Help in temptation?

"Because [Jesus] himself has suffered when tempted, he is able to help those who are being tempted." (Hebrews 2:18).
I've always thought that this verse was saying that Jesus will help Christians in the midst of temptation. But reading it again today, I think it's saying much, much more than this.
The previous verses are about how Jesus shared our humanity in order that he could:

• 'by the grace of God taste death for everyone' (Heb 2:9)
• 'through death [...] destroy the one who has the power of death, that is the devil, and deliver all those who through the fear of death were subject to lifelong slavery.' (Heb 2:14-15). 
• and, 'make propitiation for the sins of the people.' (Heb 2:18).

So the context of verse 18 is not our ability to resist temptation but our inability to deal with the consequences of succumbing to temptation*. This is about Jesus paying the penalty for our sin (tasting death for us, being a propitiation) and destroying the one who has the power to enslave us in fear of the consequences of sin. This is how Jesus helps us who are being tempted. The one who was tempted and did not succumb even when suffering death (Heb 2:10 and Heb 3:1-6) provides the answer to the fear of death which enslaves those who do succumb to temptation.




*In the NIV v18 begins, 'because' and that is naturally and rightly taken with what follows - 'because Jesus himself has suffered [the consequence is] he is able to help...' But that misses an important word which the ESV includes, 'For, because...' this links the verse back to what has gone before and shows that it is indeed about dealing with the penalty of sin, not the current experience of temptation.

Please wait...

Are you waiting for God to answer a prayer?

If so, is your waiting strengthening or weakening your trust in God?

This excellent brief article is aimed primarily at pastors, but is relevant to every Christian. It's certainly encouraged me as I wait for God to answer our prayers for a musician at St Peter's!

http://thegospelcoalition.org/blogs/tgc/

Say it!

It's often said that prayer can be silent. Some people like to focus on an icon and meditate.
But in the Bible prayer means speaking to God.
So, for example, in Hosea 14:1-3, God calls Israel back from her sin which has caused her downfall, and he says, 'Return to the LORD your God... take words with you and return to the LORD. Say to him, 'Forgive all our sins and receive us graciously.' (And remember that when the disciples asked Jesus to teach them to pray he said, 'When you pray, say...' (Luke 11:2)).
But why do we need to vocalise our prayers?
Words are the basis of relationships, not least our relationship with God. Of course it's common (and popular) to try to bypass God's word and claim that we can know God without that objective revelation from him. But that's one of the great lies of mystic or aesthetic religion. One of the main threads running through the whole of Scripture is that to know God we have to listen to God's word written, and then we respond to that word, not in silence, but in speech - we talk to God in response to what he says to us - again, that's a main thread of the whole of the Bible.
When we read God's word and are convicted of our sin, then we return to God and 'take words with us' - we vocalise our sin to God and we voice our sorrow and regret. Every parent and teacher knows the importance of this for we've all told our children to 'say sorry'. We don't ask the child to be silent in front of the one they've wronged, we tell them to say sorry. The vocalisation of our sin and sorrow to the one wronged is a vital part of repentance and reconciliation.
But then God says that, having been reconciled, there's another act of speech that we need to undertake. The LORD calls on us to 'offer the fruit of our lips'. If repentance is to be vocalised, so is praise.

I'm not a fan of highly liturgical services, but there is surely something very biblical about ensuring that our meetings contain vocalised confession as well as praise and prayers of request.
But what of our personal prayer lives? I have a sneaking suspicion that many people are quick to ask but slow to name their sins to God in repentance and sorrow. And I suspect that praise doesn't feature greatly either.  So let's put this right and 'take words with us' as we repent, and offer God the 'fruit of our lips' in praise.

Agenda. 1. Prayers

So it's illegal for public bodies to put prayers as an agenda item. (See here for the story). But, as usual, the press has not explained this well, favouring instead sensationalist headlines.
The judge's formal statements are:

A local authority has no power under section 111 of the Local Government Act 1972, or otherwise, to hold prayers as part of a formal local authority meeting, or to summon councillors to such a meeting at which prayers are on the agenda.

And

The saying of prayers in a local authority chamber before a formal meeting of such a body is lawful provided councillors are not formally summoned to attend.

So councils can still say prayers before meetings, they're just not allowed to put them on a formal agenda, and people can absent themselves from prayers if they want to. Well, I'm not sure I have a problem with that. Surely no Christian is going to want to force non-Christians to pray to the Lord God in whom they don't believe? We're not into forcing our beliefs on others (unlike some...).

Nevertheless, the fact that Clive Bone and the National Secular Society brought this case shows once again just how illiberal and fundalmentalist these secularists really are. Bone was so intolerant of God that he stepped down from the council to avoid being in the same room as those who were praying. What's he afraid of? Could he not just play Angry Birds on his i-pad for a few minutes while those who want to pray, pray? But then perhaps not - it's Bristol concillors who may be given i-pads to save money...

