The knowledge of good and evil isn’t a neutral state. It isn’t a sign of maturity. It isn’t an advancement of humanity. That’s what the secularists like to say – in fact that’s the message of Postmodernism – that everyone is able and entitled to choose for himself what is good and what is evil. God’s desire was to save the human race from this state of ethical autonomy, because he knew that we can’t handle it. Because of their sin Adam and Eve were consigned to a state in which they would choose their own code of ethics. Contrast that with God’s kingdom where those who are subject to him choose simply to know him and to live on his word.

Murphy was born in Decatur, Dec. 6, 1947, but lived in Homewood from 1953-60, attending Edgewood Elementary School and All Saints' Episcopal Church.

His father, Charles Hurt Murphy Jr., played piano in Birmingham nightclubs in the 1950s and decided to become a priest, entering seminary in 1960, said the Rev. Doug Carpenter, retired priest at St. Stephen's Episcopal Church. Carpenter's father, C.C.J. Carpenter, was Episcopal bishop of Alabama from 1938 to 1968.

"His dad confirmed me," Murphy said.

While Murphy's father was priest at St. Stephen's Episcopal Church in Brewton, Murphy graduated from T.R. Miller High School. He then graduated from the University of Alabama in 1970 with a bachelor's degree in history, and graduated from seminary at the University of the South in Sewanee, Tenn., in 1975. He was an assistant priest at St. Paul's Episcopal Church in Selma from 1975-77 and served as rector of St. Thomas Episcopal Church in Greenville from 1977-80.

JOHN 1:1-5
The Prologue to the Gospel

In the beginning was the Word, and the Word was with God, and the Word was fully God. The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created. In him was life, and the life was the light of mankind. And the light shines on in the darkness, but the darkness has not mastered it.

The Gospel of John, which begins with these verses, is in many respects very unlike the other three Gospels. It contains many things which they omit. It omits many things which they contain. Good reason might easily be shown for this unlikeness. But it is enough to remember that Matthew, Mark, Luke, and John wrote under the direct inspiration of God. In the general plan of their respective Gospels, and in the particular details--in everything that they record, and in everything that they do not record--they were all four equally and entirely guided by the Holy Spirit.

About the matters which John was specially inspired to relate in his Gospel, one general remark will suffice. The things which are peculiar to his Gospel are among the most precious possessions of the Church of Christ. No one of the four Gospel-writers has given us such full statements about the divinity of Christ--about justification by faith--about the offices of Christ--about the work of the Holy Spirit--and about the privileges of believers, as we read in the pages of John. On none of these great subjects, undoubtedly, have Matthew, Mark, and Luke been silent. But in John's Gospel, they stand out prominently on the surface, so that he who runs may read.

The five verses now before us contain a statement of matchless sublimity concerning the divine nature of our Lord Jesus Christ. He it is, beyond all question, whom John means, when he speaks of "the Word." No doubt there are heights and depths in that statement which are far beyond man's understanding. And yet there are plain lessons in it, which every Christian would do well to treasure up in his mind.

We learn, firstly, that our Lord Jesus Christ is eternal. John tells us that "in the beginning was the Word." He did not begin to exist when the heavens and the earth were made. Much less did He begin to exist when the Gospel was brought into the world. He had glory with the Father "before the world was." (John 17:5.) He was existing when matter was first created, and before time began. He was "before all things." (Col. 1:17.) He was from all eternity.

We learn, secondly, that our Lord Jesus Christ is a Person distinct from God the Father, and yet one with Him. John tells us that "the Word was with God." The Father and the Word, though two persons, are joined by an ineffable union. Where God the Father was from all eternity, there also was the Word, even God the Son--their glory equal, their majesty co-eternal, and yet their Godhead one. This is a great mystery! Happy is he who can receive it as a little child, without attempting to explain it.

We learn, thirdly, that the Lord Jesus Christ is very God. John tells us that "the Word was God." He is not merely a created angel, or a being inferior to God the Father, and invested by Him with power to redeem sinners. He is nothing less than perfect God--equal to the Father as touching His Godhead--God of the substance of the Father, begotten before the worlds.

We learn, fourthly, that the Lord Jesus Christ is the Creator of all things. John tells us that "by Him were all things made, and without Him was not any thing made that was made." So far from being a creature of God, as some heretics have falsely asserted, He is the Being who made the worlds and all that they contain. "He commanded and they were created." (Psalm 148:5.)

