Tag: Bible

Understanding Justification: Faith vs. Works

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JEFF TURNER

Almost 500 years ago, Martin Luther emphasized the core message of the gospel: justification is by grace alone, through faith alone, in Christ alone. If this is true, how should we understand a passage like James 2:24, which says, “You see that a person is justified by works and not by faith alone”? It might seem like this verse is saying that works do play a role in our salvation.

However, works do not provide our salvation. Instead, they have a very important role in showing that our salvation is real. Isn’t James saying that to other people who observe our lives, we are seen as justified by our actions, not just by our faith, which is invisible. We know that before God, we are justified by grace through faith. But to the world, both believers and non-believers, they cannot see our faith. Therefore, our good deeds demonstrate that we have been justified.

This is similar to what Paul said in Ephesians: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not as a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” [Ephesians 2:8-10. Salvation is decided by faith alone, but it is shown by our obedience to God’s will.

Dr. J. Vernon McGee: Mark 5-8

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The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible. Please contact us if you feel our understanding of the terms of use are in error. Copyright information obtained from https://ttb.org/about/copyright-policy

Dr. J. Vernon McGee begins his sermon by highlighting the importance of the Gospel of Mark, which he describes as a gospel of action filled with miracles. He notes that Chapter 5 is particularly significant, featuring three outstanding miracles demonstrating the power of omnipotence: the casting out of demons from the man in Gadara, the healing of the woman with an issue of blood, and the raising of Jairus’s daughter. McGee delves into the account of the demon-possessed man, emphasizing his desperate condition of living among the tombs and possessing superhuman strength. He clarifies that the man, not the demons, worshiped Jesus, illustrating a struggle within the man’s being. The demons, upon being commanded by Jesus to leave, requested to be sent into a herd of swine, which then perished in the sea. McGee defends Jesus’s action, pointing out the Gadarines’ disregard for God’s law by engaging in pig farming. He further discusses several facts about demons, emphasizing their reality, their prevalence during Jesus’s ministry, their desire to indwell mankind, and Christ’s ultimate power over them.

Moving on, Dr. McGee discusses the healing of the woman with the issue of blood and the raising of Jairus’s daughter, both found in Mark 5. He points out the woman’s 12 years of suffering and her faith in touching Jesus’s garment to be healed, coinciding with the 12 years of Jairus’s daughter’s life. McGee underscores Jesus’s deliberate action in healing the woman before going to Jairus’s house, where he then raised the daughter from the dead with the Aramaic words “Talitha koum,” which McGee interprets as “Little lamb, wake up”. He emphasizes the practical nature of Jesus’s command to feed the girl after she was raised. McGee sees these miracles as demonstrations of Jesus’s power and his role as God’s servant who came to minister and give his life as a ransom.

Transitioning to Mark 6, McGee discusses Jesus’s return to Nazareth, where he was met with astonishment and offense by his own people who questioned his origins and were familiar with his family. McGee clarifies that this was likely Jesus’s second visit to Nazareth, contrasting it with the account in Luke 4 where no miracles were performed initially. He explains that the unbelief of the people in Nazareth limited Jesus’s ability to perform mighty works there, illustrating that faith is necessary to release God’s power. McGee then describes Jesus sending out the twelve disciples two by two, giving them power over unclean spirits and instructing them to travel lightly, focusing on their urgent mission to preach repentance. He also touches on Herod’s reaction to the spreading fame of Jesus, linking it to his guilt over the beheading of John the Baptist. The disciples later returned and reported their experiences, leading Jesus to take them to a deserted place to rest before the account of the feeding of the 5,000.

