“Christ our Brother” (Hebrews 2:10-18)
Listen to the Sermon:
10 For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. 11 For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, 12 saying,
“I will tell of your name to my brothers;
in the midst of the congregation I will sing your praise.”
13 And again,
“I will put my trust in him.”
“Behold, I and the children God has given me.”
14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted. Hebrews 2:10-18, ESV
Brothers and sisters this is the word of the Lord.
Well, there’s an old popular account from history which historians, I found out this week, actually doubt that it ever happened, but it makes for a good story, so I’ll tell it anyway. During the French Revolution, in the late 18th century, the queen of France at the time, whose name was Marie Antoinette, was informed one day that all of her subjects were going hungry; they had no bread to eat and they were starving. Yet after being told of the plight of her subjects she responded with one of the most cold callous and out of touch compassionless things a person of her status and wealth could have said. You may know the quote she’s famously purported to have responded with, “If they have no bread, well then let them eat cake.”
Now one of the lessons that we could draw from that story is how a life that knows nothing except royalty and extravagance could be so out of touch with the needs of the average citizen. You know this was apparently the case with the French monarchy, if there’s any truth to that story at all. It’s also probably also been the case with most monarchies throughout human history.
Yet as Americans who’ve never known a monarchy, who even rebelled against a monarchy, well this is the last thing we want of our leaders. By and large we don’t want Marie Antoinette’s’ leading us. We don’t want leaders who can’t relate with us or leaders who know nothing about the plights of the average Joe citizen.
In fact, during an election cycle, something we know a little bit about recently, candidates who have rags to riches stories tend to play up their stories so that they can relate with the average Joe American. As I understand it, in American politics, at least when a candidate is perceived as more relatable or more likeable, well it generally helps their electability.
All that being said, as Americans we tend to be very skeptical of leaders in our lives, both political leaders or spiritual leaders or otherwise, who we perceive to be completely out of touch with our needs. Those aren’t the kind of leaders we want calling the shots. Instead, we want leaders who can relate with us, leaders who can sympathize with us and who know our needs.
Well, in this vein our passage this morning emphasizes that the Lord, though he’s categorically other than us, he is creator after all and we are creature, he’s perfect in all of his works, in all of his attributes, and we are decidedly not. He’s nevertheless a God who can relate with us. A God who isn’t in the slightest out of touch with our most basic and fundamental human needs.
Now if you recall we’ve heard thus far in Hebrews, particularly in chapter one, a lot about the divine nature of Jesus Christ the Son of God. We heard for instance of his pre-existence, that there was never a time when the Son was not. We heard of the Son’s exalted reign in the heavenly places. In all of that we heard how the Son, together with the Father and the Spirit, are to be worshiped and glorified by the church.
Now in chapter 2 we hear that this one who is the eternal Son of God, Jesus Christ, stepped into human history in the fullness of time. He took upon himself human flesh and blood together with all of our weaknesses and frailties as humans, with the exception of sin, in order that he might perfectly represent us before God and lead us out of the bondage of sin and death, to save us.
In this we learn that the one who represents us, the one who is Son, the one who saves us, the one who leads us as Christians, the one who is the head over all the church, is not someone who cannot relate with us. In fact, he represents us, delivers us, and saves us by becoming one with us.
That’s our big idea this morning, The Son delivers us by becoming one with our humanity.
As Gregory of Nazianzus said it some 1700 years ago, “what the Son of God did not assume, he did not redeem.” That is if Jesus Christ, the Son of God, didn’t take upon himself a true body and soul and rational human capacities like you and me, well he couldn’t have saved us. It would have been impossible for him to represent us in his life and to deliver and save us in his death. It was necessary for the gospel that he become united with us in our humanity. It was necessary that he become man. This is what our passage teaches us this morning.
So, as we study this passage, we home in on the Son’s incarnation, that is his taking on human flesh some 2,000 years ago. We see the purposes of the incarnation expounded upon in our passage. We’re going to see three things.
