Revelation chapter number one, the verse that I want to start in is there in verse number
11 where the Bible reads, saying, I'm Althan Omega, the first and the last, and what thou
seest, write in a book and send it unto the seven churches which are in Asia, unto Ephesus
and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and unto Philadelphia
and unto Laodicea.
And the title of my sermon tonight is The Writing of the New Testament.
Now this is the third and final installment in the group of sermons that I preached.
I started out with a sermon called Where Did We Get the Bible?
And we went through and talked about the authorship of the Old Testament books.
Who wrote them and where did they come from?
And then in the second installment we talked about the preservation of the Old Testament.
And so in this third sermon I want to talk about the New Testament.
Who wrote the New Testament and how did we get the New Testament that we have today?
Now if you would, to start with, just flip open your Bible to the table of contents in
the front and just take a look at the books of the New Testament.
I'm just going to kind of give you a quick overview of the books of the New Testament.
Then we'll go in and talk about each of the books and the authors.
But first of all, when you look at that list you'll see Matthew, Mark, Luke and John.
And those first four books of the New Testament are known as the four gospels and those cover
the life of Jesus Christ, his ministry, his preaching, his miracles and of course his
death, burial and resurrection.
They're written by four different men, Matthew, Mark, Luke, John.
That's why they're called the Gospel according to Matthew, the Gospel according to Mark.
It's just the story as told from the perspective of these four different men.
Then when you get into the book of Acts, the book of Acts picks up right where the four
gospels left off and just continues the story after Jesus Christ ascends into heaven with
the Acts of the Apostles.
And that's the full name of the book, Acts of the Apostles and their works and spreading
the Gospel, starting churches and Christianity spreading and thriving and so forth.
Now Acts is actually connected to the book of Luke because the same author who wrote
Luke is the same one who wrote the book of Acts.
But Acts picks up where any of the four gospels leave off.
Then after that we get into what's known as the Epistles and that starts in Romans and
goes all the way through Jude.
Those are letters that are written by apostles of the Lord that are sent to various groups
of people, whether that be churches or even just to an individual.
These epistles are letters that are written unto various people and we'll talk more about
that when we get into that.
And then of course we have the book of Revelation which is a prophetic book written by John,
the same person who wrote the Gospel of John and that prophetic book talks about the future
events.
So just to break it down to you in a nutshell, the first five books of the New Testament
tell a story.
Then we have the Epistles which are more doctrinal books from Romans through Jude.
And of course we know all scriptures profitable for doctrine but they are pretty much just
purely doctrine.
There's not much of a story there in Romans through Jude.
And then the book of Revelation is the one just purely prophetic book of the New Testament
telling about future events and so forth.
So now that we have a basic overview, let's just quickly talk about the fact that the
New Testament was written in Greek.
You say, well how do we know that, Pastor Anderson?
How do we know that the New Testament is written in Greek?
A lot of people today are challenging this and they're starting to say, well maybe it
wasn't written in Greek, maybe it was written in Hebrew because there's this great Hebrew
roots movement out there to try to say that the Bible has been Hellenized is the word
that they use, Hellenistic meaning having to do with that which is Greek.
And they say it was originally a Jewish book, a Jewish religion and it's been Hellenized.
There was a manuscript of the New Testament in Hebrew that goes back even older and they'll
say that the name of our Savior is not really Jesus.
They'll say that name is actually Yeshua or Yahshua or Yahashua or however they pronounce
it and they'll say that's his real name.
That's the real name of our Savior.
But the problem with that is that if the New Testament is written in Greek, then his name
will be Jesus because the term Yeshua or Yahashua is never found in the New Testament.
You won't find that in a Greek New Testament.
Now let me just say this.
This book that I hold in my hand right here is a Greek New Testament and it's not just
any Greek New Testament.
This is the exact Greek underlying text of our King James Version.
So if you wanted to read a Greek New Testament that reads exactly like what we have in our
English King James Bible, the traditional English Bible that we've had for over 400
years, this book represents exactly that.
This is a Greek Textus Receptus.
Now when they translated the King James Bible, they used seven different printed editions
of the received Greek text.
They used various editions of three men, Erasmus, Stephanus and Beza and the main one that they
used was Beza.
But they used these three men's work where they had put together the Greek text and the
reason that they had seven of them was because when you just rely on one person, oftentimes
that one person could have made a mistake.
So they took the work of these three men and they laid it all out and they basically translated
from that.
And there were certain variations between the Greek texts of these three men.
They're all known as the Textus Receptus or received text, but there were just little
tiny minute differences, nothing major whatsoever except just in a few places.
And this book right here takes those three books, Erasmus, Stephanus and Beza and it
represents the choices that the King James translators made.
So this is the exact Greek text underlying the King James version of the New Testament.
There have been people who have questioned that and said, well, you know, I don't think
that that book is accurate.
And you say, well, what exactly book do you have in your hand?
This is published by the Trinitarian Bible Society and this Greek text has been out for
well over a hundred years.
And over the course of the last hundred and some odd years, many people have compared
this book to the King James Bible and tried to see if they could find discrepancies.
Now there are people out there who lie and claim that there are fifty-two discrepancies
between these two books.
And Gail Riplinger is one of them and other people have put out the same list of, you
know, fifty-two discrepancies between or sometimes they'll say fifty-four discrepancies.
Well I got out the Greek New Testament and the King James Bible and I put them side by
side and I got that list of fifty-four so-called discrepancies and I looked up every single
one of them and tested it.
And I'll tell you that the majority of it was just an outright lie.
There was absolutely no discrepancy.
Most of the rest were just misunderstandings or just misconstruing what's being said.
I found two legitimate differences, two basically typos in this book.
And here's what they were.
At the end of the book of Ephesians, the word Amen is missing in this book.
Now that was really easy to fix because I just took a pen and I just wrote Amen at the
end of Ephesians.
So that fixed that problem right away.
And then the other one was in the book of Acts where instead of saying Word of God,
it said Word of the Lord.
