In the beginning was the Word, and the Word was with God, and the Word was God

 

 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 were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

 

There was a man sent from God, whose name was John.   This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came into His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  

 

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him. 

 

- John 1:1–18 

 

On December 20, 2025, we read Christ's parable of Judgment, the last reading given to us before the lectionary readings for the Christmas season began.  Jesus taught, "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.  All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.  And He will set the sheep on His right hand, but the goats on the left.  Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:  for I was hungry and you gave Me food; I was thirsty and you gave Me a drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'  Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink?  When did we see You a stranger and take You in, or naked and clothe You?  Or when did we see You sick, or in prison, and come to You?'  And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'  Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:  for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.'  Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?'  Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.'  And these will go away into everlasting punishment, but the righteous into eternal life."  

 

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  This beginning of the Gospel of John, also understood as its Prologue, begins with a parallel to the creation story of Genesis.  In the beginning, however, is meant to convey here the reality of the Creator.   My study Bible comments that Genesis spoke of the first creation, but in today's reading the new creation in Christ is revealed.  Was the Word (in Greek, Λογος/Logos):  The Word is the eternal Son of God, also understood to be the Second Person of the Trinity.  My study Bible tells us that "Was" indicates existence without reference to a starting point.  It's an emphasis on the Word's eternal existence without beginning.  Logos, moreover, can mean "wisdom," "reason," and "action as well as "word," which are all attributes of the Son of God.  The Word was With God:  "With" expresses that the Word, the Son of God, is a distinct Person.  He is also in eternal communion with the Father.  The Word was God:  The Word, the Son of God, is, in the words of my study Bible, co-equal and co-eternal with the Father.  He is Himself God with the same divinity as the Father.  

 

All things were made through Him, and without Him nothing was made that was made.  Here my study Bible comments that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalm 33:6, 9; Hebrews 1:2) and not simply an instrument or servant used by God the Father.  Will, operation, and power are one, it notes, in the Father, Son, and Holy Spirit.  So, the heavens and the earth are the works of the One who made them, while the Son was not made (He is not a creature) but is eternally begotten of the Father.  

 

In Him was life, and the life was the light of men.  Only God has life in Himself, notes my study Bible. So, therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  The life was the light of men:  Here John is introducing humankind as receiver of the divine light.  As we participate in the life of the Son, my study Bible comments, so believers themselves become children of the light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Some examples given by my study Bible:  Moses saw the divine light in the burning bush; the whole nation saw it at the Red Sea; Isaiah saw it in his heavenly vision; and three apostles saw it at the Transfiguration (Exodus 3:2; Exodus 13:21; Isaiah 6:1-5; Matthew 17:1-5).   

 

And the light shines in the darkness, and the darkness did not comprehend it. My study Bible comments that darkness indicates both spiritual ignorance and satanic opposition to the light.  It notes that those who hate truth prefer ignorance for themselves and strive to keep others ignorant as well (John 3:19).  The word which is translated as comprehend means both to "understand" and to "overcome."  So, therefore, darkness can never overpower the light of Christ, and neither can it understand the way of love. 

 

 There was a man sent from God, whose name was John.   This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.   He was in the world, and the world was made through Him, and the world did not know Him.  He came into His own, and His own did not receive Him.   Here the Gospel refers to John the Baptist (not the author of the Gospel).  As indicated by the previous verses, the true Light is Christ.  Christ offers light to every person, my study Bible says, but the world and even many of His own refuse to receive Him; so they can neither know nor recognize Him.  Those who accept Him have His light, my study Bible comments.  In the Liturgy of the Orthodox Church, after hearing the Gospel and receiving communion, a hymn declares, "We have seen the true light, we have received the heavenly Spirit."  

 

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  My study Bible comments that right also means "authority," and that this indicates a gift from God, not an inalienable right.  Those who receive Christ become children of God by adoption (Galatians 4:4-7), it notes, and by grace inherit everything Christ is by nature.  To believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior.  To be adopted as a child of God, my study Bible explains, is not a matter of ethnic descent (of blood); nor are we children of God by natural birth (the will of the flesh), nor by our own decision (the will of man).  To become a child of God occurs through a spiritual birth by grace, through faith, and in the Holy Spirit.  This is accomplished and manifested in the sacrament of Holy Baptism (John 3:5-8; see Titus 3:4-7). 

 

 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  My study Bible comments that the Word became flesh is a clarification of the way in which the Son and Word of God came to God's people (verses 9-11), and it points specifically to Christ's Incarnation.  The Word became fully human without ceasing to be fully God.  Christ assumed complete human nature, my study Bible says:  body, soul, will, emotion, and even mortality -- everything that pertains to humanity except sin.  As God and Man in one Person, Christ pours divinity into all of human nature, for anything not assumed by Christ would not have been healed.  Dwelt among us:  In the Old Testament, God's presence dwelt ("tabernacled" or "tented" literally in the Greek) in the ark of the covenant and later in the temple.  Here, the eternal Word comes to dwell in and among humanity itself.  His glory refers both to Christ's divine power shown by the signs and wonders of His ministry (John 2:11; 11:4, 40), and to Christ's humble service to human beings, shown most perfectly on the Cross (John 12:23-32; 13:31).  In each way, Christ reveals that He is the One sent from the Father.  Only begotten of the Father:  My study Bible explains that the Son has no beginning, but has the Father as His source from eternity.  Christ is called "only" begotten because there is none other born fro the Father.  (The Holy Spirit exists eternally from the Father through another mystery which is called "procession"; see John 15:26).  Full of grace and truth:  My study Bible indicates that this phrase qualifies both "the Word" and "His glory."  Grace, it says, is Christ's uncreated energy given to us through His love and mercy.  Truth includes Christ's faithfulness to His promises and covenants and to the reality of His words and gifts.  

 

 John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  In saying that we have all received of His fullness, my study Bible explains, the Scriptures confirm that God's grace can fill human nature to the extent of actually deifying it.  In Christ, God's children become gods by grace (see John 10:34-35) without ceasing to be human.  There is an ancient patristic commentary, describing an image of this process as akin to shaping metal in fire.  Metal thrust into fire takes on the properties of fire (such as heat and light), but it does not cease to be metal.  In the same way, human nature permeated by God takes on properties of the divine nature.  Grace for grace is a Semitic expression which signifies an overabundance of grace.  

 

No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  My study Bible says that no one has seen God at any time means no one can see the nature, or essence, of God, for to see God is to die (Exodus 33:20).  Only One who is Himself divine can see God, and so therefore, the Son is the only One who can declare God to us.  This revelation of God's energies can be received by the faithful.  Moses saw the "back" of God (Exodus 33:21-23); Isaiah saw God's glory (see Isaiah 6:1; John 12:41).  

