Proverbs 8:22-30

Wisdom's Part in Creation (Cp Jn 1.1-3)

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)

This reading from Proverbs is used on the Feast of St. John. The comments that follow are based on recent comments, of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006 and 2007, with some editing and supplement. The comments are compared with comments of February 5, 2006 (Saturday in the week of the Seventh Sunday of Advent, Year Two [which did not occur in 2008 due to the early date of Easter] ).

The reading from Proverbs begins with a celebrated passage in which Lady Wisdom, a personification of wisdom, speaks for herself extolling the worth and rewards of wisdom, her worth and rewards (Prov. 8:6-21). “The LORD created me (yn9n!q!, qānānî ) 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). “Ages ago I was set up,” she says, “at the first, before the beginning of the earth” (v. 23). At that time, “when there were no depths” or “springs” of water,” she was brought forth (v. 24), “before the mountains had been shaped, / before the hills, I was brought forth–when he had not yet made the earth and fields, / or the world’s first bits of soil” (vv. 25-26).

Michael V. Cox says, “Wisdom recounts her creation and her presence during the creation of the world. She was the very first of God’s creations. An important Jewish interpretation, starting with Gen. Rab. 1:2, 5 and found in the Rashi to Gen. 1:1, uses Prov. ch. 8 to argue that the Torah (identified with wisdom) was created before the world and was used by God in creating it” (The Jewish Study Bible, 2004, on Prov. 8:22-26). In reference to the words “created me” (v. 22) he says:

Since ancient times, interpreters have disputed whether the verb ‘kanah’ [hn!q!] means ‘created’ or ‘acquired.’ The latter allows for the possibility that wisdom existed from eternity and was coeval with God. Some Christian groups preferred this, since they identified wisdom with the Logos, which was in turn identified with the Christ. It is, however, clear from v. 23 that wisdom is a created being. In fact, ‘kanah’ refers to acquisition by any means, including creation, as here. (ibid., on v. 22)

For a number of creative acts (vv. 27-29), Lady Wisdom claims to have been present with the Creator. Note that, in the NRSV, verses 27-31, though printed in poetic lines, are punctuated as one sentence (so also NJPS 1985, 1999; TNIV places a period at the end of v. 29, which still leaves the list of creative acts intact. 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” (LovgoV, Logos) through whom “all things came into being” (Jn. 1:3). For good measure, Lady Wisdom adds that she “was daily his [i.e., the LORD’s] delight, / rejoicing before him always, / rejoicing in his inhabited world / and delighting in the human race” (vv. 30b, c, 31).

Earlier lines in Proverbs, chapter 8, have extolled the benefits of Wisdom. But in the present passage some see the motif of Wisdom as the agent of creation, and find it echoed in the New Testament as a reference to Christ, which they call a “wisdom Christology.” “He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers–all things have been created through him” (Col. 1:15-16; cf. 1 Cor. 1:30). “In the beginning was the Word [cf. Wisdom], and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being” (Jn. 1:1-3).

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). Later he continues, “For she [wisdom] is an initiate in the knowledge of God, / and an associate in his works. / If riches are a desirable possession in life, / what is richer than wisdom, the active cause of all things? / And if understanding is effective, / who more than she is fashioner of what exists? (8:4-6).

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). Later John adds, “And the Word (LovgoV, Logos) became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son [‘the Father’s only Son’ text note d], full of grace and truth” (v. 14).

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): GJs [Gospel of James] 11:2 . . . Jn. 1:1abc, 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-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. (lovgoV, logos).

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)

This reading from John 13:20-35 is used on the Feast of St. John. The comments that follow are based on recent comments, of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006 and 2007, with some editing and supplement.

As noted above, the reading from Proverbs can be associated with the beginning of John’s Gospel. But the readings move quickly from a connection with the beginning of John’s Gospel 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: “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). He then deals with a conspicuous example of one who did not (truly) receive him: “Jesus was troubled in spirit, and declared, ‘Very truly, I tell you, one of you will betray me’” (v. 21). The disciples, not knowing of whom he was speaking (v. 22), have the “beloved disciple” ask, “Lord, who is it?” (v. 25). Jesus’ answer is clear enough to himself and Judas, but apparently not to the others. He said, “It is the one to whom I give this piece of bread when I have dipped it in the dish” (v. 26a), and having dipped the piece of bread, “he gave it to Judas son of Simon Iscariot” (v. 26b).

