The Gospels | Episode 9 | TBN
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The Gospels | Episode 9

Watch The Gospels | Episode 9
Drive Thru History: The Gospels
February 2, 2016
27:30

Drive Thru History: The Gospels

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The Gospels | Episode 9

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  • - Dave Stotts: In our last
  • 00:00:00.000 --> 00:00:01.030
  • couple of episodes of "Drive
  • 00:00:01.030 --> 00:00:02.110
  • Thru History: The Gospels,"
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  • we've witnessed Jesus gaining
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  • legitimacy with the common
  • 00:00:06.110 --> 00:00:08.040
  • people of Galilee and Judea.
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  • His followers were growing.
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  • His teaching was radically
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  • different than that of the
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  • - Dave: Jesus continued to
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  • teach here in the region of
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  • Galilee.
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  • His message caused the
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  • authorities to take notice with
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  • suspicion, but found favor with
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  • the everyday people.
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  • Interestingly, both his critics
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  • and his supporters couldn't
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  • agree sometimes on what Jesus
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  • was actually teaching.
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  • It seemed like he was sometimes
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  • a walking paradox.
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  • This perplexing tension was
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  • visible for all to see when he
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  • delivered his famous Sermon on
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  • the Mount.
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  • For nearly 2.000 years, attempts
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  • have been made to establish the
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  • place where the Sermon on the
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  • Mount was delivered.
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  • We just don't know the exact
  • 00:01:46.070 --> 00:01:47.240
  • location.
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  • But there is a large hill on the
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  • western shore of the Sea of
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  • Galilee, near Capernaum, a hill
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  • called the Mount of Beatitudes
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  • that has for over 1.600 years
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  • been commemorated as the most
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  • likely spot.
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  • The Church of the Beatitudes now
  • 00:02:03.260 --> 00:02:05.200
  • stands atop the summit of this
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  • Galilean hill, traditionally
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  • known as the Mount of the
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  • Beatitudes.
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  • Originally built in 1938, it was
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  • built near some 4th-century
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  • Byzantine ruins that
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  • commemorated the site.
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  • Early pilgrims had marked
  • 00:02:21.050 --> 00:02:22.270
  • a rock-cut cistern as the
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  • location.
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  • Now, the church is now built
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  • over that site, which also
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  • included an octagon enclosure.
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  • Part of the original mosaic
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  • floor from that 4th-century
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  • structure has been recovered and
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  • is on display for us down in
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  • Capernaum below.
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  • The view of the Sea of Galilee
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  • from atop the Mount of the
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  • Beatitudes here is simply
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  • stunning.
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  • You can see Capernaum and the
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  • ruins there.
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  • You can see the city of Tiberius
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  • and all the buildings and houses
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  • that dot the hillside.
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  • Now, we don't know the exact
  • 00:02:57.220 --> 00:02:59.050
  • location where Jesus delivered
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  • the Sermon on the Mount, but
  • 00:03:01.040 --> 00:03:03.010
  • each of these hillsides echo
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  • with his words.
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  • The landscapes on these few
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  • slopes are the perfect place for
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  • a spontaneous amphitheater.
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  • So here on a mountainside not
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  • far from Capernaum, in the midst
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  • of a crowd of people, Jesus
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  • starts his sermon by proclaiming
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  • a series of beatitudes, or brief
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  • blessings.
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  • "Blessed are the poor in spirit,
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  • for theirs is the kingdom of
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  • heaven.
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  • Blessed are those who mourn, for
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  • they will be comforted.
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  • Blessed are the meek, for they
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  • will inherit the earth.
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  • Blessed are those who hunger and
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  • thirst for righteousness, for
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  • they will be filled.
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  • Blessed are the merciful, for
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  • they will be shown mercy.
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  • Blessed are the pure in heart,
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  • for they will see God.
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  • Blessed are the peacemakers, for
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  • they will be called children of
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  • God.
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  • Blessed are those who are
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  • persecuted because of
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  • righteousness, for theirs is the
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  • kingdom of heaven.
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  • Blessed are you when people
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  • insult you, persecute you, and
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  • falsely say all kinds of evil
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  • against you because of me.
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  • Rejoice and be glad, because
  • 00:04:09.130 --> 00:04:11.070
  • great is your reward in heaven,
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  • for in the same way they
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  • persecuted the prophets who were
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  • before you," Matthew 5:3-12.
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  • When Jesus taught the crowds
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  • here, he had to deal with a
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  • flawed concept held by the
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  • Jewish people.
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  • They wanted a political leader
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  • who would lead them out of Roman
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  • occupation and oppression.
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  • They expected a Messiah who
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  • would show compassion to the
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  • Jews alone.
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  • They thought that being a child
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  • of Abraham was reason enough for
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  • the Messiah to accept them.
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  • But Jesus turned those concepts
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  • upside down.
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  • Instead of leading a rally to
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  • overthrow Rome, he called those
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  • who had been shown oppression
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  • blessed.
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  • Crazier sounding still to the
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  • ears of many, he called on them
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  • to love their oppressors, love
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  • their rulers, and love those who
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  • cursed them.
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  • After his opening beatitudes,
  • 00:05:06.260 --> 00:05:08.180
  • Jesus continued his stunning
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  • sermon for another couple
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  • thousand words of
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  • world-shattering teaching.
  • 00:05:12.180 --> 00:05:14.230
  • "You have heard that it was
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  • said, 'Eye for an eye, and tooth
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  • for a tooth.'
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  • But I tell you, do not resist an
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  • evil person.
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  • If anyone slaps you on the right
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  • cheek, turn to them the other
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  • cheek also," Matthew 5:38-39.
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  • "You have heard that it was
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  • said, 'Love your neighbor and
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  • hate your enemy.'
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  • But I tell you, love your
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  • enemies and pray for those who
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  • persecute you," Matthew 5:43-44.
  • 00:05:39.150 --> 00:05:42.150
  • The sayings of Jesus forced
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  • those who took him seriously to
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  • rethink their most basic human
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  • reactions.
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  • These sayings weren't proverbs
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  • for good living.
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  • These were lightning bolts
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  • intended to shatter comfortable
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  • patterns of thoughts and
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  • behavior.
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  • "You have heard that it was said
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  • to the people long ago, 'You
  • 00:05:59.150 --> 00:06:01.030
  • shall not murder, and anyone who
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  • murders will be subject to
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  • judgment.'
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  • But I tell you that anyone who
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  • is angry with a brother or
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  • sister will be subject to
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  • judgment," Matthew 5:21-22.
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  • "You have heard that it was said
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  • you shall not commit adultery.
  • 00:06:16.050 --> 00:06:18.070
  • But I tell you that anyone who
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  • looks at a woman lustfully has
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  • already committed adultery with
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  • her in his heart,"
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  • Matthew 5:27-28.
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  • The Sermon on the Mount was a
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  • showcase for Jesus' provocative
  • 00:06:29.290 --> 00:06:32.100
  • and paradoxical approach to
  • 00:06:32.100 --> 00:06:34.050
  • religious teaching.
  • 00:06:34.050 --> 00:06:35.240
  • During that time in Jewish
  • 00:06:35.240 --> 00:06:37.090
  • culture, it was, well,
  • 00:06:37.090 --> 00:06:39.060
  • revolutionary.
