The Gaze Turns to Love

The Isaian passage, from near the end of the Babylonian exile, is a proclamation of salvation made by one who brings “glad tidings” (in the Greek translation of the Hebrew Scriptures: euangelion). An important element of the proclamation is the notion that this salvation will be visible to “all the nations” and “all the ends of the earth.” This public salvation is intended to manifest to the whole world both the graciousness and the power of the God of Israel. Thus, the redemption of Israel will contribute to a larger project, seen in other parts of Isaiah, of drawing other nations to praise and worship the God of Israel, and thus share in Israel’s salvation (see Isaiah 2:1–5; 56:3–8).

The Letter to the Hebrews focuses on Christ’s relationship to God as son, heir, and “imprint of [God’s] being.” Precisely as God’s Son, Jesus has accomplished what could not be done otherwise. Although God had truly, but partially, spoken through earlier prophets, now in Jesus—God’s Son and imprint—God speaks fully and clearly. Whereas earlier God had provided for regular and repeated purification from sin, now God has provided a great High Priest who accomplishes purification once and for all (Hebrews 4:14— 5:10; 7:1—8:6). Jesus, as heir, reigns in heaven with God and thus is worthy of the worship of all creation.

The beginning of the Gospel of John announces that Jesus Christ, as the Word (logos) of God, has come into the world and made his dwelling among us (literally, “tabernacled among us”; see Exodus 40:34–35). The Greek word logos reflects, among other things, the “mind” and wisdom of God, or God’s creative plan that governs the world. Thus, the Word made flesh brings light, grace, truth, the very life of God. Those who believe in him, accepting this free gift, become children of God. Already we hear a key Johannine theme: the gracious gift of God demands a response.