We learn, lastly, that the Lord Jesus Christ is the source of all spiritual life and light. John tells us, that "in Him was life, and the life was the light of men." He is the eternal fountain, from which alone the sons of men have ever derived life. Whatever spiritual life and light Adam and Eve possessed before the fall, was from Christ. Whatever deliverance from sin and spiritual death any child of Adam has ever enjoyed since the fall, whatever light of conscience or understanding any one has obtained, all has flowed from Christ. The vast majority of mankind in every age have refused to know Him, have forgotten the fall, and their own need of a Savior. The light has been constantly shining "in darkness." The most have "not comprehended the light." But if any men and women out of the countless millions of mankind have ever had spiritual life and light, they have owed all to Christ.

Such is a brief summary of the leading lessons which these wonderful verses appear to contain. There is much in them, without controversy, which is above our reason but there is nothing contrary to it. There is much that we cannot explain, and must be content humbly to believe. Let us however never forget that there are plain PRACTICAL CONSEQUENCES flowing from the passage, which we can never grasp too firmly, or know too well.

Would we know, for one thing, the exceeding sinfulness of sin? Let us often read these first five verses of John's Gospel. Let us mark what kind of Being the Redeemer of mankind must needs be, in order to provide eternal redemption for sinners. If no one less than the Eternal God, the Creator and Preserver of all things, could take away the sin of the world, sin must be a far more abominable thing in the sight of God than most men suppose. The right measure of sin's sinfulness is the dignity of Him who came into the world to save sinners. If Christ is so great, then sin must indeed be sinful!

Would we know, for another thing, the strength of a true Christian's foundation for hope? Let us often read these first five verses of John's Gospel. Let us mark that the Savior in whom the believer is bid to trust is nothing less than the Eternal God, One able to save to the uttermost all that come to the Father by Him. He that was "with God," and "was God," is also "Emmanuel, God with us." Let us thank God that our help is laid on One that is mighty. (Psalm 89:19.) In ourselves we are great sinners. But in Jesus Christ we have a great Savior. He is a strong foundation-stone, able to bear the weight of a world's sin. He that believes on Him shall not be confounded. (1 Peter 2:6.)

If anything, the Book of Daniel holds up a mirror to the fruits of a false gospel based on conformity to the standards of a fallen humanity. Confronted with sin, it is the church that must yield. What does Holy Scripture say about this? I am going to let Paul answer this challenge, since he is far more eloquent that I can ever hope to be.

Our Epistle this morning warns that we are not to be conformed to this world, but rather that we are to have our minds renewed by the indwelling Christ. Modernists think that for religion to be "relevant" it must be reinvented. St. Paul gives the Biblical response when he writes: "It is not I who live, but Christ who lives in me." The mistake we make is to project our thoughts on God, when it is supposed to be the other way around.

The Scriptures are the word of God. What title can there be of greater value? What may be said of them to make them of greater authority, than to say, “The Lord hath spoken by them? that they came not by the will of men, but holy men of God spake as they were moved by the Holy Ghost?” (II Peter 1:21) At the word of proclamation of an earthly prince we stand up and vail our bonnets, and give good heed to it; we are bound so to do, it is our duty: such honour belongeth to the powers that are placed to rule over us; for they are ordained of God. And whosoever resisteth them, resisteth the ordinance of God.

If we should have a revelation, and hear an angel speak unto us, how careful would we be to mark, and remember, and be able to declare the words of the angel! yet is an angel but a glorious creature, and not God. And what is a king? great and mighty, yet mortal and subject to death: his breath departeth, and his name shall perish. Both he and his word, his power and his puissance, shall have an end.

But the word of the Gospel is not as the word of an earthly prince. It is of more majesty than the word of an angel. The Apostle saith (Heb. 2:2), “If the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation which at the first began to be preached by the Lord, and was confirmed unto us by them that heard him?”

God saith, by the prophet Isaiah (55:11), “My word shall accomplish that which I will, and it shall prosper in the thing whereto I sent it.” And the same Prophet saith (11:8), “The word of God shall stand for ever.” And “It is more easy that heaven and earth pass away, than that one tittle of the law should fail,” saith our Saviour (Luke 16:17). For it is the word of the living and almighty God, of the God of Hosts, which hath done whatsoever pleased him both in heaven and in earth.

By this word he maketh his will known. “I have not spoken of myself (saith Christ, John 12:49); but the Father which sent me gave me a commandment what I should say, and what I should speak.” And again (John 15:22), “If I had not come and spoken unto them, they should not have had sin, but now have they no cloak for their sin.” No man hath seen God at any time. He is invisible, no eye can reach unto him. The only begotten Son which is in the bosom of his Father, he hath declared him; he hath shewed us the throne of grace, that we may seek for mercy, and find grace in time of need; he hath disclosed unto us the will of his Father; he hath left unto us, and ordained that we should hear his holy word.

