Latest / Martyr's Row / Ep. 5 - Were Matthew and Jesus Schoolmates?

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Ep. 5 - Were Matthew and Jesus Schoolmates? · Martyr's Row

• 0:01
  Matthew, whose occupation was that of a toll
• 0:04
  -gatherer, was born at Nazareth. He wrote his
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  gospel in Hebrew, which was afterwards translated
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  into Greek by James the Less. The scene of his
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  labors was Parthia and Ethiopia, in which latter
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  country he suffered martyrdom, being slain with
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  a halberd in the city of Nabata, AD 60. Hey,
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  I fixed the light We're snapping in now everything's
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  a snap You're thinking about candy earlier today.
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  It was what about it um I want some Well, they
• 1:01
  were Skittles. Yeah. You know, I'm not a candy
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  guy. I know, I'm the candy guy. You are, yeah.
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  Wait. But then I was like, huh, I kinda want
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  some. And you said they were Skittles? Like,
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  I was thinking about eating Skittles. Oh, okay.
• 1:15
  Yeah, yeah. Because the way you worded that felt
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  real weird. That's been my whole day today. I'll
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  say something that makes sense in my head, but
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  then everyone's like, what did you just say?
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  That's been my whole life so far. I feel like
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  that's always one of those funny things where
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  I immediately just jump back to philosophy when
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  there's no reason to. Because it's like... It
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  philosophizes everything I can. Yeah, it's like,
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  I want some sugar or I want some candy. And then
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  I'm like... You have a picture of something in
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  your head. What is that? Because when you say
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  sugar... What does candy satisfy right now in
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  my life? Why do I feel like candy is the... Is
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  the answer. Candy is always the answer. Why do
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  you think we have a whole holiday around it?
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  It is kind of interesting, right? I mean I guess
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  every holiday now is around candy. Or has it
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  always been? And like some kind of dessert. And
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  I feel like it's like a celebratory thing. It's
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  like it's a treat. That's true. Yeah. Yeah we
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  um like Great Great British I don't know why
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  it's so hard for me to say that The Great British
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  Baking Show? Yes It's really easy for me normally
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  but then when you made it to tongue twister Sorry
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  I was like now it's tough That's another uh thing
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  of mine Easily over complicate simple things
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  These are like t -shirts I shouldn't have You
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  know what I always love is um You see like the
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  idea Are we crooked? We might be If you were
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  are we crooked? If we weren't, now we are. We
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  should be more crooked now. We'll see. But when
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  you flip people's roles, like flip -flop them.
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  Yeah. And the one... You can flop and flip them.
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  Yeah. Yeah. Flop is the latter end of flip. Okay.
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  The precursor? Yeah, the precursor. The one that
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  came before. Yeah, yeah, yeah. And the one I
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  read about recently... Again, what's the etymology
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  of flip? This is where he philosophize for no
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  reason. Yeah, it's true. Sorry. So you flipped
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  what before? Yeah. I don't know if they're here
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  for this. This might be why they leave. This
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  is why they leave. The quick leave. If you can't
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  hang for this, you can't hang for the rest. But
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  the next segment will be fun. But I want you
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  to hang on. Yeah. Just give us a minute here.
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  What was the... Let me get through this. Let's
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  figure out what's in our brains first. But if
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  you switch... Why can't I think? The Afro. Bob
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  Ross. Okay. The Afro. Okay, you switch Bob Ross.
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  Bob Ross in his painting style. Okay. With Gordon
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  Ramsay. In his cooking style? In his cooking
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  show. Then what would happen? You switch him
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  around. So like, you take Gordon Ramsay and you
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  put him in Bob Ross' show. And Bob Ross in Gordon
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  Ramsay's. But are they still doing their individual
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  craft or the other person's? Or the other person's
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  craft with their personality. Oh, okay. So Gordon
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  Ramsay is now the Bob Ross painter, but he's
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  just screaming. And there's like nothing left.
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  The canvas is just like cut in pieces, but somehow
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  with a soft brush. Yeah, yeah, yeah. And then
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  Bob Ross is doing like Hell's Kitchen or something.
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  Oh yeah. And he's just, or Kitchen Nightmares,
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  whatever. He's like, oh, you know, it's just
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  a happy little accident. Yeah, yeah, yeah. And
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  everyone's like better off by the end of it.
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  Yeah, they all feel great Gordon Ramsay's like
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  you have three seconds to paint That doesn't
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  look like a tree It's raw Do it again Oh, that
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  would be amazing Context matters. Yeah context.
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  I well where you are matters, right? Cuz if you're
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  Gordon Ramsay in a painting class then So it's
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  funny, whenever you see me just not listening
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  to anything, not doing anything, or maybe I'm
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  doing something, I just start giggling. Those
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  are the thoughts going on. Okay. I started thinking
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  about where are people just seeing you giggle.
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  Yeah, I could be sitting in my car, just... If
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  you ever walk past Paul, sitting in his car,
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  and you're just lurking in a parking lot, and
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  he's just laughing to himself. We promise he's
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  okay. I'm not completely insane right now. He's
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  thinking about the candy that he wants. Yeah,
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  and then it's like, why is it named Skittles?
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  Oh yeah, taste the random. Is it like a little
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  like a tickle, like it tickles your sweet tooth?
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  I feel like all that stuff comes from somewhere.
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  It's all etymology. And it's usually Greek mythology.
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  That's actually a good point. Which is interesting
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  actually. So then the idea is like everything
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  technically comes from Greek mythology? Not everything.
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  But it seems like there's a lot of borrowing
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  from that. Yeah. Which I think has a lot of weird
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  implications potentially. Or cultures that originate.
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  Yeah. In a Greek mythological worldview. Yeah.
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  I mean, you have like Nike or Adidas. It's like
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  those shoes are... Hang on, you said one of them
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  correctly. You think it's pronounced Nike? No,
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  then you said Adidas. Isn't that how it's pronounced?
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  Adidas? I'm free! What's happening? I love how
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  it was so sure that's how it was pronounced.
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  So much so that I go to Nike. You also went to
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  Nike. I definitely said Nike correct. Because
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  I've heard people say Nike before. Okay, but
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  Adidas? I feel like I've heard that. I mean that's
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  the most Swedish thing. Sure, we nerf, we already
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  know. But wasn't Adidas originally a German company?
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  I think Adidas was like either founded or supported
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  by... Isn't it like an African word or something?
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  I don't know. I don't know. But I'm pretty sure
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  Adidas started as like a sports apparel brand
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  for Nazi Germany. Really? Yeah, there's like
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  a whole thing about that. That was like the whole
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  Kanye thing of like, like all of a sudden...
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  the Jewish thing with Kanye and the Adidas. While
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  we really haven't gotten into pop culture at
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  all yet on this podcast. No, but here we are
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  starting strong. That's like the Volkswagen Beetle.
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  This doesn't really date it though either, because
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  it would have like, that kind of happened at
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  a specific time, which was definitely before
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  right now. That's true. But here we are right
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  now. And welcome, you're here too. To Martyrs
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  Row. For another episode. Where you are matters
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  because of who you are. That's very true. And
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  that probably doesn't make sense until it does
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  when we explain it after this. Three, two, one.
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  That was a little fast. That's alright. We're
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  getting there. Alright, to the songwriting segment.
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  And Paul, why do we have a songwriting segment?
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  Why does this make sense? It's interesting you
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  asked that because we actually don't have a song
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  yet. We have songs. We have songs but we don't
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  have like the martyr row theme music. Yeah so
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  this is the what is the martyrs row theme. Yeah
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  this is kind of like the writers corner. Writers
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  corner. why don't, instead of just you and I
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  going on this journey, why don't we take everybody
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  on this journey? Yeah. So it's like, you guys
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  are a part of this with us. And so we want to
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  hear your feedback. We're all, we're all writing
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  this. Yeah. And you guys are the ones that have
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  to listen to it. Yeah. Eventually we need to
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  do something where you just comment lyrics. Yeah.
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  And then we build something based off of that.
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  And I think it'd be cool with the episodes, like
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  we'll kind of A -B it a little bit. Yeah. I think
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  it'd be fun as we build it. So it's like, do
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  you like this one better or you like that idea
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  better? True. I think it'd be kind of cool. That's
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  a good idea. And then we can like call back to
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  them. Yes. Yeah. Okay. So, uh, well, we started
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  out doing this completely off the cuff. Yes.
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  And then I thought maybe I should think about
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  it a little bit more. So I came in with something.
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  Now I think this time you've actually come in
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  with something. I'm actually still pretty off
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  the cuff. OK, no, I like that. And so it's funny
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  because I was like, I know it's my turn to to
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  come in with something here. So that we didn't
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  discuss that. It's kind of unspoken. This is
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  this is equally equally mutual. Those are synonymous.
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  Yeah. Well, usually agreed upon. Yeah, it's like
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  unspoken. It's pretty much like, all right, well,
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  he did the work. That time so I'm gonna do the
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  work on this. Yeah, you work on this. I'm gonna
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  work on this thing It's been pretty good. I think
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  it's been working out well pretty good partnership.
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  Yeah to be completely honest Only you can decide
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  that they're like this We're having a good time.
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  Yeah, you're probably still not like if you stopped
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  watching then You're not hearing this anyways.
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  Yeah, you have no vote in this now. So at the
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  end of the day like Create because you like to
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  create and if you create what you like to create
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  then it's worth creating. That's true So let's
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  create it. Yeah, I was about to go on a huge
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  tangent. I was like no actually That's for the
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  next part. Yeah, it's true. The next segment
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  tangent. I'm too good at it. That's what we call
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  it Tangent, that's the entire main segment is
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  tangent. Our main segment is called tangent Just
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  one big rabbit trail. We start with an idea,
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  then we tangent off. Yeah. And then hopefully
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  we come back. It becomes just that idea, that
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  tangent. Yeah, pretty much. Yeah. That's kind
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  of nice. This is the place for rabbit holes.
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  Yeah. Maybe we should have called it that, the
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  rabbit hole podcast. Just rabbit hole. No, I
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  feel like we do pretty good though. That'll be
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  our after hours podcast. Speaking of rabbit holes,
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  let's get to the song. Oh, yeah. This is why
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  you're here. I'll follow you. So I... Haven't
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  really worked on this at all. Perfect. I've been
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  thinking about it. Okay, and I was like, well,
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  I think it's fun to do this together here with
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  everybody Yeah, there's something I think there's
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  something really beautiful about that Yeah, but
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  other times it's really good to have like to
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  come in with something. True It's kind of good
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  on both ends. There's beauty to both Well, that's
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  why we have as many episodes as we want. That's
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  true Plenty of time to figure it out. Yeah, or
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  just to do it different every time. Yes Which
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  I think is kind of nice. It's enjoyable. Yeah.
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  Yeah. So I was working today and I had this idea
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  for this melody come through. OK. And I was like,
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  oh, that's kind of cool. But I haven't had...
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  Came through the ether? The ether, yeah. The
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  muse, if you will. I didn't open the ether up
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  today. We'll find out, unless it sucks. We'll
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  see. I'll be the judge of that. As you were setting
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  the mics up, I'm like, all right, how do I actually...
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  attach this to chords. That's so hard though.
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  It is, so this is really raw. Okay. And I feel
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  like I'm gonna say that. Oh, because you had
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  the melody and you haven't put it on chords yet.
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  Haven't. Perfect, I love that. So I'm kind of
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  figuring it out, like what feels right. And also
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  you're gonna be like simultaneously finding what
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  key you're in. Yes. Yeah. So I could start off
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  very wrong. So this is raw and that's why it's
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  kind of nice. Which is funny, I feel like I have
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  to say that because... I feel like I've gotta
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  prove myself as a musician to everybody who's
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  listening. I was actually just about to say,
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  we never said that we were brilliant musicians.
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  No. All we said is, we are musicians. We'll let
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  you figure out what kind. And we like to song
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  write, so that's your suffering to endure. Yeah,
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  that's your martyrdom. What makes us the bad
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  guys? Although on martyrs row we should do a
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  whole episode on like what actual suffering is
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  That's I like that the context like what context
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  you're alright. Let's this is writers corner
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  Yeah, this is writers corner. So here's where
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  I'm coming from here You don't have to play and
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  sing it. This couldn't be a sing only Let me
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  let me hum the melody that I was working with.
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  Okay. It's really like three lines. Okay So it's...
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  I like that. So that's kind of the thing I was
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  like, oh, that's kind of fun. It's a little,
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  it's actually a little more upbeat than we've
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  been working with. A little happier. The last
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  one was upbeat. It was actually, yeah. It was
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  kind of punky. Yeah, it was. But I feel like
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  it sounds like a D to me. So that's why I was
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  like, we'll work here. We were in D last time
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  too. We love D. But this is standard tuning.
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  Oh yeah, good point. You could have stayed in,
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  nevermind. I actually could have. No! That is
• 14:17
  something that bothers me. The, like the music
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  gods. Like when people are like, oh the music
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  gods shine down on me. And they mean it as a
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  joke, but like that comes from somewhere. And
• 14:28
  it's like, dude, don't say that. I feel like
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  there's jokes like that that we say that we probably
• 14:32
  shouldn't. No, cause you You if they shine on
• 14:36
  you that's bad So we say that the song sucks
• 14:42
  yeah, because biblically the shining ones oh
• 14:46
  true are demons Yeah, that's a whole topic that
• 14:52
  is a whole which technically aren't demons, but
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  that's That's just a little flavor test for you.
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  I don't know what that yeah good good point They're
• 15:01
  the fathers of demons. Now we're talking. Someone
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  just got really excited when we said that. I
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  feel like we keep teasing stuff out. Which is
• 15:14
  kind of fun. Yeah, because everybody else is
• 15:16
  hitting stuff on the nose. Yeah, and I like to
• 15:19
  dance around it a little bit. Well, there's positive
• 15:21
  things that haven't been talked about. Yeah.
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  That is the whole point of all of the... And
• 15:27
  that's why I think it's fun to talk about it.
• 15:28
  It's like, let's talk about the flip side that
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  people are kind of ignoring here. Yeah. It's
• 15:32
  easy to go to the one main spot, but like, let's
• 15:34
  talk about it. But there's a lot more to talk
• 15:36
  about. Yeah. That's being left out. All right,
• 15:39
  so tangent corners over. Oh, it's just begun.
• 15:43
  It's only just begun. It's only just begun. Do
• 15:47
  you have any lyrics? No. Perfect. So I'm just
• 15:52
  gonna see what happens. That last one I liked.
• 15:55
  Which last one? The one you played last week?
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  No, the one before that where you kind of came
• 15:59
  up with a few lines. Oh, that was fun. Yeah.
• 16:02
  Yeah, that was fun. So like think about martyrs
• 16:04
  and... Dying? Just general death. Something about
• 16:08
  a halberd. Just general death. Is that a big
• 16:13
  sword? Oh, yeah, I think you're right. That's
• 16:16
  what I think of when I hear it. Yeah. Anyway,
• 16:19
  so here's this. Let's do it Something like that
• 16:54
  That's cool. Stand in line at Martyrs Row. It's
• 16:56
  kind of fun, right? I like that. That could be
• 16:58
  fun. Yeah, yeah, yeah. I like the one line you
• 17:02
  had for the last one. The, we honor those who
• 17:05
  came before, I think is what you said. Yeah.
• 17:08
  So it'd be like the... Yeah, get to it faster.
