Proverbs 8:22-30

Wisdom's Presence at the Creation

22 The LORD created me at the beginning of his work,

the first of his acts of long ago.

23 Ages ago I was set up,

at the first, before the beginning of the earth.

24 When there were no depths I was brought forth,

when there were no springs abounding with water.

25 Before the mountains had been shaped,

before the hills, I was brought forth-

26 when he had not yet made earth and fields,

or the world's first bits of soil.

27 When he established the heavens, I was there,

when he drew a circle on the face of the deep,

28 when he made firm the skies above,

when he established the fountains of the deep,

29 when he assigned to the sea its limit,

so that the waters might not transgress his command,

when he marked out the foundations of the earth,

30 then I was beside him, like a master worker;

and I was daily his delight,

rejoicing before him always, (Proverbs 8:22-30, NRSV)

Some of the following comments related to this reading from Proverbs have been repeated with adaptation from December 28, 2004 (the Feast of St. John, transferred last year from 12/27):

In this passage from Proverbs, “Wisdom” is personified and speaks for herself. “The LORD created me at the beginning of his work,” she says (Prov. 8:22a), elaborating on this as “the first of his acts of long ago” (v. 22b), “before the beginning of the earth” (v. 23b), “when there were no depths” or “springs” of water (v. 24), “before the mountains had been shaped” (v. 25a). When the LORD “established the heavens,” says Wisdom, “I was there” (v. 27a), and the same is true of “when he drew a circle on the face of the deep” (v. 27b), “when he made firm the skies above” and “established the fountains of the deep” (v. 28), and when he separated the waters from the dry land (v. 29; cf. Gen. 1:9). Because Wisdom had a role in the creation, “then I was beside him, like a master worker” (v. 30a), this passage has been compared to John 1:1-3, which describes Jesus as the “Word” (Logos) through whom “all things came into being” (Jn. 1:3).

Some have spoken of a “wisdom Christology” as a way that New Testament authors have sought to understand the significance of Christ (cf. 1 Cor. 1:30; Col. 1:15-20). In the Wisdom of Solomon, "Solomon" elaborates this theme, saying,

            I learned both what is secret and what is manifest,

for wisdom, the fashioner of all things, taught me. (Wisd. Sol. 7:21-22 NRSV)

Later he continues,

4 For she [wisdom] is an initiate in the knowledge of God,

and an associate in his works.

5 If riches are a desirable possession in life,

what is richer than wisdom, the active cause of all things?

6 And if understanding is effective,

who more than she is fashioner of what exists? (Wisd. Sol 8:4-6 NRSV)

It is perhaps a very small step to move from "The LORD by wisdom founded the earth" (Prov. 3:19) to the Lord by his Word (Logos) created the world. John's Gospel opens with that thought:

In the beginning was the Word (Logos), and the Word was with God, and the Word was God. He [the Word/Logos] was in the beginning with God. All things came into being through him [the Word/Logos], and without him not one thing came into being" (Jn. 1:1-3a NRSV).

Fitting texts for the Feast of St. John!

The use of the term the Logos in the New Testament and related literature "shows traces of a way of thinking that was widespread in contemporary syncretism, as well as in Jewish wisdom literature and Philo, the most prominent feature of which is the concept of the Logos, the independent, personified "word' (of God): J 1:1a, b, c, 14. It is the distinctive teaching of the Fourth Gospel that this divine 'Word' took on human form in a historical person, that is, in Jesus. (Bauer/Arndt/Gingrich/Danker, Greek-English Lexicon).

Isaiah 44:1-8

God Will Bless Israel

44:1 But now hear, O Jacob my servant,

Israel whom I have chosen!

2 Thus says the LORD who made you,

who formed you in the womb and will help you:

Do not fear, O Jacob my servant,

Jeshurun whom I have chosen.

3 For I will pour water on the thirsty land,

and streams on the dry ground;

I will pour my spirit upon your descendants,

and my blessing on your offspring.