In the Gospel accounts of the Last Supper, only John reports that “Satan entered into him [i.e. Judas]” when Jesus told him, “Do quickly what you are going to do” (v. 27; cf. Mt. 26:21-25; Mk. 14:18-21; Lk. 22:21-25). But in reporting Judas’ earlier betrayal, Luke says that “Satan entered into Judas” (Lk. 22:3) before reporting his approach the the chief priests and officers of the temple police (Lk. 22:3-6), whereas Matthew and Mark simply report the details of the betrayal without reference to Satan (Mt. 26:14-16; Mk. 14:10-11). At the end of the temptation narrative (Mt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13), Matthew simply says that “the devil left him [Jesus], and suddenly angels came and waited on him” (Mt. 4:11), but Luke, keeping track of Satan, as it were, says, “When the devil had finished every test, he departed from him until an opportune time” (Lk. 4:13). Marion Lloyd Soards identifies that “opportune time” with references to Luke 22:3, 28, 53). John, on the other hand, keeps track of Judas, who, “though one of the twelve, was going to betray him” (Jn. 6:71). He notes that Judas, “the one who was about to betray him” (Jn. 12:4), took exception to Mary’s anointing Jesus with “a pound of costly perfume” (v. 3). Though his stated reason for the objection was the possibility of using the perfume’s value in money for the poor (v. 5), his real reason was, according to John, that “he was a thief” (v. 6).

At the Last Supper, others, not understanding the exchange between Jesus and Judas, “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” (Jn. 13:29). So Judas leaves the Supper immediately, and, with perhaps more reference to spiritual darkness than mere nightfall, John says, “And it was night” (v. 30).

Jesus continues with focus on the meaning of what is to follow. “Now the Son of Man has been glorified, and God has been glorified in him,” he says (v. 31). “The departure of Judas,” says Obery M. Hendricks, Jr., “begins the events that will glorify Jesus” (NOAB, 3^rd ed., 2001, on Jn. 13:31). Hendricks alludes, perhaps, to the common division of the Gospel of John into two sections, entitled “The Book of Signs” (chaps. 1-12), and “The Book of Glory” (chaps. 13-21), as, for example in the commentary of Raymond E. Brown (The Gospel of John I-XII, and The Gospel of John XIII-I, Anchor Bible, vols. 29 and 29A, 1966). Jesus continues: “If God has been glorified in him, God will also glorify him in himself and will glorify him at once” (v. 32), compare the opening of his later prayer, 17:1-5, in which the word “glorify” occurs repeatedly: “After Jesus had spoken these words, he looked up to heaven and said, ‘Father, the hour has come; glorify (dovxason, doxason) your Son so that the Son may glorify (doxavsh/, doxasē(i) ) you” (17:1). “I glorified (ejdovxasa, edoxasa) you on earth by finishing the work that you gave me to do. So now, Father, glorify (dovxason, doxason)) me in your own presence with the glory (dovxh/, doxē(i), dative case of dovxa, doxa) that I had in your presence before the world existed” (vv. 4-5).

For the disciples part, the Lord reminds them that he must leave them. “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’” (Jn. 13:33). He later tells them, “I will not leave you orphaned” (14:18), for “the Advocate, the Holy Spirit, who the Father will send in my name, will teach you everything, and remind you of all that I have said to you” (14:25). But, for now, he leaves them with a “new commandment. “ I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are my disciples, if you have love for one another” (13:34-35). 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).

Isaiah 44:1-8

God’s Blessing on 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)

This reading from Isaiah 44:1-8 is used on the Feast of St. John. The comments that follow are based in part on recent comments, of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006 and 2007, and also on relevant comments from January 14 and 15, 2007 (Sunday and Monday in the week of the second Sunday after the Epiphany, Year One) when the readings were, respectively, Isaiah 43:14-44:5 and Isaiah 44:6-8, 21-23, with some editing and supplement.

