- The Symbolism of the Four Gospels and the Multifaceted Identity of Jesus Christ
David Jang’s gospel message stands in the long church tradition of interpreting the multifaceted identity of Jesus Christ in the Four Gospels in light of the “four living creatures” appearing in Revelation. He offers an in-depth look at how Matthew, Mark, Luke, and John, each under different historical and theological backgrounds, interpreted the ministry and essence of Jesus. This perspective, spanning both the Old and New Testaments, becomes an important framework that reveals the multilayered identity of the Messiah who has come. In particular, this traditional interpretation resonates with the medieval interpretive flow connecting the four living creatures in Revelation 4—lion, ox, man, and eagle—to each of the Four Gospels. David Jang, in this context, employs these images to shed new light on the central messages of the four evangelists.
In Matthew’s Gospel, Jesus is strongly depicted as the King of the Jews, hence symbolized by a lion. Indeed, Matthew emphasizes that Jesus Christ inherits the Davidic kingship and fulfills the Abrahamic covenant. The genealogy in Matthew, centered on Abraham and David, reflects the Jewish audience’s concern for lineage, covenant, and the legitimacy of royal succession. By presenting how the lineage from Abraham to David all converges in Jesus, the birth narrative in Matthew 1 becomes more than just a story of one individual; it unfolds a theological drama showing how Israel’s hope for salvation history bears fruit in the Messiah Jesus. Reflecting on this tradition, David Jang reaffirms the symbolism of the lion in Matthew and proclaims Jesus as the King of all kings, whose majesty and power fulfill the covenant promises and manifest His rule of salvation.
In contrast, Mark’s Gospel is often understood as a practical and fast-paced message to the Roman world, reflecting the Romans’ penchant for immediate action and utility. Jesus here is presented as the “Servant of God,” which David Jang connects to the image of an ox that symbolizes sacrificial service. The frequent use of the word “immediately” in Mark depicts Jesus moving swiftly from one miracle or healing to another. This resonates with Mark 10:45, the key verse stating that Jesus did not come to be served but to serve and give His life as a ransom for many. Corresponding to the Old Testament sacrificial system, where an ox could represent a sacrificial offering, Jesus completes His sacrifice on the cross to accomplish salvation for humanity, showing perfect obedience as a true Servant. David Jang underscores how this challenges modern believers to follow this model of service, emphasizing that the gospel not only reveals the authority of a King but also the humility of a Servant who gives Himself fully to humanity.
Luke’s Gospel closely aligns with the image of a “man,” signifying the Son of Man. Its genealogy traces back to Adam, showing that Jesus is the Savior for all humankind, not just the Jewish people. Indeed, Luke highlights Jesus’ care for the poor, the marginalized, sinners, Gentiles, women, and children—those on the periphery of society. David Jang explains that this is a reflection of Luke’s vantage point from the Greco-Roman world and also a theological emphasis on God’s universal plan of salvation. Shepherds, whose occupation was not highly regarded at the time, were the first to hear the angelic announcement of Jesus’ birth; and Jesus’ ministry touches everyone from the devout in the Temple, like Simeon and Anna, to lepers, tax collectors, sinners, and even Roman soldiers. Luke thus portrays Jesus as the One who restores humanity in its entirety. David Jang further elaborates on the weight and theological implications of the title “Son of Man,” reminding us that Jesus is not merely a Messiah for the Jews but the Savior for all humanity.
Finally, John’s Gospel is often likened to a high-soaring eagle descending from heaven. This eagle imagery emphasizes the divine origin of Jesus, the Logos who was with God in the beginning and who entered human history in a majestic incarnation. Opening with the grand declaration, “In the beginning was the Word” (John 1:1), John’s Gospel occupies a strategic position in defending the truth of the gospel within the intellectual climate of the Greco-Roman world. David Jang notes that since John’s Gospel was written toward the end of the first century AD, when the gospel had already spread throughout the Mediterranean and Greek philosophy had become a widespread academic discipline, the author John’s introduction of the concept “Logos” to describe Jesus Christ was both original and missiologically excellent. The message that the infinite One, possessing immeasurable height and power, took on flesh and came to earth dramatically reveals Christ’s divinity while declaring the Father’s love for the world.