4 They shall spring up like a green tamarisk,

like willows by flowing streams.

5 This one will say, "I am the LORD's,"

another will be called by the name of Jacob,

yet another will write on the hand, "The LORD's,"

and adopt the name of Israel.

6 Thus says the LORD, the King of Israel,

and his Redeemer, the LORD of hosts:

I am the first and I am the last;

besides me there is no god.

7 Who is like me? Let them proclaim it,

let them declare and set it forth before me.

Who has announced from of old the things to come?

Let them tell us what is yet to be.

8 Do not fear, or be afraid;

have I not told you from of old and declared it?

You are my witnesses!

Is there any god besides me?

There is no other rock; I know not one. (Isaiah 44:1-8, NRSV)

A series of blessings for Israel are promised here, introduced by “But now hear” (Isa. 44:1) which implies the change from captivity and foreign domination to return and restoration. This whole section of Isaiah is devoted to that theme, introduced by “Comfort, O comfort my people,/says your God./Speak tenderly to Jerusalem,/and cry to her/that she has served her term,/that her penalty is paid,/that she has received from the LORD’s hand/double for all her sins” (Isa. 40:1-2).

In the present passage, Israel (Jacob) is addressed as “my servant” (Isa. 44:1, 2; cf. 44:21; 45:4; 48:20), as the one “whom I have chosen” (44:1b, 2b). The promised blessings include “water on the thirsty land,/and streams on the dry ground” (v. 3a), which may refer literally to water, which would be a blessing in an arid land. But the continuation, “I will pour my spirit upon your descendants,/and my blessing on your offspring,” who will “spring up like a green tamarisk,/like willows by flowing streams” (vv. 3b, 4), suggests a metaphorical sense including spiritual blessings, belonging to the LORD and bearing his name (v. 5). The LORD is “the King of Israel,/and his Redeemer, the LORD of hosts” (v. 6ab). He says, “I am the first and . . . the last” (v. 6c, anî ri’shôn wa’anî ’ach^arôn, LXX: Ego prôtos kai meta tauta [lit. “after this”], cf. Rev. 1:17: egô eimi ho prôtos kai ho eschatos, “I am the first and the last”). The line, “besides me there is no god” (v. 6d), anticipates the following satyrical mocking of idolatry (vv. 9-20). Who among them is “like me” (like the LORD)? he asks (v. 7a). “Who has announced from of old the things to come?” (v. 7b). Israel is encouraged not to “fear or be afraid,” for they “are my [God’s] witnesses”; there is no other “god besides me,” “no other rock” (v. 8).

1 John 5:1-12

Faith, the Victory that Conquers the World

5:1 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. 2 By this we know that we love the children of God, when we love God and obey his commandments. 3 For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4 for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5 Who is it that conquers the world but the one who believes that Jesus is the Son of God?

Testimony concerning the Son of God

6 This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth. 7 There are three that testify: 8 the Spirit and the water and the blood, and these three agree. 9 If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. 10 Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. 11 And this is the testimony: God gave us eternal life, and this life is in his Son. 12 Whoever has the Son has life; whoever does not have the Son of God does not have life. (1 John 5:1-12, NRSV)

The following comments are repeated with adaptation from Wednesday, April 13, 2005 (Wednesday of the week of the third Sunday after Easter):

John begins by repeating themes of believing “that Jesus is the Christ,” of being “born of God” and loving “the parent” (i.e. God the Father), and so loving “the child” (Jesus the Son). We love “the children of God, when we love God and obey his commandments” (v. 2). The “world” has been mentioned earlier, but now we are told that “whatever is born of God conquers the world,” that it is “our faith” that “conquers the world” (v. 4), another expression of our believing “that Jesus is the Son of God (v. 5).