• 17:37
  Try that again. I don't like how I'm phrasing
• 17:50
  that. Yeah, when you're coming in early so it
• 17:53
  feels like you're setting something up. Yeah,
• 17:55
  yeah. What's that middle piece? And then I'll
• 18:00
  try and get the phrasing. Yeah, I don't have
• 18:02
  a line for that yet. Also the melody that you
• 18:04
  sang before you started playing Hmm was a different
• 18:07
  timing than what you're playing. That's true
• 18:09
  So I might be trying to flip the mix those two
• 18:12
  things. Yeah, so don't strip like just hit your
• 18:15
  chord changes Yeah, try it again, I think that's
• 18:28
  what it should be the second chord push it Okay
• 18:42
  You want to do it? I don't do so bad Yeah, see
• 18:56
  it's too late to start there. Yeah, it's gotta
• 18:58
  I feel like it's got to start on that A Standing
• 19:00
  in line on martyr's row Standing in line on martyr's
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  row Standing in line on martyr's row Standing
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  in line on martyr's row Standing in line on martyr's
• 19:18
  row Standing in line on martyr's row Standing
• 19:18
  in line on martyr's row I can't I can't play
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  it and sing it Yeah, so I'll do it, but I keep
• 19:35
  I keep wanting to get and I don't want to go
• 19:37
  this direction Yeah, cuz it makes it feel like
• 19:39
  patriotic Cuz when you start out with like When
• 19:45
  we start out with that honor those who came before
• 19:47
  it's like who served and fought the war I Mean
• 19:51
  it's still technically true, but it feels like
• 19:54
  oddly sideways patriotic Yeah, I don't know I
• 20:00
  feel like something about the Hall of Faith could
• 20:02
  be cool. Because that's a cool line. Or not a
• 20:06
  cool line, but a cool idea. The Hall of Faith?
• 20:11
  Yeah. Is that what you call it in Hebrew? Yeah.
• 20:14
  Like, honor those who came before. Now I'm hearing
• 20:19
  it's the Patriotical. I know, that's the hard
• 20:23
  thing. So honor those who came before. Hall of
• 20:27
  Faith. You want to land on Hall of Faith? No,
• 20:30
  I was just an idea. Keep playing it. Yeah. Cause
• 20:35
  get familiar with that. I gotta feel the phrasing
• 20:36
  with this. Well, you play it and then I'll try
• 20:38
  and find the phrasing. on martyrs road honor
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  those who came before the flood rains stand in
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  line on martyrs road honor those who came before
• 21:23
  the flood rains stand in line That's a real weird
• 21:32
  lyric. It's really weird. But the ending makes
• 21:36
  sense, like the landing of how that's phrased
• 21:39
  makes sense. Keep doing it and then we'll write
• 21:41
  the front. Matthew, Mark, Luke, and John. These
• 22:03
  are all books of the Bible. I mean, at some point
• 22:10
  you just have to name people. Come on, that was
• 22:15
  the setup. That's good, that's good. I feel like
• 22:19
  that leads into that Paul McCartney song. Yeah,
• 22:22
  you cut my setup. Oh my bad. You got there before
• 22:27
  I hit the punchline. Okay, here you go. Matthew,
• 22:29
  Mark, Luke, and John. You can have it. Here,
• 22:32
  try it again. Matthew, Mark, Luke, and John.
• 22:41
  Standing in line on Martyr's Row. Who is the?
• 22:46
  Is it? Okay, keep going. Matthew, Mark, Luke,
• 22:50
  and John. The sons of Zebedee. Stand in line
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  on martyr's row This is the story of everyone
• 23:12
  who stands in line on martyr's row That's why
• 23:17
  you keep wanting to do that. All right, keep
• 23:19
  going cuz now let's just jam on this No, too
• 23:23
  fast. I was like, let's change it up now. No,
• 23:27
  still too fast. I just changed my pattern now,
• 23:33
  so it sounds faster. I can keep going. Yeah,
• 23:46
  do it again. Matthew, Mark, Luke, and John, the
• 23:53
  sons of thunder come to stand in line on martyr's
• 24:00
  row. There's only one son of man, Jesus Christ,
• 24:09
  who came and died first in line on martyr's row.
• 24:14
  There he is! Yeah! That's also a weird thing
• 24:17
  to say. Keep going. Matthew, Mark, Luke, and
• 24:21
  John. I feel like that's a Beatles song. He's
• 24:27
  standing in line on Mother's Row. How'd you do
• 24:31
  it again? With a British accent, with a Leeds
• 24:33
  accent. Matthew, Mark, Luke, and John. Oh, maybe
• 24:40
  we need to do that. Standing in line. I had to
• 25:17
  get it in there somehow. Ringo. Well, I was trying
• 25:31
  to go... Matthew Mark Luke and John and then
• 25:34
  the Beatles And then the Beatles so I went Matthew
• 25:38
  Mark Luke and John Paul. Yeah Ringo And I just
• 25:43
  left George out George out. Sorry, George. I
• 25:47
  Think we should all his guitars, you know anyway,
• 25:50
  let's say let's all of us together in unison.
• 25:53
  Sorry, George. Sorry George But hey Three two
• 26:03
  one. Oh That was a good snap. It was good. It's
• 26:07
  the first one this episode. We're together. I
• 26:10
  Think was the first one Orion. Hey, you know
• 26:12
  what? Let's say they were all together. They
• 26:13
  were all perfectly in time I'll edit them. So
• 26:16
  they overlap perfectly. They're like a second
• 26:19
  apart. But wait, we haven't even talked about
• 26:21
  did they even see the snap? Which one I guess
• 26:24
  they see the lead up We actually haven't planned
• 26:26
  that far down. Yeah, it's fine. We've recorded
• 26:29
  more than We haven't Paul. We actually done everything
• 26:34
  everything everything We're live right now you
• 26:41
  can call us at one eight eight martyrs row martyrs
• 26:44
  row That's if that's too many digits you dial
• 26:46
  it wrong It should be right That's how you count.
• 26:53
  Do you count the apostrophe? Do you do the old
• 26:56
  school counting where it's like on the No, I
• 26:58
  started counting then I realized I'm not gonna
• 27:00
  be able to do this at the same time I'm not gonna
• 27:06
  be able to do the count and and Spell the word
• 27:09
  at the same time. Oh, that's like one I mean
• 27:12
  some I can like row three, you know, it's like
• 27:15
  but then yeah, but martyrs is one of those words
• 27:17
  where I'm always like How is this word spelled?
• 27:19
  You're trying to remember how to spell it? Yeah,
• 27:20
  yeah, yeah. That's fair. Like that's one of those
• 27:22
  words like you don't spell it very often. Yeah,
• 27:25
  that's true. You don't do it very often. You
• 27:27
  have those, right? You know what else we don't
• 27:29
  do very often? What? We don't talk about the
• 27:31
  Apostle Matthew very often. We definitely don't
• 27:34
  do that. Do you like that hard segue? Well, so
• 27:38
  I want to talk about this real quick. OK. Because
• 27:42
  Matthew is our martyr this week. He is our martyr
• 27:44
  this week. Yeah. And so the question that you
• 27:48
  brought up when we were talking about this, it's
• 27:49
  like, okay, so what's his genealogy? What's his
• 27:53
  life? What's his birth? Who is this guy? Who
• 27:56
  is this guy? Yeah, because, so Matthew, and we
• 28:01
  can, let's get into this later, because I think
• 28:03
  you have some discrepancy on it, but Matthew,
• 28:07
  essentially, potentially Matthew has top billing
• 28:11
  in the New Testament. Yeah. So potentially, in
• 28:15
  the New Testament, the first canonical New Testament
• 28:20
  book is the book of Matthew. Yes. And the book
• 28:24
  of Matthew is written from a Jewish perspective
• 28:26
  and it lays out, it kind of jumps in where the
• 28:30
  rest of the story left off and it answers all
• 28:33
  the questions that the other story had. Yes.
• 28:35
  So it's like this. Yeah. So like Matthew has
• 28:38
  taught billing, but he's almost not mentioned.
• 28:42
  He's barely in it. Yeah, there's like one thing
• 28:44
  they talk about with him. Yeah, and that was
• 28:46
  he's a tax collector even brought up in his His
• 28:50
  excerpt in his spot in the Fox's book of martyrs
• 28:53
  like yeah, this guy was a tax collector. Yeah
• 28:55
  Well, so it's interesting. It's like why is that
• 28:57
  so significant for him sure and so And to be
• 29:02
  honest with you before this week if you would
• 29:05
  have said What's what was Matthew's occupation?
• 29:09
  Mm -hmm. My best guess would have been fishermen
• 29:11
  Oh, you didn't know? I mean, I knew. Okay. But
• 29:14
  I couldn't remember. The rest of them were fishermen.
• 29:17
  It's a pretty safe guess. Not all of them. No,
• 29:19
  but a lot of them. Most of them. Like four of
• 29:21
  them. Five? Well, I would say probably two -thirds.
• 29:27
  And there were 12. I'm not doing the math on
• 29:30
  that. I don't know where that number is. I think
• 29:32
  it's eight. Well, so what's interesting is, so
• 29:34
  the exact dates of St. Matthew is what people
• 29:38
  like to say. Oh, yeah. Is his birth and death
• 29:40
  or actually unknown? The official. I like to
• 29:44
  go with the Fox's Book of Martyrs. They say it
• 29:46
  happened in 60 AD. Yeah, in Fox's Book of Martyrs,
• 29:49
  we mentioned this before, but it was written
• 29:53
  in 1500s. Yes. So, John Fox? Yeah. Written in
• 29:59
  the 1500s. Yeah. So, like 500 years ago? Long
• 30:04
  time ago, but also like 1500 years after after
• 30:08
  this would have happened. Yeah Yeah, so it's
• 30:11
  a it's a good guess. I some people say that he
• 30:14
  died more in like 68 AD Okay, which have been
• 30:18
  eight years after mr. Fox thought Yeah, but do
• 30:22
  we even really know like but our timelines are
• 30:24
  kind of screwy That's what I was gonna say. Yeah,
• 30:26
  like depending on where you are. The year is
• 30:28
  different Yeah, like even now there are other
• 30:30
  countries that don't use different calendars
• 30:32
  and different dating systems and yeah, it's very
• 30:34
  true So like that that actually is a big thing
• 30:37
  where like when this was written potentially
• 30:39
  the calendar used yeah wasn't referencing a specific
• 30:42
  thing, but true one of the things that I think
• 30:45
  is more interesting, and should be brought up
• 30:48
  in the conversation a little bit more, is the
• 30:51
  state of, like when we say, I think the arbitrary
• 30:56
  number of going like, okay, Jesus lived roughly
• 30:59
  2 ,000 years ago. And what I mean by that is,
• 31:03
  he was incarnate roughly 2 ,000 years ago. Burial,
• 31:07
  death, resurrection, roughly 2 ,000 years ago.
• 31:10
  But knowing that, we kind of just go, well, all
• 31:12
  the time in between, was roughly the same amount
• 31:16
  of information or the same amount of credibility
• 31:19
  of information that we have now. Yeah. And that's
• 31:22
  actually not true. Like the fact is, is like
• 31:24
  there were long stretches of time generations
• 31:27
  where things were just very understood a certain
• 31:30
  way. Yeah. And and I would say post like kind
• 31:35
  of post eighteen hundreds. So in the last like
• 31:39
  two to three hundred years. Yeah. The like the
• 31:42
  world view. not just American culture or certain
• 31:46
  cultures. And a lot of it's like the West. That's
• 31:49
  true. Is an easy way to put that. But the Western
• 31:51
  influence on the whole world is like, it's massive.
• 31:54
  It's massive. So like, I mean, the world currency
• 31:58
  recognizes the dollar as the currency. Right.
• 32:00
  So it's one of those things where like, it's
• 32:02
  a big deal. So that being said, the information
• 32:06
  that we have now over the last two or 300 years
• 32:09
  and the way that we see everything is actually
• 32:12
  not it's a lot more skewed than we like to believe
• 32:16
  it is from somebody who lived in the 1500s, who
• 32:20
  was in the Catholic tradition because of the
• 32:23
  Catholic archives at the Vatican. Which is fascinating
• 32:27
  too because we have more now than they did then,
• 32:31
  but they were closer to it than we are now. So
• 32:34
  it's funny, a lot of the discoveries that we
• 32:35
  have archaeologically and literature -wise, we've
• 32:39
  found more things. That's true. but it seems
• 32:42
  like we know much less. Well, a lot of that stuff
• 32:45
  was corroborated though. Yeah, true. So like
• 32:47
  a lot of stuff that we've found recently just
• 32:50
  corroborated the stuff that we already had. Yes,
• 32:52
  that's very true. So in some ways, it's just
• 32:54
  like solidifying. It's keeping it going in a
• 32:58
  lot of ways. Yeah. It's like, oh, the stuff that
• 33:00
  we heard about. There's like minor adjustments
• 33:02
  here. It's like that's almost there. It's like
• 33:03
  just. Yeah, it would almost be like I would say
• 33:06
  it would almost be like for a long time. there
• 33:09
  was tradition of like, let's say I'd never been
• 33:13
  to Disney before, and then you're telling me
• 33:16
  about Disney, and then I know all about Disney
• 33:19
  because of how much you've told me about it,
• 33:21
  but I've never actually been. And then when I
• 33:24
  go, I'm like, oh, this is what Paul was talking
• 33:26
  about. It all comes together. Yeah, so I think
• 33:28
  we've had a lot of... corroborated discoveries,
• 33:31
  am I saying that right? Uh, discoveries. I sure
• 33:33
  hope so. I also pronounced it aditaz. Good point.
• 33:40
  Good point, Paul. If we're pronouncing these
• 33:46
  things wrong, just light us up in the comments.
• 33:48
  Just go to town. In fact, they say like, there's
• 33:52
  no such thing as bad press. I'd say there's no
• 33:54
  such thing as bad comments. Just go to town in
• 33:57
  the comments. They'll just hurt my feelings a
• 33:58
  little bit. I mean, I don't, yeah, but it means
• 34:01
  like. It's good for the, it's good for the algorithm.
• 34:03
  Let's start arguments in the comments. Oh yeah,
• 34:06
  fight. Like, let's have more comments than views
• 34:08
  on the video. I like that. That's a good goal.
• 34:12
  Let's try that. So whoever's watching this, just
• 34:14
  get something going in those comments. Well,
• 34:17
  and honestly, it's like not even in like a malicious
• 34:18
  way, maybe. But it's like, I think it's like.
• 34:22
  the discussion is good, and it's like we wanna
• 34:24
  be talking about these things. And we shouldn't
• 34:27
  be shying away from like, oh they disagree, let's
• 34:29
  just not bring them. It's like, no, bring it
• 34:30
  up, let's talk about it. Cause that's how we
• 34:32
  grow further. Yeah, and honestly that's what
• 34:35
  this whole podcast is. It's like the stuff where
• 34:38
  people are like, hey what about this? And then
• 34:41
  someone goes, oh we shouldn't talk about that.
• 34:42
  We're talking about it. Let's do it. Let's dive
• 34:44
  into it. So like with that instance, I feel like
• 34:47
  it is good to bring up the context of this because
• 34:49
  it kind of plays into what we're going to talk
• 34:51
  about. Yeah. Which is basically like the idea
• 34:53
  that the information that we have now was just
• 34:56
  in the world view by which you approach your
• 35:00
  whole life is how everyone just always has. That's
• 35:03
  just not true. I mean, because even like what
• 35:05
  you're saying, like in the fifteen hundreds,
• 35:08
  there was no Internet. So you actually had to
• 35:11
  just remember all the information that you saw.
• 35:14
  So everything that you saw or read you had to
• 35:17
  if you really like if it was interesting to you
• 35:19
  You had to hold on to that. Yeah, and the best
• 35:23
  way to hold on to is to talk about it Absolutely
• 35:26
  put it into a story So I think that's why like
• 35:28
  oral tradition is a big deal because it's how
• 35:31
  you remember like how you remember is by saying
• 35:33
  it over and over again So like that that's one
• 35:36
  of the things is like when you talk about somebody
• 35:38
  in the 1500s like John Fox writing Fox's Book
• 35:41
  of Martyrs He's writing from a long tradition
• 35:44
  of the same, like kind of like -minded people
• 35:48
  that have just held onto this information and
• 35:51
  passed it along. So there's information that's
• 35:53
  in that book that he sourced that we probably
• 35:57
  can't actually access the source. I mean, it
• 36:00
  may not even exist anymore in some ways. That's
• 36:02
  true, yeah. Yeah, that's a possibility. So it's
• 36:06
  interesting. Especially when we talk about the...