 

Today's reading, and the notes from my study Bible, make it clear to us that our faith often depends upon a particular way of seeing Scripture.  I write "seeing" Scripture in the sense that words act like icons, particularly in Scripture.  The importance of each word emphasizes what we are told about Jesus Christ, the Son of God, and Second Person of the Holy Trinity.  We are told, for example, that Jesus is the Word, the Logos (Λογος in Greek).   But this word (meaning Word), Logos, has several meanings in Greek.  The thing that may be hard for us to take in (for we in the West are used to thinking in ways that ask for precise or limited meaning), is that Logos can mean all of these things at once, and that they are all true of Christ (as my study Bible noted).  This is true of several words simply in today's Prologue to John's Gospel, such as the word translated as "comprehend" (in the darkness did not comprehend it).  The word in the Greek text can mean both to understand and to take in, or overcome.  Both are true, and fortunately in this case, the English word "comprehend" substitutes nicely, as it also can indicate both.  What we may need to get used to, if we are to think in terms of symbol or icon as applied to words in Scripture, is that all meanings may be true at once, and without contradiction.  Simply taking the first verse, or first sentence, of John's Gospel, teaches us about reading words as symbols or icons, full of meanings.   In the beginning was the Word, and the Word was with God, and the Word was God asks us to consider many things, including what "the beginning" can mean when it applies to God and precedes time, which was itself created by God.  We also need to consider what it means that "in the beginning" the Word was with God, as my study Bible also explained in its notes mentioned above.  Before time, before all ages,  before creation, the Son was with God, equally divine, of the same essence.  And, finally, the Word was God.  Father, Son, and Spirit are God the Holy Trinity, three Divine Persons, indivisible -- for where One is, there are the Others also.  These things imply a depth hard to understand, and beyond our own capacity to know in the depth that God knows who God is.  But the words -- used as icons in Scripture -- imply this depth for us, give us a sense of who God is, and of course, who Christ is (which is the purpose of this Prologue to the Gospel).  Words as symbol or icon convey much more in the mind of the Church, and the understanding of Scripture, than the word "symbol" as commonly used means to us today.  In the Greek historic understanding of "symbol" is contained much more than simply a label or image without substance in an d of itself.  Like the icons of saints we might encounter in an Orthodox Church, or a symbol such as a flag or an official badge indicating rank or office (like a police officer's badge), these symbols or icons open a door to more meaning, to a substance we perceive and may behold, and within which we act in accordance to that meaning and relationship to the object we behold.  For example, a flag of a country might mean certain things in one context, but to observe someone burning that flag might mean we experience a visceral sense of destructive intent to our country.  The flag, as symbol, is much more than simply a label.  The Word is so much more than simply a name for Christ, but an indicator of the One who co-created with God the Father, speaking all things into existence (as in the commands of God which created all the cosmos which we find in Genesis 1, such as "Let there be light" in Genesis 1:3).  The Word itself conveys the idea that it is Christ who gives all things meaning, that He is the substance behind all things, and come into the world to assume human life in order to heal all things, to set right, and to open the door to us to dwell in His Kingdom in righteousness, even as Christ is also the Judge.  All of these things combine in this divine Name, the Word, the Logos, to teach us who Christ is whom we revere and worship, who shows us the way, and who loves us and teaches us what love is and how to live it.  Christ the Word is also more than our Creator, but also our Savior, giving us meaning and life, and ultimate purpose for our own lives.  This Prologue to John's Gospel gives us a perspective that orients us to the deeply spiritual understanding that pervades this particular Gospel (and other writings ascribed to St. John), and what is called a Johannine perspective, essential to Orthodox theology.  As we read through the Gospel according to St. John, we will have more occasion to view the story of Jesus Christ through this particular lens.  

 

 

 

 

 

 

 

In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it

 

 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 were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him. 

 

- John 1:1–18 

 

Last week, we were reading Christ's Sermon on the Mount in preparation for Lent.  On Saturday, we read that Jesus taught:  "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.  And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.  And when you pray, do not use vain repetitions as the heathen do.  For they think that they will be heard for their many words.  Therefore do not be like them.  For your Father knows the things you have need of before you ask Him.  In this manner, therefore, pray: Our Father in heaven, hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven. Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors. And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen. For if you forgive men their trespasses, your heavenly Father will also forgive you.  But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.  Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward."

 

In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.   In the beginning recalls the creation story of Genesis, only John's Gospel is teaching us about the Creator.  Moreover, as Genesis spoke of the first creation, today's reading (referred to as the Prologue of St. John's Gospel) reveals the new creation in Christ, my study Bible says. Was the Word (in Greek, Λογος/Logos):  The Word is the eternal son of God. Note the syntax:  "was" is an indication of existence without a starting point; it emphasizes the Word's eternal existence without beginning.  My study Bible teaches that Logos can mean "wisdom," "reason," and "action" as well as "word," which are all attributes of Christ, the Son of God.  The Word was with God:  The Word -- who is the Son of God -- is co-equal and co-eternal with the Father.  He is God with the same divinity as the Father.  

All things were made through Him, and without Him nothing was made that was made.   My study Bible says that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalm 33:6, 9; Hebrews 1:2), and not simply an instrument or servant used by the Father.  Will, operation, and power are one in the Father, Son, and Holy Spirit.  So, the heavens and the earth are the works of the One who made them, while the Son was not made but is eternally begotten of the Father.  

In Him was life, and the life was the light of men.  My study Bible comments that only God has life in God's own Person.  So, therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  The life was the light of men:  Here St. John introduces humankind as the receiver of the divine light.  By participating in the life of the Son, my study Bible reminds us, believers themselves become children of the light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Moses saw the divine light in the burning bush (Exodus 3:2); the whole nation of Israel saw it at the Red Sea (Exodus 13:21); Isaiah saw it in his heavenly vision (Isaiah 6:1-5); and three apostles saw it at the Transfiguration (Matthew 17:1-5).  

And the light shines in the darkness, and the darkness did not comprehend it.  Darkness, my study Bible explains, indicates both spiritual ignorance and satanic opposition to the light.  Those who hate truth prefer ignorance for themselves and they strive to keep others ignorant as well (John 3:19).  The word which is translated as comprehend from the Greek (καταλαμβάνω/kagalamvano) means -- as does the English -- both to "understand" and "overcome."  So, therefore, darkness cannot overpower the light of Christ, and neither can it understand the way of love.  

