Get reading!

If you want to know God better and grow to maturity in your faith, you must  read (and/or listen) to good books (and especially the Bible).
But there are hundreds of thousands of Christian books out there. Some are great, others are thoroughly misleading. How do you choose?
Well, having a bookseller that only stocks reliable books is a great help. To my knowledge there are just two of these: The Good Book Company and 10ofThose.
St Peter's has set up a linked website to 10ofThose.com, where you'll find some of my personal recommendations. Not only that, but they're very good value, St Peter's gets 3% commission, and no, you don't have to buy 10 of them!!

But back to reading. Where do you start?
First, you need to hear God himself speaking to you in the Bible. So you need a good translation - the English Standard Version is my personal preference: it's a good translation, it's clear and precise. Next best would be the New International Version - not quite as precise, and often misses important linking words ('for', 'because', 'so that' etc.).
But don't just buy a 'plain' one, get one with cross-references which really help you to explore topics further, and to see, for example, where the Old Testament is quoted in the New.
Better still, get the ESV Study Bible (this is much better than the NIV equivalent). Here you'll find great introductory articles, maps, footnotes which begin to explain the text and access to the online Study Bible. If you can possibly afford it, get the hardback because it will last much longer!

As for other books, take a look at 10ofthose and see what I've recommended!

Gethsemane

Luke 22:39 – 53   [Outline notes for an all-age talk]

After their last supper, Jesus led the disciples out to one of their favourite places – the Garden of Gethsemane on the Mount of Olives.

When they got there, Jesus asked the disciples to do something: Pray that you will not fall into temptation. Simple request. The disciples just had to pray.

 

Now, I need someone to come and help me...

Stand here & hold this cake would you? I'm just going over here to carry on talking to everyone, I'll come back to you in a while.

Oh, by the way, the cake's called, 'Devil's Food Cake'.

Where were we? Oh yes, Jesus has asked the disciples to pray so that they won't fall into temptation. 

Then Jesus went off by himself – about a stone's throw from the disciples. And he too prayed. And he said, Father, if you are willing, take this cup from me; yet not my will but yours be done.

Jesus knows he's going to be falsely accused. He knows he'll be sentenced to death.

There's a part of him that doesn't want to suffer. None of us likes pain – nor did Jesus - so he says, Father, if it's possible take this cup – this cup of suffering – away from me. But not what I want. I'll do whatever you want.

As he prayed, an angel strengthened him.

And he prayed on – more passionately, more intensely – and as he prayed, the sweat poured off and dripped on the ground like drops of blood.

Now, where's my volunteer?

What?! What are you doing? You've eaten the cake!! I told you to stay over there and hold the cake, not sit down & eat it!

[“But I was hungry – I couldn't resist!”]

Then, when Jesus had finished praying, he went back to the disciples. And he found them lying on the ground fast asleep. 'Why are you sleeping?' He asked them, 'Get up and pray that you will not fall into temptation.'

While Jesus was still speaking, a crowd appeared, led by Judas who had been one of Jesus' disciples.

He came up to Jesus and was about to greet him with a kiss, when Jesus said, 'Judas, are you really going to betray the Son of Man with a kiss?'

The disciples could see what was happening – they saw the soldiers and their weapons – and said, 'Lord, shall we fight with our swords?'  And before Jesus had a chance to answer, one of them struck out at the servant of the high priest, cutting off his right ear.

The disciples don't want Jesus to be arrested - they just cannot accept God's plan for Jesus – that he must be arrested and killed. They can't, or won't, believe what Jesus has been telling them – that he must suffer & die. The disciples have succumbed to temptation and disobeyed God's will – just as N succumbed to the temptation of the Devil's Food Cake, and disobeyed my request.

Meanwhile, Jesus struggles in prayer & fights the temptation to avoid suffering. Jesus resolves to do God's will – to be obedient, even if it means an agonising death.

But there's something more here.

When Jesus prays, he says, 'Father if you're willing, take this cup from me.' What does he mean?

