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ARTICLE - MALAYALAM

THE WORD INCARNATED AND THE WORD REVEALED
PUw [cn¨ ssZhhN\hpw shfnhm¡s¸« ssZhhN\hpw
By H.G. Dr. Geevarghese Mar Theophilus Metropolitan
Metropolitan of Ahmedabad And Asst. Metropolitan of Mumbai Dioceses, Malankara Orthodox Church

PUw [cn¨ ssZhhN\w (Incarnated Word of God) tbip{InkvXp ssZh¯nsâ Poh\pÅ AhXmcamsWó clkys¯bmWv kqNn¸n¡póXv. ]cnip² {XnXz¯nse cïmaXmb (tbmlómsâ kphntij¯nð temtKmkv Asñ¦nð "hN\w' Fóv hnfn¡s¸Spóp) ]p{X\mb ssZhw a\pjyicocw kzoIcn¨v \ksd¯nse tbip Fó a\pjy\mbn, ]qÀ®ambn ssZhnI\mbn \nesImÅpt¼mÄ Xsó, kzbw a\pjy\mbn¯oÀóp Fóv Cu Bibw Dd¸n¡póp. ]pXnb\nba¯nð hnhcn¨ncn¡póXpt]mse, ssZhw Hcp a\pjy\mIpóXnsâ {]tXyI Ncn{X kw`hamWnXv.

IÀ¯mhmb tbip{InkvXphnsâ BapJ hnhcWw {]tNmZnX Fgp¯pImc\mb hnip² tbmlóm³ At¸mkvXe³ Xsâ kphntijmcw`¯nð AhXcn¸n¡p´Xv C{]ImcamWv:

BZnbnð hN\w Dïmbncpóp; hN\w ssZht¯mSpIqsS Bbncpóp; hN\w ssZhw Bbncpóp. Ah³ BZnbnð ssZht¯mSpIqsS Bbncpóp. kIehpw Ah³ apJm´cw Dfhmbn; DfhmbXp Hópw Ahs\ IqSmsX DfhmbXñ. Ah\nð Poh³ Dïmbncpóp; Poh³ a\pjycpsS shfn¨ambncpóp. shfn¨w Ccpfnð {]Imin¡póp; Ccptfm AXns\ ]nSn¨S¡nbnñ. (tbmlóm³ 1:1-þ5)

Cu thZ`mKw {InkvvXphns\ \nXyssZh]p{X\mbpw, bYmÀ° aninlmbmbpw, temI¯nsâ c£I\mbpw AhXcn¸n¡póp. hnip² tbmlómsâ kphntij¯nsâ BZy hmIy§Ä kzÀ® en]nIfmð FgpXs¸Sm³ tbmKyamWv. 'hN\w' (Greek: ho logos) Fó ]Zw tbmlómsâ cN\IÄ¡v am{XapÅ Hcp ssienbmWv? 'hN\w' Fó Bibw s]mXpsh cïmWv: Logos endiathetos (The Word conceived internally) and Logos prophorikos (The word uttered aloud) A§s\ {InkvXphns\ hN\amw ssZhw Fóv \mw Xncn¨dnbpóp. ImcWw Ah\neqsS ssZhw Cu Ahkm\ \mfpIfnð a\pjycmintbmSv kwkmcn¨p: "Cu A´yIme¯p ]p{X³ apJm´cw \t½mSp Acpfns¨bvXncn¡póp. Ahs\ Xm³ kIe¯nópw AhIminbm¡n sh¨p; Ah³ apJm´cw temIs¯bpw Dïm¡n.' (F{_mbÀ 1:2) IqSmsX Ahs\ {i²n¸m³ ssZhw \t½mSv \nÀt±in¡póp: 'Chóp sNhnsImSp¸n³ Fóp Hcp i_vZhpw Dïmbn.' (a¯mbn 17:5) tbip{InkvXp ssZh¯nsâ a\Êv \ap¡v Adnbn¨pXóp.