Finally, Dr. McGee addresses the confrontation between Jesus and the Pharisees and scribes who questioned his disciples’ traditions of washing hands before eating in Mark 7. Jesus rebukes their hypocrisy, quoting Isaiah and stating that their worship is in vain because they substitute the commandments of God with the traditions of men. He uses the example of the tradition of “Corban” to illustrate how they circumvented the commandment to honor one’s parents. McGee emphasizes that true defilement comes from within the heart of man, listing various evil thoughts and actions. He then discusses the healing of the deaf and dumb man in the Decapolis, noting Jesus’s unique method as aids to faith. McGee briefly touches on the feeding of the 4,000 in Mark 8, distinguishing it from the feeding of the 5,000 by several factors. He concludes with the healing of a blind man at Bethsaida in stages, using this as an analogy for spiritual sight, and Peter’s confession of faith in Jesus as the Christ. McGee underscores the importance of acknowledging and following Christ, urging listeners to examine their own faith and relationship with Him.

Dr. J. Vernon McGee: Mark 2-4

Published on by Texas GospelLeave a comment
The audio on this video is the property of Thru the Bible. It is offered free of charge. If you wish to make a donation, do not send it to us. Visit http://www.ttb.org for information. The audio is attributed to Dr. J. Vernon McGee and Thru the Bible. Intellectual property rights are those of Thru the Bible.
Please contact us if you feel our understanding of the terms of use are in error.
Copyright information obtained from https://ttb.org/about/copyright-policy

Dr. McGee begins his exposition of Mark chapter 2 by highlighting its connection to chapter 1, emphasizing the connective word “and” that binds the narrative. He notes Jesus’ return to Capernaum after some days, reiterating that Capernaum became the central location for the Lord’s three-year earthly ministry. The reason for Jesus’ prior withdrawal was the disobedience of the healed leper, who spread news of his healing against Jesus’ wishes, leading to overwhelming crowds that hindered Jesus’ spiritual work. Dr. McGee expresses his concern about the modern overemphasis on miracles like healing and tongues, arguing that the primary focus should be on preaching the gospel of salvation through Christ’s death on the cross. Upon his return, it was noised that Jesus was in “the house,” which Dr. McGee identifies as likely Simon Peter’s house mentioned at the end of chapter 1.

The narrative then shifts to the arrival of a paralytic carried by four men, who, unable to enter the crowded house, uncovered the roof and lowered him before Jesus. Seeing their faith, Jesus declared to the sick man, “Son, thy sins be forgiven thee”. Dr. McGee clarifies that while salvation comes through individual faith, it was the faith of these stretcher bearers that brought the paralytic to a place where he could encounter Jesus and hear these words. This act of forgiveness provoked criticism from certain scribes who reasoned in their hearts that only God could forgive sins. Jesus, perceiving their thoughts, challenged their reasoning and then, to demonstrate his authority to forgive sins, commanded the paralytic to arise, take up his bed, and walk, which he immediately did, astonishing the onlookers.

Following this, Dr. McGee recounts Jesus’ calling of Levi (Matthew), a publican, to be a disciple. He notes the subsequent dinner hosted by Levi, attended by many publicans and sinners, which drew criticism from the scribes and Pharisees. Jesus responded to their criticism by stating that healthy people do not need a physician, but the sick do, clarifying that he came to call sinners to repentance, not those who considered themselves righteous. The topic of fasting also arises, as John’s disciples and the Pharisees were fasting while Jesus’ disciples were not. Jesus used the analogy of the bridegroom’s presence and the metaphors of old and new garments and wine skins to illustrate that his ministry represented something new, a break from the old system, rather than a mere continuation or improvement of it.

Dr. McGee then addresses two Sabbath controversies: the disciples plucking grain in the fields and Jesus healing a man with a withered hand in the synagogue. The Pharisees accused the disciples of breaking the Sabbath by harvesting grain, but Dr. McGee explains that their actions were within the bounds of the law, which permitted plucking grain by hand. Jesus defended his disciples by referencing David’s actions and declaring that “the Sabbath was made for man, and not man for the Sabbath” and that the Son of Man is Lord also of the Sabbath. In the synagogue, Jesus healed a man with a withered hand, knowing that the religious leaders were watching to accuse him. He challenged them on whether it was lawful to do good or evil on the Sabbath, and despite their silence, he healed the man, leading to the religious rulers plotting his destruction. Subsequently, Jesus withdrew with his disciples, and the crowds followed him from various regions. He then chose the twelve apostles, emphasizing his sovereign choice in this matter.