• 36:11
  the Catholic, what's it called? The Vatican.
• 36:15
  The Vatican, ooh. Like the Vatican Library. It's,
• 36:18
  yeah. It's wildly extensive. There's a lot of
• 36:23
  stuff out there that we'll never be able to touch.
• 36:26
  Yeah, I kinda wanna become Catholic just to get
• 36:28
  in. Just to get my hands on it. Yeah. I wanna
• 36:30
  read it. But even then, like, you still have
• 36:32
  to have, like, yeah, you have to almost have
• 36:35
  credentials to get to certain places in the Vatican.
• 36:37
  It's true. It's wild. You just have to become
• 36:39
  the pope. It doesn't seem like that, but I guess
• 36:43
  that's part of Catholicism. Should that be our
• 36:46
  goal? Is protecting information. One of us just
• 36:48
  should try to become the pope. And then we can
• 36:52
  just share the books. I mean, yeah, it would
• 36:55
  be like WikiLeaks. Yeah. But that's our new goal
• 37:02
  here. We have to become the pope. So if anybody
• 37:05
  is... in the know about the back end of Catholicism.
• 37:10
  How do we get in? If you're currently the Pope
• 37:13
  watching this, hook us up. Let us know. Also,
• 37:17
  what are you doing? Watching this? Honestly,
• 37:20
  good on you. Yeah. Hey, Pope, get in the comments.
• 37:24
  Get in the comments. I want to see the Pope in
• 37:26
  there. Like, yo, my homeboys. What a weird reference.
• 37:35
  Well, anyway, so Matthew was a tax collector.
• 37:39
  Matthew was a tax collector. And so here's what's
• 37:42
  interesting about that time when he was alive.
• 37:45
  OK. There was two kinds of tax collectors. So
• 37:49
  the first type. Sorry, I'm stinking away. They
• 37:51
  would collect. Welcome back. They would collect
• 37:53
  things like property tax, income tax and poll
• 37:56
  tax. And these were fixed rate taxes. And usually
• 37:59
  the Rome was collected by a Roman. person, not
• 38:03
  by a Jewish. So there's the second type. And
• 38:07
  the second type of tax collector was one who
• 38:10
  would enforce a tax similar to a sales tax today.
• 38:14
  So essentially they would just tax everything.
• 38:17
  And this was not a fixed tax. And so they would
• 38:20
  basically just take as much as they could from
• 38:21
  people. And then the Romans would get a cut and
• 38:24
  they would pocket the rest of it. And so that's
• 38:26
  where we find our old boy Matthew here. So he
• 38:29
  made money based off of how much he could convince
• 38:32
  somebody that they owe him. And so there were
• 38:37
  bigger conglomerates, if you will, that did this.
• 38:40
  I think Zacchaeus was a chief tax collector.
• 38:44
  And so he'd be running this operation, but on
• 38:47
  a large scale. MLM. Yes. And then we've got our
• 38:52
  small business The original multi -level marketing
• 38:55
  It's a tax collector So if you collect tax from
• 38:59
  that person I feel like that's what it was back
• 39:02
  then It kind of was Yeah, now we just organized
• 39:04
  it So what's interesting is so Matthew was kind
• 39:07
  of a Wait, are taxes the real MLM? You almost
• 39:14
  did explosion there, but then went sci -fi It
• 39:21
  is a pyramid scheme. Illuminati confirmed! The
• 39:27
  third eye. No! It checks out though. I'm not
• 39:33
  looking into it. I want to live with that. I
• 39:36
  want to live in that world. I want to live! So
• 39:39
  Matthew was like an entrepreneur. Okay. So he
• 39:44
  ran his own, like he did all of it himself. He
• 39:47
  basically just like Yep, this is my little cardboard
• 39:49
  box, and you owe me money now. Did they have
• 39:52
  cardboard back then? Never mind. No. Papyrus.
• 39:56
  Papyrus box. Hardened papyrus box. So what's
• 40:00
  interesting is being a tax collector, Matthew
• 40:02
  being a tax collector, especially in this way.
• 40:04
  it was almost viewed as like treason to the Jewish
• 40:07
  people, because it was a constant reminder that
• 40:10
  the Romans dominated them in their daily life.
• 40:13
  And for him to be a Jew as well, to take money
• 40:17
  from the people that are working hard for it,
• 40:20
  unrighteously. It was actually even to the point
• 40:23
  where those kind of tax collectors, the Jewish
• 40:28
  rabbis, the leaders, basically made a rule that
• 40:32
  was like, you're allowed to lie to them. They're
• 40:35
  like, it's lawful good. You can just lie to them.
• 40:37
  Is that Talmudic? Yeah. That's crazy. And actually,
• 40:40
  even the Talmud and what's the other one? The
• 40:43
  other writing. It actually has a whole thing
• 40:46
  just dogging tax collectors. That's crazy. It's
• 40:47
  like, these guys suck. And so what's fascinating
• 40:51
  about that is that was the view of who they were.
• 40:54
  So Matthew decides, I want to just do that work
• 40:56
  and make a bunch of money, but I'm basically
• 40:59
  betraying all of my people. And so for him, I
• 41:03
  believe his Hebrew name was Levi. For him, he
• 41:07
  was basically like dead to everybody. They're
• 41:10
  like, you're the worst of the worst. God doesn't
• 41:12
  even like you. And so what's interesting is -
• 41:14
  Wait, his Hebrew name was Levi? Yeah. So he was
• 41:17
  priestly? He was of the priesthood? He would
• 41:22
  have had to have been. I guess if his first name
• 41:25
  - Well, I think his first name was Levi. Yeah,
• 41:27
  but do we know anybody's last name? I think it's
• 41:30
  Matthew of Galilee. That's actually a good question.
• 41:37
  I don't know that for sure. Which would make
• 41:40
  it kind of more interesting. Yeah, because you
• 41:43
  would say like Joshua is of the tribe of Levi.
• 41:51
  Yeah. But his name's not Joshua Levi. No, and
• 41:55
  I don't think he was. I don't know what tribe
• 41:57
  he's from. Or maybe it was. Maybe we just don't
• 41:59
  have that written down. Yeah. Yeah, what tribe
• 42:03
  Matthew would have been from? Yeah, I don't know
• 42:05
  if there's a way to find that. Well, if his name
• 42:06
  was Levi, I can only imagine that's the tribe
• 42:09
  he was from. But, yeah. That's an interesting
• 42:13
  question. Unless he was just that bad of a, like,
• 42:17
  Jewish man. He just, like, took the most popular
• 42:19
  name. He's like, that's mine. And he used it
• 42:23
  like... Yeah. Yeah. But I guess that's given
• 42:25
  to him. Yeah, I guess he didn't pick it. Yeah,
• 42:28
  what's it called when they turned 13? Bar mitzvah?
• 42:33
  There you go. Yeah. There you go. That is bar
• 42:37
  mitzvah. He got the name Levi. That's when they
• 42:38
  started giving him money. He's like, I kind of
• 42:40
  want more of this. I don't think they did bar
• 42:47
  mitzvahs like that back then. They might not
• 42:50
  have. I don't know. They do it now like that.
• 42:52
  I would have loved one. It's just like TV shows
• 42:55
  and movies and stuff like that. Yeah, true. So
• 42:57
  what's interesting is... for him to be brought
• 43:01
  back into the Jewish culture, and for people
• 43:04
  to accept him again, the rabbis would basically
• 43:07
  say, you have to give up everything, change your
• 43:10
  lifestyle, bring restitution to the people you
• 43:14
  stole from. You've gotta start just studying
• 43:17
  the Torah non -stop. And maybe, maybe God will
• 43:23
  forgive you. And so it's basically like, you're
• 43:25
  done. And so that was kind of the mindset that
• 43:28
  everyone had about tax collectors, and he would
• 43:32
  have known that himself, and it just would have
• 43:34
  been repeated. And so this was a belief that
• 43:37
  he held, because he's like, this is who I am,
• 43:39
  and this is how people treat me every day. So
• 43:41
  that's why I think it's so fascinating for Jesus
• 43:44
  to come in and then say, yeah, I will forgive
• 43:48
  you, give up what you're doing, and come follow
• 43:52
  me. And then he does it. And it's kind of a beautiful
• 43:56
  mini redemption arc inside of there of how Matthew,
• 43:59
  who even at that point, people were still like,
• 44:01
  this man's disgusting. He's like, no, I'm gonna
• 44:03
  bring you in. Yeah, and on some level, he had
• 44:06
  to just own that. Like he knew that that line
• 44:09
  of work. Would kind of make him an outcast in
• 44:13
  his own society his own family wouldn't even
• 44:15
  like to talk to him, right? They don't want to
• 44:16
  be seen with him. Yeah Yeah, so the fact that
• 44:19
  redemption is offered and he's like, yeah, I'll
• 44:21
  take it Yeah, yeah is a little bit like he he
• 44:24
  would have had to have been hardened to a lot
• 44:26
  of things for a long time So yeah, I mean that's
• 44:29
  that's fascinating that also speaks to Jesus's
• 44:33
  presence. Yeah in offering something like that.
• 44:37
  Although, like when Jesus says to any of his
• 44:42
  disciples, stop what you're doing and come follow
• 44:44
  me, most of them were successful. Like I would
• 44:48
  say I don't know that there is an unsuccessful
• 44:51
  one because the brothers and all those from Galilee
• 44:55
  in particular who are fishermen, they had people
• 44:58
  working for them, which was a sign that their
• 45:01
  business was doing well. because they could afford
• 45:03
  to pay people. Right. Yeah. So if that's true,
• 45:06
  then they were, a lot of them were successful
• 45:08
  businessmen. Yeah. And then they decided to give
• 45:11
  that up. Which is huge. It is huge, especially
• 45:15
  in that society. It wasn't like they were not
• 45:17
  doing well and they're like, I got nothing better
• 45:19
  to do. Might as well. Yeah. And then actually
• 45:21
  it was a big thing they were giving up. Yeah.
• 45:23
  And fishermen would have been honorable, but
• 45:25
  being a tax collector then. was not honorable.
• 45:28
  So the fact that you have both of those things,
• 45:31
  but really what Jesus is offering them and what
• 45:34
  they're hearing is, I can be a rabbi. So when
• 45:39
  he says, stop what you're doing, all of it, and
• 45:44
  come follow me, give away what you have, what
• 45:48
  they're doing in that instance is not going,
• 45:52
  God of the universe is here incarnate. You know
• 45:54
  what I mean? Like the natural element of it.
• 45:57
  I'm sure that there was a compelling by the Holy
• 46:02
  Spirit in that moment in a way that was unnatural
• 46:05
  pre -Pentecost. But I'm sure that there was that,
• 46:11
  this bearing witness to like, this is something
• 46:14
  different. Like something's happening here. But
• 46:17
  at the same time, their natural thought would
• 46:20
  have been I'm gonna stop my successful business
• 46:24
  to become a rabbi. Because Jesus was, they called
• 46:28
  him rabbi. So he would have, like when you follow
• 46:33
  a rabbi, you're becoming a rabbi. It's like yeah,
• 46:36
  you're discipling under a rabbi. You're basically
• 46:38
  his apprentice in that case. Yeah, so all you're
• 46:42
  doing as a disciple is becoming a rabbi. So rabbis
• 46:46
  make rabbis. Kind of cool. It is. Well, so it
• 46:51
  made me think with this. It's like, these are
• 46:53
  kind of small towns that they're all in. And
• 46:56
  so I don't think it'd be unlikely that while
• 47:01
  they were kids, they probably ran into each other.
• 47:03
  So do you think Matthew and Jesus were like schoolmates?
• 47:07
  Is this the question today? This is the question
• 47:08
  for you. OK. Well, because it's also talking
• 47:11
  about the places they were. Right. So it's like.
• 47:13
  The thing with Matthew is this is his position
• 47:16
  and how people view that in his area. And so
• 47:19
  I think it's important to be like, okay, so where
• 47:22
  are we talking about? What are these places?
• 47:24
  What do they look like? The geography, the typography,
• 47:28
  the socioeconomic. I don't know how far we wanna
• 47:30
  go into all this. But it's like, I think those
• 47:33
  all play such a key role into understanding how
• 47:36
  people are responding to these things. Like would
• 47:38
  they see each other normally and this was just
• 47:40
  like oh now I'm gonna like you walk past someone
• 47:43
  every day Then one day like hey, how's it going?
• 47:45
  Yeah. Yeah. Well, I mean I think that like I
• 47:48
  like I went to a high school where my Freshman
• 47:53
  class was 900 people mmm, and then my graduating
• 47:57
  class was like 580 Wow, so like that and you
• 48:01
  know, they always have that thing like freshman
• 48:03
  year you all sit Together and you're like look
• 48:05
  to the left and look to the right one of you
• 48:07
  is not gonna be here And you're like, why would
• 48:09
  you do that? Yeah, I didn't go to public school.
• 48:13
  I don't know this You're doing that home school
• 48:16
  That's my brother it's like what is this the
• 48:23
  1800s You're gonna get dysentery like Abraham
• 48:30
  Lincoln's house geez Soon It was for real ghosts
• 48:38
  running around in one hand so many you had like
• 48:41
  18 kids that died or was that Washington? I think
• 48:44
  it was there's a lot of ghosts floating around
• 48:47
  there a lot of kids died Dude ghosts is a whole
• 48:49
  other topic. That is true. But anyway, I'm Matthew
• 48:52
  and Jesus for schoolmates So I don't Okay, so
• 49:02
  let's get into that so we've talked about like
• 49:05
  we've talked about the importance of the the
• 49:08
  bigger picture the like The Bible in black and
• 49:11
  white versus the Bible in full color and like
• 49:14
  when we talk about people's names their names
• 49:17
  actually mean something It's like exactly what
• 49:19
  when you were like, well Matthew's Jewish name
• 49:22
  was Levi and I'm like, well, wait a minute that
• 49:24
  could have so many implications Yeah, and like
• 49:27
  when we read the Bible, it's like those things
• 49:28
  are important like What the names of places are
• 49:32
  what like what the actual name is like that all
• 49:35
  tells a story Yeah, that's in full color So like
• 49:40
  you say Matthew's name is Levi. His Jewish name
• 49:42
  is Levi and I go well, maybe he was a of the
• 49:45
  priestly order Which has so many more different
• 49:48
  in like implications, especially with his career
• 49:50
  choice Yeah, it's career choice disrespectful,
• 49:54
  but then also maybe a deep -seated that when
• 49:57
  Jesus said, come follow me, he's like, oh, finally.
• 49:59
  Oh, that's cool. It's kind of that restitution
• 50:02
  that he gets. That he can actually return to
• 50:05
  what he was supposed to do. Yeah, yeah. Well,
• 50:08
  I think you have a little bit more on Matthew,
• 50:10
  though, before I get too far into geography.
• 50:12
  That's actually kind of what I had to work with.
• 50:14
  Well, my question would be, what about Matthew's
• 50:19
  dad? Actually that is an interesting one because
• 50:22
  math like so if Matthew's dad was a tax collector
• 50:25
  Yeah, then which he wasn't okay, but I don't
• 50:29
  actually know I wasn't really find anything like
• 50:32
  a lot on him. So his name was alfias. Okay and
• 50:37
  He's a man that's mentioned in the New Testament
• 50:39
  Seemingly as the father of two of the twelve
• 50:41
  apostles Matthew and the evangelists Matthew
• 50:44
  the evangelist and James son of alpheus But they're
• 50:48
  actually not brothers They both just had dads
• 50:51
  with the same name. Weird, and they just put
• 50:53
  them together like that? Yeah, and so people
• 50:55
  are like, oh, they're brothers. But it's actually
• 50:58
  like, no, they actually weren't. Their dads just
• 51:00
  happened to both be named John. Oh, weird. But
• 51:03
  I wasn't able to find much on him besides that
• 51:06
  his name is mentioned. He's Matthew's dad. OK.
