#the mystery of the incarnation
This is the reason, the evidence and great cause of condemnation [for all sin]: that Light is come into the world. Christ is the Light, foretold by the prophet Isaiah. He is styled, in the beginning of [John’s] Gospel, the true Light; that is, He has in perfection all the excellent qualities of light: the power to enlighten the minds of men in the knowledge of saving truth, to warm the affections with the love of it, to revive the disconsolate, and to make the heavenly seed of the Word to flourish and fructify in their lives. This Light is come into the world; that signifies not only His Incarnation, but His revealing the merciful counsel of God for our salvation, which the clearest spirits could never have discovered; [Christ alone] has opened the way that leads to eternal life.
But men loved darkness rather than light; because their deeds were evil: they preferred, chose, and adhered to their ignorance and errors, [choosing these over] the light of life, the saving knowledge of the gospel. Their ignorance is affected and voluntary, and no colour of excuse can be alleged for it; no, it is very culpable and guilty, by neglecting to receive instruction from the Son of God. The vices and lusts of men are the works of darkness, the fruits of their ignorance and errors; and they are so pleasant to the carnal corrupt nature, that to enjoy them securely, they obstinately reject the light of the gospel. This aggravates their sin and sentence.
Matthew Poole; Commentary on John 3:19
At Sinai the voice of God spoke from the midst of the fire, an event that foreshadowed the great advent of the King and Lawgiver Himself, when the Eternal Word would become flesh and dwell with us. Any theology that regards God as entirely transcendent (i.e., God is beyond any analogy with the finite) will have a problem with divine immanence (i.e., God is inherent within the finite), since the highness, holiness, and perfection of God will make Him seem distant, outside of us, far away, and unknown… Incarnational theology, on the other hand, manifests the nearness of God to disclose the divine empathy. Indeed, the LORD became “Immanuel,” “God with us,” to share our mortal condition, to know our pain, and to experience what it means to be wounded by sin, to be abandoned, alienated, forsaken. The “Eternal made flesh” bridges the gap between the realm of the infinitely transcendent One, and the finite world of people lost within their sinful frailty. We therefore celebrate the giving of the Torah both at Sinai and especially the giving of the “Living Torah” at Bethlehem with the birth of Messiah. We rejoice that God is indeed the King and Ruler over all, but we further affirm that God’s authority and rule extends to all worlds– including the realm of our finitude and need.
John J. Parsons