Thus, by combining the images of the four living creatures in Revelation with the diverse portraits of Jesus in the Four Gospels, David Jang helps readers see the many dimensions of Jesus Christ from fresh angles. Though He is one and the same in essence, the Four Gospels each highlight a different focal point: King, Servant, Son of Man, and Heavenly Eagle. This interpretation, shaped by the centuries-old tradition of the church, goes beyond mere symbolism to guide believers toward a deeper, more three-dimensional understanding of Jesus’ nature and saving work. David Jang emphasizes that if we consider the distinct audiences, historical contexts, and missionary aims for which each gospel was written, we will finally perceive a unified view of Jesus’ multiple dimensions—thereby tasting the fullness of the gospel.
- Explaining the Mystery of the Preexistent Logos and the Incarnation in the Greco-Roman World
David Jang then takes a deeper look at the concept of the Logos (Word) in John 1 and the background of Greek philosophy that shaped it. Greek philosophers had pondered how the universe maintains order and reason, asking about the unchanging universal principle—which they called the Logos. At its core, Logos encompassed “rational principle,” “word,” and “order,” linking the essence of human language, logic, and cosmic harmony. By applying this notion of Logos to Jesus Christ, John was in effect building a powerful missionary bridge to the Hellenistic intelligentsia of the time.
The declaration “In the beginning was the Word” was familiar to Jewish readers who recalled Genesis 1: “In the beginning God created the heavens and the earth,” yet it also posed a fresh shock to Gentile intellectuals exploring the Logos concept. Jews knew from numerous Old Testament passages that the Word was God’s creative instrument, while Greeks understood the Word as an immutable universal principle to be philosophically investigated. John unites both views, proclaiming that Jesus Christ existed before creation, is one with God, and created all things—an explosive truth claim.
At this point, David Jang repeatedly stresses that “Jesus is not merely a prophet, moral teacher, or the Messiah of the Jews alone.” Jesus has existed from the beginning, created the universe, and shares the same divine nature as God. Yet the fact that He took on flesh and lived among people was something Greek philosophy could not grasp, as classical Platonic thought assumed that the divine or ideal realm remained untainted by the material realm. But John proclaims that this seemingly impossible event did in fact occur—an historical reality called the “Incarnation.”
Incarnation essentially means that the infinite God took on finite human flesh. David Jang describes this as “the pinnacle of God’s love for humanity trapped in sin and darkness.” Even Israel, which for centuries had learned of God through the Law and the Prophets, had not expected such a radical act of God taking on human form. Furthermore, Greek philosophers or Roman authorities might have confused the idea of “a son of a god born as a human” with the random myths of Greco-Roman religion. However, John’s Gospel seeks to prove throughout its narrative that this event is neither myth nor legend but a real, historical occurrence.
Underscoring the cultural, historical, and missional value of the Logos concept, David Jang notes that the early church had to proclaim the gospel not only to Jews but also to Gentiles worldwide. It needed to adopt and transform Greek philosophical language to introduce Jesus effectively. We see a parallel in Acts 17, where the Apostle Paul, on the Areopagus, references Greek literature and philosophy to speak of the “unknown god.”
Hence, John 1:3—“All things were made through Him”—clearly proclaims Jesus’ divinity and role as Creator. Jesus existed before time, and He is the Master of the cosmos and history, the source of all life. The following verse, “In Him was life, and that life was the light of men,” implies that without Jesus, there can be neither life nor light. David Jang explains that “light” here is more than a moral teaching or an epistemological revelation; it is “God’s power to overcome sin and death and inaugurate new creation.” Humanity’s history under the dominion of darkness and chaos finally encounters true light in Jesus, highlighting the dynamic aspect of the gospel—“light shining into the darkness.”