• 51:11
  And I didn't, I wasn't able to find his Hebrew
• 51:13
  name either. It was only his Greek name. Okay.
• 51:16
  Yeah. And I wonder about that just because of
• 51:18
  like, just because of if Matthew is, if his Jewish
• 51:23
  name is Levi, but his dad was a tax collector,
• 51:26
  he's going into kind of family business. Yeah.
• 51:30
  Then, which it sounds like he probably wasn't.
• 51:31
  The way he kind of had shop set up, it sounds
• 51:33
  like he wasn't. Yeah. Cause I feel like he'd
• 51:35
  be working for like a chief tax collector, which
• 51:37
  had been his dad. or he would be himself. But
• 51:41
  he was just like a one -man show. Yeah, self
• 51:44
  -made man. Yeah. Yeah, so yeah, okay, so you
• 51:49
  look at that and you go, okay, well, we don't
• 51:51
  know, like we don't actually know Matthew as
• 51:54
  Levi. We know him as Matthew. Right. So if that's
• 51:57
  true, then Matthew is going by his Greek name,
• 52:01
  right? What's actually interesting with that,
• 52:03
  because I believe in the other gospels, they
• 52:05
  refer to him as Levi in some of them. Yeah, I
• 52:09
  think you're right. So it's funny because they
• 52:11
  don't actually call him by his Roman or Greek
• 52:13
  name. They call him by his Hebrew name. Yeah.
• 52:17
  That makes sense. Yeah. Yeah, that actually doesn't
• 52:20
  make sense. So so which we probably should look
• 52:23
  that up. But somebody else can do that. Leave
• 52:26
  it in the comments. Leave it in the comments
• 52:27
  after you start fighting. Yeah. Pause from fighting
• 52:31
  for a second and look that up. No, but the. But
• 52:36
  the interesting thing is we talk about the importance
• 52:38
  of names and the full color of that Yeah, the
• 52:40
  funny thing is like when you grab a Bible Like
• 52:43
  when I grab this Bible, I actually don't think
• 52:45
  this Bible has The maps it does. Oh it does.
• 52:50
  Hey So like this is just an ESV Bible and you
• 52:54
  have like these maps in the back if you're watching
• 52:56
  this instead of just listening You can see that
• 52:58
  I'm holding it up. Just take a word for it And
• 53:00
  the funny thing is like there are maps if you
• 53:03
  get a Bible a physical Bible, then there's two
• 53:07
  things in it that almost nobody looks at. One,
• 53:11
  genealogies. Two, is maps. So true. But we like
• 53:17
  that they're there. And what are genealogies
• 53:20
  other than if they're not just maps of people?
• 53:24
  Yeah, cause it places the people. Yeah. Yeah.
• 53:26
  So like these two things are both working in
• 53:28
  tandem. So the thing is, is like the understanding
• 53:32
  the geography of the Bible is actually it's like
• 53:37
  there's a reason why there's maps in there like
• 53:40
  they're tools for us to understand what the Bible
• 53:43
  is trying to tell us in full color and when we
• 53:47
  misunderstand that or we don't bring it into
• 53:49
  our conversation we miss honestly we miss so
• 53:53
  much like I would almost say that understanding
• 53:56
  the geography is a little bit more important
• 53:59
  than understanding the the the names itself.
• 54:03
  Oh, that's interesting. And the reason I say
• 54:04
  that is because there are things mentioned where,
• 54:07
  like when we talk about names, it's like, okay,
• 54:10
  if you know what the name means, then it's telling
• 54:12
  a bigger story. But the thing that happens in
• 54:15
  scripture a lot is something will happen, and
• 54:18
  you're like, huh, that seems like a weird thing
• 54:20
  to say. But if you know where they're saying
• 54:24
  it, it brings full context without anything else.
• 54:29
  yeah so like there's a lot of places in the scriptures
• 54:32
  where like actually one of them is um one that
• 54:36
  i was just looking at and i don't want to go
• 54:38
  into the full context of this because that will
• 54:41
  get really messy um but i think i have it in
• 54:44
  here um you mean to hold something no i got so
• 54:49
  isaiah so isaiah isaiah nine says Starting in
• 54:54
  verse one it says, but there will be no gloom
• 54:57
  for her who was in anguish. In the former time
• 55:01
  he brought into contempt the land of Zebulun
• 55:04
  and the land of Neftali, but in the latter time
• 55:07
  he has made glorious the way of the sea. the
• 55:10
  land beyond the Jordan, Galilee of the nations.
• 55:15
  The people who walked in darkness have seen a
• 55:18
  great light. Those who dwelt in a land of deep
• 55:21
  darkness, on them has light shined. So Isaiah
• 55:25
  nine is basically speaking prophecy ahead of
• 55:29
  time. Like the header is for to us a child is
• 55:35
  born. Like this is your classic Isaiah Christmas
• 55:40
  prophetic passage, but it starts with, brought
• 55:44
  into contempt the land of Zebulon and the land
• 55:47
  of Naphtali. But in the latter time, he has made
• 55:50
  glorious the way of the sea, so Mediterranean
• 55:54
  Sea, the land beyond the Jordan, which is to
• 55:58
  the east. So he's saying from the Mediterranean
• 56:01
  Sea in the west of Israel to beyond the Jordan
• 56:06
  in the east. the other side of Israel, Galilee
• 56:11
  of the nations. And then the footnote there on
• 56:17
  Galilee of the nations is, or of the Gentiles.
• 56:21
  So it's a light from all the way west of Israel
• 56:28
  to all the way east of Israel and to the Gentiles.
• 56:32
  It's saying to all of Israel and to the Gentiles.
• 56:36
  And it's just saying that by saying, has made
• 56:39
  glorious the way of the sea, the land beyond
• 56:42
  the Jordan, Galilee of the nations." And then
• 56:45
  it goes on to say what you've kind of heard before,
• 56:48
  the people who walked in darkness have seen a
• 56:50
  great light. Those who dwelt in a land of deep
• 56:53
  darkness on them has light shined. Well, okay,
• 56:58
  so we mentioned from the sea to like essentially
• 57:03
  the farthest boundary west to the furthest boundary
• 57:05
  east of Israel and then Galilee of the nations
• 57:12
  to the Gentiles. That region though, like Galilee
• 57:18
  is on the north end. So now we go, okay, so I'm
• 57:23
  describing the whole west coast and the whole
• 57:25
  east coast because the Jordan Valley goes from
• 57:29
  the mountain at the top of Israel all the way
• 57:31
  down. and it runs into the Dead Sea. So the Jordan
• 57:35
  River runs the whole eastern border. And then
• 57:38
  beyond the Jordan River is Jordan. So like, you
• 57:43
  have this, yeah, you have the Jordan Valley that
• 57:45
  basically is a border. But the region of Galilee
• 57:50
  is in the north. And the region of Galilee that's
• 57:53
  in the north, in between from all the way west
• 57:59
  to all the way east in the region of Galilee,
• 58:03
  is this whole area that has a mountain range
• 58:09
  called Mount Hermon. And all the way through
• 58:13
  that area is also particularly up above Galilee,
• 58:17
  all the way over to the sea, are all of these
• 58:20
  regions, like the region of Dan, you have the
• 58:24
  region of Bashan, you have all of these regions
• 58:27
  that are regions of darkness. regions of death
• 58:33
  where there's a lot of sacrifices to other gods
• 58:37
  and glorification of communicating to underworld.
• 58:41
  And there's all these like, there's all this
• 58:45
  darkness there that in that region, light will
• 58:48
  come. So you have this, you have both like, hey,
• 58:53
  here's a holistic picture. Like almost like if
• 58:56
  you're American from sea to shining sea, like
• 58:59
  the whole region. but also this upper area that
• 59:03
  is full of darkness. So it's like you have all
• 59:06
  of that just right there. And it's cool. And
• 59:10
  so like all the way through the Bible, you have
• 59:12
  stuff like that where it's like, it's giving
• 59:15
  you specific context of where they're talking
• 59:17
  about. And I feel like that happens so much.
• 59:20
  It's like that, it's like, okay, well, we just
• 59:23
  want to go, the light will be brought to the
• 59:26
  dark places or like... Like where it is dark.
• 59:31
  The light is so much brighter, you know, you
• 59:34
  end up like with a Hobby Lobby sign Yeah, and
• 59:36
  you're like, okay, but what about everything
• 59:39
  you just skipped over which is the region they're
• 59:42
  talking about? What's the context? Well, they
• 59:44
  gave you the context, but the context is actually
• 59:47
  geographical So it's intentional about where
• 59:50
  it is Well, cuz I think that can open up Like
• 59:55
  when he says darkness, what is he talking about
• 59:56
  when he says light? What is he talking about?
• 59:59
  Cause I think there's a lot of things that one
• 1:00:02
  person might define as this is darkness, another
• 1:00:05
  person would not. So when they're speaking about
• 1:00:09
  it, when God speaks about it, it's like, what
• 1:00:10
  is he saying is darkness? Like what's happening
• 1:00:12
  in these regions? Yeah. Well, and that's why
• 1:00:15
  it's important to understand that. Yeah. Like
• 1:00:17
  the, yeah. And there's so many different, it
• 1:00:20
  depends on where you're specifically talking
• 1:00:22
  about. Oh, sure. And that's, that's kind of what
• 1:00:24
  I mean is like when we talk about the geography
• 1:00:26
  of it. it gets really specific depending on which
• 1:00:31
  passage you're talking about. So before I go
• 1:00:33
  too far into anything else, let's just go back
• 1:00:35
  to Matthew. So let's go to your question, which
• 1:00:39
  is, were Matthew and Jesus schoolmates? So yeah,
• 1:00:45
  I feel like that question gets brought up because
• 1:00:48
  we kind of go like, all right, well, if Fox's
• 1:00:51
  Book of Martyrs says that Matthew potentially
• 1:00:54
  dies in 60 AD, Which, by the way, is the same
• 1:00:57
  year as Philip, right? I believe it was. Or close
• 1:01:04
  to. Yeah, I could find out what he says. So,
• 1:01:07
  like, the thing about that is you kind of look
• 1:01:09
  at it and go, all right, well, if Matthew is
• 1:01:11
  alive and one of the disciples... Six years later.
• 1:01:15
  Okay, so 54 AD. Yeah, yeah. Similar timeline.
• 1:01:19
  Yeah, so Philip was 54 AD and then... Matthew
• 1:01:23
  is 60. Yeah. Yeah, so You kind of look at it
• 1:01:27
  you go. Okay. Well Matthew was a disciple of
• 1:01:29
  Jesus and That means that he was at least of
• 1:01:34
  age During the time we don't know how old he
• 1:01:37
  was then right so we don't necessarily have his
• 1:01:39
  birth date And they're thinking sometime early
• 1:01:42
  first century is what so it's like it really
• 1:01:45
  means any time 80 in the beginning Yeah, okay,
• 1:01:50
  so they're not thinking he's older than 60, right?
• 1:01:53
  Okay. So like if he was born 180 It's like he
• 1:01:56
  would be 68 years old, but he was probably more
• 1:01:59
  like 59. Yeah. Yeah, but most likely he was probably
• 1:02:02
  like 40s. I would guess No, you'd have to be
• 1:02:06
  older than that because if Jesus if Jesus Because
• 1:02:10
  yeah, like Jesus starts his ministry at 30, which
• 1:02:13
  would be somewhere between 28 AD and like he
• 1:02:18
  would have to be like essentially what we're
• 1:02:20
  talking about is Matthew is within Like at most
• 1:02:24
  Matthew is with within ten years Yeah, Jesus.
• 1:02:28
  Yeah, so when Jesus is 30 Matthew is anywhere
• 1:02:32
  from 20 years old to 40 years old. Yes. Yes.
• 1:02:37
  So like we could roughly say that like he's around
• 1:02:39
  the same age as Jesus So then that goes to your
• 1:02:42
  question of like well, where could they have
• 1:02:44
  been schoolmates? well Matthew is from Nazareth.
• 1:02:51
  Mm -hmm, right? I don't think we've said that
• 1:02:53
  yet. It was in the Fox's Book of Martyrs You're
• 1:02:56
  right brought up. Yeah, so if you watch the beginning
• 1:02:58
  of this episode, and if you didn't know Go back,
• 1:03:04
  man. Or lady. All are welcome. The ladies have
• 1:03:11
  definitely tuned out. Yeah. But it would be nice
• 1:03:14
  to get more ladies listening to stuff, which
• 1:03:15
  I know a lot of them are interested, which is
• 1:03:17
  cool. Yeah. Interested in you? Hopefully. OK,
• 1:03:20
  here we go. That's our next segment. Get Paul
• 1:03:26
  a wife. Yeah, we'll get there. It takes a village.
• 1:03:37
  Yeah, okay, so Matthew's from Nazareth. He grows
• 1:03:42
  up in Nazareth. Jesus, though born in Bethlehem,
• 1:03:49
  grows up in Nazareth. Yeah, because he was Jesus
• 1:03:53
  the Nazarene, people would call him. Yeah, it's
• 1:03:56
  why there's Nazarene churches. Yeah. Yeah, it
• 1:03:59
  checks out. And there's that song, like it says,
• 1:04:04
  in the Nazarene. Oh, that's right. Yeah, yeah,
• 1:04:05
  yeah. We won't talk about who wrote that, but...
• 1:04:11
  Yeah, so, okay, so Matthew grew up in Nazareth.
• 1:04:15
  Jesus grew up in Nazareth. They were then 10
• 1:04:17
  years, gotta be. They might be literally the
• 1:04:19
  same age. So you're looking at, were they schoolmates?
• 1:04:26
  Okay. Let's look at the region that they're in
• 1:04:28
  and then I'll stop harping on that question because
• 1:04:31
  that question is not like... yeah, like it's
• 1:04:37
  funny because when you look at... It is funny.
• 1:04:40
  I'll read the passage. So Nazareth, Nazareth
• 1:04:44
  is interesting because we go, okay, where is
• 1:04:47
  Nazareth? Because what we do know is that when
• 1:04:50
  Jesus is born in Bethlehem, it says that they
• 1:04:53
  went a day's journey. And then they realized
• 1:04:55
  Jesus was missing. So then they had to go back.
• 1:05:00
  So that means that Nazareth is at least further
• 1:05:02
  than a day's journey from Jerusalem, even though
• 1:05:06
  I said Bethlehem. But the reason I say that is
• 1:05:10
  because if Jerusalem is right in the middle of
• 1:05:15
  Israel, which it roughly is, it's a little bit
• 1:05:17
  north, but it's roughly right in the heart of
• 1:05:20
  it. then Bethlehem is just southwest. So Bethlehem
• 1:05:30
  is like right off. It's like if Jerusalem were
• 1:05:34
  Atlanta, Georgia, then Bethlehem would be like
• 1:05:40
  a southern suburb. So like a southwest suburb
• 1:05:44
  of Atlanta. So it's like right off of. That makes
• 1:05:48
  sense because Bethlehem is the city of David.
• 1:05:50
  So is Jerusalem Yeah, so it's like all it's all
• 1:05:54
  connected. It's very similar very close. Yeah,
• 1:05:56
  okay So so you have this so that region is all
• 1:06:00
  right there so that means that Nazareth is a
• 1:06:04
  day more than a day's journey from From Bethlehem,
• 1:06:10
  so that's interesting. So then we kind of go
• 1:06:12
  like well what how big was Nazareth? well right
• 1:06:16
  now. So this is one of the weird things. It's
• 1:06:22
  weird because like, I feel like we live in a
• 1:06:24
  small town. Yeah. But our town is like, like,
• 1:06:29
  size wise, it's actually pretty big. So let me
• 1:06:32
  put it in perspective. True. Jerusalem. Jerusalem
• 1:06:36
  is around 48 miles. Wow. Of landmass. Which is
• 1:06:44
  not huge very small. So so Jerusalem itself modern
• 1:06:48
  -day Jerusalem is around 48 miles of landmass
• 1:06:52
  Okay Nazareth is five five five miles of landmass
• 1:07:00
  so See if you were driving you could miss it
• 1:07:05
  by accident. You can see the other side Yeah,
• 1:07:08
  you can exit. Yes, welcome in. Thank you for
• 1:07:11
  joy. So not only that so here's here's the weird
• 1:07:13
  thing so so Nazareth is interesting because So
• 1:07:17
  like I think it's been Probably been like almost
• 1:07:21
  14 or 15 years now since I've been yeah Yeah,
• 1:07:24
  but I was actually able to spend which was one
• 1:07:27
  of the best parts of like my traditional undergraduate
• 1:07:32
  education I was I was able to go to Israel and
• 1:07:39
  live in Jerusalem just outside of the old city.