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.   This John is John the Baptist, who would both bear witness and also lead his own disciples to Christ, not the author of this Gospel. 

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study Bible remarks that Christ offers light to every person, but the world and even many of His own refuse to receive Him.  So, they can neither know nor recognize Him.  Those who accept Christ have His light.  An Orthodox hymn sun at the end of Liturgy, after hearing the Gospel and receiving communion, declares, "We have seen the true light, we have received the heavenly Spirit."

 

 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: . . .   Here, right also conveys the meaning of "authority" and is an indication of a gift from God.  This differs from what we consider, in political or even moral terms, an inalienable right.  Those who receive Christ become children of God by adoption (Galatians 4:4-7), and by grace inherit everything Christ is by nature.  My study Bible adds that to believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior. 

 

. . . who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.   To be adopted as a child of God is not a matter of ethnic descent (of blood) as it was in the Old Testament, my study Bible says; nor are we children of God by natural birth (the will of the flesh), nor by a person's own decision (the will of man).  To become a child of God references a spiritual birth by grace, through faith, and in the Holy Spirit.  This is done and manifested in the sacrament of Holy Baptism (John 3:5-8); see Titus 3:4-7).  

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  The Word became flesh makes clear the way in which the Son and Word of God came to God's people; it points specifically to Christ's Incarnation.  The Word became fully human without ceasing to be fully God.  Christ assumed complete human nature.  That is, as my study Bible explains it, in body, soul, will, emotion, and even mortality -- all the things that pertain to humanity with the exception of sin.  As God and Human Being in one Person, Christ pours divinity into all of human nature.  Anything which would not have been assumed by Christ would not have been healed.  He dwelt among us:  This word translated as "dwelt" means literally "tented" or "tabernacled" in Greek.  In the Old Testament God's presence dwelt in the ark of the covenant and later in the temple.  Here, the eternal Word comes to dwell in and among humanity itself as Human Being.  His glory refers both to His divine power shown by Christ's signs and wonders (John 2:11; 11:4, 40), and to Christ's humble service to human beings, which was shown most perfectly on the Cross (John 12:23-32; 13:31).  In both ways, Christ reveals that He is the One sent from the Father.  Only begotten of the Father:  The Son has no beginning, my study Bible says, but has the Father as His source from eternity.  He is called "only" begotten because there is no other born from the Father.  (The Holy Spirit exists eternally from the Father through another mystery called "procession"; see John 15:26).  Full of grace and truth:  Ths phrase is a qualifier upon both "the Word" and "His glory."  "Grace" is the uncreated energy of Christ which is given to us through His love and mercy.  "Truth" includes Christ's faithfulness to His promises and covenants and to the reality of His words and gifts. 

And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  In saying we have all received of His fullness, my study Bible says, the Scriptures confirm that God's grace can fill human nature to the extent of actually deifying it.  In Christ, God's children become gods by grace (John 10:34-35) without ceasing to be human. As metal thrust into the fire takes on properties of fire (like heat and light) without ceasing to be metal, so human nature permeated by God can take on properties of the divine nature.  Grace for grace, my study Bible explains, is a Semitic expression which signifies an overabundance of grace. 

No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  In saying that no one has seen God at any time, we understand this to mean that no one can see the nature, or essence, of God -- for to see God is to die (Exodus 33:20).  Only another divine Person can see God, so therefore the Son is the only One who can declare God.  This revelation of God's energies, my study Bible explains, can be received by the faithful.  Moses saw the "back" of God (Exodus 33:21-23); Isaiah saw God's glory (see Isaiah 6:1; John 12:41). 

 Today's reading consists of what is called the theological Prologue to John's Gospel, in which we're introduced to the reality of this Person, Jesus Christ, about whom the Gospel is written.  Indeed, all the Gospels are about Jesus Christ, but John's Gospel distinguishes itself in its theological, spiritual orientation to this question.  We're not given just the "facts" and "stories" of Jesus' life and ministry only, but a deeper theological orientation to just who Jesus is, how He came ito the world and why, and additionally we have Christ's words from the Last Supper as well.  While each Gospel is an inspired work unto itself, giving us the gospel of Jesus Christ and the Kingdom, John's Gospel adds its own inextricable dimension which illuminates deeper structures of identity, meanings to Christ's words, teachings, and miracles, and a way to understand the things of God in ways we wouldn't have otherwise.  Each is indispensable, but John's Gospel is perhaps quite distinctive in this sense.  In particular, this Prologue of today's reading starts by introducing us to Creator, as my study Bible says.  He was always present with God and He is God; He was present at the creation, and He was before the creation.  It is, indeed, from John's Gospel that we understand that "without Him nothing was made that was made"  John's Gos;el gives us theological insights and underpinnings to Christ's teachings, and a deep theology of the Eucharist and what that teaches us about our faith.  As we head into Lent, let us keep in mind that we are in a time for taking more time and giving more time to God, to ponder these mysteries John's Gospel touches upon and introduces to us.  Above all, we may try to consider what it means that this extraordinary Person, who was already in the beginning both God and with God (the Son and Word who was always together with the Father and the Spirit) is also the very humble, humane, gentle, and most deeply loving Master and Teacher to the disciples whom He lived and traveled with, and who equally knows each one of us deeply and intimately.  It is He who transcends all boundaries, dimensions, experiences, both in His divinity and in His humanity.  There is nothing that was spared Him of who we are and what we experience even in this world of darkness in which we struggle.  He has struggled with us to be our light and to show us the way.  Let us be those who cling to His light in the darkness, and do not give up that light for the darkness.  Let us bear witness to His light.

 

 

 

 

In the beginning was the Word, and the Word was with God, and the Word was God

 

 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 were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.

 

- John 1:1-18 

 

On Saturday, we were given our final reading in the Gospel of Matthew:   While the women at the tomb were going to tell the disciples of the great news of Resurrection, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.  Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen.

 

  In the beginning was the Word, and the Word was with God, and the Word was God. Today we begin reading the Gospel of John, and the passage selected for today is called its Prologue.  There are extensive notes in my study Bible on this important passage.  Here, in the beginning recalls us to the creation story in Genesis, but it speaks more specifically about the Creator.  Moreover, Genesis spoke of the first creation, but here John reveals the new creation in Christ.  Was the Word (in Greek, λογος/logos):  My study Bible points out that "was" indicates existence without reference to a starting point, and so emphasizes the Word's eternal existence without beginning.  "Logos," it says, can mean "wisdom," "reason," and "action" as well as "word," each of which are attributes of the Son of God.  The Word was with God:  "With" shows that the Word (that is, the Son of God) is a distinct Person from the Father, and also that He is in eternal communion with the Father.  That the Word was God shows that the Word -- the Son of God -- is co-equal and co-eternal with the Father, my study Bible explains.  It notes that the Son Himself is God with the same divinity as the Father.  Some twist and mistranslate this phrase to read "the Word was a god" in support of a heresy that the Son is a created being, and not fully divine.  This my study Bible calls unsupportable, false, dishonest, and deceptive. 

