The Living Word of God: Christmas Day (Nativity of Jesus Christ) - Year C

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Readingsfor this Event - Hymns - Sermons,Commentaries & Outlines

Christmas Day
Nativity of Jesus Christ
or Christmas Sunday

Unless Jesus returns before: December 25
Proper 3

The Living Word of God

"And the Word was made flesh, and dwelt among us,
(and we beheld his glory, the glory as of the only begotten of theFather,)
full of grace and truth."
John 1:14

Readings

Reading Common Catholic Episcopal
First Isaiah52:7-10 Isaiah52:7-10 Isaiah52:7-10
Second Hebrews1:1-4 (5-12) Hebrews1:1-6 Hebrews1:1-12
Psalm 98 98:1,2-3, 3-4, 5-6 98or 98:1-6
Gospel John1:1-14 John1:1-18 John1:1-14

Quotes & Notes on: John 1:14

John Wesley's Notes:
Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man.

We beheld his glory-We his apostles, particularly Peter, James, and John, Lu 9:32.

Grace and truth-We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved.

The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come.
Treasury of Scripture Knowledge:
* the Word. Joh 1:1; Isa 7:14; Mt 1:16,20-23; Lu 1:31-35; 2:7,11; Ro 1:3; 9:5 1Co 15:47; Ga 4:4; Php 2:6-8; 1Ti 3:16; Heb 2:11,14-17; 10:5 1Jo 4:2,3; 2Jo 1:7
* we. Joh 2:11; 11:40; 12:40; 14:9; Isa 40:5; 53:2; 60:1,2; Mt 17:1-5 2Co 4:4-6; Heb 1:3; 1Pe 2:4-7; 2Pe 1:17; 1Jo 1:1,2
* the only. Joh 1:18; 3:16,18; Ps 2:7; Ac 13:33; Heb 1:5; 5:5; 1Jo 4:9
* full. Joh 1:16,17; Ps 45:2; 2Co 12:9; Eph 3:8,18,19; Col 1:19; 2:3,9 1Ti 1:14-16
Adam Clarke's Commentary:
And the Word was made flesh] That very person who was in the beginning-who was with God-and who was God, Joh 1:1, in the fulness of time became flesh-became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with Joh 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?

And dwelt among us], And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah.

The original word, , from , a shadow, signifies: 1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity. 2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb see Raphelius on this verse.

The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favoured with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man.

On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52.

The following piece, already mentioned, Lu 1:68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text.

"The Deity, who is the Lord, the possessor of all, APPEARED in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal ONE, the Divinity worthy to be adored-APPEARED here, with a PORTION of his DIVINE NATURE. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an INCARNATION of the Deity, and the Eternal ONE! Reverence be unto thee, O GOD! in the form of the God of mercy! the dispeller of PAIN and TROUBLE, the Lord of ALL things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in VITAL FORM! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the BESTOWER of SALVATION, and the ruler of the faculties! Reverence be unto thee, the DESTROYER of the EVIL SPIRIT! O Damordara, (f) show me favour! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285.

We beheld his glory] This refers to the transfiguration, at which John was present, in company with Peter and James.

The glory as of the only begotten] That is, such a glory as became, or was proper to, the Son of God; for thus the particle should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Ex 25:22; Nu 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts.

The only begotten of the Father] That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost.

Full of grace and truth.] Full of favour, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.

_________________________________________________________________

(a) Bood-dha. The name of the Deity, as author of happiness.

(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as Yehovah is among the Hebrews.

(c) Brahma, the Deity in his creative quality.

(d) Veeshnoo. He who filleth all space: the Deity in his preserving quality.

(c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta.

(f) Damordara, or Darmadeve, the Indian god of virtue.
Family Bible Notes:
Made flesh; took upon him human nature--because a man. Thus the apostle teaches, in the most direct terms, that "the man Christ Jesus" is also the Word that was with God before the world was. Beheld his glory; Mt 17:1-9; Mr 9:2-10:1 Only begotten of the Father; possessed of his nature, and peculiarly the object of his infinite affection, dwelling in him, knowing him, and perfectly fitted to make him known. Grace and truth; favor to the guilty, knowledge of truth, and all needed good communicated to men.
1599 Geneva Bible Notes:
That Son who is God from everlasting took upon himself man's nature, so that one and the selfsame might be both God and man, who manifestly appeared to many witnesses that saw him, amongst whom he was conversant and unto whom by sure and undoubted arguments he showed both of his natures. (u) That is, man: so that, by the figure of speech synecdoche, the part is taken for the whole: for he took upon himself our entire nature, that is to say, a true body, and a true soul. (x) For a time, and when that was ended, he went up into heaven: for the word which he uses is used with reference to tents: and yet nonetheless he is always present with us, though not in flesh, but by the power of his spirit. (y) The glory which he speaks of here is that manifestation of Christ's majesty, which was as it were openly placed before our eyes when the Son of God appeared in the flesh. (z) This word "as" does not indicate here a likeness, but rather the truth of the matter, for his meaning is this, that we saw such a glory which suited and was proper for the true and only begotten Son of God, who is Lord and King over all the world. (a) He was not only a partaker of grace and truth, but was full of the very substance of grace and truth.
People's New Testament Commentary:
And the Word was made flesh, and dwelt among us. The Word assumed a human form and became incarnate as the child of Mary.