In the latter part of the sermon, Dr. McGee discusses the unpardonable sin, which occurred when the scribes accused Jesus of casting out demons by the power of Beelzebub, attributing the work of the Holy Spirit to Satan. He clarifies that this specific act of rejecting the direct testimony of both the Son and the Holy Spirit cannot be committed today in the same way. Jesus’ interaction with his physical family is also mentioned, where he emphasized that those who do the will of God are his true mother, brother, and sister. Finally, Dr. McGee introduces chapter 4 and the parables, noting that even Mark’s presentation of parables emphasizes action. He touches on the parable of the sower, the candle, the unique parable of the growing seed, and the mustard seed, explaining their significance in understanding the kingdom of God and the reception of the word. The sermon concludes with the miracle of Jesus stilling the storm, highlighting his power over nature and the disciples’ awe and fear in response.

The Insufficiency of Good Works for Salvation

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JEFF TURNER, JR.

Have you ever wondered how a person can truly be made right with God? Many believe that by doing good deeds, following religious customs, or adhering to a set of rules, they can earn God’s favor. However, the core message is that salvation is a gift, freely given by grace through faith alone, and not based on anything we do.

Think about Adam and Eve in the Garden of Eden. After they sinned, they tried to cover themselves with fig leaves. The scripture in Genesis chapter 3 describes this covering as “tophar,” meaning a self-made, insufficient covering. But God provided a different covering, using the skins of an animal. This covering is described with the Hebrew word “labash,” a full suit provided by God, pointing to a complete and divine covering.

The idea of covering sin is also seen with Noah, who used pitch to “kafar” or cover the ark. Similarly, on the Day of Atonement, the high priest would “kapor” or atone for sin. This highlights the need for a covering for sin. The ultimate covering, it is taught, is through the sacrifice of the “lamb of God who takes away the sins of the world”. Believing in this sacrifice is what “kafar” or covers you.

Consider Abraham, who was declared righteous by faith before he was circumcised. It says, “faith was credited to Abraham as righteousness”. This shows that righteousness comes through faith, not through rituals like circumcision. King David, who lived after the law was given and was circumcised, also spoke of the blessing of the person “to whom God credits righteousness apart from works”. It is written, “blessed are those whose lawless deeds have been forgiven, whose sins have been covered”.

The concept of “blessing” is often mentioned. In the Old Testament, blessing is connected with the presence and grace of God. Psalm 1 says the blessed person delights in the law of the Lord. In the New Testament, blessing is equated with salvation and being close to God.

In contrast, the attempts to earn God’s favor through our own efforts are described in stark terms. Isaiah 64:6 says, “all of us have become like one who is unclean. And all our righteous deeds are like filthy rags.” This imagery describes our attempts to cover our own sins through good works. Our efforts are insufficient and even offensive to God.

The salvation offered is not something to be earned or bought. It is like food your mother cooks for you. It would be an insult to try and pay for something freely given out of love. God’s salvation is not for sale; it is received by faith through grace. Trying to earn it through righteous acts is like offering “filthy rags”.

Religious rituals, such as circumcision, are also not the basis of salvation. Circumcision was a sign and a seal of the righteousness of the faith Abraham already had while he was uncircumcised. Similarly, baptism is a sign of being a follower of Jesus after salvation, not the means of salvation itself. The true seal of salvation in the New Testament is the indwelling of the Holy Spirit. Ephesians chapter 1 speaks of believers being “sealed with the Holy Spirit of promise”.