At the close of the previous chapter (Isa. 43), the LORD has a remedy for sins, for which Israel has been punished by captivity. “I, I am He / who blots out your transgressions for my own sake,” says the LORD through the prophet Isaiah, “and I will not remember your sins” (v. 25). The LORD also defends himself for having punished Israel for sins. “Accuse me,” he says, “let us go to trial; / set forth your case, so that you may be proved right” (v. 26). This challenge is followed by evidence, not against the LORD, but against Israel “Your first ancestor sinned,” says the LORD (v. 27a). According to J. J. M. Roberts, the “first ancestor” is “Jacob (Gen. 27-38; Hos. 2-4)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 43:27). But the LORD continues, through the prophet, “and your interpreters transgressed against me” (v. 27b). Joseph Blenkinsopp suggests that this denunciation of “interpreters” who “transgressed” refers to “optimistic prophets during the time of the monarchy who led the people astray” (NOAB, 3^rd ed., 2001, on v. 27; cf. Roberts.). “Therefore,” says the LORD, “I profaned the princes of the sanctuary, / I delivered Jacob to utter destruction, / and Israel to reviling” (v. 28).

In the new chapter as today’s reading begins, the word of the LORD returns to the “new thing” (43:19). “But now hear, O Jacob my servant, / Israel whom I have chosen! / 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” (44:1-2). According to Roberts, “Jeshurun (Deut. 32:15; 33:5, 26) [is] an old poetic name for Israel, perhaps meaning ‘upright one’ in Hebrew” (on 44:2). The theme of rivers in the desert (41:17-20; 43:19) continues. “For I will pour water on the thirsty land, / and streams on the dry ground” (44:3a, b). But the sense is to some extent metaphorical. “I will pour my spirit upon your descendants, / and my blessing on your offspring” (v. 3c, d). Israel’s children will flourish “like a green tamarisk, / like willows by flowing streams” (v. 4; cf. Ps. 1:3). The people will be proud to claim the LORD as their God. “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” (v. 5). To the phrase, “write on the hand,” Blenkinsopp compares words of the Shema, “Bind [these words] as a sign on your hand, fix them as an emblem on your forehead, and write them on the doorposts of your house and on your gates” (Deut. 6:8-9).

Again, the confirmation of these promises is the identity of the LORD God himself. The LORD speaks through the prophet: “Thus says the LORD, the King of Israel, / and his Redeemer (lx2go, gō’ē l), the LORD of hosts: / I am the first (NOwxr9, ri’šôn) and I am the last (NOrH3x1 , ’ach^arôn); / besides me there is no god.” (Isa. 44:6). To this we may compare the words given to John in the Book of Revelation. “ ‘I am the Alpha and the Omega,’ says the Lord God, who is and who was and who is to come, the Almighty” (Rev. 1:8; cf. v. 17; 22:13). The term “redeemer” (lx2go, gō’ēl) is used of Boaz’ role as the “kinsman redeemer” in the book of Ruth (Ruth 4:9-10). It is applied to the “avenger of bloodshed” (1 Kgs. 16:12), but also more generally, it means to “make a claim for a person or thing,” thus to “reclaim him/it”; also to “lay claim to,” that is, “redeem, ransom” as when God redeems or ransoms Israel (Exod. 6:6) (William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament, 1971, 10^th corrected impression 1988, s.v. lx1G!, gā’al). Moses is told, “Say therefore to the Israelites, ‘I am the LORD, and I will free you from the burdens of the Egyptians and deliver you from slavery to them. I will redeem (yT9l4x1g!v4, w^egā’altî) you with an outstretched arm and with mighty acts of judgment’” (Exod. 6:6). The whole stanza here (Isa. 44:6-8) serves to validate the earlier promises (43:25-44:5), but also, according to Victor R. Gold and William L. Holladay, to emphasize “God’s uniqueness” (NOAB, 2^nd ed., 1994, on Isa. 44:6-8), in anticipation of the contrast with the futility of idolatry (vv. 9-20). “Who is like me?” asks the LORD. “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” (v. 7). The LORD applies the test of a true prophet stated in Deuteronomy in his challenge to foreign deities: “If a prophet speaks in the name of the LORD but the thing does not take place or prove true, it is a word that the LORD has not spoken. The prophet has spoken it presumptuously; do not be frightened by it” (Deut. 18:21-22). Gold and Holladay suggest that Isaiah 44:7 is “perhaps a reference to God’s promises to the patriarchs (Gen. 12:1-3). Leading into the following satire on idolatry, the LORD emphatically affirms his own uniqueness, and names the Israelites as “my witnesses” (yd!f2, ‘ēdāy). The very continued existence of Israel as a nation over the previous millennium is evidence of God’s providence and care, but the reference is to specific acts of deliverance. “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 (rUc, tsûr); I know not one” (Isa. 44:8). According to J. J. M. Roberts, the term “rock” (rUc, tsûr) is “an epithet for God as Israel’s protector (17:10; 26:4; 30:29; Deut. 32:4, 18)” (HarperCollins Study Bible, rev. ed., 2006, on Isa. 44:8). “The Lord alone has demonstrated his control of history,” says Roberts, “by the prophetic word; there is no other god to challenge the Lord (see 41:21-24)” (op. cit., on 44:6-8).