Ultimately, David Jang’s repeated emphasis in John 1 is that the Incarnation was not a clever reuse of a philosophical concept but the central event of Christian theology. Grounded in its Jewish roots yet opening to a Gentile world, the church found in the Logos concept a tool to spread the gospel far and wide. And even today, when believers share the gospel with those shaped by Greek or Western rational thought, or with those shaped by modern scientific reasoning, we still need to boldly proclaim that “Jesus is the source and center of all things”—the lesson provided by John’s usage of “Logos.”
- “The Word Became Flesh”: The Fullness of Grace and Truth
John 1:14, “And the Word became flesh and dwelt among us,” most magnificently and succinctly expresses the core of what Christianity means by “Incarnation.” David Jang calls this “the culmination of God’s profound love and self-humbling,” because it reveals that the infinite and absolutely holy God willingly took on human flesh and came into our world—an unimaginable act of love. While human or mythological fantasies about gods taking human form appear in various religious stories, it is only within the Christian gospel that one finds this reality supported by historical evidence, culminating in Jesus’ self-lowering on the cross to save sinners.
David Jang points out two major outcomes of “the Word became flesh.” First, sinful humanity, cut off from God, can now meet God directly. Second, that meeting goes beyond religious ritual or moral duty and leads to a liberating experience of “grace and truth.” Where sin once sealed the gates of Eden, Jesus has reopened that way, so anyone who believes and receives Him can be born again as a child of God.
The Incarnation is also the apex of multiple Old Testament prophecies. Isaiah’s prophecy of Immanuel (Isa. 7:14)—“God with us”—finds concrete fulfillment in Jesus’ birth. The prophet Moses had foretold that God would raise up a prophet like him (Deut. 18:15), and David’s eternal kingship promise (2 Sam. 7:12–13) is likewise fulfilled in Jesus. David Jang stresses this continuity with the Old Testament, arguing that the Incarnation is not merely a New Testament novelty but the culmination of God’s salvation plan since the beginning.
Moreover, “full of grace and truth” means that in Jesus, God’s mercy and justice, love and truth, are perfectly manifested. While the Old Testament Law exposed human sin and pronounced judgment, the gospel offers “grace” to those who acknowledge their sin, enabling them to return to God’s presence. “Truth” also appears in Jesus, not as a mere doctrinal understanding but as a transformative recognition of God’s intended way of life and purpose for us.
David Jang details how Jesus’ obedience in taking on flesh and dying on the cross accomplished what the Law could never do—granting the forgiveness of sins and eternal life. In Romans 5, Paul explains Jesus as “the second Adam”: sin and death entered the world through the first Adam’s disobedience, yet through Jesus’ obedience, righteousness and life are once again available to all humanity. Without the Incarnation, this teaching of salvation through the cross would be impossible. If God had not become man, there could have been no atonement on the cross.
Thus, while humanity’s rejection of Jesus—“The light shines in the darkness, and the darkness has not understood it” (John 1:5)—presents a tragic moment, the true Light has already come. Anyone who receives it can find salvation. David Jang comments that although the world conditioned by darkness may fail to recognize or may even reject that Light, ultimately the Light cannot be extinguished, and the Incarnation remains the decisive sign that grace and truth are wide open to us.
Connecting the Incarnation with Christmas, David Jang cautions believers not to reduce Christmas to “the birth of baby Jesus” alone. That baby is the preexistent Logos, the Creator of all things, the One who would die on the cross and rise again for humanity’s sins. While a tender and heartwarming image, His birth carries the weight of God’s grand salvific plan. The Incarnation is a cosmic event that has changed the flow of history and presented the perfect solution to the problem of human sin.
