Patrick Comerford
Next Sunday, 19 January 2020, is the Second Sunday after the Epiphany
The readings in the Revised Common Lectionary, as adapted for use in Church of Ireland, are:
The readings: Isaiah 49: 1-7; Psalm 40: 1-12; I Corinthians 1: 1-9; John 1: 29-42.
There is a link to the readings HERE.
Introducing the readings:
How long does the Season of Christmas last for?
Are the decorations, the cards, and the tree down in your house?
Since when?
Did you leave the crib in place in your house, or in your church?
If it is still there, did you place the figures of the three wise men in the crib?
How long does the Season of Epiphany last for?
How long should the three kings or wise men remain be in a parish crib?
But the Epiphany season is about more than the visit of the Magi to Bethlehem – an event recorded only in Saint Matthew’s Gospel (Matthew 2: 1-12), and one many parishioners will not have heard this year, unless the Epiphany readings were transferred from 6 January to Sunday 5 January 2020.
Epiphany is about the public acknowledgment of Christ Jesus as God incarnate. The three Gospel events that are marked traditionally as part of Epiphany are:
● the Visit of the Magi (Matthew 2: 1-12);
● the Baptism of Christ in the Jordan (Matthew 3: 13-17; Mark 1: 9-11; Luke 3: 21-22); and
● Changing water into wine at the Wedding in Cana (John 2: 1-12).
Saint John’s Gospel has no story of the first Christmas, no child in the crib, and no Visit of the Magi. The manifestation of the Incarnate Christ in Saint John’s Gospel is revealed with the witness of Saint John the Baptist to Christ as the Lamb of God, the one who ‘existed before me,’ and as ‘the Son of God’ or ‘God’s Chosen One.’
In the Fourth Gospel, Christ first walks onto the stage, like the principal character in a Greek drama, as Saint John the Baptist is baptising in the River Jordan and talking about what is to be. And, in good dramatic style, letting us know what to expect as the drama unfolds on this stage, Saint John the Baptist uses three ways to describe Christ. He is:
● ‘The Lamb of God who takes away the sin of the world’ (John 1: 29 and 36);
● ‘A man … who was before me’ (John 1: 30);
● ‘The Son of God’ (John 1: 34).
That manifestation of the Christ in Saint John’s Gospel will close with the witness of the Beloved Disciple – the other John – to the Paschal Lamb dying on the Cross on the eve of Passover.
Isaiah 49: 1-7:
The first reading (Isaiah 49:1-7) is the Second Servant Song, written by Deutero-Isaiah.
The Servant, speaking in the first person, claims to have been called by God while still in his mother’s womb (verses 1, 5), which could lead us to reflect on Saint John the Baptist leaping in his mother’s womb when he realised he was in the presence of the yet-to-be born Christ (see Luke 1: 41, 44). Though hidden, he has been made a sharp sword and arrow (verse 2), which could draw out some contextual references to the Gospel reading (Luke 2: 22-40) for the Feast of the Presentation (2 February 2020) two weeks later (see Luke 2: 35). Indeed, Simeon’s vision (Luke 2: 29-32) is filled with images from the promises in Isaiah, such as being a light to the nations and salvation to the world (Isaiah 49: 6).
The closing images of kings bowing down (verse 7) might also allow us to recall another Epiphany image, of the wise men kneeling before the Christ child and paying homage (see Matthew 2: 11).
Psalm 40: 1-12:
The Church of Ireland Directory 2020 provides for Psalm 40: 1-12. However, this appears to be a mistake. The Revised Common Lectionary in every version provides for Psalm 40: 1-11. This is a logical division of the psalm, for Psalm 40 is a composite Psalm, and may originally have been two separate psalms: a psalm of thanksgiving (verse 1-11) and a psalm of lament (verses 12-17).
The compilers may have been following the Book of Common Prayer, where the typographical error may have originated (see p. 30), and it has continued in successive directories.
Once again, this is an example of the need to check the Directory and the Lectionary against each other, and to double check both when you are preparing the psalms and the readings, and the need to check with others involved in a service, including choirs, organists and musicians in the case of the psalm.
This psalm begins with the Psalmist describing his experience of God drawing him up from desolation and hearing his cry (verses 1-2). He is vindicated so that many will put their trust in the Lord rather than turning to the proud, and so will be happy (verses 3-4). He goes on to tell the glad news of deliverance and saving help (verses 9-10). God will not withhold his mercy, for his steadfast love will last forever (verse 11).