All things were made through Him, and without Him nothing was made that was made.   Here the Gospel tells us that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalms 33:6, 9; Hebrews 1:2), and is not simply an instrument or servant used by god the Father.  My study Bible comments that will, operation, and power are one in the Father, Son, and Holy Spirit.  The heavens and the earth are the works of the One who made them; and the Son was not made but is eternally begotten of the Father.  

In Him was life, and the life was the light of men.  My study Bible comments that only God has life in Himself.  So, therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  The life was the light of men:  Here John is introducing humankind as receiver of divine light.  As we participate in the life of the Son, believes themselves may become children of the light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  My study Bible notes that Moses saw the divine light in the burning bush (Exodus 3:2); the whole nation of Israel saw it at the Red Sea (Exodus 13:21); Isaiah saw it in his heavenly vision (Isaiah 6:1-5); and three apostles saw it at the Transfiguration (Matthew 17:1-5).

And the light shines in the darkness, and the darkness did not comprehend it.  My study Bible says that darkness includes both spiritual ignorance and satanic opposition to the light.  Those who hate truth, it notes, prefer ignorance for themselves and strive to keep others ignorant as well (John 3:19).  The word which is translated as comprehend indicates both to "understand" and to "overcome."  So, therefore, the Gospel declares that darkness can never overpower the light of Christ, nor can it understand the way of love. 

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  Here the text speaks of John the Baptist (not the author of this Gospel).  Appearing so early in the text, and so closely to the declaration of the Son and Word, we should be given to understand the central importance of the figure of the Baptist. 

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study  Bible comments here that Christ offers light to every person, but the world and even many of His own refuse to receive Him.  So, therefore, they can neither know nor recognize Him. It says that those who accept Christ have His light.  In the Orthodox Church, there is a hymn sung at the end of Liturgy, after hearing the Gospel and receiving communion:  "We have seen the true light, we have received the heavenly Spirit." 

 

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: . . .  My study Bible explains that right as used here also means "authority."   This is indicative not of an inalienable right, but of a gift from God.  Those who receive Christ become children of God by adoption (Galatians 4:4-7) and by grace inherit everything Christ is by nature.  To believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior. 

 

 . . . who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  Adoption as a child of God is not a matter of ethnic descend (of blood) as it was in the Old Testament; nor do people become children of God by natural birth (the will of the flesh), nor by a person's own choice (the will of man).  Becoming a child of God, my study Bible explains, is a spiritual birth by grace, through faith, and in the Holy Spirit.  This is accomplished and manifested in the sacrament of Holy Baptism (John 3:5-8; see Titus 3:4-7).  

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  That the Word became flesh clarifies the way in which the Son of God came to His people, and points specifically to His Incarnation.  The Word became fully human without ceasing to be fully God.  Christ assumed complete human nature.  According to my study Bible, this means in body, soul, will, emotion, and even mortality, and everything that pertains to humanity except sin.  As He is God and Human in one Person, Christ pours  divinity into all of human nature, for anything which was not assumed by Christ would not be healed.  That the Word dwelt among us is expressed literally using a word that means "tented" or "tabernacled" in the Greek (ἐσκήνωσεν/eskinosen).  This was so in the ark of the covenant and later in the temple.  But here Christ the eternal Word comes to dwell in and among humanity itself.  His glory refers both to His divine power shown by His signs and wonders (John 2:11; 11:4, 40) and also to Christ's humble service to mankind, which is shown most perfect on the Cross (John 12:23-32; 13:31).  In both ways, my study Bible says, He reveals that He is the One sent from the Father.  Only begotten of the Father:  My study Bible comments that the Son has no beginning, but has the Father as His source from eternity.  Christ is called "only" begotten because there is no other born from the Father.  (The Holy Spirit exists eternally from the Father through another mystery called "procession"; see John 15:26.)  Full of grace and truth:  This is a phrase which qualifies both "the Word" and "His glory."  "Grace" is Christ's uncreated energy which is given to us through His love and mercy, my study Bible explains.  "Truth" includes Christ's faithfulness to His promises and covenant and also to the reality of His words and gifts.  

And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  As the Scriptures say that we have all received of His fullness, it confirms that God's grace can fill human nature to the extent of actually deifying it, my study Bible says.  In Christ, therefore, God's children become gods by grace (John 10:34-35) without ceasing to be human.  A classic example found in patristic commentary compares this to metal thrust into a fire:  it takes on properties of fire -- such as heat and light, but it does not cease to be metal.  So human nature permeated by God may take on properties of the divine nature.  Grace for grace is a Semitic expression which signifies an overabundance of grace.  

No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him. No one has seen God at any time:  My study Bible comments that no one can see the nature, or essence, of God -- for to see God is to die (Exodus 33:20).  Only One who is Himself divine can see God, and thus the Son is the only One who can declare Him.  This revelation of God's energies can be received by the faithful.  Moses saw the "back" of God (Exodus 33:21-23); Isaiah saw God's glory (see Isaiah 6:1; John 12:41).  

John's Gospel begins by introducing us to what we might suppose would be the conclusion to the New Testament; that is, we're introduced to who Christ is in truth.  Many of the statements here can be recognized as part of the Creed.  So important are these foundational verses to the whole history of Christianity that they form the basis of all mainstream churches, and have done so since antiquity (codified at the First Ecumenical Council in 325 AD).  But clearly these beliefs were already widely known and accepted in the Church at the time of the writing of this Gospel by the end of the first century.  Many people today wish to assume that these understandings in today's passage of just who Christ was were things that developed much later in the timeline of Christian history, but the Prologue of John proves that this  is simply not the case at all.  The fact that this widely-ranging expression of just who Christ is came to be included in the Gospel proves that these ideas were already known and accepted at this very early time.  They thus form the bedrock of the faith, and rightly so.  These concepts constitute the understanding of the first disciples, and we may agree with the historic Church that John, this youngest of the disciples, was an old man when his Gospel was written.  In icons, he's often depicted as dictating to one of his spiritual children.  In terms of actual authorship, whether John literally wrote the Gospel, or whether his disciples collected and wrote his teachings matters very little.  This is the testimony of John.  John lived a long life, experiencing persecution and exile.  As such, and as the one who became guardian and "son" to Mary the Mother of God (John19:26), he is the survivor who testifies to us of the fullness of the early Church, through this Gospel, three Epistles, and the Revelation.  Let us pay attention as is due as we read through his Gospel.  