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  • Love your enemies, give to the
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  • needy when others aren't
  • 00:06:43.110 --> 00:06:44.230
  • looking, judge yourself before
  • 00:06:44.230 --> 00:06:46.240
  • you judge others, seek heavenly
  • 00:06:46.240 --> 00:06:49.100
  • things rather than material
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  • things.
  • 00:06:50.170 --> 00:06:52.100
  • It was on one of these hillsides
  • 00:06:52.100 --> 00:06:54.010
  • where Jesus started pointing out
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  • the many misconceptions that he
  • 00:06:55.170 --> 00:06:57.080
  • said would blur our vision.
  • 00:06:57.080 --> 00:06:59.100
  • He repeatedly noted that his
  • 00:06:59.100 --> 00:07:00.260
  • crowds of followers were not
  • 00:07:00.260 --> 00:07:02.200
  • quite understanding what he was
  • 00:07:02.200 --> 00:07:04.130
  • talking about, and that they
  • 00:07:04.130 --> 00:07:05.260
  • were not grasping reality as it
  • 00:07:05.260 --> 00:07:07.220
  • really is.
  • 00:07:07.220 --> 00:07:09.070
  • "You have heard that it was so,"
  • 00:07:09.070 --> 00:07:10.260
  • he says again and again, "but I
  • 00:07:10.260 --> 00:07:12.240
  • tell you."
  • 00:07:13.140 --> 00:07:16.140
  • Jesus' words were, and still
  • 00:07:16.140 --> 00:07:18.230
  • are, often hard to grasp.
  • 00:07:18.230 --> 00:07:21.160
  • Even the slightest, simplest
  • 00:07:21.160 --> 00:07:23.090
  • phrase was loaded with claims of
  • 00:07:23.090 --> 00:07:25.160
  • a kingdom that his followers
  • 00:07:25.160 --> 00:07:26.270
  • were only dimly perceiving at
  • 00:07:26.270 --> 00:07:29.240
  • the time.
  • 00:07:29.240 --> 00:07:31.250
  • A number of years ago, a noted
  • 00:07:31.250 --> 00:07:33.030
  • Bible scholar said that he
  • 00:07:33.030 --> 00:07:35.050
  • didn't, quote, "care for" the
  • 00:07:35.050 --> 00:07:36.280
  • Sermon on the Mount.
  • 00:07:36.280 --> 00:07:38.170
  • The famous philosopher and
  • 00:07:38.170 --> 00:07:40.000
  • writer C.S. Lewis responded, "As
  • 00:07:40.000 --> 00:07:42.280
  • to caring for the Sermon on the
  • 00:07:42.280 --> 00:07:44.100
  • Mount, if by caring for we mean
  • 00:07:44.100 --> 00:07:46.260
  • liking or enjoying, I suppose
  • 00:07:46.260 --> 00:07:48.290
  • nobody cares for it.
  • 00:07:48.290 --> 00:07:50.290
  • Who can enjoy and like being
  • 00:07:50.290 --> 00:07:53.030
  • knocked flat on their face by a
  • 00:07:53.030 --> 00:07:54.200
  • sledgehammer?"
  • 00:07:54.200 --> 00:07:56.150
  • The Sermon on the Mount was like
  • 00:07:56.150 --> 00:07:57.190
  • an inaugural address for Jesus,
  • 00:07:57.190 --> 00:08:00.020
  • introducing the things that he
  • 00:08:00.020 --> 00:08:01.280
  • said really mattered in the
  • 00:08:01.280 --> 00:08:03.260
  • kingdom of God.
  • 00:08:03.260 --> 00:08:05.270
  • Jesus was declaring a new order.
  • 00:08:05.270 --> 00:08:08.120
  • The kingdom of God meant
  • 00:08:08.120 --> 00:08:09.160
  • everything and the values of the
  • 00:08:09.160 --> 00:08:12.020
  • world meant nothing.
  • 00:08:12.020 --> 00:08:14.210
  • He was presenting a new way of
  • 00:08:14.210 --> 00:08:16.140
  • looking at reality, a new way of
  • 00:08:16.160 --> 00:08:19.160
  • looking at eternity.
  • 00:08:19.160 --> 00:08:21.220
  • And Jesus proclaimed that there
  • 00:08:21.220 --> 00:08:23.070
  • was a new order in the kingdom
  • 00:08:23.070 --> 00:08:24.240
  • of God.
  • 00:08:24.240 --> 00:08:25.260
  • And he announced that
  • 00:08:25.260 --> 00:08:26.200
  • proclamation with astonishing
  • 00:08:26.200 --> 00:08:28.020
  • insight, specificity, and
  • 00:08:28.020 --> 00:08:30.080
  • authority.
  • 00:08:30.080 --> 00:08:31.190
  • And speaking of insight,
  • 00:08:31.190 --> 00:08:32.270
  • specificity, and authority,
  • 00:08:32.270 --> 00:08:35.060
  • you've heard of the Lord's
  • 00:08:35.060 --> 00:08:36.040
  • Prayer, right?
  • 00:08:36.040 --> 00:08:37.200
  • You know the one.
  • 00:08:37.200 --> 00:08:38.200
  • Our Father, who art in heaven,
  • 00:08:38.200 --> 00:08:40.000
  • hallowed be thy name.
  • 00:08:40.000 --> 00:08:41.150
  • Well, it's during the Sermon on
  • 00:08:41.150 --> 00:08:43.010
  • the Mount that Jesus gives us
  • 00:08:43.010 --> 00:08:45.160
  • this model prayer.
  • 00:08:45.160 --> 00:08:47.190
  • Our Father in heaven, hallowed
  • 00:08:47.190 --> 00:08:50.000
  • be your name.
  • 00:08:50.000 --> 00:08:51.240
  • Your kingdom come, your will be
  • 00:08:51.240 --> 00:08:53.200
  • done on earth, as it is in
  • 00:08:53.200 --> 00:08:55.240
  • heaven.
  • 00:08:55.240 --> 00:08:57.060
  • Give us today our daily bread
  • 00:08:57.060 --> 00:08:59.160
  • and forgive us our debts, as we
  • 00:08:59.160 --> 00:09:01.110
  • also have forgiven our debtors.
  • 00:09:01.110 --> 00:09:04.070
  • And lead us not into temptation,
  • 00:09:04.070 --> 00:09:07.070
  • but deliver us from the evil
  • 00:09:07.070 --> 00:09:08.290
  • one.
  • 00:09:08.290 --> 00:09:11.030
  • Jesus actually used this model
  • 00:09:11.030 --> 00:09:13.030
  • prayer as a way to teach his
  • 00:09:13.030 --> 00:09:14.280
  • disciples something different,
  • 00:09:14.280 --> 00:09:17.020
  • yet simple.
  • 00:09:17.020 --> 00:09:18.230
  • The Lord's Prayer can be both
  • 00:09:18.230 --> 00:09:19.290
  • recited as a prayer and used as
  • 00:09:19.290 --> 00:09:22.240
  • an example, a pattern for how to
  • 00:09:22.240 --> 00:09:25.000
  • pray.
  • 00:09:25.000 --> 00:09:26.120
  • It teaches those who would
  • 00:09:26.120 --> 00:09:27.140
  • follow Jesus the ingredients,
  • 00:09:27.140 --> 00:09:29.260
  • the things that should go into
  • 00:09:29.260 --> 00:09:30.270
  • prayer.
