You are currently browsing the tag archive for the ‘Protestant’ tag.

On Monday, June 20, 2022, the Telegraph’s columnist Tim Stanley went back in time to explain how the rot set in the Church of England.

This happened early in the Queen’s reign. While she has nothing to do with the appointment of Archbishops of Canterbury, as the Prime Minister has this privileged responsibility, the decay is nearly 70 years old.

When I moved here decades ago, everyone said that the Church of England is the Tory (Conservative) Party at prayer.

Even at that time, our church — as did many other Anglican congregations in England — had non-liturgical services, disproving that trope.

The early morning service I attend probably could be described as mostly Conservative. Even then, I’m not sure, and, as only a handful of us are there week after week we are, therefore, hardly representative. The more widely attended mid-morning service certainly could be described as having adherents in the Liberal Democrats and Labour.

Stanley’s article, ‘How the Church of England became the Labour Party at prayer’, discusses two Archbishops of Canterbury, the Right Revds Geoffrey Fisher and Michael Ramsey.

Excerpts follow, emphases mine.

Geoffrey Fisher

Geoffrey Fisher was the Archbishop of Canterbury when the Queen acceded the throne.

Like many Anglican clergy, he was a bit of an oxymoron.

On the one hand:

Fisher, a former headmaster, is rumoured to have talked Princess Margaret out of marrying a divorcee …

On the other hand:

in his diary, long ago in 1957, [Conservative Prime Minister] Harold Macmillan wrote that he dreaded his meetings with the Archbishop of Canterbury, Geoffrey Fisher. “I try to talk to him about religion, but he seems to be quite uninterested and reverts all the time to politics.”

Then there was the strange middle ground. Fisher:

opined of the nuclear bomb that “the very worst” it could do “is to sweep a vast number of people from this world into the next, into which they must all go anyway.” Yet he was also against Suez and the premium bond, the latter a lottery cooked up by Macmillan that Fisher regarded as ungodly.

The premium bond is great. It is one of the best investments that one can make these days. I ‘win’ at least one bond worth £25 nearly every month. I don’t need to lift a finger; the draw takes place automatically. This is a much better appreciation in capital than a standard savings account will provide these days.

Fisher got shirty with Macmillan when it came time to select his successor:

Macmillan was as mischievous when it came to clerical appointments. He suggested to Fisher that the best choice for his successor at Canterbury might be Michael Ramsey, the liberal-minded Archbishop of York. “Dr Ramsey is a theologian, a scholar and a man of prayer,” Fisher is supposed to have said. “Therefore he is entirely unsuitable as Archbishop of Canterbury.” He knew this, he explained, because he had been his headmaster. “Well, you may have been Dr Ramsey’s headmaster,” retorted Macmillan, “but you are not mine” – and, one likes to imagine, picked Ramsey for the job in a fit of obstinacy, ushering in the Swinging Sixties.

Michael Ramsey

Again, we have a contradiction in terms if Ramsey was indeed ‘a theologian, a scholar and a man of prayer’, because it was during his tenure, according to Tim Stanley, that the C of E embraced the prevailing culture of the Swinging Sixties:

Under Fisher, the mission was to confirm an ancient Christian identity, but by 1960, it was obvious that England was changing fast. Rather than resist, Ramsey&Co sought to negotiate a new role as the nation’s conscience, not to block legislation, such as on divorce or abortion, but to shape it (so compassionate and forensic was Ramsey’s contribution to parliamentary debate on the legalisation of homosexual acts that one peer accused him of turning Hansard into pornography).

As clerics became dynamic commentators on the state of the nation, it might have seemed as if the gamble were paying off. But they were running on the fumes of the Fifties. It was Fisher-style conservatism that gave them the air of authority that they leant to causes that, in turn, made them sound not like they were trying to transform the world but allowing the world to transform them, that they had become dedicated disciples of fashion. Once, when asked what he thought about a trend for girls in London to walk about topless, Ramsey said, “We must just accept the fact that young people express themselves in new methods of dress that may seem queer to the older among us.”

Political shifts also took place during this time. Ramsey became Archbishop of Canterbury under a Conservative Prime Minister. In the middle of his tenure, Labour’s Harold Wilson took the helm. Edward ‘Ted’ Heath, a wet Conservative, succeeded him.

Harold Wilson ran into problems over immigration legislation with Ramsey:

One of the new archbishop’s interests was immigration. Ramsey called the Conservatives’ 1962 bill, which for the first time limited arrivals from the Commonwealth, “deplorable”. Labour, keen to co-opt the church, made him chair of a committee on race relations, though in 1968 Harold Wilson limited Asian immigration from Kenya and Ramsey condemned that bill, too.

Present day

Over the past seven decades, it has been easier for Archbishops of Canterbury to visit war zones in other parts of the world, but, as Tim Stanley points out, it is often the local vicar who encounters the impact of displaced persons:

Archbishops of Canterbury are part of a global communion: they have visited warzones and dictatorships and seen the horrors that compel people to flee, and when these unfortunates turn up in Britain, it is often the parish clergy who encounter them first. A vicar friend walked into his church one day to discover a Nigerian exile had broken into the children’s creche and was sound asleep in the Wendy house.

Immigration is a bigger issue than ever, especially as the Government is adamant over its plan to send illegals to Rwanda for processing, despite the fact that the June 14 charter flight lost all of its 37 passengers to legal challenges:

Its hierarchy has completely become the Labour Party at prayer … and so, in a bid to find relevance among those who don’t believe in God, the CofE frequently finds itself alienating those who do. It has probably irritated a few Rwandans along the way.

It is still hard for me to believe that most Anglicans voted for Brexit, but I stand corrected. Maybe they no longer go to church? Stanley says:

the one part of the population that has remained steadfastly loyal to the church is Conservative voters (two-thirds of English Anglicans voted for Brexit) …

Most importantly, while most, though not all, C of E clergy are clearly on the Left, they are attempting to court God-fearing Africans, who do not share their social views:

Archbishop Laurent Mbanda, head of the Rwandan Anglicans, has said he supports asylum seekers being sent to his country: he is also one of three African church leaders boycotting the upcoming Lambeth conference over the CofE’s tolerance of homosexuality. Here is the final twist. The Church that bent over backwards to ally with the post-colonial world has, in the process, embraced a liberal theology that now puts it at odds with much of the post-colonial world.

How Anglican clergy will reconcile that conundrum is anyone’s guess.

Would that the clergy concentrate on our souls and the promise of salvation instead.

Perhaps we need more African bishops serving in England. They know what the point of the Church is — and it isn’t politics.

Bible GenevaThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry.

Ephesians 6:1-9

Children and Parents

Children, obey your parents in the Lord, for this is right. “Honor your father and mother” (this is the first commandment with a promise), “that it may go well with you and that you may live long in the land.” Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

Bondservants and Masters

Bondservants,[a] obey your earthly masters[b] with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant or is free. Masters, do the same to them, and stop your threatening, knowing that he who is both their Master[c] and yours is in heaven, and that there is no partiality with him.

————————————————————————————

Last week’s post discussed St Paul’s proscription of lewd and foolish behaviours. They bring no glory to the Lord and can bring His righteous wrath.

Regrettably, I have no commentary from John MacArthur because, at this time in 2022, he is currently preaching on Ephesians.

The first three chapters of Ephesians deal with the privileges that God gives Christians through their faith in Jesus.

The last three chapters deal with the responsibilities of Christians to each other and, ultimately, to the Lord.

In Ephesians 6, Paul begins with God-honouring guidance to families as well as to servants and employers.

He begins with children, exhorting them to obey their parents, as it is the right thing to do (verse 1). Jesus obeyed His Father in all things, most importantly, in His agonising death on the Cross for our sins.

Paul reminds the Ephesians that the Commandment to honour one’s father and mother is one that comes with a promise (verse 2), that life may go well with the child and that they might live long in the land (verse 3).

Paul cited Exodus 20:12:

12 “Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.

The next chapter of Exodus contains judgement on this subject (Exodus 21:17):

17 “Whoever curses[a] his father or his mother shall be put to death.

‘Curse’ in that context also means ‘dishonours’ and ‘reviles’.

Jesus cited both verses in Matthew 15:4:

For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’

Matthew Henry’s commentary offers the following analysis (emphases mine):

I. The duty of children to their parents. Come, you children, hearken to me, I will teach you the fear of the Lord. The great duty of children is to obey their parents (v. 1), parents being the instruments of their being, God and nature having given them an authority to command, in subserviency to God; and, if children will be obedient to their pious parents, they will be in a fair way to be pious as they are. That obedience which God demands from their children, in their behalf, includes an inward reverence, as well as the outward expressions and acts. Obey in the Lord. Some take this as a limitation, and understand it thus: “as far as is consistent with your duty to God.” We must not disobey our heavenly Father in obedience to earthly parents; for our obligation to God is prior and superior to all others. I take it rather as a reason: “Children, obey your parents; for the Lord has commanded it: obey them therefore for the Lord’s sake, and with an eye to him.” Or it may be a particular specification of the general duty: “Obey your parents, especially in those things which relate to the Lord. Your parents teach you good manners, and therein you must obey them. They teach you what is for your health, and in this you must obey them: but the chief things in which you are to do it are the things pertaining to the Lord.” Religious parents charge their children to keep the ways of the Lord, Gen 18 19. They command them to be found in the way of their duty towards God, and to take heed of those sins most incident to their age; in these things especially they must see that they be obedient. There is a general reason given: For this is right, there is a natural equity in it, God has enjoined it, and it highly becomes Christians. It is the order of nature that parents command and children obey. Though this may seem a hard saying, yet it is duty, and it must be done by such as would please God and approve themselves to him. For the proof of this the apostle quotes the law of the fifth commandment, which Christ was so far from designing to abrogate and repeal that he came to confirm it, as appears by his vindicating it, Matt 15 4, etc. Honour thy father and mother (v. 2), which honour implies reverence, obedience, and relief and maintenance, if these be needed. The apostle adds, which is the first commandment with promise. Some little difficulty arises from this, which we should not overlook, because some who plead for the lawfulness of images bring this as a proof that we are not bound by the second commandment. But there is no manner of force in the argument. The second commandment has not a particular promise; but only a general declaration or assertion, which relates to the whole law of God’s keeping mercy for thousands. And then by this is not meant the first commandment of the decalogue that has a promise, for there is no other after it that has, and therefore it would be improper to say it is the first; but the meaning may be this: “This is a prime or chief commandment, and it has a promise; it is the first commandment in the second table, and it has a promise.” The promise is, That it may be well with thee, etc., v. 3. Observe, Whereas the promise in the commandment has reference to the land of Canaan, the apostle hereby shows that this and other promises which we have in the Old Testament relating to the land of Canaan are to be understood more generally. That you may not think that the Jews only, to whom God gave the land of Canaan, were bound by the fifth commandment, he here gives it a further sense, That it may be well with thee, etc. Outward prosperity and long life are blessings promised to those who keep this commandment. This is the way to have it well with us, and obedient children are often rewarded with outward prosperity. Not indeed that it is always so; there are instances of such children who meet with much affliction in this life: but ordinarily obedience is thus rewarded, and, where it is not, it is made up with something better. Observe, 1. The gospel has its temporal promises, as well as spiritual ones. 2. Although the authority of God be sufficient to engage us in our duty, yet we are allowed to have respect to the promised reward: and, 3. Though it contains some temporal advantage, even this may be considered as a motive and encouragement to our obedience.

Paul then tells fathers not to provoke their children to anger but bring them up in discipline and instruction in the Lord (verse 4).

Henry explains the importance of wisdom, reason and godliness in raising children:

II. The duty of parents: And you fathers, v. 4. Or, you parents, 1. “Do not provoke your children to wrath. Though God has given you power, you must not abuse that power, remembering that your children are, in a particular manner, pieces of yourselves, and therefore ought to be governed with great tenderness and love. Be not impatient with them, use no unreasonable severities and lay no rigid injunctions upon them. When you caution them, when you counsel them, when you reprove them, do it in such a manner as not to provoke them to wrath. In all such cases deal prudently and wisely with them, endeavouring to convince their judgments and to work upon their reason.” 2. “Bring them up well, in the nurture and admonition of the Lord, in the discipline of proper and of compassionate correction, and in the knowledge of that duty which God requires of them and by which they may become better acquainted with him. Give them a good education.” It is the great duty of parents to be careful in the education of their children: “Not only bring them up, as the brutes do, taking care to provide for them; but bring them up in nurture and admonition, in such a manner as is suitable to their reasonable natures. Nay, not only bring them up as men, in nurture and admonition, but as Christians, in the admonition of the Lord. Let them have a religious education. Instruct them to fear sinning; and inform them of, and excite them to, the whole of their duty towards God.”

Bondservants were slaves. Slaves in that era were often, although not always, treated well and many were reasonably educated. Some slaves were what we would consider as people with a profession, e.g. accountants.

Paul tells bondservants to obey their masters as if they were obeying Christ, with fear and trembling (verse 5).

Henry reminds us that, whether bondservant or free man, all believers have freedom in Christ:

The duty of servants. This also is summed up in one word, which is, obedience. He is largest on this article, as knowing there was the greatest need of it. These servants were generally slaves. Civil servitude is not inconsistent with Christian liberty. Those may be the Lord’s freemen who are slaves to men. Your masters according to the flesh (v. 5), that is, who have the command of your bodies, but not of your souls and consciences: God alone has dominion over these.” Now, with respect to servants, he exhorts, 1. That they obey with fear and trembling. They are to reverence those who are over them, fearing to displease them, and trembling lest they should justly incur their anger and indignation.

Servants are to obey their employers not with eye-service, i.e. when they are physically present, or with people-pleasing but as if they were serving Jesus Himself, doing God’s will from the heart (verse 6).