1. The Son Became One with Our Humanity to Lead Us into Glory
2. The Son Became One with Our Humanity to Lead Us Out of Slavery
3. The Son Became One with Our Humanity to Deal with our Sin
The Son Became One with Our Humanity to Lead Us into Glory
Again, the big theme of this passage is that the one who stepped into human history to save us, the Son of God Jesus Christ, was in his incarnation united with our humanity. He became fully man with the exception of sin. It’s not as if he simply appeared to be man, but he really wasn’t. That’s an early church heresy known as Docetism. It’s also not as if he was only partly human, as if maybe he was two-thirds human, but he had a superhuman soul; that’s an early church heresy known as Apollinarianism. No, he was fully God and, in the incarnation, fully a hundred percent man too.
We see this throughout our passage. We hear, for example in verse 11, that we and the Son are from one. The ESV says one source, but literally the Greek is, “we are from one”. The intent there is probably to communicate that we and Jesus, by virtue of his incarnation, we share in a common human nature. Then we read in verse 14 about how the Son Jesus Christ took upon himself flesh and blood just like us.
So, in stepping into human history some 2000 years ago, in the incarnation, the Son of God took upon himself the same humanity as you and me. This is the theological bedrock upon which everything else we read in this passage is based. That is in order to save us and lead us, as we need, out of the captivity of sin and death, the Son of God had to represent us. The only way for him to have done that was to be made man, like us.
As an aside if you have a catechism and you were to go to Westminster Larger Catechism question and answer 39m that unpacks for us very well and very eloquently all the reasons why the Son of God had to become man. I’m not going to get into that, but if you’re looking for further studies after the sermon, Larger Catechism 39 would be a good place to go.
So, this is the starting point, the theological bedrock that Jesus Christ the Son of God became man, took upon himself flesh and blood like us. As the author of Hebrews begins to unpack for us the significance of the incarnation, we learn right out of the gate that the Son took upon himself our nature with a very particular goal or purpose in mind, that is to lead us into glory.
Understand that Jesus didn’t become man very simply only to represent us in his humanity or in our humanity or to take a walk in our skin and that’s it. As an aside, I know that there are times when as a dad I’ll often immerse myself into the silliness and craziness of my children’s existence in order to relate with them. At the end of the day, if I was only ever a child like them, well the first problem would be that Lori had one more child than she signed up for. More significantly I could never lead my children where they need to go.
Now that’s an imperfect illustration, as most illustrations are, but in the same way that it’s not enough for me to just relate with my children, so too we need a God who can relate with us in our humanity but who can also lead us in our humanity in to glory. We need someone who can, as our catechism puts it, advance our nature. This is what Jesus Christ did through the incarnation, he represented us, identified with us, represented us as the new Adam, and brought us where Adam didn’t go and where we couldn’t have gone, that is into glory.
We hear in verse 10, for example, that Jesus is described for us as the founder of our salvation. Now other English translations, if you’re looking at another one, variously translate this word it. Actually, seems like every English translation adopts a slightly different nuance to this. Some translate this as “author of our salvation”, others as “pioneer of our salvation”, “captain of our salvation”. Elsewhere in the New Testament this word is very simply translated as a “leader”.
While each of those translations I think rightly gets at the main idea here that Jesus stands at the headwaters of our salvation, I think a translation such as leader or pioneer captures best what our author is getting at here because the idea is that Jesus is leading us. He’s leading the people of God in and through the incarnation to a place that we could not go on our own. Just as the people of God in the Old Testament needed a Moses or a Joshua to lead them into the uncharted territory of Canaan, well so too we need somebody who can lead us and pioneer the way into glory. This is what Jesus Christ the Son of God did.
I like how the puritan John Owen puts it, he writes, “Jesus’s purpose in the incarnation was not to carry us into a new Canaan and bring us into a wealthy country, into an earthly country. Rather he wanted his children in and through the Messiah to come into eternal glory with himself in heaven.”
So, Jesus is our leader, he’s our pioneer who in and through his incarnation leads his children, you and me, ultimately into glory. Yet we also know that in leading the way to glory Jesus himself walked a path of suffering and death. We learned specifically in our passage, at the end of verse 10, that in bringing many sons to glory, that’s the stated purpose right at the outset for the incarnation, that Jesus also had to be made perfect through suffering.
