Over the past week, several of DSC’s leaders and some others from around DSC made their way to Florida for The Gospel Coalition’s National Conference. The theme for this conference was focused on our future hope: “Coming Home: New Heaven and New Earth.”

Summaries of each day—including photos, videos, and quotes—are posted on TGC’s site: Day 1, Day 2, and Day 3. Full sermon audio and video will be available in the weeks ahead, but for now, here are several short sermon clips from the conference.

Tim Keller — “Why Circumcision?”

John Piper — “If you write it, put your name on it.”

Voddie Baucham – “The federal headship of Jesus.”

Mark Dever – “America’s safety belt.”

Ligon Duncan – “We shall be like Him.”

Philip Ryken – “Get back to the garden.”

On Easter Sunday, Ryan preached a sermon on Jesus’ resurrection that took us to the end of the Book of Mark. As some of you might remember, Ryan’s sermon ended with Mark 16:8, twelve verses short of the end of the book as it appears in many of our printed Bibles.

Ryan explained why Mark’s gospel account really ended in verse 8 and not later. And this is why some translations put these verses in a footnote, or preface them, as the ESV does, with these words: “Some of the earliest manuscripts do not include 16:9-20.” As Ryan pointed out, no manuscripts before 800 A.D. include this portion of Mark.

This may present some hearers with a problem: are we taking away from God’s Word?

We certainly wouldn’t want to do that. The short answer is, no, we’re not. Mark 16:9-20 wasn’t God’s Word. The is the general consensus of Bible commentators, translators,  scholars, students of theology, and pastors. So, no need to be alarmed.

If you’re interested in understanding the background to this conclusion, there’s a very clear answer at the site, gotquestions.org, in the article, “Should Mark 16:9-20 be in the Bible?.” I don’t know much about this site, and perhaps it’s not the place to go for anything you might like to know. But in this case it does a good job of answering this question.

Question: “Should Mark 16:9-20 be in the Bible?”

Answer: Although the vast majority of later Greek manuscripts contain Mark 16:9-20, the Gospel of Mark ends at verse 8 in two of the oldest and most respected manuscripts, the Codex Sinaiticus and Codex Vaticanus. As the oldest manuscripts are known to be the most accurate because there were fewer generations of copies from the original autographs (i.e., they are much closer in time to the originals), and the oldest manuscripts do not contain vv. 9-20, we can conclude that these verses were added later by scribes. The King James Version of the Bible, as well as the New King James, contains vv. 9-20 because the King James used medieval manuscripts as the basis of its translation. Since 1611, however, older and more accurate manuscripts have been discovered and they affirm that vv. 9-20 were not in the original Gospel of Mark.

In addition, the fourth-century church fathers Eusebius and Jerome noted that almost all Greek manuscripts available to them lacked vv. 9–20, although they doubtless knew those other endings existed. In the second century, Justin Martyr and Tatian knew about other endings. Irenaeus, also, in A.D. 150 to 200, must have known about this long ending because he quotes verse 19 from it. So, the early church fathers knew of the added verses, but even by the fourth century, Eusebius said the Greek manuscripts did not include these endings in the originals.

The internal evidence from this passage also casts doubt on Mark as the author. For one thing, the transition between verses 8 and 9 is abrupt and awkward. The Greek word translated “now” that begins v. 9 should link it to what follows, as the use of the word “now” does in the other synoptic Gospels. However, what follows doesn’t continue the story of the women referred to in v. 8, describing instead Jesus’ appearing to Mary Magdalene. There’s no transition there, but rather an abrupt and bizarre change, lacking the continuity typical of Mark’s narrative. The author should be continuing the story of the women based on the word “now,” not jumping to the appearance to Mary Magdalene. Further, for Mark to introduce Mary Magdalene here as though for the very first time (v. 9) is odd because she had already been introduced in Mark’s narrative (Mark 15:40, 47, 16:1), another evidence that this section was not written by Mark.

Furthermore, the vocabulary is not consistent with Mark’s Gospel. These last verses don’t read like Mark’s. There are eighteen words here that are never used anywhere by Mark, and the structure is very different from the familiar structure of his writing. The title “Lord Jesus,” used in verse 19, is never used anywhere else by Mark. Also, the reference to signs in vv. 17-18 doesn’t appear in any of the four Gospels. In no account, post-resurrection of Jesus, is there any discussion of signs like picking up serpents, speaking with tongues, casting out demons, drinking poison, or laying hands on the sick. So, both internally and externally, this is foreign to Mark.