I mean throw this thing in the trash, right?
Look, it's just a typo folks.
They accidentally put Lord instead of God.
It really doesn't change any doctrine whether it's the Word of God or the Word of the Lord.
It's just a typo.
All that to say this, this is a reliable book.
This is the traditional Greek text of the New Testament.
It has been scrutinized and looked over for well over a hundred years.
The works of Erasmus, Stephanas, those were looked over for several hundred years.
This is the original Greek New Testament that has been received by us, passed down, preserved,
inspired by God.
And I believe that both of these books are equally authoritative.
Why?
Because they say the same thing.
Whether you're reading it in English or whether you're reading it in Greek, it says the same
thing.
Now this book is not really going to do you a lot of good tonight because you don't speak
Greek.
This book is everything that you need because you speak English.
And these books say the same thing.
But you say, well Pastor Anderson, you know, how do we know?
How do we know that that's really the original?
I mean how do we know that that's really written in Greek?
What if there was a Hebrew original?
Well here's why that doesn't make any sense.
Look at that list in your table of contents and let's look at the names of some of these
books.
How about that book right there that says, The Epistle to the Romans.
Now if you're writing to the Romans, why would you write it in Hebrew?
Or how about this one, First and Second Corinthians?
Well Corinth is in Greece.
How about Galatians?
That's in what we would consider today northern Greece, Macedonia it was called back then.
Whether we're talking about Galatians, Ephesians, Philippians, Colossians, First and Second
Thessalonians, these are all Gentile churches.
These are not Jewish groups of people.
These are Gentiles.
And in fact, if you read these epistles, the Apostle Paul often makes the point, you're
Gentiles.
And he talks about the fact that they're Gentiles.
There's really no question about that.
So if we look at the New Testament and we have 27 books, 14 of them are epistles of
Paul.
Nine of those are specifically written to Gentile churches.
Four of them are written to pastors.
Two of those pastors are Gentiles, right?
The other pastor Timothy who got two epistles, First and Second Timothy, he was what?
Half Greek and half Jewish, right?
So we got two Gentiles and a half Gentile that those books are being written to.
Then when we have the book of Second Peter and First Peter, listen to First Peter 1.1,
you don't have to turn there, but First Peter 1.1 says, Peter, an apostle of Jesus Christ
to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.
So Peter is writing to people in Asia.
He's writing to people in Pontus, Galatia.
These are Greek speaking areas.
And then of course the book of Revelation where we started.
He said, write the things which you've seen in a book and send that book to the seven
churches which are in Asia.
Those are Greek speaking places.
When the Bible says Asia there, it's referring to what we know as Asia Minor or the modern
day country of Turkey.
All of those cities, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea,
you could go to modern day Turkey today and you could visit those seven churches.
That's where they're all located.
And that was a Greek speaking place until the Muslims came and so forth, the Ottoman
Empire and on and on.
But there is still a considerable Greek population.
I believe 20% of those living in Turkey today are still Greek people.
So that shows you right there.
If the book of Revelation is sent to a Greek speaking audience, virtually all of the epistles
are written to a Greek speaking audience except for the epistle to the Hebrews.
You know, you could argue, well this is written to Jews, but here's the thing.
Even the Hebrews at that time, first century AD, were speaking Greek.
They were speaking Greek, if not as a first language, as a second language.
Most Jews at the time of Christ spoke Aramaic as their first language, not even Hebrew.
Hebrew was already passing away as a living, breathing first language that people were
born speaking.
They had gone to Aramaic and Greek as their main languages of communication.
You say, well how do you know that?
Well, when Jesus is talking in the gospels, every once in a while it tells you exactly
what he said, the exact word he said.
Aramaic words, he'll say, for example, you know, Ephathah, which is being interpreted,
you know, be opened, or he'll say, Talitha kumai, which being interpreted is, you know,
damsel I say unto thee arise.
So a lot of times it gives us his exact word in that original language and then it interprets
us for us and those words are Aramaic words.
That shows that Jesus is speaking Aramaic.
That's how we know that.
So they say, whoa, but you know, Matthew, maybe Matthew was written in Hebrew.
Now here's the thing about this.
There are 5,900 or so Greek manuscripts of the New Testament that are in existence that
are handwritten ancient manuscripts.
Guess how many handwritten ancient Hebrew manuscripts there are of the New Testament?
Zero.
But I still think it was written in Hebrew, is what these Hebrew roots people say.
It doesn't make any sense, does it?
Everything points toward it being Greek.
This is just a false Judaizing doctrine to try to get people out of Christianity and
back to Judaism or into like a hybrid Judeo-Christian type of a thing.
It is a fraud.
It is a scam.
This book right here doesn't say Yeshua, it says Jesus.
Now people would say, well, but what if Matthew was?
But here's the thing.
Okay, let's just pretend that your fairy tale is true, that a few of the books are written
in Hebrew, like the epistle to the Hebrews or the book of Matthew or whatever.
Let's just pretend.
Okay, what about the books that we know for sure are written in Greek, which is more than
half the New Testament?
They all say Jesus.
So how can that not be the real name?
That is the real name.
And there's no salvation in any other.
There's none other name under heaven given among men whereby we must be saved.
And when we talk about that verse, that there's none other name under heaven given among men
whereby we must be saved, that verse is found in Acts 4.12.
The book of Acts we know to be written in Greek.
It's written to a man by the name of Theophilus, which is a Greek name.
And not only that, but at the beginning of Luke, there are four verses, and if you would
flip over to Luke, and we're going to start talking about the gospels, who the authors
of the four gospels are.
Who are Matthew, Mark, Luke, and John?
We're going to talk about that next.
But flip over to the book of Luke quickly, and I want to show you this little intro to
the book of Luke.
There's a little intro in verses 1 through 4 to the book of Luke that stands out from
the rest of the book.