  • 00:09:30.270 --> 00:09:32.090
  • Here's how it breaks down.
  • 00:09:32.090 --> 00:09:34.010
  • "Our Father, who art in heaven"
  • 00:09:34.010 --> 00:09:36.000
  • teaches us who to address in
  • 00:09:36.000 --> 00:09:37.210
  • prayer.
  • 00:09:37.210 --> 00:09:39.270
  • "Hallowed be your name" is a
  • 00:09:39.270 --> 00:09:41.130
  • call to respect and humility,
  • 00:09:41.270 --> 00:09:44.270
  • and a reminder that we are to
  • 00:09:44.270 --> 00:09:46.040
  • worship and revere God, as he is
  • 00:09:46.040 --> 00:09:48.190
  • holy.
  • 00:09:48.190 --> 00:09:50.250
  • The phrase "your kingdom come,
  • 00:09:50.250 --> 00:09:52.200
  • your will be done on earth as it
  • 00:09:52.200 --> 00:09:54.060
  • is in heaven" is a reminder to
  • 00:09:54.060 --> 00:09:55.220
  • pray in alignment with God's
  • 00:09:55.220 --> 00:09:57.150
  • will and not just our own
  • 00:09:57.150 --> 00:09:58.210
  • selfish desires.
  • 00:09:59.010 --> 00:10:02.010
  • "Give us today our daily bread"
  • 00:10:02.010 --> 00:10:04.070
  • encourages us to ask God to meet
  • 00:10:04.070 --> 00:10:07.070
  • our daily needs.
  • 00:10:07.070 --> 00:10:09.120
  • "Forgive us our debts, as we
  • 00:10:09.120 --> 00:10:11.190
  • also have forgiven our debtors"
  • 00:10:11.190 --> 00:10:14.060
  • is a reminder for us to confess
  • 00:10:14.060 --> 00:10:15.260
  • our wrongs to God, and also to
  • 00:10:15.260 --> 00:10:18.110
  • forgive others as we have been
  • 00:10:18.110 --> 00:10:20.060
  • forgiven by God.
  • 00:10:20.060 --> 00:10:22.250
  • And the conclusion of the Lord's
  • 00:10:22.250 --> 00:10:24.030
  • prayer, "lead us not into
  • 00:10:24.030 --> 00:10:25.230
  • temptation, but deliver us from
  • 00:10:25.230 --> 00:10:27.190
  • evil, or the evil one," is a
  • 00:10:27.190 --> 00:10:30.020
  • plea for help in achieving
  • 00:10:30.020 --> 00:10:32.080
  • victory over our shortcomings,
  • 00:10:32.080 --> 00:10:34.150
  • moral failures, and against evil
  • 00:10:34.150 --> 00:10:36.280
  • in the world.
  • 00:10:37.050 --> 00:10:40.050
  • According to the radical
  • 00:10:40.050 --> 00:10:41.090
  • teachings of Christ at the
  • 00:10:41.090 --> 00:10:42.260
  • Sermon on the Mount, a person
  • 00:10:42.260 --> 00:10:44.270
  • should not boast in their
  • 00:10:44.270 --> 00:10:46.210
  • spiritual accomplishments or
  • 00:10:46.210 --> 00:10:48.170
  • crave public approval for their
  • 00:10:48.170 --> 00:10:50.260
  • good works.
  • 00:10:50.260 --> 00:10:52.200
  • And the Lord's Prayer shows us
  • 00:10:52.200 --> 00:10:54.010
  • that even prayer requires a
  • 00:10:54.010 --> 00:10:56.230
  • proper attitude of humility.
  • 00:10:56.230 --> 00:10:59.190
  • He also warned his listeners
  • 00:10:59.190 --> 00:11:01.010
  • against living their lives
  • 00:11:01.010 --> 00:11:02.150
  • devoted to the accumulation of
  • 00:11:02.150 --> 00:11:04.210
  • material things.
  • 00:11:04.210 --> 00:11:06.080
  • Instead, they were to pursue
  • 00:11:06.080 --> 00:11:07.270
  • authentic and eternal things,
  • 00:11:07.270 --> 00:11:10.000
  • like service and justice.
  • 00:11:10.090 --> 00:11:13.090
  • "Do not lay up for yourselves
  • 00:11:13.090 --> 00:11:14.240
  • treasures on earth, where moth
  • 00:11:14.240 --> 00:11:16.170
  • and rust destroy, and where
  • 00:11:16.170 --> 00:11:18.130
  • thieves break in and steal.
  • 00:11:18.130 --> 00:11:20.190
  • But lay up for yourselves
  • 00:11:20.190 --> 00:11:22.000
  • treasures in heaven, where
  • 00:11:22.000 --> 00:11:23.140
  • neither moth nor rust destroys,
  • 00:11:23.140 --> 00:11:25.200
  • and where thieves do not break
  • 00:11:25.200 --> 00:11:27.070
  • in and steal.
  • 00:11:27.070 --> 00:11:28.250
  • For where your treasure is,
  • 00:11:28.250 --> 00:11:30.160
  • there your heart will be also,"
  • 00:11:30.160 --> 00:11:32.270
  • Matthew 6:19-21.
  • 00:11:33.070 --> 00:11:36.070
  • And here's another Sermon on the
  • 00:11:36.070 --> 00:11:37.150
  • Mount classic.
  • 00:11:37.150 --> 00:11:39.030
  • He warned against serving both
  • 00:11:39.030 --> 00:11:40.290
  • God and wealth, lest you hate
  • 00:11:40.290 --> 00:11:43.150
  • one and love the other.
  • 00:11:43.150 --> 00:11:45.250
  • And he also warned against the
  • 00:11:45.250 --> 00:11:47.180
  • worthlessness of worrying.
  • 00:11:47.270 --> 00:11:50.270
  • Look at the birds of the air.
  • 00:11:50.270 --> 00:11:52.180
  • "They do not sow or reap or
  • 00:11:52.180 --> 00:11:54.110
  • store away in barns, and yet
  • 00:11:54.110 --> 00:11:56.100
  • your heavenly Father feeds them.
  • 00:11:56.100 --> 00:11:58.110
  • Are you not much more valuable
  • 00:11:58.110 --> 00:12:00.040
  • than they?
  • 00:12:00.040 --> 00:12:01.100
  • Can any one of you by worrying
  • 00:12:01.100 --> 00:12:03.080
  • add a single hour to your life?"
  • 00:12:03.080 --> 00:12:06.020
  • Matthew 6:26-27.
  • 00:12:06.100 --> 00:12:09.100
  • And here is one of the most
  • 00:12:09.100 --> 00:12:10.090
  • famous teachings of Jesus.
  • 00:12:10.090 --> 00:12:12.140
  • Many people simply know it as
  • 00:12:12.140 --> 00:12:14.010
  • the golden rule.
  • 00:12:14.010 --> 00:12:15.210
  • "So in everything, do to others
  • 00:12:15.210 --> 00:12:17.150
  • as you would have them do to
  • 00:12:17.150 --> 00:12:19.110
  • you, for this sums up the law
  • 00:12:19.140 --> 00:12:22.140
  • and the prophets."
  • 00:12:22.140 --> 00:12:23.260
  • You know, regardless of your
  • 00:12:23.260 --> 00:12:25.000
  • faith or beliefs, that's
  • 00:12:25.000 --> 00:12:26.210
  • actually a very practical way to
  • 00:12:26.210 --> 00:12:28.160
  • test any moral dilemma.