 

 

In Him was life, and the life was the light of men

 

 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 were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  

But as many as receive Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him. 

 

- John 1:1-18 

 

In our previous post (from before the Christmas/Nativity seasonal readings), Jesus taught the disciples, "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.  All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.  And He will set the sheep on His right hand, but the goats on the left.  Then the King will say to those on His right hand, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:  for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'  Then the righteous will answer to Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink?  When did we see You a stranger and take You in, or naked and clothe You?   Or when did we see You sick, or in prison, and come to You?'  And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'  Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:  for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.'  Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?  Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.'  And these will go away into everlasting punishment, but the righteous into eternal life." 

 In the beginning was the Word, and the Word was with God, and the Word was God.  Today the lectionary begins a new cycle of Gospel readings from the Gospel of John.  John's Gospel answers the questions about who exactly Jesus is.  Here, the phrase in the beginning hearkens us to the creation story of Genesis, but, my study Bible points out, it speaks more clearly of the Creator.  Moreover, while Genesis spoke of the first creation, the Prologue of John (today's entire reading) reveals the new creation in Christ.  Was the Word (Greek Λογος/Logos) speaks of the Word who is the eternal Son of God.  My study Bible suggests that was indicates existence without a reference to a starting point.  This emphasizes the Word's eternal existence without beginning.  Logos, it adds, can mean "wisdom," "reason," and "action" as well as "word," and these all are attributes of the Son of God.  The Word was With God:  "With" shows that the Word (the Son of God) is a distinct Person from the Father; and also that He is in eternal communion with the Father.  The Word was God:  The Word, who is the Son of God, is co-equal and co-eternal with the Father, my study Bible teaches.   The Word is God with the same divinity as the Father.  Some twist and mistranslate this phrase to read "the Word was a god" but this merely states a heresy that the Son of God is a created being, and therefore not fully divine.  My study Bible calls this translation unsupportable, false, dishonest, and deceptive. 

 

 All things were made through Him, and without Him nothing was made that was made.  My study Bible notes that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalm 33:6, 9; Hebrews 1:2) and not simply an instrument or servant used by the Father.  It says that will, operation, and power are one in the Father, Son, and Holy Spirit.  So, therefore, the heavens and the earth are the works of the One who made them, while the Son was not made but is eternally begotten of the Father (Creed).

In Him was life, and the life was the light of men.  My study Bible states that only God has life in Himself.  So, therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  That the life was the light of men introduces humankind as receiver of the divine light.  As we may participate in the life of the Son, believers themselves become children of light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Moses saw the divine light in the burning bush (Exodus 3:2); the whole nation of Israel saw it at the Red Sea (Exodus 13:21); Isaiah saw it in his heavenly vision (Isaiah 6:1-5); and the light was revealed to the apostles at the Transfiguration (Matthew 17:1-5).  

And the light shines in the darkness, and the darkness did not comprehend it.  Darkness, my study Bible comments, indicates both spiritual ignorance as well as satanic opposition to the light.  Those who hate truth, it says, prefer ignorance for themselves and also strive to keep others ignorant as well (John 3:19).  The word comprehend means both "understand" and "overcome" in the Greek as well as the English translation.  So, therefore, darkness can never overpower the light of Christ, and neither can it understand the way of love. 

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light. This John is John the Baptist, not the author of our Gospel.  John the Baptist is also known as John the Forerunner, for his role that is described here.

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study Bible comments here that Christ offers light to every person, but the world and even many of His own refuse to receive Him.  So, therefore, they can neither know nor recognize Him.  It says that those who accept Him have His light.  An Orthodox hymn sung after hearing the Gospel and receiving communion declares, "We have seen the true light, we have received the heavenly Spirit."

 

 But as many as receive Him, to them He gave the right to become children of God, to those who believe in His name: . . .   My study Bible explains that right also means "authority."  This is an indication of a gift from God, and not an inalienable right.  Those who receive Christ may become children of God by adoption (Galatians 4:4-7) and by grace inherit everything Christ is by nature.  To believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior. 

. . . who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  My study Bible explains that to be adopted as a child of God is not a matter of ethnic descent (of blood) as in the Old Testament; nor are we children of God by natural birth (the will of the flesh), nor by one's own decision (the will of man).  To become a child of God is a spiritual birth by grace, through faith, and in the Holy Spirit.  This is accomplished and manifested, my study Bible says, in the sacrament of Holy Baptism (John 3:5-8; see Titus 3:4-7).  

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  My study Bible comments that the Word became flesh is a clarification of the way in which the Son and Word of God came to His people (verses 9-11), and points specifically to Christ's Incarnation.  It notes that the Word became fully human without ceasing to be fully God.  Christ assumed complete human nature:  body, soul, will, emotion, and even mortality; that is, everything that pertains to humanity except sin.  As God and Human Being in one person, Christ pours divinity into all of human nature -- for anything which was not assumed by Christ would not have been healed.  He dwelt among us:  In the Old Testament God's presence dwelt (literally "tabernacled" here in the Greek) in the ark of the covenant and later in the temple.  Here, we are given the understanding that the eternal Word comes to dwell in and among humanity itself.  His glory, my study Bible says, refers both to His divine power shown by His signs and wonders (John 2:11; 11:4, 40), and also to Christ's humble service to mankind, which was shown most fully and perfectly on the Cross (John 12:23-32; 13:31).  In each of these ways, Christ reveals that He is the One sent from the Father.  Only begotten of the Father:   My study Bible explains here that the Son has no beginning, but has the Father as His source from all eternity.  Christ is called "only" begotten because there is no other born from the Father.  (It explains also that the Holy Spirit exists eternally from the Father through a different mystery called "procession"; see John 15:26).  Full of grace and truth:  This phrase is a qualifier both to "the Word" and "His glory."  "Grace" is described as Christ's uncreated energy which is given to us through His love and mercy.  "Truth" includes Christ's faithfulness to His promises and covenants and also to the reality of His words and gifts. 

And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.   In saying that we have all received of His fullness, my study Bible declares, the Scriptures confirm that God's grace can fill human nature to the extent of actually deifying it.  In Christ, therefore, God's children become gods by grace (John 10:34-35) without ceasing to be human.  A traditional metaphor used in patristic literature describes metal thrust into fire (such as in the making of a metal implement by a smith).  The metal takes on the properties of fire such as heat and light, but does not cease to be metal.  This is an image of how human nature can be permeated by God to take on properties of the divine nature.  Grace for grace is a Semitic expression which signifies an overabundance of grace. 