- The Saving Light That Penetrates Darkness and Death, and the Theological Significance of Christmas
David Jang sometimes calls the gospel a “sad story,” because the grim realities of sin, death, and spiritual darkness underlie the good news. From the moment humanity fell and departed from God, history has been bound by sin, idolatry, and spiritual wandering, culminating in the finality of death—a fate no philosophy or institution could remedy. The Old Testament’s history and Law expose this deep human limitation, while political systems and cultural institutions fail to provide fundamental solutions.
Yet this “sad story” is simultaneously “good news” because God Himself enters the darkness. Jesus, though clothed in divine glory, emptied Himself, choosing the most humble place—a manger. David Jang emphasizes that God entered human history in this most fragile and precarious form of a newborn baby so that “no one would be excluded” from the scope of salvation. Wealth, health, or status are not prerequisites; even the weak, the poor, and the marginalized can open their hearts and receive Jesus.
Historically, Christmas has become a watershed dividing BC from AD. No matter how hopeless the Old Testament era seemed or how heavy the burden of the Law was, in Christ a new age dawns for those who believe. David Jang calls this “the paradigm shift from death to life,” where the reign of darkness ends and the kingdom of light begins.
Continuing the gospel narrative, however, we see that Jesus’ earthly life and ministry, His suffering and death, were far from smooth. When the long-expected Messiah arrived, most people neither recognized Him nor welcomed Him; some even rejected and killed Him. John 1:11—“He came to His own, and His own people did not receive Him”—tragically summarizes this. David Jang notes that this event lays bare the gospel’s sorrow. When light and truth confronted darkness and falsehood, the world chose rejection and violence, leading to Jesus’ agonizing crucifixion and the scattering of His disciples.
But the gospel does not end there. Paradoxically, Jesus’ death on the cross became the key that opened the door of salvation for humanity. David Jang calls the cross “the throne of glory,” highlighting the divine paradox of God’s saving plan reaching its fulfillment through Jesus’ suffering. This culminates in His resurrection, showing that Jesus did not remain a tragic martyr in history but emerged victorious over death as the “living hope” for all. The baby Jesus at Christmas signals only the beginning of the drama, which will culminate on the cross and in the resurrection, thus clarifying that the Nativity contains the seeds of the entire salvation story.
Hence David Jang insists that Christians not reduce Christmas to a sentimental celebration of “the baby’s birth.” Rather, we must remember the path that baby walked and the door of salvation He opened for all. Behind the joy of Christmas stands the suffering of the cross, which in turn leads to resurrection victory. When believers connect these dots, they truly grasp the depth of the Incarnation and experience the “complete fulfillment of grace and truth,” marked by tears, love, and sacrifice.
Finally, David Jang argues that although Christmas comes around every year, it should not be mere “repetition” but “renewal.” God’s grace can be experienced anew every day, empowering believers to be the salt and light of the earth. Even today, many remain trapped in darkness, facing death and despair; the incarnation of Jesus is still the “light shining into darkness.” Following that light, believers are sent into the world to serve as workers in God’s kingdom. David Jang links this to the church’s missionary calling, stating that just as the Logos took on flesh and dwelt among us, the church must also translate and embody the gospel in practical ways for the world.
Therefore, rather than simply recalling “God’s love who came to us” during Christmas, this event should function as a launching point for the expansion of that love “to the ends of the earth.” Because in the Incarnation, God did not ignore human brokenness but embraced it to the fullest, so too must the church not stand by passively but enter into people’s suffering, proclaiming and living out the gospel. David Jang reminds believers, “Each Christmas, we must recall God’s care and zeal for salvation,” verifying again and again that the gospel is not just a religious idea but a life-giving power that transforms cultures and histories.