I Corinthians 1: 1-9:
This is the opening of Saint Paul’s letter from his prison in Ephesus to the church in Corinth (see Acts 18:1- 11).
Could you draw comparisons between the Apostle Paul’s opening declaration of who Christ is for him and the Church, and who Christ is for Saint John the Baptist and the first-called disciples?
‘Behold the Lamb of God’ (John 1: 29) … the Lamb seated on the Throne – a fresco on a ceiling in a Greek Orthodox monastery in Thessaloniki (Photograph: Patrick Comerford)John 1: 29-42:
The great Johannine scholar Raymond Brown asks us to imagine a triptych, with the Lamb at the centre, and the two witnesses, the two Johns, on either side – Saint John the Baptist in this scene, and Saint John the Beloved Disciple at the close of the Gospel. Saint John’s Gospel knows truly about how to present us with beginnings and endings.
But some of that drama in Saint John’s Gospel is missed in the paucity of dramatic and poetic presentation in the translations favoured in the NRSV and the NRSVA. The NRSV translation renders Saint John the Baptist’s acclamation in the opening verse as: ‘Here is the Lamb of God.’ I think the sense of the drama of the moment is captured in a more descriptive way in the more familiar RSV rendition: ‘Behold the Lamb of God.’
Saint John’s Gospel alone is without an actual account of the Baptism of Christ. Instead, we have Saint John the Baptist’s recollection of it, and an interpretation of its meaning and its consequences.
In a dramatic and poetic way, the Sunday Gospel reading we are looking at presents us with three descriptions of the newly-baptised Christ by Saint John the Baptist, and three descriptions of Christ by the newly-called disciples.
Saint John the Baptist identifies Christ as:
● ‘the Lamb of God who takes away the sin of the world’ (verses 29 and 36)
● the one who existed before John (verse 30)
● and as the Son of God (verse 34)
His description of Christ as the ‘Lamb of God who takes away the sin of the world’ presents Christ as the Servant of God described in Isaiah as being led without complaint like a lamb before the shearers, a man who ‘bore the sin of many and made intercession for the transgressors’ (see Isaiah 53: 7-12). But this is also read, with the benefit of hindsight, as a reference to the Lamb sacrificed at Passover – in Saint John’s Gospel, the crucifixion takes place at the same time as the Passover.
But the Lamb of God who is taking away not just my sin, not just our sin, not just the sin of many, of Christians, or those we judge as transgressors – not even the sin of the world, but the sin of the κόσμος (cosmos), which means not merely planet earth, but the whole created order.
In Greek mathematics and philosophy, the κόσμος (cosmos) is understood as the Universe, which regarded as a beautifully arranged system. The concept is beautifully developed by Pythagoras. The significance of this within the Johannine system is worth noting, for Pythagoras was from Samos, which is the larger island merely 54 km and a short sailing distance north of Patmos – today they are both in the same prefecture in Greece.
Pythagoras was probably the first philosopher to apply the term κόσμος (cosmos) to the universe, and he was followed in this by Archimedes and others. The Greek word literally means ‘well-ordered’ or the created order, and is antithetical to the concept of chaos. It gives us words like cosmetic and cosmonaut.
Secondly, Saint John the Baptist describes Christ (verse 30) as the one who ‘existed before me’ (RSV) or who ‘was before me’ (NRSV), which reflects a recurring theme in Johannine literature of the pre-existence of the Word.
Thirdly, Saint John describes him as ‘the Son of God’ or ‘God’s Chosen One’ (verse 34). This is the first time in this Gospel that Christ is given the messianic title of ‘the Son of God.’ This title, ‘The Son of God’ is another reference to the Suffering Servant of Isaiah.
We then move on in this reading to find the disciples of Saint John the Baptist turning to follow Christ. While the Synoptic Gospels have telescoped the first call of the disciples into Christ’s Galilean ministry, Saint John’s Gospel gives us greater detail, and tells us the first disciples were called at the River Jordan before Christ returns to Galilee.
So this passage links the baptism of Christ with the call of the Disciples, links seeing and believing, being and doing, baptism and discipleship.
The first two disciples are called, although they remain unnamed for the moment. They are not just called, but they also decide to follow Jesus (verse 37). They are called in word and action. ‘Come and see’ (verse 39) is a call to personal following. In Saint John’s Gospel, ‘seeing,’ in the true sense, means believing. Think of the later insistence by Saint Thomas that he cannot believe unless he also sees (see John 20: 24-29).
And to come and see is to abide in Christ. Those first disciples come, see and stay (verse 39).
