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Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded… Humble yourselves in the sight of the Lord, and he shall lift you up. (James 4:7,8,10)

In these past few weeks, I have been thinking about the relationship between the trials we experience and the righteousness of our lifestyles. The psalmist asked God to try his heart to see if there was wickedness in it, and if found to lead him from it and into the ways of everlasting life. These thoughts lead me to the epistle of James, one of the most practical treatises on Christian living found in scripture.

James has answers to common problems that plague Christians. He addresses issues such as persecution, poverty, sorrows, and pain. He says in the first chapter, “Count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.” He speaks of the equality of the saints in chapter two by telling us we should not unduly favor the rich over the poor which is an example of how prone we are to bad judgment. Chapter three is about a foul mouth, and in this culture, it is obvious evil speech is pervasive.

         Chapter four is no different as James addresses the most fundamental of all Christian problems; that is, we are in a constant battle with Satan as he tempts us to deny our faith by living in the sins of our old nature. All sin is the result of temptation, and the yielding to temptation exemplifies our forgetfulness to consider the purpose of our salvation. Christ saved us for a life of holiness and righteousness which results in unceasing dedication to His will for our lives. Living in the will of God is to live by His commandments which enable us to reach ultimate fulfillment of our purpose. Our salvation is for God’s glory. Paul says, “Therefore glorify God in your body, and in your spirit, which are God’s.”

         Since temptation is a daily ongoing problem, we must learn what to do when tempted. James provides a practical outline that if followed brings guaranteed success. The Bible does not tell us to try things to see if they work; it commands us to do them because they will work. The first step in overcoming temptation is to submit to God. Put yourself in God’s hands and be pliable enough to listen and act according to His words.

Sin is the transgression of God’s law (1 John 3:4), so it makes sense that if you obey God’s commandments you will not surrender to sin’s temptations. When James says to submit to God and to resist the devil, he is speaking in military terms, but he is not speaking of hand-to-hand combat. He means to focus your attention on what God as commander has commanded, and then letting God’s word energize your mind to combat temptation. The Word is the sword of the Spirit and if you want to defeat Satan you must wield the sword.

         The example set for this kind of combat is the Lord’s own temptation in the wilderness. In each temptation, Jesus recalled words of scripture and replied to Satan “it is written.” The scriptures were His source of strength. The Psalmist said, “Thy word have I hid in mine heart, that I might not sin against thee” (Psa. 119:11).

         Secondly, James says “draw nigh to God.” Isaiah says that sin separates us from God. The way to get close to God is to repent of our sins. We do this by going to God in prayer and asking for His forgiveness. He is always faithful and acts justly in the forgiveness of our sins and promises to cleanse us of unrighteousness. James expressed this by “Cleanse your hands, ye sinners, and purify your hearts…” How do we do this? None of us can cleanse our own hearts; only God can. However, we can take the action which will lead to its accomplishment. You must “humble yourself in the sight of the Lord,” and then the promise follows: “and he shall lift you up.”

         David knew there were actions he must take when God searched him and found sin. James provides the outline for walking in the ways of life everlasting.

Pastor V. Mark Smith

Psalms 81:10-16

         Recently I someone asked a question about Matthew 23:37 in which Jesus said, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” This question concerned the ability of man to decide to believe in Christ. Is salvation a matter of the will in making a pure rational decision of the mind, or is man incapable of choosing Christ because of the depravity of his will? Still another way of asking is, “Was the will of man debilitated by the fall to the extent he is spiritually incapacitated?” These questions are important because they address the ordo salutis (order of salvation).

         This is an interesting query that would take quite a bit of time to explore fully. There is an interesting parallel to Jesus’ words in Psalm 81. The parallelism helps to explain what Jesus meant. His lament over Jerusalem is identical in thought to God’s plea for Israel in verses 10-16: “I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. But my people would not hearken to my voice; and Israel would none of me. So I gave them up unto their own hearts’ lust: and they walked in their own counsels. Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.”

         Notice the parallels: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee.” This corresponds to “Oh that my people had hearkened unto me, and Israel had walked in my ways!” How did God speak to Israel? He spoke through the same prophets that Jesus said they killed. Jesus said, “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings.” This speaks of His power of protection which is echoed by God’s words: ”I should soon have subdued their enemies, and turned my hand against their adversaries.”

