00:00 Introduction and Greetings

00:07 A Charismatic Church?

01:17 Cessationism Explained

01:52 Miracles and Normative Expectations

03:29 The Great Commission

09:21 The Ending of Mark's Gospel

13:09 Trusting the Bible's Authenticity

16:18 Closing Prayer and Farewell

Hey, everybody.

2

Welcome back to another edition of

the daily Bible podcast stuff, folks.

3

How's it going?

4

It's going good.

5

Yeah.

6

Another day Thursday.

7

Yeah.

8

So the day of the week, Louis

Zuma preached last night.

9

That's right?

10

Yeah.

11

Do tongues of fire came down

from heaven and landed on every

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single student in the room.

13

Okay.

14

There was a massive revival.

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They started speaking in

unknown languages, praising God.

16

And then all of a sudden.

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Uh, it stopped and then we went home.

18

It sounds like that's.

19

A little bit chaotic and

it wasn't chaotic at all.

20

It was.

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Very, uh, orderly.

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Cause it, Lord is not the

God of disorder chaos.

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It was very orderly.

24

Well, So we're a charismatic

church now is what I'm saying.

25

Okay.

26

Well, I don't, I don't think we are,

um, You know, if we go sovereign

27

grace, those guys are charismatic,

cautiously, charismatic, and reformed.

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So if you want to keep some of

the, uh, the riff Raff reformed.

29

As goodnight eschatology.

30

Uh, soteriology and.

31

And you want to open up the door to care?

32

Isn't that a gift?

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That would be an objection.

34

I don't think I'm there.

35

I don't think I'm asking for that.

36

All right.

37

Well, yeah, so spirit does what he wants.

38

Okay, well,

39

All right.

40

None of that happened.

41

And the reason why none of that happened

is because it hasn't happened yet.

42

We're still it's Tuesday

for me, for you, for you.

43

The reason why that didn't pass.

44

The only reason why, if the Lord.

45

You know what I am I'm I'm convicted.

46

I'm a convicted cessationist, but

that doesn't mean I don't believe

47

God can't interject in humanity

and do what he wants to do.

48

I'm totally.

49

He could totally do that.

50

The difference is whether

or not we expect it.

51

And I do not expect that.

52

I don't expect God to open up the doors

and start sending tons of firearm people,

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because we don't need another Pentecost.

54

That's been fulfilled.

55

Even more so.

56

Uh, but, but I, I don't, I'm not

opposed to the idea that God can do

57

something miraculous GT one level,

God thing, one, and that's fine.

58

I can live with that if God

did it, it wouldn't mean I'd

59

have to change my theology.

60

It.

61

Oh, yeah, God did something.

62

That's cool.

63

Right?

64

Right.

65

The way that I.

66

Help people to understand this is,

is they'll ask me about cessationism

67

they're like, or you don't believe

in miracles or you don't believe

68

in this and it's like, no, that's

not, that's not what we're saying.

69

What we're after is what is normative.

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Within the realm of the church,

what should be expected?

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What is the normative reality day in

and day out within the four walls of

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the church, as we gathered together,

what should we expect to take place?

73

And.

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Biblically speaking.

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I don't think that we can make a

case that we should expect there

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to be gifts of healing exercised

on a Sunday morning or gifts of.

77

Yeah.

78

Speaking in tongues and so forth and

so on, they existed for a specific time

79

and a specific purpose to your point.

80

Could God.

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Use them still today

in different contexts.

82

Sure.

83

He could, but he's that normative.

84

Should we expect that as

you use that terminology?

85

Uh, no, we shouldn't expect that.

86

And that's where we would classify

ourselves as cessationist.

87

Yeah.

88

I've heard stories about Muslims that

are having dreams in distant lands,

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where there isn't an easy, or even any.

90

Presence of a Christian

there with the gospel.

91

And so.

92

Okay.

93

I can't verify that.

94

I can't reach into the person's

mind to say, okay, what did that

95

Jesus in your dream tell you, right?

96

Um, Um, but it seems like

they're getting directed to a

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Christian with the gospel, so.

98

Okay.

99

Is it possible entirely?

100

Yes.

101

It's entirely possible.

102

Is that the expectation?

