Epiphany Attraction
Commentary
“Epiphany” describes the manifestation or self-revelation of God as an ordinary invisible power. Christians have accented Epiphany to be focused predominately in Christ’s birth. The coming of the “three kings” in Matthew are seen as representatives of the wider world to recognize the appearance of God in the birth of the Christ child. That is the world is attracted to a light or appearance or intervention of a divine power into human affairs (Farmer, NIBD, volume 2, 287).
One practical modern example might be a troubled household in a given neighborhood, where much shouting, screaming and throwing around of objects is a nightly occurrence between a couple. Neighbors can hear the quarreling as far as the next block. The conflicting couple’s children opt to sleep overnight with friends in the neighborhood. The father is an alcoholic and the female partner only agitates the man even more, thus leading to escalation of the nightly tantrums and unsolicited outbursts.
One wintery night the drama of the family conflict ceases! The couple still have disagreements. However, they are now taking time away from one another in differing rooms. They both are on the telephone with a 12-step group sponsor whom they confide in. Tension still exists, but both of them are attempting to work the 12 Steps of Alcoholics Anonymous and Al-Anon Family Groups. “Progress not perfection,” is a slogan that reminds them that recovery from alcoholism as a family disease does take time. However, the violent screaming matches have ceased to the point where the couple’s children no longer flee to the neighbors’ house to sleep. The neighbors are in fact, attracted to the idea that the higher power from the 12 Step Groups seems to be slowly working and attracting other people whom they know have had family conflicts. This is a modern Epiphany moment where a higher power has attracted people into its presence similar to how Isaiah envisions for the land of Israel and Jerusalem.
The wise men or astrologers from the east are attracted to the appearance of a star over the Christ child (Matthew 2:7-9). Epiphany is a time to realize how God uses attraction rather than promotion to draw outsiders into the presence of a divine mysterious divine power. All three texts point to a mysterious attraction which catches the eyes of otherwise outsiders of any given worship community [Sources: Alcoholics Anonymous: Big Book, the Basic Text for Alcoholic Anonymous, (New York, NY: A.A. Word Services Inc., 1976 edition.), Sakenfeld, Katharine D. Editor, Farmer, Kathleen A., “Epiphany,” New Interpreter’s Dictionary of the Bible, volume 2, Nashville, TN: Abingdon Press, 2007, p. 287)].
Isaiah 60:1-6
Modern scholarship has contested single authorship of the Book of Isaiah. Chapters 1-39 are generally linked to the 8th century BCE, when the Assyrian Empire dominated the world in 742-701 BCE. Isaiah 40—55 has been dated at 540 BCE when the rising Persian Empire displaced Babylon. Chapters 56—66 are dated around 520 BCE when the displaced Jews who had returned from exile had the difficult task or reshaping the community after an extended time in exile. The first 39 chapters are usually referred to as “Isaiah.” The second portion, chapters 40—55, are often called “Second or Deutero Isaiah.” The final section of chapters 56—66, are referred to as “Third or Trito Isaiah.” Since critical issues do not greatly affect the basic content of the text on Epiphany Sunday, this article will refer to the author as “Isaiah.” (Brueggemann, volume 1, page 3).
Chapter 61 is when the prophet speaks for God in a fresh unit of proclamation to Zion. The historical reality of the community returned from exile, is that God is not acting in way of times past in terms of an events of political, military or economic prosperity. Rather Zion glorifies God in increments through various periods of light and glory. Zion will glorify God in other ways besides military power. Also, the climate of the political realities has changed. Persia is not as aggressive in conquering nations as Assyria or Babylon had been. Persia will find efficient ways of taxing citizens in allowing peoples to rebuild their temples, so as to be places of taxation. Material and financial assistance will arrive sporadically from the Persian rulers. Hence, some level of darkness exists. Isaiah calls the community of faith or people to be lights that will attract other nations. Attraction rather than force act as light to other nations to make a pilgrimage to Israel.
New Testament authors interpreted the birth of the Christ child attracting the three wise men as an example. The Pauline writer of Ephesians believes God works through the mystery of the Christian church to attract otherwise outsiders into the kingdom.