         The response of Israel in both cases was “They would not.” It is clear in the Old Testament that God is speaking of the temporal blessings Israel would have enjoyed in the establishment of her kingdom as the dominant government in the world. He would have filled His people with everything they needed (v. 10), but Israel would not listen (v. 11). In the context of Matthew 23, Jesus speaks the same. The result of Israel’s rejection, specifically the rejection of the religious rulers, was the destruction of Jerusalem and the loss of any significant role for Israel until the Second Advent. Christ did not begin His earthly kingdom during the First Advent because Israel rejected their Messiah King.

         The importance of this interpretation of scripture is to show the will of man in salvation is not under consideration in this passage. It is critical to keep scripture in context rather than wresting it from its context to support mistaken doctrines. It is far better to examine scriptures that are without doubt dealing with the question at hand. For example John 1:13:  “Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” Does anyone have an issue interpreting this to be a salvation verse? Another is John 5:40:  “And ye will not come to me, that ye might have life.” Is salvation a matter of the will? Most certainly, and nothing is clearer than “Ye will not come to me.” How can this verse be cast positively to argue that man’s will enables him to come when Jesus said you will not come?

         There is neither time nor space to explore this question in depth. A little reading in John chapter 6 would certainly further our understanding of the matter. It is wise for every Bible student to be sure to keep scripture in context lest you run afoul of its plain declarations.

Pastor V. Mark Smith

During my long absence this past summer, it was natural for me to think about the faithfulness of our Berean members. As God’s chosen people, fellowship in the gospel church is our highest priority. It is in the church that we receive instruction in God’s word and learn what we should do to honor and glorify Him. In the New Testament, the apostles were busy about the business of winning souls to Christ and then teaching the new disciples to band together in local assemblies. These assemblies are the same as what we call churches. Thomas Paul Simmons wrote in his systematic theology, “When one is saved, the next consideration that should claim his attention is the church. Gratitude to God for salvation should make him as conscientious about church affiliation as about matters pertaining to salvation.” This is an accurate assessment of the value placed upon church membership by the apostles in two ways. As Simmons states, there should be conscientiousness about affiliation. His primary meaning is that each Christian should carefully choose a church that is faithful to New Testament doctrine. To this we would add, a Christian should be conscientious about becoming a church member at all! Neither the apostles nor Simmons would imagine a Christian not being a part of a church.

In the Great Commission, Christ told the apostles to preach the gospel, to make disciples, to baptize them, and teach them to observe the commandments of Christ. Thus, we emphasize again a great reason to become a part of the Lord’s church. The church is the place for the teaching of God’s word. Paul explained in Ephesians that God put pastors and teachers in the church for the purpose of building the faith and knowledge of His people. Contrary to the thinking of many, the church is not primarily a place for evangelism. Teaching those who have already received Christ is our primary mandate. Since God has predestined our conformity to the image of Christ, He has given His church as a place for us to receive instruction that we might come “unto the measure of the stature of the fulness of Christ” (Eph. 4:13).

Additionally, I would like to point out the fellowship of the church. The church is a place for Christians to come together to encourage one another. Hebrews says, “Not forsaking the assembling of yourselves together, as the manner of some is; but exhorting one another…” (10:25). Church membership identifies you with other Christians and is acceptance of the responsibilities of your faith. Church membership is commitment to the cause of Christ and accepting the personal responsibility of conducting the commission that Christ gave to His disciples. Our Lord gave the Great Commission to the apostles as they constituted His first church. He commissioned them as a church for the perpetual work of evangelism. It is your responsibility as a child of God to assist in obeying the commission through the work of the church.

Instructions for the church fill the New Testament. Paul wrote nine of his epistles specifically for local congregations. He wrote three for instructions to pastors and deacons and for church order. The Revelation written by John begins with a message for seven local churches. Acts is the history of the growth of the church in the first century. These books along with the gospels and the general epistles center on the church. We cannot escape the reality that the local church is the plan and purpose for God’s people today. I encourage you to be thankful for your true Bible believing church and serve God faithfully by committing yourself to its ministry. Be conscientious about your choice of affiliation. Be sure your choice is a church that is committed to sound doctrine. I can think of none better than Berean Baptist Church! Help us as we minister to this community and send the gospel around the world.