The welcoming Father

Luke 15:11-32

That parable – that story that Jesus told – is all about our relationship with God.

It's about the kind of people God welcomes.

Jesus is continuing his conversation with some Pharisees. Now the Pharisees were good people. They obeyed the law. They didn't get drunk. They believed in family and marriage. They attended the synagogue.

If they lived in England today, there's no doubt where they'd live: Tunbridge Wells!

Why? Because they were always disgusted!!

Disgusted that people went shopping on the Sabbath.

Disgusted at the drinking and the short skirts and the overt sexuality.

Disgusted by the foul language on television and radio.

And they think that their disgust represents God's disgust - surely God is furious with people who act in this despicable, depraved, disgraceful, disgusting way!

God wouldn't welcome people like this – and neither should Jesus!

But what sort of people does God welcome?

Are you the kind of person God would welcome?

What sort of person do you think you would need to be for God to welcome you? A good person? A nice person? A religious person?

Of course, the story is set 2000 years ago - the details reflect the Jewishness of the characters, but it doesn't take much imagination to see what Jesus is really saying about our relationship with God.

So, one day, a son goes to his father and says, 'Look Dad, I know you're not dead yet, but let's face it, you're not as young as you used to be, so why not give me my inheritance now? You don't need all that money you've stashed away – so why not give me my half now so I can enjoy life while I'm young?'

As far as this younger son is concerned, his father might as well be dead already.

He's not interested in his father – all he wants is his dad's money so he can enjoy his own life.

And the Father does what exactly as he asks – he divides his property up and gives his boys their inheritance.

So the younger son cashes in all the investments that his father's passed over, and goes off on a complete bender.

We can guess the sorts of things he got up to, and for as long as he could, he spent everything his father had freely given him on himself.

And while he was doing his own thing, he gave no thought at all to his father back home. It's as if his father didn't even exist, even though everything the lad has came from father.

But then one day he goes down to Waitrose, and the checkout girl says to him, 'I'm sorry sir, there seems to be a problem with your card.'

He's a bit taken aback, and tries another one. 'Sorry sir, there's a problem there too. Perhaps you'd like to pay with cash?'

But he has no cash, and each of his credit cards is maxed out. He's utterly broke.

Then, when he can't pay his rent, his landlord throws him out on the street.

He tries to find a job, but in a recession, being of no fixed abode, and with no referees, it's hopeless.

He's homeless, jobless, penniless and on the streets.

After a few days, he's so cold & hungry that he'll do anything to get a meal.

Finally, a drug dealer approaches him and asks him to give cocaine to teenage kids to get them hooked.

Then a pimp approaches him about recruiting teenage girls for prostitution.

And if that shocks you, then that's precisely how the people Jesus is speaking to would have felt.

In his story, the son ends up feeding pigs – repulsive creatures to the Jews. Anyone who had touched one was dangerous – unclean, defiled, rejected by God.

That's the state of this lad. As far as the Pharisees were concerned, he could not be further from God. There's no way in heaven or on earth that God would welcome this boy.

He's immoral. He's selfish, he's dishonoured his father. He's a sinner.

But then, when he's hit absolute rock bottom, the son finally comes to his senses. 'My dad's employees have food to spare, and here I am starving to death. I'm going home. I'll apologise to dad. I'll say, 'Dad, I'm sorry. I've sinned against God and against you. I'm no longer worthy to be called your son; treat me like one of your employees.'

So he gets up and goes to his father.

Having treated his father so appallingly badly, there's no doubt that the Pharisees would expect the father to do. He will reject his son. Punish his son. Disown his son.

And at this point, there's no doubt that the Pharisees know that the father represents God and the son represents sinful people.

And yet, v20 tells us that while the son was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

If working with pigs was shocking to the Pharisees, this is utterly outrageous!

According to Jesus, God welcomes people like this son:

• people who have taken from God without a word of thanks.
• People who have ignored God, acting as though he did not even exist
• People who have got drunk, slept around, squandered their money, been utterly self-centred and irreligious.

But do you see what Jesus is saying about us and about God?

God welcomes wayward people.

He has compassion on those who have rejected him.

He runs to meet and greet people who aren't religious.

He welcomes people who thought he would reject them.

You might not think you're good enough for God, but Jesus says that if you've come to your senses and realised that you've mucked up, if you realise that you've turned your back on God and sinned against him, then he's coming to welcome you home.

Make the words and attitude of the son your own, and God will welcome you: have a look at v21, the son says, 'Father I have sinned against heaven and against you. I am no longer worthy to be called your son.'

And now look at how the father welcomed his son:

The father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

When someone who has rebelled against God turns back to him, God is not begrudging in his welcome. Far from it. He and his people celebrate!

