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Yesterday’s post recapped the horrific murder of Sir David Amess MP on October 15, 2021.

Today’s will cover more about this much admired man’s personal character and political causes.

Posthumous victory: Southend-on-Sea now a city

I was delighted to learn at dinner time last night that the Queen granted Southend-on-Sea city status. Sir David must have mentioned Southend at least once a week in Parliament. He had long campaigned for it and made 115 references to it. Here he is with his two French bulldogs, one of which is Vivienne. He was due to participate with her in the Westminster Dog of the Year charity event on October 28:

The GB News article says that Prime Minister Boris Johnson made the announcement to MPs on Monday, October 18 (emphases mine):

The Prime Minister has notified the House of Commons that the Queen has agreed to confer city status upon Southend in tribute to Sir David Amess who was recently killed.

MPs cheered in the Commons as the Prime Minister announced Southend “will be accorded the city status it so clearly deserves”.

Mr Johnson said: “As it is only a short time since Sir David last put that very case to me in this chamber, I am happy to announce that Her Majesty has agreed that Southend will be accorded the city status it so clearly deserves …

That ‘short time’ was probably last Thursday, October 14:

In a three-hour debate on Monday, preceding a service of remembrance at St Margaret’s, the Parliamentary church next to Westminster Abbey, Boris noted that Amess was never an MP interested in climbing the greasy pole to a Cabinet or party leadership position:

“That Sir David spent almost 40 years in this House, but not one day in ministerial office, tells everything about where his priorities lay.”

Boris Johnson, opening tributes to Sir David Amess, told the House of Commons: “The passing of 72 hours has done little to numb the shock and sadness we all felt when we heard of the tragic and senseless death of Sir David Amess.

This House has lost a steadfast servant, we’ve lost a dear friend and colleague, and Julia and her children have lost a loving husband and devoted father.

“Nothing I or anyone else can say can lessen the pain, the grief, the anger they must feel at this darkest of times.”

Returning to Southend-on-Sea, having city status will help to increase its profile and encourage outside investment, as the leader of the city’s council explains below. Incidentally, having a cathedral, the traditional marker of an English city, is no longer necessary. City status is now a symbolic designation:

On Friday night, this Southend business owner said that Amess was dedicated to making his town a city:

Everything I know about Southend I learned from David Amess’s contributions in the House of Commons:

‘Community man’

There are MPs and there are MPs.

Sir David was the type of MP who will be sorely missed by his constituents, who called him a ‘community man’. GB News interviewed several over the weekend, some of whom were in tears or close to it, including men, such as this Leigh-on-Sea councillor:

This councillor from Southend says that Sir David, whose mother lived to the age of 104, used to throw parties for constituents over 100 years old. He also used to ask about local issues in Southend and resolve them with the help of councillors:

Another councillor remembers that Sir David would check on certain constituents to see if they had transport for important meetings, probably related to issues of theirs he was dealing with as an MP. The man says that Sir David would personally drive those constituents to the places they needed to go. And, yes, there were right to life issues he campaigned for:

The Chairman of Leigh-on-Sea council recalls Sir David’s selflessness:

This lady from Leigh-on-Sea, the Essex town where Sir David was stabbed to death (17 times), discusses his dedication to his constituency. Like many other people, she had the pleasure of meeting him at work in nearby Southend:

As was the case with other people GB News interviewed, a man interviewed (at 2:35 in the next video) said that people used to see Amess in the local Lidl, where he took time to chat with fellow shoppers. The man said that he did not vote for him but said that the MP was always available and accessible to everyone:

Vigil Mass

On Friday evening, the Revd Jeffrey Woolnough conducted a vigil Mass at St Peter’s Catholic Church in Eastwood, Leigh-on-Sea.

This is the church the Amess family attend.

The video below has a few photos from the Mass. Starting at the 40-second point, notice how traditional it is. The priest stands with his back to the people, as in days of yore. He also wears a short chasuble that is very pre-Vatican II, a fiddleback. How fortunate for the Amess family to have found such a church:

At 1:50 in the video above, two ladies expressed their grief on Friday night following the vigil Mass. One of them said that Amess ‘knew everybody’. As was the case with other people GB News interviewed, one of ladies said that people used to see him in the supermarket.