Pastor V. Mark Smith

I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. But in mine adversity they rejoiced, and gathered themselves together… (Psalms 35:14-15a) 

         If I were to give a name to the 35^th Psalm, I would call it the psalm of the ungrateful. The title would not be given because David was ungrateful, for the psalms are replete with his praises and thanksgiving for the Lord’s wonderful works. Rather, I would look at the underlying issues depicted in the psalm. This is David’s plea for God to turn back his adversaries whom he once befriended but were ungrateful for his friendship. They were people he honestly cared for and prayed for, yet they turned on him and spread lies about him. I hardly think a more loyal and trustworthy friend than David could be found, but though receiving benefits from him they did not value his friendship.

         I think you can see in this assessment a striking parallel to the ungratefulness of the Jewish people that turned their backs on the Lord Jesus Christ. Jesus stated clearly that He came to save them. He demonstrated boundless love and compassion by expending Himself to the state of exhaustion as day after day He healed the helpless multitude. What was His reward? “They rewarded me evil for good to the spoiling of my soul” (v. 12).

         With all the helping and healing, it was very difficult, in fact impossible, to find fault in Jesus. This was exceedingly frustrating for His enemies because when seeking charges against Him they could never find any legitimate accusations. What did they do? Just as David was lied against when they said he was against Saul, so Jesus was lied against when they said He was against God and the government. The psalm says: “False witnesses did rise up; they laid to my charge things that I knew not” (v. 11).

         At the time Jesus was taken to the cross, there were plenty in Israel that had been helped by Him. There were so many they could have easily overcome the mob that was against Him. But where were they? Were they thankful? We would scarcely believe they would come to His aid when His own disciples forsook Him and fled. Despite the constant rejection of Him by Israel’s leaders, Jesus still uttered words of compassion. He truly desired even His bitter enemies to repent, and He would gather them to Him in loving forgiveness. Still there was no gratitude for His concern—only relentless attempts to murder Him.

         This psalm is a lament against such ingratitude. However, it is also a plea for true justice. Those that refuse Christ’s friendship, who live for personal gain, who care little to thank Him for their very breath—this psalm heaps upon them their righteous reward.

         We cannot help but think the same attitude prevails today. In a world that is strangely tolerant of every evil harmful to man, there is intolerance for what will do us the best. We partake of the Lord’s benefits every day, but as the old proverb goes, we bite the hand that feeds us. The psalmist says: “Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me” (v. 26). God will not tolerate ingratitude indefinitely. The second advent of Christ will not end like the first. The ungrateful will meet their demise while the righteous grateful will magnify the Lord forever. Ingratitude is a serious sin, so do not be party to it. Praise the Lord and give Him the thanks He deserves.

Pastor V. Mark Smith

Reprinted 07.14.24

         The sermons and articles of the past few weeks may leave you feeling trounced and beaten to a pulp. When we preach scriptures dealing with the natural moral condition of mankind, we will not go away from them thinking too highly of ourselves. Neither should we because the scriptures force us to see ourselves as God sees us.

         In the sermon on the Memorial Day weekend, I mentioned I had been reading from the last chapters of Job. At the close of chapter 37, Job’s “comforters” had exhausted their speeches without offering Job any relief from his misery. In God’s place, they announced their wisdom and judged and condemned Job as a vile wicked sinner. Surely, the chastisement of God was on him proved by the terrible calamities he experienced that practically ruined his life.

         After these condemning speeches, God’s voice came out of the whirlwind and His scathing words seemed to confirm the assessment of Job’s comforters. This continued from chapter 38 through chapter 41. What could Job do but say, “Wherefore I abhor myself, and repent in dust and ashes.” (Job 42:6). As Job’s comforters heard both God and him speak, they must have felt justified with an “I told you so” attitude. As if hearing God speak audibly in the wind was unexpected, hearing next what He said to these three wisemen of the East was the least expected of the entire ordeal. God said, “I am angry with you because you have not spoken what is right as did my servant Job.” Then God commanded each of them to offer a burnt sacrifice and ask Job to pray for them. After God burned their best wisdom to ashes like the sacrifices they would make; after obliterating their self-congratulations; this command to ask the one they eviscerated to pray for them was the ultimate humiliation. However, they knew the Lord and knew they must obey. Did they grumble at the requirement and act as if God was unjust to treat them this way? No, there is no recording of more speeches.