  • 00:12:28.160 --> 00:12:31.010
  • Just flip the situation back on
  • 00:12:31.010 --> 00:12:32.180
  • yourself and ask yourself the
  • 00:12:32.180 --> 00:12:34.050
  • question, "Does this pass the
  • 00:12:34.050 --> 00:12:36.000
  • golden rule test?"
  • 00:12:36.000 --> 00:12:37.250
  • I won't say that that's always
  • 00:12:37.250 --> 00:12:39.040
  • an easy thing to do.
  • 00:12:39.040 --> 00:12:41.170
  • You know, Oliver Wendell Holmes
  • 00:12:41.170 --> 00:12:43.080
  • said it well when he said that
  • 00:12:43.080 --> 00:12:44.240
  • most people will take the Sermon
  • 00:12:44.240 --> 00:12:47.070
  • on the Mount as a flag to sail
  • 00:12:47.070 --> 00:12:49.070
  • under, but few will use it as a
  • 00:12:49.070 --> 00:12:51.230
  • rudder by which to steer.
  • 00:12:53.200 --> 00:12:56.200
  • Jesus ended the Sermon on the
  • 00:12:56.200 --> 00:12:58.010
  • Mount with a familiar parable, a
  • 00:12:58.010 --> 00:13:00.100
  • parable which contains both a
  • 00:13:00.100 --> 00:13:01.260
  • promise and a warning.
  • 00:13:01.260 --> 00:13:04.120
  • "Therefore, everyone who hears
  • 00:13:04.120 --> 00:13:05.230
  • these words of mine and puts
  • 00:13:05.230 --> 00:13:07.210
  • them into practice is like a
  • 00:13:07.210 --> 00:13:09.070
  • wise man who built his house on
  • 00:13:09.070 --> 00:13:11.020
  • the rock.
  • 00:13:11.020 --> 00:13:12.040
  • The rain came down, the streams
  • 00:13:12.040 --> 00:13:13.240
  • rose, and the winds blew and
  • 00:13:13.240 --> 00:13:15.230
  • beat against that house.
  • 00:13:15.230 --> 00:13:17.140
  • And yet it did not fall because
  • 00:13:17.140 --> 00:13:19.140
  • it had its foundation on the
  • 00:13:19.140 --> 00:13:21.060
  • rock.
  • 00:13:21.060 --> 00:13:22.140
  • But everyone who hears these
  • 00:13:22.140 --> 00:13:23.200
  • words of mine and does not put
  • 00:13:23.200 --> 00:13:25.140
  • them into practice is like a
  • 00:13:25.140 --> 00:13:27.070
  • foolish man who has built his
  • 00:13:27.070 --> 00:13:28.240
  • house on sand.
  • 00:13:28.240 --> 00:13:30.140
  • The rain came down, the streams
  • 00:13:30.140 --> 00:13:32.060
  • rose and the winds blew and beat
  • 00:13:32.060 --> 00:13:34.080
  • against that house, and it fell
  • 00:13:34.080 --> 00:13:36.170
  • with a great crash," Matthew
  • 00:13:36.170 --> 00:13:38.150
  • 7:24-27.
  • 00:13:40.250 --> 00:13:43.250
  • You know, I find it so
  • 00:13:43.250 --> 00:13:44.200
  • interesting that so many phrases
  • 00:13:44.200 --> 00:13:46.200
  • from the Sermon on the Mount
  • 00:13:46.200 --> 00:13:47.280
  • have made it into our everyday
  • 00:13:47.280 --> 00:13:49.220
  • language.
  • 00:13:49.220 --> 00:13:51.030
  • Do unto others, judge not, turn
  • 00:13:51.120 --> 00:13:54.120
  • the other cheek, and so forth.
  • 00:13:54.120 --> 00:13:56.190
  • Well, how about this one?
  • 00:13:56.190 --> 00:13:57.210
  • What do we mean when we use the
  • 00:13:57.210 --> 00:13:58.240
  • expression, "Well, he's a real
  • 00:13:58.240 --> 00:14:00.290
  • salt of the earth kind of guy"?
  • 00:14:00.290 --> 00:14:03.110
  • Well, we mean that he's simple,
  • 00:14:03.110 --> 00:14:05.170
  • honest, humble, hardworking, and
  • 00:14:05.170 --> 00:14:08.020
  • trustworthy.
  • 00:14:08.020 --> 00:14:09.140
  • Well, this comes from the Sermon
  • 00:14:09.140 --> 00:14:10.230
  • on the Mount, when Jesus says to
  • 00:14:10.230 --> 00:14:12.230
  • his followers, "You are the salt
  • 00:14:12.230 --> 00:14:14.280
  • of the earth.
  • 00:14:14.280 --> 00:14:16.060
  • But if the salt loses its
  • 00:14:16.060 --> 00:14:17.120
  • saltiness, how can it be made
  • 00:14:17.120 --> 00:14:19.140
  • salty again?
  • 00:14:19.140 --> 00:14:20.290
  • It is no longer good for
  • 00:14:20.290 --> 00:14:22.030
  • anything except to be thrown out
  • 00:14:22.030 --> 00:14:23.240
  • and trampled underfoot," Matthew
  • 00:14:23.240 --> 00:14:26.040
  • 5:13.
  • 00:14:26.040 --> 00:14:29.000
  • Jesus here was using salt as a
  • 00:14:29.000 --> 00:14:30.160
  • metaphor.
  • 00:14:30.160 --> 00:14:31.240
  • In the ancient world, salt was a
  • 00:14:31.240 --> 00:14:33.030
  • vitally important commodity.
  • 00:14:33.030 --> 00:14:35.110
  • It was used for everything from
  • 00:14:35.110 --> 00:14:36.150
  • seasoning and preserving food,
  • 00:14:36.150 --> 00:14:38.240
  • to bartering and ceremonial
  • 00:14:38.240 --> 00:14:40.080
  • offerings.
  • 00:14:40.080 --> 00:14:41.160
  • Salt gave taste to everything it
  • 00:14:41.160 --> 00:14:43.220
  • touched.
  • 00:14:43.220 --> 00:14:45.110
  • Nearby Magdala was known to
  • 00:14:45.110 --> 00:14:47.280
  • everyone in the Galilee region,
  • 00:14:47.280 --> 00:14:50.020
  • a town where salt was a vital
  • 00:14:50.020 --> 00:14:51.280
  • part of life.
  • 00:14:51.280 --> 00:14:53.260
  • Now, salt would have been a
  • 00:14:53.260 --> 00:14:54.240
  • special metaphor for people
  • 00:14:54.240 --> 00:14:56.260
  • living in the region familiar
  • 00:14:56.260 --> 00:14:58.180
  • with the town of Magdala.
  • 00:14:58.180 --> 00:15:01.020
  • Now, these ruins have been
  • 00:15:01.020 --> 00:15:02.230
  • uncovered from the time of
  • 00:15:02.230 --> 00:15:04.090
  • Jesus.
  • 00:15:04.090 --> 00:15:06.020
  • Now, Magdala is 3 miles north of
  • 00:15:06.020 --> 00:15:08.010
  • Tiberius here on the
  • 00:15:08.010 --> 00:15:09.140
  • northwestern coast of the Sea of
  • 00:15:09.140 --> 00:15:11.120
  • Galilee.