In other words, in order for the Son of God Jesus Christ to represent us perfectly in the flesh, as the perfect mediator and savior, well Jesus Christ also had to suffer and die. We’re going to get back at the very end of our passage to some to the theological significance of the sufferings of Jesus Christ, but for right now notice very simply that this path to glory that Jesus walked and which he leads his church on is a path that was for Jesus, a path of suffering.
Friends, though we don’t suffer in the same way that Jesus suffered, if you’re a Christian our Lord Jesus Christ has already fully drunk the cup of God’s wrath for you and for your salvation. He already suffered for your sins. Thanks be to God that he did that because that’s something that we could never do for ourselves. Nonetheless we are called as we follow the pioneer and leader of our salvation on this path to glory. We are called to, like Jesus, suffer as well.
After all, how true is it that for believers throughout the world, in every time and in every place, that this pathway to glory is also a pathway that’s dotted with landmines of temptation and suffering and rejection from this world. It’s a pathway on which the world presses in on us. A pathway where we hear so often the lies of Satan, the lies of the devil, that are thrown on us. A path too, where we often trip and stumble and fall over our own sin nature.
Yet as we suffer on this path to glory, and we will suffer, we do so with the knowledge that the one who leads us into glory, our leader and pioneer, can also relate with us because he himself suffered too. I like how John Calvin puts it, he writes, “Therefore whenever any evil passes over us, let it ever occur to us that nothing happens to us but what the Son of God has himself experienced.”
The Son Became One with Our Humanity to Lead Us Out of Slavery
So, Jesus Christ our Lord became man to lead us faithfully on the road of suffering and ultimately into glory. As our author continues, we learn of another purpose to Jesus’s incarnation too. That is the son became one with our humanity to lead us out of slavery.
So, look with me if you would at verses 14 through 16. This is what the part of the text we’re going to home in on for this second point. Here we read this,
14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. Hebrews 2:14-16, ESV
So, in this next part of our passage our author begins by pointing out something very basic to human experience and that is the reality of death. Death is a reality that confronts each and every one of us. The reality of death in and of itself is a frightening thing, but you don’t have to be religious to know that either. I bet if we would ask virtually anyone on the street, that they would likely admit when their guard is down that death has power over everything and everyone. Death, at least apart from Jesus Christ, is a truly terrifying thing to experience and yet so much in our lives and in our world, it seems is set up with a goal of softening this cold and dark reality.
Sometimes we tend to and people in our world tend to soften the language of death by talking about passing away. Or we maybe instead buy obsessively into every wellness trend that comes onto the scene with the goal of giving us even the slightest advantage over the inevitability of death. Even the most non-religious of our neighbors tend to use language, when their guard is down, that assumes something about a joyful life after death. In all of these ways our world tends to tame or domesticate the horrible reality of death.
Yet according to our passage death in and of itself, apart from Jesus Christ, is something that should rightly be feared because in the words of Richard Philips, “Death is not merely an event that awaits us, but a power that rules us.” Now notice in our passage that death isn’t described as a peaceful transition out of this world and into another. Rather it’s pictured as an enslaving force of evil to which every man and woman is subject, and it’s presided over by none other than Satan himself.
Satan, who was responsible as the means of bringing sin and death into the world in the first place, who’s described in the scriptures as the ruler of this world and the god of this world, is here envisioned as one who rules as a tyrant and who has as the scepter of his reign death. Death is a power that all of us are powerless in this world to do anything about. It’s a power that the medical world cannot ultimately cure and a reality that all of us will one day meet.
Here’s the important gospel, but death is also a power that Jesus Christ ultimately rendered powerless when he came into this world, was united with our humanity, suffered, and died. Though Jesus died and though he went down to the grave, the good news of the gospel is that it was not possible for him to be held by death. After all how could the one who knew no sin ultimately be held by the penalty for sin? He couldn’t and more than that, in dying and then rising from the grave Jesus released his people, children of Abraham, you and me, through faith in Christ from the enslaving power of death too.