         In my sermon on the holiday weekend, this was in my mind as we discussed the Syrophonecian woman in Mark 7. She gladly accepted Jesus telling her she was a dog. I quoted Matthew Henry’s commentary on the reaction of Job’s three friends after God exonerated him and told them make their sacrifices. Henry wrote: “Peace with God is to be had only in his own way and upon his own terms, and they will never seem hard to those who know how to value the privilege, but they will be glad of it upon any terms, though ever so humbling.” Henry commented on a much different event than in Mark 7, and yet the underlying issue was the same.

         My thoughts were that we will never come to the type of faith God requires, until we accept how truly wicked we are. The suffering Christ endured on the cross reached its infinite intensity in view of the measurement of our crimes against God. It is beyond our ability to understand how far we are beneath the holiness of God. When we admit our sinfulness, it is not as if there is a light dusting of grime on our souls. A sense of the seriousness of our plight without Christ leads us to Henry’s conclusion. Anything God asks of us no matter how far we think it is beneath us is a valued privilege to do. We rejoice in God’s demand of humiliation—an accepted humiliation when the word of God describes exactly what we are.

         I do not preach to beat up on anyone. I preach the doctrines of the faith of Jesus Christ to exalt Him and never to let us think we deserve anything at God’s hand but judgment. If God grants the ability to miss the judgment of hell, are the terms too steep?

Pastor V. Mark Smith

          Today’s message concludes Mark 7, a chapter in which Mark carefully crafts a synopsis of Jesus’ teachings and demonstrations of the moral condition of all people. The summation is the 21^st through the 23rd verses: “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.” Jesus used the familiar term “heart” as the moral repository of all people. In His description was not one word of commendation for the goodness of anyone but rather the identity of a holding place for evil that may at any time erupt into the performance of immoral acts. This is one of many scriptures that signify the sinful potential of every person.

          The scripture I chose for our congregational reading is Ephesians 2 which most remember for verses 8-10. These verses tell us our salvation is by grace through faith and not by any good works we may do. Most will eagerly quote these verses without explanation of the reason they must be true. The first part of the chapter paints the dismal prospects of our moral condition. We are dead in trespasses and sins and under the control of the prince and power of the air. This power is Satan who aggravates and stirs up our evil hearts to keep us bound in its corruption. We are without desire or ability to remedy this condition. Additionally, scriptures spoken by Jesus and others say that Satan blinds us to the light of the gospel. He means Satan obscures our spiritual understanding leaving us unable to decipher the cause and the truth of Jesus’ sacrifice for our sins. This results in children who are not destined for eternal happiness but for the eternal destruction of hell.

          For the salvation of any person, a power greater than Satan must overcome the sinner’s natural blindness and affect a change of his sinful disposition. This power is not in us nor is there any ability to do better or to see beyond the darkness of the back of our eyelids. God must do this for us which is the reason Paul said grace, faith, and salvation are gifts of God. There is no merit in our work because no good works proceed from a corrupt heart. Thus, Jesus’ teaching of the heart’s terrible condition in Mark 7 concurs with Ephesians 2. With more space to fortify the argument for man’s total depravity and total inability, I could mention Jeremiah’s assessment of the deceitfulness and desperate wickedness of the heart, or I could include the scripture in Job: “Who can bring a clean thing out of an unclean? not one.” Anywhere we turn in scripture, we vainly search for anything about the good moral nature of anyone without Jesus.

          It is the gross misunderstanding of this deplorable condition that leads to a more favorable reinterpretation of the method of regenerating the totally depraved. The famous, or should I say the infamous, Robert Schuler, redefined original sin as the lack of self-esteem. His redefinition affects the meaning of “born again” which he also needed to redefine. He wrote, “To be born again means that we must change from a negative to a positive self-image—from inferiority to self-esteem, from fear to love, from doubt to trust.” As Bereans, search the scriptures carefully. Do you see Jesus speaking to anyone about changing from a negative self-image to a positive one? Jesus supplied the correct definition of our moral condition. To be born again is not to change our self-esteem. It is to esteem Christ as our righteousness and ourselves as our hopelessness. Why are we not a part of the solution? It ensures we do not boast, and God receives all the glory.