  • 00:15:11.120 --> 00:15:12.200
  • It was home to Mary Magdalene,
  • 00:15:12.200 --> 00:15:14.190
  • who we'll meet later in the
  • 00:15:14.190 --> 00:15:15.260
  • gospel narratives.
  • 00:15:15.260 --> 00:15:17.120
  • This town of Magdala was also
  • 00:15:17.120 --> 00:15:18.220
  • known for its fish processing.
  • 00:15:18.220 --> 00:15:21.160
  • They've uncovered ruins from an
  • 00:15:21.160 --> 00:15:23.030
  • ancient fish market that you can
  • 00:15:23.030 --> 00:15:24.200
  • see behind me.
  • 00:15:24.200 --> 00:15:26.090
  • Fish harvested throughout the
  • 00:15:26.090 --> 00:15:27.200
  • Sea of Galilee were hauled up
  • 00:15:27.200 --> 00:15:29.190
  • here to the town of Magdala.
  • 00:15:29.190 --> 00:15:31.220
  • In fact, you can even see an
  • 00:15:31.220 --> 00:15:33.040
  • active archaeological dig
  • 00:15:33.040 --> 00:15:35.180
  • exposing where these fish were
  • 00:15:35.180 --> 00:15:38.020
  • hauled.
  • 00:15:38.020 --> 00:15:39.150
  • Now, they were processed and
  • 00:15:39.150 --> 00:15:41.030
  • preserved with salt for
  • 00:15:41.030 --> 00:15:43.060
  • transportation throughout the
  • 00:15:43.060 --> 00:15:44.160
  • entire Roman Empire.
  • 00:15:44.160 --> 00:15:46.180
  • And so popular were these salted
  • 00:15:46.180 --> 00:15:48.130
  • fish from Magdala that the
  • 00:15:48.130 --> 00:15:50.110
  • Romans called this town
  • 00:15:50.110 --> 00:15:52.060
  • Tarichaeae, which means salted
  • 00:15:52.060 --> 00:15:54.230
  • fish.
  • 00:15:54.230 --> 00:15:55.270
  • So now when you hear someone use
  • 00:15:55.270 --> 00:15:57.020
  • the term "salt of the earth,"
  • 00:15:57.020 --> 00:15:58.220
  • you can impress them with your
  • 00:15:58.220 --> 00:15:59.200
  • knowledge of this ancient
  • 00:15:59.200 --> 00:16:00.250
  • backstory, so you've got that
  • 00:16:00.250 --> 00:16:02.120
  • going for you, which is nice.
  • 00:16:02.120 --> 00:16:05.000
  • Now let's drive around to the
  • 00:16:05.000 --> 00:16:06.040
  • east side of the Sea of Galilee,
  • 00:16:06.040 --> 00:16:08.130
  • to Hippos, where there is a
  • 00:16:08.130 --> 00:16:09.270
  • perfectly preserved Roman road
  • 00:16:09.270 --> 00:16:12.090
  • that will provide a nice visual
  • 00:16:12.090 --> 00:16:14.050
  • for another familiar saying.
  • 00:16:14.050 --> 00:16:16.270
  • Here's another phrase you may be
  • 00:16:16.270 --> 00:16:17.260
  • familiar with too, go the extra
  • 00:16:17.260 --> 00:16:19.260
  • mile.
  • 00:16:19.260 --> 00:16:21.090
  • This one also comes from the
  • 00:16:21.090 --> 00:16:22.230
  • Sermon on the Mount, when Jesus
  • 00:16:22.230 --> 00:16:24.130
  • told his followers, "If anyone
  • 00:16:24.130 --> 00:16:26.170
  • forces you to go 1 mile, go with
  • 00:16:26.170 --> 00:16:29.030
  • him 2 miles."
  • 00:16:29.030 --> 00:16:30.260
  • This illustration pointed to the
  • 00:16:30.260 --> 00:16:32.080
  • Roman law that allowed a soldier
  • 00:16:32.080 --> 00:16:34.230
  • to compel a civilian to carry
  • 00:16:34.230 --> 00:16:36.270
  • his pack 1 Roman mile.
  • 00:16:36.270 --> 00:16:39.130
  • The Romans used distinctive
  • 00:16:39.130 --> 00:16:41.020
  • milestones to mark distances on
  • 00:16:41.020 --> 00:16:43.090
  • their road systems.
  • 00:16:43.090 --> 00:16:44.280
  • These were stone columns that
  • 00:16:44.280 --> 00:16:46.040
  • were set on bases by the side of
  • 00:16:46.040 --> 00:16:48.140
  • the road every 4.850 feet, which
  • 00:16:49.040 --> 00:16:52.040
  • was the measurement for a Roman
  • 00:16:52.040 --> 00:16:53.240
  • mile.
  • 00:16:53.240 --> 00:16:54.280
  • Because they were made of stone,
  • 00:16:54.280 --> 00:16:56.180
  • many of these mile markers
  • 00:16:56.180 --> 00:16:57.230
  • survived to this day in Israel,
  • 00:16:57.230 --> 00:17:00.090
  • like this one right here.
  • 00:17:00.090 --> 00:17:02.170
  • So I guess Jesus was saying to
  • 00:17:02.170 --> 00:17:04.140
  • the oppressed civilians, "Okay,
  • 00:17:04.140 --> 00:17:06.130
  • so the Romans have the power to
  • 00:17:06.130 --> 00:17:07.240
  • make you carry their load for a
  • 00:17:07.240 --> 00:17:09.290
  • mile.
  • 00:17:09.290 --> 00:17:11.050
  • After that, it's up to you.
  • 00:17:11.050 --> 00:17:13.190
  • So let's rock their world and,
  • 00:17:13.190 --> 00:17:14.290
  • out of kindness, let's go for
  • 00:17:14.290 --> 00:17:16.200
  • 2."
  • 00:17:16.200 --> 00:17:17.260
  • You can imagine what might have
  • 00:17:17.260 --> 00:17:19.080
  • been going through the mind of
  • 00:17:19.080 --> 00:17:20.120
  • the tired Roman soldier.
  • 00:17:20.120 --> 00:17:23.000
  • "Why is this guy doing this?
  • 00:17:23.000 --> 00:17:25.050
  • Why is he being so nice to me
  • 00:17:25.050 --> 00:17:26.140
  • after I interrupted his day and
  • 00:17:26.140 --> 00:17:27.280
  • burdened him to carry my load
  • 00:17:27.280 --> 00:17:29.060
  • for a mile?
  • 00:17:29.060 --> 00:17:31.260
  • And why is he smiling?"
  • 00:17:31.260 --> 00:17:34.050
  • And speaking of roads, Jesus
  • 00:17:34.050 --> 00:17:36.000
  • taught the following near the
  • 00:17:36.000 --> 00:17:37.140
  • end of the Sermon on the Mount.
  • 00:17:37.140 --> 00:17:39.130
  • "Broad is the road that leads to
  • 00:17:39.130 --> 00:17:40.290
  • destruction.
  • 00:17:40.290 --> 00:17:42.130
  • Narrow is the road that leads to
  • 00:17:42.130 --> 00:17:44.030
  • life."
