Incarnation and Resistance: John’s Prologue Through a Palestinian Anti-Colonial Lens

Jeremiah 31:7-14 or Sirach 24:1-12 • Psalm 147:12-20 or Wisdom of Solomon 10:15-21 • Ephesians 1:3-14 • John 1:(1-9), 10-18

As we celebrate the Nativity of our Lord Jesus Christ, it is appropriate to reflect on the Gospel of John’s prologue, as it addresses the existence and incarnation of the Word. This passage places Jesus not only in the historical context of first-century Palestine—where oppressed Jews struggled under Roman imperial power—but also within the eternal, divine sphere. Here, Christ’s birth presents a transformative contrast to Roman colonization, a system that perpetuated poverty and hardship among the Jews.

The prologue begins with the profound statement, “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1). This opening affirms the Word’s existence before creation, establishing the Word as both distinct from and fully divine with God, the Father. John highlights the Word’s co-eternal relationship with God, reflecting God’s vision of a world marked by communion and harmony, free from imposed hierarchies. Viewed through an anti-colonial lens, the unity between the Son and the Father serves as a call for oppressed peoples to embrace solidarity against imperial powers that create divisions and hierarchies between native communities and colonizers. Drawing from my own Palestinian experience of Israeli settler-colonialism, I recognize this contrast deeply. My people have endured displacement, land dispossession, and daily segregation. Israelis occupy a position of privilege and power, while Palestinians, the indigenous people, are often treated as outsiders. Instead of peaceful coexistence, we find ourselves in a state of intense conflict. The harmony between the Word and God the Father calls for decolonization and reconciliation by recognizing the value of all communities and their histories. This harmony challenges the foundations of settler colonialism by advocating for relationships, respect, and justice among diverse peoples and the environment.

Israelis occupy a position of privilege and power, while Palestinians, the indigenous people, are often treated as outsiders. Instead of peaceful coexistence, we find ourselves in a state of intense conflict.

In the opening verses, the evangelist portrays the Word as not merely a distant concept but an active, dynamic force in creation. Jesus, as the Creator, is uncreated; creation itself is an intentional act, rooted in divine purpose rather than chance. Everything within creation holds purpose, order, and significance, reflecting the very character of God. This inherent order in creation stands in contrast to colonial narratives that impose foreign systems of governance and exploit indigenous lands and cultures to advance imperial power. Each indigenous community, with its unique culture and land, is part of God’s creation, deserving respect rather than exploitation. However, the Israeli government frequently claims Palestinian land as “state land” or for “security purposes,” later allocating it to settlements that displace Palestinian communities. The Israeli Apartheid Barrier further restricts Palestinian movement, securing Israeli control over critical resources such as fertile land and water. This environment marginalizes Palestinians, treating them as outsiders within God’s creation, while asserting Israeli ownership over the land’s divine purpose.

John then moves from the theme of creation to that of light and life, both symbols of liberation from oppressive forces. The phrase “In him was life, and that life was the light of all humanity” embodies the inherent dignity of colonized peoples—a worth that colonial powers frequently attempted to suppress. Christ’s arrival as light brings hope and stands in defiance against the darkness of oppression. In the Gospel of John, this light, representing Christ, penetrates the world’s darkness—a metaphor for sin and spiritual alienation from God (Martin & Wright, 34). In this context, darkness represents colonialism, exploitation, and dehumanization, which the light of Christ overcomes. The assurance that “the darkness has not overcome it” symbolizes the resilience and enduring hope of those resisting oppression. This “true light” empowers the oppressed and reclaims the dignity that colonial forces sought to deny them.

In this context, darkness represents colonialism, exploitation, and dehumanization, which the light of Christ overcomes. The assurance that “the darkness has not overcome it” symbolizes the resilience and enduring hope of those resisting oppression. This “true light” empowers the oppressed and reclaims the dignity that colonial forces sought to deny them.

Continuing this theme, John portrays the Word as the true light that the world rejected. Though Jesus, the Word, created the world and came to his own people, they did not recognize or accept him. This rejection makes apparent the denial of all that the Word embodies: love, justice, and mercy. For Palestinians, whose right to dignity is threatened by Christian and Jewish Zionists, this rejection parallels their struggle. Israelis and their allies who demonize Palestinians, denying their right to dignity and self-determination, exemplify the darkness that resists light and justice. In this way, the Word embodies an identity that defies conformity to imposed standards, instead affirming the true worth of each person, especially those oppressed, such as Palestinians.

John’s language evolves from “the Word” to describing those who accept him, offering them the status of “children of God.” John’s choice of the term “children” over “sons” underscores an intimate, affectionate bond, evoking the vulnerable yet trusting relationship between young offspring and their parents (Klink, 165). Both being “children of God” and anti-colonialism affirm an identity founded in divine love, affirming worth and belonging that transcends societal hierarchies. As God’s children, we are empowered to resist the imperial forces that deny identity and impose a foreign, denigrating identity upon us.