Henry says that considering our employers as Christ’s representatives can make our tasks easier:

4. They must not serve their masters with eye-service (v. 6)—that is, only when their master’s eye is upon them; but they must be as conscientious in the discharge of their duty, when they are absent and out of the way, because then their Master in heaven beholds them: and therefore they must not act as men-pleasers—as though they had no regard to the pleasing of God, and approving themselves to him, if they can impose upon their masters. Observe, A steady regard to the Lord Jesus Christ will make men faithful and sincere in every station of life. 5. What they do they must do cheerfully: Doing the will of God from the heart, serving their masters as God wills they should, not grudgingly, nor by constraint, but from a principle of love to them and their concerns.

Paul says we should do our work with a good will towards the Lord and not to man alone (verse 7).

Henry explains:

This is doing it with good-will (v. 7), which will make their service easy to themselves, pleasing to their masters, and acceptable to the Lord Christ. There should be good-will to their masters, good-will to the families they are in; and especially a readiness to do their duty to God. Observe, Service, performed with conscience, and from a regard to God, though it be to unrighteous masters, will be accounted by Christ as service done to himself.

Paul says that the Lord will reward any good work or service that people perform, regardless if they are slaves or free men (verse 8).

Henry says that this should be encouraging, even when our temporal work situation is not:

6. Let faithful servants trust God for their wages, while they do their duty in his fear: Knowing that whatsoever good thing (v. 8), how poor and mean soever it may be, considered in itself,—the same shall he receive of the Lord, that is, by a metonymy, the reward of the same. Though his master on earth should neglect or abuse him, instead of rewarding him, he shall certainly be rewarded by the Lord Christ, whether he be bond or free, whether he be a poor bond-servant or a freeman or master. Christ regards not these differences of men at present; nor will he in the great and final judgment. You think, “A prince, or a magistrate, or a minister, that does his duty here, will be sure to receive his reward in heaven: but what capacity am I, a poor servant, in, of recommending myself to the favour of God.” Why, God will as certainly reward thee for the meanest drudgery that is done from a sense of duty and with an eye to himself. And what can be said more proper either to engage or to encourage servants to their duty?

Paul ends his instructions by encouraging masters to treat their servants honourably and not with threats; both master and servant share the same divine Master, Christ Jesus, with whom there is no partiality (verse 9).

Henry says that we will be judged according to how we treat those who work for us:

IV. The duty of masters: “And you masters, do the same things unto them (v. 9); that is, act after the same manner. Be just to them, as you expect they should be to you: show the like good-will and concern for them, and be careful herein to approve yourselves to God.” Observe, Masters are under as strict obligations to discharge their duty to their servants as servants are to be obedient and dutiful to them. “Forbearing threatening; anientesmoderating threatening, and remitting the evils with which you threaten them. Remember that your servants are made of the same mould with yourselves, and therefore be not tyrannical and imperious over them, knowing that your Master also is in heaven:” some copies read, both your and their Master. “You have a Master to obey who makes this your duty; and you and they are but fellow-servants in respect of Christ. You will be as punishable by him, for the neglect of your duty, or for acting contrary to it, as any others of meaner condition in the world. You are therefore to show favour to others, as ever you expect to find favour with him; and you will never be a match for him, though you may be too hard for your servants.” Neither is there respect of persons with him; a rich, a wealthy, and a dignified master, if he be unjust, imperious, and abusive, is not a jot the nearer being accepted of God for his riches, wealth, and honour. He will call masters and servants to an impartial account for their conduct one to another, and will neither spare the former because they are more advanced nor be severe towards the latter because they are inferior and mean in the world. If both masters and servants would consider their relation and obligation to God and the account they must shortly give to him, they would be more careful of their duty to each other. Thus the apostle concludes his exhortation to relative duties.

Paul’s next discourse is on spiritual warfare. The following verses will be familiar to many:

The Whole Armor of God

10 Finally, be strong in the Lord and in the strength of his might. 11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. 14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, 20 for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.

What a beautiful passage that is, containing Paul’s marvellous imagery of doing battle for the truth, against the worldly powers of evil.

Next week’s entry concludes Ephesians.

Next time — Ephesians 6:21-24

The First Sunday after Trinity is June 19, 2022.

Readings for Year C can be found here.

The Gospel reading is as follows (emphases mine):

Luke 8:26-39

8:26 Then they arrived at the country of the Gerasenes, which is opposite Galilee.

8:27 As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs.

8:28 When he saw Jesus, he fell down before him and shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me”

8:29 for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.)

8:30 Jesus then asked him, “What is your name?” He said, “Legion”; for many demons had entered him.

8:31 They begged him not to order them to go back into the abyss.

8:32 Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission.

8:33 Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

8:34 When the swineherds saw what had happened, they ran off and told it in the city and in the country.

8:35 Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid.

8:36 Those who had seen it told them how the one who had been possessed by demons had been healed.

8:37 Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned.

8:38 The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying,

8:39 “Return to your home, and declare how much God has done for you.” So he went away, proclaiming throughout the city how much Jesus had done for him.

Commentary comes from Matthew Henry and John MacArthur.

This is the famous story of the Gadarene Swine, covered in the three Synoptic Gospels, Matthew, Mark and Luke.

I wrote about Matthew’s version in Forbidden Bible Verses and also in my Apologetics Corner series, here and here.

In Luke 8, just before this tremendous episode, Jesus had calmed a sea storm. The disciples had been terrified by its power. Jesus rebuked them for having such little faith.

Matthew Henry’s commentary states:

5. Christ’s business is to lay storms, as it is Satan’s business to raise them. He can do it; he has done it; he delights to do it: for he came to proclaim peace on earth. He rebuked the wind and the raging of the water, and immediately they ceased (v. 24); not, as at other times, by degrees, but all of a sudden, there was a great calm. Thus Christ showed that, though the devil pretends to be the prince of the power of the air, yet even there he has him in a chain.

6. When our dangers are over, it becomes us to take to ourselves the shame of our own fears and to give to Christ the glory of his power. When Christ had turned the storm into a calm, then were they glad because they were quiet, Ps 107 30. And then, (1.) Christ gives them a rebuke for their inordinate fear: Where is your faith? v. 25. Note, Many that have true faith have it to seek when they have occasion to use it. They tremble, and are discouraged, if second causes frown upon them. A little thing disheartens them; and where is their faith then? (2.) They give him the glory of his power: They, being afraid, wondered. Those that had feared the storm, now that the danger was over with good reason feared him that had stilled it, and said one to another, What manner of man is this! They might as well have said, Who is a God like unto thee? For it is God’s prerogative to still the noise of the seas, the noise of their waves, Ps 65 7.

Henry introduces our Gospel reading:

II. His power over the devil, the prince of the power of the air. In the next passage of story he comes into a closer grapple with him than he did when he commanded the winds. Presently after the winds were stilled they were brought to their desired haven, and arrived at the country of the Gadarenes, and there went ashore (v. 26, 27); and he soon met with that which was his business over, and which he thought it worth his while to go through a storm to accomplish.

Luke tells us that the country of the Gerasenes is opposite Galilee (verse 26).

John MacArthur describes the scene for us:

Starting in verse 26, they sailed, remember now, the storm was stilled by Jesus, they finished their little trip across the north section of the lake, the Sea of Galilee, really seeking some rest from the huge crowds that just literally never left Jesus alone. Jesus had gotten in a boat with the apostles and disciples. There were a lot of other boats. There was a little flotilla of followers of Jesus going away for some rest and perhaps some private instruction. Jesus, remember now, from this point on in His ministry in Galilee spoke only in parables and only to His own disciples did He explain their meaning so there was always a public meeting and then a private meeting when the explanation was given. So off they went following Jesus on a clear night only to find that a storm came up. Jesus stilled the storm. It had blown them off course so they have to sort of regroup, head the direction they need to go and they arrive there probably just at daybreak, sailing to the country of the Gerasenes which is opposite Galilee. It’s opposite the Galilee which had to do primarily with the western part, the western shore of the Sea of Galilee. So they’re across on the eastern shore to the country of the Gerasenes.

I just need to comment on that. Luke and Mark use Gerasenes. Matthew calls them Gadarenes. Some Greek texts use Gergesenes. I don’t want to get into a big convoluted explanation of all of that. I think it’s relatively simple. There was a town there about six miles due east called Gerasa, or Gergesa, hence the Gerasenes, or the Gergesenes. The modern name is Kersa. There was another town called Gadara which explains why some of the writers refer to it as Gadara. Gadara was further south down the lake and further inland. It wasn’t on the edge of the lake and so it doesn’t provide the right topography to be the place where the pigs ran down the hill into the lake. Gadara, however, was a larger town and gave the name to the region, so that Gerasa or Gergesa was a town in the country of the Gadarenes. So, all of these terms essentially describe the same area. The focus is on the town of Gergesa or Gerasa because it suits the incident so perfectly. There are around Kersa, modern Kersa, in the hillsides many tombs still to this day to be seen and there is a slope that descends to the lake where the pigs could run…tombs being the place where this man was dwelling.

MacArthur says that the demons Jesus encountered during His ministry were unusual in both the Old and New Testaments:

It is a curiosity to me that if you go through the Old Testament you’re not going to find demon-possessed people with the exception of the very unique situation in the 6th chapter of Genesis where the sons of God and cohabitated with the daughters of men, that unique situation where apparently some fallen angels came upon some women. Apart from that… And those demons, you remember, according to what Peter said and Jude said were put into everlasting chains for doing that. But apart from that you don’t have any demon-possessed people in the Old TestamentYou have a lying spirit, you have the appearance of a medium in connection with the demon, but you don’t have people manifesting that they’re full of demons.  Interestingly enough that after the four gospels you only have two occasions, Acts 16 and Acts 19, where you have a demon-possessed situationAnd it’s never even referred to in the epistles of the New Testament, never referred toIt wasn’t an issue in the churches to which the apostle Paul wrote, or John wrote, or Jude wrote, or Peter wrote or James wroteBut in the life of Christ and in the three years of His ministry there is a manifestation of demon possessions that is unlike anything in all of human history, to be exceeded only by the manifestation of demonic power in the time yet to come called the Great Tribulation, just prior to Christ’s Second ComingAnd God Himself will aide that manifestation by opening up the pit of hell and the place of bound demons called the pit, the bottomless pit, the abussos, the abyss and letting it belch out some demons who have been bound there so that there is a greater force of demons in the time of the tribulation than ever before and they are allowed to run rampant over the earth in ways prior to which they have been restrained.

At His Second Coming, Jesus will subdue Satan and his angels.

Returning to our text, when Jesus reached land, a demon-possessed man from the city went to meet Him. It had been a long time since the man wore clothes; he lived not in his house but in the tombs (verse 27).

Students of the Gospels will ask whether there was one man or two.

MacArthur says:

In Matthew 8:28 Matthew says there were two men. There were two men.  He had a compatriot, perhaps equally demon possessed and equally bizarre, and equally deadly and dangerous. But in all the accounts, the one man becomes the focus, so we really don’t know what happened to the second man.  Two of them appeared. The focus of the story is on one man.  Perhaps he was included in the deliverance, perhaps he was not.

MacArthur says the man was naked because he was possessed by these many demons and was far removed from his right mind:

I like to think of this man, I guess the best word I can think of to use is maniac. The definition of maniac is a person exhibiting extreme symptoms of wild behavior. And that’s exactly what you have here. This man is so out of control as not to even be defined in human terms. It’s just so bizarre, so far beyond … Here we’re going to see the greatest exhibition of power over the forces of hell to this point in Scripture. Jesus vanquishes this mass of demons in this horrific individual

Anybody without Christ then is under the rule of Satan and under the influence of his demons and therefore anybody who is a sinner who is not protected by salvation through Jesus Christ is therefore vulnerable. What the entry points are, I’m not sure I can be explicit about in every case. I can say this, that as you study the Scripture, idolatry seems to be a way to throw the door open. Tampering in the occult seems to be a way to throw the door open. But that is not so say the most tormented people were necessarily the worst sinners. This is a Gentile man outside of Israel, so he was involved, if in any religion at all, in some pagan religion. It may have been, as most of them were occultic, and that may have thrown the door open to him, but he’s not any worse. In fact, as the story ends, the people who are the worst people in the story are the townspeople who were sane enough to bind this man up but not willing to believe in the man who delivered him, the God-Man Jesus Christ. So who is really the maniac?

I don’t know that there’s any way to say except that God allows Satan to do his work and demons have their agenda. And within God’s allowance, they pick and choose who they will. It isn’t that these people are worse sinners because what happens to them is not just an expression of their evil heart; it is for them a demonic torment. This man wasn’t happy about his condition, he was tormented by it

Now the person is not necessarily more evil and that gives entrance to the demon, but once the demons come in then evil becomes accelerated. Evil becomes manifest in some cases beyond what can even be discussed or described or understood humanly. They can become so infested by demons, so literally dominated by forces of unclean spirits as to conduct themselves in ways as we’ve been pointing out, that are absolutely beyond description humanly. And that’s this man. Let’s look at some of the characteristics of his conduct.