Well, the OT talks about the 'cup of God's wrath' – that is, the cup of God's punishment on people's sin, unbelief, disobedience and rejection of his will.  So here in the garden, Jesus knows that he's facing death because he's facing God's just punishment for our disobedience and unbelief – the same kind of disobedience and unbelief that the disciples showed when they tried to prevent Jesus doing God's will.

If Jesus doesn't drink the cup of God's wrath, then we have to drink it. But if he drinks it, we don't.

Like the disciples, we're weak and fall into temptation.

Like the disciples, we fail to be obedient to God's will – especially if it involves humility and service.

But Jesus resists temptation.

Jesus obeys – even when it means suffering for others – even when it means dying for you and for me.

What's good for you

A BBC news report today:

A doubling of new HIV infections in the UK in the past decade is leading experts to tell GPs to offer testing to all adult male patients in some areas.

Health Protection Agency data shows new UK-acquired cases rose from just under 2,000 in 2001 to nearly 3,800 in 2010.
Many of these new cases are among men who have sex with men and it is this group that campaigners hope to target.

A BBC news report of a few days ago:

A Christian couple opposed to homosexuality have lost a battle over their right to become foster carers...

Lord Justice Munby and Mr Justice Beatson...said that if children were placed with carers who objected to homosexuality and same-sex relationships, "there may well be a conflict with the local authority's duty to 'safeguard and promote the welfare' of looked-after children".

Who is safegurading our children? Those who promote gay sex or those who encourage heterosexual monogamy?

Luke 22:24-38

As the disciples began to eat the Passover meal with Jesus, they were looking back – back to that great day hundreds of years ago when God rescued his people from slavery to Pharaoh in Egypt.

Back to the day when God sent a final judgement on Pharaoh but provided a means of escape from judgement for his own people.

And so once again, they sat down to eat roast lamb and remembered how each household had sacrificed a lamb in the place of their first-born - the lamb had died as a substitute for the first-born: the lamb had died so that the first-born could live.

But as the meal progresses, Jesus changes the old, familiar words. And he begins to talk, not of the lamb that had been slain, but of his own body that will be broken, of his own blood that will be poured out.

And he talks about a new kingdom coming, and a new covenant – a new agreement – being established between God and his people.

For the disciples, this was all a mystery. They could not understand what on earth Jesus was talking about.

For them, Jesus was the great and mighty Son of Man that the prophets had promised. He'd healed the sick, raised the dead, preached with authority, wasn't afraid of anyone – he was the Messiah!

When Jesus talked about the kingdom coming, they imagined Israel as the greatest Empire in history, built around Jerusalem and the Temple.

When Jesus talked about a new covenant, they imagined the old covenant renewed – God would fight for them, defeat the Roman Empire, and re-establish Israel.

But the disciples haven't heard what Jesus has been saying.

They've forgotten that he's said, 'The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and must be killed and on the third day be raised to life.'

But the disciples just can't see what Jesus is telling them. They can't see that when Jesus says, 'this is my body, given for you... this is my blood poured out for you', he really does mean that he's about to be killed for them.

The Son of Man has not come with the power & glory of a man-made empire. He's come with a different power and a different glory. His power and his glory is in his suffering and death.Just as the Passover lamb had been slain under the just punishment of God so that his people could go free, so now Jesus was about to be slain under the just punishment of God so that his people could go free.

That's the power & glory of the cross. It's the power & glory of humility & love – the love of God that suffers and dies on behalf of someone else.

And in a sad demonstration of their total ignorance, the disciples start to argue about which of them is the greatest even as Jesus is explaining how he will be killed for them. So Jesus turns to them in v25, 'The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.'

We're used to the idea that those who rule us lord it up & take for themselves what they want – whether it be duck houses or real houses, inflated salaries or generous pension schemes. And those who have authority like to think of themselves as benefactors, exercising authority for the benefit of the people, but all too often they enjoy the trappings and benefits of authority just a little too much. But, says Jesus, 'You are not to be like that. Instead, the greatest among you will be like the youngest, the least respected, the least valued member of society. And should you be in a position of authority, you're to act like a servant to those in your care.'

And Jesus can say this because he's led by example. It's only right that Jesus should sit at the table and be served – he has every right to demand that we serve him. But he won't do that. Instead he comes to serve us – even to the point of death.