But who do the disciples say Christ is?
They have three very different descriptions from those given by Saint John the Baptist:
● Rabbi or Teacher (verse 38)
● the one to see and follow (verse (verse 39)
● the Messiah or the anointed one (verse 41)
Who is Christ for you?
John 1: 29-42 (NRSVA):
29 The next day he [John the Baptist] saw Jesus coming towards him and declared, ‘Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, “After me comes a man who ranks ahead of me because he was before me.” 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.’ 32 And John testified, ‘I saw the Spirit descending from heaven like a dove, and it remained on him. 33 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.” 34 And I myself have seen and have testified that this is the Son of God.’
35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, ‘Look, here is the Lamb of God!’ 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, ‘What are you looking for?’ They said to him, ‘Rabbi’ (which translated means Teacher), ‘where are you staying?’ 39 He said to them, ‘Come and see.’ They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. 41 He first found his brother Simon and said to him, ‘We have found the Messiah’ (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, ‘You are Simon son of John. You are to be called Cephas’ (which is translated Peter).
Reflecting on the Gospel reading
There is a Gnostic tendency in a particular strain of Christianity that limits Christ to personal knowledge, personal sin and personal salvation. But Saint John’s Gospel and this Gospel reading have none of these limitations or inhibitions.
The Lamb of God is taking away not just my sins, not just our sins, not just the sins of Christians, not just the sins of many, or the sins of those we judge as transgressors – not even the sin of the world, but the sin of the κόσμος (cosmos), the whole created order. The word used here is not sins but the singular sin of the cosmos: ἁμαρτίαν τοῦ κόσμου.
We are living in very tense and precarious times in the world, a world that is seeing the triumph of fear over trust, hate over love, racism over tolerance, xenophobia over diversity, misogyny and sexism over equality, and lies over truth.
This is the cosmos, and in the midst of our fears, uncertainty and insecurity, Christ walks onto this stage in this Gospel reading, to confront and to take away the sin of, the denial of, the threat to, the destruction of, God’s good created order, the cosmos.
Who is Christ for you?
This is a question each and every one of us must ask ourselves anew time and time again.
He must be more than a good rabbi or teacher, because the expectations of a good religious leader or a good teacher change over time.
Who is the Messiah for you?
Again, many people at the time had false expectations of the Messiah.
We may see the difference between how John, near the end of his ministry, describes Christ, and how the disciples, at the beginning of answering Christ’s call, describe Christ.
But who is Christ for you?
George Fox, the founding Quaker, challenged his contemporaries: ‘You may say Christ saith this, and the apostles say this, but what canst thou say? Art thou a child of the Light and hast thou walked in the Light, and what thou speakest is it inwardly from God?”
Who is Christ for you?
Is he a personal saviour?
One who comforts you?
Or is he more than that for you?
Who do you say Christ is?
It is a question that challenges Saint Peter later in Saint Matthew’s Gospel (see Matthew 16: 15, which is part of the reading on 23 August 2020, the Eleventh Sunday after Trinity, Matthew 16: 13-20). Not who do others say he is, but who do you say Christ is?
There is a difference in translations that speak of the ‘sins of the world’ and the ‘sin of the world.’
The word in this Gospel reading (see verse 29) is the singular sin of the cosmos: ἁμαρτίαν τοῦ κόσμου. The word indicates being without a share in something, in this case God’s intention or design; or missing the mark.
So often the world has missed the mark in terms of shaping up to God’s plan and intention for the whole creation, the whole cosmos.
Christmas has passed, and the Epiphany season concludes with the Feast of the Presentation of Christ in the Temple, Candlemas, two weeks after this reading (2 February 2020).
The Sunday Gospel reading we are looking is a reminder in the middle of the Epiphany season that Christ has come, not just as cuddly baby at Christmas, not just to give me personal comfort, not just to give me a personal revelation, but to confront the whole created order, and to reconcile the whole created order to God’s plan.
I find it is a beautiful presentation in Saint John’s Gospel that the beginning of Christ’s ministry is set out over six days. And on the seventh day of that new beginning we have a sabbath – God rests; Christ goes to the wedding at Cana, the third of the Epiphany moments. And there we have a sign, a sacrament, a token of the complete transformation of the created order, a sacramental or symbolic token of the heavenly banquet (John 2: 1-12).
Liturgical resources:
Liturgical colour: White
The Penitential Kyries:
God be merciful to us and bless us,
and make his face to shine on us.
Lord, have mercy.