First of all, it says he hadn’t put on any clothing for a long time. You say, “Well that’s really strange. What’s that about?” Well it’s about perversion. It’s about shamelessness. You remember in the 19th chapter of Acts, I think it’s about verse 16, the evil spirit there pounces on these people and strips off their clothes? From the time that Adam and Eve sinned there has been a shame associated with human nakedness because from the time of their sin on they had lustful and perverted thoughts. And they knew that. And immediately the first thing they did was make coverings. But theirs was only temporarily made out of leaves. God came, killed an animal which is a picture of His Son who had become the final covering, and He covered them with a more permanent garment. And from then on uncovering someone’s nakedness was tantamount to sexual evil. That little phrase “uncovering someone’s nakedness,” you find it in the Pentateuch. It’s tantamount to sexual perversion and evil. The Bible is very clear about clothing and about modesty and about covering. Nakedness is a sign of shamelessness. It is a sign of sexual perversion. I’m talking all the way from the naturalists at the nudist colony to the pornographers at the other end and everything in between. It’s aberrant. But not only was it aberrant, it was also a torment for the man. It gets cold and it gets hot and there are extremes of weather in that part of the world. This was a kind of torment for him as the demons had dominated him and turned him into a shameless, perverted, evil person …

Now it says he was not living in a house but he was living in tombs. Obviously you couldn’t have somebody like this in a house. What would we do with him today? What would we do with somebody like him? We’d put him in prison, right? We’d put him in prison and then you have to isolate him so they can’t get near anybody, or put him in a padded cell. I remember some years back when people who behaved like this were put in straight-jackets. Remember that? I’ve seen people in those things in mental institutions. Now today what is done with people who have this kind of potentiality is they put them on drugs and when they slaughter a bunch of people, such as the Andrea Yates thing, we say the problem was, “She didn’t take her medication.” Demons can’t be medicated but since the human body can be medicated, it becomes less useful to them when it’s medicated. But in those days they couldn’t control them with medication. They didn’t have a mental institution to put them in. They didn’t have a padded cell to put them in.

Furthermore, he was suicidal.  He was a danger to himself.  Mark 5:5 says, “Night and day he was gashing and hacking at his naked body with sharp stones.”  He was mutilating himself because Satan is a murderer, is he not?  He is a killer.  He is an abaddon, he is a destroyer.  And his demons are the same.  Here is a man literally taking sharp rocks and gashing his body.  Mark 5:3 and 4 says nobody could control him. The demon power was too great.  He was violent and he was not only harmful to himself but he frankly was absolutely deadly to other people because he had murderous intentIn the account in Matthew it says he along with his friend, the two of them, were so exceedingly violent that no one could pass by the road.  You couldn’t even walk along the road below where they were because they were so violent they would come screaming down the hill.  It says they would scream, they would shriek, run down the hill nakedness with the intention of doing harm, taking life.  They are really the most manifest bearers of the mark of satanic personality.  They would then stay up in their tombs, as we’ll see, and when people came on the road, screaming and shrieking in nakedness they would run down the hill with the intent to attack, to maim and to kill.  This is what Satan wants to do.

When the man saw Jesus, his demons spoke through him, saying to our Lord, ‘What business do you have with me, Jesus, Son of the Most High God? I beg You, do not torment me’ (verse 28).

Note that even demons recognise that Jesus is Lord. Put that to your atheist and agnostic friends sometime. See how they react.

Demons know that they are living on borrowed time. One day, Jesus, through the power of God, will defeat them permanently.

Henry explains:

4. They are much enraged against our Lord Jesus, and have a great dread and horror of him: When the man whom they had possession of, and who spoke as they would have him, saw Jesus, he roared out as one in an agony, and fell down before him, to deprecate his wrath, and owned him to be the Son of God most high, that was infinitely above him and too hard for him; but protested against having any league or confederacy with him (which might sufficiently have silenced the blasphemous cavils of the scribes and Pharisees): What have I to do with thee? The devils have neither inclination to do service to Christ nor expectation to receive benefit by him: What have we to do with thee? But they dreaded his power and wrath: I beseech thee, torment me not. They do not say, I beseech thee, save me, but only, Torment me not. See whose language they speak that have only a dread of hell as a place of torment, but no desire of heaven as a place of holiness and love.

5. They are perfectly at the command, and under the power, of our Lord Jesus; and they knew it, for they besought him that he would not command them to go eis ton abyssoninto the deep, the place of their torment, which they acknowledge he could easily and justly do. O what a comfort is this to the Lord’s people, that all the powers of darkness are under the check and control of the Lord Jesus! He has them all in a chain. He can send them to their own place, when he pleaseth.

MacArthur tells us:

“What do I have to do with You, Jesus, Son of the Most High God?”  I’m telling you, the demons’ theology is orthodox. They know who Jesus is.  There were disciples there who weren’t sure.  The demons know.  It is a strange and bizarre testimony to the reality of who Jesus Christ is.  “What do I have to do with You, Jesus, Son of the Most High God?”  It’s very much like that other demon in the 4th chapter who said essentially the same thing.  In chapter 4 the demon said, “What do we have to do with You, Jesus of Nazareth. I know who You are, the Holy One of God.”  And here in an amazing way God gives testimony to the identity of His Son through demons, amazing.

By the way, they are timeless, they are ageless.  They were created at one time. They do not reproduce. They are as old as creation.  They have vast knowledge. They were originally holy angelsThey have vast knowledge of the personality of God and the Godhead, and they knew exactly who Jesus was.

“What do I have to do with You, Jesus?  What’s this all about?”  As if to say, “Why are You here?  What’s this about?  I beg You, do not torment me.”  He calls Him, “Son of the Most High God.”  We’ve discussed that term because it was used in chapter 1. When the angel came to announce the birth of the Messiah, he said He would be the Son of the Most High God and God would give to Him His kingdom.  It’s a New Testament term taken from the Old Testament. The Most High God is El Elyon. It means “God, the sovereign one, God the sovereign Lord.” And so what they’re saying is, “Son of the sovereign Lord.”  Often in the Old Testament “the Most High God” is followed by the statement, “possessor of heaven and earth.”  They know this is the Lord of heaven and earth. This is the Creator God in human form.  This is God the Son, the One who is Most High.  The demons knew Him well.  Even Satan knew Him well.  Remember back in chapter 4 when Satan confronted Him, he said, “Since You are the Son of God,” do this, do this.  Since You are the Son of God do this, do this.  The devils know exactly who He is.

The demons had said that to Jesus because He commanded them to leave the man; the unclean spirit they made up within him caused him to break his shackles, which the townspeople had put him in, and go out into the wilderness, or the desert, in some translations (verse 29).

Jesus asked the man for his name, and the demons replied through him, ‘Legion’, for they were many (verse 30).

The demons numbered themselves as soldiers in the Roman Empire. The size of a Roman legion varied throughout the centuries, but, much of the time, there were more than 3,000 men in a single legion.

How this poor man must have suffered through the years, day after day. It’s horrible.

Because they knew the power of Jesus, they begged Him not to send them to the abyss, where they are eventually doomed in defeat (verse 31).

Their destiny is ultimately under our Lord’s control at all times. Note that they had to ask His permission not to go into the abyss.

On the hillside, a herd of swine were feeding, so the demons begged — yes, begged — His permission to enter them; Jesus granted them permission (verse 32).

MacArthur says:

they didn’t want Him to send them, verse 31, to the abyss, to the abussos, the bottomless pit. It’s called the bottomless pit in the book of Revelation, you read about it in chapter 9, chapter 11, chapter 17. “Don’t send us into the abyss.” That is the present place of demon incarceration. As many demons as there are in the world, thankfully by the goodness of God, His providential common grace, not all the demons that exist are running loose in the world. In fact, 2 Peter 2:4 and Jude 6 and 7, both those places tell us that the demons that possess the people described in Genesis 6 were at that time put in everlasting chains and sent to that bottomless pit from which they will never be released. So there are eternally, or permanently bound demons, ultimately in the end they will all go to the final incarceration in the lake of fire. But there are today bound demons who are bound permanently. Also in this abussos, this bottomless pit there are some demons bound temporarily because in the ninth chapter of Revelation we find in the time of the Great Tribulation to come, God’s going to open up that bit and belching out of that pit are going to come forth some demons to add to the demon force that runs amuck on the earth during the time of the Great Tribulation when Satan has his final heyday under Antichrist. But there is a place where many of the demons are currently incarcerated so that their power is in some way limited in the world. These demons say, “We don’t want to go there before the time. Don’t send us there yet, we want our freedom. Please don’t send us there.”

Henry’s commentary raises an interesting point about the herd owners’ loss of an occupation:

When the devil at first brought man into a miserable state he brought a curse likewise upon the whole creation, and that became subject to enmity. And here, as an instance of that extensive enmity of his, when he could not destroy the man, he would destroy the swine. If he could not hurt them in their bodies, he would hurt them in their goods, which sometimes prove a great temptation to men to draw them from Christ, as here. Christ suffered them to enter into the swine, to convince the country what mischief the devil could do in it, if he should suffer him.

Therefore, this was a demonstration that the demons affected not only the poor man, but others in that town, who probably were a bit sanctimonious about themselves with regard to his plight.

The demons left the man and entered the swine, then the whole herd rushed down the steep bank into the lake, where they all drowned (verse 33).

Henry says:

No sooner had the devils leave than they entered into the swine; and no sooner had they entered into them than the herd ran violently down a steep place into the lake, and were drowned. For it is a miracle of mercy if those whom Satan possesses are not brought to destruction and perdition.

When the swineherds saw what had happened, they ran into the city and adjoining countryside to tell everyone (verse 34).

It was an extraordinary event, as MacArthur explains:

Two thousand pigs careening down a hill, drowning? By the way, from what I’ve read, pigs can swim. But the point was, the demons slaughtered them all. Why? Well, first of all, to show that the man had been delivered, visual, physical proof. Secondly, to reveal the deadly intent of demons to kill. Also, as I said, to reveal the power of Jesus over the kingdom of darkness. That was a tremendous and dramatic illustration that this man had been delivered because the pigs acted in the kind of frenzy and self-destruction that characterized the man. They became maniac pigs. The testimony is convincing. This man definitely had demons. They’re gone because the pigs are behaving like the man did.

And that’s what people concluded. Verse 34, “When the herdsmen saw what had happened, they ran away and reported in the city and out in the country.” They were eyewitnesses. Whoever was working for the owner of the pigs, these men who were taking care of 2,000 pigs, they saw what happened, they reported it in the city and out in the country. The bottom line is it’s another way to say they couldn’t stop talking about it. Everywhere they went they...I mean, they had never seen anything like this in their entire lives, they were probably experienced with pigs and pigs don’t just uniformly all at once dive off a cliff and kill themselves. The most powerful, startling, amazing event of their lives by far and they spread it everywhere. They can’t stop talking about it, everywhere they went they said, “It…it’s inexplicable.” They heard the conversation between Jesus and the man, at least they saw the conversation going on because it says the pigs were nearby. They knew about this man, if they herded pigs in that area they knew about that man, they knew about the maniacal character of that man. And all of a sudden this thing takes place and it’s just the most amazing thing ever. And so they become heralds, as it were, telling everybody about it.

Naturally, people began coming to the site where this had happened, and they saw Jesus, with the now fully restored man, also fully clothed, sitting at His feet; they were afraid (verse 35).

MacArthur brings us back to the terror that people felt when Jesus performed other miracles and calmed storms. They instinctively knew that they were in the presence of the Most High God, and they were ashamed of their own weaknesses, especially their sins:

Well the reaction at the end of verse 35, “They became frightened,” from the word phobeo from which we get phobia. They were terrified is basically what it was. Here again we see the same thing. We see it all the way through the gospel of Luke, people who realize they’re in the presence of the power of God are scared, frightened, traumatized, terrified. And it is so throughout particularly this chapter, back in verse 25 when Jesus stilled the storm, stopped the wind and the waves. It says they were fearful, they were frightened there, they were panicked there. We see it throughout the rest of the chapter as we will note later that people are literally terrified every time Jesus does a miracle, whether it’s a healing or the raising of a dead person, it creates a certain amount of terror in people because they know they’re in the presence of the power of God and that is a holy presence and they are sinful people.

That leads us then to the third power demonstrated here, the damning power of sin…the damning power of sin. The demons exert a power, the Lord Jesus brings His great delivering power, but we also see the terrible damning power of sin. It is the nature of sin to blind. It is the nature of sin to hate the truth. It is the nature of sin to reject proof. It is the nature of sin to resist righteousness. It is the nature of sin to cling tightly to the love of iniquity. Here you have irrefutable evidence that Jesus is the power of God. Here you have a miracle that is so massive that demonstrates not His power over the physical realm, but His power over the supernatural realm, His power over the spiritual world, His power over the forces of evil, to deliver men from evil. You see this without any argument, without any debate. They don’t discuss it. They don’t debate it. They know what has happened. It terrifies them.

Those who had seen the miracle told these people how Jesus had healed the man (verse 36).

Interestingly, instead of thanking Jesus for restoring local peace at long last and inviting Him to stay, they all told Him to leave; they were that frightened. So, He went into the boat and left (verse 37).

Henry makes this observation:

Those lose their Saviour, and their hopes in him, that love their swine better.

They displayed the same spiritual blindness as did the Jewish hierarchy.

MacArthur expands on their extraordinarily negative response:

instead of saying “thank you,” and “how do we get delivered?” you notice verse 36, “Those who had seen it reported to them how the man who was demon possessed had been made well.” This is an interesting verse. They want to know what happened…what happened…give us the details…how did this happen? They’re terrified of Jesus, what’s going on here? And so those who had seen it told them the full story of how the man who was demon possessed had been made well, esothe(?), from sozo, had been saved…sozo-to be saved. How the man had been delivered. And they gave them the full story, details of which aren’t given to us. I’m sure they said, “Well, you won’t believe how it happened. The guy came down the hill and…” And they, they must have been, as I said earlier, close enough to see the engagement and the encounter and to even hear what went on. The man had been delivered, not just from Satan, but I believe he’d been delivered from sin, or at least he was, when those people heard the discussion, beginning to awaken to the forgiveness and the salvation that Jesus had offered which I believe became completed, and I’ll show you why in a moment.