  • 00:17:44.030 --> 00:17:46.010
  • The assembled crowd to whom
  • 00:17:46.010 --> 00:17:47.160
  • Jesus was speaking had access to
  • 00:17:47.160 --> 00:17:49.260
  • an amazing network of roads
  • 00:17:49.260 --> 00:17:52.080
  • built by the Roman Empire.
  • 00:17:52.080 --> 00:17:54.050
  • Now, most ancient roads were
  • 00:17:54.050 --> 00:17:55.210
  • simple dirt paths for caravans.
  • 00:17:55.210 --> 00:17:58.070
  • They were notorious for mud pits
  • 00:17:58.070 --> 00:18:00.180
  • and cave-ins and washouts.
  • 00:18:00.240 --> 00:18:03.240
  • But the Romans developed a
  • 00:18:03.240 --> 00:18:05.160
  • system for building roads that
  • 00:18:05.160 --> 00:18:06.290
  • would last a very, very long
  • 00:18:06.290 --> 00:18:08.210
  • time.
  • 00:18:08.210 --> 00:18:09.210
  • One of the most amazing feats of
  • 00:18:09.210 --> 00:18:10.280
  • Roman engineering was a sturdy
  • 00:18:10.280 --> 00:18:12.130
  • and interconnected road system
  • 00:18:12.130 --> 00:18:14.200
  • throughout their entire empire.
  • 00:18:14.200 --> 00:18:17.040
  • The first and most famous was
  • 00:18:17.040 --> 00:18:18.280
  • the Appian Way.
  • 00:18:18.280 --> 00:18:20.110
  • Now, the Appian Way was started
  • 00:18:20.110 --> 00:18:22.000
  • in 312 BC and connects Rome with
  • 00:18:22.120 --> 00:18:25.120
  • Brindisi in southeast Italy.
  • 00:18:25.120 --> 00:18:28.050
  • The Appian Way was 15 feet wide
  • 00:18:28.050 --> 00:18:30.120
  • and 350 miles long, and made of
  • 00:18:30.120 --> 00:18:33.030
  • smooth paving stones that can
  • 00:18:33.030 --> 00:18:35.090
  • still be seen today.
  • 00:18:35.110 --> 00:18:38.110
  • And they can also be felt the
  • 00:18:38.110 --> 00:18:40.050
  • hard way.
  • 00:18:40.050 --> 00:18:41.110
  • Some of you may remember that
  • 00:18:41.110 --> 00:18:42.130
  • "Drive Thru History" got its
  • 00:18:42.130 --> 00:18:43.290
  • start on the Appian Way.
  • 00:18:43.290 --> 00:18:46.030
  • It was our very first test shot,
  • 00:18:46.030 --> 00:18:48.120
  • with me holding my own camera,
  • 00:18:48.120 --> 00:18:50.050
  • attempting to recite a short
  • 00:18:50.050 --> 00:18:51.180
  • segment on the ancient road
  • 00:18:51.180 --> 00:18:53.050
  • while riding a bike.
  • 00:18:53.050 --> 00:18:55.100
  • Yet things didn't turn out so
  • 00:18:55.100 --> 00:18:56.100
  • well for me.
  • 00:18:56.100 --> 00:18:58.060
  • But at least I was able to see
  • 00:18:58.060 --> 00:18:59.120
  • the ancient paving stones up
  • 00:18:59.120 --> 00:19:00.270
  • close.
  • 00:19:00.270 --> 00:19:01.270
  • - Dave: Can we get some more
  • 00:19:01.270 --> 00:19:02.210
  • makeup over here, please, make
  • 00:19:02.210 --> 00:19:03.210
  • this look more real?
  • 00:19:03.210 --> 00:19:05.160
  • - Dave: By the time of Jesus'
  • 00:19:05.160 --> 00:19:06.170
  • ministry, the Roman road system
  • 00:19:06.170 --> 00:19:08.210
  • consisted of great highways
  • 00:19:08.210 --> 00:19:10.220
  • radiating from Rome, running
  • 00:19:10.220 --> 00:19:12.180
  • through dozens of provinces,
  • 00:19:12.180 --> 00:19:14.130
  • territories, and client
  • 00:19:14.130 --> 00:19:15.240
  • kingdoms.
  • 00:19:15.240 --> 00:19:17.070
  • Later, this road system would
  • 00:19:17.070 --> 00:19:18.190
  • eventually increase to as many
  • 00:19:18.190 --> 00:19:20.150
  • as 29 great highways
  • 00:19:20.150 --> 00:19:22.180
  • interconnected by 372 great road
  • 00:19:23.030 --> 00:19:26.030
  • lengths.
  • 00:19:26.030 --> 00:19:27.110
  • In all, there was approximately
  • 00:19:27.110 --> 00:19:29.020
  • 250.000 miles of road system, of
  • 00:19:29.240 --> 00:19:32.240
  • which 50.000 miles was
  • 00:19:32.240 --> 00:19:34.120
  • considered stone paved
  • 00:19:34.120 --> 00:19:36.120
  • superhighway.
  • 00:19:36.120 --> 00:19:38.190
  • This was where we got the
  • 00:19:38.190 --> 00:19:39.230
  • expression "all roads lead to
  • 00:19:39.230 --> 00:19:41.200
  • Rome," because in the Roman
  • 00:19:41.200 --> 00:19:43.150
  • Empire, that was literally true.
  • 00:19:43.180 --> 00:19:46.180
  • In Israel, there was a major
  • 00:19:46.180 --> 00:19:48.060
  • paved Roman highway that ran
  • 00:19:48.060 --> 00:19:50.020
  • along the entire shore of the
  • 00:19:50.020 --> 00:19:52.000
  • Mediterranean, known as Via
  • 00:19:52.000 --> 00:19:54.030
  • Maris, or Way of the Sea.
  • 00:19:54.030 --> 00:19:57.000
  • The other primary Roman highway
  • 00:19:57.000 --> 00:19:58.140
  • in the region ran just east of
  • 00:19:58.140 --> 00:20:00.220
  • Israel.
  • 00:20:00.220 --> 00:20:01.190
  • This was known as the King's
  • 00:20:01.190 --> 00:20:02.260
  • Highway.
  • 00:20:02.260 --> 00:20:04.000
  • Together, these two paved road
  • 00:20:04.000 --> 00:20:06.100
  • systems connected Africa and
  • 00:20:06.100 --> 00:20:08.170
  • Asia in trade.
  • 00:20:08.170 --> 00:20:10.260
  • There was a third paved highway
  • 00:20:10.260 --> 00:20:12.060
  • that connected the King's
  • 00:20:12.060 --> 00:20:13.160
  • Highway with the Way of the Sea,
  • 00:20:13.160 --> 00:20:15.190
  • and this ran from Damascus right
  • 00:20:15.190 --> 00:20:17.290
  • through the Galilee region in
  • 00:20:17.290 --> 00:20:19.250
  • Israel.
  • 00:20:19.250 --> 00:20:21.050
  • Since Jesus spent much of his
  • 00:20:21.050 --> 00:20:22.270
  • public ministry in Galilee, he
  • 00:20:22.270 --> 00:20:25.020
  • would have come in contact with
  • 00:20:25.020 --> 00:20:26.210
  • a wide variety of people without
  • 00:20:26.210 --> 00:20:28.240
  • traveling very far.