103

Should I just say, well, look, if I don't

evangelize my neighbors and Jesus is going

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to give them a dream and he's going to

bring them to me and have them ask me,

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you know, what must I do to be saved?

106

I don't expect that because

that's not what he told us to do.

107

Good God do it.

108

Absolutely.

109

But God does God do it.

110

I don't know it.

111

I think that she could, but I'm not

going to say your name for sure that's

112

happening or for sure it's not happening.

113

Right.

114

I'm much more tentative about

that, but I am sure about what

115

he told us to do that much.

116

I feel strong about, Hey, which is

part of what we're reading today.

117

That's right in Matthew 28.

118

Let's talk about it.

119

Yeah.

120

Matthew 28.

121

So it opens up with the empty

tomb, Matthew 28, 1 through eight.

122

Uh, we're at the, the other side.

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Now we're at the back end of the cross,

where at the empty tomb, the resurrection.

124

And so Matthew opens up and he says Mary

Magdalene and the other Mary, I wonder

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if the other Mary is in heaven going.

126

Matthew.

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Really I had a last name.

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Matthew?

129

Yeah.

130

Come on, dude.

131

You knew my address, buddy.

132

Yeah.

133

In fact, even.

134

We were dating for a

period of time, at least.

135

Yes.

136

It's not, we can't, we don't

know that substantiate that.

137

Uh, even mark at least says, she's

the mother of James, the lesser now

138

again, it's like, okay, I'm the mom of

James, the lesser, like, okay, fine.

139

Why.

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Why am I the mother of James, the

lesser, because James shorter James,

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the greater was the brother of Jesus.

142

It's like, oh, well,

It's hard to argue with.

143

Half-brother Jesus.

144

Yeah, fine.

145

All right.

146

Anyways, in case you're

wondering who the other Mary was.

147

Cause I read that and I was like, okay,

Mary Magdalene in the other Marriott.

148

We found out from Mark's account

that this other woman named

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Salome was there in there.

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There could have been even more and

they go, and there's this earthquake

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that happens in the tunes, rolled away.

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The stone is rolled away, not the tomb.

153

The tomb is still there.

154

The stone is rolled away.

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And the angel grease them with

a message, not to be afraid

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and to tell his followers.

157

Uh, what the they've seen

into to gather them together.

158

It's interesting because it says here that

the guards were, were, were terrified.

159

They were framed.

160

But the angel doesn't tell

them not to be afraid.

161

He tells only those that

are the followers of Jesus.

162

Hey, don't be afraid.

163

I think in part, because the

resurrection is good news for those

164

that are followers of Christ, not

necessarily for the whole world.

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And that's true.

166

And so that, that message

is good news for, for them.

167

So.

168

Um, yeah.

169

Verses nine through 10.

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Uh, first post resurrection

appearance was to women.

171

Now that there's some other questions

as to the timeframe, because there's

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another situation where, uh, Mary

is, is holding onto Jesus and

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thinking that he's the gardener.

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And we're going to find out more

about that as we read more of

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these resurrection accounts, but.

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Needless to say, it's his first

resurrection appearances are to women.

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And you might say, well,

why is that significant?

178

Is there significance there?

179

I think part of it was because

the women were there to, to.

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To be at the tomb first if James and

John and Peter showed up first, then

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he would have appeared to them first,

but it was the women that were there.

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But the other thing too is the

testimony of women was not held

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in high regard during this day.

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And so if, if this was faked, if this was

the disciples concocting this story, They

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would not have had his first resurrection

appearances be to these women.

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Right.

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They would have said, well, he

appeared to Peter and he appeared

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to James and John and, and they came

back and bore witness, or he appeared

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to the Pharisees and the Pharisees

were like, no way, Jesus is alive.

190

And academia is, or one of

the other totally Sanhedrin.

191

So this is another testimony

to the fact that this is truth,

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that, that these are facts.

193

What took place here, because you

wouldn't have written it this way.

194

Otherwise.

195

Yeah, Jesus is totally okay.

196

Kind of violating your expectations.

197

And for us, it doesn't strike as hard

because we're much more accepting

198

and much more trust, trusting of

no matter what gender you are.

199

And yet at this day and age, this would

have been a bit scandalous, like old.