You know, you think sinners would really be convinced if you just had a powerful enough miracle. No, no, you don’t understand the power of sin. You know, if you could just figure a clever enough way to pronounce the gospel, if you could just figure an attractive enough way to present Jesus Christ, if you could just get a powerful enough exhibit of the life of Jesus Christ and His miracle might, boy, people would really be convinced. No…no, the damning power of sin just obliterates reality. The idea that sinners will be convinced by a powerful miracle…a powerful miracle isn’t true.

Well what did the Jews do? They saw miracle after miracle after miracle after miracle after miracle for three years. And at the end of that time what did they do? They wanted Him dead. The Gentiles weren’t any different. I can’t imagine a more powerful, clear example of the saving power of Jesus Christ than this. I can’t imagine a more dramatic event than sending thousands of demons out of a man with a word. And the proof of it in the drowning of this herd of pigs. I…rationally you’ve got to fall down and say, “This is the power of God.” But the truth of the matter is, this is hard soil back from Jesus’ story in the eighth chapter verses 5 and 12, hard soil, the seed of the truth falls just like falling on concrete, it doesn’t penetrate.

What was their reaction? Verse 37, “All the people,” apparently without exception, “All the people of the country of the Gerasenes and the surrounding district, everybody.” Apparently you’ve got a big crowd out there. “All of them asked Him to depart from them. Go away.”

Why? “For they were gripped with phobe, you know, fear megala, great fear, massive fear. What were they terrified of? After all, hadn’t He brought safety where there was danger? Hadn’t He brought peace where there was chaos? What was to be afraid of? What was to be afraid of was they knew they were in the presence of God? They knew they were seeing the great power of God and they knew it was a holy power, a purging, purifying, cleansing power that dispensed with evil and they therefore knew that they were exposed to sinners. And loving their evil so much they wanted to get rid of the intimidation. Even Peter had that reaction when Jesus commanded the fish to come to his boat and he said in Luke 5:8, “Depart from me, O Lord, for I am a…what?…sinful man.” It’s the intimidation of holiness in the presence of sin that causes them to want Jesus to go away. Instead of saying, “Thank You, thank You for delivering us, could You go up and get his friend up there, that other guy and do to him what You’ve done to this man? And could You tell us how we can be delivered from whatever satanic influences exist in our lives? And could You tell us how we can be forgiven of our sin? And could You tell us how this holy power could come upon us?”

They don’t say that. There’s not a word of thanks for the deliverance from the danger of the man. They see Jesus as a greater danger than that man. They would rather have a maniac than the Son of God. They would rather be terrified by Satan than terrified by God. They would rather endure the presence of demonic danger than the presence of divine deliverance. They preferred the unholy to the holy. They preferred a tomb dweller over the Lord of life. Just like Israel. They were not asking Jesus to go away because He messed with their economy, killing their pigs. They weren’t asking Him to go away because they were materialists and not spiritualists and they were mad at Him for what He had done. The whole town and the whole region wanted Him to go away because they were terrified of His holiness. You know, the world is really comfortable with pigs and maniacs, but it’s not comfortable with Jesus Christ, is it? Not the Son of God. David Gooding writes, “What a sad comment on man’s fallen and unregenerate state it is that man should feel more at home with demons than with the Christ who has the power to cast them out. Who would try to help a criminal or a drunkard, or if they should prove incorrigible would want the one imprisoned and the other put into a hospital find it embarrassing and somewhat frightening if that criminal or drunkard is saved by Christ and turned into a wholesome regenerate disciple.” That’s really true…it’s really true. They would rather have a maniac than a Christian. They would rather have the presence of Satan than the presence of Christ. This is the blindness and the damning darkness and ignorance of sin.

And so, sad note, it says verse 37, “He got into a boat and returned.” He never came back, by the way. One time…one day…one occasion…they said, “Get out.” He got into a boat and went back to Capernaum. Was it an insult? Yes. It was more, it was a damning rejection and Jesus never ever came back.

Not surprisingly, the man who had been healed begged Jesus to allow him to be a disciple, but Jesus sent him away, saying (verse 38) that he should return to his home and declare how much God has done for him. Obediently, the man went away, proclaiming to the city just how much Jesus had done for him (verse 39).

Henry says that it is possible that the man’s words might have gained traction once the Gerasenes recovered from what had happened:

Perhaps Christ knew that, when the resentment of the loss of their swine was a little over, they would be better disposed to consider the miracle, and therefore left the man among them to be a standing monument, and a monitor to them of it.

MacArthur says that Jesus told the man to stay because he would be the only witness in that place:

He’s the first Gentile missionary…the maniac who became a missionary. And as I said, if he knew enough to be saved, he knew enough to tell somebody else. And if that man had left with Jesus, there would have been no witness in that place. Here was grace in the face of rejection. Jesus sent him back to his own people and He said to him, “Describe what great things God has done for you, and he went away proclaiming throughout the whole city what great things Jesus had done for him.” How interesting. You tell them what God has done, he told them what Jesus had done because Jesus is God. He became a witness. When I get to heaven I want to ask him how successful he was, how fruitful. He went proclaiming throughout the whole city, kerusso, preaching throughout the whole city. This is personal evangelism, the story of what the Lord had done. Mark 5:20 says, “Everyone was amazed…amazed.”

Well that’s what Jesus does. He turns maniacs into missionaries. It shows us the power of the demons, the power of the delivering Lord, and the damning power of sin. What a story. 

Perhaps we, too, are the only witnesses where we live:

If you have been delivered, you too are a missionary, amen? Tell the story.

I always wonder what sort of sermon I will hear when this Gospel passage is read. Perhaps you do, too.

I hope we will not be disappointed on Sunday morning.

As I was preparing yesterday’s post on what Anglican priests think of the 1662 Book of Common Prayer, a lot more material came to the fore.

Trinity Sunday

As regular readers and churchgoers know, June 12, 2022 was Trinity Sunday.

At the Priory Church of St Bartholomew in London, it was also Confirmation Day for a blessed handful of the congregation.

The Revd Marcus Walker, St Bartholomew’s vicar, is on the right of the photo below. The Bishop of London, the Right Revd Sarah Mulally, is in the centre:

Did you ever wonder why mitres are shaped with a point?

Our vicar told us on Pentecost Sunday — the week before Trinity — that mitres are shaped that way to suggest the tongues of fire that descended on the heads of the faithful on the first Pentecost, signifying the arrival of the Holy Spirit.

It is a pity that the Bishop chose to preach on The Shack in her sermon. Oh dear, oh dear, oh dear — no!

Not surprisingly, those preaching on Trinity Sunday dread it because it requires in some measure explaining the holy mystery of the Triune God. It is not unusual for a vicar to assign the sermon to an ordinand — trainee priest — who is a member of his congregation.

St Patrick used a shamrock. However, a Lutheran pastor in the United States uses an egg, which, in some ways, is even better. His sister, whom I cited in my post, wrote on another website (emphases mine below):

He set out 3 small bowls. He cracked an egg, separated the white from the yolk, placed them in 2 of the bowls, and the shell in the third. He then asked the children which was the egg (which of course brought out all kinds of interesting responses). He used this illustration to explain the Trinity. I think even the adults in the congregation were enlightened by his talk. The children certainly learned something that day.

Returning to St Bartholomew’s, Marcus Walker exchanges thoughts with a Catholic in the Twitter below:

Walker is absolutely right.

The Revd Matthew Cashmore is the vicar of St Anselm’s in Hayes, Middlesex, near Heathrow Airport. For centuries, it was a rural area. Now it is very much a part of Greater London. Its growth as an industrial suburb began in the mid-19th century with the arrival of the railway. In the 20th century, it was home to many industries, including player pianos, vinyl records, caravans, food manufacturing and aviation companies. Today, it is known for food, aviation and a number of Heathrow’s hotels.

St Mary the Virgin Church is the oldest house of worship in Hayes, dating back to the 13th century.

St Anselm’s was built in the 20th century but its name references the history of St Mary the Virgin, as Wikipedia explains:

St Anselm’s Church was completed in 1929 to the design of architect Hubert Christian Corlette. Noted designer MacDonald Gill was responsible for the panelled ceiling. The church’s foundation stone was laid on 13 May 1927 by Sir John Eldon Bankes. The east window is by James Powell and Sons of Whitefriars, London. The church was Grade II listed in November 2019.[58] St Anselm’s is so-named because William Rufus (1056 – 1100) sent Archbishop (later Saint) Anselm of Canterbury (c.1033 – 1109) to stay in the manor house of St Mary’s Church, as it was the nearest of the Archbishop’s manors to Windsor, where William Rufus resided.[59][60]

William Rufus was the third son of William the Conqueror.

On to the present day, and Matthew Cashmore, like many other vicars, preached on the mystery of the Trinity. This is an excerpt from St Anselm’s Trinity Sunday pew leaflet:

To try to figure out HOW this trinity of God works. We are human and modern humans attempt to understand the world through the lens of science and ‘reason’.

The issue of course is that creation is rather more complex and difficult than we can understand.

We are not God and we are reaching and trying as hard as we can to understand things that He created and put into place.

It’s just not possible.

This is not to say that we shouldn’t try – that we shouldn’t engage in trying to understand the the universe through science and ‘reason’; but rather to accept that there are things that we can not neatly fit into categories of science that are central to how we exist in the universe.

We are not God.

Sometimes we need to accept that it is wiser to exist and simply appreciate and give thanks for what God has made – and our part in it.

Wise words indeed.

Mission work

I found out about St Anselm’s via a tweet from a vicar whose tweets I posted yesterday.

The Revd Sarah Hancock, from Cheadle Hulme, Cheshire, posted the church’s brilliant advert for a Mission Priest:

I can see why they have passed a Resolution. Going into rough pubs is probably not the sort of thing even today’s women priests are up for.

Mission work also appeared in Cashmore’s Trinity Sunday sermon, as he exhorted the congregation to think about ways in which they, too, can bring the Gospel to the unchurched. Excerpts follow:

In the name of the Father of the Son and of the Holy Spirit – Amen.

Today, as I’m sure you’re all aware is Trinity Sunday. It’s a day we call to mind the Holy Trinity and what that means to us today.

Trinity Sunday is an annual reminder of the simple command to live within the love and commandments of the Father, Son and Holy Spirit – and Jesus tells us how we discern how to do that …

… our faith is a felt faith. It is a faith that exists as much in our hearts and our stomachs as it does in our brains. The moment we forget that we lose the awesome breadth of what God has in store for us – we lose the ability to engage with what Jesus taught us – and we lose sight of what the Holy Spirit wants us to do in this life.

Now, I’m not saying we should leave our brains at the door when we come to church. What I am saying is that academic and intellectual exploration has to work alongside that gut feeling we all experience when we see the work of the Holy Spirit and that gentle warming of our heart we feel when we see the love of Jesus in action.

Our faith is a broad, complex and wonderful thing. It interacts with the world in a myriad of ways and people interact with us – and the faith they see in us – in a myriad of ways

We should be open to all those possibilities

The fact that somebody may want to talk to us about where the Trinity appears in scripture for example, is an opportunity to engage people about their faith. For us to crack open the Bible and talk them through the gospel of John and its rich description of the workings of the Father, Son & Holy Spirit. (so I suggest you take your pew sheet home and read around these chapters!)

Or it may be that people want to know what the practical outworking of the Trinity in our day to day lives isor they may want to understand how our love of God the Father, Son & Holy Spirit makes us feel.

We need to be prepared to answer these questions in the real world

There are three things that I think any Christian should be ready to answer in the street.

    • How does God make you feel?
    • How does the Holy Spirit guide your daily life?
    • How has Jesus taught you to live a life more pleasing to God?

These questions form the heart of what we talk about in the world when we bring people to the love of Jesus – and in so doing – to the love of God and the Holy Spirit.

They are true because we experience them across the breadth of our lives and because we see them in scripture – the test of truth …

Our faith is an experienced faith.

It has to be lived out to be understood

When we talk to people about GodWe engage them with the truth of what we have seen, what we have learnt, what we have experienced in our day-to-day life with Jesus.

And we should be more prepared for it.

We should, each morning as we cross ourselves and say the Our Father – think with our brains, feel with our stomach, experience the joy of love in our heart, and ask ourselves – how can I go into the world today and bring somebody to Jesus.

How can we bring people to this church, this place and bring them to baptism – to a relationship that is earth shatteringly life changing with God the Father, God the Son, God the Holy Spirit?

It is up to each one of us to figure that out. Each one of us will bring a different gift, each one of us will bring different experiences and feelings, each one of us will have engaged with scripture in different ways and each one of us will reach somebody that another person cannot.

Nobody is beyond the love of God the Father, Son & Holy Sprit.

So, go out into the world my brothers and sisters and bring people to baptism, to this place, to a relationship with the Holy Trinity – because the only way to understand the Trinityis to live inside its love.

Amen.

St Anselm’s is a High Anglican church, therefore, it adopts some Catholic practices and pre-Vatican II vestments, such as this fiddleback chasuble in gold and blue:

I wish Fr Matthew all the best with his parish work and finding a Mission Priest.

Those interested in reading or watching more of his sermons can find them here.

I can also recommend the one for Pentecost Sunday, another inspiring call to mission:

Another vicar, the Revd Sam Charles Norton, is also concerned about spreading the Good News in the Church of England. He begins by going back to basics, with the Bible, writings of the early Church Fathers as well as Anglican clergy who helped to develop the Church of England in the 16th and 17th centuries when it was theologically at its best:

He says we have replaced doctrine with culture:

People should visit our churches if only for their beauty, as close to a glimpse of heaven as we have in this life:

Who knows where a church visit might lead?

Trivia

In closing, new members were installed into the Order of the Garter on Monday, June 13. This ceremony takes place every June.