Finally, salvation is not achieved through following rules or laws. The law’s purpose is to show us our sin, like a mirror revealing a flaw. It cannot save us. The promise given to Abraham was through the righteousness of faith, before the law was given. If salvation were based on the law, then faith would be meaningless. The scripture says, “For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed”. Our salvation is guaranteed because it is based on God’s grace and received through faith. This salvation is a past tense reality – we “have peace with God” and “have been justified”.

Instead of trying to work for salvation or relying on rituals and rules, the focus should be on receiving the free gift of God’s righteousness through faith in Jesus Christ. This is a guaranteed salvation, signed, sealed, and delivered.

The Shepherd Who Truly Cares

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JEFF TURNER JR

Have you ever considered what it means to have a leader who genuinely cares for those they lead? Someone whose concern for your well-being surpasses their own? The scriptures speak of such a figure: Jesus, the Good Shepherd. We often look for leaders who prioritize our interests. If we sense a lack of care, our trust diminishes. However, the Good Shepherd operates differently.

The scriptures declare, “I am the door of the sheep. If anyone enters by me, he will be saved and will go in and out and find pasture” [John 10:9]. This might seem an unusual comparison. Imagine a sheep enclosure with a single point of entry. A shepherd might even sleep across this opening at night, effectively becoming the door, offering protection against threats and preventing the sheep from straying. In this way, Jesus represents the exclusive path to safety and provision. He is the one through whom we gain access to God’s care and security. Just as a gatekeeper recognizes the authentic shepherd, Jesus welcomes those who come to him.

The Good Shepherd is unlike those who might neglect or mistreat their flock. The scriptures contrast Jesus with leaders likened to “thieves and robbers” [John 10:1, 7]. Unlike these selfish individuals focused on their own gain, the Good Shepherd personally calls his own sheep by name and guides them out [John 10:3]. His sheep recognize his unique voice and follow him. Throughout the Old Testament, God’s people were frequently compared to sheep in need of a shepherd. The Good Shepherd fulfills this very need, offering consistent guidance and tender care.

What truly distinguishes the Good Shepherd is his profound willingness to sacrifice his own life for the sake of his sheep. “I am the good shepherd. The good shepherd lays down his life for the sheep” [John 10:11]. This is a powerful assertion. While someone merely hired to watch sheep might abandon them when danger approaches, the true shepherd, who owns and deeply loves his flock, will stand firm in the face of threat. Picture a shepherd bravely fighting off a wolf to protect his sheep, even at the risk of his own life. This illustrates the immeasurable love that Jesus possesses, a love that ultimately led him to die. This sacrifice was not accidental; it was his deliberate intention to overcome the enemies of his people. The scriptures explain, “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls” [1 Peter 2:24-25].

The Good Shepherd’s care extends beyond a single group. “I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” [John 10:16]. This reveals that all who follow Jesus, regardless of their background, become part of his unified flock.

Jesus’ sacrifice was not the final chapter. “For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again” [John 10:17-18]. Jesus possessed the inherent power to lay down his life and to take it up again, demonstrating his authority over death through his resurrection.

Just as sheep recognize the distinct call of their shepherd, those who belong to Jesus recognize his voice. Knowing and heeding the Good Shepherd’s voice is essential. Today, we primarily encounter his voice through his word, the scriptures. His voice offers guidance, comfort, and even necessary warnings.

The Good Shepherd leads his sheep not just to safety, but to “abundant life” [John 10:10]. This doesn’t merely refer to material wealth, but to a life that is spiritually rich, deeply satisfying, and overflowing with love, joy, peace, and forgiveness. Even amidst difficulties, this abundant life, found in a close relationship with Jesus, provides genuine fulfillment.

Because the Good Shepherd has unequivocally demonstrated his care through his selfless sacrifice and his triumph over death, we can place our complete trust in him. He is our protector, our provider, our leader, and our savior. Just as the familiar words declare, “The Lord is my shepherd; I shall not want,” if Jesus is your shepherd, you possess everything you truly need.

Are you listening for the voice of the Good Shepherd? Have you entered his flock? He calls you to come and experience the abundant life and unwavering care that only he can offer.