• 1:07:44
  So cool. For five weeks. That's amazing. So for
• 1:07:47
  five weeks my classroom was Israel. So cool.
• 1:07:53
  It was crazy. So like, so all of these things
• 1:07:57
  I'm seeing for the first time and realizing like
• 1:08:02
  this stuff all is way different than I thought,
• 1:08:07
  but also is of way more significance than I imagined
• 1:08:12
  as far as the layout of everything. So, like,
• 1:08:17
  let's go to that for instance. Like, let's just
• 1:08:19
  talk about Jerusalem for a second. So there's
• 1:08:22
  something about the land masses and the intentionality
• 1:08:27
  of where you're talking about in the Bible that's
• 1:08:31
  significant. to the story itself and what the
• 1:08:35
  writer is trying to convey. One of those things
• 1:08:38
  is Jerusalem is actually on a mountain. And the
• 1:08:43
  mountain is on, it's called Mount Moriah. Yes,
• 1:08:46
  yeah. And that's interesting because Mount Moriah
• 1:08:50
  also kind of looks like an M. Really? Yeah, it's
• 1:08:53
  weird. But the weird thing about Mount Moriah
• 1:08:57
  and the weird thing about Jerusalem is if you
• 1:08:59
  read through the Psalms, There are songs of ascent
• 1:09:03
  and songs of descent. And what that means is
• 1:09:07
  whenever you're going to Jerusalem, you're always
• 1:09:09
  going up to Jerusalem. Oh, so it's like ascending
• 1:09:13
  the mountain versus descending the mountain.
• 1:09:15
  Yeah. So you're either going to it or you're
• 1:09:17
  leaving it. Yeah. But Jerusalem is up on a mountain.
• 1:09:22
  So, but the weird thing about that is it's also
• 1:09:24
  in a valley. So there's mountain ranges that
• 1:09:29
  surround Oh, that are larger. Yeah, that are
• 1:09:32
  taller than Mount Moriah. So you can actually
• 1:09:35
  stand on, like the Mount of Olives is taller
• 1:09:38
  than all of Jerusalem. And that's to the east.
• 1:09:44
  And so to the east, directly east, is the Mount
• 1:09:48
  of Olives. And then you can look down on Mount
• 1:09:51
  Moriah, which is Jerusalem. And then to the south
• 1:09:54
  is another mountain. that you can stand up on
• 1:09:57
  and look down onto Jerusalem. And Jerusalem is
• 1:10:00
  at this slight angle that almost looks like it's
• 1:10:04
  a stamp. So like when you look, if you look up
• 1:10:08
  at an aerial view of it, it looks like it's stamped
• 1:10:11
  into the earth. That's so interesting. It's pretty
• 1:10:14
  crazy. Wow. Like it's almost like there's a signature
• 1:10:17
  into the earth where like there's valleys all
• 1:10:21
  the way around it. Like you have the Kidron Valley
• 1:10:23
  to the east. that goes down and it actually feeds
• 1:10:27
  all the way out to the Jordan Valley. And like
• 1:10:30
  that's where you have the Old Testament prophecy
• 1:10:33
  of springs of living water feeding the Dead Sea.
• 1:10:38
  Well, there's actually a valley that goes from
• 1:10:41
  Jerusalem where there will be a spring of life.
• 1:10:44
  that feeds all the way down into literally the
• 1:10:47
  Dead Sea. Oh, wow. So like when you when it when
• 1:10:50
  you're like, oh, there's springs of living water
• 1:10:52
  that will feed in and make a body of water that
• 1:10:58
  once was dead, it will bring it to life. You're
• 1:11:00
  like, oh, that's beautiful imagery. Hang on.
• 1:11:03
  There's Mount Moriah, which has a natural spring.
• 1:11:07
  And then there's a Kidron Valley that's directly
• 1:11:10
  next to it. And that flows all the way down through
• 1:11:15
  the deserts of south, like south of Jerusalem,
• 1:11:20
  through the deserts of Israel, goes down through
• 1:11:22
  the Jordan Valley, and then it goes down by Masada,
• 1:11:26
  and then it goes all the way down to the Dead
• 1:11:29
  Sea. So literally, if a spring, if a natural
• 1:11:33
  spring pops up in the Kidron Valley at Jerusalem,
• 1:11:38
  it will feed into the Dead Sea. That's so interesting.
• 1:11:42
  So like that's not just like a pretty idea and
• 1:11:44
  a beautiful image, it could literally happen.
• 1:11:47
  That's so cool. So it's words that are prophetic
• 1:11:50
  in the scriptures that are like, we could literally
• 1:11:53
  see it happen. That's really cool. Like if there's
• 1:11:56
  a news headline that there's a spring that comes
• 1:11:58
  up and all of a sudden the Kidron Valley is full
• 1:12:00
  of fresh water, that's literally a biblical prophecy
• 1:12:03
  coming true. That's amazing. Yeah. Wow, so there's
• 1:12:07
  stuff like that. That's like how is this possible?
• 1:12:10
  Yeah, that like I just like a real application
• 1:12:13
  to you Yeah, there was being said yeah, they're
• 1:12:16
  talking about literal things Yeah, like when
• 1:12:18
  they point at places or they or they do the like
• 1:12:21
  and there's there's a big one that will probably
• 1:12:23
  end this on yeah, but One of the things that
• 1:12:26
  I want to say so like in Nazareth Nazareth is
• 1:12:30
  It is the southern it's on the southern West
• 1:12:35
  region of the the Galilee region Okay, so Galilee
• 1:12:43
  is like like Jerusalem is around the middle.
• 1:12:46
  It's a little bit north, but it's around the
• 1:12:47
  middle Galilee is a 90 mile Journey north. Okay,
• 1:12:55
  so it takes about three hours to drive it Yeah,
• 1:12:59
  so which is really funny because like if you
• 1:13:01
  if you actually drive up to Galilee you have
• 1:13:04
  to go up to the north of Jerusalem and then you
• 1:13:08
  go like 30 minutes directly east down to Jericho
• 1:13:13
  to where the Jordan Valley is and then you go
• 1:13:18
  straight north up the Jordan Valley on a road
• 1:13:22
  called U .S. 1. Really? Yes. Which is like the
• 1:13:27
  most annoying thing possible It just has to be
• 1:13:31
  there. Yeah. Well, it's like why is this called
• 1:13:33
  us one? Like why why is the United States? It's
• 1:13:40
  like I mean I'm for I'm like, yeah that gives
• 1:13:44
  you saying it's just like yeah, I'm for it, but
• 1:13:47
  I'm also like Like intact yeah, let's call this
• 1:13:51
  like Jericho Road or something, right? How about
• 1:13:54
  we call it the Jordan Road? Like, they called
• 1:13:57
  it the Jordan River. Like, do just do that. They
• 1:14:00
  already have names. But anyways, so you go up
• 1:14:05
  to Galilee. It's gonna be an MLK drive. Yeah.
• 1:14:15
  That took me down some crazy rabbit holes. Yeah,
• 1:14:20
  I won't say where I got to. But... But yeah,
• 1:14:25
  so you go up it's like 90 miles about three hours.
• 1:14:28
  So if you live in Florida Like the landscape
• 1:14:32
  of Florida is actually really interesting when
• 1:14:34
  you look at the juxtaposition of of Israel itself
• 1:14:37
  because Like we live in central Florida. Yeah,
• 1:14:40
  and we actually lived geographically very similar
• 1:14:44
  a similar region to where Jerusalem would be
• 1:14:47
  mmm, and then like for us if we took a drive
• 1:14:50
  up to Gainesville Yeah, like to where? the University
• 1:14:54
  of Florida is, it's about how long it takes to
• 1:14:58
  get to Galilee. That's about what it feels like,
• 1:15:02
  because you're going east, and then you're just
• 1:15:06
  going straight up north. So it's like northeast.
• 1:15:10
  Anyways, Nazareth, it's closer to the Mediterranean
• 1:15:13
  Sea. It's technically a port city, but it's not
• 1:15:18
  on the sea. So it's far enough inland, to where
• 1:15:22
  you're not like there's not like a beach there
• 1:15:24
  like okay it's far enough inland to where you
• 1:15:27
  have to like you would have to make a journey
• 1:15:30
  to get to this to go there okay but it would
• 1:15:33
  be a place where like like if it was a port city
• 1:15:35
  it would be like a checkpoint so like they would
• 1:15:38
  they would come in from the port and then they
• 1:15:40
  would stay in nazareth okay but yeah like nazareth
• 1:15:45
  right now is i believe that nazareth is um almost
• 1:15:50
  entirely muslim the city itself, but the weird
• 1:15:54
  thing about Nazareth is very similar to Jerusalem,
• 1:15:57
  and then very similar to almost every city, particularly
• 1:16:01
  ancient cities in the Near East, the Middle East.
• 1:16:05
  The Near East, am I allowed to say that? I don't
• 1:16:07
  know. I think that's what it's called. Okay,
• 1:16:08
  I think it is. Sometimes it's like, am I even
• 1:16:14
  allowed to say this? Middle East, Near East?
• 1:16:16
  I think it's the same thing. Yeah, what does
• 1:16:18
  Near East mean? It's near the East. Is that like
• 1:16:21
  a little further than Middle East? It's like
• 1:16:23
  the closest to the East. Without being the East.
• 1:16:28
  We don't say the near West. If you're going East,
• 1:16:30
  almost get there. You're almost. Almost East.
• 1:16:34
  Yeah, you're almost there. That would be a terrible
• 1:16:37
  90s Christian band name. Near East. It probably
• 1:16:41
  is, honestly. I wouldn't be surprised, actually.
• 1:16:47
  Okay, so... So Nazareth is interesting because
• 1:16:50
  like I said, it's five miles. Yeah, but it's
• 1:16:54
  up on like a plateau or a till I Forget what
• 1:16:59
  you recall it, but it's up on it's up on a ridge.
• 1:17:03
  So like When you drive up to Nazareth, there's
• 1:17:07
  just plains. It's just grass and Fields and you're
• 1:17:12
  driving and then it's like oh, there's Nazareth.
• 1:17:14
  You can't see anything So it's like up Then you
• 1:17:19
  take your ascent like it's a mountain, but it's
• 1:17:21
  not like you're in North Carolina or something,
• 1:17:23
  right? It's like no you can cut like it's just
• 1:17:26
  flat on top Hmm, so it's like this weird like
• 1:17:29
  raised city. It's just up a little bit Yeah,
• 1:17:31
  yeah, and then you drive up into Nazareth, and
• 1:17:35
  then it's like this little small town That's
• 1:17:37
  five miles like when you drive in you can see
• 1:17:39
  the you can see past to the city. That's crazy
• 1:17:42
  so when you go is Matthew or Matthew and Jesus
• 1:17:47
  schoolmates, they definitely knew each other.
• 1:17:51
  That's so wild. Because their city is five miles
• 1:17:53
  wide. Yeah. But not only is it five miles wide,
• 1:17:58
  there's nothing around it. Before my day starts.
• 1:18:02
  Yeah. Yeah. Yeah. There's like a central lake
• 1:18:04
  and that's in our city and that central lake
• 1:18:07
  is three miles around. Yeah. But if you run from
• 1:18:10
  my house, they were around it and back. It's
• 1:18:13
  like about five miles. Yeah. You could run Yeah.
• 1:18:17
  You could run the exterior of Nazareth. It's
• 1:18:19
  crazy. Just to start the day. Yeah. Depending
• 1:18:23
  on how fast you run, you could run about an hour.
• 1:18:25
  Yeah. Yeah. Yeah. Which actually would be funny
• 1:18:30
  if all of Nazareth woke up in the morning and
• 1:18:32
  just took a lap. They just lapped it. Stay healthy,
• 1:18:36
  Nazareth. That would be awesome. But yeah, so
• 1:18:43
  you have this, it's like this raised city. when
• 1:18:45
  you talk about that, it's like, yeah, I mean,
• 1:18:47
  there's probably at most 2000 people that live
• 1:18:50
  in that region. Yeah. You know what I mean? So
• 1:18:53
  what that means, though, also is like when you
• 1:18:55
  talk about like Mary and Joseph have to go down
• 1:19:00
  for the census, it's probably every single Jewish
• 1:19:04
  person that lives in Nazareth all going there
• 1:19:07
  at the same time. Right. So you talk about like
• 1:19:10
  there's a potential. that Matthew is also born
• 1:19:13
  in Bethlehem. Yeah. You know what I mean? That's
• 1:19:16
  true. I mean, it could be even when they're traveling
• 1:19:19
  that they were next to each other. Yeah. They
• 1:19:21
  could have been chatting it up the whole way
• 1:19:23
  there. But the other thing is like a lot of people
• 1:19:24
  go, how in the world did Mary and Joseph not
• 1:19:28
  know that he's there? Well, it's actually pretty
• 1:19:31
  simple. Because there's a lot of people there.
• 1:19:33
  Well, it's not just that. It's culturally the
• 1:19:36
  kids stayed with the kids. Yeah, true. So like
• 1:19:39
  everybody had jobs. Yeah. So like in that journey,
• 1:19:43
  all the men had specific jobs, all the women
• 1:19:46
  had specific jobs. And then all the kids took
• 1:19:49
  care of certain things. It makes sense. So like
• 1:19:52
  all the kids are together. Yeah. So when they
• 1:19:54
  go like, where's Jesus? It's like, that's a common
• 1:19:59
  question. Yeah. Like they were probably at first
• 1:20:02
  like, hey, where's Jesus? Can you go get him?
• 1:20:06
  And then it comes back. He's like, he's not here.
• 1:20:09
  It's like home alone. It's like roll call. It's
• 1:20:13
  like, has anybody seen Kevin? But yeah, so you
• 1:20:19
  go, so you do that and you're like, okay, well
• 1:20:21
  that wasn't the only time they went for a census
• 1:20:24
  or that wasn't the only time they went to offer
• 1:20:27
  sacrifices. So yeah, I mean, Jesus and Matthew
• 1:20:31
  probably traveled to Jerusalem together. Like
• 1:20:34
  as kids. Fascinating. Yeah. So that's not uncommon.
• 1:20:40
  And that doesn't necessarily make the story richer.
• 1:20:44
  Well, in some ways it kind of does. And even
• 1:20:46
  when you take it outside of just these two, it's
• 1:20:49
  when Jesus is finally starting his ministry.