We beheld his glory. His Divine glory. See Luke 9:32; John 2:11.
Robertson's Word Pictures:
And the Word became flesh (kai ho logos sarx egeneto). See verse Joh 1:3 for this verb and note its use for the historic event of the Incarnation rather than ên of verse Joh 1:1. Note also the absence of the article with the predicate substantive sarx, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Mt 1:16-25; Lu 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also 2Co 8:9; Ga 4:4; Ro 1:3; 8:3; Php 2:7; 1Ti 3:16; Heb 2:14. "To explain the exact significance of egeneto in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us (eskênôsen en hêmin). First aorist ingressive aorist active indicative of skênoô, old verb, to pitch one's tent or tabernacle (skênos or skênê), in N.T. only here and Re 7:1-15; 12:12; 13:6; 21:3. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. We beheld his glory (etheasametha tên doxan autou). First aorist middle indicative of theaomai (from thea, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (doxa) of God as James, the brother of Jesus, so describes him (Jas 2:1). John employs theaomai again in Jos 1:18 (the Baptist beholding the Spirit coming down as a dove) and Joh 1:38 of the Baptist gazing in rapture at Jesus. So also Joh 4:35; 11:45; 1Jo 1:1; 4:12,14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father (hôs monogenous para patros). Strictly, "as of an only born from a father," since there is no article with monogenous or with patros. In Joh 3:16; 1Jo 4:9 we have ton monogenê referring to Christ. This is the first use in the Gospel of patêr of God in relation to the Logos. Monogenês (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in Joh 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (tekna) of God. The word is used of human relationships as in Lu 7:12; 8:42; 9:38. It occurs also in the LXX and Heb 11:17, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words para patros (from the Father) are to be connected with monogenous (cf. Joh 6:46; 7:29, etc.) or with doxan (cf. Joh 5:41,44). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. Joh 8:54; 14:9; 17:5. Full (plêrês). Probably indeclinable accusative adjective agreeing with doxan (or genitive with monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative plêrês can agree with the subject of eskênôsen. Of grace and truth (charitos kai alêtheias). Curiously this great word charis (grace), so common with Paul, does not occur in John's Gospel save in Joh 1:14,16,17, though alêtheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In Joh 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.
Albert Barnes' Commentary:
And the Word was made flesh. The word flesh, here, is evidently used to denote human nature or man. See Mt 16:17; 19:5; 24:22; Lu 3:6; Ro 1:3; 9:5. The "Word" was made man. This is commonly expressed by saying that he became incarnate. When we say that a being becomes incarnate, we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh.

Was made. This is the same word that is used in Joh 1:3. "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to Joh 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5: "A body hast thou prepared me." Heb 2:14: "As the children are partakers of flesh and blood, he also himself likewise took part of the same." 1Jo 4:2. "Jesus Christ is come in the flesh." See also 1Ti 3:16; Php 2:6; 2Co 8:9 Lu 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was changed into the human, for that could not be; but it means that the Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" became or was a man, as the soul becomes so united to the body that we may say that it is one person or a man.

And dwelt among us. The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became incarnate. To do this he appeals to various evidences. One was that he dwelt among them; sojourned with them; ate, drank, slept, and was with them for years, so that they saw him with their eyes, they looked upon him, and their hands handled him, 1Jo 1:1. To dwell in a tent with one is the same as to be in his family; and when John says he tabernacled with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that he was really a man.

We beheld his glory. This is a new proof of what he was affirming- that THE WORD OF GOD became man. The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory as God and man united in one person, constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Mt 18:1-9. To this same evidence Peter also appeals, 2Pe 1:16-18. John was one of the witnesses of that scene, and hence he says, "WE beheld his glory," Mr 9:2. The word glory here means majesty, dignity, splendour.

The glory as of the only-begotten of the Father. The dignity which was appropriate to the only-begotten Son of God; such glory or splendour as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God.

Only-begotten. This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Joh 1:14; 3:16,18; 1Jo 4:9. It means literally an only child. Then, as an only child is peculiarly dear to a parent, it means one that is especially beloved. Comp. Ge 22:2; 12:1-20; 16:1-16; Jer 6:26; Zec 12:10. On both these accounts it is bestowed on the Saviour.

1st. As he was eminently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and angels, and thus worthy to be called, by way of eminence, his only Son. Saints are called his sons or children, because they are born of his Spirit, or are like him; but the Lord Jesus is exalted far above all, and deserves eminently to be called his only-begotten Son.

