00:00 Introduction and Welcome

01:06 Reading the Objection: Is “Son of God” Just a Metaphor?

02:11 Dealing with Antagonistic Tone: Charity, Wisdom, and ‘Pearls Before Swine’

04:43 OT vs NT: One Story, Progressive Revelation, and Messianic ‘Son of God’

07:09 Bridging the Gap: Starting Basic with Non‑Christians & Good‑Faith Questions

09:11 Daily Bible Reading Setup: Leviticus 22–23 + Mark 1

09:23 Leviticus 22: Holy Offerings, Priesthood Boundaries, and Unblemished Sacrifices

10:52 Leviticus 23: Feasts, Sabbath Rhythms, and God’s Pattern of Celebration

11:58 Should Christians Keep a Liturgical Calendar? Lent, Passover Seders, and Motives

14:04 Saint Days, Icons, and Romans 14 Freedom: Where to Be Cautious

17:10 Mark 1 Overview: Fast-Paced Gospel, John the Baptist, and Jesus Calls Disciples

19:45 Why ‘Repent’ Matters: A Key Gospel Word in Mark 1

20:21 Closing Prayer

21:00 Outro and Podcast Information

Find out more about Compass Bible Church.

Learn more about our Bible Reading Plan.

Questions or Comments? Email us podcast@compassntx.org

Hey everybody, welcome back to another

edition of the Daily Bible Podcast.

2

Well, hello, welcome back and

let's jump in with a question.

3

Let's jump in with a question.

4

Happy Monday.

5

Yeah, Tuesday, whatever day it is.

6

It is Monday.

7

Alright, so, let me just

fill some of you guys in.

8

We have listeners from different places

and some places are California, where

9

we have some friends who still like to

listen to what we're talking about and

10

track with our Bible reading program.

11

And one of those listeners

sent in a question.

12

She's been interacting with

a friend of hers from work

13

and that friend is a Muslim.

14

And she's been having

gospel level conversations.

15

She's been trying to

share her faith with him.

16

And so I've commended her for such things.

17

And he has questions because she'll send

him our podcast and say, here's what I,

18

here's what these pastors said about this.

19

And that guy will say,

well, hold on a second here.

20

Let me throw a flag on the play.

21

Here's 15 things wrong

with what they're saying.

22

And while we can't dedicate the podcast to

that on any regular basis, you understand,

23

we know that you guys are not Muslims.

24

This isn't helpful for most of you

because you're not Muslims and you're

25

not thinking about it these ways.

26

But we thought this was helpful

because there's things here that we

27

think well, these are the kinds of

challenges Christians get, and we

28

wanna show you what it would look

like to deal with some of them.

29

Now, we're not gonna deal

with them comprehensively.

30

We can't spend the whole podcast on

this, but we can give it a few minutes.

31

So here's what he said.

32

Okay.

33

You ready for this?

34

I think so.

35

All right.

36

So here's what he said.

37

He says.

38

This is him.

39

I'm quoting him now.

40

I'm getting this from the text.

41

He says in the middle of the

podcast that he's importing New

42

Testament theology onto the Old

Testament, which is very odd to me.

43

But more importantly, he talks about the,

he talks about understanding people's

44

cultures and colloquial language and

the use the colloquial language of the

45

time, rather when referencing Jesus.

46

Saying, you have said so, but does he

forget to apply those same values to quote

47

Son of God, which was also a metaphor

and a term of respect to use at the time.

48

Well, why so picky choosy about

what fits their narrative.

49

If he's gonna be honest about

understanding of past people and how

50

they presented and understood things, why

is it so hard for him to be consistent?

51

Okay.

52

That's the whole of the text and.

53

We want to, obviously I just

read it as it was put there.

54

Yes.

55

I stumbled a few times and I

read it with a similar spirit.

56

So I think this is gonna be pretty

close to what you might get if you're

57

sharing the gospel with people that work.

58

Especially in our neighborhood.

59

We have lots of Southeast Asians.

60

We have a decent sized population

of Muslims and increasingly so.