• 1:20:52
  If you're like, isn't that Joseph's son? Isn't
• 1:20:55
  that just Jesus the Nazarene? They're like, yeah,
• 1:20:58
  that's the kid that... you know, got lost on
• 1:21:02
  a few days journey. You know what I mean? It's
• 1:21:04
  like, oh yeah, that's that kid. They probably
• 1:21:07
  had their own stories and interactions. He might
• 1:21:09
  have gone over for dinner one night and they're
• 1:21:10
  just like, oh yeah, that's Joseph's boy. You
• 1:21:14
  know, and it's like, especially with how small
• 1:21:16
  of a town it was, people would be very familiar
• 1:21:17
  with him and his family. And they're like, oh,
• 1:21:20
  now he's coming out like this? Like, who is this
• 1:21:22
  guy? You know what I mean? Yeah. So in some ways
• 1:21:26
  it's like, I think that adds some of the color
• 1:21:28
  back to the story. where it's like, I mean, there's
• 1:21:33
  people here even in the town that we live. I
• 1:21:36
  didn't grow up here, but you did. It's like there's
• 1:21:38
  people you just grew up around in school. And
• 1:21:40
  then if that person randomly becomes a celebrity,
• 1:21:42
  you're like, that person? It's like that same
• 1:21:45
  idea. It's like, really? That's just John from,
• 1:21:48
  you know, P .E. class. Like a perfect example
• 1:21:51
  is like, I know a guy who literally like was
• 1:21:56
  a friend of mine. Like I like before like in
• 1:21:59
  my freshman year I like worked out with the the
• 1:22:03
  baseball team with the school and I was like
• 1:22:04
  I'm just gonna like try because I grew up playing
• 1:22:07
  baseballs like I'm just gonna try out for the
• 1:22:08
  team but the school I went to was like the team
• 1:22:10
  was like really really good and And my my buddy
• 1:22:16
  who like was working out with and stuff like
• 1:22:18
  that He was the one that was we were both in
• 1:22:21
  ninth grade, but he was actually pitching for
• 1:22:23
  the tryouts Oh, wow, because that's how good
• 1:22:25
  he was Wow So he like gives me a good pitch and
• 1:22:29
  like so turns out that guy ends up being a major
• 1:22:32
  league baseball left -handed pitcher No way.
• 1:22:34
  Yeah, and like his parents like own an insurance
• 1:22:37
  business in town. It's like it's like I literally
• 1:22:40
  like that I know that guy Yeah, and he's like
• 1:22:43
  he potentially has like Hall of Fame potential
• 1:22:46
  crazy Yeah, he's like literally my age. We graduate
• 1:22:48
  high school together when he reminds like oh,
• 1:22:50
  that's just that guy Yeah, it's like that's like
• 1:22:51
  if I literally saw him. I'd be like, dude. What
• 1:22:53
  do you like? Yeah Like, how are you? It's funny,
• 1:22:56
  a similar story to that is a guy who went to
• 1:23:01
  school with my brothers and some of their friends.
• 1:23:05
  He's now one of the heavyweight MMA fighters
• 1:23:08
  in the world. Oh, that's crazy. And it's like,
• 1:23:11
  oh yeah, that's just... That's Steve. Yeah. He
• 1:23:14
  goes by Stipe now. But it's like, oh yeah, that's
• 1:23:17
  just, that's him. That's crazy. But it's like...
• 1:23:20
  Oh, this guy's actually a big deal. Yeah, I mean,
• 1:23:22
  well, so think about that. So you're so Jesus
• 1:23:24
  is in Nazareth. He's come of age. He's walking
• 1:23:28
  in his ministry and he reads out. He pulls out
• 1:23:31
  the scroll and he reads from Isaiah. Yeah. And
• 1:23:34
  he goes, The spirit of the Lord God is upon me
• 1:23:37
  because the Lord has anointed me to bring good
• 1:23:39
  news to the poor. He has sent me to bind up the
• 1:23:42
  broken hearted to proclaim liberty to the captives
• 1:23:45
  and the and the opening of the prison to those
• 1:23:48
  who are bound. and he says these things and he
• 1:23:50
  goes and everybody's like yeah like awesome like
• 1:23:55
  yeah and then he starts to talk and they're like
• 1:23:57
  yeah good and then he goes that's me and like
• 1:24:01
  okay yeah and then they go to try and push him
• 1:24:04
  off the cliff yeah and you and you ever wonder
• 1:24:07
  like well how did they get to a cliff well nazareth
• 1:24:09
  is up on a mountain that makes sense And so it's
• 1:24:12
  like, it's one of those things where like, oh,
• 1:24:14
  I get it. I mean, they didn't try and like, you
• 1:24:16
  know what I mean? Like it's, it's one of those
• 1:24:18
  things where like you go like, oh yeah, wait,
• 1:24:21
  this is just Joseph's boy. What is he? He's saying
• 1:24:24
  that he's God. But the thing is, is I don't know
• 1:24:28
  that, and I think some of them weren't saying,
• 1:24:31
  um, because this is, this, and I think we'll,
• 1:24:33
  we'll end on this next one that kind of opens
• 1:24:35
  it up. But, but a lot of them, I don't think
• 1:24:38
  they were saying, He's saying he's God. I think
• 1:24:42
  they were saying he's saying he's Elijah or he's
• 1:24:46
  saying yeah He's I don't think they were saying
• 1:24:48
  he's Isaiah. I don't even essentially like he's
• 1:24:51
  he's elevating himself To the place of profit
• 1:24:54
  to a big place. It's like whoa I didn't put you
• 1:24:58
  there and not a minor profit. Yeah major profit.
• 1:25:01
  Yeah, a major league profit Yeah, a major league
• 1:25:04
  profit Yeah, he's like saying yeah, he's a pitcher
• 1:25:08
  saying I can be in the Hall of Fame Yeah, yeah,
• 1:25:10
  but it's one of those things where like yeah,
• 1:25:12
  he says and he's like they're like, oh hang on
• 1:25:14
  Isaiah is a big deal, dude Yeah, like what do
• 1:25:17
  you what are you actually saying? I mean essentially
• 1:25:19
  it's like walking be like I am the president
• 1:25:22
  Yes, and there's like who made you a president
• 1:25:27
  Yeah, now I've got to find this. Okay, so let's
• 1:25:31
  get to this spot. Okay. And let's end here. I've
• 1:25:35
  been waiting for this one. So this is something
• 1:25:38
  that like, okay, so when I was in Israel, this
• 1:25:42
  blew my mind. And then I just forgot about it
• 1:25:45
  for a long time. That's crazy. Like for over
• 1:25:48
  10 years, I just forgot about it. And then I
• 1:25:51
  started like listening more and more to people
• 1:25:53
  talking about like the importance of the names
• 1:25:57
  and the locations and geography stuff like that
• 1:26:00
  and then all this stuff came back to me and I
• 1:26:02
  was like oh I've I've been there like this is
• 1:26:06
  cool like this is crazy so like when Jesus opens
• 1:26:10
  up the scroll there in Nazareth and he says you
• 1:26:12
  know like I am I am this person proclaiming these
• 1:26:16
  things like Isaiah did that's so cool then you
• 1:26:20
  get to this place where Jesus says in Matthew
• 1:26:26
  Matthew's gospel. He says in chapter 16 verse
• 1:26:32
  13, it says, now when Jesus came into the district
• 1:26:36
  of Caesarea Philippi, he asked his disciples,
• 1:26:40
  who do people say that the son of man is? So
• 1:26:44
  let's unwrap that for a second. So Jesus is at
• 1:26:49
  Caesarea Philippi. If you've read the Bible at
• 1:26:53
  all, you're like, yeah, I know what Caesarea
• 1:26:55
  Philippi is because this is a famous story. Sure.
• 1:26:59
  It's an iconic story. It's very important, particularly
• 1:27:02
  to the beginning of the church. In fact, if you're
• 1:27:05
  Catholic, shout out to all the Catholics that
• 1:27:07
  we keep hitting up. I want your books. Get us
• 1:27:12
  into the Vatican. This is a key... Passage for
• 1:27:20
  the beginning of the church. Yeah as far as Catholics
• 1:27:24
  are concerned. Yeah But when we get here, okay,
• 1:27:29
  okay, so that's where I feel by can I say real
• 1:27:30
  quick? Yeah, go ahead This is a brief aside and
• 1:27:32
  I want you to finish me or say but I think it's
• 1:27:34
  cool One of things and this is a callback to
• 1:27:37
  one of our earlier episodes is When he says who
• 1:27:40
  do they say the son of man is I know which is
• 1:27:42
  funny with that You might be maybe you're gonna
• 1:27:44
  mention this if not that I'm gonna say real good
• 1:27:46
  Okay, so it's what's cool about that is like
• 1:27:48
  he's not we attached that to Jesus But he's not
• 1:27:52
  attaching it to himself. He's talking about this
• 1:27:55
  figure, right? And so it's like, okay, who's
• 1:27:57
  the son of man? Well that goes back to the book
• 1:27:58
  of Enoch It does and so go back and watch that
• 1:28:01
  if you haven't And if not, you'll understand.
• 1:28:03
  If you have seen it, you understand how cool
• 1:28:04
  this is. Yeah. But anyway, that was a brief aside.
• 1:28:08
  No, and that's what that's what I was going to
• 1:28:09
  get to. I'm glad you did that because because
• 1:28:11
  now I can say, well, yeah, it's important that
• 1:28:14
  we know. OK. Book of Enoch, Enoch one in particular
• 1:28:20
  gives us this layout where we go, OK, now, if
• 1:28:24
  we understand this and we take it for what it
• 1:28:26
  is. And we go, son of man. there's a specific
• 1:28:31
  reference to Son of Man in Enoch 1 that's specifically
• 1:28:36
  talking about the one who will come and save
• 1:28:41
  not only the Jew, but also the Gentile. He'll
• 1:28:44
  be a light to the Gentiles. Like when we look
• 1:28:47
  at that, you go, okay, Jesus is not saying what
• 1:28:51
  we read it, exactly what you said. Hey, who do
• 1:28:54
  people say that I am? The crazy thing about that
• 1:28:57
  is I feel like there are translations that say
• 1:29:01
  that. I think there are. Or there are versions,
• 1:29:05
  or I've heard pastors say that. But that's not
• 1:29:07
  what he's saying at all. That's not what he's
• 1:29:08
  saying. He actually hasn't attached it to himself
• 1:29:10
  in this sentence. No. He says, who do people
• 1:29:15
  say that the Son of Man is? Well, who's the Son
• 1:29:18
  of Man? Yeah, it's kind of his way of saying
• 1:29:20
  like, who do people say that... George Bush is,
• 1:29:24
  you know, that's the first thing I thought of.
• 1:29:26
  But you know what I mean? It's like he's saying
• 1:29:28
  like, here's this thing. Who do people say the
• 1:29:31
  president is? That's even better. Yeah. So it's
• 1:29:33
  like, okay, who do people say the president is?
• 1:29:35
  Yeah. And it's like, he's bringing up this idea,
• 1:29:40
  this title, this idea. Yeah, it's a title, it's
• 1:29:44
  a position. Yeah, position. Thank you. That's
• 1:29:46
  what I was looking for. Yeah. And so he's like,
• 1:29:48
  describe that. Who do people say that is? Right.
• 1:29:50
  And what do people say that is? So what could
• 1:29:52
  he be referencing? Yeah. Other than Enoch 1.
• 1:29:55
  Exactly. Who do people say that the son of man
• 1:29:58
  referenced in Enoch? Or if you want to, the book
• 1:30:01
  of Daniel, who's potentially also referencing
• 1:30:03
  Enoch. Yeah. Who do people say that that son
• 1:30:08
  of man is? Yeah. So you also go like, okay, well,
• 1:30:13
  we talked about it. Son of man is mentioned like
• 1:30:15
  118 times, something like that. That's a lot.
• 1:30:17
  In the Bible. So in in the canonical 66 books,
• 1:30:21
  it's mentioned I think yeah, I think specifically
• 1:30:24
  Jesus uses it I think 80 or 81 times throughout
• 1:30:28
  the Gospels the four Gospels That's just in the
• 1:30:31
  New Testament Jesus himself not counting Old
• 1:30:35
  Testament how it's used and anything like that.
• 1:30:37
  But yeah, well in the Old Testament much more
• 1:30:39
  Yeah, but it's also Like it wasn't like 98 %
• 1:30:44
  of it was Ezekiel. Yeah. Yeah and in Ezekiel
• 1:30:48
  It's referencing, it's intentionally context,
• 1:30:52
  it's referencing one born of man. So it's kind
• 1:30:58
  of a bunch of, it's a bunch of gods or spiritual
• 1:31:02
  beings communicating to one another using the
• 1:31:07
  title, one who was born of man, by saying son
• 1:31:11
  of man. So that's when it's used in Ezekiel.
• 1:31:15
  But Jesus used it a lot. and it's used a lot
• 1:31:19
  in one Enoch. And so he says, who do people say
• 1:31:24
  that the Son of Man is? And they said, the disciples,
• 1:31:32
  some say John the Baptist, okay, John the Baptist,
• 1:31:36
  that's interesting. Others say Elijah, and others
• 1:31:40
  Jeremiah, or one of the prophets. So you go back
• 1:31:45
  to what does he do in Nazareth? He reads from
• 1:31:48
  Isaiah. That's so cool. It says I am this one.
• 1:31:51
  I am this man I am this one. I'm a prophet essentially.
• 1:31:56
  I am yeah is what he says Which is really cool,
• 1:32:03
  it's even cooler yeah, so he says that he says
• 1:32:06
  he's one of the prophets Yeah, he says he's like
• 1:32:10
  this. Yeah, and and then they say You know, some
• 1:32:14
  say John the Baptist, others say Elijah, and
• 1:32:16
  others Jeremiah. What they're not answering him
• 1:32:19
  is, who do people say that I am? Yeah. So we
• 1:32:25
  think that... Who do people say holds this position?
• 1:32:29
  Right. And they're like, some say that John the
• 1:32:32
  Baptist, who's currently alive when he asked
• 1:32:34
  this question, some say that he actually might
• 1:32:38
  be the son of man, referenced somewhere else,
• 1:32:42
  that title, that position. Some say that Elijah
• 1:32:46
  is or was, some say it was Jeremiah or one of
• 1:32:51
  the other prophets. Which is actually kind of
• 1:32:53
  funny when you think about our, how we view Revelation
• 1:32:57
  and how we're trying to like, basically like,
• 1:33:00
  oh, this is what it means, how we're trying to
• 1:33:02
  interpret it. They're doing the same thing. They
• 1:33:04
  are. Which is kind of funny. It is. Because there's
• 1:33:07
  some, there was someone out there at that time
• 1:33:09
  being like, It's obviously Jeremiah. Yeah, of
• 1:33:12
  course. Like it's so obvious. Yeah. And that's
• 1:33:14
  what we do now with revelations. Like, of course
• 1:33:16
  that's what it is. It's so obvious. Yeah, yeah,
• 1:33:18
  yeah. But it's like we laugh at it now because
• 1:33:20
  we have Jesus is actually giving it to us. Like,
• 1:33:24
  no, this is who he is. Yeah. Yeah. Yeah. Which
• 1:33:26
  is cool because then you start to like we've
• 1:33:29
  literally read one verse and you're like, there's
• 1:33:33
  so much color here. Like there's so much right
• 1:33:36
  here where you go like, okay. who do people say
• 1:33:40
  that the Son of Man is? All right, who holds
• 1:33:44
  this title? Who do people say has fulfilled the
• 1:33:48
  title of Son of Man? Some say John the Baptist,
• 1:33:51
  who currently is living. Others say Elijah, who
• 1:33:55
  then was taken up. And others say Jeremiah or
• 1:34:01
  one of the prophets. So they kind of just like
• 1:34:03
  John the Baptist, who's alive now. Elijah, who
• 1:34:07
  apparently never died. and then Jeremiah or one
• 1:34:11
  of the other prophets might be. And then he said,
• 1:34:16
  he said to them, but who do you say that I am?
• 1:34:22
  So that's where we end up getting this whole
• 1:34:24
  thing. Because he asked the question implying
• 1:34:29
  that he is the son of man. So he actually answers
• 1:34:34
  it for them. Which is funny based on what their
• 1:34:38
  response is then next. It is. Because now when
• 1:34:41
  you read it that way, because if I were going
• 1:34:45
  to quote this to you, and even if I quoted it
• 1:34:48
  exactly correct of how I just read it and how
• 1:34:51
  it's written in the ESV right here, you would
• 1:34:55
  probably still in your mind go, well Jesus said,
• 1:34:58
  who do they say that I am? Yeah. And then, but
• 1:35:04
  that actually misses a major point. It's like,
• 1:35:06
  why would other people say that Jesus is John
• 1:35:09
  the Baptist? That's dumb. That's actually dumb.