GB News was on hand to cover the Mass:

 

A service at Saint Peter’s Church in Eastwood Lane, close to where Sir David was killed, was held on Friday evening to remember him – where he was described by a priest as “Mr Southend”.

The church fell silent as Father Jeffrey Woolnaugh paid tribute to the Conservative MP and invited his constituents to remember him.

He placed a photograph of Sir David at the front of the church, and said: “This liturgy is one I was not expecting to lead today.

“The whole world grieves. In this Mass we pray for the repose of the soul of dear David.

“Have you ever known Sir David Amess without that happy smile on his face? Because the greeting he would always give you was that happy smile.

He carried that great east London spirit of having no fear and being able to talk to people and the level they’re at. Not all politicians, I would say, are good at that.”

Around 80 people attended the service and listened as Father Woolnough recounted his own memories of Sir David.

He said: “When you can speak to your MP and you can talk and get on like a house on fire, that’s when you can talk to them later about things that are important to your area.

“What can we say? He died doing the thing he loved, meeting his constituents, his local people.”

Father Woolnough added that his constituents could “count on” Sir David, and said: “He was always available. We don’t have the words tonight.

“Dear Sir David, rest well.”

The priest also said that Amess’s smile is ingrained on everyone’s hearts:

On Saturday night, a secular candlelit vigil took place near where Sir David was murdered. The Daily Mail has many moving photographs of the gathering.

Biography

Most Britons think that all Conservatives were born with a silver spoon in their mouths.

Not so.

David Amess was born in humble circumstances in London’s East End.

The Telegraph recounted his life:

David Anthony Andrew Amess was born on March 26 1952 in working-class Plaistow, East London, to James Amess, an electrician, and Maud, née Martin, a dressmaker. As Amess recalled, “we were very poor and lived in a small terraced house with no bathroom, an outside toilet and a tin bath hanging on the wall”. In 2014 he would compile and publish a pamphlet, Party of Opportunity, containing short biographies of Tory MPs with working-class origins.

David’s mother was a Roman Catholic who brought him up in the faith and he remained a staunch Catholic throughout his life, his commitment reflected in his opposition to abortion and to the broadening of LGBT rights. “Confession,” he once said, “is very important to me.”

He attended St Antony’s Junior School, Forest Gate, where he was “often in classes of 50, and the teachers still gave us excellent tuition and kept order to a high standard”, and St Bonaventure’s Grammar School, Newham, where he remembered being “quite bossy and pushy” and was rumoured to have once hit a fellow pupil over the head with a bicycle pump.

Until the age of five, Amess said, he had the nickname of “Double Dutch” on account of a bad stutter: he could not make the sounds “st” or “the” and saw a speech therapist for three years, which also had the effect of virtually eliminating his Cockney accent.

He had a varied career prior to entering politics:

He took a degree in Economics and Government at Bournemouth College of Technology. Then, after 18 months’ teaching at a primary school (“I specialised in teaching children who were described as ESN”), and a short stint as an underwriter, he became a recruitment consultant.

One wonders if he met his wife Julia while he was an underwriter:

In 1983 he married Julia Arnold, a former underwriter, who survives him with their four daughters and a son.

Margaret Thatcher was Prime Minister during Amess’s early years in politics:

A dedicated Thatcherite, Amess contested the safe Labour seat of Newham North West in 1979, and in 1982 became a councillor in the London borough of Redbridge.

During those years, Essex went from electing Labour MPs to Conservative ones. The county is still Conservative-dominated in Parliament.

In the 1980s and 1990s, the media coined expressions for Essex voters, many of whose families had been moved out of London after the Second World War had ended. The next generation of voters became known collectively as ‘Basildon man’ and ‘white van man’.

Amess rode the crest of that wave, as The Sun‘s Trevor Kavanagh explains:

Basildon was the first constituency he served, beginning in 1983:

When the incumbent Tory MP for Basildon, the Right-wing Harvey Proctor, moved to safer Billericay for the 1983 general election, Amess was chosen to fill his shoes and was duly elected. Three years later he stood down from the council to concentrate on his Westminster seat.