This word the angels and blessed spirits used when they came down from heaven to speak unto the people; when they came to the blessed Virgin, and to Joseph, and to others, they spake as it was written in the Prophets, and in the Scriptures of God; they thought not their own authority sufficient, but they took credit to their saying, and authority to their message out of the word of God.

This word the Prophets vouched and alleged to the people. Albeit they were sanctified in their mothers’ womb; albeit God had endued them with his heavenly Spirit; although a seraphim came unto one of them and touched his mouth with a hot coal; albeit he saw the Lord sitting upon an high throne; yet they would not speak as of themselves, but only in the name of the Lord; for thus they use to say, The Lord hath spoken. This is the word of the Lord. Hear what the Lord saith. Saint Paul, albeit he was taken up into the third heaven, and into paradise, and heard words that are not lawful for man to utter, yet he wrote not his own words to the churches of Rome, of Corinth, and Thessalonica, and of other places, but delivered them which he had received, and taught them according to the Scriptures.

This word is the true manna; it is the bread which came down from heaven; it is the key of the kingdom of heaven; it is the savour of life unto life; it is the power of God unto salvation. In it God sheweth unto us his might, his wisdom, and his glory. By it he will be known of us. By it he will be honoured of his creatures. Whatsoever truth is brought unto us contrary to the word of God, it is not truth, but falsehood and error; whatsoever honour done unto God, disagreeth from the honour required by his word, it is not honour unto God, but blasphemy.

As Christ saith (Matt. 15:9), “In vain they worship me, teaching for doctrines men’s precepts.” By Isaiah God saith, `Who required this at your hands?” And by Jeremiah (7:22), “I spake not unto your fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways which I have commanded you, that it may be well unto you.”

Again (Jer. 23:28), “What is the chaff to the wheat? saith the Lord. What are your dreams to be weighed with the truth of God? Search the Scriptures. In them ye shall learn to know me, and how you should worship me; in them ye shall find everlasting life. The words of the Lord are pure words, as the silver tried in the furnace; there is no filth nor dross remaining in them; they are the storehouse of wisdom, and of the knowledge of God; in respect whereof, all the wisdom of this world is but vain and foolish.

Numa Pompilius, king of the Romans, Lycurgus, king of Lacedemon, and Minos, king of Creta, were wise men, and of great government; they devised laws to rule the people, and bare them in hand, that they were taught by revelation, that so their ordinances might win the more credit, and be established for ever. But where are they now? Where is Numa, Mines, or Lycurgus? Where be their books? What is become of their laws?

They were unwise, and had no knowledge nor understanding of God; they and their laws are dead, and their names forgotten. But the law of God came from heaven indeed. God wrote it with his finger, it is the fountain of all wisdom, and therefore shall it continue for ever, and never have an end.

Here let us behold the great power and work of God. When Moses received the law, God himself came down in person, with thousand thousands of angels; the air was darkened at his presence, the Mount stood all covered with fire, the earth shook, the heavens thundered, the people stood afar off, and fled for fear, and said unto Moses, “Talk thou with us, and we will hear; but let not God talk with us, lest we die.” This was the first proclaiming and publishing of the law; such force and credit God gave to his word, and warranted himself to be the Lord.

Since that time, so many thousand years are already passed. In the mean time, the people of Israel were oppressed by tyrants, were spoiled and chased out of their country; first, by Nebuchadnezzar into Babylon; after that, by Antiochus into Syria; and lastly, were as vagabonds driven from country to country.

Their city Jerusalem was sacked, their houses overthrown, their temple razed, and not a stone left upon a stone; their library destroyed, their books burnt, the tabernacle lost, the covenant broken. No vision, no revelation, no comfort for the people left; nor prophet, nor priest, nor any to speak in the name of the Lord.

In all those times of decays, of sackings, of darkness, and of misery, what was done with the word of God? It was wickedly burnt by Jehoiakim, king of Judah; and Antiochus burnt the books of the law, and cut them in pieces. No man durst be known to have them, and avouch the having; so thought they utterly to deface the glory of God, and abolish all remembrance of his laws.

Then came the Pharisees; they drowned the word of God with their traditions; they took away the key of knowledge, and entered not in themselves, but forbad them that came in. After them came heretics; they denied some one part, and some another part of Scripture. They razed, blotted, corrupted, and altered the word of God; of the word of God they made it their own word, or, which is worse, they made it the word of the devil.