61

Yep.

62

This sounds like it could track,

this could be your neighbor.

63

So I thought this would be helpful and

let's talk first of all about the tone.

64

You caught that initially

and immediately Yeah.

65

Gimme some feedback about that.

66

Before we jump into the question, the tone

of the challenge, the question, right?

67

Yes.

68

Yeah, that's right.

69

It doesn't seem to be a tone of sincerity

as far as asking a question saying, Hey,

70

I really wanna know the answer to this.

71

It seems more of an antagonistic

tone picky, choosy, you

72

know, does he forget there?

73

It's condescending in its tone, at least.

74

Yeah.

75

And that's difficult.

76

Granted, I, I don't know him.

77

I haven't talked to him.

78

We're reading something,

which is always hard.

79

In fact, I talked about

that recently in a sermon.

80

Yeah.

81

It's better to have the

voice to voice conversation.

82

It seems antagonistic.

83

So if this were your neighbor and

he texted you this thing Yeah.

84

And he says, look man,

this is the issues I have.

85

How would you be inclined

to respond to this?

86

Or would you be like, you know what?

87

You're not even sincere about this.

88

Forget it.

89

I do think, and Jesus does

talk about it at some point,

90

casting pearls before the swine.

91

I don't think that's

where we're at right now.

92

Sure.

93

But I do think you can have an,

a relationship with an unbeliever

94

who gets to the level of being

so consistently antagonistic that

95

your evangelistic efforts become

better spent somewhere else.

96

Hmm.

97

Because you're continually met with.

98

The opposition from the person.

99

In fact, a lot of times people will say

a good evangelistic assessment question.

100

If you find somebody asking you all

kinds of like rabbit trail questions,

101

a good question sometimes is, Hey if I

can give you a satisfying answer to all

102

of these objections that you have, would

you be ready to repent and believe in

103

Jesus Christ as your Lord and Savior?

104

And if they say no, yeah, well

then you're, you really are casting

105

your pearls before the swine.

106

At that point you're

arguing for argument's sake.

107

And you're probably not going

to get very far in that.

108

It's not to say the spirit couldn't

still soften that person's heart, but

109

it might be a time to, to reconsider.

110

But if I had a good relationship

with the person, I might go back

111

and say, Hey, hey let's be fair.

112

Let's be charitable with each other.

113

You know?

114

Let's ask the question and not

ask the antagonistic question.

115

Not carry the tone there.

116

Yeah.

117

We wanna love each other.

118

We wanna respect each other.

119

Hey, here's what I think you're asking me.

120

Lemme give you the best answer that I can.

121

Right?

122

And I guess I, I'm

thinking love your enemies.

123

Pray for those who persecute you.

124

That kind of thing here that

Jesus says it's a wisdom issue,

125

I think in a lot of ways.

126

Sometimes it's hard to know, okay, at

what point have they crossed a line where

127

I'm just, it's just not helpful anymore.

128

In this case, this is a coworker, so

you're not gonna get away from this

129

conversation, at least with, you could say

we're not talking anymore because of that.

130

But I think it's important for people

to see that this is the kind of

131

question that some people level our way.

132

And I think our ability to respond

charitably and graciously can

133

often disarm and dismantle that

kind of attitude in that spirit.

134

So I'm grateful that, that

there's still a relationship there

135

between this gal and her coworker.

136

So let's get into some of the meat

then, and we're already a few minutes

137

into this, so we're gonna be brief.

138

Maybe we can te turn this into

two parts so that it's, we're

139

not going for 20 minutes.

140

We could, yeah.

141

Let's deal with the first thing here.

142

Yeah.

143

In the first paragraph, he says in the

middle of the podcast that he's importing

144

New Testament theology onto the Old

Testament, which is very odd to me.

145

Do you wanna deal with that one first?

146

What's the relation between

Old and New Testament?

147

Yeah.

148

And how are we being Yeah.

149

We talk a lot about the

meta-narrative of scripture.