This year, the Bishop of Worcester’s brother was one of the newest members of this ancient Royal order. Tony Blair, unfortunately, was, too.

However, the interesting thing is that both the Bishop of Worcester — the Right Revd John Inge — and his brother, who is a Field Marshal, are the sons of butchers. Let no one say that modest parentage prohibits great achievements:

The Bishop is the Lord High Almoner, in charge of distributing alms to the poor. The office dates from 1103 and is a post in the Royal Households of the United Kingdom.

The last Lord High Almoner who was the son of a butcher was Cardinal Wolsey (1473-1530):

How marvellous to be parents of sons who went into the military and the Church!

At my church, the 8 a.m. service is Holy Communion with the liturgy from the 1662 Book of Common Prayer (BCP).

I am one of the privileged few in the Church of England to be able to attend this service every Sunday.

Since the 1980s, the C of E has done everything possible to take the BCP out of use. In 1980 and 1984 (the edition I have), the Church published the Alternative Service Book (ASB), which the satirical magazine Private Eye lampooned for decades in a series called The Alternative Rocky Horror Service Book. The satirists scored a bullseye with every instalment.

A newer prayer book, Common Worship, superseded the ASB in 2000. It is considerably better.

However, what both the ASB and Common Worship have done is to effectively make the BCP obsolete.

The ASB Wikipedia entry says (emphases mine):

The Prayer Book Society soon complained that it was becoming hard to find a church which used the old prayer book and that theological colleges were not introducing students to it.

I can vouch for both complaints.

I’ve been attending my church for nearly 30 years. In that time, we have had either vicars or curates who entered the seminary, often as second careers. They could not reasonably recite the BCP liturgy. (On the other hand, our present incumbent, a young vicar, also a second careerist, does an excellent job.)

As some of these people were older than I am, I can assume only that they were not regular churchgoers in their youth.

In any event, one of the bright aspects of the coronavirus pandemic is that our church is using the BCP exclusively at 8 a.m. on Sunday. This is because the traditional liturgy service from Common Worship calls for the Peace, which involves shaking hands.

It would seem that other C of E churches also adopted the BCP during the pandemic.

An Anglican laywoman recently posed the following question on Twitter and received encouraging replies:

A benefice is a group of churches in one catchment area.

Here’s another encouraging response:

I’ve noticed a rise in people attending BCP services at churches I sing at, Evensong especially popular. Many of the younger generations I speak to prefer it – “it makes sense”. A church using BCP has flourishing choir of young people and many young families in the congregation.

The young vicar of the Anglican church in Cheadle Hulme, Cheshire, in Greater Manchester is particularly enthusiastic:

The Revd Sarah Hancock’s is a typically welcoming C of E response.

Those uncertain about reciting 17th century prayers can be drawn in:

The BCP liturgy went down well on Zoom when the churches were closed. Those who attended online are now back in church:

There were two enthusiastic responses from Cambridge.

The first is from Westcott House, the city’s Anglican seminary:

The second is from Cambridge University Press:

Coincidentally, my copy of the BCP is from Cambridge University Press. It’s nearly 30 years old and still looks like new. It came with an attractive yet durable slipcase, too.

Nothing would make traditionalists happier than a wider return to the BCP for some services, either on Sunday or during the week.

The BCP really does lift the soul and remind one of the communion of saints, those many generations of devout Anglicans who prayed from it through the centuries.

Long live the BCP.

Bible spine dwtx.orgThe three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry.

Ephesians 5:3-7

But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not become partners with them;

——————————————————————————————–

Last week’s post examined Paul’s exhortation to the Ephesians to renounce walking in the way they had as unregenerated Gentiles, urging them instead to take off the ‘old self’ and put on a ‘new self’.

Careful readers will notice there is no commentary from John MacArthur. Coincidentally, he is at this very time in 2022 giving his sermons on Ephesians.

As such, unfortunate though it is, I will have to finish my exploration of Ephesians without his insight.

That said, I have only two more posts to follow on this letter.

Ephesians 5 continues Paul’s discourse on Christian duties concerning behaviour, which began in the preceding chapter. As we so often say, with privileges come responsibilities, and this is the pattern that Paul followed when writing, not only in this letter but also in his other manuscripts.

People say that Christians are goody two shoes, and this chapter goes some way in explaining why that is.

In the first three chapters, Paul laid out the blessed privileges of becoming a true member of the Church and the promise of eternal glory that comes with the afterlife.

We are to be obedient to God, just as Jesus obeyed Him, even to the horrific and humiliating death on the Cross for our sins and the sins of all mankind — past, present and future.

As saints, we are to refrain from sexual immorality, impurity and covetousness, because those do not befit us as Christians; even discussing them is forbidden (verse 3).

Matthew Henry’s commentary says that foul acts emulate the world, which is at enmity with God (emphases mine below):

Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God.

Interestingly, we have another bit of serendipity here, because my exegesis on the Epistle reading for Trinity Sunday — June 12, 2022, Lectionary Year C — discusses God’s loathing of sin, so much so that He deeply dislikes those who follow the world instead of Him. This is why Jesus told us to take the Gospel to the unconverted, urging them to repent of their sins and realising that, when they come to Him in faith, God forgives those sins.

We are also to stop joking crudely and talking foolishly, replacing that with thanksgiving to God for our many blessings (verse 4).

There is always a place for wit, but, as Henry explains, it should be amusing for all rather than offensive:

Neither filthiness (Ephesians 5:4; Ephesians 5:4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Ephesians 4:29; Ephesians 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian’s way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God’s goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian’s mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God’s name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?

Paul says we may be certain that anyone who is sexually or morally impure or who is covetous — i.e. an idolater, someone who loves the world — cannot inherit the kingdom of Christ and God (verse 5).

Henry tells us:

1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, &c., Ephesians 5:5; Ephesians 5:5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God’s by nature, and Christ’s as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, c. In this kingdom the saints and servants of God have an inheritance for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven.

Paul cautions us against accepting flattery — empty words — because these lead to the wrath of God coming on the sons of disobedience (verse 6), i.e. unregenerated Gentiles.

Henry reminds us of the first instance of flattery, when Satan deceived Eve in the Garden of Eden:

(2.) These sins bring the wrath of God upon those who are guilty of them: “Let no man deceive you with vain words, c., Ephesians 5:6; Ephesians 5:6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words.” Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no.

We are not to enter into close friendships or alliances with such people (verse 7), for fear that we may partake in their sins — and the punishment that lies ahead.

Henry offers this analysis:

“Do not partake with them in their sins, that you may not share in their punishment.” We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. 

Back in 2009, when I first started Forbidden Bible Verses, I used a set of Lectionary readings that the Episcopal Church in the United States stopped using some time later.

Huge portions had been omitted. The Episcopal Church since switched to using the standard Lectionary readings.

However, as I began writing this series before knowing that, I wrote about Ephesians 5:1-21, which explores the chapter further.

As I said when I began writing about the rest of Ephesians a few weeks ago in 2022, most of it is in the three-year Lectionary.

Paul concludes Ephesians 5 with his instructions on married life:

Wives and Husbands

22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. 24 Now as the church submits to Christ, so also wives should submit in everything to their husbands.

25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.[a] 28 In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30 because we are members of his body. 31 “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” 32 This mystery is profound, and I am saying that it refers to Christ and the church. 33 However, let each one of you love his wife as himself, and let the wife see that she respects her husband.

Paul’s instructions sound old fashioned to us today, but, when he wrote them, they were liberating compared to the way that Romans and Greeks treated their wives, which was sometimes brutal. Women were seen as property and not as full persons in their own right.

Gentile women, therefore, would have found this liberating. Gentile men hearing this for the first time would have had pause for thought. The social and legal framework was very different in those times.

Paul follows this with instructions for children and servants.

Next time — Ephesians 6:1-9

Trinity Sunday is on June 12, 2022.

The readings for Year C — and other resources — can be found here.

The exegesis for the Gospel reading, John 16:12-15, can be found here.

The Epistle is as follows (emphases mine):

Romans 5:1-5

5:1 Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ,

5:2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God.

5:3 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance,

5:4 and endurance produces character, and character produces hope,

5:5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

Commentary comes from Matthew Henry and John MacArthur.

In Romans 4, Paul discussed Abraham’s unswerving faith in believing everything that God promised him. He also obeyed, doing everything that God asked him to do. As such, God imputed righteousness to Abraham.

Two years ago, I wrote about Romans 4:6-12. The second half of Romans 4:9 reads:

For we say that faith was counted to Abraham as righteousness.

Matthew Henry’s commentary introduces Romans 5 as follows:

The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification, Romans 5:1-5

The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.

Paul begins by saying that, since we are justified by faith, we have peace with God through our Lord Jesus Christ (verse 1).

Let us look at the word ‘peace’ in the divine meaning of the word.

Twice in the past few weeks — on Pentecost Sunday and earlier on the Sixth Sunday of Easter — we have had two readings featuring John 14:27:

Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.

Through His crucifixion and resurrection, Jesus reconciled us to the Father, thereby bringing us divine, everlasting peace.

Henry says that we have this peace because Jesus has redeemed our sins:

We have peace with God,Romans 5:1; Romans 5:1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God’s arm and of his strength, and so are at peace, Isaiah 27:4; Isaiah 27:5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (James 2:23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, John 15:13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ–through him as the great peace-maker, the Mediator between God and man, that blessed Day’s-man that has laid his hand upon us both.

John MacArthur explains the strength of God’s anger with unbelievers:

God is at war with men whether they’re conscious of their own animosity toward Him or not. In fact, the background of this concept of peace is Romans l and 2. And that tells us about the wrath of God, doesn’t it? Romans l:l8: “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness.” You see, it’s God who’s at war with the ungodly and the unrighteous, and those who do not know Christ. In fact, God even says if you don’t embrace Jesus Christ you are anathema, you are cursed.

This is why Jesus issued the Great Commission (Matthew 28:16-20):

16 Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17 When they saw him, they worshiped him; but some doubted. 18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

Luke wrote another form of the Great Commission (Luke 24:47), which was read on Ascension Day, ten days before Pentecost:

repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.

Paul says that through Jesus Christ we have obtained access to this divine grace in which we abide, and we boast — or rejoice — in our hope of sharing the glory of God (verse 2).

Jesus wants others to be brought to faith as well so that they, too, repent, realise that their sins are forgiven and come to know this same divine grace and hope of life eternal.

MacArthur elaborates further:

God is not on the side of sinners. God is not on the side of Christ rejecters. He is their enemy and He seeks their destruction

God was appeased, as it were, for all of His vengeance and all of His anger and all of His wrath, found its full fury on Christ on the cross, did it not? And we have peace with God. Boy, that is good to know. That’s my new status and it flows out of the reconciliation accomplished by the work of Jesus Christ. You see, in Christ our sin was penalized, as it were. In Christ there was the full payment and God was propitiated, God was satisfied. The price was paid. And that’s why it says in Colossians I, “Having made peace through the blood of His cross”

Now, so we introduce into the concept of justification the concept of reconciliation. And may I say for you who are thinking theology with me, justification and reconciliation are distinguishable as terms, but they are inseparable as reality because justification embraces reconciliation. That’s the message of chapter 5. Justification embraces sanctification, that’s the message of chapter 6 and chapter 7. Justification embraces glorification, that’s the message of chapter 8.

So that justification, although it can be distinguished in terms of just the words from these other things, is utterly inseparable from them in reality. And so when you embrace Jesus Christ by faith and are justified, inherent in that justification is not only glorification to come, sanctification immediately to begin its process, but reconciliation to God

And in II Corinthians 5 it says He not only reconciled us to God but He gave us the ministry of reconciliation and that is to go out and preach the gospel to others who need to be reconciled.

MacArthur then discusses the security we have in our justification and our salvation.

When I was a Catholic, we were told that certain religious observances — e.g. going to Confession, receiving Communion — put us in a state of grace but that, once we sinned, we fell out of that state of grace until the next time.

However, the New Testament tells us that is not true.

MacArthur explains that Jesus keeps us in that state of grace, even when we sin, as all of us do:

Now listen to this, very important. He not only reconciled us to God initially, but He maintains that reconciliation. And that is His high priestly work. You understand that? First John l says: “He keeps on cleansing us from all (What?) sin.” You see, the continual cleansing, the continual mediation, the continual washing of our sin provides for us the maintaining of that reconciliation. Do you see? So you have two tremendous truths that cannot really be perceived. On the one hand we are at peace with God forever because every sin we will ever commit was already borne by Christ. And so there is nothing to violate our reconciliation, for the sin for which we should be cast out was paid for and covered. And even in the daily walking through the world as we sin the Lord keeps on cleansing and keeps on cleansing so then we are maintained in reconciliation, not only by the past act of Christ on the cross, but by the present mediation of Christ at the right hand of God. His high priestly ministry says He ever lives to make what? Intercession for us. Isn’t that great? I’m at peace with God.

For how long? For as long as Jesus Christ lives. And how long does He live? Forever. He intercedes for us. When a person embraces Christ by faith the spotless Son of God makes that person one with God and he’s at peace.

Therefore, we rejoice — boast — of that wonderful state of being.

Both commentators put emphasis on the word ‘access’ in verse 2.

Henry says:

1. The saints’ happy state. It is a state of grace, God’s loving-kindness to us and our conformity to God; he that hath God’s love and God’s likeness is in a state of grace … Prosagogen eschekamenWe have had access. He speaks of those that have been already brought out of a state of nature into a state of grace … 2. Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Psalms 1:5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God.

