This coming Sunday is the 2nd Sunday in Advent. Just as in so many instances in the Old Testament, the gravity of the moment is captured, as it is here in Luke, with the direct proclamation: “…the word of God came to John the son of Zechariah in the desert.” The phrase serves to call to the fore the expression in 3:2, “the word of God came.” At the beginning of the public ministry Luke ensures we are clear regarding his core and central focus: the action and desire of God in the world. In this he echoes the proclamation from the prophet Isaiah: “So shall my word be that goes forth from my mouth; It shall not return to me empty, but shall do what pleases me, achieving the end for which I sent it.” (Is 55:11)  What God has promised, He will achieve in his Son, Jesus.

The phrase clearly identifies the source of divine inspiration behind John’s work but also puts us on notice that Luke’s emphasis on God and “the word of God,” as the story’s primary actor will be carried forward and enlarged. This emphasis and focus continues past our gospel passage is notable passages from the early passages in the public ministry chapters: by Jesus (4:4, 8, 12) who is engaged in a process of discerning the way of God, and even by by the devil (4:10–11) who tries to garner the authoritative voice of God for his own agenda of frustrating God’s purpose. It culminates the activity of the Holy Spirit, God’s empowering and guiding agent (3:16, 22; 4:1) who will come upon Jesus at his baptism and in the synagogue in Nazareth: “The Spirit of the Lord is upon me…” (4:18)

So, we are reminded that, though the narrative spotlight turns first on John before moving onto Jesus, it is the Word of God that is the “main character” – later to be revealed as incarnate in the person of Jesus.

Background for the “Word of God” in Scripture

While we rightly hear the expression “Word of God” and think: Scripture and the person of Jesus Christ, the concept of the “Word of God” for Old Testament people reveals a profound and multifaceted significance, serving as a key aspect of God’s interaction with humanity. In the Old Testament, the “Word of God” refers to God’s active communication with His people, both in terms of divine revelation and action. Rooted in Hebrew scriptures, this term emphasizes God’s authority, power, and relational presence among His creation.

Divine Revelation – In the Old Testament, the “Word of God” often represents divine communication, where God reveals His will and commandments to the people. One of the clearest examples of this is in the covenant at Mount Sinai (Exodus 19–20), where God speaks to Moses and delivers the Ten Commandments. These commandments are not just moral guidelines, but a direct revelation of God’s will for how His people should live.

Prophets like Isaiah, Jeremiah, and Ezekiel also exemplify this concept. God’s word came to them in visions or speech, guiding them to relay His message to the Israelites. In Isaiah 55:11, the prophet declares the power of God’s word, saying, “So shall my word be that goes forth from my mouth; it shall not return to me empty, but shall do what pleases me, achieving the end for which I sent it.” This underscores the idea that God’s word is active and purposeful, never failing to accomplish what God intends.

Power of Creation – The “Word of God” is also depicted as the force behind creation itself. In Genesis 1, God speaks the universe into existence: “Then God said, ‘Let there be light,’ and there was light” (Genesis 1:3). Here, God’s word is not merely a passive communication but an active, creative force. His spoken word brings life, order, and structure to the cosmos. This highlights the power and authority that God’s word carries—it is a dynamic force that shapes reality.

Covenant and Law – The Word of God is deeply intertwined with the Law (Torah), particularly in books like Deuteronomy, where God’s word is established as the foundation for the covenant between Him and His people. In Deuteronomy 4:1-2, Moses instructs the Israelites, “Now, Israel, hear the statutes and ordinances which I am teaching you to observe, that you may live.” God’s word, as given through the Law, is portrayed as life-giving. Obedience to it leads to blessing, while disobedience leads to curses (Deut 28). The word functions as a means of sustaining the relationship between God and Israel, reminding them of His promises and expectations.

Instrument of Judgment: In addition to being a tool for creation and revelation, the Word of God is also depicted as an instrument of judgment. Throughout the prophetic books, God’s word often comes as a warning to the people of Israel and other nations, calling them to repentance or facing the consequences of their disobedience. For example, in the book of Jeremiah, God says, “See, I am now putting my words in your mouth!” (Jeremiah 1:9). Jeremiah’s prophetic message carried divine authority, capable of building up or tearing down kingdoms, nations, and rulers (Jeremiah 1:10). The Word of God is shown as having the power not only to create but also to bring judgment and destruction when people turn away from His commandments.

The Word as Personified Wisdom: In some Old Testament texts, the Word of God is closely associated with the concept of divine wisdom. In Proverbs, wisdom is portrayed as being with God from the beginning of creation: “The LORD begot me, the beginning of his works, the forerunner of his deeds of long ago” (Proverbs 8:22). Although this is not a direct reference to the “Word of God,” it implies a parallel concept—God’s wisdom or Word was present at creation and guides all of life according to divine order.

Image credit: John the Baptist Preaching | Pietre Lastman | 1219 | Chicago Museum of Art | PD-US