150

That is, that there's one storyline that

goes from the beginning of the Bible to

151

the end, from Genesis all the way through.

152

When we classify Old Testament, new

Testament, we do so to understand

153

the pivot point, which is the life

of Jesus Christ, which marks the

154

beginning of the New Testament.

155

But really the Bible is one thread.

156

It's one storyline going

all the way through.

157

So when we read the New Testament

we are going to understand it in a

158

way that is gonna help us understand

things in the Old Testament.

159

In a different way.

160

This is known as progressive revelation

When we read the New Testament and for

161

example, he mentions Son of God, so

that's a title that we could pull there.

162

Son of God is a title that in

pre, pre-Christian Judaism was

163

associated with the Messiah.

164

And this goes back to

the Davidic Covenant.

165

This goes back to Second Samuel,

chapter seven, where one of

166

your sons will be a son to me.

167

He will I will make him the firstborn,

the highest of the kings of the earth.

168

That Psalm 89, I will be his father.

169

He shall be my son.

170

That's second Samuel seven 14.

171

Then in Psalm two, you get God

saying, today I've installed

172

my son in on Mount Zion there.

173

And so you have Messianic expectations

surrounding the title Son of God.

174

So when it's attributed to Jesus in the

New Testament or when Jesus even takes

175

it to himself in the New Testament there

is a very real sense in which when we

176

consider the context of the whole Bible,

this is something that was relevant

177

because it was a mess and a claim.

178

Then you broaden that context to begin to.

179

Consider the other claims that Jesus made.

180

For example, when he says before

Abraham was, I am when he says, I

181

and the Father are one he's making

claims, direct claims to being God.

182

And that's something that is going

to be a massive disagreement, for

183

example, for this woman in her

coworker, because the Jews the Muslims

184

would deny that has ever taken place

that Jesus ever claimed to be God.

185

They believe in Jesus.

186

He shows up in the Quran.

187

In fact, they even believe that Jesus is

gonna come back next to the their prophet.

188

Muhammad, they have a tomb

that's ready for Jesus when Jesus

189

comes back and then dies again.

190

And so there are so many

inherent differences.

191

The, for as many similarities as there

are between the monotheistic religions,

192

there are so many inherent differences.

193

They're gonna argue against what the

Bible says because they don't believe it.

194

And we're gonna argue against what the

Quran says because we don't believe it.

195

And so this is a spiritual battle

that's at work here, but when we're

196

dealing with the scriptures, what we're

doing by interpreting things this way

197

in the Bible is totally within the

realm of appropriate hermeneutics.

198

Yeah, that's a helpful point.

199

And I, I.

200

Guess one of the challenges with trying to

talk to somebody who is just coming from

201

a very different perspective is I think we

both bring stuff to the table that we're

202

assuming the other knows right now when

we're talking about how we look at the

203

Old Testament in light of the new and even

vice versa, we use both of the testaments,

204

not interchangeably, but we use them.

205

To help complete and

compliment one another.

206

I guess that's a better word

to compliment one another.

207

Jesus fulfills the laws and the

prophets in the Old Testament, so

208

it's right and natural that you take

the old and you say, okay, how does

209

this fit in the new and vice versa.

210

We look at the Old Testament

and say, okay, how does a New

211

Testament present Jesus as the

completion or the fulfillment?

212

That's the word that we're more

familiar with of the old that

213

we bring that to the table.

214

We're not thinking about that.

215

We know that.

216

And for someone who's not as familiar with

the scriptures or they have a familiarity.

217

And maybe it's not as deep or as long.

218

And that makes perfect sense because if

you've been in the church for a long time,

219

you've heard these things we assume a lot.

220

And my point in all of

that is simply to say.

221

With conversations like this, it

may be more helpful to start from

222

a more basic place than trying to

say, Hey, let's jump into how the

223

old and New Testament interrelate.

224

For sure.

225

Those are intermural intramural

conversations that we have in-house.

226

That's the word intramural.

227

We talk about these things.

228

We debate about them.

229

How does it work?

230

What emphasis do we place on the other?

