16th chapter verses 9 onward in the New Testament there are different places where things have been entered in later than the original manuscripts and this is one I have several quotations here to say that in the Vatican Codex beta which is unquestionably the oldest we possess, St. Mark's Gospel ends abruptly with the 8th verse of the 16th chapter, that the consummary subscription caught in our cone follows. It is true. One of my great fathers in the faith, you might say, was Dr. John A. Broadus, A.T. Robertson's Father-in-law There is a difference so great between the use of language in this passage And it is true the end the undisputed portion of Mark's gospel as to the furnished a strong reason for believing The passage is not genuine verses 9 through 20 Scrivener on the other hand refused to pay any attention to them Professor John A. Broadus of the Southern Baptist Seminary also wrote an able and convincing paper refuting the assertion that the style and language of the passage in question argued for its spuriousness in July 1869. But it goes on in here in this booklet, the pros and cons of that gospel. The oldest manuscripts do not have Mark 16, 9 through 20. They just aren't there. But one of the greatest statements that those verses can say to you is there's things written in there that are no place else in any gospel. There are doctrines there that are no place else in any other gospel. As far as I can tell, from about 380 backwards they're not found at all from 380 backwards now from verses 9 onward there are some truths in here yes but the the words that the writer put in here and I have where's the other one Vincent's word studies of the New Testament Mr.. Benson In chapter 16 verse 8 he said quickly omitted by the best text Astonishment Different words that are used in here that that aren't found anyplace else in the Marks but basically that the text in Mark the 16th chapter basically is not the same from verses 9 onward as in the rest of the book. Somebody else wrote it. One person wrote that he believed, and he named the person that actually put it in there, if I can find it. Maybe not. Codex Aleph from Mount Sinai in 1859. Did I not condenk the last 12 verses of Mark? This was the principal reason why Tischendorf and Tregelly's and Alfred denied the genuus. And Westcott and Horst did the same thing when they put together the Westcott and Horst text. I can't find the other one that actually attributed this gospel, that portion of this gospel to a person like in the 5th century, or actually in the 500s, 4th century. Now let's go back And I want you to understand that what we're reading here is not from the oldest manuscripts. If you look at it, it will be in double brackets. Let me show you this as we go into this. 16, 9 forward is in double brackets. And then here is all the apparatus below telling us the history of this text and these texts and the words of the text. A lot of people want to put that in there, but I don't believe it's there. The text Here, the words in this text are different from any place else in Mark. They're used in no place else. I'm going to bring out some of this, too. Double brackets. Anastas de proi, pro te, sabato, efone, proton, maria, te, magdalena, par, hes, ek, be, bleke, hepta, demonia. Moreover, having risen up early, this Anastas here is nominae singulae maesculae secondaeris participulae active. These are found in some of the later manuscripts, though. And early and first. Now, where we start here, Anastas, Dei, Prii, Protei, this is all different from every place else in Mark. This phrase is not found anyplace else in Mark. different style. It is compared to the rest of Mark. Early in the Sabbath, Sabaton, Ephonae, third person, second, second, iris, indicative, passive, the first Maria, the Magdalene, from of which, of whom, he cast out seven hepta demons, demonia. And then we come to Echinae, Paruthesa, Apegalian, Tois-Met-Auto, Yenomanois, Pantusi, Kai-Kleusen. And that one, having left or having gone, nominee singular feminine, first aries participle active, reported, reported, third person singular first aries indicative active, to the ones with him, having been mourning, and there were weeping. This word pentos there, it means sorrow, sadness, and grief. But these words, a lot of these phrases and words are not found anyplace else in Mark. Kakenoi, 16 and 11. Akousantes, hotei, zei, kai, ethiathe, keep I'll taste at piss they saw and these these wands Chi and a kind of and these wands having heard I'll be pro masking for shares partial active that he lives and he was seen by her they not believed now this word a pace they saw this word is very uncommon in the New Testament and used right now and here and no place else in mark a paste a song third-person plural first-person indicative active from a peace deal this word is uncommon in the New Testament And it is used nowhere else in Mark at all. So there's another one. Now, every