Lord, have mercy.
May your ways be known on earth,
your saving power to all nations.
Christ, have mercy.
Christ, have mercy.
You, Lord, have made known your salvation,
and reveal your justice in the sight of the nations.
Lord, have mercy.
Lord, have mercy.
The Collect:
Almighty God,
in Christ you make all things new:
Transform the poverty of our nature
by the riches of your grace,
and in the renewal of our lives
make known your heavenly glory;
through Jesus Christ our Lord.
The Collect of the Word:
Almighty God,
whose Son, our Saviour Jesus Christ,
is the light of the world:
may your people, illuminated by your word and sacraments,
shine with the radiance of his glory,
that he may be known, worshipped,
and obeyed to the ends of the earth;
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever.
Introduction to the Peace:
Our Saviour Christ is the Prince of Peace.
Of the increase of his government and of peace
there shall be no end. (Isaiah 9: 6, 7)
Preface:
For Jesus Christ our Lord
who in human likeness revealed your glory,
to bring us out of darkness
into the splendour of his light:
The Post-Communion Prayer:
God of glory,
you nourish us with bread from heaven.
Fill us with your Holy Spirit
that through us the light of your glory
may shine in all the world.
We ask this in the name of Jesus Christ our Lord.
Blessing:
Christ the Son be manifest to you,
that your lives may be a light to the world:
In addition, the Week of Prayer for Christian Unity begins on Saturday 18 January and continues until 25 January, so prayers for Christian Unity may be appropriate on this Sunday:
Prayer for Christian Unity:
O Lord Jesus Christ, who didst say to thine Apostles, Peace I leave with you, my peace I give unto you: Regard not our sins, but the faith of thy Church, and grant it that peace and unity which is agreeable to thy will; who livest and reignest with the Father and the Holy Spirit, one God, world without end.
(Book of Common Prayer, p 149).
The Collects (Unity)
Heavenly Father,
you have called us in the body of your Son Jesus Christ
to continue his work of reconciliation
and reveal you to the world:
forgive us the sins which tear us apart;
give us the courage to overcome our fears
and to seek that unity which is your gift and will;
through Jesus Christ our Lord.
Or
Lord Jesus Christ,
who said to your apostles,
Peace I leave with you, my peace I give to you,
look not on our sins but on the faith of your Church,
and grant it the peace and unity of your kingdom;
where you are alive and reign with the Father
and the Holy Spirit, one God, now and for ever.
The Post-Communion Prayer (Unity):
Eternal God and Father,
whose Son at supper prayed that the disciples might be one,
as he is with you:
Draw us closer to him,
that in common love and obedience to you
we may be united to one another
in the fellowship of the one Spirit,
that the world may believe that he is Lord,
to your eternal glory;
through Jesus Christ our Lord.
(Book of Common Prayer, p 335).
Suggested Hymns:
Isaiah 49: 1-7:
685, Blessed be the God of Israel
691, Faithful vigil ended
481, God is working his purpose out as year succeeds to year
125, Hail to the Lord’s anointed
192, How brightly beams the morning star
166, Joy to the world, the Lord is come!
706, O bless the God of Israel
595, Safe in the shadow of the Lord
Psalm 40: 1-12:
642, Amazing grace (how sweet the sound!)
597, Take my life and let it be
712, Tell out, my soul, the greatness of the Lord
492, Ye servants of God, your master proclaim
I Corinthians 1: 1-9:
80, Great is thy faithfulness, O God my Father
268, Hail, thou once–despisèd Jesus
431, Lord, enthroned in heavenly splendour
508, Peace to you
112, There is a Redeemer
John 1: 29-42:
258, Christ the Lord is risen again
295, Come, gracious Spirit, heavenly Dove
332, Come, let us join our cheerful songs
263, Crown him with many crowns
693, Glory in the highest to the God of heaven!
692, Glory to God in highest heav’n
268, Hail, thou once–despisèd Jesus
126, Hark! a thrilling voice is sounding
124, Hark the glad sound! The Saviour comes
584, Jesus calls us! o’er the tumult
587, Just as I am without one plea
652, Lead us, heavenly Father, lead us
431, Lord, enthroned in heavenly splendour 134, Make way, make way, for Christ the King
136, On Jordan’s bank the Baptist’s cry
200, The sinless one to Jordan came
112, There is a Redeemer
204, When Jesus came to Jordan
395, When Jesus taught by Galilee
492, Ye servants of God, your master proclaim
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
The hymn suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000).
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