It says, For as much as many have taken a hand to set forth an order, a declaration
of those things which are most assuredly believed among us, even as they delivered them unto
us, which from the beginning were eyewitnesses and ministers of the word, it seemed good
to me also, having had perfect understanding of all things from the very beginning, to
write unto thee an order most excellent Theophilus, that thou mightest know the certainty of those
things wherein thou hast been instructed.
Now you might notice that those first four verses are written in a pretty fancy style,
aren't they?
I mean, when we write a letter to a friend, we normally wouldn't call him, you know, most
excellent Theophilus.
It's written in a very fancy style in the beginning.
And in fact, when you read this in the Greek New Testament, the first four verses are written
in a classical Greek style, the fancy, educated, scholarly, classical language.
Whereas the rest of the New Testament is all written in what's known as Koine Greek or
Common Greek, meaning the language of the common man, what your average person spoke.
So again, this is clearly a Greek document that's written to a Greek guy named Theophilus
and acts as a continuation of this because Acts 1-1 says, the former treatise, have I
made unto thee, O excellent Theophilus.
You know, he picks up where he left off in Acts.
It acts as the sequel to Luke and it's also addressed to Theophilus, who is clearly not
Jewish.
He is clearly a Greek.
But people will tell all kinds of lies, oh, virtually all the early Christians were Jews.
But in the book of Acts, it's the Gentiles who keep getting saved.
You know, the Jews get saved in the early chapters, but then the Jews keep resisting
the truth and it's more and more Gentiles that are getting saved.
That's why when they go to pick deacons, all seven deacons were Greek and they were there
specifically to serve the Greek part of the congregation because it was the Greek part
of the congregation that was complaining, okay?
So all that to say this, in Christ there is neither Jew nor Gentile.
There is neither bond nor free.
It doesn't matter whether we're Jew or Gentile, but what does matter is that the New Testament
is written in Greek and the reason that that matters is because this King James Bible is
translated from a Greek New Testament.
So if this is wrong, then that would make this wrong.
And if this is right, that makes this right.
That's why that's such a key doctrine, very important, because this is what we base everything
we believe on, you know, the New Testament in English that we read, that got us saved.
I mean anybody who's here that's saved, you got saved because you heard the Word preached
out of this book right here, the Word of God in English in your native tongue, unless of
course you're from some other part of the world.
You might have heard it in Spanish or some other language, but I'm speaking primarily
to Americans here tonight.
So let's talk about the authors here.
Who were these men?
Matthew, Mark, Luke, and John.
Well Matthew, we don't know a whole lot about him except we know that Matthew was one of
the twelve disciples.
And the one thing that it tells us about Matthew is that when, and if you would flip over to
Matthew chapter 9, you could see this for yourself.
One thing we know about him is that he was a publican.
He was a tax collector.
So he was a man of humble beginnings.
He was a man that was despised of the people around him in those days.
It says in verse number 9 of chapter 9 in the book of Matthew, and as Jesus passed forth
from thence, he saw a man named Matthew sitting at the receipt of custom.
So he's receiving taxes.
He's receiving custom.
And he saith unto him, follow me, and he arose and followed him.
You say, what does custom mean?
Well think about it.
You go to the airport and you come from another country, you go through what?
Customs.
And what is that about?
Importing goods.
And why is that?
Because many times you have to pay taxes on that which you are importing.
That is what he means by the receipt of custom.
So Matthew is one of the twelve disciples.
Now John, who wrote the Gospel of John, is also one of the twelve disciples.
Throughout the book of John, and if you would flip over to John chapter 21, throughout the
book of John, he refers to himself as the other disciple, that other disciple, or another
disciple.
And toward the end of the book he refers to himself as the disciple whom Jesus loved.
So he does not refer to himself by name.
He just refers to himself as that other disciple, someone else.
Then at the very end, he reveals his identity to the reader after 21 chapters of stories
that include himself, he reveals himself to the reader.
Beginning in verse number, let me find my place here.
Verse 20, the Bible says, then Peter, turning about, seeth the disciple whom Jesus loved,
that's one of those references we were talking about, following, which also leaned on his
breast at supper and said, Lord, which is he that betrayeth thee?
Peter, seeing him, saith to Jesus, Lord, and what shall this man do?
Jesus saith unto him, if I will that he tarry till I come, what is that to thee?
Follow thou me.
Then went this saying abroad among the brethren, that that disciple should not die.
Yet Jesus said not unto him, he shall not die, but if I will that he tarry till I come,
what is that to thee?
So again, he just keeps referring to himself as that disciple, the disciple whom Jesus
loved.
Then in verse 24, this is the disciple which testifieth of these things and wrote these
things.
At the very end of the book, he says, hey, this unknown disciple that I keep referring
to is actually me.
I'm the author of the book.
And we know that his testimony is true and there are also many other things that Jesus
did, the which if they should be written every one, I suppose that even the world itself
could not contain the books that should be written, amen.
So here we see that it's John.
You say, well, how do you know it's John?
Because if we compare stories about that other disciple or the disciple whom Jesus loved
with the other gospels, he's named as John in those other gospels.
So that's how we know that John wrote the book of John.
Now there's this atheist theologian.
This is a Bible scholar, Bible expert, but he's an atheist.
He's anti-Bible.
He basically has a ministry of trying to destroy people's faith in God's word.
His name is Bart Ehrman.
And this guy Bart Ehrman is lifted up and exalted as being, oh, he's so smart, oh, he's
such an expert.
Look, I have listened to that guy talk and every time you listen to him talk, he makes
so many mistakes.
He doesn't know the Bible.
He mixes up kings with people that were living hundreds of years.
You know, he's talking about the Old Testament and he doesn't know Amos from Ammon.
You know, he doesn't know Josiah from Joash.
I mean, he's mixing things up.
The guy is a fool.
But amongst atheists, he's looked at as, oh, this guy really knows what he's talking about.
But of course, these are the same people who love Michio Kaku and Stephen Hawking and,
you know, these other kind of people.
