00:47:11.180 --> 00:47:11.320
 look,

00:47:11.380 --> 00:47:14.580
 the fig tree you cursed yesterday has withered and died.

00:47:15.080 --> 00:47:18.420
 So that's how the story occurs in Mark.

00:47:18.480 --> 00:47:19.900
 He gives us the girl version.

00:47:21.400 --> 00:47:24.580
 Matthew gives us the guy version.

00:47:24.579 --> 00:47:25.579
 Sunday,

00:47:26.519 --> 00:47:27.179
 Palm Sunday,

00:47:27.819 --> 00:47:29.579
 they arrive in Jerusalem and,

00:47:30.360 --> 00:47:30.960
 sorry,

00:47:31.420 --> 00:47:34.900
 they arrive in Jerusalem and Jesus goes into the temple.

00:47:35.099 --> 00:47:38.579
 Now what he does is Matthew is going to conflate the,

00:47:39.259 --> 00:47:41.819
 the Sunday and the Monday visit.

00:47:41.980 --> 00:47:46.980
 So Jesus is going to cleanse the temple on Sunday instead of Monday.

00:47:46.980 --> 00:47:47.980
 Monday.

00:47:53.980 --> 00:47:54.460
 Wait for me.

00:47:54.460 --> 00:47:54.500
 Wait for me.

00:47:54.500 --> 00:47:55.500
 Wait for me.

00:47:55.500 --> 00:47:56.440
 Wait for me.

00:47:56.440 --> 00:47:57.360
 Wait for me.

00:47:57.440 --> 00:47:58.199
 Wait for me.

00:47:59.340 --> 00:47:59.860
 Now,

00:48:00.019 --> 00:48:05.240
 then they're going to leave and they're going to leave the temple area and they're going to go back to Bethany.

00:48:05.360 --> 00:48:06.219
 They're going to spend the night.

00:48:07.400 --> 00:48:09.320
 So he's compressed the event.

00:48:09.699 --> 00:48:11.380
 He is conflated the event.

00:48:11.980 --> 00:48:12.280
 Monday,

00:48:12.280 --> 00:48:15.500
 they get up and they start heading back to Jerusalem.

00:48:15.580 --> 00:48:17.519
 They come upon the fig tree.

00:48:17.860 --> 00:48:18.640
 Jesus is hungry.

00:48:18.740 --> 00:48:19.740
 There's no figs on it.

00:48:19.840 --> 00:48:23.080
 And so he curses it and it withers on the spot.

00:48:24.360 --> 00:48:25.880
 Matthew has compressed the account.

00:48:26.040 --> 00:48:28.460
 He has conflated the two events into one.

00:48:28.460 --> 00:48:31.559
 So we see this going on.

00:48:31.920 --> 00:48:32.400
 Now,

00:48:32.519 --> 00:48:34.880
 I'm sure Matthew and Mark are talking later.

00:48:35.519 --> 00:48:36.880
 And Mark says to Matthew,

00:48:37.579 --> 00:48:37.940
 Maddie,

00:48:38.199 --> 00:48:38.599
 you know,

00:48:38.639 --> 00:48:40.159
 it didn't happen that way.

00:48:40.340 --> 00:48:42.019
 You combine these two events.

00:48:42.099 --> 00:48:42.940
 You made it shorter.

00:48:43.619 --> 00:48:44.300
 You know,

00:48:44.480 --> 00:48:44.619
 you,

00:48:44.740 --> 00:48:45.960
 you're deceiving people.

00:48:46.079 --> 00:48:47.139
 And Matthew says,

00:48:47.920 --> 00:48:49.280
 he just looks at Mark and says,

00:48:49.340 --> 00:48:49.599
 Mark,

00:48:49.720 --> 00:48:50.300
 back off.

00:48:50.420 --> 00:48:51.840
 You remind me of my wife.

00:48:51.840 --> 00:48:55.760
 So in summarizing,

00:48:56.840 --> 00:49:00.039
 ancient authors were instructed to vary the details.

00:49:01.140 --> 00:49:03.900
 The gospel authors followed this practice.

00:49:04.940 --> 00:49:07.460
 The changes occurred in the minor details.

00:49:08.460 --> 00:49:11.960
 The Bible does not inform us about the process of divine inspiration,

00:49:12.480 --> 00:49:18.500
 but we observe that it involved the authors following the literary conventions of their own time.

00:49:18.500 --> 00:49:21.980
 They followed the literary conventions of their own time.

00:49:22.079 --> 00:49:22.860
 William Lane Craig,

00:49:23.039 --> 00:49:25.579
 a Christian philosopher and theologian,

00:49:26.179 --> 00:49:29.820
 calls this the doctrine of the confluence of scripture.

00:49:30.519 --> 00:49:33.139
 That scripture has dual authorship.

00:49:33.480 --> 00:49:37.340
 It's both divine and human authorship.

00:49:37.739 --> 00:49:41.159
 And so we see the marks of human authorship in this.

00:49:41.780 --> 00:49:43.440
 So that's what we're looking at.

00:49:43.619 --> 00:49:43.960
 Finally,

00:49:44.460 --> 00:49:46.480
 if you want more information,

00:49:46.760 --> 00:49:47.719
 visit my website.

00:49:48.500 --> 00:49:54.440
 www.reasonjesus.com

00:49:54.440 --> 00:49:56.239
 All right.