 

 No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  My study Bible explains that no one can see the nature, or essence, of God, for to see God is to die (Exodus 33:20).  Only One who is also divine can see God, and therefore the Son is the only One who can declare God.  This revelation of God's energies can be received by the faithful.  My study Bible illustrates with the example that Moses saw the "back" of God (Exodus 33:21-23); and Isaiah saw God's glory (Isaiah 6:1; John 12:41).

John's Gospel begins with images of black and white, in the language of light and darkness, just as soon as we're introduced to the true identity of Jesus Christ, the Logos (or the Word) who comes among us as incarnate human being.  These dark and light images are important, for Christ is also the one who brings judgment.  He is the One who speaks in the Revelation, who says He is the Alpha and the Omega, the First and the Last, the One who is, and who was dead, and who is alive forevermore.  In Revelation 1:16, He is described this way:  "He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength."  That sharp two-edged sword is the effect of the words of the Word, so to speak.  It is the sword of truth, the sword of judgment.  His words are the measure of all things.  In a world of proliferating and competing messages, directions, and one that denies to a large extent that any such absolute truth exists, the Word who is the Light offers us a clear message about which direction we're going in life.  We're either headed in the direction of the darkness or for the light.  It's not so much what you want to call yourself as you exist now, in a steady state.  It's all about what direction you're headed.  Do we prefer darkness?  Or do we prefer light?  In this context, you are either going one way or the other -- headed toward one end goal or the other.  Do we wish to take on the characteristics of the light, of the truth of Christ?  Or do we prefer the darkness?  Either choice heads us in one direction or another.  This light and darkness has also been called the way of life and the way of death (in the Didache, and these "two ways" are also found in Jewish tradition prior to that teaching).  Again, these goal posts are the directions we're headed, toward one or the other.  Repentance, of course, is turning around and heading in the opposite direction when we've found ourselves heading into darkness.  Do we love spiritual truth, or is ignorance our preference?  Like the very important example of metal taking on heat, we are capable of absorbing and living the qualities of the light, by aligning ourselves with it, participating in it, heading in Christ's ultimate direction to more fully participate in that grace.  In our previous reading from Matthew, Christ gives us the parable of the last judgment, with Him clearly in charge of the separation of the "sheep" and the "goats."  The goats are those moving toward the cliffs of darkness, and theirs is a failure of active compassion toward those who bear the image of Christ.  The sheep are those who follow Christ and hear His voice, a theme which will be central to John's Gospel.  It's important to remember that we are created with the capacity to take on qualities of that Light, to reflect it into the world, and merge more deeply into participation with the light.  For Christ the Logos comes into the world as a human being, to teach us that the Light is not an impersonal quality or object, but quite the opposite.  The Light is a Person, as He is also the Person who is the truth, another facet of John's Gospel (John 14:6).  In this case, the truth, the object of our fullness and end goal toward which we move, is entirely personal, and meant for us to come into relationship to, even to a marriage -- with His Bride as the Church, the faithful.  For the Light is also love, as John will write (1 John 4:8), and it is the life of humankind, even the life of the world.

 

Lord, save us! We are perishing!

 

 And when Jesus saw great multitudes about Him, He gave a command to depart to the other side.  Then a certain scribe came and said to Him, "Teacher, I will follow You wherever You go."  And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."  Then another of His disciples said to Him, "Lord, let me first go and bury my father."  But Jesus said to him, "Follow Me, and let the dead bury their own dead." 

Now when He got into a boat, His disciples followed Him.  And suddenly a great tempest arose on the sea, so that the boat was covered with the waves.  But He was asleep.  Then His disciples came to Him and awoke Him, saying, "Lord, save us!  We are perishing!"  But He said to them, "Why are you fearful, O you of little faith?"  Then He arose and rebuked the winds and the sea, and there was a great calm.  So the men marveled, saying, "Who can this be, that even the winds and the sea obey Him?" 

 

- Matthew 8:18-27 

 

Yesterday we read that when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, saying, "Lord, my servant is lying at home paralyzed, dreadfully tormented."  And Jesus said to him, "I will come and heal him."  The centurion answered and said, "Lord, I am not worthy that You should come under my roof.  But only speak a word, and my servant will be healed.  For I also am a man under authority, having soldiers under me.  And I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard it, He marveled, and said to those who followed, "Assuredly, I say to you, I have not found such great faith, not even in Israel!  And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.  But the sons of the kingdom will be cast out into outer darkness.  There will be weeping and gnashing of teeth."  Then Jesus said to the centurion, "Go your way; and as you have believed, so let it be done for you."  And his servant was healed that same hour.  Now when Jesus had come into Peter's house, He saw his wife's mother, lying sick with a fever.  So He touched her hand, and the fever left her.  And she arose and served them. When evening had come, they brought to Him many who were demon-possessed.  And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "He Himself took our infirmities and bore our sicknesses."

 

  And when Jesus saw great multitudes about Him, He gave a command to depart to the other side.  Then a certain scribe came and said to Him, "Teacher, I will follow You wherever You go."  And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head." Jesus uses the term Son of Man here.  My study Bible comments that since "Son of Man" refers to the Messiah (in Daniel 7:13), it expresses both Christ's humanity and His divinity.  Here He is referring to His human condition.  See Matthew 25:21-33 where Christ uses the term to describe His divine authority. 

 

 Then another of His disciples said to Him, "Lord, let me first go and bury my father."  But Jesus said to him, "Follow Me, and let the dead bury their own dead."  My study Bible explains that Jesus is not negating the command to honor parents, but rather teaches us to put the things of the Kingdom as the highest priority.  It says that those who ignore this priority are spiritually dead.  

Now when He got into a boat, His disciples followed Him.  And suddenly a great tempest arose on the sea, so that the boat was covered with the waves.  But He was asleep.  Then His disciples came to Him and awoke Him, saying, "Lord, save us!  We are perishing!"  But He said to them, "Why are you fearful, O you of little faith?"  Then He arose and rebuked the winds and the sea, and there was a great calm.  So the men marveled, saying, "Who can this be, that even the winds and the sea obey Him?"   One more sign of Christ's divinity, and that He is the Messiah, is His mastery over creation.  This is linked to the miraculous healings and other signs He performs.  My study Bible notes that commands to the sea and waves can only be given by God (Job 38:8-11; Psalms 66:5-6, 107:29).  Jesus was asleep, showing His humanity, as He needed rest.  In the Incarnation, Christ assumes all of the natural actions of the flesh, of which sleep is one.  My study Bible adds that the image of Christ and His disciples in a boat is a traditional depiction of the Church.  It says that God both permits storms and delivers us through them, so that we can see God's protection more clearly.  Jesus' rebuke of the storm is also an illustration of His calming of the tempests in the human soul; this event is in itself a depiction of the actions of Christ setting our lives in order and calming us under duress.