Basildon was regarded as a bellwether seat, and when Amess won it again in 1992, albeit with a tiny majority, it provided the first indication that despite the pundits, and the triumphalism of Labour’s leader Neil Kinnock, the Tories were on course for a fourth successive election victory. He would later describe his campaign in a short pamphlet entitled 1992: Against All Odds! (2012).

Boundary changes prior to the 1997 general election meant that Basildon was almost certain to go Labour, so Amess decided to look elsewhere, and in 1995 was selected to fight Southend West after the retirement of Paul Channon. Returned to Westminster again, he held the seat until his death.

Amess focused on his constituents, first and foremost:

Assiduous and likeable, Amess built a strong personal following by concentrating on constituency issues: the Guardian’s Andrew Rawnsley once suggested that the secret of his electoral success was that “he never completed a sentence without mentioning his constituency”.

This was also reflected away from Parliament:

Amess … was a lifelong supporter of West Ham United, and also followed Basildon United …

Even after he left Basildon, he still returned to visit, as this former Basildon councillor remembers:

He had many accomplishments with regard to charity, earning him a knighthood. He:

was knighted in 2015 and received several awards for his contributions in parliament, including the Animal Welfare and Environment Champion award of the 2011 Dods Charity Champion Awards, and the “Outstanding Achievement Award” at the same event the following year, in recognition of his lifetime commitment to charitable work.

This was how the newly knighted Sir David celebrated:

He did not always follow the Conservative line in Parliament:

he incurred the wrath of many fellow Conservatives by consistently voting to ban foxhunting and hare coursing (though he was in favour of capital punishment), and supporting numerous other animal welfare campaigns.

Many MPs will remember his staunch support of Brexit, however.

They will also remember him for supporting animal causes and an end to fuel poverty:

The most significant of these were the Protection Against Cruel Tethering Act (1988), and the Warm Homes and Energy Conservation Act (2000) …

The animal-related Act, supported by the NFU, banned the tethering of “any horse, ass or mule under such conditions or in such manner as to cause that animal unnecessary suffering”.

The second piece of legislation, following on from the death of a constituent from cold, required the Secretary of State to “publish and implement a strategy for reducing fuel poverty”. The measure was credited with pushing fuel poverty to near the top of the political agenda, contributing to a dramatic fall in the problem in England from 5.1 million households in 1996 to 1.2 million in 2004.

Another cause that Amess supported, thanks to a Leigh-on-Sea constituent, Carla Cressy, was that of endometriosis. 

The Telegraph has the story:

“I first approached Sir David Amess when I’d just found out I had endometriosis five years ago,” says Carla Cressy, 30, an accounts manager from Leigh-on-Sea. “I didn’t know much about it, and realised there was very little awareness, support and education around it. He’s my local MP so I visited him at his surgery. I had no expectations of what would happen. I just knew I wanted to share my story with him, about how I’d suffered with endometriosis for an entire decade before I was diagnosed.

He was so lovely – genuinely concerned and upset about what I’d been through. He said we need to do something about it, and he then really did. He went above and beyond to champion this community like a beacon of light. It was incredible. I am devastated that he’s gone.”

This is what happened:

“Sir David recognised the significant impact endometriosis could have, and really wanted to make a difference to help those with the disease,” says Emma Cox, CEO of Endometriosis UK, a charity that was working closely with an All-Party Parliamentary Group (APPG) that Sir David set up in 2018 to raise awareness in Parliament of the condition …

One of Sir David’s goals when he created the APPG was for the government to provide education on endometriosis in schools. It’s something the group achieved over a year later, meaning menstrual wellbeing is now included on the English curriculum. “We made so much progress together,” says Cressy, who worked closely with Sir David on the campaign. “He really has changed so many lives, including my own.”

One of Sir David’s upcoming tasks, had he lived, was to ask for further research funding, as a Labour MP explains:

“He really wanted that debate,” says Labour MP Emma Hardy, vice-chair of the APPG on endometriosis. “We’d published a report last year, collecting evidence from women around the country with their experience of endometriosis, and Sir David wanted to draw attention to our recommendations.”