While the added ending offers no new information, nor does it contradict previously revealed events and/or doctrine, both the external and internal evidence make it quite certain that Mark did not write it. In reality, ending his Gospel in verse 8 with the description of the amazement of the women at the tomb is entirely consistent with the rest of the narrative. Amazement at the Lord Jesus seems to be a theme with Mark. “They were amazed at his teaching” (Mark 1:22); “They were all amazed, so that they debated among themselves” (Mark 1:27); “He healed the paralytic, and they were all amazed and were glorifying God saying, ‘We’ve never seen anything like this’” (Mark 2:12). Astonishment at the work of Jesus is revealed throughout Mark’s narrative (Mark 4:41; 5:15, 33, 42; 6:51; 9:6, 15, 32; 10:24, 32; 11:18; 12:17; 16:5). Some, or even one, of the early scribes, however, apparently missed the thematic evidence and felt the need to add a more conventional ending.

For more reading on the subject of the reliability of our New Testament documents, see the article in the ESV Study Bible, titled, “The Reliability of New Testament Manuscripts.”  For a helpful commentary on Mark, check out Mark in Zondervan’s Exegetical Commentary on the New Testament series, or Mark in the NIV Application Commentary series. Ryan has found both helpful for understanding Mark as a whole.

Psalm 119:172 says, “My tongue will sing of your word, for all your commandments are right.”

We heard the voice of God at Clarus ’15 as His Word was preached, prayed and sung.

Below is a list of the songs used at this years conference. You will find chord charts, lyrics, and mp3’s. May God use these songs to tune your hearts to sing His praise!

Friday Night:

• “Come Thou Fount” (pdf, mp3)
• “A Mighty Fortress Is Our God” (pdf, mp3)
• “Your Word (Psalm 119)” (pdf)
• “Lord, We Come to Hear Your Word” (pdf, mp3)
• “How Firm a Foundation” (pdf, mp3)
• “Speak O Lord” (pdf, mp3)
• “Blessed Assurance” (pdf)

Saturday Morning:

• “Your Word (Psalm 119)” (pdf)
• “Jesus the Name High Over All” (pdf, mp3)
• “Come Thou Almighty King” (pdf, mp3)
• “O Church Arise” (pdf, mp3)
• “Oh How Good it Is” (pdf, mp3)
• “Be Thou My Vision” (pdf, mp3)

Saturday Afternoon:

• “All Creatures of Our God and King” (pdf, mp3)
• “A Mighty Fortress Is Our God” (pdf, mp3)
• “Tis So Sweet” (pdf)
• “Lord, We Come to Hear Your Word” (pdf, mp3)
• “Your Word (Psalm 119)” (pdf)
• “Come Thou Fount” (pdf, mp3)
• “How Firm a Foundation” (pdf, mp3)

Sunday Morning:

• “Your Word (Psalm 119)” (pdf)
• “Come Ye Sinners” (pdf, mp3)
• “Grace Greater Than Our Sin” (pdf, mp3)
• “We Give Thanks” (pdf, mp3)
• “Lord, We Come to Hear Your Word” (pdf, mp3)
• “And Can It Be” (pdf, mp3)

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.
– 1 Corinthians 15:3-4

This Friday evening we will gather to remember the death of Christ and on Sunday morning we will gather to celebrate his glorious resurrection from the dead. Don’t forget to invite someone to our weekend services. Here’s a digital invitation to make that easy.

To help you prepare, here are details and sermon texts for each of this week’s services.

Good Friday, April 3 (6:30 PM)

On Friday evening Ryan will preach from Mark 15:21-39, the account of Jesus’ crucifixion.

Childcare will be provided for children four years and younger.

Easter Sunday, April 5 (7:30, 9:00, and 10:45 AM)

On Easter Sunday Ryan will preach from Mark 16:1-8, the account of Jesus’ resurrection from the dead.

Child care will be available only at the two later services.