200

You appeared to it, to the

women folk Jesus, come on for

201

trying to build a movement here.

202

This is not the way to do it.

203

Your PR agent did not

give you good information.

204

Now, but Jesus is all about that.

205

He's always about undermining the

expectations of the dominating culture.

206

Jesus does things that are an unexpected

and unusual because he loves to use.

207

I mean, even as he talks

about through Paul.

208

Not many of your why's are noble

and not many of your good looking.

209

Kind of frumpy and I'm gonna use you

people cause then you can't boast.

210

It gets its I get the glory, which is

what Jesus is really concerned about.

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Yep.

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Yep.

213

From here, we get the guards report,

the guards, go back and tell the

214

Sanhedrin and the Sanhedrin bribes them.

215

To tell a lie and I just read

this and I was like, what were

216

they thinking at this moment?

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What were they thinking as the

guards come back and give this?

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They're like, okay.

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Th there's no way, right?

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There's no way.

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Oh, Well, shucks, I guess,

I guess he was the Christ.

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Yeah.

223

Yeah, that that is an interesting

question because what are you,

224

what what's going on in your head?

225

I guess enough here, according to the

testimony of Matthew enough to say they

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knew that what was happening was genuine.

227

And they needed to create an, here

we go, a conspiracy to give them

228

an alternative view that would have

made much more sense than that.

229

He rose from the dead.

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Here's an example of a conspiracy

theory that proved to be true.

231

And it tells us that because

scripture is true and we now

232

know this is what has happened.

233

And this is I think, still what kind

of cold sway over a lot of people

234

today, the conspiracy theory remains.

235

Yep.

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Yeah, I would agree.

237

Well from here verses 16 through 21 of

the most familiar passages in Matthew.

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And that is the great commission

where Jesus gathers with the 11.

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As he meets them there in gallery.

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And they said the great suggestion.

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The great.

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Yes.

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Yes.

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Great, great suggestion.

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Yeah.

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The great if you want to.

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Okay.

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Just being clear about that.

249

Yeah.

250

Another great commission.

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This is for all of us, this is

a command and it's commanding

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language and, and some of us.

253

I said, well, this is

only to the 11 disciples.

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Okay, fine.

255

Let's follow that logic.

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They were then to go out and teach that

all the Jesus had commanded them, which

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would include the great commission.

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So even if, and I think it's wrong to

say this is only for the 11, but even

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if it was only for the 11, you still by

extrapolation to have this apply to every

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single Christian, because that's the

chain that begins here and spreads out.

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This is part of the

obedience and the obedience.

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The command is to make

disciples of all nations.

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And we do that by going and baptizing

them in the name of the father,

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the son, and the holy spirit.

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And so.

266

The key command here,

verse 19 is make disciples.

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That's what we're commanded to go and do.

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And, uh, and Jesus wants us to do that.

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Baptizing them, teaching them.

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Uh, and he encouraged us by

saying, I'm going to be with

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you throughout the whole thing.

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Checkmate.

273

Yes.

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Yeah.

275

Yeah.

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And that's our drop still today, church.

277

We're not done with this.

278

The great commission is not done.

279

Uh, and so that's part of

who we are as a church.

280

We want to know Christ and

make him know we are about.

281

Exalting Christ engaging the culture is,

is part of our, our vision of the type

282

of church that we want to be culture

engaging, equipping the church, to be

283

able to go out and fulfill this as well.

284

So this is all about part of what

we see ourselves as, as a lampstand

285

being is bringing the gospel to

the people that need to hear it.

286

And then.

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Uh, mark 16.

288

Uh, verses one through eight, you get

the empty tomb again in market Guinea.

289

Records that Salome was there.

290

And, uh, and then verse eight, we come to

the, what is likely the end of the gospel

291

of mark, at least the end of the gospel

of mark that we have in our possession.

292

Uh, verses nine through 20, then the

question becomes, what do we do with this?

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You'll notice it's bracketed.

294

And it says some

manuscripts do not include.

295

Verses nine through 20.

296

And in fact, uh, the evidence

is, is broader than that.

297

So there's two key fourth

century manuscripts that we

298

possess, um, that don't have the

longer ending in Mark's gospel.