MacArthur says:

Circle that word in your Bible. “We have access by faith into this grace in which we stand.” Stop right there. The first link that secures us eternally to the Savior is peace with God. The second one is standing in grace, standing in grace. We aren’t moving in and out of grace. We’re what? Standing in it. We’re not coming and going through it. We’re standing in it, standing in grace and the… My feeble brain can’t touch the boundaries of this truth. It is so vast and so profound and every word is powerful. Start with “by whom.” By whom? Jesus Christ, everything is because of Him.

The key thought in the whole text is the mediation of Jesus Christ, through His marvelous mediation. By His death He brings us to God and to peace. And notice this, and it says:  “By whom also we have access by faith,” again. Now let me just stop on this word “access.”

That’s a monumental word. It’s a staggering word. It is a shocking word. It is an infinitely incomprehensible word. It is a word that is beyond the purview of a Jew to even conceive that anybody on earth could have access to God. Why?  Because everything a Jew had ever known all his life was that God is the utterly holy and unapproachable one. Didn’t he know that?  Didn’t he believe that? Throughout all their history that’s all they knew. And by the way, the word “access” here, this word is used three times. It is used here and it is used in Ephesians 2:18 and 3:12 and it always speaks of access to God. He’s given us access to God. And a Jew just never knew that.

Even the ancient Jewish priests could go into the Holy of Holies only on the Day of Atonement and only for a few seconds, because God told the Jews that those who approached Him would be struck dead. MacArthur’s sermon has all the relevant verses. And, yes, people did die.

However, with the death of Christ on the cross, that evening, the veil to the Holy of Holies at the temple in Jerusalem was rent asunder (Matthew 27:51).

Jesus, through His obedience to the Father, tore the veil, so that we may now approach His Father in confidence as His sons and daughters.

Now let’s look at ‘boasting’, or ‘rejoicing’ in some translations.

MacArthur tells us:

The third link, verse 2 again, ”We have access by faith into the grace in which we stand, and we rejoice,” or we exult, or actually we boast, we make our boast, “in hope of the glory of God.” The third link in our security is hope of glory.

We are secure because we have peace with God. We are secure because we stand in grace. And we are secure because we have been given the hope of glory. In other words, to put it another way, God has promised us future glory, right? He promised. Does God keep His promises? He is the God who cannot lie. And we will enter into that glory in the future

Now watch this, so He isn’t predestining the initiation, He is predestining the completion. Do you understand that? We are predestined not to start, but we are predestined to what? To finish. We are not predestined to be incomplete but predestined to be complete. And so, in verse 30: “Whom He did predestinate, them He also called.

And whom He called, them He also justified. And whom He justified them He also (What?) glorified.” There’s no loss, because if you’re predestined to begin, you’re predestined to end. If you’re predestined to start, you’re predestined to finish. If you’re predestined to be in Christ, you’re predestined to be like Christ. Isn’t that a marvelous truth? You see, that’s the securing reality of the hope of the believer. And the doctrine of security is based on the hope of glory.

Because we have that hope in the promise of glory in the future, we are able to boast — rejoice, exult — in our present sufferings, knowing that suffering produces endurance (verse 3), one of Paul’s favourite words, which would have resonated with his audience because of the ancient endurance races, some of which we see in the Olympics.

In other words, for the believer, earthly trials, as physically or psychologically painful as they are, will not be everlasting. We will be with God one day.

Henry says that our sufferings are refinements, as tests are on precious metals to purify them:

the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimenan approbation, as he is approved that has passed the test. Thus Job’s tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job 2:3.

Paul goes on to say that endurance produces character, and character produces hope (verse 4).

Henry continues with the analogy of purifying precious metals:

He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it.

A secular version of this is: whatever doesn’t kill you makes you stronger. It builds character.

MacArthur explains:

It would be much like we use the term sterling, sterling silver, or when we say about someone’s character, they’re a sterling character. We mean there’s no flaws, there’s no impurities. You see, the pressure takes all that out of us. Why? Because we learn to trust God in the trials, we learn to trust God in the stress, we learn to trust God in the pain. And tribulation is not a problem for us. For one thing it’s an honor to suffer for Christ, isn’t it? For another thing it is a joy to learn to experience His sustaining power in the middle of suffering. It increases our faith. It purges us. It sanctifies us. It washes us. It strengthens us. It’s like spiritual weight lifting. It builds our muscles. It raises our level of holiness. And so, we look at tribulation and we rejoice in that also. We’re not just saying, hey, pie in the sky, by and by, folks, we’re just hanging on for dear life till we can get to the glory land. We’re not moaning and groaning here with all of the struggle and hoping for that heaven; we’re even rejoicing right here because the process of trouble is building proven character, purging out the flaws, purging out the dross.

James talks about this, doesn’t he? “And blessed is a man that endures testing, for when he is tried he’ll receive a crown.”

It’s part of the purifying. Now listen, that’s James 1:12, the reason we enjoy the suffering, the reason we’re patiently enduring it, is because it’s building proven character and sterling character, and more flawless character. And the stronger we grow spiritually, the richer our hope becomes, the greater our rejoicing. Why? Because the greater the reward that awaits us there, the greater the joy to receive it and cast it at the feet of Jesus Christ. Great truth.

Back to the hope we have in God’s promises. Paul says that this hope does not disappoint us, because the Holy Spirit, which the Father gave us, pours His — the Father’s — love into our hearts (verse 5).

Instead of ‘disappoint’ some translations use ‘ashamed’, as in not being ashamed of this hope of divine promise.

Henry says:

Sense of God’s love to us will make us not ashamed, either of our hope in him or our sufferings for him.

MacArthur concludes:

And here’s the wrap-up on hope. “Hope makes not (What?) ashamed.” What it really means is hope is never disappointed. You don’t have to be ashamed of God. And you say, ah, I put all my faith in that God, I put all my faith in that Jesus Christ and He deceived me, He never came through, and I lost everything and what a deceiver, I’m ashamed that I ever mentioned that name. No, you’ll never come to that point. Hope is not going to be ashamed, not when it’s put in Jesus Christ. Hope is never disappointed. It will never be ashamed. It will never be disappointed. Why? Because it will receive the promised anticipated glory; that’s what it’s saying.

Because we are at peace with God through Christ’s death on the cross, because we stand in grace, we have a promised future glory. And I don’t blush to say that’s my hope. I’m not ashamed to say to anybody on the face of the earth, I’m going to be in glory with Jesus Christ some day, radiating the eternal glory of God throughout the eternal Jerusalem. That’s my destiny. That’s where I’m going, and I’m not going to be ashamed, because hope in God, hope in the Lord Jesus Christ is never disappointing.

May everyone reading this have a blessed Trinity Sunday.

Bible read me 4The three-year Lectionary that many Catholics and Protestants hear in public worship gives us a great variety of Holy Scripture.

Yet, it doesn’t tell the whole story.

My series Forbidden Bible Verses — ones the Lectionary editors and their clergy omit — examines the passages we do not hear in church. These missing verses are also Essential Bible Verses, ones we should study with care and attention. Often, we find that they carry difficult messages and warnings.

Today’s reading is from the English Standard Version with commentary by Matthew Henry and John MacArthur.

Ephesians 4:17-24

The New Life

17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self,[a] which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.

——————————————————————————

Last week’s post discussed Paul’s imprisonment when he wrote this letter and his instruction to the Ephesians to not become despondent because of his own plight; he was suffering for their glory as new Christians.

The first three chapters of Ephesians focus on the divine mystery of the Church and our privilege to be members of the body of believers. The second three chapters address our responsibilities as Christians.

Matthew Henry’s commentary says (emphases mine):

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul’s epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general, Ephesians 4:1. II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them, Ephesians 4:2-16. III. An exhortation to Christian purity and holiness of life; and that both more general (Ephesians 4:17-24) and in several particular instances, Ephesians 4:25-32.

Of today’s verses, John MacArthur tells us:

Now in the first part … verses 17 to 19, you have a description of the way things are. In fact, when Stephanie called me early in the week and said, “Can you give me a title for your sermon?” I said, “Here’s the title: ‘What Is Wrong with Everybody?’ ‘What Is Wrong with Everybody?’” Well, that’s basically described in verses 17 to 19. What salvation does is described in verses 22 to 24. But in between 17 to 19 (which describes the whole world in sin) and verses 22 to 24 (which describe the saints) is verses 20 and 21, and that speaks of salvation. Salvation is the dividing point

So verses 20 and 21 look at the work of God in salvation; and that is what transforms people from what they were, verses 17 to 19, to what they are in Christ, verses 22 to 24. The moment of your salvation is the transformation miracle. Not a process, not a process; it’s an event. It’s a divine, supernatural event in which you were transferred from the kingdom of darkness to the kingdom of God’s dear Son, in which you ceased to be a member of the children of Satan, and you became a member of the family of God. It all happened in the moment of your salvation.

And, yes, his sermon is indeed called ‘What is wrong with everybody?’

Here are the opening verses of Ephesians 4. Verses 4 through 6 feature in one of the celebrant’s prayers in the Catholic Mass and the modern Anglican liturgy:

Unity in the Body of Christ

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says,

“When he ascended on high he led a host of captives,
    and he gave gifts to men.”[a]

(In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth?[b] 10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.) 11 And he gave the apostles, the prophets, the evangelists, the shepherds[c] and teachers,[d] 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood,[e] to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

Paul tells the Ephesians that they must no longer walk in the ways of the Gentiles, in the futility of their minds (verse 17).

Henry interprets the verse succinctly:

Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them.

Paul says that unconverted Gentiles are darkened — blinded — in their understanding, alienated from the life of God because they are ignorant; their ignorance comes from their own hardened hearts (verse 18).

In short, they love their sin too much to come to the light and truth that is Christ Jesus.

Henry explains:

They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged from, and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge.

The unconverted Gentiles have become callous in their behaviour and have given themselves up to sensuality, eager to satisfy themselves with every type of impurity (verse 19).

Henry gives us this analysis, which sounds a lot like today’s world:

They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men’s consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound?

MacArthur addresses verses 17 and 18, discussing our social malaise in the 21st century. Readers will be interested to know that he delivered this sermon on March 6, 2022, so it could not be more current:

What’s wrong with everybody? What’s wrong with everybody? Why is the world such an evil, chaotic, dark, demonic place? What’s wrong with everybody? I checked, this week, Journal of Psychology, and they agreed that everybody’s basically good. So you can wipe out that field.

What’s wrong with everybody is laid out here. This has to be understood. You’re different; you’re new. This is the testimony of Paul, by the way, according to verse 17, and also the testimony of the Lord. The Lord affirms this.

Now look at the word Gentiles—“You no longer walk . . . as the Gentiles.” That’s ethnē, ethnicities. Again, there’s only one race, and there are many ethnicities; only one human race in various shades of brown, depending on how much melanin you have or don’t have. But there is not only unity over the physical nature in humanity, there is unity over the spiritual nature of humanity: They are all sinners, the whole human race, the whole human race.

But because of the calling that we have received from God, because of the unity we have in the truth, because of the truth that is written and the truth incarnate in Christ, because of the privileges of being granted spiritual gifts, because we have been graced by God to be a part of the body of Christ, because of the presence of the Holy Spirit conforming us to Christ—everything he’s been talking about in the first part of chapter 4—because of the responsibility to speak the truth in love, we can’t live the way we used to live. You can be sucked back in; you can be drawn back in. It will never be the pattern of your life; it’ll never be the unbroken pattern of your life. But the corrupt world tries to seduce you, tries to pull you in; but you’ll never again become a slave of sin. You’ve been transformed. John said in 1 John, if anyone goes out from us, it only manifests they never were of us—because you’re a new creation, and that’s eternal. All ethnicities are hostile to God, all ethnicities, dominated by pride, greed, lust, selfish pleasure—the whole human race, including us before our conversion.

Paul then exclaims that that is not what the Ephesians learned about Christ (verse 20), assuming they have heard about Him and were taught in Him, as the truth resides in Jesus (verse 21).

MacArthur says:

It’s a mind game. It’s about the truth coming to the mind so that there’s understanding. If you’re a Christian, according to what we just saw in verses 20 and 21, you were reprogrammed. You learned Christ, you heard Him speak to you through His Word, and you learned your lesson by the power of the Holy Spirit, and you embraced the truth that’s in Jesus. And that totally transformed you.

But let’s talk about the way people are. First of all, verse 17, they’re selfish. They “walk”—meaning daily conduct—“in the futility of their mind.” Their thinking is so warped. And I think it’s the possessive pronoun here that we ought to focus on: “their” mind. This is what happens to sinful people: They think they are the source of truth. They don’t subject themselves to the truth of God. They reject the truth of God—again, Romans 1. So their mind is basically the purveyor of their philosophy, theology, and religion. And if you think you are the source of truth, you are insane.

But this is not new. Back in the Old Testament, “Everybody did that which was right in his own”—what?—“in his own eyes.” This is what people do; they worship themselves. And it’s futile, futile, although it’s based on the wretchedness of human pride. The word futile doesn’t mean pride or conceit, it means that which is useless, that which is worthless, empty, void, vain.

If you want to live a vain, empty, void, meaningless, useless, worthless life, then just live in your own head; just decide that everything that you can think of is the way reality is.

The imagery of the old self and the new self in the next three verses is splendid. Paul refers to our old wardrobe of sinful clothes and a wonderful set of new clothes of godliness.

Paul tells the Ephesians that they are to put (take) off their old self — ‘man’ in some translations — which refers to their unregenerated souls, which deceitful desires have corrupted (verse 22).

Henry says:

Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things:– (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God’s saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism.

Paul calls on the Ephesians to be renewed in the spirit of their regenerated minds (verse 23) and to put on a new self, created in the likeness of God in righteousness and holiness (verse 24).

Henry tells us:

(2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. “Be renewed in the spirit of your mind (Ephesians 4:23; Ephesians 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more.” And that you put on the new man, Ephesians 4:24; Ephesians 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God’s almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God’s image upon the soul was both the sinfulness and misery of man’s fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table [of the Ten Commandments]; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God’s appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.