So the point is, this guy Bart Ehrman, you go to Barnes and Noble in the Christian section
or the morality section or the religion section and there are a whole bunch of books by Bart
Ehrman.
I mean, this guy's books are in every bookstore in America.
And here's what he said repeatedly.
He said, we don't even know who wrote the four gospels.
We don't even know who's to say that Matthew wrote Matthew.
Who's to say?
None of them.
He said, none of the four gospels ever makes any claim to its authorship.
None of them.
Now, let me ask you this.
Is that true when we look at John 21 here?
That none of the four gospels even claims to be written by the guy that we attribute
it to.
No, because this book is clearly claiming to be written by John, isn't it?
Now you say, okay, Pastor Anderson, you know, John is written by John.
We see that.
It's clear.
But what about Matthew, Mark and Luke?
You know, Ehrman was right.
No, Ehrman wasn't right because Ehrman said that none of the gospels claims that.
Here's one that does, number one.
But number two, you say, well, how do we know that Matthew, Mark and Luke actually wrote
those books?
And here's the answer to that.
We don't really know that.
There's no evidence of that.
There's nothing in the book of Matthew that says it was written by Matthew or in Mark
that says it was written by Mark or in Luke that says it's written by Luke.
Now here's the thing with Luke, though.
In Acts, there's clear evidence that Luke's writing just because he starts using the pronoun
we.
Once Luke is traveling with Paul, we went here, we went there.
All of a sudden, it switches to that and since you can clearly connect Acts with Luke, there
you go.
So Luke and John are nailed down at that point by cross-referencing with Acts.
As far as Matthew and Mark being written by them, that's what has been passed down
to us.
That's what has been received by us and we just accept it by faith that Matthew wrote
the book of Matthew and Mark wrote the book of Mark.
Frankly, I don't think it's really that important who wrote them because of the fact that it's
inspired by God.
No human being could write these books.
And there have been some cheap imitations out there, the Gospel of Bartholomew, the
Gospel of Thomas.
And you say, well, how do you know that these books are not legitimate?
Well, I read them for a few seconds and realized that they were trash.
I mean, all you have to do is open these books and start reading them and you're going to
be face-palming within seconds at just, whoa, this is junk.
How do we know that the 27 books that we have of the New Testament are the right books because
all 27 books are filled with power?
All 27 books are the greatest scriptures ever written in the history of mankind.
I mean, when you read 1 Corinthians 13, you know it's scripture.
When you read the book of James, you know it's scripture.
When you read Jude, when you read Revelation, there's power on every page.
That's how we know.
So here's the thing.
Who exactly Mark was is not really the most important issue because we know that the book
of Mark is an amazing book, powerful book, perfect book.
That's how we know it's scripture.
But let's talk about the mark of the Bible.
So we know who Matthew and John are, don't we?
Matthew and John are two of the original 12 disciples, which it makes perfect sense that
they would write the story of the Gospel because they were right there with Jesus, seeing things
firsthand.
They were at the baptism of John the Baptist.
They were following Jesus.
They went through the whole process with him, so that makes perfect sense.
But what about Mark and Luke?
Well, let's look at all the scriptures in the Bible that mention Mark.
Go if you would to Acts chapter 12.
We're going to look at the scriptures that mention Mark just to understand who Mark is,
the author of the book of Mark, the presumed author of the book of Mark, which I believe
that he's the author of the book of Mark because I believe that God has provided this book
for us today in 2016.
I believe that he has preserved it and passed it down unto us.
I believe that God has delivered it to us in the form that it's in right now, and so
I believe that Matthew, Mark, Luke, and John are the titles of these books.
But let's look at who Mark is biblically.
The Bible says, and we're going to look at every verse in the Bible that mentions Mark.
Look if you would at Acts chapter 12, verse 12.
And when he had considered the thing, he came to the house of Mary, the mother of John,
whose surname was Mark.
Now, surname just means last name.
My surname is Anderson, okay?
So his name was John Mark.
So it says, they came to the house of Mary, the mother of John, whose surname was Mark,
where many were gathered together praying.
Jump down to verse 25.
And Barnabas and Saul, and Saul is who?
Paul.
He's going to be renamed Paul shortly after this.
And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry and
took with them John, whose surname was Mark.
Now go to chapter 15.
So in chapter 12, we find that John Mark is a guy whose mother's name is Mary and he is
someone who traveled with Paul and Barnabas on their missionary journeys.
Go to chapter 15, verse 36, and some days after, Paul said unto Barnabas, let us go
again and visit our brethren in every city where we preach the word of the Lord and see
how they do.
And Barnabas determined to take with them John, whose surname was Mark.
But Paul thought not good to take him with them, who departed from them from Pamphylia
and went not with them to the work.
And the contention was so sharp between them that they departed asunder one from the other.
And so Barnabas took Mark and sailed unto Cyprus, and Paul chose Silas and departed,
being recommended by the brethren unto the grace of God.
And he went through Syria and Cilicia, confirming the churches.
And if you would flip over to Colossians.
So what we see here is that this guy, John Mark, is traveling with Paul and Barnabas
on their missionary journeys.
On the first journey that he goes with them, he bails at some point.
For whatever reason, he gets homesick, he gets burned out, he gets worn out.
But for some reason, he bails.
So when they go to take the next journey, Barnabas is determined to bring him along.
But Paul says, I don't want to bring him because he's a quitter, you know, he bailed on us.
We need somebody who we can rely on.
And they had a very sharp contention.
I mean, they're human beings, Paul and Barnabas, they got angry, they're mad.
You know, Barnabas is defending Mark, Paul is saying, I don't want to bring him.
So it's such a sharp contention that this great team of Paul and Barnabas is broken
up.
And we end up having Paul and Silas go one way, and then Barnabas and Mark go the other
way.
Now, I believe that the Lord probably could have allowed this contention to happen simply
just to double the efforts.
