Second Sunday before Lent

Opening Verse of Scripture Psalm 104

O Lord, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures.

Collect Prayer for the Day—Before we read we pray

Almighty God, you have created the heavens and the earth and made us in your own image: teach us to discern your hand in all your works
and your likeness in all your children; through Jesus Christ your Son our Lord, who with you and the Holy Spirit reigns supreme over all things,
now and for ever.

Almighty God, give us reverence for all creation and respect for every person, that we may mirror your likeness in Jesus Christ our Lord.

First Bible Reading Proverbs 8.1, 22–31

Does not wisdom call,  and does not understanding raise her voice? The Lord created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth— when he had not yet made earth and fields, or the world’s first bits of soil. When he established the heavens, I was there, when he drew a circle on the face of the deep, when he made firm the skies above, when he established the fountains of the deep, 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,  then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race.

Second Reading Colossians 1.15–20

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 and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

Gospel Reading  John 1.1–14

In the beginning was the Word, 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. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it. There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God. And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.

Post Communion Prayer

God our creator, by your gift the tree of life was set at the heart of the earthly paradise, and the bread of life at the heart of your Church: may we who have been nourished at your table on earth be transformed by the glory of the Saviour’s cross and enjoy the delights of eternity;
through Jesus Christ our Lord.

Commentary

This morning we have been blessed with three poetic and powerful passages from Scripture. Like much poetry within them there lies much mystery. Mystery within the section from Proverbs 8 which personifies the gift of ‘Wisdom’ as female who ‘The Lord created at the beginning of his work’ (8:22). Mystery in the Gospel of John 1:1, which echoes these words when introducing his description of Jesus with ‘In the beginning was the Word’. Early in his letter to encourage the Christians in Colossae Paul uses similar imagery in Chapter 1:15 ‘He is the image of the invisible God the firstborn of all creation’. All three of these bring to mind Genesis 1:1 ‘In the beginning when God created the heavens and the earth’. So strong links between the Old and New Testament readings which may, or may not, have been the intention of the NT original writers.

We have the opportunity today to look more deeply into the Book of Proverbs instead of using just one proverb to emphasise an observation in a conversation, e.g. ‘Trust in the Lord with all your heart and lean not on your own understanding.’ Proverbs 3:5. They are commonly attributed to Solomon, but more likely to have been written by a number of people including Solomon. In 1 Kings 4:32 we read that Solomon ‘composed three thousand proverbs’. Three or four hundred are preserved in the ‘Book of Proverbs’.

One commentary suggests they are ‘Sermons in verse’, with Chapters 1 to 9 written ‘to encourage a moral life’, and to ‘reflect theological questions such as creation and revelation’. Another that: ‘The overall purpose of Biblical Wisdom is the application of divine truth to everyday life’. The focus of Chapter 8 is on ‘Wisdom’ and her involvement in creation, the NT writers link it to Christ because he is made ‘in the image of God’, he was and is God’s Son so, like Wisdom, he was there at the beginning of time, involved in creation itself. God used Wisdom - mind, intelligence, common sense in undertaking creation, so what better credentials did she need to heed her? Heeding her did not need to be a solemn business as in the process there was ‘daily delight and rejoicing’ (v 30, 31). Wisdom is portrayed as the agent of God’s creation in language that seems to parallel the prologue of John’s Gospel.

Paul’s letter of encouragement to the church in Colossae emphasises that Jesus was involved in creation, stating in v15:‘He is the image of the invisible God, the firstborn of all creation.‘ Then in v17: ‘He himself is before all things, and in him all things hold together’. Depending on which Bible translation you read the term ‘firstborn’ occurs over 100 times in the OT, in a society where being the ‘firstborn male’ meant you held a special place in the family. This gave them privileges and responsibilities, which included a larger inheritance; a special paternal blessing, family leadership and an honoured place at meal times. The assumed special standing of the firstborn male in a family is a key element of Jesus’ ‘Parable of the Prodigal Son’. So those hearing Paul describe Jesus as the ‘firstborn of all creation’ would have grasped the significance of him being in the unique position of being ‘prior to’ and ‘supreme over’ creation. Paul’s language in this passage, often described as a hymn, draws on both Genesis 1 and Proverbs 8 readings set for today and the themes within these verses are taken up in the rest of his letter. One commentator reminds us that, ‘for Paul Jesus is not just a figure of speech, but the personal, heavenly Christ who met him on the Damascus Road’. 