Ime kw]qÀ®Xbnð, \nXy\pw Znhy\pamb 'hN\w' (tbip) \½psS AcnInð Xsó hkn¨p. Cu AhXmc¯neqsS ssZh¯nsâ alXzhpw AXpeyhpamb kmón²yw shfns¸Sp¯n, ]nXmhnsâ GIPmX\mb ]p{X³, ZnhyIr]bpsSbpw BXy´nI kXy¯nsâbpw kar²n {]ISam¡n. hN\w PUambnXoÀóp, Ir]bpw kXyhpw \ndªh\mbn \½psS CSbnð ]mÀ¯p. R§Ä Ahs³d tXPÊv ]nXmhnð\nóp GIPmX\mbhs³d tXPÊmbn Iïp. (tbmlóm³ 1:14)

shfnhm¡s¸« ssZhhN\w: hnimeamb AÀ°¯nð, ssZhw a\pjycmin¡v kXyw, Adnhv Asñ¦nð ssZh CÑmiàn Adnbn¨ GsXmcp amÀ¤t¯bpw CXv kqNn¸n¡póp. hnhn[ coXnIfnð hn`Pn¡mhpó Gñm¯cw Znhy shfns¸Sp¯pIfpw CXnð DÄs¸Spóp.

  • Special Revelation: {][m\ambpw ss__nfns\ (Xncpshgp¯pIÄ) ]cmaÀin¡póp. CXv ssZhw a\pjycminbpambpÅ CSs]Sensâbpw ssZh¯nsâ c£m ]²XnbpsSbpw FgpXs¸«Xpw \nizkvXhpamb tcJbmbn IW¡m¡s¸Spóp.

  • General Revelation: NpÁpapÅ temIw, a\pjy a\Êm£n, bpàn FónhbneqsS t\Smhpó ssZhs¯¡pdn¨pÅ Adnhns\ kqNn¸n¡póp..

  • Jesus Christ (as Revelation): Hcp {]tXyI ssZhimkv{X]camb AÀ°¯nð tbip ssZh¯nsâ BXy´nI shfns¸Sp¯s¸« hN\ambpw IW¡m¡s¸Spóp. ImcWw Ahsâ PohnXw, ]Tn¸n¡epIÄ, AÛpX§Ä, acWw, ]p\cp°m\w FónhbneqsS Ah³ ssZh¯nsâ kz`mhhpw Dt±iyhpw temI¯n\v shfns¸Sp¯n.

hnizmknIfpsS PohnX¯nð iàamb Bßob ]cnhÀ¯\§Ä krjvSn¡pó Xncpshgp¯pIsf AhbpsS Bgtadnb Znhy KpW§f\pkcn¨v hniZambn Nn´n¡mw.

  1. Xncpshgp¯pIÄ ]cnip²mßmhn\mð {]tNmZnXamWv (Scripture is inspired by Holy Spirit):
    Xncpshgp¯pIÄ ssZhnIhpw hnip²hpw iàhpamWv, ssZh¯nsâ izmk¯nð \nómWv Ah DÛhn¡póXv. hnip² ]utemkv Xsâ {]nb injy\mb Xntam¯ntbmkn\v \ðInb {]t_m[\w AhbpsS kp{][m\ Dt±iys¯ FSp¯pImWn¡póp: D]tZiw \ðIpI, imkn¡pI, Xncp¯pI, kZvKpW¯nð ]cnioe\w \ðIpI, icnbmb PohnXw ]p\xØm]n¡pI, Fñm \òIÄ¡pw AhÀ ]qÀ®ambn kÖcmsWóv Dd¸m¡pI. {]hmNIòmÀ, At¸mkvXeòmÀ, hnip² ]nXm¡òmÀ FónhcneqsS shfns¸Sp¯nb Xncpshgp¯pIÄ ]cnip²mßmhn\mð DÛhn¨XmWv. Fñm Xncpshgp¯pw ssZhizmkobamIbmð ssZh¯ns³d a\pjy³ kIe kð{]hr¯n¡pw hI {]m]n¨p XnIªh³ BtIïXnóp D]tZi¯n\pw imk\¯n\pw KpWoIcW¯nópw \oXnbnse A`ymk¯n\pw {]tbmP\apÅXp BIpóp.(2 XosamsYsbmkv 3:16þ17)