This image of Christ in a boat on the waters, with the panicking disciples in the boat with Him, summons up many ideas regarding our faith.  There is first of all the consideration that Creation itself comes out of the waters in Genesis.  One strong association with those waters of the creation story in Genesis is not that they are the waters of ocean and sea that we know, but that they are symbols given to us of chaos.  Genesis 1:2 tells us, "The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters."  These senses of being "without form" and "void," and the "darkness on the face of the deep" are descriptions of chaos, something without order.  And it is the Lord who puts things in order; this is especially understood in Christ's identity as Logos, translated as "Word" but meaning so much more.  John's Gospel begins with a parallel to Genesis, and opens in ways related to the chaos which is organized into Creation.  We read (in John 1:1-5), "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 were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it."  Christ's identity as Logos names Him as One without whom "nothing was made that was made," as "life" and also the "light" that "shines in the darkness."  We can see all of these things in the creation story, and we can see them in the life of Jesus, and in how Jesus impacts our own lives.  So when Jesus, asleep in the boat (as God often seems to us), arises at the urgent behest of his panicking disciples in order to calm the chaos on the face of these dark waters -- a chaos that is threatening their very lives -- we can imagine the understanding that parallels what God does in Genesis, that suggests that in Christ is the presence of the Logos, the organizing principle of all life.  For these first century Jewish disciples, there is little doubt of these associations with the Genesis story.  This is why we also should understand these stories about Christ not as simple metaphors, but rather as stories that teach us what Christ does and who Christ is -- and possibly, most importantly for ourselves, what Christ's actions can be like in every aspect of our own lives.  It is a reality that permeates many dimensions without barrier or limit.  We pray in the midst of our troubles just as the disciples plead with Christ to save them from what seems like sure destruction enveloping them.  We pray to be saved from physical danger, spiritual danger, emotional danger, and even mental danger when we are overwhelmed with all forms of chaos.  In Twelve Step programs, it is reliance on a "Higher Power" (language reduced from the original Christian inspiration that began this movement in its infancy) that helps bring order out of the chaos that addictions bring into human lives, families, and communities.  We rely on Christ to set us aright, to lead us out of danger when we're out on a limb, to teach us how to build our home on the rock that is the true solid foundation for strengths and good order (Matthew 7:24-27).  When times arrive, as they inevitably will, in which chaos makes an appearance in our lives, we should consider all the meanings present in this scene and the depiction of Christ and the disciples on the stormy waters -- as an image of the Church in the world, and Christ's work in us.

 

In Him was life, and the life was the light of men

 

 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 were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  

 

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"  And of His fullness we have all received, and grace for grace.  For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.

 

- John 1:1-18 

 

On Saturday, we read  that Jesus and the disciples came to Jericho, and passed through on their way toward Jerusalem.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

 

 In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  Today the lectionary begins John's Gospel.  Right away we understand John's Gospel to be different in some sense from the Synoptic Gospels of Matthew, Mark, and Luke.  In the Eastern Church, John the Evangelist is also titled John the Theologian, one of only three saints in the history of the Church to be designated by this formal title.   We are to understand John's orientation to Christ as fulfillment of the Old Testament, of Jewish spiritual history.  In the beginning recalls to readers the creation story of Genesis.  But here the focus is on the Creator.  Moreover, Genesis spoke of the first creation, but here in the beginning of this Gospel (today's entire reading is called the Prologue of John's Gospel), it is the new creation in Christ which is to be understood.  Was the Word ("Logos" in Greek):  My study bible comments that the Word is the eternal Son of God.  "Was" indicates existence without reference to a starting point, and it emphasizes the Word's eternal existence without beginning.  Logos can mean "wisdom," "reason," and "action" as well as "word."  All of these are attributes of the Son of God.  The Word Was with God:  My study bible says that "with" shows that the Word (that is, the Son of God) is a distinct Person from the Father and that He is in eternal communion with the Father.  The Word Was God:  The Word -- the Son of God -- is co-equal and co-eternal with the Father.  Christ Himself is God with the same divinity as the Father.  My study bible adds that some twist and mistranslate this phrase to read "the Word was a god" in order to propagate a heresy, that the Son of God is a created being; that is, a creature and not fully divine.  Such a translation, it says, is unsupportable, false, dishonest, and deceptive. 

 

All things were made through Him, and without Him nothing was made that was made.  Here John's Gospel tells us that the Word is the co-Creator with the Father and the Holy Spirit (Genesis 1; Psalms 33:6, 9; Hebrews 1:2) and not simply an instrument or servant used by the Father.  My study bible teaches that will, operation, and power are one in the Father, Son, and Holy Spirit.  Therefore, we know that the heavens and earth are the works of the One who made them, while the Son was not made but is eternally begotten of the Father.

 

In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  Only God has life in Himself, my study bible comments.  Therefore, the Word, being God, is the source of life, together with the Father and the Holy Spirit.  The life was the light of men:  John now introduces humankind as receiver of the divine light.  By participating in the life of Christ the Son, believers may become children of the light (John 12:36; Ephesians 5:8; 1 Thessalonians 5:5).  Moses saw the divine light in the burning bush (Exodus 3:2).  The entire nation of Israel saw it at the Red Sea (Exodus 13:21), Isaiah saw it in his heavenly vision, and three apostles saw it at the Transfiguration (Matthew 17:1-5).   My study bible comments that darkness indicates both spiritual ignorance and satanic opposition to the light.  Those who hate truth, it says, prefer ignorance for themselves and strive to keep others ignorant as well (John 3:19).  The Greek word which is translated as comprehend means both to "understand" and to "overcome."  Therefore, my study bible says, darkness can never overpower the light of Christ, nor can it understand the way of love.

There was a man sent from God, whose name was John.  This man came for a witness, to bear witness of the Light, that all through him might believe.  He was not that Light, but was sent to bear witness of that Light.  The man sent from God is John the Baptist.  That the Baptist occupies such a prominent place in the Prologue of John's Gospel indicates his significance in the story of Christ, and the spiritual history of the Bible.

That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him.  My study bible comments that Christ offers light to every person, but the world, and even many of His own, refuse to receive Him.  Therefore they can neither know nor recognize Him. Those who accept Him has His light.  In the Eastern Church, a hymn is sung after receiving communion, declaring, "We have seen the true light, we have received the heavenly Spirit."