Throughout the New Testament we learn that through Jesus Christ’s death and through his resurrection he dealt not only with death but also with the power behind death, Satan himself. He did this by binding the strong man, by plundering his house, and thereby delivering us from this fearful and dreadful power.
Now brothers and sisters, it’s most certainly true that death awaits all of us unless Jesus comes back before we die. All of us are going to succumb to death. You will die, but because death had no lasting power over Jesus, so too death will ultimately have no lasting power over us. The promise stands that in Christ Jesus we have great hope in this life and in the next.
We have hope that the worship in which we’re engaged in here and now on earth will one day for us, through Jesus Christ, give way to a ceaseless worship assembly in the heavenly places. We have hope that death in this moral body will one day give way to seen by sight what we only hear see by faith. We have hope that the sin that so easily entangles us here on earth, even as redeemed children of Abraham, will one day give way to a sinless eternity. Yes, we will die, but in Christ and in Christ alone, brothers and sisters, we have nothing to fear in death. More than that we have the assurance in the promise of the gospel that though we die, we will one day be resurrected like Jesus Christ.
Jacob’s been preaching so eloquently about this in 1 Corinthians 15 recently. Let me exhort you now that if you’re not looking to Christ for your salvation, as he’s freely offered in the gospel, know that death really is a most fearful end. Then death won’t bring you any peace, won’t bring you any rest. Instead, the evil of death will bring you into an eternal and everlasting intimate and ceaseless knowledge of the wrath of God.
So, brothers and sisters, turn to the only one who’s able, who’s powerful enough to deliver us from that most fearful prospect, Jesus Christ our Lord. He who defeated death and who’s rendered Satan powerless.
The Son Became One with Our Humanity to Deal with our Sin
Now that we learned that Jesus Christ became one with our humanity for the purpose of leading us out of the slavery of death and of fear of death. In the final two verses of our passage, we learn that in dealing with the problem of death through his incarnation, Jesus also dealt with the most fundamental problem of all, the problem that underlies even death itself, and that is sin. So, our third point is the Son became one with our humanity to deal with our sin.
Now let me read for us, just to refocus us on where we are in the text, verses 17 through 18. This is where the focus of our final point is and let me read for us what we find there.
17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted. Hebrews 2:17-18, ESV
So now from this point forward in Hebrews we’re actually going to hear a lot quite a bit about Jesus’s high priestly ministry. The idea is that Jesus is our merciful and faithful high priest that we see read in this text is actually one of the most dominant themes in the book of Hebrews. Before we go there, and even before we understand what that means specifically in our passage for Jesus to be the merciful and faithful high priest, we have to understand a little bit about the Old Testament background of what it means to be a priest in the first place.
Now understand that in Old Testament Israel to be a priest was to occupy one of the three major roles or offices in Israel. The three offices were prophet, priest, and king. Throughout the New Testament what we find over and over again is that Jesus Christ is portrayed as the perfect representative, the perfect embodiment, of all three of those offices.
He’s the perfect king who rules and defends his church. That’s what a king did, rules then defends his people. He’s the perfect prophet who reveals to the church the will of God. A prophet was somebody who speaks on behalf of God to the people, that’s what Jesus does. The perfect priest who serves as our representative before God, that’s what a priest in the Old Testament did. They represented the people in their sin before God, offering a diversity of sacrifices on behalf of the nation all in order to appease the wrath of God. More specifically the high priest, which is how Jesus is labeled in our passage and elsewhere in Hebrews, was the one individual in Israel and the only individual in Israel who had the unique honor the special priestly role of serving once a year in the Most Holy Place. The Holy of Holies, was this center room in the tabernacle and later in the temple, where God’s presence on earth was most powerfully made manifest.
The book of Hebrews is concerned throughout the book with filling out what it means for us that Jesus is not just a priest, but rather that he’s the final merciful and faithful high priest who entered into the holy place, the Most Holy Place, of the heavenly temple and by virtue of his own blood brings you and me to God.