                                                  Pastor V. Mark Smith

         Have you wondered how and why I chose the subjects for bulletin articles? Often, they tie into the sermon for the day and may help explain details I do not have time for in the sermon. At other times, the subjects seem random and are nothing near to the sermon subject or any event that currently affects us. These articles are the ones I struggle with the most.

         The prompt for today’s subject was our sermon text—or should I say two words in the text caused me to think. These two words are the names of Gentile cities which defined the general area where Jesus visited in Mark 7. Both are north of Israel in present day Lebanon. They are seaports on the Mediterranean Sea which entertained visitors from all parts of the Middle Eastern world. Each were wicked cities with a sordid past in their relationship with Israel. Interestingly, sailors from almost anywhere represent some of the worst of human depravity. At least this is their reputation and not without convincing evidence. Tyre and Sidon boasted of their sea power, and this of course relied on these same notoriously wicked sailors.

         These two cities were off-limits to the proud self-righteous scribes and Pharisees and were neither an obvious choice for Jesus to visit. This reputational prejudice is clear in our sermon text today as Jesus referred to the citizens of these cities as “dogs.” This was not an uncommon moniker as the Syrophoenician woman did not bristle at Jesus’ use of it.

         What brings me to the mention of Tyre and Sidon? It is a rather obscure connection. You will recognize the name of a former resident of Sidon. Her name was Jezebel who married King Ahab of Israel during the time of Elijah. She was the daughter of the Sidonian king and in today’s terms we would call her an influencer. She influenced Ahab in the worship of the heathen god Baal, who was perhaps the most prevalently notorious god of many heathen nations. This is a strange way to describe this false god as he was truly nothing. He was a god of the imagination without power to help or hurt anyone. As Paul would later say, an idol is a dumb thing and is nothing. And yet, idol worship ruled not only all the peoples of Canaan but all the other nations as well. Israel was the loner—the standout without an image to worship.

         Returning to our thoughts of Jezebel, she claims the top post, first place among wicked women. Throughout all the history of Israel, she was infamous enough for Jesus to name her in the Revelation one thousand years after her notorious life. Anyone with only a smidgen of religious background knows the name, and many others recognize her as a historical figure and a substitute description for the character of treacherous women.

         I mention Jezebel today because of the Sidonian connection to our story and the constant reminder of how womanhood has degenerated. The idols of old were wood and stone and had no power or thoughts of any kind. The imaginations of their worshippers energized them. Make no mistake, these idols are not gone from the imagination. The middleman, so-to-speak, rationally disappeared. The stone idol is gone with false worship commandeered by self, the replacement human idol. The result is the same—the rejection of Christ and the elevation of human reasoning.

         Three thousand years ago, it was child sacrifice to appease false gods (Baal, Chemosh, Ashtoreth, et. al.). Today it is child sacrifice to appease the selfish god of inconvenience. The more things change, the more they stay the same. The need of the Syrophoenician woman is the same as women need today. What do women need? Jesus Christ and the salvation of their souls is primary. Secondly, men with more backbone who act like men.

Pastor V. Mark Smith

         This week, our study in the Gospel of Mark continues with Jesus’ answer to the scribes’ and Pharisees’ inquiry concerning His and His disciples’ habit of ignoring the opinions of the revered elders of Israel. Jesus never disobeyed any of God’s commands, but He was not averse to disobeying any and every command meant to obfuscate God’s law.

         Because of Jesus intense popularity, He posed a threat to the authority of these elders and their monopoly on the spiritual control of daily life in Galilee and Judea. It was not unusual to see violations of their customs as if every person cared what the spiritual leaders in Israel thought. Just as there is a segment of our population (a rather large one) that does not care for religion, the same types to a lesser degree lived in Israel. Matthew was such a Jew who before following Jesus cared nothing for the rules and regulations imposed by the sanctimonious religious police force. Men like Matthew were not much of a threat to the system because they had influence only with friends and a few other rogues like them. Jesus was more like a nuclear threat with His supernatural abilities and the attention of nearly everyone from the poor to Roman government officials. His wisdom in how to answer puzzling questions coupled with superior understanding of the scriptures, enabled Him to thoroughly refute and humiliate these supposed experts in Jewish law.