    Xncpshgp¯v a\pjy A`n{]mbasñópw, kz´w B{Kl§fmtem [mcWIfmtem Añ, Bßmhn\mð Nen¸n¡s¸« a\pjy D]IcW§fneqsS ({]hmNIòmÀ) \ðIs¸Spó ssZh¯nsâ Znhy ktµiamsWópw hnip² ]t{Xmkv Duón¸dbpóp. Xncpshgp¯nse {]hN\w Hópw kzbamb hymJym\¯mð DfhmIpóXñ Fóp BZyw Xtó AdnªpsImtÅWw. {]hN\w Hcn¡epw a\pjys³d Cã¯mð hóXñ, ssZhIev]\bmð a\pjyÀ ]cnip²mß\ntbmKw {]m]n¨n«p kwkmcn¨Xt{X.(2 ]s{Xmkv 1:20þ21)

  2. ssZhhN\w imizXamWv (Word of God is eternal):
    Poh\pÅXpw Ønchpw amÁanñm¯Xpw Ftó¡pw \ne\nð¡póXpamWv. hnip² ]t{Xmkv sbi¿mhv 40:8 ð \nóv D²cn¨v, (]pñpW§póp, ]q hmSpóp; \½psS ssZh¯ns³d hN\tam Ftó¡pw \ne\nð¡pw.) ]dbpóp: "kIe PUhpw ]pñpt]msebpw AXns³d `wKn Fñmw ]pñns³d ]qt]msebpw BIpóp; ]pñv hmSn, ]qhpXnÀóp t]mbn; IÀ¯mhns³d hN\tam Ftó¡pw \ne\nð¡póp.' AXp BIpóp \n§tfmSp {]kwKn¨ hN\w.' (1 ]s{Xmkv 1:24þ25) ssZhhN\w Fñm Imet¯¡pw Dd¨p\nð¡póp. ssZh¯nsâ kXyw imizXhpw Ftó¡pambn AXncpISóXpamWv.

    "BImihpw `qanbpw Hgnªpt]mIpw; Fómð Fs³d hN\§tfm Hcn¡epw Hgnªpt]mIbnñ: Fóv ssZhktµi¯nsâ \nXykz`mhs¯ Duón¸dªpsImïv \½psS IÀ¯mhmb tbip Xsó \s½ ]Tn¸n¨p. (a¯mbn 24:35) ap³Iq«n ]dªncn¡pó `mhn kw`h§fpsS ZrVX {InkvXp \ap¡v Dd¸v \ðIpóp. BImi¯nsâ XqWpItfm `qanbpsS iàamb ASn¯dItfm Ipep§pIbpw CfIpIbpw \o§nt¸mIpIbpw sNbvXmepw {InkvXphnsâ hN\w ]qÀ® iànbnepw _e¯nepw ]pWy¯nepw \ne\nð¡pw. eqt¡mkv 16:17 epw sbi¿mhv 54:10 epw FgpXnbncn¡póXpt]mse: "]ÀÆX§Ä \o§nt¸mIpw, IpópIÄ CfInt¸mIpw, Fómð Fs³d Zb \n§fnð \nóv hn«pamdpIbnñ, Fsâ kam[m\ DS¼Sn CfIpIbnñ." \n§tfmSv IcpWbpÅ IÀ¯mhv ]dbpóp. Cu {]hN\§fpsS \nhr¯n sshInbXmbn tXmóntb¡mw, Fómð {InkvXphnsâ hN\w ]cmPbs¸«pshóv IcpXcpXv, ImcWw AXv Hcn¡epw amdnt¸mIbnñ. \mw {]Xo£n¡pó {]tXyI kabt¯m coXnbntem AXv ]qÀ¯oIcn¡s¸SWw Fónsñ¦nepw, AXv ssZh¯nsâ kab¯pw ssZh¯nsâ hgnbnepw XoÀ¨bmbpw \nhr¯ntbdpw, cïpw D¯aamWv. IÀ¯mhnsâ Hmtcm hm¡pw ip²amWv, AXn\mð ]qÀ®ambpw hniz\obamWv.