231

Those are intramural conversations.

232

After faith in Christ has

been established, it's

233

harder to talk about that.

234

Not impossible, but harder

for someone who doesn't.

235

Pay any lip service whatsoever or

any sense of can I take this with a.

236

In a good faith effort.

237

And that's what we would ask for if

we're gonna try to interact with this.

238

Is this a good faith

question or is this a gotcha.

239

To your point earlier, this may

not be as productive or fruitful.

240

But if I could give you a sufficient

answer, and by the way, he's gonna

241

say sufficient by who standards.

242

Right.

243

This is the constant refrain

that we get from people that

244

are critical of our faith.

245

So, well, it's sufficient.

246

Is it?

247

Is it.

248

Does it pass muster?

249

Mm-hmm.

250

Is it basically understandable

and basically believable?

251

And for a lot of people,

that's gonna be No.

252

And we understand the reasons why.

253

As you said, it's spiritual.

254

But that's a good first place to start.

255

We'll get to that.

256

We'll get to more tomorrow

and see how that goes.

257

Sounds good.

258

Well, let's get into our DBR for today.

259

We're in Leviticus 22 through 23, and

Mark chapter one starting the gospel.

260

Mark probably, I mean, John's so good, but

I think Mark might be my favorite Gospel.

261

Is that okay?

262

Can I have a favorite gospel?

263

I don't know.

264

Leviticus 22 through 23, we get into

more of these rules and regulations.

265

What should they do?

266

What defiles the offerings?

267

What doesn't defile the offerings?

268

He says in verse three to say to

them, if any one of all of your

269

offspring throughout your generation's

approaches the holy things that the

270

people of Israel dedicated the Lord

while he has uncles, that person

271

should be cut off from my presence.

272

I am the Lord.

273

And again, he's still dealing with,

in the context of the priesthood here,

274

he's gonna go on and talk about who.

275

Can and can't eat of the sacrificial

meals and the sacrificial food.

276

A layperson verse 10

cannot eat of a holy thing.

277

No foreigner or guest of the priest

or hired worker can eat of the holy

278

thing the family can though he's

gonna go on and talk about that.

279

He's going to then in verses

17 and following, talk about.

280

The types of animals that should be

accepted, the types of animals that were

281

allowable within the context and the

framework of the sacrificial system.

282

And those were to be animals

that weren't blemished.

283

They had to be animals that were

according to what God had prescribed.

284

And so these were all important things

that they were to do because, and

285

this is a common reframe in Leviticus.

286

I don't know that we've hit

it too much, but he constantly

287

appeals back to this statement.

288

I am the Lord, and I think there

He's establishing his authority.

289

He is God.

290

He is the one that is called them out.

291

They are to be his people.

292

And so it's his right to prescribe

and describe the way that they were to

293

go about their practices of worship.

294

And so God has given these commands.

295

He's the Lord.

296

That's even how he ends in chapter 22,

reminding them even of the fact that he's

297

the one that brought them out of Egypt.

298

Chapter 23.

299

Then we get into some instructions

initially here of the different feasts

300

of the Lord as well as the Sabbath.

301

Then the Passover.

302

These are our constant refrains

that God is going back over.

303

This is gonna be repetitious because

God wanted it to be repetitious.

304

These were things that God wanted

repeated, and so he wanted them to

305

understand and know why they were

doing the things that they were doing,

306

why they were observing these things.

307

The feast of the.

308

First fruits is gonna be referenced there.

309

The burnt offering, the grain

offering, the drink offering

310

that was associated with that.

311

And then you have the Feast of Weeks,

and these time markers, 99 days

312

after the feast of the first fruits.

313

Here comes the Feast of Weeks,

and he's gonna give them the

314

instructions on the Feast of Weeks.

315

By the way, there we see

another reference to not.

316

Reaping all the way up to

the edges of the field.

317

Verse 22 should call back to Ruth There.

318

Feast of the Trumpets, the Day of

Atonement There, these are all the

319

meals that were to be celebrated in

memory of what God has done or what he

320

would do, the promises in the future.