You know, maybe Paul and Barnabas were better off going two different directions, get twice
as much work done, take some new silent partners, and you know, go out and do the soul winning
and the confirmation that God called them to do.
So they go their separate ways, and that's the last we hear of Mark.
Now let's look at some mentions of him later on in the epistles.
Colossians chapter 4 verse 10 says, Aristarchus, my fellow prisoner, saluteth you, and Marcus,
sister's son to Barnabas, touching whom ye receive commandments, if he come unto you,
receive him.
So here we see that Marcus is with Paul when he's writing Colossians because he says, hey,
I'm sending you greetings from Marcus.
And it tells us something about Marcus, that he is sister's son to Barnabas.
Now what do we call a sister, what's your sister's son called?
Your nephew.
So doesn't it make sense now why Barnabas was so serious about defending Mark?
Because he's family.
So because Mark is Barnabas' nephew, that's why he's so vehemently saying, we've got to
bring this kid, you know, we're bringing him.
And I say, kid, I'm sure he was a grown man, I'm just kidding.
You know, we've got to bring him.
So that fits in that this is the same guy that we're talking about.
And the fact that he is, you know, talking about the fact that he might go see them and
they should receive him when he comes, okay?
Now flip over to 2 Timothy 4, just a few pages to write in your Bible, 2 Timothy 4 and verse
11.
You know, this verse is encouraging because the last time we saw Mark in Acts, it was
a little bit of a negative mention.
Apparently Paul had negative feelings toward Mark.
But here we see in 2 Timothy chapter 4, which is, by the way, the last book that the Apostle
Paul wrote chronologically.
How do we know that?
Because in 2 Timothy 4, he talks about the fact that he's about to die, that he's reached
the end of his life, that he's finished his course.
So at the very end of his life, here's what he says in verse 11, only Luke is with me.
And Luke is that author of Luke and author of Acts.
He says, take Mark and bring him with thee, for he is profitable to me for the ministry.
So we see here that Paul has forgiven Mark for bailing on him.
And now he says, bring him to me, he's profitable to me for the ministry.
And this is an interesting verse also because Mark and Luke are mentioned in the same verse
here.
Now, if you would go to Philemon quickly, we'll just quickly touch down in Philemon
and then we're going to go to 1 Peter chapter 5, the final mention.
Philemon verse 24 says, Marcus, Aristarchus, Demas, Lucas, my fellow laborers.
So here again, Mark is just listed as one of Paul's fellow laborers and he's mentioned
in the same breath with Luke once again.
And then once we get to 1 Peter chapter number 5 verse 13, this is of course Peter writing
this epistle and here's what Peter says in 1 Peter 5, 13, the church that is at Babylon
elected together with you, saluteth you, and so doth Marcus my son.
So whether he's referring to Marcus here as being his literal son, you know, that Mark
was the son of Peter, which makes sense because we know that Peter was married and had children,
you know, whether it's his literal son or whether it's more like his son in the faith
like Timothy and Titus where Paul's son is the faith.
But it doesn't say son in the faith, you know, it says my son.
So it's very likely that he could have been the son of Peter.
Now he says the church at Babylon, you know, you say is that the literal Babylon?
Probably not the literal Babylon.
Probably being written from Rome, which was the new Babylon, you know, and of course,
you know, I've talked about in other sermons how that torch was passed from Babylon to
Persia to Greece to Rome and so it's likely that this is being written from Rome.
Could it be written from the literal Babylon?
It is possible, but unlikely.
So again, that's nothing to do with the sermon.
So right here we see that Mark in all these mentions is someone who is serving God very
closely with Paul, very closely with Luke and these other men.
Now flip over to Luke chapter 1 again where we were a little bit ago and then I'll quickly
get off the gospels because I want to get into the epistles.
Now you say, well how in the world, and this is what people have brought up, how in the
world does this guy Mark, how does he know about the life of Christ?
You know, he's not one of the 12 disciples and I've heard of people that said, and this
is again coming out of the Hebrew roots movement usually, saying, well the Gospel of Matthew
and the Gospel of John are legitimate, but Mark and Luke, you know, who are these guys?
They weren't there, but here's the thing, I believe that they were there during the
life of Christ and here's why I believe that they were there.
Because if you look at Luke chapter 1, it says in verse 3, it seemed good to me also,
having had perfect understanding of all things from the very first.
Now just because we don't hear about Luke until the book of Acts where he's traveling
around with Paul, does that mean that he wasn't one of the many people baptized by
John the Baptist?
Does that mean that he wasn't one of the 120 people in that early church?
Of course not.
And Luke here is clearly claiming to have had perfect understanding of all things from
the very first, meaning that he was there at the beginning of the story at the baptism
of John and that makes perfect sense because flip over to Acts chapter 1.
It's clear that Luke was baptized by John.
It's clear that he was there throughout the ministry of Christ.
Was he one of the 12?
No, but he was still part of that ministry.
You know Jesus had more than 12 people following him?
Jesus had great multitudes following him and in fact, Jesus didn't just have 12 apostles,
he ordained 70 other apostles also.
First he sent out 12 apostles and those were the 12 that were with him at the Last Supper
and those were the closest 12.
But it says he ordained 70 other also, he gave them power, he sent them out to do the
exact job and they were apostles also.
The Bible calls Barnabas an apostle.
Was he one of the 12?
No.
So a lot of times people just think of Paul as being, you know, well it's the apostle
Paul and then it's the 12.
No, there were many apostles, there were 70 plus 12, that's 82, at least 82 apostles that
the Bible tells us about.
So look what it says in Acts chapter 1, when they're replacing Judas Iscariot to be one
of the 12, look what it says in verse 21, wherefore of these men which have accompanied
with us all the time that the Lord Jesus went in and out among us, beginning from the baptism
of John unto that same day that he was taken up from us, must one be ordained to be a witness
with us of his resurrection.
So the criteria for choosing an apostle to replace Judas and one that would be a witness
with them of the resurrection is, hey, we want this to be somebody who went all the
way back to the baptism of John.