  3. ssZhhN\w Poh³ \ðIpóXmWv (Word of God is life giving):
    ssZh¯nsâ hm¡pIÄ PohZmbIamWv; Ah Dt¯Pn¸n¡pIbpw Poh³ \ne\nÀ¯pIbpw sN¿póp; Asñ¦nð Dð¸mZn¸n¡póp. krjvSn kab¯v ssZhw Ið¸n¨p, "BImihpw `qanbpw DïmIs«' PwKahpw Ømhchpamb Fñmw krjvSn¡m³ ssZhw Ið¸n¨p. ]qÀ®amb krjvSn{Inb \Sóp. Poh\pÅh krjvSn¡s¸«p. ]pXnb\nba¯nð emkdnt\bw hn[hbpsS aIt\bpw bmbodknsâ aItfbpw hnfn¨psImïv IÀ¯mhv DbÀ¸n¨p. "emktd ]pd¯phcnI', "_mey¡mcm Fgptóð¡', "_mte, Fgptóð¡ (XeoYm Iqan)' Fón§s\ hmbvsamgnªpsImïv Ahsc Poh\nte¡v sImïphóp. NXªXpw apdnthÁXpamb a\Êns\ ssZhhN\w ]p\ÀÖohn¸n¡póp, AXn\v iànbpw ssNX\yhpw \ðIpóp.

  4. ssZhhN\w {]Imin¸n¡póp (Word of God is enlightening):
    ssZhhN\w \½pS I®pIsf {]Imin¸n¡póp. sbi¿mhv 9:12 ð ImWs¸Spó tbip{InkXphns\¡pdn¨pÅ {]hN\w C{]Imcw aq³Iq«n ]dbpóp: "Ccp«nð \Só P\w hentbmcp shfn¨w Iïp; AÔXaÊpff tZi¯p ]mÀ¯hcpsStað {]Imiw tim`n¨p.' hnip² amtamZokm ip{iqjbpsS cïmw {]mÀ°\bnð C{]Imcw ]dbpóp: "Cu temIhyÀ°Xsb {Kln¡m³ X¡h®w Cu ss]Xensâ at\m\b\§sf {]Imin¸n¡Wta.' AXv Bßob hyàXbnte¡v \bn¡pIbpw, A§s\ B ss]Xð ssZhnI ZÀi\¯neqsS Imcy§Ä {Kln¡pIbpw, Ccp«nð \nóv shfn¨¯nte¡pÅ B ]cnhÀ¯\w, \nXy bmYmÀ°y§Ä a\Ênem¡m³ {]]vXcm¡pIbpw sN¿pw.

    k¦oÀ¯\¡m³ ]dbpóp: "btlmhbpsS BÚIÄ t\cpffh; Ah lrZbs¯ kt´mjn¸n¡póp; btlmhbpsS Iev]\ \nÀ½eambXp; AXp I®pIsf {]Imin¸n¡póp.' (k¦oÀ¯\§Ä 19:8) Ccp«nt\m Bib¡pg¸¯nt\m hn]coXambn, ssZhoI {]t_m[\w, Bßob DÄ¡mgvN, Úm\w, Pohn¡m³ hyàamb Hcp ]mX Ch \ap¡v e`yam¡póp. ssZhhN\w kXyw shfnhm¡n Xcpó hgnIm«nbpw Zo]hpw BWv. "\ns³d hN\w Fs³d Imenóp Zo]hpw Fs³d ]msX¡p {]Imihpw BIpóp.' (k¦oÀ¯\§Ä 119:105) Ah AÔXaÊn\p]Icw shfn¨hpw kt´mjhpw \ðIpóp. At¸mkvXe {]hÀ¯nIÄ 16þmw A²ymb¯nð, ^nen¸nbnse \ZoXoc¯v hnip² ]utemkv {]kwKn¨p sImïncn¡pt¼mÄ, epZnb Fó kv{Xo At±l¯nsâ hm¡pIfmð {]_p²bmbn. Cu kw`hw ssZhhN\¯nsâ {]Imi iànsb hyàam¡póp. Fs^kyÀ 5:26 ð hnip² ]utemkv ]dbpóXv, {InkvXp k`sb (hnizmknIsf) hN\t¯mSp IqSnb Pekv\m\¯mð hnip²hpw If¦clnXhpw B¡n¯oÀ¡póp FómWv.