         The question on this occasion pertained to the custom of washing hands before eating. As I explained in an earlier message, their concern was not good sanitation habits, but rather sanctification by their perfect obedience to outward forms of religion. The Jews’ entire religious system centered on rigid self-righteousness that they believed gave them access to the inheritance of God. If this means was truly the way to reach God, His holiness is nothing higher than the level of mortal men. A god reached by self-effort is not worth the effort to make the connection. We are no better off than if we worshipped each other.

         Though this is true and clearly defies the God of scripture, still it is the default position of most people who say they are Christians. The idol artist who makes his god of wood or stone and carries his idol to wherever he needs it, is far more powerful than his creation who does not speak, hear, perceive, act, or do anything the idol’s creator can do.

         The Jews in Jesus’ time prided themselves in the rejection of heathen idols. Since the end of the divided kingdom five hundred years before the New Testament era, Israel was under foreign occupation, a consequence of their forefathers’ disobedience to the warnings of the prophets. To restore Israel to God’s favor, they long ago laid their idols aside and resumed their observance of the ceremonial laws. However, for every form resumed, there was a corresponding perversion. For example, the priests at the temple made sacrifices as the law commanded, but they also owned the sacrificial animals which they sold to the people at exorbitant prices. Having the authority to inspect and refuse any animals not sold by them, they controlled the market amassing great wealth in the process.

         Now, the purpose of our brief foray into this history comes to its conclusion. Jesus’ unraveling any of the fabricated laws of the elders had the potential of destroying the wicked schemes that made these religious charlatans rich. Thus, there is a delegation sent to Galilee to intervene before Jesus did irreparable harm. As we all know now, crucifixion was their final solution. They killed the man, but His resurrection ensured He will never cease to plague manmade religion. If this religion is yours, when you wash your hands, do not forget to wash your idol too.

Pastor V. Mark Smith

         Today’s message begins the seventh chapter of Mark and another confrontation between Jesus and the Jewish leaders from Jerusalem. In our text, Jesus was still in Galilee but apparently, He proved too much for the local scribes, Pharisees, and rabbis to contend with. Since Jesus’ popularity extended across the entire land of Israel, everyone was aware of His activities and defiance of their customs and laws. It is important for us to note Jesus never opposed God’s laws but most certainly resisted the gross misinterpretations of it by these self-righteous leaders.

As I surveyed our text, I thought of the cardinal doctrine of the Christian faith. You have heard me speak of cardinal doctrines and I may announce different doctrines as cardinal doctrines. If I settle on one, I must say in the context today, it is the doctrine of justification by faith. The battle over law and gospel between Jesus and these people was the method by which God accounts us just and free from the condemnation of the law. One of the clearest, easiest definitions that underlines the various aspects of justification is this quote from a systematic theology: “Justification is that instantaneous, everlasting, gracious, free, judicial act of God, whereby, on account of the merit of Christ’s blood and righteousness, a repentant, believing sinner is freed from the penalty of the law, restored to God’s favor, and considered as possessing the imputed righteousness of Jesus Christ; by virtue of all of which he receives adoption as a son.”

         Most would call this the Reformed perspective of justification linking it to the Protestant Reformation. The Reformation was far too late to be the source of this doctrine. This is Jesus’ doctrine, His disciples’ doctrine, Paul’s doctrine, and the doctrine of the true New Testament church. Comparing this definition to Mark 7 and this encounter with the Jews, we can see there is no room to fit the Jewish interpretation of justification. And what the Jews believed was not unique to them. It is the natural default interpretation of all other faiths contrary to the faith of Christ. To receive justification from God, requires human effort, good works, trying to be a good person, following the rules, and on it goes. For many, simply dying is enough to account oneself right with God. The fundamental difference is reliance on self-generated righteousness not the righteousness of Christ.