verse is full of things that's not been used by Mark anyplace else. Meta, de, tata, ducin, ex, auton, peri, patucin, efano, rote, en, hetera, morfe, pareomenos, es, agron. Now here he's got the appearance of the disciples. In Meta Dei Tauta Dusan. This verse is only used here, this basically idiom, this phrase is only used here in Mark, period. Out of whom, out of them, they walk around and he was shown or made known, manifest to them, third person singular, first person indicative, passive, funerary oil, in a different form. going into the country, into the country, the agricultural land, because that's where that word comes from. 16 verse 13 now. As far as we find so far, there isn't any doctrinal problems, really, except that the text is so much different than the rest of Mark and the rest of the New Testament, it looks as if somebody from a very later date when the language change, they're using these words and these phrases. You know, every century, the language, whatever language you're using, changes. Look at American English in the 1800s, then in the 1900s, and then in the 20th century, and now in the 21st century. You'd have to, your dictionary keeps growing and changing. Words from the 1600s mean the opposite as they do in the 1800s and 1900s. 1613 now, kakinoi, apel thontes, apong dalion, tois loepois, ude ekinos, ekinos that is, and epi suson. And also these. Again, here's phrases used and idioms that aren't found anyplace else. Having gone, nomine plural, masculine, second heiress, participle, active. Having gone, and that comes from Appo and Erkemi, they reported, they messaged back upon Galeon to the remaining ones, neither, these ones, they believed also. Third person plural, first heiress, indicative, active. They didn't believe also. And then we have 1614. Now, the very first verse here is not found anyplace else in Mark. And as a matter of fact, it's not found anyplace else until later in time. Histeron, Dei, Anna, Cae, Minoes, Altois, Tois, Indeca, Iphane, Rothe, Cai, Onei, Deison, Tein, Opistion, The first word is a different word than he ever used before. day, week of verse the conjunctive, moreover, afterwards, later, sometimes later. Laying up or reclining. Laying up and reclining them with the eleven. Now remember All the other Gospels call him the 12, because there were 12 originally, and they use that as a unit, even though Judas was no longer there. He was manufactured and made known, and he reproached the unbelief of them, and the hardness of their hearts, because to the ones having beheld him, having been raised out of the dead ones, not they believed. Now here's the Great Commission. Let's look at the Great Commission. Now I want you to understand something. A lot of things that are copied in this last twelve verses of Mark are not found anywhere else or found other places much later. Much later. Now Mark was the oldest gospel written, and it was written through Peter's eyes. Okay? It's the oldest gospel written, and it's written before AD 70. Now, some of these other things that it's referring to weren't used or referred to in afterwards, later at all. 1615, Caiaphan Atois, Paruthentes, Aetone, Cosmone, Haponta, Carusate, Toiongalion, posse te catice. Now, we in Matthew 28, 18 through 20, we have the Great Commission there. John in 20, 21 through 23, and Luke in 24, 44 through 49, and Acts 1, 3 through 8. And he said to them, having gone, having left, nomine plural masculine, first heirs, participle active, unto the world, All ye preach the gospel, the good news, to all creation. And this word, this creation here, it's talking about, and we see people preaching to gophers, they preach to ground squirrels, they preach to dogs, they preach to cats, because it says creation. Let's go back now and look at Matthew 28. 18 to 20. I can find that here real quick. And here's where it starts here. and having gone that jesus he spoke to them saying i'm reading this right out of greek it's not no english in there i could read a great adult a more a i'll say has been given to me all authority in heaven upon the earth doesn't say anything about that here and having gone therefore make disciples of all the nations, baptizing them in the onomatopoeia, in the name of the Father and of the Son and of the Holy Spirit, and teaching them to guard with their lives all things whatsoever I have commanded to you. And behold, I with you, I am all the days until the coming together of the ages. I'll show that to you. There it is. Right there. It actually starts on the other page. This is Nestle Island, Texas in the New Testament, by the way. Now if you go over here with this one, Say this again. Double brackets. A mark. That's what they call the longer ending of mark. And then they go tell you why they don't think it's genuine. The Great Commission, of course, is genuine. Matthew 28, 18 through 20. preach the gospel to all creation it said to all nations in the original