And the disciples had seen Jesus suffer abuse and threats – and, v28, Jesus acknowledges that they've stood by him in those trials. And, v29, Jesus will give the disciples a share in his kingdom, not only will they sit in the place of honour, but they will share his authority to rule his people.However, before that, they've got to learn the principles under which his kingdom will operate – the principles of power in service and glory in humility. They need to learn that the kingdom Jesus heads up is one where the greatest people do everything for the benefit of others.

It's not necessarily that the greatest are those who clean the toilets and serve the coffee, because even these tasks can be done with pride and self-importance. Rather, it's that the greatest people do whatever they do only for the sake of others, and they find their joy and delight in working for the benefit of others. They don't ask for rewards – there is no reward for the servant, only duty and the joy of a job well-done for a good and faithful master.

But the disciples are a way off that kind of service as yet. They've a lot to learn. In particular, they've a lot to learn from the cross of Christ. And here they are – 12 disciples just hours before the death of Christ. One of them has gone out into the night to betray Jesus. The remaining 11 are arguing about who is the greatest. And Satan sees his chance, v31, and asks permission to sift the disciples – to see if he can find some who will abandon the cross-shaped life and follow him as Judas has done. Satan wants these 11 for his own kingdom where the powerful are rich and the rich are powerful. If he can get these 11, then the new K of G is going nowhere. And Satan will start with Simon-Peter, the leader.

So having warned – and possibly even frightened – Simon-Peter about this, Jesus reassures him, 'I've prayed for you, Simon, that your faith may not fail.' 

Now it's not uncommon for us to think that life as a Xn ought to be easy – after all, we're adopted as children of God and won't he protect us? And isn't the Xn life one of victory and power and blessing? Well, not for Simon-Peter. Satan will attack, and Peter will deny Jesus. Oh yes, Peter is quick to pledge his allegiance to Jesus now, in the upper room, but very soon, when Jesus has been arrested, and the finger of accusation points at him, his courage will fail, and he will deny Jesus. But Satan's plans are always under the overall authority of God, and in this case, his worst efforts only serve to teach Peter a vital lesson so that he, in turn will be able to strengthen his brothers.

What an important lesson and encouragement that is for us, when we fail to acknowledge Jesus at work or school, at home or out with friends.

But that's not the only difficulty that the disciples will face as vv35-38 tell us. There was a time – back in Luke 9 – when they could go off to preach about Jesus and rely on finding people who would welcome them and their message – they didn't need extra money, or a bag full of provisions. But now things are changing. Now as they go, they'll need to provide for themselves and even to protect themselves. And v37 tells us why the disciples – and every Christian since – has faced opposition to the message about Jesus. It is written, says Jesus, He was numbered with the transgressors, and this must be fulfilled in me. Yes, what is written about me is reaching its fulfilment. This is a quote from Isaiah 53 which was read earlier. Isaiah foresaw a day when the servant of the Lord – the Messiah – would suffer as a sinner. Not because he had actually sinned, but because, when he was crucified, he would take upon himself the sin of the world – and the punishment that a sinner deserved. So everyone saw him suffer the death of a sinner, but what they didn't see was that he suffered the punishment of their sin – they just thought he was an evil, wicked man, rightly, justly punished for claiming to be the Son of God. And so, ever since, as people have proclaimed Jesus as the Son of God the rightful ruler of every man, woman and child in this world, they've been rejected and persecuted as being evil.

The disciples are entering a new era. An era of violent opposition to the gospel. But how are they to respond? Are they really to take up arms and fight? If so, they say, 'See, Lord, here are two swords!'

'That's enough' says Jesus.' What does he mean: 'Two swords are sufficient to defend yourselves'? Or, 'Enough of that talk. I don't mean you literally to fight!'?

Well, a little while later, in v50, one of the disciples uses a sword to defend Jesus and cuts of a man's right ear. But Jesus says, 'No more of this!' And he heals the man. So no, no swords.

But get ready to lead as a slave.

To be great by serving others.

Get ready to suffer as Christ, your leader, suffered.

Take up your cross and follow Jesus.