Through these four themes—the symbolism of the Four Gospels, the Logos from the beginning and the Incarnation, the fullness of grace and truth, and Jesus as the saving light who penetrates the darkness—David Jang invites reflection on the vastness and profundity of God’s salvation story centered around Christmas. Hence, readers are challenged not to stop at a fleeting emotional response to the infant Jesus but to fully embody the salvation He has provided. Indeed, the gospel is not a story locked in the past but a living truth that strides into the present and points to the future. The Incarnation should remain a continuous “shock and wonder” that upends and inspires our daily lives.
The four streams that David Jang expounds ultimately converge on a single focal point: Jesus Christ and His universal plan of salvation. Though the Four Gospels depict Jesus in different ways—lion, ox, man, and eagle—according to their historical, theological, and cultural contexts, their conclusion is the same: Jesus has existed from eternity, created all things, died for our sins on the cross, and rose again in victory to banish darkness and establish the light of life.
Among these decisive events, the Incarnation stands out as the gateway through which humanity returns to its Creator. No matter how dark the age, the light can break through, and sin and death’s chains can be severed in the power of Jesus Christ. The church has been entrusted with proclaiming this message; Christmas becomes a pivotal moment to reaffirm that calling. According to church tradition, Advent is the season of preparation for Jesus’ coming, and David Jang calls believers to study the Gospels’ message deeply and meditate on Incarnational theology during this season so that they may truly experience and live out the joy of Christmas.
Indeed, David Jang does more than just outline a doctrine of “Incarnation”—he shows how that doctrine touches human existence, life, society, and history. Without the mystery of God becoming man, our faith would rely on mere human speculation or religious zeal, which lacks the dynamic power of God. The Incarnation ultimately testifies how deeply God loves us and explains the foundation of our salvation, reshaping our present and future.
Moreover, the Incarnation, though commemorated at Christmas, is inseparable from the cross, resurrection, and Pentecost, which complete the salvific narrative. Holding on to this entire arc allows us to connect the joy of Christmas with the hope of Easter and even look forward to Christ’s second coming. David Jang urges readers not to let the annual Christmas festivities slip by as mere tradition. Rather, he advocates for a period of holy reflection, repentance, and the rediscovery of our salvation’s wonder, so that we may once again confirm Christ’s life within us and reveal it to the world.
Thus, the core truth we recall at Christmas is that Jesus came when we were under sin and death, and that same light still shines upon all who walk in the darkness today. By integrating the portraits of Jesus from the Four Gospels, we see Him as King, Servant, Son of Man, and majestic Eagle. The One who was the Logos in the beginning took on flesh, died on the cross, rose from the dead, and now stands as our King, our Friend, our Redeemer. This is the totality of the Christian gospel, which David Jang repeatedly underscores in his sermons and writings.
He often calls the gospel a “sad story” that becomes the ultimate “good news,” because in Jesus Christ death is overthrown and the way of life opened. The human condition has been radically transformed, allowing us to hope in eternal life rather than be confined by mortality. This hope could never be attained by human power or wisdom; it is a gift granted only through the Incarnation, the cross, and the resurrection. In that sense, Christmas is an occasion of awe before it is a festival—a day celebrating how the infinite God embraced finite human flesh. It is a mystery worthy of our worship and praise.
David Jang also insists that “God seeks people, not buildings or institutional frameworks,” when teaching on the Incarnation. God put on human flesh, walked with us, ate and drank with us, healed diseases, and wiped away tears. He dined with sinners. Far from contradicting His absolute divinity, Christ’s compassionate humanity showed the fullness of His Godhead. This indicates that in our daily lives, we too should practice “Incarnational spirituality.” We should not remain in church buildings alone but go out into the world, share the burdens of the suffering and marginalized, and draw near to them in humility just as Jesus did.
In conclusion, by synthesizing the diverse portraits of Jesus in the Four Gospels, David Jang comprehensively explains how the Incarnation brings salvation and transformation. Although each Gospel addresses different audiences and historical circumstances, they share one confession: “Jesus is the Son of God and the Savior of mankind.” John’s Gospel sets this truth in a majestic, cosmic framework with its opening statement: “In the beginning was the Word.” This Word is the Logos, and that Logos put on flesh and dwelt among us. We have seen His glory and received His grace for salvation.