So, with this background in mind, we learn in our passage again that Jesus is described as our perfect merciful and faithful high priest who represents us, the church, before God. He represents us by the full obedience of his life and being perfectly obedient to God’s law in his humiliation, when we’ve perfectly failed to be obedient to God’s law. The focus of our passage centers instead on how Jesus, as our high priest, also represented us in his death by making, as our text says, propitiation for our sins.
So, what does the author mean when he says that Jesus makes propitiation for our sins? Well let me explain that by offering a little bit of background to fill out what our author is getting at here. Now I already mentioned that in the in the heart of the Old Testament temple and sacrificial system, there was a room in the temple called the Most Holy Place or it’s described elsewhere as the Holy of Holies. It was this center room where only the high priest could enter into once a year.
In that Most Holy Place there was some stuff in it. In fact, there was something significant, something called the Ark of the Covenant that lay in the Most Holy Place. This Ark of the Covenant was a big adorned rectangular box that symbolically represented God’s throne, or his footstool, on earth. Moreover, within this Ark of the Covenant, if you would open it up, well you would find in it the two tablets of the Ten Commandments. The lid on the Ark of the Covenant, the thing that sealed all of this in place, was something called the Mercy Seat.
In the book of Exodus, we learn that it was in the Holy of Holies, and specifically above the Ark of the Covenant and above the Mercy Seat, where God would symbolically meet with his people. Here’s the problem, if God were to come down and meet with his people on the basis of the law which lay at his feet, well his righteous wrath would be incited against his people. After all a holy God cannot come and dwell among his people, being reminded that they are nothing but sin breakers.
So, when the high priest entered into the Most Holy Place once a year in the Old Testament sacrificial system, well he was tasked with sprinkling blood on the mercy seat so that God, when he came down to meet with his people and looked and saw the law, wouldn’t see and be reminded how his people were lawbreakers. Instead, he would see the blood, he would see a sacrifice that atoned for his people as law breakers. Then his wrath against his people would be satisfied.
Why is all this significant? Why do I tell you all of this stuff? Because the word for Mercy Seat in the Old Testament is the same word for propitiation. So, when our author tells us in Hebrews that Christ Jesus made propitiation for our sins, he’s drawing upon language from the temple to communicate that Christ Jesus is the ultimate mercy seat, if you will. He who covered over our law breaking with his own blood, not the blood of bulls and goats, so that God’s wrath rather than being poured out upon sinners and law breakers, which is what we are, and what justice demands, would instead be poured out upon Jesus himself.
Understand that God’s justice has to be satisfied. Because Jesus made propitiation for our sins, God’s wrath, which is revealed from heaven against all ungodliness and unrighteousness of men, was poured out on the one who knew no sin, but for us and for our salvation became sin so that we might become the righteousness of God. For Jesus to make propitiation for our sins means that he suffered in our place, the righteous for the unrighteous, so that we might have access to God.
This is what Paul tells us in Romans 3 as well where we read,
23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. Romans 3:23-25b, ESV
So, friends, Christ is the propitiation, the one who deals with our sin problem by taking the guilt of our sin upon himself and the inevitable wrath of God that follows. I know this truth rings out loudly in the scriptures as a profound theological reality for us to embrace. A theological reality that’s fundamental to all of our hopes both in this life and the next. It also carries with it something profoundly practical as well because at the same time Jesus makes propitiation for our sins as the great high priestly representative on our behalf, he’s also described as the merciful and faithful high priest who in his life as a servant was tempted in every way that we are yet never sinned and is therefore able to help us in our lives as servants of God when we’re tempted.
Now I’m sure for all of us when we when somebody offers us advice, whether that be career advice or marriage advice, parenting advice, so on and so forth, that advice means far more when it comes from someone who knows what we’re going through because they experienced it themselves. When we receive advice like that we tend to listen far more intently, and we tend to give that advice far more credibility than we would if somebody were to come from an experience that doesn’t represent ours.
Now as creator of the whole world, the one through whom the world was created, the Son wouldn’t have had to go through everything we’ve gone through in order to speak with authority and wisdom and power into our own experiences. Calvin makes that point too. To know that the Son of God, Jesus Christ, faced in this world the same temptations that we face in this sinful world. To know that he knew human weakness as we know human weakness, well all that persuades us that this is a God who is able to sympathize with us and a God who’s able to help us. In our lives when we’re constantly pressed in by sin and temptation, he’s also willing and ready to help us with our struggle against sin in this sinful world.