MacArthur further interpreted these verses in line with our world today. He explains the original Greek text:

People are just fools; they think they’re wise. And the universities are the places where all the deceived PhDs are, who are espousing things that they think are wise, when they are the leading fools. Colossians 2:18 describes this futility of mind as “inflated without cause by his fleshly mind.” Peter says, however, 1 Peter 1:18, we have been redeemed from the futile way of life.

So what’s wrong with everybody? They’re selfish. They want to design their own standard of morality, invent their own religion. They want to be their own god. Secondly, Paul says, they’re consequently senseless: verse 18, “Being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart.” Darkened, excluded, ignorant, and hard-hearted. This makes you into a senseless brick.

Lost in the foolishness of their own mind, they become senseless, and their senselessness is perpetuated until it becomes hardness. “Darkened in their understanding”—skotoō, it means “to darken or blind.” They are blind, and in their blindness they continue down a path of blindness that is defined next as being “excluded from the life of God,” which is another way of saying they are dead, they are dead.

They’re dead and blind, estranged from God, and it takes them down a path of the hardness of heart. “Hardness of heart,” pōrōsis in the Greek, from pōrōs, which meant a very, very hard stone or was used to describe the tissue that developed when bones were fused together and became very hard. It meant “to be hard without feeling.” “Same sun that melts the wax hardens the clay.” You hear the truth and resist the truth, and what should melt your heart hardens it. When sin is ignored, when conscience is silenced, when guilt and conviction are not permitted, the heart grows harder and harder and harder, conscience becomes scarred. And we are warned in Hebrews 3 and 4, “Don’t harden your heart. Don’t harden your heart.” It’s deadly, it’s deadly.

What’s wrong with everybody? They’re selfish, and they are senseless. Thirdly, they’re shameless. In verse 19, “They . . . become callous.” This means being past feeling. They don’t feel anything. In fact, their callousness is so severe that Philippians 3:19 says this—this is a stunning statement: “Their glory is in their shame.” “Their glory is in their shame.” They are shameless. “Their glory is in their shame.” They parade their shame. What they should be ashamed of is what they parade. This whole culture does that. The Internet is just full of it: people parading shame. What people should be ashamed of is their glory, their claim to fame. The verb here, apalgeō, means “to cease to feel pain.”

Selfishness leads to senselessness, and senselessness develops into shamelessness. Then you’re into verse 19: sensual. “They, having become callous,” or shameless, “have given themselves over to sensuality,” which releases “the practice of every kind of filthiness with greediness.” They literally hand themselves over. This is self-inflicted; they hand themselves over. So selfish, so senseless, so shameless, they hand themselves over to sensuality.

The word there for “sensuality” is aselgeia, and it means basically “an unrestrained life.” It’s a step beyond shame, which is a step beyond senselessness. This is the disposition of the soul where selfishness, senselessness, and shamelessness reach their ultimate expression. There’s no restraint; you flaunt everything.

Our culture is there, where people are proud of their perversions. They want to make sure nobody restrains them. They practice every kind of impurity, akatharsia, every kind of uncleanness, every kind of filthiness, and they do it “with greediness”; they can’t get enough filthiness. “Greediness” is pleonexia, which is the insatiable craving, the uncontrolled appetite, the unsatisfied passion. This is what’s wrong with everybody.

Here are the closing verses of Ephesians 4 and the first two verses of Ephesians 5, which are read in Year B on a Sunday in the season of Pentecost:

25 Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. 26 Be angry and do not sin; do not let the sun go down on your anger, 27 and give no opportunity to the devil. 28 Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. 29 Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

Walk in Love

Therefore be imitators of God, as beloved children. 2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Verse 30 is particularly apposite, as this post appears on Pentecost Sunday 2022.

Paul has more behaviours for the Ephesians — and us — to shun. More on those next week.

Next time — Ephesians 5:3-7

Pentecost Sunday, the Church’s birthday, is on June 5, 2022.

Readings for Year C, along with my other posts about this important Church feast day, can be found here.

The Gospel reading is as follows (emphases mine):

John 14:8-17, (25-27)

14:8 Philip said to him, “Lord, show us the Father, and we will be satisfied.”

14:9 Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?

14:10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works.

14:11 Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves.

14:12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father.

14:13 I will do whatever you ask in my name, so that the Father may be glorified in the Son.

14:14 If in my name you ask me for anything, I will do it.

14:15 “If you love me, you will keep my commandments.

14:16 And I will ask the Father, and he will give you another Advocate, to be with you forever.

14:17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.

14:25 “I have said these things to you while I am still with you.

14:26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.

14:27 Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.

Commentary comes from Matthew Henry and John MacArthur.

It is serendipitous that a similar message about prayer and divine peace was part of the Queen’s Platinum Jubilee Service of Thanksgiving, held on June 3.

Prime Minister Boris Johnson was invited to read the New Testament lesson, Philippians 4:4-9, which was St Paul’s closing exhortation (encouragement) to the church in Philippi:

Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

The Gospel reading from John is taken from our Lord’s final discourse to the Apostles at the Last Supper, after Judas had left.

John is the only Gospel writer who told us what Jesus said to the Eleven. John 13-16 and our Lord’s prayers in John 17 are, to me, the most beautiful chapters in the New Testament.

To set the scene, the Apostles were anxious and confused when Jesus told them that He would be leaving them, that He would die imminently and rise again on the third day. Understandably, after three years with Him among them, they did not want to let go of that relationship. Yet, Jesus had to accomplish those things in obedience to God the Father. He also had to ascend to heaven, because that was the only way He could send the Holy Spirit to the Apostles, who would then pursue their own powerful ministries in His name.

He had told them about what would happen to Him during His ministry, but they did not understand.

Philip requested that Jesus show them the Father and they would be satisfied (verse 8).

This would appear to be an outrageous request, but Matthew Henry’s commentary says that it has some merit:

In the knowledge of God the understanding rests, and is at the summit of its ambition; in the knowledge of God as our Father the soul is satisfied; a sight of the Father is a heaven upon earth, fills us with joy unspeakable.

Yet:

As Philip speaks it here, it intimates that he was not satisfied with such a discovery of the Father as Christ thought fit to give them, but he would prescribe to him, and press upon him, something further and no less than some visible appearance of the glory of God, like that to Moses (Exodus 33:22), and to the elders of Israel, Exodus 24:9-11. “Let us see the Father with our bodily eyes, as we see thee, and it sufficeth us; we will trouble thee with no more questions, Whither goest thou?And so it manifests not only the weakness of his faith, but his ignorance of the gospel way of manifesting the Father, which is spiritual, and not sensible. Such a sight of God, he thinks, would suffice them, and yet those who did thus see him were not sufficed, but soon corrupted themselves, and made a graven image. Christ’s institutions have provided better for the confirmation of our faith than our own inventions would.

John MacArthur says:

their Christology was accurate, but not complete They didn’t get the whole thing.  And, furthermore, they didn’t understand the relationship between Him and the Holy Spirit.  He had told them that He did what He did by the power of the Holy Spirit, and to blaspheme Him was to blaspheme the Spirit who is doing the work through Him.  But they didn’t fully understand They were a little short on their Trinitarian theology …

I think he’s just saying, “Look, I don’t think we can do this thing by faith I really don’t think we can do this by faith.  God’s going to have to show up.  God is going to have to show up.  You’re handing us off here and we’re used to having You in our grip.”

I doubt that he’s a biblical scholar and that he threw those kind of things at our Lord.  This is just weak faith, and we know they had weak faith because Jesus kept calling them, “Oh, you of little faith.” 

“We want a vision of God.  We want a visible God.  We want a God we can touch, a God we can handle, or we’re going to have trouble believing.”  This is a preview of Thomas:  “If I don’t see, I won’t believe.”

Being omniscient, Jesus knew Philip would say that, but He must have been disappointed all the same.

Jesus replied, saying that, after all the time He was with them, how could they not know that seeing Him was seeing the Father (verse 9).

Henry reminds us that, early on, Philip said that Jesus was the Messiah:

He reproves him for two things: First, For not improving his acquaintance with Christ, as he might have done, to a clear and distinct knowledge of him: “Hast thou not known me, Philip, whom thou hast followed so long, and conversed with so much?” Philip, the first day he came to him, declared that he knew him to be the Messiah (John 1:45; John 1:45), and yet to this day did not know the Father in him. Many that have good knowledge in the scripture and divine things fall short of the attainments justly expected from them, for want of compounding the ideas they have, and going on to perfection. Many know Christ, who yet do not know what they might know of him, nor see what they should see in him. That which aggravated Philip’s dulness was that he had so long an opportunity of improvement: I have been so long time with thee. Note, The longer we enjoy the means of knowledge and grace, the more inexcusable we are if we be found defective in grace and knowledge. Christ expects that our proficiency should be in some measure according to our standing, that we should not be always babes. Let us thus reason with ourselves: “Have I been so long a hearer of sermons, a student in the scripture, a scholar in the school of Christ, and yet so weak in the knowledge of Christ, and so unskilful in the word of righteousness?Secondly, He reproves him for his infirmity in the prayer made, Show us the Father. Note, Herein appears much of the weakness of Christ’s disciples that they know not what to pray for as they ought (Romans 8:26), but often ask amiss (James 4:3), for that which either is not promised or is already bestowed in the sense of the promise, as here.

Jesus continued, asking Philip whether he believed that He was in God and God in Him; furthermore, what Jesus spoke were not His own words but those of the Father (verse 10).

There we have the importance of faith: believe that Christ is in God and that God is in Christ.

Henry tells us:

In Christ we behold more of the glory of God than Moses did at Mount Horeb.

Jesus repeated the importance of that belief in verse 11, adding that, at the very minimum, we should believe Christ is in God and God is in Him by virtue of His miracles.

Henry makes the following observations:

He doeth the works. Many words of power, and works of mercy, Christ did, and the Father did them in him; and the work of redemption in general was God’s own work

Note, Christ’s miracles are proofs of his divine mission, not only for the conviction of infidels, but for the confirmation of the faith of his own disciples, John 2:11; John 5:36; John 10:37.

Jesus continued impressing the importance of belief, saying that those who believe in Him — meaning the Apostles, in this context — would do works greater than His because He is going to the Father (verse 12).

Jesus was leading into announcing that He would send them the Holy Spirit to enable those great works to happen in order to build the Church.

Henry points out that this is not to belittle our Lord’s miracles at all. In fact, it strengthens them:

This does not weaken the argument Christ had taken from his works, to prove himself one with the Father (that others should do as great works), but rather strengthens it; for the miracles which the apostles wrought were wrought in his name, and by faith in him; and this magnifies his power more than any thing, that he not only wrought miracles himself, but gave power to others to do so too.

Jesus then emphasised the importance of prayer.

He said that He will do whatever is asked in His name, so that the Father is glorified in the Son (verse 13).

That does not include frivolous requests, but those which are worthy, as Henry explains:

Here is, (1.) Humility prescribed: You shall ask. Though they had quitted all for Christ, they could demand nothing of him as a debt, but must be humble supplicants, beg or starve, beg or perish. (2.) Liberty allowed: “Ask any thing, any thing that is good and proper for you; any thing, provided you know what you ask, you may ask; you may ask for assistance in your work, for a mouth and wisdom, for preservation out of the hands of your enemies, for power to work miracles when there is occasion, for the success of the ministry in the conversion of souls; ask to be informed, directed, vindicated.” Occasions vary, but they shall be welcome to the throne of grace upon every occasion.

It is also essential to pray those petitions in His name for the following reasons:

To ask in Christ’s name is, (1.) To plead his merit and intercession, and to depend upon that plea. The Old-Testament saints had an eye to this when they prayed for the Lord’s sake (Daniel 9:17), and for the sake of the anointed (Psalms 84:9), but Christ’s mediation is brought to a clearer light by the gospel, and so we are enabled more expressly to ask in his name. When Christ dictated the Lord’s prayer, this was not inserted, because they did not then so fully understand this matter as they did afterwards, when the Spirit was poured out. If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ’s is a good name, well known in heaven, and very precious. (2.) It is to aim at his glory and to seek this as our highest end in all our prayers.

Our Lord said that He will do anything we ask in His name (verse 13).

Some might say that their prayers have not always been answered. Our ways are not the Lord’s. Unfortunately, each of us suffers loss during our lifetimes. Some say that those are our crosses to bear, as hard as that is to hear.

On the other hand, sometimes with relationships that didn’t work or job offers that didn’t materialise, God has a bigger and better plan for us. I can speak to that personally on both those fronts. He has made my life more fulfilling than I could have ever imagined. My prayers have been more than answered. So, I would encourage everyone to continue praying. Pray diligently. God will show the way through His Son and the Holy Spirit.

Returning to our text, Jesus said that if the Apostles loved Him, then they would keep His commandments (verse 15).

If they kept those commandments, He would send them another Advocate — the Holy Spirit — to be with them forever (verse 16).

Henry says this means that the triune God will be with us if we obey those commandments:

When Christ has given them precious promises, of the answer of their prayers and the coming of the Comforter, he lays down this as a limitation of the promises, “Provided you keep my commandments, from a principle of love to me.” Christ will not be an advocate for any but those that will be ruled and advised by him as their counsel. Follow the conduct of the Spirit, and you shall have the comfort of the Spirit.

MacArthur reminds us of our Lord’s perfect obedience to His Father:

Go to chapter 15.  John makes another statement that essentially says the same thing.  John 15:10, “If you keep my commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.”  How do you know that Jesus loved the Father?  How do you know Jesus loved the Father?  Because He what?  He obeyed the FatherThat’s the model; that’s the pattern.  That’s the model.