• 1:35:12
  It actually makes no sense. It doesn't. Because
• 1:35:15
  they're cousins. Why would they be, they're both
• 1:35:19
  alive at the same time. They have different sets
• 1:35:21
  of disciples. They're both fulfilling different
• 1:35:24
  purposes. Why would he say why would some people
• 1:35:28
  be like, oh Jesus is actually John the Baptist?
• 1:35:31
  Unless they're just like confused, right? You
• 1:35:34
  know what I mean? And then you jump from there
• 1:35:36
  to so it makes it obvious. It's like son of man
• 1:35:39
  the reference there is Intentionally a title.
• 1:35:43
  Yeah that he's asking who is fulfilling that
• 1:35:45
  and then instead of saying who do you guys think
• 1:35:49
  is the son of man? Yeah, he makes the statement
• 1:35:52
  that he is the son of man. Yeah true which is
• 1:35:55
  awesome because then the next part of that says,
• 1:35:59
  Simon Peter replies after Jesus says, but who
• 1:36:02
  do you say that I am? Simon Peter replied, you
• 1:36:05
  are the Christ, the son of the living God. So
• 1:36:11
  in that instance, it's like a moment of revelation
• 1:36:18
  happens to the disciples. Simon Peter has this
• 1:36:24
  visceral response. Yeah, and the visceral response
• 1:36:28
  is like whoa, like it's it's almost like we're
• 1:36:31
  seeing this cattle we're seeing this conversation
• 1:36:34
  and it's it's actually Like Jesus on the road
• 1:36:39
  With the two with the two men. Yeah, he's opening
• 1:36:42
  up the scriptures Yeah, so if you ever go like
• 1:36:46
  what does it look like for Jesus to open up the
• 1:36:49
  scriptures to me? It's right here Who do people
• 1:36:52
  say that the Son of Man is? That title. Some
• 1:36:57
  say it's John the Baptist, or others Elijah,
• 1:37:00
  others Jeremiah, or one of the prophets. He's
• 1:37:02
  kind of, in some ways, it's like he's opening
• 1:37:04
  up this conspiracy theory conversation. And they're
• 1:37:07
  just like, oh, well yeah, let's talk about that
• 1:37:09
  conspiracy theory. And he's like, okay, now let
• 1:37:12
  me blow your mind. Yeah, it's like he's saying,
• 1:37:16
  who do people say the aliens are? And then he
• 1:37:19
  goes, well, Who do you say that I am? Yeah, you
• 1:37:24
  like wait. What did you just do? Yeah Yeah, so
• 1:37:29
  it's it's one of that. Yeah, so he goes He's
• 1:37:33
  Jesus an alien Well, technically we need to get
• 1:37:37
  there that's a yeah, we're not ready that's our
• 1:37:39
  next question is Jesus an alien That's a good.
• 1:37:42
  There we go. Stay tuned for that But who do you
• 1:37:46
  say that I am Simon Peter replied? You are the
• 1:37:49
  Christ, the son of the living God. And Jesus
• 1:37:51
  answered him, blessed are you, Simon bar Jonah,
• 1:37:54
  which there's another name. What does bar Jonah
• 1:37:57
  mean? Yeah. His dad was Jonah. It's like bar
• 1:38:04
  none. Yeah. Simon, not even Jonah. Not even,
• 1:38:08
  not even. No, but I mean, I wish I had that reference
• 1:38:14
  because man. I think it just means like son of.
• 1:38:17
  Yeah, that makes sense For flesh and blood has
• 1:38:21
  not revealed this to you But my father who is
• 1:38:24
  in heaven and I tell you you are Peter and on
• 1:38:27
  this rock The Greek word for Peter and rock sound
• 1:38:31
  similar. Mm -hmm. So that reference there funny
• 1:38:35
  thing Go ahead because wasn't Peter. He was a
• 1:38:38
  fisherman. He was and his dad's name was Jonah
• 1:38:45
  Jonah had some experiences with some fish. Anyways,
• 1:38:48
  sorry, get to the cool part. He did. Yeah, and
• 1:38:52
  so tell you, you are Peter and on this rock,
• 1:38:55
  I will build my church. So he says, you are Peter
• 1:38:59
  and on this rock. So he's playing with the fact
• 1:39:03
  that the little footnote is Peter and rock sound
• 1:39:06
  similar. So he's saying like, he's like, He's
• 1:39:12
  kind of using part of a foundation. You're part
• 1:39:14
  of a foundation and the Catholics would say that
• 1:39:17
  that Peter is the the person that the church
• 1:39:20
  is then built upon. Yeah, which is Jesus is the
• 1:39:25
  person that the church built right. But yeah,
• 1:39:28
  as far as like the early church starting, it's
• 1:39:31
  like, yes, Peter was the the figurehead in that.
• 1:39:34
  Yeah. But yes, Christ is the cornerstone. Right.
• 1:39:39
  Yeah. And then the next line is And I tell you,
• 1:39:45
  you are Peter and on this rock I will build my
• 1:39:48
  church and the gates of hell shall not prevail
• 1:39:52
  against it. I will give you the keys of the kingdom
• 1:39:55
  of heaven and whatever you bind on earth shall
• 1:39:58
  be bound in heaven. Whatever you loose on earth
• 1:40:01
  shall be loosed in heaven. Then he strictly charged
• 1:40:05
  the disciples to tell no one that he was the
• 1:40:08
  Christ. Okay. This is cool. Just with what we
• 1:40:14
  just talked about. Because I feel like even opening
• 1:40:16
  up the conversation of Son of Man, that opens
• 1:40:19
  up a whole other view to this passage. But here's
• 1:40:23
  another geographical view to this passage. The
• 1:40:26
  other geographical view is where is Caesarea
• 1:40:29
  Philippi? And I'm gonna show this as short as
• 1:40:32
  I can. I know there's a lot here. There is a
• 1:40:36
  lot here. So Caesarea Philippi. And we won't
• 1:40:39
  even get into all the breakdown of everything,
• 1:40:41
  but Caesarea Philippi, where they are, it's right
• 1:40:45
  on the Mediterranean Sea. So where they're standing
• 1:40:49
  is not necessarily on a cliff edge, but it's
• 1:40:54
  that city and where they are, they can see the
• 1:40:57
  sea. So they would be like kind of on the beach,
• 1:41:02
  but it's not actually a beach front at where
• 1:41:05
  they are. So it's a little rocky, but where they're
• 1:41:09
  standing, like where they literally are standing,
• 1:41:12
  is in front of the south end of Mount Hermon.
• 1:41:18
  So in Caesarea Philippi, Mount Hermon comes to
• 1:41:22
  that point and stops. And so there's a mountainside
• 1:41:26
  right there. So there's, you basically have the
• 1:41:30
  Mediterranean Sea, and then you have Caesarea
• 1:41:32
  Philippi that goes all the way to the water.
• 1:41:35
  And then you have the edge of the south end of
• 1:41:38
  Mount Hermon right here. So where they're standing,
• 1:41:43
  they're backed up or looking at the south end
• 1:41:47
  wall of Mount Hermon. Now, where they're standing,
• 1:41:52
  though, is at that specific spot, against that
• 1:42:01
  cliffside of the edge of Mount Hermon, is this
• 1:42:05
  big cave and then there's also cut into the side
• 1:42:08
  of Mount Hermon is this gateway and the gateway
• 1:42:14
  is said to be the gates of hell so like big reveal
• 1:42:20
  but also like super anticlimactic there's a literal
• 1:42:24
  place yeah that was called the gates of hell
• 1:42:28
  yeah and the gates of hell is at Caesarea Philippi
• 1:42:33
  And everybody that read this. He wouldn't know
• 1:42:36
  exactly what he was talking about. When he said
• 1:42:38
  the gates of hell will not prevail against it.
• 1:42:41
  Yeah. Everybody knows they're standing at the
• 1:42:44
  gates of hell. Yeah. So they're standing there.
• 1:42:48
  And so you go like, well, what do you mean it
• 1:42:50
  was the gates of hell? It's like, what does that
• 1:42:52
  even actually mean? Well, what that means is
• 1:42:54
  at the foot of Mount Hermon there. in Caesarea
• 1:42:58
  Philippi, there was a cave. And the cave, there's
• 1:43:02
  like a little bit of an inlet. So there's a waterway
• 1:43:05
  right there. There's a cave. And then on the
• 1:43:07
  top of that cliff side of Mount Hermon is actually
• 1:43:12
  a temple to the Greek god Pan. Oh, wow. And Pan
• 1:43:17
  is like one of the oldest and earliest Greek
• 1:43:21
  gods. Yeah. And Pan is the goat god. Mm -hmm
• 1:43:26
  and pan is like the god that like Like when you
• 1:43:31
  think about like representations like modern
• 1:43:33
  representations of pan Easy one is like pans
• 1:43:37
  labyrinth, but then but then you also have like
• 1:43:39
  tumnus. Oh Interesting. So like like tumnus is
• 1:43:44
  interesting because you go like wait What do
• 1:43:47
  you mean Tumnus is pan? From Chronicles of Narnia
• 1:43:49
  for this, don't get that. Raise up the name.
• 1:43:52
  So like if you watch the modern first Chronicles
• 1:43:56
  of Narnia, the lie and the witch and the wardrobe,
• 1:43:59
  as soon as he walks through the wardrobe, the
• 1:44:02
  first person that he meets is Tumnus. So Tumnus
• 1:44:07
  is actually this Greek god character. that is
• 1:44:11
  a god of the woods. So Pan is actually like a
• 1:44:14
  god of the woods and he's known for his flute,
• 1:44:17
  the Pan flute. So because that music, that frequency,
• 1:44:23
  that vibration was, it was a spiritual thing
• 1:44:29
  by which he would summon things. Which is what
• 1:44:31
  we see in Narnia as well. You see it, yeah. But
• 1:44:34
  Pan is like it would have been an early Greek
• 1:44:38
  god to the people who lived on the outskirts.
• 1:44:41
  And so it's the god of the woods, but then Pan
• 1:44:47
  starts being associated with sexual things. He
• 1:44:53
  starts being associated with a lot of fertility
• 1:45:00
  things. And Pan is this interesting hybrid where
• 1:45:07
  we say the goat God, he's top half man, bottom
• 1:45:11
  half goat. Okay. Yeah. So he kind of, I mean,
• 1:45:15
  I mean, Tumnus, like that's exactly what it is.
• 1:45:17
  But the thing is, is like Tumnus is like a small
• 1:45:20
  one. And like, they don't like, if you look up
• 1:45:25
  a picture of Pan, um, First of all, I don't know
• 1:45:28
  if this happens to you or not, but when you look
• 1:45:31
  up Greek gods and there's images of them, it
• 1:45:34
  always feels wrong. It does. There's something
• 1:45:37
  where I'm like, I don't actually want to have
• 1:45:39
  this on my phone or on my laptop for very long.
• 1:45:44
  But anyways. Yeah, it disturbs me. Yeah, there's
• 1:45:47
  something about it that's not right. And the
• 1:45:51
  something is pretty obvious. Yeah, and Pan is
• 1:45:57
  interesting because yeah, so there's a temple
• 1:46:02
  to Pan directly on top and then underneath that
• 1:46:04
  on the cliff side is the literal gates of hell.
• 1:46:08
  And so what they would do is they would have
• 1:46:10
  these ceremonies there because at the time, that
• 1:46:16
  period of time from like 2000 BC through really
• 1:46:24
  through the Exodus. So you see like, like it
• 1:46:27
  would be like, like from Abraham to, like you
• 1:46:32
  see like Abraham to Moses, like through that
• 1:46:35
  region of time, you see the, the Amorites are
• 1:46:40
  setting culture and religion in those areas in
• 1:46:43
  a major way. And the Amorites are like descendants
• 1:46:46
  of Canaan, son of, Canaan is son of Ham, son
• 1:46:51
  of Noah. So like you see this progression there
• 1:46:55
  and they, the Amorites, had no distinguishing
• 1:47:00
  between life and death. So like there was this
• 1:47:06
  appeasing of or like keeping up with the dead.
• 1:47:13
  So it's like taking care of and all of that stuff.
• 1:47:18
  Interesting so there's this interesting thing
• 1:47:20
  that that's happening here where at the gates
• 1:47:22
  of hell there were festivals that happened on
• 1:47:25
  a regular basis and at those festivals all kinds
• 1:47:28
  of things would happen all kinds of debauchery
• 1:47:32
  all kinds of sacrifices all types of of things
• 1:47:36
  that they would do and When they would do those
• 1:47:40
  things what they were trying to do was summon
• 1:47:43
  They were trying to summon the dead, they were
• 1:47:46
  trying to summon and open up the portal to the
• 1:47:50
  underworld in order to receive from the underworld
• 1:47:55
  information, receive from the underworld just
• 1:47:59
  different things. And you start to kind of go
• 1:48:02
  like, what are you talking about? Yeah, yeah.
• 1:48:06
  And you go like, well, knowledge comes from somewhere.
• 1:48:09
  True. And we haven't really gotten into this
• 1:48:12
  yet, but this is kind of a spot for that. So
• 1:48:17
  like all over the place, and this is something
• 1:48:20
  that we need to get into in a future episode,
• 1:48:23
  so I'm not gonna get too much into it, but all
• 1:48:25
  over the place you see this juxtaposition of
• 1:48:28
  Jesus basically standing at the foot of where
• 1:48:34
  other people have actively worshiped gods of
• 1:48:38
  the underworld. who can only be summoned and
• 1:48:43
  who are not coming to you, but they are false,
• 1:48:47
  meaning not the true gods. But they can give
• 1:48:53
  something if you give something to them. And
• 1:48:56
  so there are these gods there. And so Jesus actually
• 1:48:59
  stands at the gates of hell and He proclaims
• 1:49:03
  on the gates of hell where people would summon
• 1:49:08
  and open up portal to the underworld in order
• 1:49:11
  to receive from there, he stands there and said,
• 1:49:15
  the gates of hell will not prevail against my
• 1:49:17
  kingdom, my kingdom is greater. And the gates
• 1:49:22
  of hell, like he says, I will give you the keys
• 1:49:27
  of the kingdom of heaven and whatever you bind
• 1:49:30
  on earth, yeah shall be bound in heaven and whatever
• 1:49:33
  you loose on earth shall be loosed in heaven
• 1:49:36
  so he's saying that's so cool he's saying like
• 1:49:40
  you can summon they these people are summoning
• 1:49:42
  from the underworld yeah he's saying but this
• 1:49:46
  truth i'm standing on is that my kingdom the
• 1:49:52
  gates of hell will not be actively pushing against
• 1:49:55
  it It will not prevail against it. But instead,
• 1:49:58
  I'm going to give you the keys to the kingdom
• 1:50:01
  and you'll have the authority to whatever you
• 1:50:05
  bind here will be bound in heaven and whatever
• 1:50:07
  you bind in heaven. So he's giving us authority
• 1:50:10
  or he's giving them authority in this moment
• 1:50:13
  to be able to not only ask for things, but have
• 1:50:20
  power in his name. And it's kind of funny when
• 1:50:23
  you say it that way, I guess to Paint it a little
• 1:50:26
  more obvious is Essentially what they're trying
• 1:50:29
  to do these pan worshippers is to get authority
• 1:50:32
  to do what they want to do Yeah, and God's saying
• 1:50:35
  like oh, I'm gonna do that for you Like they
• 1:50:38
  can't do it. Yeah, because I'm greater. I'm giving
• 1:50:42
  you the authority to have authority essentially
• 1:50:44
  Yeah, give you permission. So it's like what
• 1:50:47
  they've been trying to do will never happen.
• 1:50:49
  Yes but I can do it and I'm giving it to you.
• 1:50:53
  That's huge! It is. It is. And that's the theological
• 1:50:56
  point to it. The geographical point is he's literally
• 1:51:00
  standing at the gates of hell saying, my kingdom
• 1:51:03
  is greater. And he's looking it in the face and
• 1:51:06
  going, my kingdom is greater than this one. And
• 1:51:08
  that's kind of the funny thing about Jesus is
• 1:51:09
  he does that often. He'll stand in front of the
• 1:51:12
  people or in front of the places where this is
• 1:51:15
  the thing and he'll just kind of... Openly make
• 1:51:16
  fun of it. Yeah, because that's what he's doing.