299

Starting in the fifth century,

you begin to see the longer

300

ending in Mark's gospel show up.

301

Uh, the early church fathers

are a little bit split on it.

302

You have Justin martyr

and Taishan in Iranian.

303

Uranus.

304

Uh, including references to the longer

portion of mark, but then you have

305

people like you, CBS and Jerome,

arguing against the inclusion of the

306

longer ending in the gospel of mark.

307

Eventually a church tradition

emerged that this longer section

308

was written by a guy named.

309

Named Arista.

310

Christiane.

311

Who was, uh, uh, purportedly

at least a disciple of John.

312

And so they're saying he's

the one that, that penned it.

313

Uh, but if, if, if mark 16,

eight was truly the end of the

314

gospel, it ends rather abruptly.

315

So you can understand why somebody

as a scribe would, and especially if

316

this was a disciple of John and maybe

some of these things actually happen

317

and he heard these stories, you can

understand why the scribe would say, okay.

318

Eight seems like a pretty.

319

Abrupt ending.

320

Why don't we fill out the rest

of the story that we know.

321

Maybe having good intentions, but, uh,

there's there's reasons even internally

322

to believe that this doesn't belong here.

323

About a third of the Greek words

in this section, aren't used

324

anywhere else in Mark's gospel.

325

So all of a sudden mark introduced a brand

new vocabulary as he ends the gospel here

326

in mark chapter 16 and even stylistically.

327

Uh, mark is, is very much

all about punk tibial.

328

And immediacy and the

vivid action statements.

329

And it changes here in the end

of the gospel of mark as well.

330

And furthermore, the synoptic accounts,

they all diverge after verse eight.

331

There there's no parallels.

332

Um, of anything that, that

really takes place here at the

333

end of, of this section of mark.

334

So, what do I, would I do it?

335

Do I still memorize it?

336

Read it.

337

I still study it.

338

So I would go back to what

we said with John eight.

339

When, when I preach through

John eight, I don't think it's.

340

Meant to be there.

341

I don't think it's an original

part of the text of scripture.

342

Now we read it.

343

There's nothing here that contradicts or

undermines our faith or anything else.

344

So if, if it were to have been original.

345

Um, there's nothing in here that, that

we would be sitting there trying to

346

avoid, because we would say, oh, look,

this is saying that Jesus isn't God.

347

Uh, that's not there at all.

348

I think there are some things in

there that, that require some.

349

Some noodling, like when Jesus in

mark 16, 16, look at that for a

350

second where it says whoever believes

in his baptized will be saved at

351

some would, would point to that as

evidence for baptismal regeneration.

352

Right.

353

Do you have to be baptized to

be saved, but notice the second

354

half of that, but whoever does

not believe will be condemned.

355

He doesn't say whoever does

not believe and is baptized.

356

Or it is not baptized.

357

It will be condemned.

358

And so this is pointing to the fact that

there really was no such thing as an

359

unbaptized Christian in the early church.

360

Th th the two went hand in hand,

baptism, didn't add to your salvation,

361

but it just was a natural follow-up.

362

So the act of being baptized, and then

there's the sign gifts that he refers to

363

here, but it's, it's totally possible that

these things were done by the early church

364

as a means of validating their message.

365

Kind of like we were talking

about at the beginning with.

366

Cessationism.

367

If they're not still an action today,

they're not normative today, but

368

they could have been at some point.

369

So.

370

There's nothing in here that we point

to and go, oh, this is dangerous.

371

But what I preach it, if I was

preaching through the gospel of mark

372

and say, thus says the word of God.

373

No, because that's my job.

374

As a pastor, I have to be able to

stand up and say with confidence

375

that says the word of God.

376

And I don't know what this longer

ending and mark and John eight.

377

I don't think that we can do that.

378

I think there are a few that would

argue that this is part of the

379

original transmission of the text, and

that's an important point to discuss.

380

When you open up your Bible, you're

going to see this and you're going

381

to see, uh, other sections where

you're either missing a verse or

382

you have like a section like this.

383

You have John's, uh,

John's edition as well.

384

Uh, what this, what this

should do for us is tell us a.

385

What w what we call the

Bible is not necessarily.

386

Um, what we have between the two

pages of our, of our scripture.