Their key goals are to reduce the time it takes for people to be diagnosed, ensure GPs have enough information to make them aware of the condition, raise public awareness, and fund more research into non-invasive ways of diagnosis …

“The main thing that comes from women is not being listened to, not being believed, taking ages to be diagnosed and then when they are, there’s not much change. Sir David wanted to change that. Endometriosis isn’t party politics, but he was really passionate about trying to do something about this condition. I don’t want him to be remembered as the person this tragedy happened to, but the person who worked so hard to improve the lives of people with endometriosis. We can’t replace him, but I hope we can find another Conservative MP to champion his work and continue with the APPG.”

This GB News video covers Sir David’s public life from the time he entered politics:

MPs paid respects

On Friday afternoon, Union flags were lowered to half-mast over government buildings, including No. 10:

On Saturday morning, prominent Conservative and Labour MPs laid flowers near the Methodist church hall where Sir David was murdered:

Government whips have reminded MPs that there is an Employee Assistance Programme for anyone among them who wants counselling after Sir David’s senseless murder.

Everyone, regardless of party affiliation, was deeply sorry to lose this man:

This was because he befriended MPs from both sides of the aisle and found ways to work constructively with them:

One of the things I found moving in watching and reading these tributes was the recollection made by more than one MP, regardless of party affiliation, on his befriending of new Parliamentarians. He introduced himself, asked how they were getting on and enquired if they had any issues with which he could help.

Conservative MPs

These are some of the Conservative MPs’ tributes, beginning with Boris’s:

Long-time friend David Davis paid tribute to Amess’s career of service, rather than ambition:

Stuart Anderson remembers Amess helping him settle into the job:

Andrew Rosindell, another Essex MP, lamented the loss of his oldest friend in the Commons:

Another long-time friend, David Jones, called him ‘frankly irreplaceable’:

I agree with Mike Wood. Forthcoming Adjournment debates will never be the same. That said, Southend is now a city:

The folks running PARLY agree on the adjournment debates, during which Sir David addressed more issues than Southend:

Labour

Party leader Sir Keir Starmer emphasised Amess’s Christian faith and the fact that he was well liked across the House:

Hilary Benn remembered Amess’s dogged campaigning and dedication:

Siobhain McDonagh will forever connect Amess with Southend, and who can blame her?

Steve McCabe will remember Amess’s cheerful nature:

John Cryer was a former neighbour:

Liberal Democrat

The most moving tribute, however, came from Lembit Öpik, a former Liberal Democrat MP, who spoke to Mark Dolan on GB News Saturday night:

The former MP was so moved that he had to sit down and recover after that interview. Mark Dolan’s producer was with him during that time.

Conclusion

It was serendipitous that the Gospel reading for Sunday, October 17, was about service (Mark 10:35-45):

10:42 So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them.

10:43 But it is not so among you; but whoever wishes to become great among you must be your servant,

10:44 and whoever wishes to be first among you must be slave of all.

10:45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

What apposite verses for Sir David Amess, who gave his all in service to his constituents.

May his place in Heaven be an exalted one.

The Twentieth Sunday after Trinity — Twenty-first Sunday after Pentecost — is October 17, 2021.

Readings for Year B can be found here.

The Gospel reading is as follows (emphases mine):

Mark 10:35-45

10:35 James and John, the sons of Zebedee, came forward to him and said to him, “Teacher, we want you to do for us whatever we ask of you.”

10:36 And he said to them, “What is it you want me to do for you?”

10:37 And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.”

10:38 But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?”

10:39 They replied, “We are able.” Then Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized;

10:40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.”

10:41 When the ten heard this, they began to be angry with James and John.

10:42 So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them.

10:43 But it is not so among you; but whoever wishes to become great among you must be your servant,

10:44 and whoever wishes to be first among you must be slave of all.

10:45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

Commentary comes from Matthew Henry and John MacArthur.

This reading about pride and humility would have been more powerful had the Lectionary editors added the preceding verses, which follow last week’s reading, about the rich young ruler. It ended with Mark 10:31:

But many who are first will be last, and the last will be first.”

Here are verses 32-34, where, for a third time, Jesus tells His disciples what will happen to Him (also see John MacArthur’s sermon):

Jesus Foretells His Death a Third Time

32 And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, 33 saying, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. 34 And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.”