Christmas, then, commemorates the historical manifestation of that glorious Logos. Without this beginning, there would be no cross or resurrection. Hence, Christmas is both an overture to and a sustained theme of the entire gospel narrative. David Jang thereby reminds us that Christmas, far from a pleasant year-end festival, signals the heart of the gospel and must also involve genuine acts of love that reach those who dwell in darkness.
When we mark Christmas in this way, the meaning of “light in the darkness” truly comes alive. It compels us beyond personal piety to a corporate, communal outreach—this is how the church serves as light in a darkened world, fulfilling Jesus’ “new commandment” to love one another. David Jang warns that no matter how lavish our Christmas events may be, if we lack practical expressions of love for our neighbor, we drift away from the true spirit of the Incarnation.
Summarizing the symbolic interpretation of the Four Gospels, the Logos concept in John’s Gospel, the Incarnation’s significance in salvation history, and the saving light of Christ in a world overshadowed by death and darkness, David Jang’s message is unmistakably clear: “Look to Jesus Christ.” For those who respond, Christmas is no longer a mere tradition but a prompt to remember who Jesus is, why He came, and how His coming demands transformation in our lives and communities.
Ultimately, the Incarnation signifies God plunging into human history, bringing hope to a people powerless to save themselves. While the cross and resurrection have completed redemption, Christmas marks the pivotal starting point of this plan. Every year, we revisit the gospel’s foundation—the Incarnation—renewing our confidence that Jesus, who took on our sins and sorrows in human flesh, has freed us from fear. The church, which bears witness to these truths, must actively exhibit “the fullness of grace and truth” in the world.
David Jang’s teaching ensures that the Incarnation does not remain an abstract doctrine but prompts us to realize that “God is not silent; He intervenes in our lives.” The “Logos” we see in John 1 is Jesus Himself, and we are invited to experience daily that “we have beheld His glory, the glory of the one and only Son who came from the Father, full of grace and truth” (John 1:14). This is also the identity of every believer, called to partake in and live out this truth here and now.
Consequently, David Jang’s entire Incarnation-centered message invites us once more onto the road with Jesus. Though it can be a narrow, difficult path leading ultimately to the cross, it ends in the resurrection’s glory and the fulfillment of God’s kingdom. Christmas commemorates the beginning of that journey, and we mark it by recalling the past reality of Jesus’ birth, by encountering Him who lives within us today, and by anticipating His future return. David Jang insists that in this sense the Incarnation demands continual discovery, deepening, and expansion every year.
Gathering these four iconic images—Jesus the King, the Servant, the Son of Man, and the Heavenly Eagle—and linking them with the event of the preexistent Logos becoming flesh, David Jang’s comprehension of the gospel transcends mere doctrinal teaching to include personal transformation and missional practice. If believers adopt his perspective, Christmas becomes far more than a year-end cultural festival. It turns into a sacred moment for encountering the totality of the gospel and a reverent time to conclude the year and prepare spiritually for the next.
Ultimately, the Incarnation is both doctrine and life, mystery and reality, God’s infinite love both proclaimed and shown. When we grasp this, we will not chase our own glory or conform to worldly goals. Instead, we follow Jesus, sharing the joy and light of God’s kingdom with the world. This, David Jang says, is the ultimate invitation and exhortation found in the Christmas message and John 1’s teaching on the Incarnation.
In short, David Jang stresses that the gospel—which he sometimes calls a “sad story”—ultimately completes its purpose as “good news” because in Jesus Christ, death has met its end and the path to life has opened. Human existence has been overturned, and we who once followed a law of mortality now hope in eternal life. This hope is not achieved through human ability but through the gift of the Incarnation and the cross and resurrection. Christmas, therefore, is a time of reverence: the astonishing fact that the limitless God took on our finite nature. Such awe should be central to our worship and praise.