The third of the poetic and powerful passages from Scripture set for today John 1: 1-14 is an example of how meanings maybe ‘lost in translation’. In this instance the translation of v1 ‘In the beginning was the Word and the Word was God’. The concept of the ‘Word’ may be puzzling to us, whereas for the earlier hearers of John’s Gospel would have had the sense of ‘God’s word’ as an identity separate to God. Rabbinic teachers avoided making God too much like a man. Such as in Psalm 33 v6: ‘By the word of the Lord the heavens were made, and all their host by the breath of his mouth’. This morning’s reading from Proverbs 8 echoes this same imagery when referring to Wisdom personified, beginning with in v22: ‘The Lord created me at the beginning of his work, the first of his acts of long ago’. 

Some years ago Jeffery John, a previous Dean of St Alban’s Abbey described ‘Dabar’ – the Hebrew for ‘Word’, and ‘Logos’ the Greek, as meaning much more than ‘word’. He suggested the Hebrew and Greek describe things in us which make us made in the image of God. With the fusion of Jewish and Greek culture having been around 200 years the Gospel writers would want to reach out to this ‘mix’. However much we do, or do not, understand from these readings, what we can take from them is that God chose to become one of us!  As creator of all things he could have chosen another way but he didn’t, he chose to come in the person of Jesus. He chose to live among us. He chose for Jesus to show us the way. Wendy Waters

Meditation  Saint Patrick 

Patrick was born somewhere on the west coast of Britain, his father was a deacon and ahis grandfather was a priest - of course in those days priests were allowed to marry. When he was six years old he was captured by Irish raiders and taken to Ireland as a slave. Six years later he escaped and went to Gaul and eventually returned to his family. He trained as a priest and when he was 40 he was consecrated as a bishop and returned to Ireland as a missionary. He died in about 460AD. He left behind a number of his writings, his 'Confessions' and 'Letter to Coroticus.' he may have used a the three leaved Shamrock as an illustration of the Trinity. He did not as legend tells banish snakes from Ireland since like several other areas which were covered by the polar ice sheets during the Ice Age, Ireland has never had any!

One prayer attributed to Patrick is his evening prayer. It is a typical Celtic piece using very simple down to earth vocabulary and imagery to express deep spiritual truths. It expresses the conviction that we need fear not since even our dreams are under God's protective angels. 

May your angels holy Son, guard our homes when day is done, when at peace, our sleep is best bid them watch us while we rest.

Prince of everything that is, High Priest of mysteries, let your angels, God supreme, tell us truth dressed as a dream

May no terror and no fright, spoil our slumber in the night; free from care our eyelids close; Spirit, give us prompt repose.

We have laboured through the day: lift our burdens when we pray, then our souls in safety keep, that our sleep be soft and deep. 

Hymns

• Christ, whose glory fills the skies Tune England Lane 
• In a world where people walk in darkness,
• In the cross of Christ I glory:Tune All for Jesus
• At the name of Jesus Tune Camberwell
• Long ago the Father's voice Tune St George Windsor
• Praise to the holiest
• Let all mortal flesh keep silence
• Thou whose almighty word
• Christ triumphant ever reigning
• Name of all majesty
• Hail thou once despised Jesus

Prayers for Sunday and the week ahead

Grant us, O Lord, to pass this day in gladness and peace, without stumbling and without stain, that reaching the day's end victorious over all temptation, we may again praise you, the eternal God, blessed over all things now and for ever. Amen. Mozarabic Sacramentary (tenth century)

Additional Material

Commentary

We do not know who wrote the Book of John, the author describes himself in the Gospel as ’The disciple whom Jesus loved’ (13:23, 19:34, 20:2). It might have been John the Son of Zebedee, one of the twelve disciples, some think it was a different John who lived in Jerusalem called ‘John the Elder’ by the later church. What we do know is why John wrote this Gospel because he tells us the purpose at the end 

‘So that you may come to believe that Jesus is the Messiah, 

and that by believing you may have life in his name’ John 20:31

As far as John is concerned he is not writing a history book neither is he recording memories about Jesus so that he is not forgotten. As far as John is concerned his book is an introduction to the living reality of the person of Jesus who can give the gift of eternal life. 

The Gospel is very carefully put together. The first half describes seven signs which point to who Jesus is, things like turning the water in wine. The second half is all about the last week of the life of Jesus and his death and resurrection. Right in the middle of these two halves is the greatest sign which Jesus does, story of the raising of Lazarus to life from death. It is in the face of this miracle that the Jewish leaders decide that they must kill Jesus. 