As related to the opening illustration, the disease of alcoholism still exists within the home. However, with time and practice of application of the 12 Steps of Alcoholics Anonymous, the household will become more welcoming place to visit rather than the dwelling of dysfunctional chaos of past times. A community who still lives in a dark time of their past can indeed become a place of light and new life as seen by outsiders.
One challenge for any community of faith on Epiphany is to find ways to attract people into the core values of their fellowship without using modern promotional, advertising or media gimmicks campaigns. For example, a family takes down all of their assorted Christmas lighting and replaces it with simple white lights only. Instead of popular music, possibly play calming music that might be used in relaxation therapy. The church is challenged to meet people in the dark months of winter with some form of light that does not require using a virus protection device or telephone market sneaking onto their phone service.
One wintery day, there was a snowing white out in a flat country road a pastor and other cars were trying to negotiate. Suddenly, the caravan of three cars sees a distant light at an old farmhouse on. The cars carefully proceed into the driveway. The passengers all get out and knock on the door. To their surprise, the cranky old postal worker who usually yells as them greet them and invites them inside. The small crowd of strangers are invited in for warm drinks and before cell phones, are invited to use the landline to call loved ones to inform them they are safely waiting in this old farmhouse. The next week, the same postal worker is back to being “cranky!” However, these three small cars load of people have seen a divine spark in this person nobody else realizes. This might be a modern Epiphany event.
Essentially, how can a community of faith attract people without using the latest market tested gimmick which draws crowds? As one realizes this, the divine presence of God makes an appearance. God may be using a new form of revelation to make himself known to a community who remains in darkness in other ways. This is the essential message of this text. Possibly, this is a great time to have a candlelight service which has in the past reserved for the Christmas holidays. [Sources: Brueggemann, Walter, Westminster Bible Companion, Isaiah 1-39; 40-66, 2 volumes, Louisville, KY: Westminster Johns Knox Press, 1998); Westermann, Claus, The Old Testament Library, Isaiah 40—66, Louisville, KY: Westminster John Knox Press, 1969)]
Ephesians 3:1-12
“For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works, lest any man should boast” Ephesians 2:8-9. This text might be a good interpretative lens for any passage in the Book of Ephesians. Authorship questions have abounded as to whether this book (much of which is in the book of Colossians) is epistle is written by the apostle himself or later pseudonymous author or follower of Paul? One middle ground between original authorship and pseudonymous authorship, might be use of a different scribe or transcriber with stylist differences from the uncontested epistles such as Romans and the Corinthian correspondence. For the purpose of this article, the name “Paul” will be used.
Defending his apostleship or credentials, is the first point of this text. Though not one of the original twelve disciples who followed Jesus while on earth, the apostle still defends his credentials and credibility. His understanding of God’s mystery is that of unconditional grace as a gift of God. This is one part of the mystery revealed to humans on Epiphany Sunday. God reveals Godself in this gift “lest any man should boast” (Ephesians 2:9).
What sort of credentials does the community of faith are needed or desired in these times of post Christendom, as denominations are experimenting with varying levels of education and preparation for ministry? Is distance learning, a few weeks training in the judicatory office adequate preparation of clergy who were used to receiving rigor college/seminary education? Does cost of higher education for church leaders play a role in which clergy are preferred by congregation search committees? Will worker priest or “tent maker” be the new norm for congregational leaders? This all falls under the question of credentials for congregational ministry Paul identifies here in Ephesians.
As push back to the above observation, many churches’ Bible courses that required a year or more of class preparation, notes, study etc. Such rigorous Bible studies have all but disappeared from church study ministries. Many church study groups basically go through one book a series per year. How important is biblical, church tradition and doctrinal knowledge for credentialling of church leaders? Is a lower paid licensed lay minister to be preferred to fully trained college/seminary graduate pastor? Who makes these decisions? How are messages of ministers proven to be faithful to the earliest church teachings? One theory regarding Ephesians is that this circular letter was sent to churches who were dealing with Gnostic false teachers. How are the teachings of any given church safeguarded if traditional credentials are no longer affordable? On Epiphany Sunday, what mysterious divine sign are people of faith observing in the credentialing of clergy?