321

And so, God has a God of celebration

and we see that with these feast.

322

He wanted them to gather together, to

celebrate, to hold these feasts, and

323

they were holy and they were to be

revered, but at the same time, they

324

were to be observed as fellowship times

and meal times together as a community.

325

Now we've made mention before that

we don't see things like this on

326

the Christian calendar, at least not

the kind that we celebrate anyway.

327

There's not as times where we

have to take time off except when

328

we start getting into Easter.

329

Now that brings up a

different question for me.

330

As New Testament Christians, we don't

have the feast, we don't have the,

331

this, the pausing like these guys do.

332

But there is a liturgical Christian

calendar that does have a lot of

333

these things, not these same exact,

holidays, but there's other times

334

where there's pausing and reflection.

335

I think of Lent lent is that 40

days before Easter that we typically

336

celebrate 40 days before Passover.

337

There's other days throughout the

Christian calendar that we as western

338

Christians who are not tied into a

liturgical camp, don't celebrate.

339

Do you think there's

anything wrong with that?

340

And maybe is there anything wrong

with saying, oh, we're gonna do a.

341

Like, a stater.

342

Yeah.

343

Some people do things like, I remember

you took part in one not too long ago,

344

this last week, if I'm not mistaken.

345

Not so recent, but no I have

participated in Passover, Seders, a

346

couple of them before, and I don't

think there's anything wrong with it.

347

There are Christians out there that

will shy away from some of the things

348

that we do and would look at what

we do and go, I won't even do that.

349

For example, the celebration of Christmas

and things like, like they won't make as

350

big of a deal out of that because they

don't see it prescribed in the Bible

351

that this is something that we should do.

352

I think we have to look at why are

we doing what we're doing when we

353

celebrate these things, when we

remember them, when we observe them.

354

We need to do it with intentionality

and not just do it because we feel like

355

this is a requirement, or this is adding

something that is, is making me more

356

holy somehow or better than someone else.

357

But if we want to do the pass Seder

because we wanna see the symbolism that

358

was representative in the Passover and how

Christ is the fulfillment of those things.

359

And that's a really cool thing to sit

through and observe and watch that unfold.

360

So I don't think there's anything

wrong with those that do it.

361

I don't think that there's

anything wrong with abstaining

362

in some most circumstances.

363

As, as long as our reasons and our

motives behind it are right, and we're not

364

doing it with a judgemental, judgmental

attitude one way or the other, I'm

365

judging you because I don't do that or

I'm judging you because you don't do that.

366

And so I think it's, if we can do

it to have it increase our faith

367

or just strengthen our faith or

help us appreciate something more.

368

I think there's room for it.

369

What about days?

370

They're on the calendar.

371

And I guess this is interesting

'cause we just recently talked

372

about Eastern Orthodoxy.

373

They have calendars and days where

they celebrate and memorialize saints.

374

Even saints.

375

Yeah.

376

There's saints that are memorialized.

377

October.

378

October, we think of All Saints Day.

379

Yeah.

380

The next day over.

381

Yeah.

382

There's days that we don't.

383

In the Western Church.

384

And I guess when I say that, I don't

mean Western as an American West, I'm

385

thinking east, Eastern Church, Western

Church in terms of the split between the

386

church and one 1054, if I'm not mistaken.

387

Right.

388

The great schism.

389

The great schism.

390

So do your church history.

391

If you know what I'm talking about.

392

There's a good book, in fact.

393

Yeah.

394

It's right over there.

395

It's 2000 years of church history.

396

Of Christ Power of Christ.

397

Power of Christ Power.

398

Thank you.

399

My Nick Needham.

400

I love that book.

401

I've been, I'm just

about finished with it.

402

I'm gonna make my way through

all five volumes this year.

403

Yes.

404

So help me God.

405

I recommend that to you.

406

Highly recommend it because

it's so readable, so good.

407

All that to say, Western churches in

our tradition stems from the west.

408

Let's just keep it at that.

409

The Eastern Church has saints Yeah.