All that remains is for us, as the people of God, to regularly seek Jesus Christ in the place where he offers himself to us, namely in his word and sacrament and prayer and to trust that in the means he supplies to us that he also meets with us in them as our great high priest.
Jesus Christ delivers us from sin and as our merciful and faithful high priest who’s compassionate towards us. He’s also willing to help us in our ongoing battle with sin and temptation too.
So, let me offer us some application as we prepare to conclude and to close. I have one thing for us to meditate over, one thing to think upon today. That’s this, do not be ashamed to call upon Jesus Christ for help.
The blunt reality is that our sin is inherently shameful. When we sin and fall short of the glory of God, if we’re in Christ, we’re probably quite ashamed of our sin. After all our sin is responsible for conflict in our relationships. Our sin gets in the way of loving other people the way that the Lord in his word calls us to. Ultimately our sin is an affront it’s an offense to a holy God who’s also grieved whenever we turn aside from his revealed will to chart our own course.
When we feel the shame over our sin which we inevitably will, well there’s one of two ways that we usually typically respond to that. On the one hand sometimes, we tend to minimize the shame of our sin by grading our sin in comparison with others; well, I may have done this but at least I didn’t do that. Or we may minimize our sin by quickly deflecting blame elsewhere; I’m only angry because they made me angry. Or at the furthest extreme we me we may even minimize our sin and the shame that we feel in it by pretending that our vices are actually virtues and then labeling the shame we feel as an unwarranted cultural conditioned response that we shouldn’t feel in the first place. In all of these ways we minimize our sin by pretending that it’s really not as bad as it is.
On the other hand, sometimes when we feel the shame of our sin, we really feel the shame for our sin. Sometimes that shame drives us to virtually depression or other times it stirs within us the impulse to try to atone for our sin as if we could ever do that.
In our passage we’re offered a third way to deal with that shame. That is, we call upon the name of our Lord Jesus Christ for help. Though we sin and we fall short of the glory of God and though our sin is debasing and shameful, inherently we’re also provided rich words of grace in our passage, when the author of Hebrews tells us that Jesus Christ our Lord is not ashamed to call us brothers.
As Calvin says, “this is a great honor that’s bestowed upon us”. It’s also a bomb to our souls. When we hear that despite the shame of our sin that weighs so heavy upon us, that the Son of God, Jesus Christ, is not ashamed to call us his brothers. In that he’s also our brother who’s able to help us and who’s willing to help us in our own ongoing battle with sin.
So, let me exhort you that if you’re not a Christian, first be honest about your sin. Don’t minimize or downplay or deflect from it. Hear the word of God and own your sin for what it is. Then turn to Jesus Christ our Lord who would adopt you as his son and as his brother by faith alone.
If you are a Christian, the promise that Jesus will help is also a promise for you. When you experience sin and temptation in this world and you’re stung, as we all are, on this path to glory this path that the Spirit of God will ultimately keep us on, and we’re stung with the weight of our sin. The promise here, the exhortation is to turn to Jesus for help. To know that he experienced all that the world threw at him in his humiliation in the flesh ministry. He endured and therefore he’s willing and ready to help you even now. All we need to do, friends, is to call upon him as our brother and more than that, as our Lord.
Let me pray. Almighty God, Heavenly Father, Lord we thank you that in your wisdom you saved us by sending your Son low in his humiliation to identify with us, to relate with us in in our humanity. Then ultimately to save us by leading us out of sin and captivity and death into glory. The glorious reality of being in your presence. We pray that you would help bring these things to our memory both today and this week as we continue to grow in a knowledge of Jesus Christ. Also, that we would regularly take up the invitation to call upon Jesus Christ for help when we need help, as we often do, as we always do when we feel the weight of our sin and we’re stung by our sin nature on this path to glory. We pray that you would help us and that we would take up that invitation to turn to you often for the help that you promised to provide. We pray this in Christ’s name. Amen.