Another point of this text is the mystery that comes to light is now outsiders or Gentiles are inheritors of the benefits of the covenant community of Israel. In his book, The Elephant is Running: Process and Open Relational Theologies and Religious Pluralism, Bruce Epperly argues that God’s presence and reality may be located in other expressions of faith outside of Judeo Christianity. Epperly points out that yoga, acupuncture, pilgrimages to far eastern religious temples and meditating are practiced by many Christians who have borrowed such disciplines from other religious traditions. Should all religious traditions have a voice in the global discussions regarding faith-based communities? The question of credentials of teachers comes to the surface (again). Ephesians 2:8-9 may not be contradicted with dialogue with other religions. However, which teachings remain constants in any Christian church? What is God revealing to the church these days of religious pluralism? Epperly believes Christians can learn from other relictions, but still return to their churches, and sing traditional hymns.
Finally, as Paul suggests what sort of inconvenience and suffering are people of faith willing to tolerate in order to carry on public witness to their Christian beliefs? On this day of Epiphany, what victories do Christians lay claim to with assurance and confidence? Is the death and resurrection that leads to new life—enough? (Martin, 44). It is helpful to view this letter to the Ephesians a circular letter sent to Gentile Christians on Asia Minor dated from 75-90 C.E., depending on the commentator. Churches of all locations and times can identify with the issues raised. Yet Ephesians 2:8-9 serves as reminder that we are saved by grace through faith. [Sources: Epperly, Bruce G. The Elephant is Running: Process and Open Relational Theologies and Religious Pluralism, Grasmere, ID: Sacra Sage Press, 2022); Lincoln, Andrew T. Word Biblical Commentary: Ephesians, Nashville, TN: Thomas Nelson, 1990); Martin, Ralph P. Interpretation, a Bible Commentary for Teaching and Preaching: Ephesians, Colossians and Philemon, Louisville, KY: Westminster John Knox Press, 1991); Taylor, Walter F., Jr., and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians and Colossians, Minneapolis, MN: Augsburg Fortress, 1985)].
Matthew 2:1-12
Can one equate the arrival of the three kings or wise men astrologers with the promise of Isaiah 61:1-6? The response is contested if one believes God only works through political and military processes. Epiphany season in Christianity means people have to be open to divine revelation arriving in differing forms, and often not easily recognized when it appears. King Herod was afraid of a Messiah being born which would fulfill the prophecy of Micah 5:2-3. Herod is troubled so much that he called his chief priests who were members of the elite families of the Temple. They were among the ten percent of the literate population of that time. Here is an example of a royal person having knowledge of a particular Hebrew Bible (Old Testament) text, but unable to read beyond his selfish desires to exploit the knowledge of holy scriptures.
How often are Bible texts taken out of context to justify certain political or community actions, which probably were not intended to be applied in that setting? A pastor drives through the snow and up steep hills in the winter time to a distant hill country church which refuses to cancel Sunday morning services during bad weather seasons. Upon arrival, there are four people present who quote to the exhausted pastor, “For where two or three are gathered in my name, there am I in the midst of them.” (Matthew 18:20). Did Jesus say this to justify low church attendance on such a wintry day?
As reported by other historians (Josephus, The Jewish War), Herod was an Idumean rather than a blood born Jew. He had struggled for power and legitimacy during his whole reign. He was not above hiring mercenaries to seek and kill the child who is the Messiah. Like the Exodus story of baby Moses being threatened by Pharoah (Exodus 1-2), Herod would also seek to kill children up to age two (Matthew 2:16-18).
Secretly Herod met with the astrologers. There has been debate as to whether these men were kings, wise men or often called Magi. For the purposes of Epiphany, they were astrologers who could discern movement of stars, comets and other astrological signs. Herod assumed that possibly a Messiah would be born in Jerusalem. Herod was not sure, so he sent the astrologers out to seek the child (possibly spy mission!). Upon finding the child born in a house (not manger as in Luke 2), they fall prostrate, present gifts of gold, frankincense and, which are usually the possessions of royalty, hence the assumption these men are kings. God has now accomplished divine revelation in a child born in a house in the small town of Bethlehem.
Small towns and rural communities might use this as an illustration that divine revelation and presence does occur in these often-ignored fly over states and counties. One preaching path might be regarding how has God revealed divine actions in a little know name community? How many inspiring stories have been shared by Laura Ingalls Wilder about a town called “Walnut Grove” in her “Little House in the Prairie” often shared on television stations such as the Hallmark Channel?