And who do they pull out?
People that you've never heard of, right, Joseph who was surnamed Justice and Matthias.
Who are these people?
We don't know.
So what I'm saying is Mark and Luke, I believe, were in the same category as this guy Joseph,
as this guy Matthias, they were part of that group of people that were following John the
Baptist, following Christ, that had been specifically chosen by God, they were apostles.
Were they of the 12?
No, but they were apostles of the Lord.
So that gives you a little bit of an understanding of who wrote Matthew, Mark, Luke, John, Acts,
and then also the book of Revelation was written by the same John.
Now let's talk about the epistles.
Now you say, well, Pastor Anderson, how do we know that the epistles are really scripture?
How do we know that they're not just letters that people wrote and they're not really to
be seen as authoritative as scripture?
So look if you would at 2 Peter, chapter number 3, 2 Peter, chapter number 3.
And let me also just mention to you that the Apostle Paul said in Corinthians that if any
man among you think himself to be spiritual, let him acknowledge that the things that I
write unto you are the commandments of God, he said.
So the Apostle Paul said that the things he was writing were the commandments of God.
Not only that, but in 1 Corinthians chapter 7, when he gives his own opinion, he specifically
says, now here's what the Lord commands and then he says, here is what I believe.
He's giving his opinion.
He said, this is not from the Lord, this is just my opinion.
The rest of it is given as authoritative as coming from the Lord.
Now look at 2 Peter, chapter number 3, and look at verse 15, it says, an account that
the longsuffering of our Lord is salvation even as our beloved brother Paul also, according
to the wisdom given unto him hath written unto you, as also in all his epistles.
So we get that term, epistles, speaking in them of these things in which are some things
hard to be understood, which they that are unlearned and unstable, rest, rest means twist,
as they do also the other scriptures under their own destruction.
So notice, he refers to the epistles of Paul and he says they do the same twisting of them
as they do to the other what?
The other scriptures.
So he is calling the epistles of Paul scriptures.
Now look at verse 2 of the same chapter, that ye may be mindful of the words which were
spoken before by the holy prophets and of the commandment of us, the apostles of the
Lord and Savior.
So notice the apostles are put in the same category as the prophets.
So just as much as Isaiah, Jeremiah, and Ezekiel are scripture, and Jesus quoted them as scripture,
the words of Peter and Paul and John are also scripture because they are apostles writing
scripture, just like the Old Testament prophets wrote scripture.
Look at Ephesians chapter number 2, Ephesians chapter number 2, and it's also important
to note that it's Peter who is validating Paul's epistles as scripture.
So this makes absolutely no sense for the Hebrew roots crowd that would say, oh, Paul
and Mark and Luke are a fraud.
You know, we only follow the original disciples, you know, Peter, James, and John.
Well wait a minute, Peter says Paul's writings are scripture.
So if you're going to throw out Paul, you'd have to throw out Peter.
Doesn't make any sense.
Look if you would at Ephesians chapter 2, it says in verse 19, Now therefore ye are
no more strangers and foreigners, but fellow citizens with the saints and of the household
of God, and are built upon the foundation of the apostles and prophets, Jesus Christ
himself being the chief cornerstone.
So notice, the apostles and the prophets are the foundation.
What is that?
That's the Old Testament and the New Testament.
God who at sundry times in diverse manners spake in time past unto the fathers by the
prophets hath in these last days spoken unto us by his son, whom he appointed heir of all
things by whom also he made the world.
So we have the prophets and the apostles as the foundation that we are built on.
What is that?
The Old Testament and the New Testament.
Look if you would at chapter 3 of the same book, Ephesians 3, 1, For this cause I, Paul,
the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the
grace of God which is given to me, to you word, how that by revelation he made known
unto me the mystery, as I wrote afore in few words, whereby when ye read ye may understand
my knowledge in the mystery of Christ, which in other ages was not made known unto the
sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.
So notice, the Holy Spirit is giving divine inspiration and divine revelation unto the
apostles, okay?
So these apostles wrote epistles, okay, now these words are spelled differently.
Apostle A-P-O-S-T-L-E, epistle, I-P-I-S-T-L-E, but hold on, these words are related, of course.
It's not a coincidence that they sound almost exactly the same, apostle, epistle, why?
Because they both come from the same root word as our word post office, p-a-s-l, p-i-s-l,
you say what's a T doing in there?
You know, some people get really frustrated with the way we spell things in English, like
what in the world, where are these spellings coming from?
But actually the spellings in English make perfect sense.
And in fact, what you have with all these silent letters that you hate is actually clues
to what the word means.
So the spellings of words in English actually tells you a little bit about what they mean.
Because if you were to take the T out of epistle or the T out of apostle, even though it's
silent, you wouldn't really see right away that P-O-S-T root, apostle, P-O-S-T, like
posting something means to send it, like the post office, you send a letter.
So the apostle is the messenger and the epistle is the message.
The epistle is the letter that's being sent, you know, by post.
That's a way to remember what those words mean.
Now you say, okay, Pastor Anderson, you know, so I understand who wrote the four gospels,
I understand who wrote Acts, okay, the epistles of Paul, they're scripture.
That takes us from Romans all the way to Hebrews.
Now some people try to say Paul didn't write Hebrews.
I think it's clear that he did.
I think there's a lot of internal evidence that he did.
And by the way, if you get a 1611 King James Version replica, like we have in the back,
it says the epistle of Paul to the Hebrews, you know, in the King James Bible.
We say, well James, you know, who's James?
Well James is known as the brother of the Lord.
Jude is the brother of James, okay.
So those guys appear to be the half-brothers of Jesus, James and Jude.
Those are epistles toward the end.
And these are guys who did not believe on Jesus Christ while he was walking on this earth.
But after he rose from the dead, they believed on him.
And they wrote the books of James and Jude.
You say, well, you know, how can we trust these guys?
They didn't even believe in him until late in the game.
But here's the thing about these guys.