Perhaps there's someone here who is hesitating this morning. Perhaps you're thinking, 'God can't possibly forgive and accept me. I'm too far gone. I've treated him so badly. I'm so utterly worthless. What would God want with me?'

But Jesus is saying here, 'Not only does he want you, he's running to meet you! He's ready to take away your filthy rags and clothe you with love and forgiveness. He's ready to throw a party and welcome you home.'

Perhaps others here this morning are thinking, 'Well, that's not me! I've never treated God that badly. I've always believed in him. I may not have been to church every week, but hey, I'm a good bloke. I'm alright with God.'

If you're thinking like that, have a look at v25:

Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. ‘Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’

The older brother became angry and refused to go in.

He's angry because his father is forgiving and generous to his wayward brother.

But his father is generous to them both as we go on to hear: his father went out and pleaded with him.

His father doesn't want to lose his older son. He wants him to be pleased that his brother's come back. He wants the brother to share his joy and delight.

But the older son answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’

The older son is jealous and full of resentment.

What's more, he's self righteous; I’ve been slaving for you and never disobeyed your orders. I'm a good person. I've done the right thing.

‘My son,’ the father says, ‘you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’

The father hasn't held anything back from his older son. He's enjoyed everything that the father had to give.

But now he reveals his heart.

This son has presumed on his father. He's taken him for granted.

The younger son might have turned his back, but the older son has actually treated his father just as badly.

He may not have lived a bad life. He may not have squandered his inheritance. He may not have slept around and got drunk. But he's just as ungrateful.

He's so angry with his father's generosity that he refuses to be in the house with his father.

And so we discover that this older son is, in fact, a picture of the Pharisees – a picture of anyone who thinks they're OK with God because they're good.

And here's the really strange thing about Xy: the message is exactly the same to 'good' people as it is to 'bad' people.

Jesus says the same thing to good people and to bad people.

He says, 'You're lost and I've come to find you and bring you home.'

But that same message is heard very differently by different people.

Some people realise that they're lost – lost in a sea of selfish behaviour & reckless living. Cut adrift from God.

When these people realise that God is just waiting to welcome them home, they leave their old ways behind and discover the amazing truth of what Jesus says - that the Father does indeed give them a warm welcome into his eternal family.

But other people hear the message very differently.

Those who think they're a good person, don't like to be told that actually, they're lost, far away from God needing to be found.

To hear that you have simply taken God for granted and have no true Father-son relationship with him can be hard can be very hard to stomach.

It certainly was for the elder son in Jesus' parable, and it was for the Pharisees who listened.

But if that is you, then be assured that Jesus does come for you too.

All he asks is that you show some humility and admit that, actually, you do need forgiveness. You do need to admit that you too have gone your own way, so you need to turn around, say sorry and discover your own welcome home.

The truth is, we're all lost. And yet Jesus has come to welcome us home.

Heaven is waiting to celebrate when you decide it's time to come home.

Good works and right believing

It goes without saying that most people today would say that it doesn't matter what you believe so long as you're a good person.
Putting aside the fact that that is itself a statement of belief and a self-contradictory one at that, we still need to deal with this common assumption. In his letter to Titus, Paul constantly oscillates between urging sound belief and sound behaviour. In his mind, the two are inseparable.
Paul begins by reminding Titus that God himself never lies, and that true knowledge of God's truth will always be matched by godliness (Titus 1:1-2). The logic here is that if we know God we will begin to mirror his character traits. But that knowledge of God must be true knowledge - we must know God as he really is if we're to imitate him. If we create God in our image, we will simply project onto him our sinful character faults and failings. Then we will justify our sinful preferences by claiming they are from God; or rather, we will say they are from the god we have created.
When speaking of the older men who are to lead the church, Paul first lists the character traits that they must possess (Titus 1:5-8) and then shows where these stem from - a firm grasp on the 'trustworthy word as taught' (v9). However, those who fail to teach the truth may 'profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work.' (Titus 1:16). Again, notice how knowledge of God is inextricably linked to behaviour.
So Titus is to 'teach what accords with sound (or 'healthy') doctrine' (2:1). Older men are to combine sober-mindedness, dignity, self control, steadfastness and love with a sound/healthy faith (2:2) and older women are to be display reverent (or sacred) behaviour and sobriety while they teach the younger women what is good 'so that the word of God may not be reviled'.


So it's clear that right belief is vital for right behaviour. Of course if you want to do what you want to do, then you want to claim that you have no 'belief', no 'faith', because you think that that will get you off the hook and allow you to do anything without guilt (objective or subjective). And that brings us full circle. If, as Christians, we allow sound, healthy doctrine to govern our lives, we allow the one true God to govern our lives and then we will live with an integrity and dignity, in love and goodness, that we will put our opponents to shame and they will, in the end, have nothing bad to say about us (Titus 2:6-8).