410

And things.

411

It's like, Hey, we're gonna think

about Saint John of the cross today.

412

Spend some time with that.

413

Yeah.

414

What do you think about those things?

415

Yeah.

416

That's where I get uncomfortable and

when we begin to elevate a human being,

417

that's where I think we, we run a risk of

crossing a line and the Eastern Orthodox

418

Church believes in icons, and the Catholic

church is going to promote their saints.

419

In some instances, even to the degree of

saying you pray in such a way that you're.

420

Asking the saints to carry your prayers

to God as though you needed your prayers,

421

needed an extra boost to get there.

422

They will.

423

Mary is considered a coem

in the Catholic church.

424

I don't know what that is other than

worshipful language saying that she's

425

a participant in the redemption of

our souls by being the one that bore

426

Jesus, we're crossing lines there, so

I would shy away from celebrating the.

427

Person, a human being in observing

a day that would give honor to the

428

human being, especially because most

likely, most of those human beings were

429

saying, my life is about honoring Jesus.

430

Yeah.

431

And so, St.

432

Patrick's Day, other things like

that, if you wear green, okay,

433

fine, whatever, orange, I don't

think that you're in sin or orange.

434

But.

435

At the same time I don't think that

there's a spiritual significance

436

that we should participate in.

437

Yeah.

438

And I would say you're free and

you're free in these things.

439

'cause there's no command that says

don't, there's no command that says do.

440

This is one of those things that early

church did these things because they

441

saw, man, that guy was exemplary.

442

He set a good example for us.

443

Let's honor him.

444

Let's think about him today

and let's remember what he did.

445

But often we're so far removed from

these people that some of the fervor,

446

and there's also some question about,

okay, how much of this is hagiography?

447

Like, are we talking about

the real life of this person?

448

Or is this kind of mythical?

449

Have they grown in their.

450

Their reputation since these

things, again, there's lots

451

of complex complexities here.

452

We don't think there's inherent spiritual

value in doing it, and we would say

453

there's no inherent spiritual value in not

doing this kind of a Romans 14 situation.

454

Let one who esteems one day over the

other be fully convinced in his own mind.

455

And I would say if that's gonna

be the case with your desire

456

to honor the saints, then okay.

457

No, no, no benefit in doing.

458

No benefit in not doing.

459

I think it really is a matter of

your heart and how you're posturing.

460

By the way, St.

461

John, the cross day is Catholic.

462

It's not Eastern Orthodoxy.

463

So just to clarify and not

throw those guys under the bus.

464

Yeah.

465

If you're gonna observe the day,

observe the day because that

466

person makes you love Jesus More.

467

Don't observe the day because you

want to revere the individual.

468

Yeah.

469

We would say that's a something

to be avoided for sure.

470

Yeah.

471

Alright.

472

New Testament reading for today.

473

Mark chapter one, one through 22.

474

Mark is, he's the rapid fire recorder.

475

He is most likely Peter's biographer.

476

And we find that out

from some of the early.

477

Apostolic fathers that talked to us

about the fact that that's what happened.

478

That Mark and Peter sat down

together and Mark records what

479

Peter remembered from the gospel.

480

No birth account.

481

Here.

482

We're gonna start right away.

483

The beginning of the

gospel of Jesus Christ.

484

Remember, gospel is a

word that means good news.

485

He identifies Jesus as the son of God.

486

So there's Mark applying that Messianic

title that we just talked about

487

earlier in our podcast to Jesus here.

488

And then he goes on and he

introduces us to John the Baptist.

489

He then goes from John the Baptist,

straight into the baptism of Jesus.

490

The temptation of Jesus gets.

491

Two verses in Mark's gospel here versus

a longer treatment in Matthew's gospel.

492

And then you get Jesus right away

into his earthly ministry, he's

493

gonna begin calling his disciples.

494

Now, it's important here for us to read

the gospels together because when you read

495

the calling of the disciples in Mark, it

seems that Jesus is just happening upon

496

these guys going, Hey, come follow me.