Many years ago, when I was but a teenager, I, and a group of friends did a mini tour of a few West Country churches, doing sketches and sermonettes. Here's one of the sketches we performed. It as written by Andy Kelso:

Well, here I am, Lord. you said, “Take up your cross,” and I’m here to do it. It’s not easy, You know, this self-denial thing. I mean to go through with it though, yes, Sir!

I bet You wish more people were willing disciples like me. I’ve counted the cost and surrendered my life even though, like the song says, “We share in his suffering...”

Do you mind if I look over these crosses? I’d kind of like a new one. Not that I’m fussy, you understand, but we disciples have to be relevant you know. I was wondering – are there any that are padded, and maybe covered with something like velvet? I’m thinking of attracting others, you see, and if I could show them a comfortable cross I’m sure I could win a lot more.

Oh, and Lord, is there one that sort of folds flat so it would fit under my coat? I mean there are people out there one doesn't want to... er... cross, if you know what I mean – it could cost me my job!

Mmm... There doesn’t seem to be much choice here. Just this coarse, rough wood. Is this and end of season sale or something? I mean these would hurt! No, no! These were OK 2000 years ago when people were wandering around in the desert, but this is the 21^st Century!

I can tell you right now, none of my friends are going to be impressed by this poor workmanship! They'll just think I'm a nut! And my family will be totally mortified!

What’s that? It’s either one of these or forget the whole thing? But Lord, I want to be your disciple. I mean, just being with you, that’s all that counts; but life has to have a balance, too . . .

But You don’t understand, nobody lives that way today. Who’s going to be attracted by this self-denial bit? I mean, I want to, but let’s not overdo it. I mean, being a disciple is challenging and exciting, and I want to do it, but I do have some individual rights, You know! Like, no blood, OK? I just can’t stand the thought of that, Lord.. . . Lord? Jesus. . . ? Now where do you suppose He went?

It was John Stott who said,

Every time we look at the cross Christ seems to say to us, “I am here because of you. It is your sin I am bearing, your curse I am suffering, your debt I am paying, your death I am dying.” Nothing in history or in the universe cuts us down to size like the cross. All of us have inflated views of ourselves, especially in self-righteousness, until we have visited a place called Calvary. It is here, at the foot of the cross that we shrink to our true size.

Best ever Songs of Praise

I have to confess, I'm not a great fan of Songs of Praise, but I usually take a quick look to see who's on and where it's coming from. This last Sunday there was the most wonderful item you could hope to see on the Beeb when Dr Helen Roseveare described her life.

Old School Tie Again

So they've appointed the new Bishop of King's Lynn. And guess what? Yep, another private school & Oxbridge educated friend of the extablishment.
Jonathan Meyrick was educated at Lancing College and St John's College Oxford.

The 10 Downing Street website says, "his interests include acting, singing, theatre, swimming, walking, travel, reading, good food and wine."
He himself says he is, "stimulated by acting and singing, by other people, and by this beautiful place where we now live." That "place" was Exeter. I wonder what he'll make of King's Lynn? 

Anglican Communion Covenant

The final text of the Anglican Communion Covenant is available here.
The Covenant is an attempt to hold the worldwide Anglican church together when some are trying to rewrite the faith and its practical outworking (if you want to read what Bishops and others have been saying take a look at the Anglican Mainstream or Reform websites).

When the idea of a Covenant was first mooted some years ago, it seemed like a really good idea. A covenant would surely state clearly the foundations of the Anglican Church (Scripture, 39 Articles, the Prayer Book) and since one of the presenting issues was a failure to adhere to basic Christian morality, surely it would include something about sexual practice only being appropriate within heterosexual marriage.
Well, I've been reading the Covenant in advance of the forthcoming debates at Deanery and Diocesan Synods. And what a mess it is! First, it's written in typically Anglican Committe Speak. In other words, the perspicuity of the document, which is both referred to above and linked via a hyperlink at the top of this page, is complicated by the contextualisation necessary for a document which will have the widest possible readership throughout the many and varied churches of the Anglican Communion, and which seeks to draw together in close communion these same aforementioned communities of faith... you get the idea!
It starts with a long introduction (8 paragraphs). Then there's the Preamble. Then there's the Covenant itself.
"Each Church", it says, "affirms the catholic and apostolic faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation[2].  The historic formularies of the Church of England[3], forged in the context of the European Reformation and acknowledged and appropriated in various ways in the Anglican Communion, bear authentic witness to this faith."