387

Our leather bound covers.

388

If we have those.

389

What we call the Bible is what

the transmission originally said.

390

And sometimes we have more because of

something like this, we keep this in

391

our Bible is due to the tradition of it.

392

Um, we have it here because there

is some uncertainty, but it's,

393

it's hard to say this is for sure.

394

I guess it's not even close.

395

There is so much doubt about

this and, and the, and the Johan.

396

Yohannan.

397

What's the Yohannan.

398

There's a name for it.

399

Um, anyway, John's John section.

400

Yeah.

401

Uh, it's, it's just likely

not part of your Bible nine.

402

I remember the last time you talked about

this, someone is really upset about it.

403

Yep.

404

They're really like, ah, this is,

this is in my Bible though, right?

405

Why you say it's nuts in my Bible.

406

Um, so is there anything that you'd like

to say in closing for someone who feels.

407

A bit taken off balance here

that you're telling them that

408

this, this is not their Bible.

409

Yeah.

410

I would say you have even more

reason to trust your Bible because

411

of situations like this, where in the

editors choose to, to put brackets here.

412

We have to understand when we say that

the Bible is inerrant and infallible.

413

What we are talking about there

is not necessarily the English

414

edition that you hold between

two leather covers in your hand.

415

I like how you're holding up your

actual Bible right now for that.

416

People can see.

417

Yeah.

418

Yeah.

419

It's a very, very accurate and enclose

trends, translation to the very

420

original, but the, the words that

were carried out when the authors

421

were writing, carried along by the

holy spirit, those were the original

422

words written by the original authors.

423

We have a, again, a very, very, very

precise and accurate, more accurate, more

424

precise than any ancient work that's ever

been translated down throughout history.

425

So you can have confidence

that the Bible you hold.

426

Is that the Bible that was, was

circulated by the early church,

427

you could have confidence that

these are the very words of God.

428

That said there are going to be

situations like this, where we see

429

things as we study manuscript, evidence

that pop up that were we that raised

430

questions to say, should this be there?

431

Should this not be there?

432

And as scholarship has advanced

and as more manuscripts have become

433

available, we've been able to look

at things and lay them all out

434

and say, okay, Yeah, this section.

435

Probably not there because it looks

like it really emerged around this time.

436

And we've also been able to start

to study the style of the authors

437

and the vocabulary of the authors.

438

And that's led us to come to these

conclusions with only really these two

439

sections in the entirety of the Bible

to say, Hey, we're going to bracket

440

these and let you know, there's nothing

in here that would undermine anything

441

doctrinally, theologically about your

faith, but chances are these two probably

442

weren't there in the original text.

443

So I don't think it should undermine your

confidence in the word of God at all.

444

I think in, in other words, in.

445

What it should actually

do is the opposite.

446

It should bolster your confidence.

447

To know that people pay attention.

448

And these are really the only two sections

that we have anywhere that we would

449

say, Hey, this is probably not original.

450

Right?

451

So you shouldn't be afraid of your Bible.

452

You shouldn't feel.

453

You shouldn't feel threatened

by what we're talking about.

454

This should affirm you and give you that

sense that God's preserving his word.

455

He has preserved his word, and

this is just evidence of that

456

very process taking place.

457

I agree.

458

I agree.

459

Hey, let's pray.

460

And then we'll be done with this episode.

461

God, we thank you for the word that it

is trustworthy, that we do have it in

462

our possession, that we can read it like

we're doing right now and understand it.

463

That's a gift.

464

And that's something that we want to

acknowledge and not take for granted.

465

So thank you for the

scriptures, for the reliability.

466

Thank you for the great commission.

467

Pray that we would be truly a great

commission church that we would be

468

about knowing Christ and making him

known that we would be about exalting

469

Christ and equipping the church

and engaging the culture that that

470

would be through and through who

we are and what we do as a church.

471

And that you would bear

fruit through seeing.

472

Uh, people who need to come to faith,

brought to faith through the work of

473

compass Bible church, north, Texas.

474

We were asked that and

pray that in Jesus name.

475

Amen.

476

And keeping your Bibles to me

again tomorrow for another episode

477

of the daily Bible podcast.

478

So we meet again.

479

Bye.