All you got to do is pick up the book of James and read it and you'll see it's an amazing book.
There's the evidence.
Say, well, what about the Book of Mormon?
It's another testament.
Pick it up and read it.
It's a piece of junk.
The proof's in the pudding, my friend.
James and Jude are two of the coolest books in the New Testament.
I mean, they're two of the most powerful books filled with great preaching, beloved books
that everyone reads and realizes this is from the Lord.
This is from God.
Why?
Because the Bible says my sheep hear my voice.
A stranger will they flee from.
They know not the voice of strangers.
Jesus's voice is known of his sheep.
And when we read the books of James and Jude, we hear the voice of the shepherd.
We hear the Koran, it's the voice of a stranger.
We read the Apocrypha, it's the voice of a stranger.
We read in the Book of Mormon or any of these, it's a voice of a stranger.
Gospel of Thomas, it's the voice of a lunatic.
Okay?
So, you know, we know that these books are not legit.
So that explains who wrote each of these books and kind of gives an understanding of who
wrote them.
But ultimately, who really wrote them?
God.
You know, it's God's Word.
The apostles were writing through the Spirit just like the prophets spake as they were
moved by the Holy Ghost.
The apostles spake as they were moved by the Holy Ghost.
But you say, okay, well, I know that the Bible promised to preserve the Old Testament because
Jesus said that one jot or one tittle would have no wise pass from the law until all was
fulfilled.
Isaiah talked about in chapter 59 verse 21 how his words will be preserved to all generations
and we have that in Psalms.
But do we have a promise like that for the New Testament?
Well, we have Jesus who said, heaven and earth shall pass away but my words shall not pass
away.
That's how we know that what we have today is still the same as when it was originally
given because it was promised three times in Matthew, Mark, and Luke, heaven and earth
shall pass away but my words shall not pass away.
And I believe it's significant that it was repeated three times because, for example,
when the dream was doubled unto Pharaoh, he said it's doubled unto Pharaoh because it's
certainly going to come to pass.
And so God emphasizes it by giving it to us three identical verses in the New Testament.
Heaven and earth shall pass away but my words shall not pass away.
So we know that it is preserved.
Go to 2 Peter chapter 1 and we'll close on this, 2 Peter chapter 1, 2 Peter chapter number
1.
And the reason that I'm preaching this tonight and the reason I preached the other two previous
messages is just to confirm you on what you believe and also that you'll know the certainty
of what you believe and also so that you will not be led astray by people who are trying
to deceive you, whether that's the so-called unbelieving side which is Bart Ehrman who
is clearly an unbeliever, of course, or the so-called believing attack from a guy like
James White who says, oh, I believe in Christ.
But inwardly he's a ravening wolf who tells you, oh, I believe the Bible is the Word of
God.
Of course, the one that you're reading is filled with mistakes and only I can tell you
what it really is and you try to ask him to present you with a perfect English Bible,
he can't do it.
He'll tell you, oh, you've got to go back to the original language which I happen to
be able to do for you.
Look, do you really think that God expects us to learn foreign languages in order to
just walk with him or in order to be an effective preacher or pastor or to be an effective mother
or father or soul winner?
No.
God wants the Word to be translated into all tongues.
He doesn't expect us to all learn Greek or all learn Hebrew.
And look, if he really wanted us to learn the original language, he could have made
it easy and gave us the whole thing in one language, but instead he did it in Hebrew
and Greek and then he'd throw in some Aramaic into the bargain just to make these guys really
have to work if they want to try to read it in the original language.
The point is that these people like James White, they're liars.
They want to destroy your faith in the Word of God.
They don't believe in the preservation.
So what they'll try to say is, well, we've got to dig up something older.
What we have is close but no cigar.
So we're going to go dig up something older.
But here's what I'm saying is that if God preserved it, we don't have to dig it up.
We already have it.
And if they dug up something in the late 1800s that said something different than what was
passed down, that tells me that what they dug up was a fraud.
And if they dug up something in the 20th century that was different, it's a fraud.
Why?
Because we know that that which we have received is correct because of God's promise to preserve
his Word unto us.
Plus, let's look at the fruit of this book right here.
This book in my hand has been translated, this text, this Greek text or one almost identical
to it, in the King James Version, identical to it, okay, was translated into Spanish,
translated into all these other languages at the time.
It's been translated into French, German, you know, and it has borne fruit all over
the world.
Look at the last 400 years of human history and tell me which language has probably been
used to preach the Gospel to more people than any other language.
What language is that?
English.
I mean, all these tribes in Africa where they translated the Bible directly from English
into the language of that tribe.
People who didn't even know Greek and Hebrew.
Now obviously, ideally, you translate directly from the Greek and the Hebrew into a language
with 54 trained scholars.
You know, yeah, that sounds great.
But when you're just a missionary in Africa and you're just trying to get the Gospel to
people and you're being a pioneer, you know, what do you do?
You grab a King James, you learn the click language or whatever, you know, I don't know.
You know what I mean.
You learn whatever weird language that they speak and you translate the thing and you
get people saved and you win souls.
Look, this book has been used to win more souls than any book in the history of mankind
and I'm holding an English King James Bible.
This book has been used to win more souls than this book.
Now that's not to be down on this book because this book wouldn't be possible without this
book.
This is just a translation of this book.
But this book is the book that has been used to send more missionaries, to see more people
saved.
And by the way, I'm saved.
Who's saved as a result of this book?
This was the book that got you saved.
Right.
Well, that's why we have such faith in this book.
People like James White don't seem to understand that.
So they want to go digging and digging and digging and find something older and better.
You can't get any better than this.
And so he digs up something older than better and then they translate a new translation.
And then not only that, but they translate it like in such a way that where it's ugly.
You know, like King James is such beautiful prose and beautiful language, whereas these
new versions sound like they came out of Google Translate or something.
It just sounds like they just threw it into Google Translate and I mean it's so wooden.
It sounds so just robotic and weird.