In chapter 15, He says, “No longer do I call you slaves, for the slave – ” verse 15 “ – doesn’t know what his master is doing; but I’ve called you friends, for all things that I heard from My Father I’ve made known to you.”  This is Jesus talking about His obedience to the Father:  “I showed you My obedience to the Father.”  That’s the true proof of love.

How serious was it?  Verse 13:  “Greater love has no one than this, that one lay down his life for his friends.”  He is the model of love.  He loved the Father enough to do the Father’s will, even when it meant laying down His life So a relationship with God basically manifests itself on the basis of love, demonstrated in obedience.

You’ll find the same emphasis made as well, chapter 17, verse 6:  “I have manifested Your name to the men whom You gave Me out of the world.  They were Yours and You gave them to Me, and they have kept Your word.  They have kept Your word.”  This is always going to be John’s standard for manifesting true salvation.

Jesus then said that the world — unbelievers — cannot receive the Holy Spirit because it neither sees Him nor knows Him, but the Apostles would receive the Spirit because He abided with them and would be in them (verse 17).

MacArthur interprets the verse, using the Greek text:

It’s the word Paraclete That’s the transliteration in English Greek it’s Parakltos.  Kltos is a verb form of a verb kale which means to call, pará  means alongside like parallel – to call somebody alongside That’s what the word means, somebody called alongside.  Very, very general.

Called alongside for what?  For anything and everything that you would need.  Could be an intercessor, could be an advocate, could be a comforter, could be an encourager, could be a teacher, could be somebody to warn you – somebody called alongside, somebody with more wisdom, somebody with more truth, somebody with more power, somebody with more experience, somebody with more knowledge than you have Not somebody less than you, but somebody infinitely more than you on all levels of capability.

That’s the Helper I know in many Bibles it says the Comforter, but that’s such a very small sort of narrow understanding of what the role of the Holy Spirit is Certainly there’s that.  Certainly He’s there to comfort, and doesBut far beyond that, to help at every level where we need help

Állos is used here It means another of the exact same kind; and Jesus uses that:  “I will give you állos Parakltos I will give you another exactly like I am, which is to say that I’m going to send you a Helper exactly like the Helper that I have been,” and that defines for you the ministry of the Holy Spirit.

If verses 25 through 27 look familiar, they were read on the Sixth Sunday of Easter a few weeks ago. You can find the commentary here.

In closing, here are two important lessons for us in our Christian walk.

The first, MacArthur says, is an in-depth knowledge of Scripture. He is not wrong:

Your faith increases proportionately to your understanding of Scripture.  Scripture reveals God; and the more you see God revealed in Scripture, the greater your faith becomes, the stronger it becomes

The second, he says, is having a proper understanding of heaven, not only as a place but also a divine relationship with the Trinity:

Most people, when they think about heaven, they think about it as a place where certain activities take place; and that is true There will be, around the throne of God in heaven, activities.  One of them obviously will be praise, and worship, and adoration.  That will be going on all the time.  There will be in heaven other activities as well.  We will serve the Lord in heaven.  We will serve throughout eternity in ways that are unimaginable to us.

So it is true; heaven is a place, and heaven is a place where there will be activity.  But if that’s all you think about heaven, then you miss the main event, you miss the main point.  Heaven is primarily a fulfilled relationship When you think about heaven, I want you to think about it that way.  It is the full presence of the triune God; the full, glorious presence of Father, Son, and Holy Spirit We will be in the full, complete, transcendent relationship with the TrinityThat will define our existence.

So primarily – listen – heaven is a relationship It is a relationship.  It is communion.  It is fellowship at its purest and highest level.  That’s what heaven is.

All of our praise is response to the relationship All of our service is in view of the relationship.  We praise because of that relationship.  We serve because of that relationship.

The dominant reality is the relationship We will have a relationship with God that is absolutely perfect and complete, as full and complete as is possible in an eternally perfected human being.  This is what heaven is.  It is a relationship brought to its absolute perfect fulfillment.  It is defined as peace and joy because that is drawn out of that relationship That’s what your inheritance is.  To put it simply, heaven is the presence of the triune God Your inheritance is God; your inheritance is the Son; your inheritance is the Holy Spirit.  The triune God is your inheritance.

Pentecost Sunday is the final day of Eastertide. Next Sunday is Trinity Sunday and the season that follows is that of either Pentecost or Trinity. Catholics call the next few months of Sundays from now until Christ the King Sunday ‘Ordinary Time’. It’s terrible nomenclature, suggesting that we can ignore them. My church uses the season of Trinity, and so do I.

May everyone reading this have a blessed Pentecost, remembering that it is the Church’s birthday.

On Thursday afternoon and evening, I watched GB News’s wall-to-wall commentary on the Queen’s Platinum Jubilee. It has been excellent.

GB News is available worldwide, live and on video.

Nigel Farage was in London for Trooping the Colour and said that the parade and the enthusiasm of everyone he met elsewhere was very moving, indeed:

Retired Royal correspondent Michael Cole, who had watched the Coronation in 1953 as a little boy on his family’s brand new television set, told Farage that he felt the same way:

Continuing on from Thursday’s post on the Platinum Jubilee, likely to be a one-off event in British history, here is the marvellous flypast that took place after Trooping the Colour:

That evening, the Queen symbolically set off the beacon lighting around the UK and Commonwealth nations:

This video shows how the lighting unfolded at Windsor Castle …

… and here we can see them lit up around the world:

On Friday morning, June 3, a Service of Thanksgiving for the Queen’s 70-year reign took place at St Paul’s Cathedral in the City of London.

The evening before, Buckingham Palace announced that the Queen would not be attending, having suffered ‘discomfort’ after Trooping the Colour. She made a second appearance on the balcony to acknowledge the military personnel and officers participating.

However, the BBC commentators told us that she was watching the broadcast as it unfolded on television.

Interestingly, Queen Victoria arrived for her Diamond Jubilee at St Paul’s Cathedral in 1897 only to find out that she could not exit her carriage because of ill health. When everyone inside found out, they all — clergy included — went outside to conduct the service there:

The Times‘s Valentine Low wrote the following about Elizabeth II:

The Queen may not have been able to take part in the Trooping the Colour ceremony on Horse Guards, but she takes her role as Colonel-in-Chief very seriously. Her decision to make that extra appearance was prompted by the same motivation that saw her make a last-minute appearance at the opening of the Elizabeth line: her unwavering sense of duty.

The Queen will be extremely disappointed at not going to St Paul’s. She has a sincere religious belief, and takes her role as head of the Church of England seriously too …

For the moment, the jubilee remains all about the Queen: wherever she is.

Personally, I would have had the Service of Thanksgiving at St George’s Chapel at Windsor Castle. The Queen returned to the castle after lunch with the Royal Family following Trooping the Colour.

The Sussexes attended the lunch at Buckingham Palace. They did not appear on the balcony as they are not working members of the Royal Family.

However, once at Windsor, where Archie and Lilibet stayed while their parents were in London, the Queen finally got to meet her newest great-grandchild:

The Daily Mail article has the order of the Service of Thanksgiving, which was traditional and dignified in all the best Church of England ways. Why can’t more C of E services be like that?

St Paul’s Cathedral also has the Order of Service as it was printed for those attending:

Crowds had gathered outside by 6 a.m. in the limited space Paternoster (Our Father) Square affords:

Attending these services as invited guests or military guard requires a bladder of steel and optimum decorum. Waiting for everyone to arrive takes longer than the actual service.

Today’s service welcomed as guests the charity sector, military cadets, Girl Guides, Boy Scouts, Commonwealth dignitaries, the military, politicians past and present as well as the extended Royal Family.

The public sector were there, too:

Outside were a military guard as well as military representatives from the Commonwealth nations. They had to stand perfectly still as the guests filed into the cathedral.

Here is another set of guards inside:

Musicians played traditional music. The Royal Marines provided the brass accompaniment. The Royal Air Force played the closing fanfare introducing the National Anthem, which concluded the service. Everyone sang his/her heart out. I’ve never heard anything like it:

Former Prime Ministers were in attendance: Sir John Major, Tony Blair, Gordon Brown and David Cameron. Brown and Cameron brought their respective wives, Sarah and Samantha.

Members of the Cabinet, including Defence Secretary Ben Wallace, Foreign Secretary Liz Truss and Home Secretary Priti Patel, attended.

Opposition leaders Sir Keir Starmer and Sir Ed Davey were there, along with Scotland’s First Minister Nicola Sturgeon and her husband.

London Mayor Sadiq Khan and his wife also attended.

Prime Minister Boris Johnson got a huge and prolonged cheer when he arrived at the cathedral, accompanied by wife Carrie.

These photos show Boris and Carrie in the main photo. On the top right are the Camerons and on the bottom right are the Blairs, Tony and Cherie:

The only others who got louder cheers were the Sussexes …

… and the Cambridges:

I have read media reports that the Johnsons and the Sussexes were booed. I watched the proceedings on television. What I heard were most definitely cheers for both couples.

A royal expert commenting on the service said that, where the Queen is concerned:

nothing happens by chance.

Therefore, we can conclude that the fact that the Sussexes arrived by private car and got their own mini-procession down the aisle of St Paul’s was an instruction from the Queen (see second tweet):

The couple sat near the front, next to Princesses Beatrice and Eugenie, who were with their husbands.

The minor Royals arrived in a large black coach (bus). It took ages for them to file in, as they shook hands with a long line of Anglican clergy, including the Bishop of London, the Right Revd and Right Hon Dame Sarah Mulally, who had a lucrative career prior to entering the priesthood.

The clergy wore elaborate crimson and gold copes which were created for George V’s Silver Jubilee service in 1935. Most of them looked as good as new.

Yeoman Warders (Beefeaters) from the Tower of London stood behind them. They were on official duty guarding those inside the cathedral.

You can see both below:

Prince Edward and the Duchess of Wessex brought along their children. I really like Sophie. So does the Queen:

Prince Charles and the Duchess of Cornwall were the last to arrive:

By now, readers might be wondering who the gentleman wearing ermine is.

He is the Lord Mayor of London — the City of London, that is. This is a rotating one-year position and the new Lord Mayor assumes his responsibilities beginning every autumn at the Lord Mayor’s Show, a parade in the City, which is the oldest part of London and still serves as the financial district.

The Lord Mayor of London is in charge of the City and, in that district, is second in power only to the Queen. Therefore, Prince Charles is subordinate to him while within those boundaries.

For centuries, until the Great Fire of 1666, that part of London was the capital, outside of Westminster, which was some distance away.

Everyone lived and worked there unless they had responsibilities at the heart of government in Westminster, which was most easily accessed by boat along the Thames.

Everywhere else that is now very much a part of the capital was a rural suburb until a few hundred years ago.

From that, we can better understand the importance of the Lord Mayor of London’s historical role.

The Lord Mayor has several swords, now ceremonial, that he uses. However, each sword has its own role. Today’s was the sword of state. If the Queen had been in attendance, he would have worn his most important sword.

The Lord Mayor’s assistant also carries a sword and wears a mink hat for ceremonial occasions:

You can see him outside the cathedral, hands resting on the sword, just immediately to the left of the main entrance:

Returning to the service, these chairs were for Prince Charles and the Duchess of Cornwall:

Prince William and the Duchess of Cambridge sat right next to them in ordinary chairs:

Here is a view of what the congregation saw — the main altar, the choirmaster and the men and boys choir:

Boris Johnson delivered the New Testament reading, Philippians 4:4-9, which one can imagine that the Queen selected personally, as it truly gave us a message about our present circumstances and the transition of the monarchy. We are to think on higher things — and not worry:

Rejoice in the Lord always; again I will say, Rejoice. Let your gentleness be known to everyone. The Lord is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. Finally, beloved, whatever is true, whatever is honourable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

The Archbishop of York, the Right Revd Stephen Cottrell, gave the sermon, as the Archbishop of Canterbury has coronavirus, along with Prince Andrew.

The Archbishop of York’s sermon began with a brief discourse on how seriously the Queen took her Christian duties and ended on a lighter note with references to her favourite pastime, horse racing, particularly apposite as the Derby is on Saturday. Her Majesty is not expected to attend:

Children from the Commonwealth took turns in giving the prayer intercessions.

After the service, guests went to the Guildhall for lunch:

Meanwhile, Britons up and down the land gathered for street parties:

Thankfully, it was another reasonable day in London, dry and partly cloudy.

On Saturday evening, another spectacular concert in the style of those for the Golden and Diamond Jubilees will take place in front of Buckingham Palace.

On Sunday, a celebratory pageant will take place in the same location.

I plan to have more posts next week on the importance of the Queen’s 70-year reign as well as the many social and political changes during that time.

© Churchmouse and Churchmouse Campanologist, 2009-2022. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Churchmouse and Churchmouse Campanologist with appropriate and specific direction to the original content.
WHAT DOES THIS MEAN? If you wish to borrow, 1) please use the link from the post, 2) give credit to Churchmouse and Churchmouse Campanologist, 3) copy only selected paragraphs from the post — not all of it.
PLAGIARISERS will be named and shamed.
First case: June 2-3, 2011 — resolved

Creative Commons License
Churchmouse Campanologist by Churchmouse is licensed under a Creative Commons Attribution 2.0 UK: England & Wales License.
Permissions beyond the scope of this license may be available at https://churchmousec.wordpress.com/.

Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 1,540 other followers

Archive

Calendar of posts

June 2022
S M T W T F S
 1234
567891011
12131415161718
19202122232425
2627282930  

http://martinscriblerus.com/

Bloglisting.net - The internets fastest growing blog directory
Powered by WebRing.
This site is a member of WebRing.
To browse visit Here.

Blog Stats

  • 1,679,844 hits