After hearing that, it is incredible that James and John, the sons of Zebedee, would have the utter brass neck to ask that He do whatever they ask of Him (verse 35). Well, early on, Jesus had called them the ‘sons of Boanerges’, the sons of Thunder:

a name signifying sons of thunder , given by our Lord to the two sons of Zebedee, James and John, probably on account of their fiery earnesty. (Mark 3:17) See (Luke 9:54; Mark 9:38) comp. Matt 20:20 etc.

Matthew Henry’s commentary points out that, in Matthew 20, their mother petitioned on their behalf and they seconded it:

This story is much the same here as we had it Matthew 20:20. Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it.

Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that abuse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Ephesians 3:20.

So Jesus asked what it was they wanted Him to do for them (verse 36).

Henry says this was a way of putting them in check so that they might realise the folly of what they were doing:

He would have them go on with their suit, that they might be made ashamed of it.

They continued in their conceit and pride, asking that Jesus place one of them on His left and the other on His right in glory (verse 37).

Henry explains the two brothers’ reasoning:

James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni–The first peer of the realm, and the other next him, like Joseph in Pharaoh’s court, or Daniel in Darius’s.

John MacArthur has more:

Now as we look at this incident with James and John coming to Jesus and making their request, I want you to see how this breaks out into three characteristics of self-promotion, three characteristics of self-promotion, the path to greatness through self-promotion.

First of all, it’s motivated by self-ambition, or its defined by selfish ambition. Verse 35: “James and John, the two sons of Zebedee, came up to Jesus saying, ‘Teacher, we want You to do for us whatever we ask of You.’” James and John called the sons of thunder, they were brash, bold men. They were the inner circle. They were with Jesus intimately with Peter, the most intimate of all the disciples and apostles. They were close to Him on a regular daily basis, and they think they have gained some ground by that because of their intimacy, because of their participation in the transfiguration, because they have been privy to so many private conversations in times with Jesus. They are sure that they are certainly above and beyond the rest of the men, and so this has come to the place in their minds where they’re bold enough to ask for privilege in the coming kingdom.

MacArthur tells us why their mother petitioned on their behalf in Matthew’s version of the story:

Now this is important. Why would you bring your mother? Come on, be a man. What, you bring your mother? Well, it’s not just that they brought their mother, it’s who their mother was. When you study the crucifixion of Christ in the account of Matthew, Mark, and John, you see three women at the cross: Mary the mother of our Lord, Mary Magdalene, and a third woman. The third woman who is at the cross is identified in three different ways. Matthew calls her the mother of the sons of Zebedee; so it’s this woman, which means she hung in there. When the apostles had fled she hung in there, she was at the cross. So, strong faith there.

Matthew calls her the mother of Zebedee. Mark calls her Salome; so that was her name. John calls her the sister of Jesus’ mother. So their mother is Jesus’ aunt. So this is now a family deal. They’re going to play the family card here, okay. “Not only were we at the transfiguration, not only are we intimately involved with You in the inner circle, but Your mother is our mother’s sister. That’s got to be good for something big, really big.”

She bought into it. She didn’t ask for anything for herself, she didn’t ask if she could have a seat on the dais, she would find her proud fulfillment through her children, like unsuccessful people with bumper stickers, and others on the Internet. She comes worshiping proskuneō. She comes bowing low, and Mark – Matthew says she’s desiring a certain thing of Jesus, and what she’s desiring is exactly what they asked.

So they’re really – this is serious ambition. This is not just personal ambition, this is not whimsical ambition, this is family ambition. Everybody’s in on this deal; and they’re going to come and they’re going to gang up on Jesus thinking they have the right

There’s another feature of pride that rears its ugly head as well, and we could call it arrogant overconfidence, arrogant overconfidence, arrogant overconfidence. This is so much a part of people’s life and attitude today, it’s just absolutely everywhere. They say, “We want to sit one on Your right hand and one on Your left, in Your glory.”

Jesus tells James and John that they do not understand what they are asking; can they drink the cup that He will drink and can they be baptised with His baptism (verse 38).