Emphasizing God’s closeness, John reveals that the Word became flesh and dwelled among humanity. The infinite God embraced the limitations of human nature, humbly taking on flesh. The Greek term eskēnōsen, meaning “to dwell,” literally translates as “to pitch a tent” or “to tabernacle,” evoking God’s presence with the Israelites in the wilderness.  This intimate dwelling reflects God’s deep commitment to humanity. The Word did not enter from a place of dominance but with humility, choosing to side and live with the oppressed rather than with those in power. This presence challenges colonial ideologies by advocating solidarity, respect, and mutual dignity instead of domination and exploitation. The Word, through incarnation, offers a model of engagement rooted in love rather than control.

The Word did not enter from a place of dominance but with humility, choosing to side and live with the oppressed rather than with those in power. This presence challenges colonial ideologies by advocating solidarity, respect, and mutual dignity instead of domination and exploitation.

The incarnation of the Word signifies God’s solidarity and humility as it enters a broken world marked by suffering and sin. Rather than aligning with power, the Word embodies a profound identification with the oppressed. Jesus, born during Roman colonization, lived in solidarity with the colonized Jewish people and ultimately faced death at the hands of Roman colonizers. This challenges settler-colonial ideologies and offers an alternative vision based on respect and love for humanity. The Word came to support the oppressed and to confront both personal and systemic sins inflicted by those in power.

The evangelist portrays the incarnation as the revelation of God’s glory through Jesus, a tangible expression of grace and truth witnessed directly by the apostles. In the mindset of colonialism, however, “truth” is often distorted to demonize indigenous peoples, portraying them as threats, as is seen in the portrayal of Palestinians. Israel’s media narrative casts Palestinians as security risks and barriers to peace, justifying military presence and diverting attention from Israeli settler colonies (settlements) expansion. Western audiences often accept this portrayal as reality and truth. Yet, the truth of the gospel, embodied in Jesus, reveals God’s nature and redemptive purpose, calling believers to live lives transformed by God’s love and justice. This gospel truth, offering “grace upon grace,” stands in stark contrast to the colonial mentality of control and displacement. It challenges ideologies that seek to subjugate others, advocating instead for systems grounded in justice and respect for all.

In the mindset of colonialism, however, “truth” is often distorted to demonize indigenous peoples, portraying them as threats, as is seen in the portrayal of Palestinians.

In conclusion, John’s prologue offers a powerful vision of the Word incarnate as a force for love, liberation, justice, and truth. This vision challenges both the Roman imperial power of Jesus’ time and modern systems of oppression that deny the dignity and rights of indigenous peoples. By emphasizing the Word’s eternal unity with God, his active role in creation, and his light that overcomes darkness, the prologue speaks directly to those who experience displacement and marginalization. In embodying God’s grace and truth, Jesus invites all to a life transformed by justice, mutual respect, and solidarity. As followers of Christ, we are called to resist systems of hierarchy and division, embracing instead the divine vision of a world rooted in love, equality, and co-existence. Through this lens, the birth of Christ not only heralds hope but also serves as a call to dismantle structures of oppression and affirm the inherent worth of all people.

Klink III, Edward W. John. Zondervan Exegetical Commentary on the New Testament. Grand Rapids: Zondervan, 2016.

Martin, Francis, and William M. Wright IV. The Gospel of John. Catholic Commentary on Sacred Scripture. Grand Rapids: Baker Publishing Group, 2015.

Rev. Niveen Ibrahim Sarras, born and raised in Bethlehem, Palestine, is the first Palestinian woman ordained in the Evangelical Lutheran Church in America. Her passion for the Bible began at the Lutheran Church of the Reformation and school in Bethlehem. She earned her Master of Divinity from Pacific Lutheran Theological Seminary and a Ph.D. in Old Testament from the Lutheran School of Theology at Chicago. Rev. Sarras loves teaching Scripture and theology. She has taught feminist, womanist, and mujerista theology in the ELCA East-Central Synod of Wisconsin and courses on feminist theology and interfaith introductions through the University of Wisconsin-Madison Extension. Her scholarly work challenges traditional biblical interpretations, including “Jesus Was a Palestinian Jew — Not White” and “Refuting the Violent Image of God in the Book of Joshua 6-12,” published in *The (De)Legitimization of Violence in Sacred and Human Contexts* (2021). Outside academia, Rev. Sarras enjoys hiking, biking, canning, reading on politics, faith, and Scripture, and watching documentaries. As both pastor and scholar, she advocates for critical thinking and deeper faith understanding.