The Two Incarnations of Christ

                Just before the morning star of the new creation rose and took on flesh, an angel was sent to Mary. The angel famously announced, "she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins" (Matt 1:21). Matthew then breaks into the narrative to explain that this announcement had been foretold in Isa 7:14, "Behold, a virgin shall be with child and shall bring forth a son, and they shall call his name Emmanuel" (Matt 1:23). But Matthew doesn't stop there. To ensure his readers understand the gravity of this prophecy, and its significance for understanding who Jesus is, he translates Emmanuel writing "which being interpreted is, God with us" or in Greek, Μεθʼ ἡμῶν ὁ θεός (1:23). The God who created the world, called Israel, and promised His ultimate salvation had, at last, come to set the world right and restore all things. God made flesh; God with us.

           We are familiar with the announcement above and its adjacent narrative recounting the incarnation. However, Matthew has tied the announcement and story of Christ's incarnation with another poignant scene in his gospel.   In Matt 28:18–20, Jesus stands before his disciples as the resurrected Lord. They have seen His miracles, heard His wisdom, and witnessed His suffering. Now, here, they behold His glory. It is here that Jesus sends His disciples out into the world to "teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (28:19). It is also in this scene that we find something very familiar. Jesus' very last words to His disciples in Matthew's Gospel read, "lo, I am with you always,  even  unto the end of the world." Just as the coming of Christ was announced as the realization of "God with us" (Μεθʼ ἡμῶν ὁ θεός) in 1:23, so here the departure of Christ is announced with "I am with you" in 28:20. Mathew begins and ends his gospel with this most important proclamation.  There are likely many reasons for this particular instance of narrative symmetry. "God with us" and "I am with you" points to Jesus' divinity. Christ's words in 28:20 also ensure Jesus' continuing presence with his followers. However, we must notice another important implication for Christ's words: just as "God with us" announces the first incarnation, "I am with you," announces the second. 

          Christ's words in 28:20 carry a great deal of significance. "I am" (ἐγὼ εἰμι) is the LORD's self-designation (e.g., Exod. 3:14). Jesus' use of "I am" reveals his divinity. But there's more. In Greek, Matthew splits apart the "I" ( ἐγὼ) and the "am" (εἰμι) and places "with you" (μεθʼ ὑμῶν) in-between, rendering the phrase ἐγὼ μεθʼ ὑμῶν εἰμι. This construction implies that Jesus has bound Himself to His disciples. Not only is Christ with his followers, He is also in them. "I am with you," then announces a second incarnation. That is, not only has Christ come to take on flesh in one body (1:23), after His resurrection, He announces that He will take on the body (entailing bodies) of His Church. 

            The incarnation announced in 1:28 is echoed in 28:20. The Church, now, is to be the continual incarnation of Christ in human bodies. Jesus should have access to our bodies, lives, voices, and relationships. Our bodies are to now belong to Him as His own chosen vehicles of expression. It is through the Spirit of God that Christ reenacts the incarnation over and over again through willing people who simply submit to His Lordship. Thus, it should be that Jesus can send His Church to the darkened and dying world and announce, "Lo, I am with you."

            As we celebrate and remember Christ's coming 2000 years ago, we must remember that the incarnation was to never end with the nativity story. Let us allow Christ to live through us in such a way that allows Christ to be present in the world through us so that "God would make known what  is  the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory" (Col 1:27).