It's just like, I'm just thinking to myself, these guys who did this must have just been
total dweebs.
You know, they must just be the biggest nerdy, geeky, dorky, dweeby types that just, and
look, there are people like that.
Now here's the thing.
The great thing about the King James Bible is that it's translated, you know, around
the time of the Renaissance.
And who's ever heard what it means to be a Renaissance man?
What does it mean to be a Renaissance man?
Somebody tell me.
Yeah, it's somebody who does a variety of things.
They're not just specialized in just one thing, but they actually do a variety of things.
They're skilled in working with their hands, they're a scholar, they're an athlete, they
are into science, they know history, they know math.
This is known as a Renaissance man.
Why?
Because people of that time period, many of the scholars and authors and people of that
time period, philosophers, were known as people who knew about a broad scope of subjects.
So in order to be a great Bible translator, you know, you can't just be some pencil-neck
dweeb that sits in some cemetery or seminary all day in some ivory tower somewhere, you
know, just studying all your, you know, great participles on, you know, and just, and then
produce this total crap from a literary standpoint because you're not an artist.
And you know what?
God used people in the Bible to create the temple and to create the tabernacle who he
specifically endued with artistic skill through the power of the Holy Spirit.
Read the Bible.
God gave him skill to make cunning works of art so that the temple would be a beautiful
place, that the tabernacle would be a beautiful place, so that things that were created for
God's house would look good.
Now here's the thing.
The man who gave us the King James Bible, the 54 scholars that were used, not only were
they very intelligent linguists, but they were also men who were skilled in the art
of language and writing.
And so they were able to give us something beautiful.
And look, I have read many secular books about the English language that have nothing to
do with religion, nothing to do with spiritual things, and they said new versions are junk
and that the King James is a great work of art.
I mean, I could show you books just about English where they said, and they compared,
they compared passages.
These are written by unbelieving authors, just worldly people who are just analyzing
English.
They said, here's a passage from the King James.
Here's a passage from the NIV.
Doesn't that just sound like garbage?
They're not even saved.
They're just like, what are these, look, you pick up the NIV and start reading it.
You know that that's true.
It's just not even skillful.
It's poor workmanship.
I mean, I've actually worked as a professional translator before, and if you sent in that
kind of work, it would be sent back to you as no.
This doesn't sound natural.
This doesn't sound like it's in that native language.
I mean, when you read the Bible, and you know, people like James White and that Bible-correcting
crowd, they make fun of fundamental Baptists, or they make fun of Christians in America
for thinking that Jesus spoke English.
Now, yeah, okay, it's silly to think that Jesus spoke English, right?
Because he's not exactly in England, you know, and that language didn't even exist.
You know, our modern English didn't exist at the time of Christ.
But you know what I think when I hear about small children or maybe unlearned people thinking
that Jesus spoke English and that, you know, the Bible was originally written in English.
You know what that tells me?
That this is one awesome translation, because you know how you can tell a good translation?
When you think, wow, that's the original.
The fact that people are mixing this up for the original just goes to show you how great
it is.
Because have you ever looked at something and you're like, this is a translation?
You know, like I remember I opened up some medicine and it said, pregnancy forbidden.
Pregnancy forbidden.
Now, you're looking at that and you're saying, okay, this is a bad translation.
You know, what they're trying to say is, don't take this when you're pregnant.
But it sounds like they're forbidding you to even be pregnant, you know, pregnancy forbidden.
And you know how when you buy something at Ikea and you start reading the instructions
and you're like, this wasn't written in English.
But here's the thing, if it was a really good translation, there'd be no way to tell whether
it was originally written in English, because the translation is so good.
That's how the King James Bible is.
What an amazing gift that God has given to us as English speaking people.
I'm so glad that I was born in an English speaking country so I could have this beautiful,
accurate, complete translation of the Word of God in my language.
I'm sick of people trying to cast doubt on it and I'm sick of them coming at me with
this excrement that they pass off as, you know, newer and better.
Because it really just gives the Bible a bad name.
Because then people hear it and they're like, whoa, that sounds stupid.
Because whenever you hear something that sounds stupid, they're never quoting the King James.
It's always the NIV or the New American Standard or whatever.
So I want to confirm you tonight.
I want to strengthen your faith and I want you to be inspired to read this book.
And I want you to read therein all the days of your life.
And that's why I'm preaching these sermons, to try to lift up the Word of God and exalt
the Word of God and to try to confirm you in your faith.
Because I'll tell you this right now and I'll close on this thought.
When I realized that what I had in my hand in the English King James version of the Bible
was the Word of God, totally accurate, totally preserved, word for word, without error, I
was much more interested in reading it than before I believed that.
Because when I was a child and a teenager, I wasn't taught that.
When I was a child and a teenager, my impression was, well, this is a translation of and it's
close enough.
That's kind of what I grew up thinking, like, well, you know, it's a translation of the
Greek and Hebrew, but it's not like exactly what he said.
But it's pretty much what he said though, you know, all the doctrines there.
But I remember it was an epiphany for me when I realized, like, wow, this is exactly what
God said.
And that made me read it like I'd never read it before.
And I hope that through the course of these sermons, you've come to that point where you
realize, yes, this is God's Word.
This is divinely inspired.
It's preserved.
It's been passed down unto us.
We know where it came from.
We know why it's God's Word.
And it testifies of itself that it's the Word of God through its own power.
Let's bow our heads and have a word of prayer.
Father, we thank you so much for both the Old and the New Testament, Lord.
I pray that we would stand firm on these foundations, Lord, the foundations of the prophets and
the apostles, help us to read therein all the days of our life, and help us not to go
with the shifting sands of this world of, hey, we dug up a new manuscript.
Lord, help us to just stick with the old, the tried and the true, the traditional text
of the Bible that has been passed down unto us that has borne fruit for centuries, Lord.
And please just help every single person who's here to read this book, Lord, like they've
never read it before.
In Jesus' name we pray.
Amen.