Matthew 16 18 to 20 now the 16th chapter verse 16 is a salt lick of the Campbellite people the Church of Christ people this is where they always go to preach their baptismal regeneration hope you see on sauce Chi baptist days so say set a whole day a piss a sauce car a creepy face set I more the one having to believed and having been baptized I got believe and he's got to be baptized he shall be saved more over the one having disbelieved he shall be judged and condemned and judged down the period of time here when this was written. They started believing in the efficacy of the sacraments, so-called. That the sacraments transfer grace. Baptism does not transfer any grace to you. Baptism It's something we do to follow our Lord. OK? It's something we do to follow our Lord. Here, it has baptism as a vehicle of grace, which it isn't. A.T. Robertson goes on to say here that this is not a sacrament. This is not a vehicle of grace. Verse number 17, now the further we go, the more heresy we get into. We got baptismal regeneration here. Verse number 17 now, let's look at that one. Semere Dei Toi Speciosus Aculothese Tauta Ento Onomate Mudaemonia Ecbalusin Glossias Lalesusin Kai, Kainese. More over signs to the ones having believed shall follow, will follow as learners, Akaluthesai, these things. In the name of me, demons, they shall cast out with languages they shall speak. With new languages they shall speak. Now here, one thing we need to understand, that during the apostolic ages, the different people in the church had the gift of languages. The gift of language is not talking in an unknown language, as far as undecipherable language. the ability to talk in a language to the people where they lived and you didn't know the language. The unknown languages that are later translated in the King James Version and that people believe today in the charismatic movement are talking in an unknown tongue. It's talking in the tongues of angels or to God only, not to people. The gift of languages had nothing to do with that. If you go back to Acts 16 and 16, you'll find there was a girl there, a young damsel, a young maiden, with a spirit of the python or the great snake, and she was able to prophesy. And she prophesied, and she talked to the priests that were following her, and then they would interpret that to the people that were paying for her prophecy. So there's where we get the interpreters of the the unknown tongues, the uninterpretable tongues. The hags that were over the pits and the different temples would breathe these vapors, and they would talk to the priests that would come to them in an unknown language, and only the priests could interpret it to peoples. This type of unknown language, and on Mount Carmel, the languages they were talking in on Mount Carmel, those were the priests of Baal. These had this unknown languages. At this time, many of the people that believe in this, unknown languages, and speak in these unknown languages, and they have been, they exercise this in the Old Testament. Not believers, but the pagans. And then in the New Testament, this paganism was brought later on into the churches. Later on in the churches. 1618 now, kai antaes kareisen, Afes, Arusen, Kan, Thanasimon, Ti, Piosen, Uk, Aru, Me, Altos, Blopze, Epi, Arisotus, Kares, Epithesusen, Kai, Kalos, Exusen. And in the hands, serpents, actually vipers, vipers They shall take up. Now we got snake handlers, don't we have today? Now, this is the only place in the New Testament that says this. No other place is a doctrine like this but out. Now if you go to Acts, Acts the 28th chapter verses 1-6, if I can find that, Acts 28 verses 1-6, You'll find out where they got this. Now the Book of Acts is written much later than the Gospel of Mark. So where did they pick up this? The Book of Acts is written later by Luke. This is the oldest Gospel. So how in the world did this idea get here? Let's look and see what he's quoting and trying to put into this verse, whoever wrote this. And when they had brought us safely through, then we found out that the island was called Malta. And that the natives showed us extraordinary kindness for because of the rain that had set in and because of the cold, they kindled a fire and received us all. