Unlocking the Mysteries of the Gospels: Discovering Matthew, Mark and Luke! | Dr. Mark Goodacre

In this video, I am joined by Professor Mark Goodacre and we discuss his new course with Bart Ehrman titled "The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke. Purchase the course using the affiliate link and join renowned synoptic Gospels expert, Dr. Mark Goodacre, on a journey through the hidden layers of Matthew, Mark, and Luke, uncovering historical puzzles and remarkable insights along the way. The course starts Oct. 8th!

[Akio-fyep]

Dialog in Mark was cribbed from Paul's letters, changing Paul's opinions (which he tried to construct arguments for, there, not having heard of Jesus saying them) into announcements direct from the mouth of Jesus. That settled quarrels until Matthew and dozens or maybe hundreds of others thought to throw up their own gospels, actses and epistles. So, "faith moving mountains" is in Paul and in gospels because Paul is where they got the image from. There are dozens of other examples, often in text order. 'Mark' also cribbed from Hebrews and 1 Clement. In an interesting example from 1 Clement, the "better never born" and "millstone" ideas are part of a single (lost) scriptural reference, but split between two chapters in Mark. It certainly means, anyway, 'Clement' writing in the 60s (he says temple rites are still performed) never heard the Judas tale.

[voidisyinyangvoidisyinyang]

I just started the Jesus Fallacy - excellent book!! Thanks for interviewing that professor several times. He's a fun read - does excellent research but writes eloquently. I don't agree with everything he says but that's to be expected.

[MrOliver]

I would say some stuff from the Gospels is from the first century, but most of it is from the second century, possibly, the texts change hands a couple of times, and it got harmonised with some parts and with others rewritten. If the Ebonites used something close to the Gospel of Matthew, I would say they have probably the earliest versions of the Gospels as they are more in line with the original Jerusalem church.

[EdwardM-tp]

$279? Sorry, but there's no way I'm going to purchase this even if I had money to spare in my tight budget!

[pipurio]

Why Eusebius from Cesarea doesn't know Josephus from Arimathra, Nicodemus and Mary the Magdalene ?

[ghalmenschlager]

Off topic comment here…
Is just me or am I wrong in get the sense that most of those scholars interviewed here would vote for Kamala instead of not voting at none of the candidates… right?

[ernestschultz]

why is this guy wearing 2 wedding bands?

[kotovsky]

Dr. Mark Goodacre presents himself as a Bible scholar but focuses more on gaining fame and financial profit than contributing meaningful insights. His videos are clickbait, often offering little substance while pushing expensive content. He frequently develops controversial, baseless theories that go against mainstream scholarship, seemingly just for attention. Rather than engaging in solid academic work, he thrives on sensationalism and controversy to build his following.

[jeffreyerwin]

In order to be worth anything, this new course would have to be able to resolve the different descriptions of the Sign of Jonah that are found in Matthew 12/16 and Luke 11 and also to reconcile these descriptions with Jesus' denial of any sign from heaven in Mark 8. Saying that the descriptions of the Sign of Jonah were all based on Q and then interpreted according to need is not a satisfactory answer.

When Jesus mentioned the Sign of Jonah, he did not use the words "A Sign of Jonah." Instead, he always used the words, "THE Sign of Jonah." For three different objects to all be the same thing suggests the existence of a trinity in which each object forms a part of the whole. In the case of the Sign of Jonah, we must start with Jesus' definition of that sign as his ministry in Luke 11. Jesus' ministry as the Sign of Jonah does not contradict the Markan prohibition of a sign from heaven. Mark 8 and Luke 11 are the basis for understanding the Sign of Jonah.

Jesus defined the Sign of Jonah as his duration of burial in Matthew 12, and this must be resolved with the definition of the Sign of Jonah in Luke 11. The key is to notice a subtle difference in to whom this Sign was designated to in Matthew 12. In both Mark 8 and Luke 11 Jesus used the words, "This generation, " and that phrase cannot mean anything other than first century Israel. However, in Matthew 12 and 16 Jesus did not say, "This generation, " but, instead, said, "An evil and unfaithful generation, " and that phrase is not era specific. Several scholars have noted that the words, "A generation, " could be understood as referring to any era, including our own.

If we hypothesize that Jesus' definition of the duration of his burial as the Sign of Jonah was not intended for ancient Israel, but, instead, was a sign reserved for modern times, then the conflicts with Luke 11 and Mark 8 are alleviated. Jesus' burial cloth has allegedly been preserved intact from the first century. This cloth might have evidence regarding his duration of burial. In 1898 and again in 1931, this cloth was photographed, and these photos allowed forensic pathologists to determine that the corpse it covered had been removed before decompostion set in, i.e. in less than about 48 hours after death. If one accepts the authenticity of this relic, then the scientific evidence it contains validated Jesus' ancient prophecy of burial duration. In so doing, the relic became the Sign of Jonah for the 20th century.

See: "The Image on the Turin Shroud is 'The Sign of Jonah' For Our Generation!" by Rev. Larry Stalley
And: "The Enigma of the Sign of Jonah, " BSTS Shroud Newsletter, Summer, 2023.