C. H. Dodd points out that the Epistle here refers to the Gospel of John. 1 John 5:6 refers to Jesus’ coming “by water and blood,” and adds reference to the Spirit. Dodd refers to John 1:32-34 (Johannine Epistles, The Moffatt Commentary, 128):

And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.' And I myself have seen and have testified that this is the Son of God." (John 1:32-34 NRSV)

Dodd comments (p. 129):

Here we have a 'witness' to the fact of the Incarnation, the witness of John the Baptist; but that witness rests on a prior witness of God Himself, in the descent of the Spirit (for the Baptist did not recognize Christ until the divine sign was given). It is in accord with this that our author says that the Spirit is the witness, and (he adds) a witness to be accepted, because the Spirit is truth (cf. John xvi. 13). In history, the descent of the Spirit was evidence of the Messiahship of Jesus. In the present experience of the Church, the activity of the Spirit is evidence of His power to baptize with the Spirit, and therefore of His divine Sonship.

The footnote to verse 7 in the New Revised Standard Versions explains that the words, “There are three that testify in heaven, the Father, the Word, and the Holy Spirit, and these three are one. And there are three that testify on earth:” are found in “a few other authorities (with variations).” The fact is that most of the oldest and best witnesses to the New Testament text do not include these words, though on the basis of later manuscripts, they are included in the King James Version (1 Jn. 5:7-8). The editors of the United Bible Societies’ Greek New Testament (3rd ed.), Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, and Allen Wikgren, use an upper case “A” to indicate that they are “virtually certain” that these words were not in the original manuscript of First John. Fortunately, the Christian doctrine of the Trinity does not depend on this one passage. But the cross-reference here to John’s Gospel, and the elaboration of these ideas is significant. One’s relation to the Son is crucial: “Whoever has the Son has life; whoever does not have the Son of God does not have life” (1 Jn. 5:12; cf. Jn. 3:36).

John 13:20-35

20 Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me."

Jesus Foretells His Betrayal (Mt 26.21-25; Mk 14.18-19; Lk 22.21-23)

21 After saying this Jesus was troubled in spirit, and declared, "Very truly, I tell you, one of you will betray me." 22 The disciples looked at one another, uncertain of whom he was speaking. 23 One of his disciples--the one whom Jesus loved--was reclining next to him; 24 Simon Peter therefore motioned to him to ask Jesus of whom he was speaking. 25 So while reclining next to Jesus, he asked him, "Lord, who is it?" 26 Jesus answered, "It is the one to whom I give this piece of bread when I have dipped it in the dish." So when he had dipped the piece of bread, he gave it to Judas son of Simon Iscariot. 27 After he received the piece of bread, Satan entered into him. Jesus said to him, "Do quickly what you are going to do." 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the common purse, Jesus was telling him, "Buy what we need for the festival"; or, that he should give something to the poor. 30 So, after receiving the piece of bread, he immediately went out. And it was night.

The New Commandment

31 When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself and will glorify him at once. 33 Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, 'Where I am going, you cannot come.' 34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another." (John 13:20-35, NRSV)

The following comments are repeated here, with some abbreviation and adaptation, from December 28, 2004 (the Feast of St. John, transferred from 12/27/2004):

As noted above, the reading from Proverbs can be associated with the beginning of John’s Gospel. For the Gospel reading itself, we move to one of the scenes at the Last Supper. Jesus concludes his discussion of the meaning of his action in washing the disciples' feet with emphasis on the need to receive him:

20 Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me." (Jn. 13:20 NRSV)

He then deals with a conspicuous example of one who did not (truly) receive him (Jn. 13:21-30, above), that is, Judas Iscariot, and continues with focus on the meaning of what it means to follow "the Son of Man [who] has been glorified, and God has been glorified in him" (v. 31), and he states "a new commandment, that you love one another" (v. 34, cf. vv. 31-35 above):

Throughout his Gospel, John emphasizes Jesus' relation to God the Father, and our need to be related to God through him (Jesus). This brings us together as "one" (Jn. 17:22), and keeps us together through love (13:14; 17:21, 26 and passim).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com