For the past month or so, I’ve been meditating on different aspects of the nature and character of God, working my way through a dozen or so attributes or names of God every week. During the week that I was reflecting on different aspects of the Trinty, and wiith Christmas approaching very soon, my attention was caught by the passage in the first chapter of John’s Gospel, where it says that, “the Word became flesh and lived among us.”
John begins his gospel by referring to Jesus as, “the Word.” It seems a strange name for a person; perhaps the aim was to catch the attention of people who knew that God created the whole universe by His word. His word represents His authority, as well as His power. It also reminds us that He speaks; that He is a God who communicates with us - which means that He is personal, and not just a “thing” or a spiritual force. As John unpacked who “the Word” is, his early readers had no trouble identifying that He was speaking about God Himself:
The word is eternal. (In the beginning was the Word.) He is distinct from God the Father (because it says that He was with God), yet at the same time He is God. He created everything that exists, and He is full of life, light, glory, grace and truth.
Although perhaps a bit controversial to Jews who believed in only one God, what John wrote wasn’t completely unheard of. Jews had read the Genesis account of creation, where God said, “Let’s make man in our image,” and they knew that the prophet Isaiah had heard God saying, “Who shall I send, and who will go for us?” Plurality within the Godhead had already been hinted at before now, so John’s writing would not be too shocking up to this point, and the idea of understanding “the Word” to be God was not unacceptable to them.
What would have made them stop short, however, was the statement that the Word became flesh. How could their all-powerful, transcendent, infinite God become a limited human being. How could an immortal, invisible God have a physical human body?
As Christians, we’re so used to this concept that it doesn’t shock us. And pagans who celebrate Christmas aren’t shocked either by the idea of the baby in the stable because they probably see Jesus as human, but not as God, not as “the Word.” But the incarnation (becoming flesh) continues to be the biggest problem that Jews and Muslims have with the gospel: if God is really God, how could He possibly also be man?
So, in this introduction to His gospel, John took a concept that was already familiar to the Jews - the idea that God lived among them by being present in the Tabernacle or Tent of His presence - and he used that same word here as a verb. What he literally says here is that the Word became flesh, became human, and “tabernacled” among us. Jesus came to camp in our midst, but instead of being in a tent, He was in a human body.
This is the true miracle of Christmas. It was mind blowing back then, and it still is today. But when we begin to grasp it, when we understand that God cared about us so much that He become one of us, it will change everything else from that point forward. It will prepare us to be participants in another miracle too: to those who believe and receive Him, He gives the right to become children of God. What exquisite symmetry: Jesus became the child of human beings, so that human beings could become children of God!
