 So at first glance, it appears that it's affirming the traditional faith of the C of E. But notice those little words, 'context' and 'appropriated'. They're the get out words for any church that doesn't like the traditional faith of the C of E - they can 'appropriate' it 'in various ways'. Now I'm sure that's not what the authors mean by this, but it's undoubtedly how the revisionists will read it.
And even if you're very generous and assume that this doesn't refer to major doctrines but only local and insignificant cultural practices, when you get to para 1.1.4, the alarm bells must surely ring loud & clear. "Each Church affirms...the Apostles’ Creed, as the baptismal symbol; and the Nicene Creed, as the sufficient statement of the Christian faith" [italics added].

This is outrageous! How can the Nicene Creed possibly be the sufficient statement of the Christian faith? It leaves so much unsaid. It's the lowest common demominator of the faith. It says nothing about church order, the Lord's Supper, baptism, and its one short phrase about how God speaks ("through the prophets") is completely inadequate for the purpose of the Covenant. But what's most amazing is that there mere presence of this Covenant demonstrates that it's not sufficient as the statement of the Christian faith!

There's so much more in the Covenant that's wholly inadequate, but the bottom line is that it's thoroughly relativistic, has no teeth whatsoever, and seems to place too much power in The Standing Committee of the Anglican Communion. The bottom line is that it's not worth the paper it's written on.

If you're a member of a Deanery or Diocesan Synod, please do read it, and think carefully about what it is and what it's not saying.

Rationalism vs emotionalism

As we begin a sermon series on the passion narrative in Luke, I'm trying to work out what is the right balance between, at one extreme, a cold rational explanation of the cross and its implications for radical discipleship and at the other extreme a full-on appeal to the emotions, using emotive language and a fervent style.
I want to remember what Paul said about not distorting the word of truth, but setting forth the word of truth plainly (2 Cor 4:2), so I don't want to engage in any emotional blackmail.  On the other hand, how can you preach about the death of Christ and all the consequences thereof without becoming impassioned?
What pushes me towards emotionalism is the frustration with people who come to church week after week after week and yet never get involved in gospel ministry; people who never invite people to events, never come to prayer meetings or Bible studies, don't help out in even the smallest of ways and don't even stay for coffee after the services to build relationships with their brothers & sisters in Christ. I am so desperate for them to experience the transforming love of Christ. How can you say you know Christ, love Christ and yet just not get involved?! Can't they see how much Christ has done for them?
And yet, when I was a teenager at a charismatic church, so many people made what have proven to be shallow emotional responses to Christ. Responses need to be thought through and rational - commitments of the will at the deepest level.
And so I realise even as I write that neither a rationalistic nor a simplistic emotional response is what's needed. What people need is a Spirit-enabled and inspired response. The Spirit must speak to the mind and to the heart, and shape the will, if there is to be a proper response to Christ.
So how will I preach? Well, I guess it will be with my whole mind and my whole heart and my whole strength. Neither the mind nor the heart only, but both completely, and in complete dependence on the Holy Spirit during my prep and preaching.
It's such a great responsibility, and puts you in the front line of spiritual warfare. That's why prep is so difficult and preaching so exhausting and draining.

