In the beginning was the Word (Greek: logos), and the Word (logos) was with God, and the Word (logos) was God. He was in the beginning with God.
Incarnation means enfleshment: Jesus Christ is God in human flesh. The great act of God: the second person of the Trinity, the Son of God, took upon himself our human nature. Incarnation means that God is with us, near us, transforming us. The incarnation means that God cared and came among us to deliver us from ourselves. The Apostle John describes the Son of God as the Divine Logos who came among us, not just to show us how to live, but to be life itself (John 1:15).
To the Greeks the ‘logos’ was the purpose or meaning of existence. To the Jews the ‘logos’ was God’s Word — the truth or moral absolutes at the foundation of all reality. In the beginning of his gospel John addresses both world-views when he speaks of a divine ‘Word’ that was the source and foundation of all creation.
But then he says something that floods the banks and bursts the boundaries of all human categories. He tells Jews that the truth and self-expression of God has become human. He tells Greeks that the meaning of life and all existence has become human.
Therefore, only if you know this human being will you find what you hoped to find in philosophy or even in the God of the Bible. The difference [between any other great figure and Jesus] is the difference between an example of living and one who is the life itself.
Charles Williams, quoted by Timothy Keller in Gospel Christianity, Course 1 (Redeemer Presbyterian Church, 2003), 49-50.