By the space of so many thousand years, the word of God passed by so many dangers of tyrants, of Pharisees, of heretics, of fire, and of sword, and yet continueth and standeth until this day, without altering or changing one letter. This was a wonderful work of God, that having so many and so great enemies, and passing through so many and so great dangers, it yet continueth still, without adding or altering of any one sentence, or word, or letter. No creature was able to do this, it was God’s work.

He preserved it, that no tyrant should consume it; no tradition choke it; no heretic maliciously should corrupt it. For his name’s sake, and for the elect’s sake, he would not suffer it to perish; for in it God hash ordained a blessing for his people, and by it he maketh covenant with them for life everlasting. Tyrants, and Pharisees, and heretics, and the enemies of the cross of Christ, have an end, but the word of God hath no end.

No force shall be able to decay it. The gates of hell shall not prevail against it. Cities shall fall; kingdoms shall come to nothing; empires shall fade away as the smoke; but the truth of the Lord shall continue for ever. Burn it, it will rise again; kill it, it will live again; cut it down by the root, it will spring again. “There is no wisdom, neither understanding nor counsel against the Lord.” (Prov. 21:30)

Finally Adam has his suitable helper; she is the one who really fits the description of the words that are in the Hebrew. God created her to help Adam by honouring his vocation, to share his enjoyment, and also to respect the commandment that God had given to Adam not to eat from the tree of the knowledge of good and evil. He is to have priority over her, to rule over her, but they are both mutually dependent on each other. The man was created first and the woman was created to help him, not the other way around, yet the word used here, negdo, when we understand what it means give the woman a high calling. She’s not Adam’s slave or servant. Remember that this word is used to describe God’s role sixteen out of the nineteen times that it’s used. Her calling is a high calling because it is truly a divine calling, because, like the man, woman was made to bear the image of God. Both the man and the woman, even though their roles differ, are equal as bearers of God’s image and in their standing before him.

I would not hesitate to put in the first position [for the decline (of great preaching)]: the loss of belief in the authority of the Scriptures, and a diminution in the belief of the Truth. I put this first because 1 am sure it is the main factor. If you have not got authority, you cannot speak well, you cannot preach. Great preaching always depends upon great themes. Great themes always produce great speaking in any realm, and this is particularly true, of course, in the realm of the Church. While men believed in the Scriptures as the authoritative Word of God and spoke on the basis of that authority you had great preaching. But once that went, and men began to speculate, and to theorize, and to put up hypotheses and so on, the eloquence and the greatness of the spoken word inevitably declined and began to wane. You cannot really deal with speculations and conjectures in the same way as preaching had formerly dealt with the great themes of the Scriptures. But as belief in the great doctrines of the Bible began to go out, and sermons were replaced by ethical addresses and homilies, and moral uplift and sociopolitical talk, it is not surprising that preaching declined. I suggest that this is the first and the greatest cause of this decline.

These two surprises are no accident. It is no accident that the good news were revealed first to the most unlikely people. In fact, this should had not been surprises at all, since God had clearly revealed in anticipation these truths, that the poor and the gentiles would receive the good news. God's priorities had been clearly laid out through the prophets for any one who cared to listen. But not all people care for such a part of the message.

The inclusion of gentiles within the covenant and the salvation announced to the poor were part of the key features of the ministry of the Messiah, but because it implied a transformation of the previous stage of salvation history and the status quo, these truths were often ignored or set to a margin to the extent that when they were finally fulfilled many were unable or unwilling to receive them.

In our epistle lesson St. Paul states the central truth of his ministry to the gentiles; the revelation of God's mystery. This mystery is

"that the Gentiles are FELLOW heirs, members of the SAME body, and PARTAKERS of the promise in Christ Jesus through the gospel."

Epiphany is important because it highlights the first instance in which this mystery was manifested and realized. These wise men from the East were the first gentile worshipers of the New Born king; Inaugurating the universal worship characteristic of the New Covenant, in which every knee from every nation shall bow to confess that Jesus is the Lord.

But the key thing is that they were not required to become Jews in order to partake of this privilege. They approached the newly incarnate tabernacle of God uncircumcised as they were, because God's intent was to destroy the wall of separation between Jews and Gentiles once and for all to make of the two one new Body through the Gospel of Christ. In Christ God made from both, one; only one and the same body, all its members equally partakers in Christ Jesus through the Gospel.

If this goes forward, it will be interesting to see the responses (if any) of unimpeachably Catholic Anglican bodies such as the APCK [Anglican Province of Christ the King] and the ACC [Anglican Catholic Church].