 

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:  who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  My study bible points out that the Greek word translated as right also means "authority."  (It is a different word than is used in Greek for a right under Constitutional law.)  It is akin to "power."  It indicates a gift from God, and not an inalienable right.  Those who receive Christ become children of God by adoption (Galatians 4:4-7), and by grace inherit all that Christ is by nature.  A note indicates that to believe in His name means to believe and trust in Him who in His humanity took the name Jesus as Word, Son, Messiah, and Savior.    Adoption as a child of God is not a matter of ethnic descent (of blood), as it was in the Old Testament, my study bible explains.  Neither is a believer a child of God by natural birth (the will of the flesh), or by a human being's own decision (the will of man).   Rather, to become a child of God is a spiritual birth -- by grace, through faith, and in the Holy Spirit.  This is accomplished and manifested in the sacrament of Holy Baptism (John 3:5-8; see Titus 3:4-7).  

And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.'"   That the Word became flesh is a clarification of the way in which the Son and Word of God came to God's people ("That was the true Light which gives light to every man coming into the world.  He was in the world, and the world was made through Him, and the world did not know Him.  He came to His own, and His own did not receive Him").  It points specifically to Christ's Incarnation.  My study bible tells us that the Word became fully human without ceasing to be fully God.  Christ assumed complete human nature:  body, soul, will, emotion, and even mortality -- all that pertains to humanity with the exception of sin.  As both God and Human in one Person, Christ pours divinity into all of human nature, for anything that was not assumed by Christ would not have been healed (St. Gregory Nazianzinus).  The Word dwelt among us:  In the Old Testament, God's presence dwelt (literally "tabernacled" or "tented" in the Greek) in the ark of the covenant and later in the temple.  Here, my study bible explains, the eternal Word comes to dwell in and among humanity itself.  His glory is a reference both to Christ's divine power shown by His signs and wonders (John 2:11; 11:4, 40), and also to Christ's humble service to humankind, shown most perfectly on the Cross (John 12:23-32; 13:31).  In these ways, Christ reveals that He is the One sent from the Father.  Only begotten of the Father:   My study bible says that the Son has no beginning, but has the Father as His source from eternity.  Christ is called only begotten as there is no other who is born from the Father (The Holy Spirit exists eternally from the Father through another mystery called "procession" -- see John 15:26).  Full of grace and truth:  As used in the text, this phrase is complementary to both "the Word" and "His glory."  Grace is Christ's uncreated energy which is given to us through His love and mercy.  Truth would include His faithfulness to His promises and covenants, and to the reality of His words and gifts.  

And of His fullness we have all received, and grace for grace.  My study bible explains that in saying we have all received of His fullness, the Gospel confirms that God's grace can fill human nature to the extent of actually deifying it.  In Christ, it says, God's children become gods by grace (John 10:34-35), without ceasing to be human.  A traditional analogy given by the patristic writers is one of metal thrust into fire (such as when a metal object is being formed).  The metal takes on the properties of the fire; i.e. heat and light.  But, at the same time, it does not cease to be metal.  So human nature permeated by God takes on properties of the divine nature.  Grace for grace is a Semitic expression which signifies an overabundance of grace.

For the law was given through Moses, but grace and truth came through Jesus Christ.  No one has seen God at any time.  The only begotten Son, who is in the bosom of the Father, He has declared Him.  To say that no one has seen God at any time is to say that no one can see the nature, or essence, of God.  To see God is to die (Exodus 33:20).  Only One who is also divine can see God (and thereby "know" God as God knows God).  Therefore the Son is the only One who can authoritatively declare God to the world.  This revelation of God's energies can be received by the faithful.  Moses saw the "back" of God (Exodus 33:21-23).  Isaiah saw God's glory (see Isaiah 6:1; John 12:41). 

 

 This Prologue of John's Gospel is so essential to the faith as to have given us a great deal of what the Church confesses in the Nicene Creed.  We can read its roots in this text that is given to us today.  Moreover, this Prologue of John's Gospel gives us the foundation of Christian theology, its verses providing us with literally centuries of thought as the foundation to what we understand of God and God's ways of interacting with the world, and especially of the Incarnation.  And, of course, one feels that it shall continue to do so for centuries to come.  When we begin to think about God, to ponder the full essence of God through the relationship we experience through time by Jesus Christ and the work of the Holy Spirit, these passages simply serve to deepen both our experience and the mystery that we enter into through faith and through the life of Christ.  All of it complements everything we read in the Synoptic Gospels, and it always remains remarkably consistent with Jesus' acts and life that we read therein.  There is so much here to consider, and its truths are so deep, that I would wager the material involved here is inexhaustible in terms of ideas regarding Christian theology and understanding of the nature of God and of our creation by God.  The whole of life itself -- and, of course, of creation itself -- must be seen as a gift of God in this context.  We cannot simply think of ourselves as existing simply as a cosmic accident, or through some happenstance of biological process, or of having appeared in the universe as a kind of exception to the cosmic order.  In fact, none of these things can explain our existence as it is given to us by this Prologue and fulfilled in the Gospels in the story of Jesus Christ.  Here we are absolutely and positively told that we exist through divine creation, for a purpose, by a God who loves us, and who, for some divine reason known to God our Creator, wants to save us by keeping us in divine relation to God.  This is called grace, and through that grace, God makes it possible not only for us to become more like God, but also to become closer to God in a communion that involves not just us, but really the whole of the creation.  Life only exists in God as Source of life, and from there life is given to us.  In fact, an entire cosmos and all that is in it is "enlivened" and given purpose, meaning, fulfillment, and even adventure, in the sense that we are all headed somewhere and for some purpose, as evidenced especially by the Incarnation of the Son into our world as one of us.  We are not just here fumbling our way through something impossible to understand or to find meaning within.  We are here for a purpose created by God, given life by God who loves and cherishes us, who sent God's Son to live and to die as one of us, and to do so for us, so that we might have life more abundantly (John 10:10).  You matter to God as I matter to God, as the grass is clothed more beautifully than Solomon in all of his glory (Luke 17:27-28), as the little sparrows matter to God (Luke 12:6-7) who created all, and for a purpose known to God.  This Prologue of John teaches us about love, as John's Gospel will go on to express more and more fully as we progress through its chapters, because God is love (1 John 4:8), and so sends us the Light so that we might be filled with that light.  All of this is simply done for us, for our world, for all of creation, so that we might find our way into deeper communion and deeper life.  Let us reach toward the light and grasp the grace we are offered.