1 John 5:1-12

Faith 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)

This reading from 1 John 5:1-12 is used on the Feast of St. John. The comments that follow have been used for this day in recent years (cf. comments of December 28, 2004 (transferred), and of December 27 in the years 2005, 2006 and 2007). The comments were also used on April 25, 2007 (Wednesday in the week of the Third Sunday of Easter, Year One). They are repeated here with some editing and supplement:

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): “Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child” (1 Jn. 5:1). But this love extends to loving “the children of God,” as well. “By this we know that we love the children of God, when we love God and obey his commandments” (v. 2). According to Pheme Perkins, “Belief in Jesus as the Christ (4:2-3; Jn. 1:12-13; 20:31) and love for fellow believers (4:20-21; Jn. 13:35) are the hallmarks of Johannine Christianity” (NOAB, 3^rd ed., 2001, on 1 Jn. 5:1-3). But as just noted (v. 2), obeying God’s commandments is an essential component of true Christianity as well. “For the love of God is this, that we obey his commandments,” says the Apostle (v. 3a). According to Perkins, verse 2 appears to contradict 4:12 [but] it serves as a polemic against the false teachers. Schism implies hating God’s children (3:11-16)” (ibid., on v. 2).

The apostle, who in his own way has called for obeying God’s commandments–that is, the “new commandment” under Christ (1 Jn. 2:8, cf. v. 7; Jn. 13:34; 15:12, 14)–says, “his commandments are not burdensome” (1 Jn. 5:3b). He explains, “for whatever is born of God conquers the world” (v. 4a). Conquering the world is defined. “And this is the victory that conquers the world, our faith. Who is it that conquers the world but the one who believes that Jesus is the Son of God?” (vv. 4b, 5). Believing that Jesus is the Son of God is the faith, the victory that conquers the world when we “have life in his name” (Jn. 20:31). At this point Perkins refers to 1 Jn. 2:12-14; 4:4 (ibid., on 5:4-5).

With reference to Jesus, the apostle says, “This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood” (v. 6). This, says Perkins, “refers to the death of Jesus as atonement for sin (1:7; 2:2;; 4:10; Jn. 1:29)” (ibid., on vv. 6-8). “There are three that testify,” says the apostle (v. 7): the Spirit and the water and the blood, and these three agree” (vv. 7-8). 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, 1946, p. 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:

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. (ibid., p. 129)

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.

“If we receive human testimony,” says the apostle, “the testimony of God is greater; for this is the testimony of God that he has testified to his Son” (v. 9). “Those who believe (oJ pisteuvwn, ho pisteuōn) in the Son of God have the testimony in their hearts,” he adds (v. 10a). “Believe,” here is more than merely accepting the factual truth of certain statements, even the statement that Jesus is the divine Son of God. It means “to entrust oneself to an entity in complete confidence, believe (in), trust, with implication of total commitment to the one who is trusted. In our literature God and Christ are objects of this type of faith that relies on their power and nearness to help, in addition to being convinced that their revelations or disclosures are true” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. pisteuvw, pisteuō, meaning no. (2) ).

The apostle continues: “Those who do not believe in God [text note b, ‘Other ancient authorities read in the Son’] have made him a liar by not believing in the testimony that God has given concerning his Son” (v. 10b). The words, “made him a liar” also appear in 1:10. In neither case, is God in fact made a liar per se, but rather, the one who rebels in this way, who fails to believe in the fully trusting sense, lives as though God is a liar–though of course he is not. “And this is the testimony,” says John: “God gave us eternal life, and this life is in his Son” (v. 11; cf Jn. 3:16, 36). 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).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net