  • 00:20:28.240 --> 00:20:31.030
  • This was probably why many of
  • 00:20:31.030 --> 00:20:32.150
  • his teachings were
  • 00:20:32.150 --> 00:20:33.190
  • multi-layered.
  • 00:20:33.190 --> 00:20:35.030
  • They needed to speak to the
  • 00:20:35.030 --> 00:20:36.110
  • Jewish culture as well as a
  • 00:20:36.110 --> 00:20:38.050
  • variety of cultures in the
  • 00:20:38.050 --> 00:20:39.240
  • - Dave: After the Sermon on the
  • 00:20:43.270 --> 00:20:44.210
  • Mount, Jesus continued to draw
  • 00:20:44.210 --> 00:20:46.230
  • large crowds on a daily basis.
  • 00:20:46.270 --> 00:20:49.270
  • They were, quote, "Amazed at his
  • 00:20:49.270 --> 00:20:51.180
  • teaching because his message had
  • 00:20:51.180 --> 00:20:53.150
  • authority."
  • 00:20:53.150 --> 00:20:55.050
  • Jesus' message didn't draw huge
  • 00:20:55.050 --> 00:20:57.100
  • crowds because of their
  • 00:20:57.100 --> 00:20:58.170
  • religious nature.
  • 00:20:58.170 --> 00:20:59.270
  • It wasn't because of his
  • 00:20:59.270 --> 00:21:00.220
  • knowledge of the law or his
  • 00:21:00.220 --> 00:21:02.160
  • memorization of the Scriptures.
  • 00:21:02.160 --> 00:21:04.150
  • It was his storytelling.
  • 00:21:04.150 --> 00:21:06.170
  • Jesus' stories were visual and
  • 00:21:06.170 --> 00:21:08.020
  • they were illustrated with the
  • 00:21:08.020 --> 00:21:09.160
  • people, places, and objects that
  • 00:21:09.160 --> 00:21:12.010
  • surrounded him.
  • 00:21:12.010 --> 00:21:13.250
  • The common people connected with
  • 00:21:13.250 --> 00:21:15.070
  • the teachings of Jesus because
  • 00:21:15.070 --> 00:21:16.230
  • he delivered profound and
  • 00:21:16.230 --> 00:21:18.090
  • eternal truths in the language
  • 00:21:18.090 --> 00:21:20.080
  • of everyday life.
  • 00:21:20.080 --> 00:21:22.110
  • Jesus' favorite teaching tool
  • 00:21:22.110 --> 00:21:24.060
  • was the parable.
  • 00:21:24.060 --> 00:21:25.200
  • Now, in its simplest form, a
  • 00:21:25.200 --> 00:21:27.040
  • parable was a comparison used to
  • 00:21:27.040 --> 00:21:29.150
  • make a point.
  • 00:21:29.150 --> 00:21:31.080
  • Sometimes, parables were simple,
  • 00:21:31.080 --> 00:21:33.070
  • clear, and direct.
  • 00:21:33.070 --> 00:21:35.120
  • For example, the parable of the
  • 00:21:35.120 --> 00:21:36.220
  • hidden treasure, Jesus teaches
  • 00:21:36.220 --> 00:21:38.230
  • this.
  • 00:21:38.230 --> 00:21:40.030
  • "The kingdom of heaven is like
  • 00:21:40.030 --> 00:21:41.100
  • treasure hidden in a field.
  • 00:21:41.100 --> 00:21:43.290
  • When a man found it, he hid it
  • 00:21:43.290 --> 00:21:45.210
  • again, and then in his joy went
  • 00:21:45.210 --> 00:21:48.120
  • and sold all he had and bought
  • 00:21:48.120 --> 00:21:50.180
  • that field," Matthew 13:44.
  • 00:21:51.140 --> 00:21:54.140
  • Now, the meaning of that parable
  • 00:21:54.140 --> 00:21:55.270
  • might seem self-evident, but
  • 00:21:55.270 --> 00:21:57.210
  • other parables were purposely
  • 00:21:57.210 --> 00:21:59.100
  • vague, with hidden or multiple
  • 00:21:59.100 --> 00:22:02.000
  • layers of meaning.
  • 00:22:02.000 --> 00:22:03.240
  • Those parables were often used
  • 00:22:03.240 --> 00:22:05.110
  • as encrypted forms of
  • 00:22:05.110 --> 00:22:07.120
  • communication for certain
  • 00:22:07.120 --> 00:22:08.250
  • insiders, people in the know.
  • 00:22:09.010 --> 00:22:12.010
  • For example, check this one out
  • 00:22:12.010 --> 00:22:13.260
  • from Jesus called the parable of
  • 00:22:13.260 --> 00:22:15.100
  • the sower.
  • 00:22:15.100 --> 00:22:17.050
  • "A farmer went out to sow his
  • 00:22:17.050 --> 00:22:19.050
  • seed.
  • 00:22:19.050 --> 00:22:20.100
  • And as he was scattering the
  • 00:22:20.100 --> 00:22:21.170
  • seed, some fell along the path,
  • 00:22:21.170 --> 00:22:23.200
  • and the birds came and ate it
  • 00:22:23.200 --> 00:22:24.260
  • up.
  • 00:22:24.260 --> 00:22:26.100
  • Some fell on rocky places, where
  • 00:22:26.100 --> 00:22:28.120
  • it did not have much soil.
  • 00:22:28.120 --> 00:22:30.180
  • It sprang up quickly because the
  • 00:22:30.180 --> 00:22:31.280
  • soil was shallow.
  • 00:22:31.280 --> 00:22:33.260
  • But when the sun came up, the
  • 00:22:33.260 --> 00:22:35.000
  • plants were scorched and they
  • 00:22:35.000 --> 00:22:36.170
  • withered because they had no
  • 00:22:36.170 --> 00:22:37.270
  • root.
  • 00:22:37.270 --> 00:22:39.230
  • Other seed fell among thorns,
  • 00:22:39.230 --> 00:22:41.160
  • which grew up and choked the
  • 00:22:41.160 --> 00:22:43.050
  • plants.
  • 00:22:43.050 --> 00:22:44.170
  • Still other seed fell on good
  • 00:22:44.170 --> 00:22:46.200
  • soil, where it produced a crop,
  • 00:22:46.200 --> 00:22:49.130
  • 100, 60, or 30 times what was
  • 00:22:49.130 --> 00:22:52.060
  • sown.
  • 00:22:52.060 --> 00:22:53.120
  • He who has ears, let him hear,"
  • 00:22:53.120 --> 00:22:56.050
  • Matthew 13:1-9.
  • 00:22:58.280 --> 00:23:02.000
  • This inlet between Capernaum
  • 00:23:02.000 --> 00:23:03.260
  • and Tabgha is known as the Cove
  • 00:23:03.260 --> 00:23:06.020
  • of the Sower.
  • 00:23:06.020 --> 00:23:07.210
  • And it's an ancient harbor that
  • 00:23:07.210 --> 00:23:09.130
  • is clearly visible when the
  • 00:23:09.130 --> 00:23:10.250
  • water level here at the Sea of
  • 00:23:10.250 --> 00:23:12.110
  • Galilee is low.
  • 00:23:12.110 --> 00:23:14.090
  • This horseshoe shaped cove sits
  • 00:23:14.130 --> 00:23:17.130
  • at the base of a natural
  • 00:23:17.130 --> 00:23:19.030
  • amphitheater rising up on the
  • 00:23:19.030 --> 00:23:21.050
  • hillside behind me.