The passage today is a special poetic introduction which is called to this message of Jesus as the one who brings life out of death, these first 18 verses are called ‘The Prologue’. John is very different from the other Gospel writers who start their Gospels with stories about the life of Jesus. We call Matthew, Mark and Luke the Synoptic Gospels because they see things the same. (The word synoptic in the Greek is syn - together optic = see). These Gospel writers use the same material, the same stories and parables. Matthew and Luke describe the birth Jesus with the stories surrounding Bethlehem and shepherds and kings. Mark begins with a grown up Jesus who is baptised in a river by John the Baptist. They start their Gospels thinking about the human Jesus, where he was born, who his family were, or with Mark the start of his ministry as a grown man. John is entirely different he begins with this Prologue with the words ’In the beginning.’ Now what do those words remind you of? Certainly in the minds of the Jewish readers of his Gospel they would immediately think of Genesis. John is placing Jesus origins in Bethlehem but before the history of the world itself. John doesn’t use the name Jesus, instead he speaks of Jesus as ‘The Word.’ This is a bit confusing for us because it would be odd to refer to anybody as a Word, but actually at the time it was very clever and the people who heard this would understand a deep meaning. He was using language to speak of Jesus which they could make sense of but which is a bit difficult for us!

Greek philosophers going back to Heraclitus around 600BC used the term Logos and by it they meant the divine reason which kept the whole universe together. When they looked at the way the starts worked in the heavens, or how the earth had its seasons, they attributed it all to the Logos. Greek philosophers like Plato (b 426BC) and the Stoics who came after him in the third century BC had emphasised that this Word was something invisible and eternal. A way to understand it might be to think of Star Wars and ‘The Force.’ 

However what made John’s use of the term Logos especially clever was that it wasn’t just Greek philosophy which understood it, it also held meaning for monotheistic Jews. It is thought that some parts of the Prologue might be from an established hymn rooted in the writings of the Jewish Wisdom tradition. If you were studied in the poetic traditions of Proverbs, Sirach and the Wisdom of Solomon then it would all make much more sense, unfortunately most people are not. When the Hebrew scriptures were translated into Greek, the word used to translate 'Wisdom' was a feminine noun 'Sophia.' The writer is saying about Jesus what had been written in the Jewish tradition about Wisdom (Sophia). We have difficulty thinking of God as encompassing the female but Wisdom is a part of God and in Proverbs she is inviting us to learn from her. 

So we have this earthly Wisdom seen in Books like Proverbs, distinct from God and yet a part of God. In John's Gospel this 'Wisdom of God' is compared with the 'Word of God.' Just as Wisdom had been at work in the universe forever, so had Jesus. The divine wisdom of God is shown to be present in Jesus. Jews would reflect back to the creation of God in Genesis and the Wisdom of God active in creation in Proverbs 8. The word of God was responsible for the act of creation ‘by your word the heavens were made’ Psalm 33. 

Philo of Alexandria (b 20BC) was a Jewish philosopher who lived in Alexandria in Egypt and he had already put together aspects of the Jewish conceptions of the ’word’ with Greek philosophy. 

In Judaism there was a bringing together of Wisdom, Word and indeed the Law as a person. So by calling Jesus ‘The Word’ John is saying that in Jesus is found all of God’s revelation from the scriptures, he replaces the Torah itself. 

The big leap which John makes in the Prologue is that he takes the Greek and Jewish understandings of the Word further. Neither Greek philosophers or Jewish teachers could conceive of the Word becoming flesh. Since the time of Plato, Greek philosophers had emphasised that the ideal was what was invisible and eternal. Matter was not divine, indeed it was created by subordinate god or demiurge, a copy of true world of forms. Equally for Jews it was important to understand that a human being (like Caesar) could never be a god, they could not even begin to conceive that God could become human. 

What John is saying in this Prologue is completely new and remarkable, the Word is Jesus and Jesus is nothing less than the embodiment in flesh of God. The English translations which we have of the Greek text might express the words of John slightly differently but the text is very clear

that the Word was in the beginning with God and God was the Word. In the 14th century Tyndale made the first translation of the Bible from the Greek and Hebrew. When he first translated this passage in 1534 he said 

‘In the begynnynge was that worde, and that worde was with god: and god was thatt worde’ 

There is no room for manoeuvre here, Jesus is God and God is Jesus. The early church subsequently spent the first few centuries trying to work out how two and eventually three could be one, only to come up with the doctrine of the Trinity which essentially tells us the God defies human description . The Jehovah’s Witnesses have solved it quite neatly by introducing into the text an indefinite article so that Jesus is no longer God but ’a’ god. This solves the mathematics but it does so at the expense of truth and makes Jesus less than God. 