MacArthur tells us what Jesus was saying. The cup was one of God’s wrath and the baptism was not one of water but being submerged in something profoundly horrible, akin to what we would call a baptism by fire:

“Are you able to drink the cup that I drink?” That’s an Old Testament idiom for taking in something, draining it. And it’s the cup in Isaiah 31 of God’s fury: “Can you handle, can you handle all that is to come?” Jesus was going to drink the cup of God’s fury. Remember in the garden He said, Matthew 26, “Let this cup pass from Me; nevertheless, not My will, but Yours be done,” the cup of God’s wrath, He would drink it to the bottom. That was the image. Drinking the cup was literally imbibing it all in. It’s an Old Testament idiom meaning fully absorbing something, fully experiencing something, taking it all in.

Psalm 75, verse 8 talks about the ungodly drinking the cup of wrath. So that cup is very often associated with suffering. “Are you able to do that? Are you able to be baptized?” meaning not Christian baptism, but immersed into, plunged into, submerged. “Are you really able to go all the way under and suffer, to be, as it were, drowned in persecution, and ultimately martyrdom?” This is strong language. “Can you literally drink it all in and be submerged in it, because that’s what you’re really asking, because if you want the glory, the glory is the reward correspondent to the suffering.”

Naively, the brothers asserted that they were able, so Jesus agreed that they would drink His cup and be baptised into His baptism (verse 40).

Of the two, John was present at the Crucifixion and stayed until the end, with Mary, the earthly mother of Jesus. Jesus commended John to Mary before He died. In fact, John was the only one of the twelve Apostles to be there. Judas killed himself that day and the other ten, James included, hid themselves away in fear.

James and John had no idea what they were affirming and what lay ahead for them. Jesus granted their request about drinking His cup and bearing His baptism, as MacArthur tells us:

“Jesus said to them,” – verse 39 – ‘The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized.’” That’s a prophecy, folks, that’s a prophecy. “Oh, the suffering? Yeah, you’ll have that. You will have that. Yes, you will drink the cup in full, and you will be submerged in suffering.”

For James, he’s the first martyr; for John, he’s the last martyr. James’ martyrdom – had his head cut off – came fast, soon, sudden, lightning quick. For John, his was a slow agonizing, disappointing death as an exile at the end of the century on the island of Patmos which was virtually a prison island. “You will, you will drink the cup.” Rejected, exiled, in John’s case; rejected, executed, in the case of James – the first and last who died because of the gospel.

Then Jesus said that He could not grant them a seat at His right hand or his left, because that status has already been prepared, and not by Him (verse 40). The implication here is that God determines who will sit right next to His Son in glory.

Mark tells us that the ten Apostles listening to this conversation became angry with the two brothers (verse 41).

MacArthur says this was not because they thought the two were prideful but because they got there before Peter and the rest did in asking the question about sitting next to Jesus in glory:

Ha, they got preempted; James and John got there first. They were furious not because they were spiritually offended, but they thought they were getting cut out of the deal. And this is the third aspect of this, and it is ugly competitiveness.

This argument about who will be first continued until the Last Supper, even though Jesus was constantly reminding them of the pre-eminence of service, such as in Mark 9:34-35:

9:34 But they were silent, for on the way they had argued with one another who was the greatest.

9:35 He sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all.”

MacArthur says:

Look, they’re still arguing about this at the upper room. They just had a hard time humbling themselves.

Jesus called the Twelve together and reminded them of the Gentile tyrants who lord themselves over their subjects (verse 42).

He said it would not be that way for the Apostles, because greatness lies in service; the one who wishes to become great must be the other’s servant (verse 43).

Jesus went further, saying that whoever wishes to be first must be the slave to everyone else (verse 44). Talk about radical theology: there it is.

MacArthur discusses the Greek words for ‘servant’ and for ‘slave’:

Here’s the path: Be a servant. Be a servant. Diakonos is the word. “Table waiter” was its primary meaning. “Be a waiter.” Don’t be the person that everybody serves, be the person who serves everybody. Big difference, you know. The fancier the restaurant you go to, the bigger the gap between the people eating and the people serving. You be the server, not the one served. You be the table waiter. That’s what it is to be a servant.

There are six words in the New Testament for servant, all of them Greek words. All of them describe a function: oikonomos, a house servant; hupēretēs, an under-rower in a galley ship pulling oars down in the bottom of a big trireme ship. Be a servant. Be somebody who does something for someone else. You’re not served, you are serving. Be a servant. He doesn’t say, “Be an archōn, be a ruler.” He doesn’t say, “Be a timē, a dignified official.” He doesn’t say, “Be a telos, possessing a powerful office. He doesn’t say, “Be a hiereus, a priest.” The word is, “Be a waiter. Be a waiter. Give your life giving people what they need. Spend your life giving people what they need.”