    hnip² tbmlómsâ kphntijw 17 þmw A²ymbw 17þ20 hmIy§fnð IÀ¯mhmb tbip Xsâ ]nXmhnsâ hN\¯neqsS Xsâ injyòmcpsS ip²oIcW¯n\mbn {]mÀ°n¨p. AXn{]ImcamWv: "kXy¯mð Ahsc hnip²oIcnt¡Wta; \ns³d hN\w kXyw BIpóp. \o Fsó temI¯nte¡p Ab¨Xpt]mse Rm³ Ahscbpw temI¯nte¡p Ab¨ncn¡póp. Ahcpw km£mð hnip²oIcn¡s¸«hÀ BtIïXnóp Rm³ AhÀ¡p thïn Fsó¯tó hnip²oIcn¡póp. ChÀ¡pthïn am{Xañ, ChcpsS hN\¯mð Fónð hnizkn¸m\ncn¡póhÀ¡p thïnbpw Rm³ At]£n¡póp.' Xsâ {IqioIcW¯n\p ap¼pÅ alm]ptcmlnX a²yØ {]mÀ°\bpsS Hcp {][m\ `mKw ssZh¯nsâ kXy¯mð injyòmscbpw XpSÀ hnizmknIsfbpw (k`) hnip²nbnð thÀXncn¡póXnð {i² tI{µoIcn¨p. ssZhhN\w \s½ iàambn cq]m´cs¸Sp¯póp. aqÀ¨bpÅXpw Poh\pÅXpamb Hcp hmÄ t]mse {]hÀ¯n¡póp. AXp \½psS Bgtadnb Nn´Isfbpw Dt±iy§sfbpw shfns¸Sp¯póp, am\km´c¯n\v t{]cn¸n¡póp. F{_mbÀ 4:12þð ImWpóXpt]mse, AXv Bßmhnte¡pw lrZb¯nte¡pw aÖbnte¡pw Xpf¨p Ibdn, Nn´Isf hnthNn¡póp. bnscaymhv 23:29 þ se Xobpw NpÁnIbpw t]mse Imcy§Ä thÀs]Sp¯póp.

    BXy´nIambn ssZhhN\w Bizkn¸n¡póp. tbiphnsâ ASp¡ð hóhÀ Bizmkt¯msS aS§n t]mbn. A§s\, ssZhhN\w Bizkn¸n¡póp, iàns¸Sp¯póp, kpJs¸Sp¯póp, Poh³ \ðIpóp shfn¨w \ðIpóp, am\km´c¯nte¡v \bn¡póp. Cu hN\w \mw hmbn¡pIbpw ]Tn¡pIbpw [ym\n¡pIbpw thWw. AXphgn \½psS PohnXs¯ ssZh¯nte¡v XncnsI sImïphcm³ \s½ {]m]vXcm¡póp. {]mÀ°\ IqSmsX hN\s¯ kao]n¡cpsXóv \½psS ]nXm¡òmÀ \s½ ]Tn¸n¨n«pïv. {]mÀ°\tbmsS \mw hN\w [ym\n¡pIbmsW¦nð ssZhhN\w \½psS DÅnð Hcp Xo Pzen¸n¡pw. F½mhqknte¡pÅ hgnbnð DbnÀs¯gptóÁ tbiphns\ Iïpap«nb cïp injyòmÀ, Ah³ "AhtcmSv kwkmcn¡pt¼mÄ AhcpsS lrZbw I¯nbncpóXmbn' hnhcn¡póp. hN\w \½psS lrZb§fnð Hcp sISm¯ hnf¡mbn Ccp«nð \nóv \s½ AÛpXIcamb shfn¨¯nte¡v \bn¡pw. AXpsImïv, B hN\w AÀlamb {]m[m\yt¯msSbpw hnthIt¯msSbpw kzoIcn¡m³ \s½ klmbn¡m³ \ap¡v ssZht¯mSv {]mÀ°n¡mw. ssZhw AXn\v kwKXn B¡s«.