A Special Request: If Possible, Please Attend the 7:30 AM Service

Imagine that you come to church once a year and this year a friend from DSC invited you to church. You plan to arrive when service starts. You show up maybe even five minutes early, but you are directed to an overflow room to watch the service on a TV. This is too-bad at a number of levels. But it is preventable if several hundred of our normal attenders attend the 7:30 AM service instead of their regular service.

If you have young children, this may not work, as we don’t provide childcare for this service. Or if you are inviting a friend or family member to join, 7:30 AM may not be the better time. But if it’s a matter of convenience we would ask that you do come early to ensure a seat for our many guests who will attend the later services. Thanks for helping us be hospitable.

Finally, A chronological reading of Passion Week

I know it’s the middle, and not the beginning, of Passion Week, but if you’re still looking for some guidance on where to read to follow the passion narrative, the below might help.

Saturday	Arrival in Bethany, Anointed by Mary	John 11:55-12:8
Sunday	Crowd came to see Jesus	John 12:9-11
Monday	Triumphal Entry	Matthew 21:1-17; Luke 19:39-44
Tuesday	Cleansing of Temple, Fig Tree Cursed	Mark 11:12-26
Wednesday	Temple Controversy, Olivet Discourse	Matthew 21:23-25:46
Thursday	Last Supper, Betrayal, Trial Before Annas and Caiaphas	Luke 22:7-65; John 13:1-38, 18:2-27
Friday	Trials; Crucified and Buried	Matthew 27:1-60; John 18:28-19:42
Saturday	Dead in Tomb
Sunday	Resurrected	Matthew 28:1-15; Luke 24:1-35

– Adapted from Harold W. Hoehner, “Chronology,” Dictionary of Jesus and the Gospels, p. 120.

Editor’s Note: Peter Arndt is a Community Group Leader at Desert Springs Church in Albuquerque, NM. This post is a summary of D.A. Carson’s message from Sunday morning at Clarus, March 22, “The Rich Man and Lazarus,” from Luke 16:19-31.

•••••

Dr. Carson began the final session of Clarus 2015 by asking question of this parable: is Jesus saying that a simple reversal takes place in status between this world and the next? While at first glance, it appears this might be the case, but the rest of Scripture denies an idea this simplistic. Wealth in this world does not always result in suffering in the next, e.g., Abraham, Job, and Philemon.

Wealth as a means of self-justification is a major theme throughout the gospel according to Luke, and the rich man in this parable proves himself to be devoted to one master (wealth) and despising the other (God – Luke 16:11-13). He worships wealth as an idol and is blind to the suffering around him. Dr. Carson explained in the society of Lazarus’ day, the rich were to care for the poor, so the rich man failed to meet his responsibility. By not naming the rich man, who seems so important and posh, Jesus is identifying him as eternally not that important. Lazarus means “the one whom God helps,” and while it is initially difficult to see this to be true, by the end of the story, its clear who it is God helps. We can’t make our assessments of who God helps in this life alone—it’s too complex.

Their situation is reversed, in a sense, now eternally as the rich man is suffering and Lazarus is at rest at Abraham’s bosom. The rich man shows no signs of repentance—no acknowledgment of his wronging Lazarus—only a desire to relieve his suffering. Abraham speaks of how the rich man’s suffering is fitting judgment for his life and that his condition is irreversible. He appeals to Abraham to warn his loved ones of this place of torment, thinking incorrectly about what causes repentance in men. Dr. Carson observed that, as far as he can tell, there is not a hint that anyone will ever repent in hell. In this parable there is not a hint of contrition, apology, repentance on the part of the rich man—only the view that his view of the world is right over and against God’s. Just as in this life, in hell, the damned are still trying to justify themselves.

Abraham corrects the rich man by saying it is Moses and the prophet’s words that brings repentance, not messengers from the dead. This remains a poignant lesson also for this current age where men still seek signs—we have the Bible, which is all we need to bring repentance.

Dr. Carson concluded with three theological and pastoral reflections on this passage:

1. There is a sphere of rejoicing to pursue,and there is a place of torment to flee.
2. The things in which we take so much pride now (wealth, religious privilege, good looks, success and recognition) may actually blind us to our need for grace.
3. God has not left himself without witness. We must listen to the witness of Scripture or we are dead.

The parable of the Rich Man and Lazarus challenges all of us to choose God’s eternal rewards over earth’s temporal treasures, for once this life is over there is no undoing of the consequences.