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself onto his hand. In other words, it stuck his fangs in his hands. Now, this is not a non-poisonous snake. This is a viper with fangs. And when the natives saw the creature hanging from his hand, they began to say to one another, undoubtedly, this man is a murderer. He's a villain. And though he has been saved from the sea, justice has not allowed him to live. However, he shook off the creature into the fire and suffered no harm. But they were expecting to see him swell up or suddenly fall down dead. But after this, they waited a long time and had seen nothing unusual happen to him. And they changed their minds and began to say that he was a god. This is the only mention of this in the New Testament, written much later than this. This is before AD 70. This is spurious. We know that it's spurious. And if a deadly thanasismon, this is a life, a death-giving thing, he may drink, or they may drink, not, not, no not, them it shall hurt. upon sickness, one's hand they shall place upon people that are sick, people that are weak and you'll place your hands upon them and they will get well and they shall recover. Heresy, a lot of heresy in those few verses isn't it? There's where the heresy begins. Now let's look, now some people believe that verse number 20 may have been the last ending, later on. Ho men un Curios Esus Meta To La Lace Atois Ana Lembe Fe Eston Uranon Cai Ectheson En Dexion Tuthiou. Mover indeed then the Lord Jesus after to speak to them, he was received up into the heaven and sat at the right side of God. I love 24, 50-53 and Acts 1, 9-11 kind of correspond to this. Remember, these books were written later. Later. The phrases that are used here were written later in other writings. Verse number 20, I canoide excelthontes, ecraison pontaxcu, tu curio, fina gonastos, cai ton logon, bebeontes dieton, epakulothuson ton, semion. Moreover, those having gone out, cried out and proclaimed everywhere, of the Lord, having worked together with them, and the work... By the way, this word, Sina, Ego, Ontos, is not found anywhere else in any of the Gospels or Mark, either one. That's an unusual word, used later in time. And the word, having confirmed, or stored up, through the company ones of the signs, the signs and wonders. Signs and Wonders. Now, let's go back and read Matthew 28, 18-20 again. Now it keeps skipping over here. My pages are stuck together. Matthew 28, 18-20. Near American Standard, but I will reinterpreted just a little bit. I read it a while ago in Greek somewhat, but I want to finish it off here. I can never get there. There we are. Now here, possibly, now this is a later period of time. In verse number 16, but the eleven disciples fled to Galilee, because the twelfth one was gone. He's dead. And a mountain which Jesus had assigned, and they saw him and worshipped him, but some were doubtful. And Jesus came up and spoke to them, saying, All authority has been given to me upon heaven upon the earth. After you've been cast out, is what it actually says in Greek, after you've been scattered, make disciples. Make disciples. How do you do that? By teaching them. Preaching the Word. Make disciples of all nations. Didn't say creatures there. Nations. Baptizing them in the name of the Father, the Son, and the Holy Spirit. Teaching them to guard with their lives or observe all things I commanded you and lo, I'll be with you always even to the end of the age. Now a lot of this is left out of Mark. But we know where it came from. The Gospel of Mark The last part from verses 9 on through 20 were referred to from other later written manuscripts. The Gospel of Mark was the first one. Remember, that's the oldest New Testament book as far as we know. That's written before A.D. 70. The oldest gospel. And then we have the Book of Acts where it Reportedly in here and this axe happened much later several, you know decades later what happened there with the snake the vipers with Paul and yet it puts it in the gospel mark as if this was what's going to happen, but in no place else and Matthew and Luke and John It doesn't say that these signs are going to follow them They're picking up snakes and they're they're going to be immune from them. And yet we have whole churches We have all churches what we might call centered around snake handling, centered around talking in tongues, and all the things, and we have churches centered around baptismal regeneration, that you've got to be baptized to be saved, and when you're baptized, you're saved. The whole Campbellite, the Church of Christ deal, some of the Jesus-only group. We see the heresies came or were propagated from the Gospel of Mark, the 16th chapter, verses 9 onward. That gives them a lot of what we might call fuel. Well, there it is in the Bible. Except, there it is not in the Bible also. The last verses The last 12 verses in Mark were probably not in the original language at all. And now we see why. I hope this has helped you. I hope it confirms you in what you believe if you're a real Baptist and a real believer, and you believe you're baptized because of the remission of sins, not for the remission of sins, and you take the Lord's Supper not as a vehicle of grace, but as remembering Him. It's not something you get. You give Him honor for remembering Him. Father, we send this message out for your honor and glory. In Jesus' name we send it to. Help people to understand your word and to believe. And help these messages to build them up in the faith, get them saved. And Father, please use it wherever it goes. Please forgive me where I fail you. In Jesus' name I pray. Amen.