  • 00:23:21.050 --> 00:23:22.290
  • To this day, someone standing on
  • 00:23:22.290 --> 00:23:25.040
  • the hillside behind me can
  • 00:23:25.040 --> 00:23:27.120
  • easily hear someone speaking
  • 00:23:27.120 --> 00:23:29.140
  • here in the harbor below.
  • 00:23:29.140 --> 00:23:32.140
  • Later in that account, the
  • 00:23:32.140 --> 00:23:33.290
  • disciples came to Jesus and
  • 00:23:33.290 --> 00:23:35.180
  • asked, "Why do you speak to the
  • 00:23:35.180 --> 00:23:37.100
  • people in parables?"
  • 00:23:37.100 --> 00:23:39.090
  • He replied, "Because the
  • 00:23:39.090 --> 00:23:40.210
  • knowledge of the secrets of the
  • 00:23:40.210 --> 00:23:42.110
  • kingdom of heaven has been given
  • 00:23:42.110 --> 00:23:44.050
  • to you, but not to them,"
  • 00:23:44.050 --> 00:23:46.270
  • Matthew 13:10-11.
  • 00:23:46.270 --> 00:23:49.170
  • Later still, we learn in the
  • 00:23:49.170 --> 00:23:50.290
  • Gospel of Matthew that, as Jesus
  • 00:23:50.290 --> 00:23:52.280
  • also spoke in parables, he
  • 00:23:52.280 --> 00:23:55.080
  • fulfilled what had been written
  • 00:23:55.080 --> 00:23:56.250
  • nearly 1.000 years earlier in
  • 00:23:56.250 --> 00:23:59.090
  • the Psalms.
  • 00:23:59.090 --> 00:24:00.270
  • Jesus spoke all these things to
  • 00:24:00.270 --> 00:24:02.260
  • the crowd in the parables.
  • 00:24:02.260 --> 00:24:04.250
  • He did not say anything to them
  • 00:24:04.250 --> 00:24:06.130
  • without using a parable.
  • 00:24:06.130 --> 00:24:08.200
  • So was fulfilled what was spoken
  • 00:24:08.200 --> 00:24:10.160
  • through the prophet, "I will
  • 00:24:10.160 --> 00:24:12.050
  • open my mouth in parables.
  • 00:24:12.050 --> 00:24:14.100
  • I will utter things hidden since
  • 00:24:14.100 --> 00:24:16.100
  • the creation of the world,"
  • 00:24:16.100 --> 00:24:19.000
  • Matthew 13:34-35.
  • 00:24:19.060 --> 00:24:22.060
  • Finally, many of Jesus' parables
  • 00:24:22.060 --> 00:24:24.010
  • were extended stories.
  • 00:24:24.010 --> 00:24:26.100
  • Often, the main character
  • 00:24:26.100 --> 00:24:27.150
  • represented God the Father, or
  • 00:24:27.150 --> 00:24:29.220
  • Jesus himself.
  • 00:24:29.220 --> 00:24:31.160
  • Here are two of his most
  • 00:24:31.160 --> 00:24:33.060
  • cherished extended parables.
  • 00:24:33.060 --> 00:24:35.250
  • The prodigal son, Luke 15:11-32.
  • 00:24:36.290 --> 00:24:39.290
  • A father gives his two sons
  • 00:24:39.290 --> 00:24:41.160
  • their inheritance before he
  • 00:24:41.160 --> 00:24:42.200
  • dies.
  • 00:24:42.200 --> 00:24:43.270
  • The younger son goes off and
  • 00:24:43.270 --> 00:24:45.100
  • wastes it, living a life of
  • 00:24:45.100 --> 00:24:46.290
  • debauchery.
  • 00:24:46.290 --> 00:24:48.070
  • The son is starving and returns
  • 00:24:48.070 --> 00:24:50.000
  • home to beg for a job, offering
  • 00:24:50.000 --> 00:24:52.160
  • to renounce his kinship to his
  • 00:24:52.160 --> 00:24:54.160
  • father.
  • 00:24:54.160 --> 00:24:55.290
  • Regardless of his son's past
  • 00:24:55.290 --> 00:24:57.190
  • mistakes, the father loves him,
  • 00:24:57.190 --> 00:25:00.170
  • welcomes him home, and throws a
  • 00:25:00.170 --> 00:25:02.120
  • huge celebration.
  • 00:25:02.120 --> 00:25:04.260
  • Also, the good Samaritan, Luke
  • 00:25:04.260 --> 00:25:06.230
  • 10:29-37.
  • 00:25:06.250 --> 00:25:09.250
  • A Judean man has been robbed,
  • 00:25:09.250 --> 00:25:11.240
  • beaten, and left for dead.
  • 00:25:11.240 --> 00:25:14.050
  • Jewish elites walk by and avoid
  • 00:25:14.050 --> 00:25:16.130
  • the injured man.
  • 00:25:16.130 --> 00:25:18.030
  • Finally, a Samaritan comes by
  • 00:25:18.030 --> 00:25:19.270
  • and helps.
  • 00:25:19.270 --> 00:25:21.070
  • Remember, Jews and Samaritans
  • 00:25:21.070 --> 00:25:22.260
  • weren't supposed to get along.
  • 00:25:22.260 --> 00:25:24.170
  • Jesus tells this parable in
  • 00:25:24.170 --> 00:25:26.160
  • response to the question, "Who
  • 00:25:26.160 --> 00:25:28.160
  • really is our neighbor that we
  • 00:25:28.160 --> 00:25:30.180
  • In this episode, we're barely
  • 00:25:35.190 --> 00:25:37.030
  • scratched the surface of the
  • 00:25:37.030 --> 00:25:38.160
  • many recorded teachings of Jesus
  • 00:25:38.160 --> 00:25:40.120
  • of Nazareth.
  • 00:25:40.120 --> 00:25:41.210
  • Whether you consider yourself a
  • 00:25:41.210 --> 00:25:42.290
  • follower of Jesus or not, his
  • 00:25:42.290 --> 00:25:45.220
  • teachings show up in our
  • 00:25:45.220 --> 00:25:47.060
  • everyday lives probably more
  • 00:25:47.060 --> 00:25:49.000
  • than we realize.
  • 00:25:49.000 --> 00:25:50.190
  • As we close this episode,
  • 00:25:50.190 --> 00:25:52.090
  • consider this quote from an
  • 00:25:52.090 --> 00:25:53.150
  • unknown source.
  • 00:25:53.150 --> 00:25:55.050
  • Socrates taught for 40 years,
  • 00:25:55.050 --> 00:25:57.240
  • Plato for 50, Aristotle for 40,
  • 00:25:58.050 --> 00:26:01.070
  • and Jesus for only 3.
  • 00:26:01.070 --> 00:26:04.060
  • Yet the influence of Jesus'
  • 00:26:04.060 --> 00:26:05.280
  • 3-year ministry infinitely
  • 00:26:05.280 --> 00:26:08.030
  • transcends the impact left by
  • 00:26:08.030 --> 00:26:09.270
  • the combined 130 years of
  • 00:26:09.270 --> 00:26:12.190
  • teaching from these men, who
  • 00:26:12.190 --> 00:26:14.110
  • were among the greatest
  • 00:26:14.110 --> 00:26:15.180