Life can be better

We all go through ups and downs. Sometimes life is like a glorious spring morning, and everything seems positive, fresh and good. At other times, life seems more like a dark, grey February afternoon - the warm days of summer are almost forgotten, the dark days of winter never seem to lengthen or warm up, and spring seems a million years away.
Why life is like that is, of course, a complicated question: it may be that God is testing us or rebuking us by sending external difficulties or internal restlessness. It may be that we've got ourselves into a bad place by our own stupidity, wrong thinking and/or wrong behaviour. It may be physical or mental illness. It may be a complex mixture of all or some of these.
But there's no doubt that whatever the cause, there's one treatment which must be applied. And this one treatment may be enough in itself, or it may need to be applied with other treatments. And even if the latter is true (e.g. that we need medical treatment) without the former, such treatments or actions will never lead us back to spring time.
And this primary treatment is a renewed seeking after the Lord Jesus. Throughout Israel's history, when God's people drifted or abandoned the Lord in favour of idols of any kind (money, power, fear, laziness etc.), life became tough. And the prophets came to the people and said, 'Thus says God, 'Why do you break teh commandments of the LORD, so that you cannot prosper? Because you have forsaken the LORD, he has forsaken you.' ' (2 Chron 24.20f). But the people would not pay attention to the word of the Lord, and because they didn't like to hear the truth, they rejected and even stoned the prophets (e.g. 2 Chron 24:21).
And if you think this is just how God dealt with his people in the OT, think again. In John 10, Jesus says, 'I am the door for the sheep' and, 'I am the good shepherd'. Those who know their shepherd and listen to his voice are led in and out of the sheep pen, protected by the shepherd and 'have life, and have it abundantly' as they are led in to safety and out to find pasture. But the key here is knowing the shepherd's voice and listening to the shepherd's voice (vv3, 4, 16, 27), and at the end of the discourse, the Jews are divided because of his words, and some refuse to listen and try to arrest him (vv21-39).
But Jesus constantly comes back to the importance of listening to God's word (both in the OT because it testifies to Jesus, and as spoken by Jesus) and following in Jesus' footsteps. So John makes an extended comment in 12:36-43 about the attitude of those who refuse to listen to Jesus, and their fundamental problem is idolatry - they love the praise of men more than the praise of God. And so they're filled with hatred and evil because they reject the word of God. They walk in darkness (vv44-50) because they refuse to listen or obey the words of Jesus.
But those who listen to Jesus see God. They know God. They live in light - the darkness is dispelled and the light floods in. Even death itself is overcome as we listen to God's word and receive eternal life.

So if you're feeling that Spring is a long time coming (I'm speaking metaphorically here), then ask yourself, 'Am I listening to God's word?', 'Am I listening to Jesus?' Perhaps your Bible reading has become dry and cursory. Take time to mull it over. Allow God to speak to you and be ready to hear - truly to hear - and respond. Outward circumstances may not change, but inner attitudes can and will. And in the end, it's inner attitudes and not outward circumstances that make life full or empty.

Two Kingdoms

Luke 11:14-28

I've been ordained for less than 17 years, but in that time, attitudes to Christians and Christianity have changed dramatically.

In says gone by Christianity was regarded as a very good thing by the vast majority of people. Of course Christians – and especially evangelicals – were mocked, but generally that was light-hearted and pretty inoffensive.

And for hundreds of years, when it came to law making and morality, politicians and the media took Xy v. seriously – they looked to Xns to provide guidance, appointing people like Bishop Michael Nazir-Ali to the Human Embryo & Fertilization Authority.

But all that has now changed.

Christians are now viewed as trouble-makers. Christian morals are not to be admired but fought against as oppressive and evil. Jesus himself was once held up as the ideal of virtue and goodness, but now he's mocked by the media, and hated by philosophers and the zealous atheists. In this new, media generated morality of Britain, Christians are no longer to be admired. They're not even to be tolerated. Christians, Christianity and Christian morality must be driven out of public life and banned from the market place.

The name of Jesus is not just a swear word for the building site, now he is a figure of hatred amongst the ruling liberal elite who control the media – and therefore the opinions – in Britain. Christianity is now considered thoroughly evil by such people, and we who believe and follow the Lord Jesus, are starting to be rejected as evil.

But we shouldn't be surprised by this.

In Luke 11, when Jesus heals a man and restores his voice, those who saw the miracle accuse him of working with the devil. So, v14, Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. But some of them said, “By Beelzebub, the prince of demons, he is driving out demons.”

Others tested him by asking for a sign from heaven.

Jesus answers the accusation that he's in league with the devil in verses 17-28; and then in 29-32 deals with those who demand a sign from heaven. This morning, we're just going to be looking at the first of these: the accusation that Jesus is in league with the devil – that Jesus is evil.