• 1:51:19
  He's basically standing outside where This is
• 1:51:22
  happening. There might be people there even getting
• 1:51:24
  ready for it. You know, he's just like yeah that
• 1:51:27
  ain't it Yeah, well, let me mention something
• 1:51:30
  way offhand because we haven't gotten here yet
• 1:51:32
  at all But I feel like I want to like Jesus Jesus
• 1:51:37
  when Jesus gets baptized there's a line like
• 1:51:41
  there's People are like, okay, where is Bethany?
• 1:51:45
  Like where is Bethany located? People have different
• 1:51:48
  ideas. Like when I was in Jerusalem, like there's
• 1:51:52
  an area down by Jericho where they think it happened.
• 1:51:54
  But the problem with that is like Jericho is
• 1:51:57
  90 miles, like I said, from Galilee. And it says
• 1:52:01
  after Jesus gets baptized, a day later is when
• 1:52:05
  he calls disciples from that region. So he would
• 1:52:08
  have had to walk 90 miles in a day, which I mean,
• 1:52:11
  Jesus can if he wants to, I guess. 26 miles is
• 1:52:16
  a marathon if you run it and like so he would
• 1:52:20
  have had to run and get no sleep to get there
• 1:52:25
  so like a lot of people don't think that Bethany
• 1:52:29
  was actually down there even though there's an
• 1:52:31
  area called Bethany that's in that area it's
• 1:52:34
  probably not the original it well it's not like
• 1:52:36
  at the time there was a Bethany in that area
• 1:52:38
  oh i see but there but the Bethany that they're
• 1:52:41
  talking about potentially a mistranslation or
• 1:52:45
  evolved translation of that word that potentially
• 1:52:48
  could actually mean Beshan. Oh, fascinating.
• 1:52:52
  And that is interesting because in that area,
• 1:52:57
  it would be this idea that when Jesus gets baptized,
• 1:53:01
  he's going down into water. And in Beshan, there
• 1:53:08
  are, I mean, it's known for the region of Ogg.
• 1:53:12
  It's known for the legion of demons that are
• 1:53:18
  cast out in the pigs. And then there's all this
• 1:53:22
  back -end story of Valley of the Shadow of Death.
• 1:53:26
  There's all this stuff that's in that region.
• 1:53:31
  And there are those that were sent to like 1
• 1:53:39
  Peter 3, those that were sent down to Tartarus,
• 1:53:41
  they're the ones that are there that are punished
• 1:53:44
  by the flood. The ones who are punished by the
• 1:53:47
  flood went underwater and did not come back up.
• 1:53:51
  So think about that. So Jesus goes to Bashan
• 1:53:54
  and he gets baptized. He goes underwater but
• 1:53:57
  comes back up. And he's standing, if he's standing
• 1:54:02
  in Bashan when he gets baptized, which makes
• 1:54:05
  a lot of sense, then he's doing the same thing
• 1:54:08
  he's doing at Caesarea Philippi, which he's standing
• 1:54:10
  in the place where there are demonic beings,
• 1:54:15
  spiritual beings that are in that space that
• 1:54:18
  have declared their own authority as gods. And
• 1:54:23
  he's saying, look, when I go underwater, I come
• 1:54:27
  back up. But you guys are bound underwater and
• 1:54:31
  you're not coming back up. Yeah, and the first
• 1:54:34
  Peter 3 is an interesting conversation about
• 1:54:37
  like Jesus going down to preach Yeah, and basically
• 1:54:41
  saying like yeah. Hey, I'm down here You guys
• 1:54:45
  are down here for a reason. I'm going back up.
• 1:54:47
  You're not and that's it That's the big thing
• 1:54:50
  with all those moments and even with our baptism
• 1:54:53
  Yeah, when we get baptized, we're taking part
• 1:54:55
  in what Jesus established what he showed Yeah,
• 1:54:58
  every time somebody gets baptized. We're celebrating
• 1:55:01
  the fact that there is life and resurrection,
• 1:55:05
  or there is death and then resurrection with
• 1:55:08
  Jesus. Without Jesus, there's only death and
• 1:55:11
  you stay under the water. And it's a sign to
• 1:55:15
  this moment where Jesus is baptized and he's
• 1:55:19
  saying in front that those entities that were
• 1:55:23
  drowned because of their deceptions, in the flood
• 1:55:28
  and in these moments that go underwater but never
• 1:55:32
  come back up, with Jesus the gates of hell will
• 1:55:35
  not prevail, but instead there will be life and
• 1:55:38
  those with Jesus will come up out of the water
• 1:55:41
  and be baptized and be brought back to life,
• 1:55:45
  which is crazy. It's funny in that we're basically
• 1:55:49
  in the practice that we have. We're one, participating
• 1:55:53
  with Christ and representing that and showing
• 1:55:55
  that. And also we're Taking part in making fun
• 1:55:58
  of him. Yeah, which is kind of kind of funny.
• 1:56:01
  Yeah, it is. Yeah, so it's one of those things
• 1:56:03
  where like it's like where they are yeah, and
• 1:56:08
  Why they mention where they are is because it's
• 1:56:12
  giving you the context of what is being said
• 1:56:14
  Yeah, because the ramifications and that's the
• 1:56:17
  big thing It's like we see the things that are
• 1:56:20
  that are easily picked up that Jesus says it's
• 1:56:22
  like these are huge some of the claims he's making
• 1:56:24
  but it's also like the things he's doing are
• 1:56:27
  huge as well. And where he's doing them, exactly
• 1:56:30
  what you're saying. And it's like, there's such
• 1:56:33
  a magnitude to what he's doing and what he's
• 1:56:35
  saying and where he's doing it and when he's
• 1:56:37
  saying it. All of this matters and it paints
• 1:56:40
  the picture. And it makes a lot more sense why
• 1:56:43
  people wanted to kill him. Everyone. The spiritual
• 1:56:47
  entities wanted him dead, the physical entities,
• 1:56:50
  the people wanted him dead too. Because he's
• 1:56:53
  basically making a mess of everything. yeah he's
• 1:56:55
  he's going like hey all that stuff is actually
• 1:56:59
  true yeah and i'm here now and there's nothing
• 1:57:02
  you can do about it yeah like there is nothing
• 1:57:05
  you can do about it yeah like oh now you're upset
• 1:57:08
  that i said that i am like the prophet just wait
• 1:57:13
  okay now you want to push me off a cliff i'm
• 1:57:15
  gonna just sneak Sneak on by and slide out of
• 1:57:19
  the crowd and I'll be fine. To me that is one
• 1:57:23
  of the weirdest scriptures It's like and then
• 1:57:26
  they tried to push him off the cliff and then
• 1:57:28
  he just slipped out of the crowd What do you
• 1:57:30
  mean he slipped out of the crowd? What does that
• 1:57:32
  even mean? He's just like out of the crowd Because
• 1:57:41
  what are those people doing? How do they not
• 1:57:43
  notice him slipping out? I don't know. There
• 1:57:46
  must have been a ton of people. So funny. It's
• 1:57:48
  like the mob mentality. They didn't even know
• 1:57:51
  what they were doing at that point. But I think
• 1:57:54
  that's the beautiful thing with Jesus and his
• 1:57:58
  first coming that we see. And we can close it
• 1:58:02
  with this. And obviously, I let you have the
• 1:58:04
  last word. I say obviously. No, I let you have
• 1:58:07
  the last word. Oh, man. This is a lot of pressure
• 1:58:09
  now. But that's what I think the beauty of this
• 1:58:12
  is When we see the ministry that Christ had in
• 1:58:17
  what he was doing what he was saying Yeah, and
• 1:58:19
  like we said where he's saying and when he's
• 1:58:21
  saying it Everyone's like let's kill this guy.
• 1:58:24
  Yeah, and Everybody knows about as far as like
• 1:58:28
  the demons we see that when he talks the legion
• 1:58:30
  when he sends them into the pigs Like what are
• 1:58:33
  you doing here? It's not your time yet. Yeah,
• 1:58:34
  because they knew of Christ Coming as What we
• 1:58:40
  read in Revelation. Yeah, his that's that's the
• 1:58:43
  end of it. Like you're at the end of the road.
• 1:58:45
  No more fun and games. Yeah, he's coming on the
• 1:58:47
  final day. Yeah. And so it's interesting is because
• 1:58:49
  they see him there. And I'm sure even when we
• 1:58:52
  see the the human leaders, the human people,
• 1:58:54
  it's like there's got to be something where they
• 1:58:56
  recognize a little bit of this as well. Obviously,
• 1:58:58
  I think there's some demonic influence in some
• 1:59:00
  of this. But it's like, oh, the plan was let's
• 1:59:03
  kill him, because if we kill him, then he can't
• 1:59:07
  do it. If Christ is dead. then he can't kill
• 1:59:11
  us because he's out of here. And so, it's kind
• 1:59:14
  of that strange moment when we celebrate Black
• 1:59:17
  Friday, the day where Christ is crucified. That's
• 1:59:22
  actually a day of rejoicing for the demons at
• 1:59:25
  that time, for all of the elder races, some people
• 1:59:29
  like to call them. And it's like, they're actually
• 1:59:32
  happy, because they're like, we won? And then
• 1:59:36
  that's what makes it more beautiful. when Christ
• 1:59:39
  resurrects and says, and I'm coming back again
• 1:59:42
  and I'm still going to do what I said I was going
• 1:59:43
  to do. Because they thought they won. They thought
• 1:59:46
  they got them. And he's like, yeah, no, I slipped
• 1:59:49
  out of the crowd. Yeah, because it's like everything
• 1:59:55
  for them as they're reading it and as they're
• 1:59:59
  leading up to it. It's why the gospel is a stumbling
• 2:00:05
  block to the Jew. Yeah. and nonsense to the Gentile.
• 2:00:09
  Because there's the beginning, there's the start
• 2:00:14
  of judgment, and then there's the end of judgment.
• 2:00:18
  So there's this day that judgment, but then all
• 2:00:20
  of a sudden Jesus goes, and then I'm going to
• 2:00:23
  slip in and save whoever is obedient to me. And
• 2:00:28
  I'm going to just give them an out. And whoever
• 2:00:32
  wants to just be obedient to me has a second
• 2:00:35
  chance because they weren't part of this. Yeah.
• 2:00:38
  And I'm going to give them an out. You guys don't
• 2:00:41
  have an out. Yeah. The demons don't have an out.
• 2:00:44
  Yeah, not for you. So when he shows up, it's
• 2:00:46
  like, wait a minute. It's not our time yet. He's
• 2:00:49
  like, it's not your time yet. You're right. But
• 2:00:51
  I'm going to come so that these people don't
• 2:00:53
  have the same judgment that you have. Yeah. And
• 2:00:56
  that is the beautiful. Yeah. And it's painted
• 2:00:59
  all throughout scripture. Right. But what's funny
• 2:01:01
  is because in the same way we see with the apostles,
• 2:01:04
  a lot of times they'll ask Jesus a question,
• 2:01:06
  but they've actually asked him two questions.
• 2:01:09
  But they view it as one, and Jesus answers it
• 2:01:11
  as two. He did that many times. And I think even
• 2:01:14
  we see that with going back to Enoch, when Enoch
• 2:01:16
  talks about the coming of Christ. He actually
• 2:01:20
  talks about it two different ways, but it's easier
• 2:01:24
  to read it as one way. But it's like, no, he's
• 2:01:27
  actually talking about the first and the second
• 2:01:29
  coming. Um, but it's easy to see it. It's like,
• 2:01:32
  oh, he's just talking about the final the judgment,
• 2:01:33
  right? And we see that in the old testament They
• 2:01:35
  talk about the final return of christ all the
• 2:01:37
  time the day of judgment. Yeah. Yeah And uh,
• 2:01:41
  that's cool, but we missed the fact. It's like
• 2:01:42
  he said he was coming the first time, right?
• 2:01:45
  And so when he shows up and everyone's shocked
• 2:01:47
  like well, you're not supposed to be here. Yeah
• 2:01:49
  It's like oh, that's because you missed it. Yeah,
• 2:01:51
  but it was also intentional True because it's
• 2:01:53
  like when we look at is this cosmic battle that's
• 2:01:55
  going on this war that's happening. It's like
• 2:01:58
  these he's Prophecies and what he's been telling
• 2:02:00
  us what Jesus was telling us what God was telling
• 2:02:03
  us through the prophets Was his battle strategy.
• 2:02:07
  Yeah, but he does it in such a way that You don't
• 2:02:11
  really get it, but you kind of get it. Yeah,
• 2:02:13
  and it's like it's such a beautiful thing. It's
• 2:02:15
  such a beautiful picture And that's what he's
• 2:02:18
  doing even in Revelation. He's like, let me give
• 2:02:19
  you a little bit more Yeah, but like this is
• 2:02:22
  this is gonna happen look for these things. Yeah,
• 2:02:25
  but you won't know when right Or exactly what?
• 2:02:29
  That's true. Yeah, so like the real thing is
• 2:02:35
  if you want a brighter coloring to your scripture,
• 2:02:44
  that's a weird way to say that. Make it a coloring
• 2:02:47
  book. Pay attention to where they're talking
• 2:02:50
  about, not just what they're talking about. Because
• 2:02:53
  where they're talking about is intentional. Jesus
• 2:02:56
  is intentionally going to specific places at
• 2:02:59
  specific times to declare specific things to
• 2:03:04
  those regions who have specific leadership. So
• 2:03:10
  there are specific things happening there that
• 2:03:13
  Jesus intentionally wants to go there to declare
• 2:03:16
  who He is and who they are not. That is all very
• 2:03:23
  specific and plays into a bigger picture of really
• 2:03:28
  something that we probably should finally unpack
• 2:03:31
  soon. I think so. Yeah. So until next time, when
• 2:03:37
  we unpack that, don't neglect your genealogies
• 2:03:41
  or your maps. Look at them both. It'll be nerds
• 2:03:45
  in no time. Can you believe that? Nazareth is
• 2:03:47
  five miles wide. That's actually kind of crazy.
• 2:03:49
  It's crazy. It's so small. It's tiny. Jerusalem's
• 2:03:53
  only 43. Yeah. But like you can. Yeah. So even
• 2:03:57
  comparatively. No, it's crazy. Yeah. But yeah.
• 2:04:02
  So like everywhere is so specific and has specific
• 2:04:05
  intention. And it's like these are all places
• 2:04:09
  that are it's like one of the cool things. Like
• 2:04:11
  someone visits like Europe. It's like, oh, look
• 2:04:14
  at all the history in here. It's like, yeah,
• 2:04:16
  this place, there's more that happened. This
• 2:04:19
  is like the birthplace of culture, of history.
• 2:04:23
  And it's like, this place is steeped with history.
• 2:04:26
  Even this little five mile radius, this little
• 2:04:28
  five mile city, it's like, there's so much history
• 2:04:31
  in there. And that's what Jesus calls upon when
• 2:04:36
  he's speaking to that, their culture, their understanding,
• 2:04:38
  their history. Yeah, and it's important for us
• 2:04:41
  to pay attention to it because the bible is fascinating.
• 2:04:43
  It is and We read what two verses in matthew
• 2:04:47
  when we were on it for 25 minutes like and we
• 2:04:50
  didn't even Do the entire thing. Yeah, I know
• 2:04:53
  No, we couldn't get we tried to stay away from
• 2:04:56
  all the rabbit trails. We couldn't help it There's
• 2:04:59
  too much. I know even then we didn't even go
• 2:05:00
  through all of it. I know So the question is
• 2:05:03
  we're matthew and jesus schoolmates I don't know
• 2:05:07
  maybe probably If they didn't know each other
• 2:05:11
  that would be impressive. Yeah Alright until
• 2:05:16
  next time see you guys then three two one That
• 2:05:40
  should have been recorded.