497

And they're deciding to go,

oh, that guy looks friendly.

498

Let's go follow him.

499

We don't know anything about him, but

when we read John's gospel, we find

500

out that these disciples had actually

been exposed to Jesus before this.

501

And this was the formal call

into official discipleship.

502

They had been casually following Jesus.

503

They had been wanting to spend more

time with him and get to know him.

504

And yet this is that moment

where Jesus says, come and I

505

will make you fishers of men.

506

I'm calling you into formal

discipleship with me.

507

And so that's what we see here

taking place as Jesus begins his

508

ministry and calls these disciples.

509

And that's how it worked.

510

You could not elect a teacher and

say, Hey, I want you to be my teacher.

511

The teacher had to select you.

512

You were not.

513

Free, especially with

what they were doing.

514

These guys are fishermen.

515

These guys are not the upper crust

of Israel who had the ability to

516

send their kids to private colleges

as it were, and say, we want Gamal.

517

He's the rabbi of our day.

518

Let's get our kids with that guy.

519

There had to be a selection process, and

of course, I'm sure there's relational

520

bonds that made a difference, but.

521

Traditionally it was the

rabbi who chose his students.

522

He would call them and they would

respond affirmatively, and you

523

have a relationship suddenly.

524

So to that point they were they

could not select Jesus and say, we're

525

gonna be your closest disciples.

526

He had to select them, and that's why

he says later on is it not I who chose

527

you and yet one of you is a devil?

528

Jesus chose them.

529

That was the norm.

530

Yep.

531

From here, Jesus goes into Capernaum.

532

Capernaum is significant.

533

This is gonna be his home base

there in the region of Galilee.

534

And he is going to enter the

synagogue and begin teaching.

535

And we're gonna see here that his

teaching is unique and is gonna be unique,

536

not just because of what he does, but

the way that he goes about teaching.

537

And this is what that people walk

away saying he teaches unlike

538

anything else we've ever heard.

539

So we'll get into more of that

tomorrow in our reading as we

540

continue in Mark chapter one.

541

Let's pray.

542

One quick note before you do that.

543

Yep.

544

Verse four and verse 15, you'll see a

common word there and the word is repent.

545

So we see from the very earliest parts of

scripture and the gospel that repentant

546

is a con significant contributor to

how our, how we were to relate to God.

547

Lots of churches will sometimes

leave that word out in their

548

presentation of the gospel, and yet

early in Mark, you see it twice.

549

I think that's of noteworthy.

550

Yep.

551

In fact, I'm pretty sure Mark one

14 and 15 was the Adventure Club

552

verse for this past Wednesday.

553

So our little ones were learning

about repentance as they should.

554

Yep.

555

Let's pray.

556

God, thanks for the example that we

see in scripture that message repent

557

and believe for the kingdoms at hand.

558

It's our message that we go out

with as well as we call people to

559

repent and believe in Jesus today.

560

So we wanna be faithful as that pertains

to, to us as the church, as we read

561

about yesterday in the Great Commission.

562

And now we see this, that Jesus

was after preaching the gospel,

563

we're even gonna see tomorrow that

he's gonna say, this is why I came.

564

I came to preach the good news.

565

And so we want to follow in

his footsteps towards that end.

566

So make us a fruitful church

as we go out and work.

567

Proclaim the good news of

repentance and faith in Jesus.

568

We pray this in Jesus' name, amen.

569

Keep reading the Bible and tune

in again tomorrow for another

570

edition of the Daily Bible Podcast.

571

See ya.

572

Bye.

573

Edward: Thank you for listening to another

episode of the Daily Bible Podcast.

574

We’re grateful you chose to

spend time with us today.

575

This podcast is a ministry of

Compass Bible Church in North Texas.

576

You can learn more about our

church at compassntx.org.

577

If this podcast has been helpful,

we’d appreciate it if you’d consider

578

leaving a review, rating the show,

or sharing it with someone else.

579

We hope you’ll join us again

tomorrow for another episode

580

of the Daily Bible Podcast.