God among us

 

Merry Christmas! We gather today in the afterglow of Christmas Day, continuing to reflect on the wonder of the incarnation. In Isaiah 61, the prophet praises: "I will greatly rejoice in the Lord; my whole being shall exult in my God." Why such joy? Because God has clothed His people with the garments of salvation and covered them with the robe of righteousness. This imagery is striking. Clothing is not something we produce for ourselves here; it is a gift given to us. God takes the initiative to dress us in His salvation.

These garments are not ordinary; they are celebratory, befitting a bridegroom adorned with a garland or a bride adorned with jewels. The wedding imagery conveys a sense of union, delight, and transformation. It is not simply that we are forgiven; we are made new, wrapped in the very righteousness of God. Isaiah's joy is contagious because it reminds us that salvation is not an abstract or distant promise. It is personal, tangible, and glorious. Just as the earth brings forth its shoots and a garden causes seeds to grow, God's righteousness and praise will spring up among His people for all the nations to see. In this season of Christmas, we are invited to rejoice, not in fleeting happiness but in the deep and abiding joy of being made new by God's work in Christ. Paul's letter to the Galatians brings us to the heart of God's purpose in sending His Son. Before Christ, Paul explains, we were held captive under the law. The law functioned as a guardian, showing us our need for redemption but unable to bring it about. But with the coming of Christ, everything changed. "When the fullness of time had come, God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as children."

The phrase “the fullness of time” is rich with meaning. God’s plan was neither hurried nor delayed; Christ came at the perfect moment in history, fulfilling the promises made throughout the Old Testament. His coming was not just for the Jewish people but for all humanity. Through Him, we are redeemed, set free from the bondage of sin and the law. What is remarkable is that God’s work goes beyond redemption. He does not merely set us free; He welcomes us into His family. Through Christ, we receive adoption as sons and daughters of God. This adoption is not symbolic or superficial. It is deeply transformative. Paul emphasizes that because we are children, God has sent the Spirit of His Son into our hearts, crying, “Abba! Father!” This intimate term for God reveals the depth of our relationship with Him. We are not servants or outsiders; we are heirs of God’s kingdom, beloved children who share in the inheritance of Christ.

The Gospel of John opens with one of the most profound and poetic declarations in Scripture: “In the beginning was the Word, and the Word was with God, and the Word was God.” John’s prologue takes us back to the very foundation of creation, emphasizing the eternal nature of Christ, the Word made flesh. In these verses, we see the cosmic scope of Christmas. The child born in Bethlehem is none other than the eternal Word through whom all things were made. John continues, “The light shines in the darkness, and the darkness did not overcome it.” This statement is both a declaration of victory and a promise of hope. The world is darkened by sin, suffering, and despair, but Christ’s light breaks through, bringing life and illumination. His light is not distant or fleeting; it dwells among us. The Word became flesh and lived among us, revealing the glory of God, full of grace and truth. In Christian theology, the concept of Jesus as Logos is deeply rooted in the opening of the Gospel of John. The term Logos is traditionally translated as "Word" in English, but it carries a much richer meaning, especially in Greek philosophy and Jewish thought.

The term Logos was used in ancient Greek philosophy, particularly by philosophers like Heraclitus, to describe a universal principle of order and reason governing the cosmos. In this context, Logos was seen as the rational structure of the universe. The Apostle John uses this concept to identify Jesus not merely as a teacher or prophet but as the divine Logos, the pre-existent, eternal Word through whom the world was created. After Alexander the Great's conquests (4th century BCE), Jewish culture came into contact with Greek philosophy, producing thinkers like Philo of Alexandria (circa 20 BCE–50 CE). Philo combined Jewish theology with Greek philosophy, interpreting logos as a divine intermediary between God and creation. For Philo, the logos was: the agent of creation, echoing Genesis 1, where God creates through His spoken word. The mediator of divine wisdom and knowledge to humanity. This synthesis of ideas laid the groundwork for using logos in a theological sense. The Jewish tradition already had a concept of God’s Word (Hebrew: dabar) as a dynamic and creative force: In Genesis 1, God speaks, and creation comes into being: “Let there be light.” In Isaiah 55:11, God’s word is sent forth and accomplishes His will. In Wisdom literature, divine Wisdom (sometimes personified) acts as God’s co-creator, as in Proverbs 8 and the intertestamental Book of Sirach. These traditions viewed God’s Word as both active and life-giving, paving the way for John’s Gospel to present Jesus as the incarnate Word.

By the time John’s Gospel was written (circa 90–100 CE), early Christians were facing challenges in defining and defending their faith. Within the Roman Empire, Christians were engaging with both Jewish and Gentile audiences. John’s use of logos allowed the Gospel to speak meaningfully to: Jewish Christians, who would recognize the connection to the Hebrew Scriptures and the creative Word of God. Gentile converts, familiar with philosophical ideas of logos as divine reason or the ordering principle of the universe. In Christian theology, Jesus as Logos signifies that Jesus is the ultimate self-revelation of God. Just as words communicate thoughts and ideas, the Logos reveals the nature, will, and mind of God to humanity. Jesus is the fullest and clearest expression of God’s nature, fulfilling the promise that "no one has ever seen God; the only Son, who is himself God, and is in the closest relationship with the Father, has made him known" (John 1:18). In John 1:3, it says, "Through him all things were made; without him nothing was made that has been made." This emphasizes that Jesus, as Logos, is not only the agent of creation but also the one who sustains the universe. The most profound aspect of Logos in Christian belief is the incarnation—Jesus, the eternal Word of God, became human. Jesus, as Logos, bridges the divine and human, revealing God’s nature in a way that is accessible to humanity. It affirms that God’s transcendence and immanence are not separate but are united in the person of Jesus Christ.

Jesus as Logos reflects the deep mystery of his divine nature and his role in the creation and redemption of the world. He is both the communicator of God’s truth and the means by which humanity can experience and know God personally. John’s words also challenge us to live in this Light. To behold Christ’s glory is to be transformed by it. As we are illuminated by His presence, we are called to reflect that light to the world. In a world desperate for hope, our lives become a testimony to the grace and truth of God. As we celebrate the season of Christmas, let us remember the profound truths revealed in these readings. God has clothed us in salvation, giving us a joy that cannot be shaken. He has adopted us as His children, making us heirs of His kingdom. And He has brought His Light into the world, calling us to live in its radiance. This is the gift of Christmas: a Savior who transforms us, a Father who claims us, and a Light who guides us. May we respond with joyful hearts, grateful lives, and a renewed commitment to share the love of Christ with others. Amen.