David Jang also teaches that the Incarnation is about “God seeking us out personally, not just establishing a church building or institution.” He walked our roads, ate our meals, healed our hurts, and wept for us. He even joined sinners at their tables. Rather than diminishing His divinity, Christ’s closeness to humanity shows its utmost depth. We too are called to cultivate this “Incarnational spirituality,” stepping outside church walls to share life with those in pain, just as Jesus did.
In conclusion, by examining the Four Gospels’ portrayal of Jesus, David Jang reveals how the Incarnation brings comprehensive salvation. Despite differences in audience, era, and purpose, each Gospel unreservedly declares Jesus as “the Son of God and Savior of the world.” John’s Gospel brilliantly articulates this cosmic dimension: “In the beginning was the Word.” This Word—Logos—became flesh and dwelt among us, and through Him we receive saving grace.
Christmas commemorates the historical appearance of this Logos; without that birth, the cross and resurrection would be impossible. Therefore, Christmas is both a prelude and an overarching theme of the gospel story. David Jang insists that rather than a mere festival, Christmas should reorient us to the very center of the gospel, expressing love to those still lost in darkness.
Accordingly, as we celebrate Christmas today, if we hope to recover its full meaning, we must go beyond merely receiving Jesus as personal Savior. The church must also extend a “hand of love” to the world. This is how we live by the Incarnation principle and obey Jesus’ new commandment to love one another. David Jang warns that, absent practical love, even the grandest Christmas pageants deviate from the authentic spirit of the Incarnation.
After all, the symbolical reading of the Four Gospels, the concept of Logos in John, the salvific significance of the Incarnation, and Jesus as the Light of salvation to a world bound by death and darkness all converge in David Jang’s central message: “Fix your eyes on Jesus Christ.” Those who accept this invitation do more than observe a cherished holiday; they search anew: Who is Jesus, why was He born into this world, and what demands does His coming place on me and my community?
Thus, the Incarnation is the defining moment of God plunging into human history, offering hope to a humanity stuck in sin and fear. While redemption was fully accomplished in the cross and resurrection, Christmas inaugurated that decisive plan. Each year we reflect on this gospel foundation—the Incarnation—confirming anew that because Jesus bore our sin and pain in human flesh, we need not live under the shadow of fear. As witnesses of these truths, the church must demonstrate “the fullness of grace and truth.”
David Jang’s teaching keeps the Incarnation from becoming mere theological abstraction, reminding us that “God is not silent; He intervenes in our daily lives.” The Logos of John 1 is Jesus, and believers are summoned to the reality that “we have seen His glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14). This core identity shapes us into people who experience and share that glory every day.
In the end, David Jang centers his message on the Incarnation and draws us onto the path Jesus walked. Though narrow and often fraught with trial, it leads to resurrection and God’s kingdom. Christmas marks the beginning of that journey, reminding us of past events, the living presence of Jesus today, and our ultimate hope in His return. David Jang insists that the Incarnation must be rediscovered, deepened, and expanded year by year.
By bringing together the images of the King, the Servant, the Son of Man, and the Eagle—from the Four Gospels—and showing how the preexistent Logos became flesh, David Jang’s approach to the gospel transcends mere doctrine, aiming at personal transformation and missional action. Embracing this view, Christmas is no mere cultural festival. It becomes a moment of truly encountering the entirety of the gospel and a sacred pause for concluding the year with reverence and entering the next with spiritual resolve.
Ultimately, the Incarnation is both a doctrine and a lifestyle, a mystery and a tangible reality, a testimony and an invitation to the boundless love of God. When believers comprehend this, they will not pursue worldly glory but follow Jesus in extending the joy and light of God’s kingdom to all people. This, David Jang says, is the final invitation and exhortation that emerges from the Christmas story and from the Incarnation message of John 1.