And it doesn’t end there. Go down even from there, verse 44: “If you want to be first,” – prime – “then be the slave of all.” Wow! The slave of all? This is the word doulos about which you have heard much because of the book Slave. I cannot tell you, folks, how important it is that you read that book; it’ll change your entire understanding of what it means to be a Christian, slave. Slaves were inferior to servants. Servants did a job; slaves were owned, totally controlled. He’s saying, “Consider everybody a person to be served, and consider everyone to be your master.”

Jesus ended by telling them about His primary purpose: to serve and to give His life, ‘a ransom for many’ (verse 45). Notice that He said ‘many’ and not ‘all’. Not all will be saved, because God has already chosen whom He will save: past, present and future.

MacArthur says that Jesus was the slave of His Father:

The greatest service and the greatest slavery was exhibited in Christ, right? He didn’t come to be served. He’s not like other kings, He’s not like other rulers. We say He condescended. That’s one of the ways. He didn’t come like all kings to be served, He came to serve. He didn’t come merely to be Lord and Master, He came also be slave of His Father, and do His Father’s will. He came to be the servant – diakoneō is the verb – but to serve.

But it goes down from there. In giving His life He actually offered a level of obedience that could be deemed slavery. And that’s the language of Philippians. Listen to this: “Do nothing” – verse 3, Philippians 2 – “from selfishness or empty conceit.” This is the same kind of instruction coming from Paul that our Lord gave the apostles. “Do nothing from selfishness or empty conceit, but with humility of mind, regard one another as more important than yourselves.” That’s exactly what our Lord is saying.

And then, “Do not merely look out for your own personal interest, but the interest of others.” And here is the model: “Have this attitude in yourselves which was in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a doulos, the form of a slave. Humbled Himself to the point of death, even death on the cross.”

And what happened to Him? “For this reason God highly exalted Him.” He made the greatest sacrifice, so He was the most exalted. “God gave Him a name above” – what? – “every name.” So, He got the highest name because He made the greatest sacrifice. That’s the principle. The greater the sacrifice, the more the glory. The greatest sacrifice gets the greatest glory. That’s Christ; That’s the model, that’s the pattern.

We are slaves to sin. We cannot help it. Sin is in our nature and sin is our master.

Through His horrifying and humiliating death, Jesus paid our ransom in blood to God the Father, the only efficacious propitiation for our sin. We are redeemed in God’s eyes, and He welcomes us into His kingdom.

MacArthur discusses ‘ransom for many’:

You want greatness in the kingdom? It’s correlated to your selfless serving slavery on behalf of others in sacrifice. And what was the actual service that Christ rendered? End of verse 45: “He gave His life” – we know that; why? – “a ransom for many, a ransom for many.” Lutron is the Greek word; it means “the price paid for the release of a slave,” the price paid for the release of a slave. Only used here and in Matthew 20; parallel account. He gave His life as the price paid for the release of a slave.

To whom was the ransom paid? To God. To God. God is the judge who had to be satisfiedGod is the executioner who had to be appeased, propitiated. This has now today, gratefully and thankfully, become the dominant theme in our understanding of the gospel, that Jesus is the ransom, Jesus is the substitute. Jesus dies a vicarious, substitutionary death on behalf of sinners. That’s what it says. He gave His life to pay the price in full. The price of sin had to be paid to God, to His divine justice; His justice had to be satisfied. The price that Christ paid satisfied God, propitiated His anger, settled His justice. He did it for many. I love the, kind of, Hebraic way of saying this: “for many,” in exchange for many.

What does that mean? What’s the emphasis there? Why does the word “many” appear? Because it’s juxtaposed with “Son of Man.” The ransomed bought by the sacrificial death of Christ are the many in contrast to the one Son of Man. One Son of Man pays the ransom for many.

Somehow I doubt whether any clergy are going to discuss serving or slavery in their Sunday sermons about this reading.

Let us put away our pride and instead embrace humble service.

Blessings to everyone for a good week ahead.

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