THE WORD INCARNATED AND THE WORD REVEALED

The Incarnate Word of God refers to mystery that Jesus Christ is the living embodiment of God. This concept asserts that God the Son, the second person of the Holy Trinity (often referred to as the Logos or the "Word" in the Gospel of John), took on human flesh and became a man, Jesus of Nazareth, while remaining fully divine. It is the specific historical event of God becoming a human being, as described in the New Testament.

The narrative of the Lord Jesus Christ, delivered by the inspired writer St. John in his Gospel:

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. (St. John 1:1-5)

This passage presents Christ as the eternal Son of God, the true Messiah, and the Saviour of the world. The first verses of St. John's gospel are indeed worthy of being written in letters of gold. The term "The Word" (Greek: ho logos) is an idiom specific to John's writings. The concept of "Word" is generally twofold: logos endiathetos (the word conceived internally) and logos prophorikos (the word uttered aloud). Christ is thus identified as the "Word" because through Him, God has spoken to humanity in these final days (Hebrews 1:2), directing us to listen to Him (Matthew 17:5). He has made known God's mind to us.

In the fullness of time, the eternal and divine "Word" (Jesus) became a real, physical human being, dwelling right alongside us. Through this incarnation, He revealed God's magnificent and unique presence, demonstrating an abundance of divine grace and ultimate truth, precisely as the Father's one-of-a-kind Son could. 'And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.' (St. John 1:14)

The Revealed Word of God: In a broad sense, refers to any means by which God has communicated truth, knowledge, or divine will to humanity. This encompasses all forms of divine revelation, which can be categorized in several ways:

  • Special Revelation: Primarily refers to the Bible (the Holy Scriptures), which is considered the written and inspired record of God's interaction with humanity and his salvific plan.

  • General Revelation: Refers to the knowledge of God that can be gained through the natural world, human conscience, and reason.

  • Jesus Christ (as Revelation): In a specific theological sense, Jesus is also considered the ultimate revealed Word of God because, through His life, teachings, miracles, death, and resurrection, He fully disclosed God's nature and purpose to the world.

The Scriptures are distinguished by their profound divine attributes, yielding powerful spiritual transformations in the lives of believers.

  1. Scripture is inspired by Holy Spirit: The Scriptures are divine, holy, and powerful, originating from the very breath of God. St. Paul's exhortation to his beloved disciple Timothy highlights their vital purpose: to provide doctrine, rebuking, correcting, and training in virtue, restoring right living, and training believers, ensuring they are perfectly furnished for every good. The words found in the Scriptures, which were revealed through the prophets, Apostles, and holy fathers, are inspired by the Holy Spirit. 'All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.' (2 Timothy 3:16-17)

    St. Peter emphasizes that Scripture isn't human opinion but God's divine message, delivered through human instruments (prophets) moved by the Spirit, not by their own desires or understanding. 'But know this first of all, that no prophecy of Scripture is a matter of one''s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.' (2 St. Peter 1:20-21)

  2. Word of God is eternal: Living and enduring word of God are for stable, unchanging and for ever. St. Peter quoted from Isaiah 40:8 [The grass withereth, the flower fadeth: but the word of our God shall stand for ever.] ' For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. (1 Peter 1:25) The Divine utterance stands firm for all time. God's truth is eternal and transcends forevermore.