         Paul often contended with the same thinking of Jewish leaders after Christ called him to the ministry. There were many called Judaizers who followed him to Gentile preaching posts with attempts to destroy the faith by restoring at least some of the old Jewish traditions. Though it seemed a compromise might be possible, Paul steadfastly rejected their attempts knowing that any compromise on justification renders Christianity, the cross, and Jesus Himself null and void. He termed the Jews doctrine another gospel, a perverted gospel, an accursed gospel (Galatians 1:6-9).

         The Protestant Reformation accentuated the differences between Roman Catholic teachings of justification and the correct scriptural presentation at a time when Catholicism persecuted true believers and distorted the gospel of Christ. The same sham gospel taught by Roman Catholics in the 16^th century still goes on today. It is fraught with more compromises as Catholicism learned to embrace the heresies of all religions to make them comfortable if they would come under the umbrella of their universal church.

         The cardinal doctrine of justification is still the barrier between Christ, the Jews, Roman Catholics, and all the rest who do not accept the correct definition. If there had been a sign of Roman Catholicism in the days of Jesus, He would say to them, “Full well ye reject the commandment of God, that ye may keep your own tradition.”

Pastor V. Mark Smith

         Today, our journey through Mark brings us to more of Jesus’ healing miracles. Our scripture does not concentrate on a specific individual who received healing but rather an entire area of the Galilean region that experienced Jesus’ powerful and unique ministry. These were people who had never seen Jesus, although news of His miracles in Capernaum, Nazareth, and even from the southern region of Judea reached them bringing hope that someday He would make His way to them. The news that filtered into their area was that a man helped people in ways no one had ever seen. They heard that He asked nothing in return and that merely touching Him or Him touching them was enough to give them thorough and lasting wholeness. It did not matter the defect or disease; Jesus managed all cases. It is interesting that just the slightest touch would do. No need to hug Him, to embrace Him, or to have Him do the same, but only to touch the hem of His clothing.

         My great interest in this type of healing is not so much the New Testament form, but the Old Testament implications. The border of His garment was the target area which had special significance in God’s methods of dealing with His people. I hope our church is more familiar with this part of Jesus’ clothing because you have been with me through extended studies of the Old Testament tabernacle worship.

         God gave Israel a plan for worship when He was with Moses on Mount Sinai. We usually think of this event as the time and location for Israel’s reception of the Ten Commandments. Indeed, it was, but God included far more. He gave an entire judicial system of laws and a mandate for worshipping the Holy God which distinguished Israel from all other nations. The Ten Commandments were the foundation of moral law and built upon these commandments were laws for religious ceremonies as well as dietary laws for health and well-being. These laws sanctified Israel and set them apart from other nations. Food, clothing, health, sacrifice, and behavior—all that His people needed—God gave.

         This religious system was complicated and rich in symbolism. We spent months exploring and learning the meaning of these symbols and applying them to New Testament truths. Our text today reminds us of their clothing. Mentioning the border of Jesus’ garment is not incidental. There are several Old Testament passages to examine, one of which is the high priest’s clothing. I hope you remember the significance of the bells on the fringe of his robe that constantly rang as he performed his duties on the Day of Atonement. I do not have time and space to discuss it today, but how enlightening would it be to show Christ’s high priestly intercession through it?

         I will take you rather to Numbers 15:37-41. I feel a sermon coming on and I regret not making this thought the most important part of today’s sermon presentation. As briefly as I can explain, God commanded each Israelite to make their clothing with a ribband of blue around the fringe. The purpose was to use it as a daily reminder of God’s commandments. The false worship of Canaan’s idols would tempt them, and this clothing was to remind them of the true God they were to obey.

         There are multiple lessons to learn from this in relation to our story in Mark. I leave you with this. God built our salvation on obedience to His law. We are incapable of keeping these laws to God’s satisfaction. As Jesus was the only hope the people in Gennesaret had for healing, so our only hope of spiritual healing is the perfection of the law fulfilled in Jesus Christ. By faith, we touch His ribbon of blue and partake in the satisfaction He made to God by perfectly fulfilling God’s commandments. Through the touch of faith, Christ’s perfect obedience becomes ours and God counts us as compliant. Christ satisfied God’s justice for us. Gennesaret was helpless without the touch, and so are you.

Pastor V. Mark Smith