Jesus uses a number of short illustrations and statements – initially appear confusing – but this is a summary Jesus' argument:

1. Verses 17-22 – Jesus is not in league with Satan, but is bringing the K of G into the world.
2. Verse 23 – Everyone is either working with Jesus, in his kingdom, or against him, in the kingdom of Satan.
3. Verses 23-28 – You must choose which kingdom you're in.

1. Jesus is not in league with Satan, but is bringing the K of G into the world. 17-20

We've all heard about, if not seen, The King's Speech – the film that tells the story of how Lionel Logue helped King George VI overcome his speech impediment. Before the film, most of us had never heard of Lionel Logue, but now he's a great hero.

But when Jesus heals a man who is unable to speak at all, the crowd was divided: some are amazed, but others say, 'By Beelzebub, the prince of demons, he is driving out demons'. In other words, 'He's in league with the chief of devils – Satan himself'.

As usual, Jesus knows what they're thinking and points out that any kingdom divided against itself will be ruined, and house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand?

Over the past few weeks, we've seen exactly what Jesus is talking about – in Tunisia, Egypt and now in Libya. When kingdoms are divided, they fall. So, says Jesus, if I'm casting out demons as a demon myself then Satan's kingdom is divided and will fall.  Evil doesn't oppose evil, it opposes good. Jesus cannot be in league with Satan – it doesn't make sense.

But Jesus doesn't leave it there. In v19, he turns their accusation back on themselves – “If I drive out demons by Beelzebub – the prince of demons - by whom do your followers drive them out?”

By falsely accusing Jesus, these people have also accused their own people as well – and, 'So', says Jesus, 'they will be your judges'.

No, Jesus is not in league with Satan – that's a ridiculous claim.

The truth is he's acting on behalf of God, v20, by driving out evil, Jesus is demonstrating that he has the authority of God himself over evil – Jesus is acting as the ruler of God's kingdom. He is the leader with overwhelming force to drive out Satan. The kingdom of God doesn't come with fine-sounding words or religious practices, it comes with the power of God to defeat evil.

Then, in case we haven't grasped what Jesus is on about, he illustrates it in vv21 & 22, 'When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger attacks and overpowers him, he takes away the armour in which the man trusted and divides up the spoils.'

Satan is like a strong man who holds on to people like they were his own possessions. He doesn't want to let people go – he wants them in his own house, under his control, serving him and doing what he wants.

One of my brothers has spent his life teaching blind and handicapped children. He's devoted his working like to them. And the other day, he mentioned that he believes children are born good – it's society that turns some of them bad.

I tried to point out that no parent ever had to teach their children to be bad, in fact, we spend our lives trying to teach our children to be good. No parent ever said to a toddler, 'Why don't you bite your little sister's arm, and snatch her toy while she cries?' No, we're not born good. We're born self-centred, selfish and rebellious – rebellious against the authority or parents, teachers and God himself. We don't naturally love God, and we don't naturally love others – unless there's something in it for us – because we don't want to love God or others. We want to love ourselves.

And so we're voluntary prisoners in the house of a strong man who is fully armed and guarding his possessions. Not only that, but we're incapable of freeing ourselves.

But, v22, when someone stronger attacks and overpowers the strong man, he takes away the armour in which the man trusted and divides up the spoils.

Jesus comes as the one who is stronger than Satan – he overpowers Satan, takes away the armour of temptation and selfish ambition which keep us trapped in his house, and he frees us. 

So, Jesus is not in league with Satan, but is bringing the K of G into the world.

And then, secondly, v23, everyone is either working with Jesus, in his kingdom, or against him, in the kingdom of Satan.

Of course, most people will reject the idea that if we're not in the K of G, we're prisoners of Satan.
It sounds so extreme, so archaic. But where else is there to live? Jesus is quite clear here and elsewhere that there is nowhere else to live. So in v23, Jesus says, He who is not with me is against me, and he who does not gather with me, scatters. Either we work with Christ gathering people into the unity and love of his kingdom, or we work against him and fracture society by our selfish ambition.