2nd. He was peculiarly dear to God, and therefore this appellation, implying tender affection, is bestowed on him.

Full of grace and truth. The word full here refers to the Word made flesh, which is declared to be full of grace and truth. The word grace means favours, gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he abounded in favours to mankind. He was also full of truth. He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the truth as well as the way and the life.

{s} "Word" Lu 1:35; 1Ti 3:16
{t} "and we beheld" 2Pe 1:17; 1Jo 1:1,2
{u} "full of grace and truth" Ps 45:2; Col 2:3,9
Jamieson-Faussett Brown:
was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isa 40:6; 1Pe 1:24). It is directed probably against the Docetæ, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (1Jo 4:3; 2Jo 1:13,13,13), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured.

and dwelt--tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (Re 7:15; 12:12; 13:6; 21:3). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on JFB for Mt 23:38), or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people (Le 26:11; Ps 68:18; 132:13,14; Eze 37:27). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation].

full of grace and truth--So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (Isa 55:3; Ac 13:34; compare 2Sa 23:5). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood.

and we beheld his glory--not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (1Co 2:7-15; 2Co 3:18; 4:4,6; 5:16) --the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him.

the glory as of the only begotten of the Father--(See on JFB for Lu 1:35); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN, &c.], according to a well-known use of the word "as."
Spurgeon Commentary:
The Lord grant unto us to receive of his grace and to know his truth. Amen.
William Burkitt's Notes:
The evangelist having asserted the divinity of Christ in the foregoing verses, comes now to speak of his humanity and manifestation in our nature: The word was made flesh.

Where note, 1. Our Saviour's incarnation for us.

2. His life and conversation here among us. He dwelt or tabernacled for a season with us. In the incarnation or assumption of our nature,

Observe, 1. The person assuming, The Word, that is, the second person subsisting in the glorious Godhead.

Observe, 2. The nature assumed, flesh; that is, the human nature, consisting of soul and body.

But why is it not said, The Word was made man? but, The Word was made flesh.

Ans. To denote and set forth the wonderful abasement and condescension of Christ; there being more of vileness and weakness, and opposition to spirit, in the word flesh, than in the word man.

Christ's taking flesh implies, that he did not only take upon him the human nature, but all the weaknesses and infirmities of that nature also, (sinful infirmities and personal infirmities excepted,) he had nothing to do with our sinful flesh. Though Christ loved souls with an infinite and insuperable love, yet he would not sin to save a soul. And he took no personal infirmities upon him, but such as are common to the whole nature, as hunger, thirst, weariness.

Observe, 3. The assummption itself, He was made flesh; that is, he assumed the human nature into an union with his Godhead, and so became a true and real man by that assumption.

Learn hence, That Jesus Christ did really assume the true and perfect nature of man, into a personal union with his divine nature, and still remains true God, and true Man, in one person, for ever.

O blessed union! O thrice happy conjunction! As Man, Christ had an experimental sense of our infirmities and wants; as God, he can support and supply them all.

Note farther, 2. As our Saviour's incarnation for us, so his life and conversation among us; He dwelt, or tabernacled amongst us. The tabernacle was a type of Christ's human nature.

1. As the outside of the tabernacle was mean, made of ordinary materials, but its inside glorious; so was the Son of God.

2. God's special presence was in the tabernacle; there he dwelt, for he had a delight therein. In like manner dwelt all the fulness of the Godhead bodily in Christ; and the glory of his divinity shined forth to the eye and view of his disiples; for they beheld his glory, the glory as of the only begotten of the Father; that is, whilst Christ appeared as a man amongst us, he gave great and glorious testimonies of his being the Son of God.

Learn hence, That in the day of our Saviour's incarnation, the divinity of his person did shine forth through the veil of his flesh, and was seen by all them that had spiritual eye to behold it, and a mind disposed to consider it. We beheld his glory, the glory as of the only begotten of the Father.
Matthew Henry's Concise Commentary:
(No comment on this verse)
The Fourfold Gospel:
And the Word became flesh. By being born in Bethlehem of the Virgin Mary.

(And we beheld his glory. In his miracles, and especially in his transfiguration (Joh 2:11; 2Pe 1:16-18).

Glory as of the only begotten from the Father). Such glory as was suitable to the Son of God.

Full of grace and truth. The glory of Christ was not in pomp and worldly grandeur, but in the holiness, grace, and truth of his daily life.

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Book	Chapter	VerseRange
		All Verses	Or	Start:	End:
ShowStrongs Numbers:


Reading	Common	Catholic	Episcopal
First	Isaiah52:7-10	Isaiah52:7-10	Isaiah52:7-10
Second	Hebrews1:1-4 (5-12)	Hebrews1:1-6	Hebrews1:1-12
Psalm	98	98:1,2-3, 3-4, 5-6	98or 98:1-6
Gospel	John1:1-14	John1:1-18	John1:1-14