    Our Lord Jesus Himself taught us emphasizing the eternal nature of God's message: 'Heaven and earth will pass away, but my words will never pass away.' (Matthew 24:35) Christ here assures us of the certainty of future events that are foretold. Even if the pillars of heaven or the strong foundations of the earth were made to tremble, totter, and pass away, the word of Christ would remain in full force, power, and virtue. As it is written in Luke 16:17 and Isaiah 54:10, "For the mountains may be removed and the hills may shake, But My lovingkindness will not be removed from you, And My covenant of peace will not be shaken," Says the Lord, who has compassion on you. The fulfillment of these prophecies might appear delayed, and intervening circumstances might seem to contradict them, but do not think that the word of Christ has therefore failed, for it shall never pass away. Although it may not be fulfilled in the specific time or manner we anticipate, it shall certainly be accomplished in God's time and in God's way, which are both optimal. Every word of Christ is pure, and therefore completely trustworthy.

  3. Word of God is life giving: God's words are vitalizing, invigorating, life-sustaining, or generative. During Creation, God commanded, "Let there be sky and earth." God commanded all things, both movable and immovable, to be created, and the act of creation occurred. A living thing came into being. In the New Testament, the Lord raised Lazarus, the widow's son, and Jairus's daughter back to life by calling them. Jesus used these specific words to bring them back to life: "Lazarus, come forth," "Talitha koum," and "Little girl, arise". The word of God rejuvenates the tethered and bitten mind, granting it strength and vitality.

  4. Word of God is enlightening: God's word illuminates our minds The prophecy about Jesus Christ, found in Isaiah 9:2, foretold this: 'The people who lived in darkness have seen a great light; a light has dawned on those who dwell in the land of deep shadow. In the second Baptismal prayer, we beseech the child's inner eyes may be enlightened to perceive the vanity of this world, leading to spiritual clarity so that he/she might see with spiritual vision and for the transformation from darkness to light to perceive eternal realities. "The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes" (Psalm 19:8) God's divine instructions are upright, bringing gladness to the soul, spiritual insight, wisdom, and a clear path for living, contrasting with darkness or confusion. Psalm 119:105, which calls God's word a lamp to our feet, a guiding light, revealing truth and a righteous path for life, giving joy instead of darkness dispelling confusion.

    In the Acts of the Apostles, Chapter 16, while St. Paul was preaching by the riverside in Philippi, a woman named Lydia was enlightened by his words. This event illustrates the illuminating power of the word of God. St. Paul in Ephesians 5:26 is saying that Christ cleanses and sets apart the Church (believers) from sin, using the "washing of water by the word" to purify it, so He can present it as holy and spotless. Jesus prayed for His disciples' purification through His Father's Word in St. John Chapter 17, Verse 17-20, where He says, "Sanctify them by the truth; your word is truth, As You sent Me into the world, I also have sent them into the world. For their sakes I sanctify Myself, that they themselves also may be sanctified in truth. I do not ask on behalf of these alone, but for those also who believe in Me through their word" a key part of His High Priestly Prayer before His crucifixion, focusing on setting believers apart by God's truth.

    The Word of God powerfully transforms us, acting like a sharp, living sword that reveals our deepest thoughts and intentions, prompting repentance , as seen in Hebrews 4:12, where it's described as piercing to the soul/spirit and joints/marrow, discerning our hearts, and similar to Jeremiah 23:29's fire and hammer that break things apart. The word of God eventually comforts us. Those who came near to Jesus left feeling comforted. Thus, the Word of God comforts, strengthens, heals, gives life, leads to repentance, and provides light. We should read, learn, and meditate on this word, enabling us to bring our lives back to God. Our ancestors taught us that we should not approach the Word without prayer. If we meditate word with prayer, the word of God will ignite a fire within our hearts. The disciples who met the risen Jesus on the road to Emmaus described their hearts burning as He spoke to them. It will be an unfading lamp in our hearts, leading us from darkness into a wonderful light. Therefore, let us ask God to help us receive that word with due importance and prudence.

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