Therefore Being freed is not enough – we must also be filled: Verses 21-28 –

Verses 24-26 tell us that being freed from the clutches of Satan is not enough. Yes, we need to be freed, but we also need to be filled. We are not empty vessels. We are filled either with the spirit of evil or we are filled with the Spirit of God.

Now, hear this carefully: I'm not saying that all non-Xns are demon-possessed!! Yes, demon-possession can happen; but it's rare and to my knowledge I've never come across it.  But it is true that we are either filled with the predisposition, the tendency, the desire, the spirit – if you like – that rebels and rejects Jesus, or we're filled with the predisposition, the tendency, the desire, the Spirit of Jesus, which loves him and rejoices in obeying him.

Either we scatter and destroy the work of Christ, or we gather and work with him.

So the point in verses 24-26 is that if we want to be free from rebellion against God, then our life must be filled with something else. Yes, we can de-clutter our lives, but something has to take the place of the stuff we clear out. And, says Jesus, the danger is that what replaces it is worse that what was there before.

So, someone might be determined to sweep insecurity out of their life, but arrogance and over-assertiveness take its place.

Or someone might try moral improvement, but old bad habits are simply replaced with an unpleasant moral pride.

Or perhaps someone might decide to replace their old rejection of God with religion – and all that happens is they become legalistic about how people behave in church, about proper music, about proper language.

So what will prevent our attempts at self-improvement dumping us in a worse place? Look back to verses 10-13 and we'll find the answer...

If our lives are to truly change, we need a power stronger than the power that constantly drives us towards selfish ambition and self-love.  Only the Spirit of God can change us to become the people God created us to be. Only he can make us want to change. And only he can empower that change.

And even this is not an instantaneous change, but a life-time of development and steady progress.

And this explains Jesus' final response in these verses:

A woman in the crowd calls out, 'Blessed is the mother who gave you birth and nursed you.'

In other words, 'Isn't he clever? Doesn't he speak well? His mum must be so proud of him!'

And Jesus replies, 'Blessed rather are those who hear the word of God and obey it.' Blessed are they who have the heart's desire to know and love God. Who love to learn more about him, who long to become more like Jesus. Blessed are they who have been freed from the tyranny of Satan and filled with the Holy Spirit of power and godliness.

If you've lived life trying to reform and change yourself in your own strength, or by religious performance, or spiritual disciplines, then understand this – it will not work. You need to be filled with the Holy Spirit of God.

If you have received the Spirit by faith in Christ, perhaps you've started to resist him and rebel. The pressure of a world that constantly promotes immorality and has tempted you to look back to Satan's house.

You need to stop resisting, and allow the Spirit back in.

Yes, our friends and neighbours are calling ordinary Xns evil because we live in loving, joyful obedience to Christ. But remember, he knows what we're going through – he walked this path first – empowered as we are by the HS.

Rights and beliefs

So, all mainstream Christians are now banned from adopting or fostering children in the UK. What a sad day for abandoned children.
And what worrying days for our nation.
The secularists are constantly claiming the moral high ground, claiming that they have some kind of greater objectivity when it comes to morality. Of course this is complete nonsense. Their system of ethics and morals is based every bit as much as ours on belief - in their case, secularist/atheist religion, in ours, "the faith once for all delivered to the saints".
The judges who have sided with the secularists are utterly deluded and incredibly foolish if they cannot see this. Either that or, if they do realise that this is simply a battle of belief, they are incredibly intolerant and just want their beliefs to triumph whatever the cost to others.
As Christians it is imperative that we keep pointing out that this is all about a battle of beliefs, and that secularism is not a disinterested, objective stance, but a belief system.  It is astonishing that intelligent commentators do not make this point at every opportunity.
As Christians, we must also counter this new intolerance with love. Yes, we can argue our case and try to persuade people that the Christian way is best, but at the end of the day, unless people know the grace of Christ, they will continue to rebel against him, and insult us. Immorality is simply the symptom of the disease, the cure for which is the gospel. We must act with grace and gentleness at all times. There is no place for the language of aggression or for provocative acts (e.g. burning books).
The days are rushing towards us when we will be fined and imprisoned for ordinary Christian belief - and all, of course, in the name of liberal tolerance!