John goes on to speak of the human Jesus as being God’s presence with us and he draws on Exodus where God revealed himself to Moses (33-34) his glory was ‘abounding in covenant love and covenant faithfulness (EX34:6), which could be translated grace and truth. Just like Moses, the disciples (2 Cor 3:16-18) saw God’s glory, not glorious divine presence which hovered over the Ark of the Covenant, rather they saw God alive in Jesus. 

Throughout the Gospel we will see this recurring theme of Jesus being God brought out forcefully. Jesus repeatedly says ‘I am’ echoing God’s naming of himself in Exodus 3:14. Up until this point God has been active in the world as been Wisdom (Sophia), in all things, but now God is made incarnate - in flesh. Jesus is God with skin, not just spirit. Now God can be seen and touched, God is not elusive or distant he has made his dwelling with us, he has 'tabernacled' with us - pitched his tent next to ours ! John is placing Jesus as high as you can get in terms of intimacy with God, but he is also bringing Jesus low, so much so that we can in Jesus touch the living presence of God. If we want to know what God is like then we need look no further than Jesus. 

Jesus has been around since the beginning, bringing light out of darkness, now he has come to us. The sadness is that he has been rejected by God's people, the Jews, the very people to whom he has been sent. The good news is that the story does not end there, those who do accept Jesus (verse12) no matter what race, these people are children of God in a special way. 

God has become flesh so that he might be revealed to all flesh. The writer is making clear the point that Jesus is for everybody, he is understood against the history of God's dealing with Israel, yet those dealings of God with that people have now been opened up to all people. Charles Royden 

Commentary

is not easy for us to read the beginning of the Gospel of John because it is a strange and so utterly different from the beginnings of the other Gospels. Matthew and Luke describe the birth Jesus with the stories surrounding Bethlehem and shepherds and kings. Mark begins with a grown up Jesus who is baptised in a river by John the Baptist. In John's Gospel we read 'In the beginning was the Word' ! It is confusing to say the least, so don’t worry if you find it odd, it is not just you who wonders what on earth is going on. The reason for this is that the writer of John is using poetry, perhaps parts of an established hymn rooted in the writings of the Jewish Wisdom tradition. If you were studied in the poetic traditions of Proverbs, Sirach and the Wisdom of Solomon then it would all make much more sense, unfortunately most people are not. The writer is saying about Jesus what had been written in the Jewish tradition about Wisdom (Sophia). Wisdom is a part of God and in Proverbs Wisdom is shown as a woman, inviting us to learn from her. When the Hebrew scriptures were translated into Greek, the word used to translate 'wisdom' was a feminine noun 'Sophia.' So we have this earthly Wisdom seen in Books like Proverbs, seen as distinct from God and yet a part of God. In John's Gospel this 'Wisdom of God' is compared with the 'Word of God.' Just as Wisdom had been at work in the universe forever, so had Jesus. 

When we read 'In the beginning' we can hardly help thinking of the resonance with Genesis and the theme of creation. In Genesis we read a poetic account of creation which uses language to convey the idea of God creating and making the world. Now in this Gospel the writer uses the term Word (logos) to indicate that Jesus, like Wisdom, is part of eternal history. In the verses of this introduction to the Gospel the writer weaves together themes and words which show that Jesus is the fulfillment of everything which has previously been thought about God in the history of Israel and God's working with these people. Jesus as Logos is the source of all life and light in the world. Using the term Logos was particularly effective because it would also have meant something to the pagan philosophers who spoke of the 'word' as the 'sense' the rationality which was embedded in all humanity and in creation itself. 

The difference between God activity in the world up until this point is that until now God has been Wisdom (Sophia), in all things, but now God is made incarnate - in flesh. Jesus is God with skin, not just spirit. Now God can be seen and touched, God is not elusive or distant he has made his dwelling with us, he has 'tabernacled' with us - pitched his tent next to ours ! John is placing Jesus as high as you can get in terms of intimacy with God, but he is also bringing Jesus low, so much so that we can in Jesus touch the living presence of God. If we want to know what God is like then we need look no further than Jesus. 

Jesus has been around since the beginning, bringing light out of darkness, now he has come to us. The sadness is that he has been rejected by God's people, the Jews, the very people to whom he has been sent. The good news is that the story does not end there, those who do accept Jesus (verse12) no matter what race, these people are children of God in a special way. 

God has become flesh so that he might be revealed to all flesh. The writer is making clear the point that Jesus is for everybody, he is understood against the history of God's dealing with Israel, yet those dealings of God with that people have now been opened up to all people. Charles Royden