After the astrologers pay homage to the Christ child or new Messiah, they are told in a dream not to return and report to King Herod. Another source of divine revelation in Matthew is that of dreams. Joseph was spoken to in a dream not to divorce her, but rather take her as his wife (Matthew 1:19-25). The birth of this child is reminder that people must decide whether this messianic king is blessing or threat to their status in life? Do people in power desire to seek a divine presence which may or may not undermine their power base?
As far back as Exodus, the Pharoah really did not care about the first nine plagues which the God of Moses visited upon the people. Pharoah was insulated in the safety of his own palace. It was not until the final plague that killed his first born was Pharoah open to letting the enslaved Hebrew people leave the land (Exodus 11). Today, Herod might not care about climate change, until it effects his own household. Herod might not think gun control is a major issue until one of his own family is murdered. Herod, arbitrarily interprets scripture in a similar manner to the point he is willing to kill innocent children (2:16-18).
A couple paths to explore in preaching is when do we interpret signs of the times as from the divine? In apocalyptic thinking, every generation has believed they are living in the last days as they read signs of violence, war, disease and natural disasters. Yet, every generation is called upon to be stewards of God’s creation. Are the same people who seek signs of the last days on earth, also working to hand down a cleaner earth and environment to future generations? Does taking empty plastic and carboard containers to the recycling bin actually matter in the larger scope of being responsible stewards of God’s creation? [Sources: Culpepper, R. Alan, The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2021); Hagner, Donald, Word Biblical Commentary: Matthew 1-13; Nashville, TN: Thomas Nelson, 1993); Josephus, Flavius, The Jewish War, New York, NY: Penguin Books, 1981)].
Application
What attracts people to places or communities of worship? A small struggling church begins a recycling day where people can drop off empty containers, bottles and flattened boxes. Sunday worship is small, but the church itself becomes a gathering place on the Saturdays designated for recycling containers and boxes.
Also, what new and different ways can God’s divine presence be shown that has been recognized in the past? During a pandemic time, there is a shortage of places to eat as well as workers willing to toil in such low paying jobs. However, all of the local churches have meals on various weekends. A Roman Catholic Church has a fish fry. Protestant churches have pork and beef sandwich days. A Norwegian Lutheran Church as Norwegian meatballs and hand peeled potatoes. Have these church meals become a new source of divine manna and quail from God during difficult times?
Alternative Application
Is it important baby Jesus was born in either a house or manger (Luke’s version)? Possibly the idea that this baby is threat to power people is larger question than whether there were animals around the manger, or the child was simply in the back room of a house needing infant feeding and care. Could baby Jesus be born in an inexpensive motel or in a relative’s spare bedroom?
One practical modern example might be a troubled household in a given neighborhood, where much shouting, screaming and throwing around of objects is a nightly occurrence between a couple. Neighbors can hear the quarreling as far as the next block. The conflicting couple’s children opt to sleep overnight with friends in the neighborhood. The father is an alcoholic and the female partner only agitates the man even more, thus leading to escalation of the nightly tantrums and unsolicited outbursts.
One wintery night the drama of the family conflict ceases! The couple still have disagreements. However, they are now taking time away from one another in differing rooms. They both are on the telephone with a 12-step group sponsor whom they confide in. Tension still exists, but both of them are attempting to work the 12 Steps of Alcoholics Anonymous and Al-Anon Family Groups. “Progress not perfection,” is a slogan that reminds them that recovery from alcoholism as a family disease does take time. However, the violent screaming matches have ceased to the point where the couple’s children no longer flee to the neighbors’ house to sleep. The neighbors are in fact, attracted to the idea that the higher power from the 12 Step Groups seems to be slowly working and attracting other people whom they know have had family conflicts. This is a modern Epiphany moment where a higher power has attracted people into its presence similar to how Isaiah envisions for the land of Israel and Jerusalem.
The wise men or astrologers from the east are attracted to the appearance of a star over the Christ child (Matthew 2:7-9). Epiphany is a time to realize how God uses attraction rather than promotion to draw outsiders into the presence of a divine mysterious divine power. All three texts point to a mysterious attraction which catches the eyes of otherwise outsiders of any given worship community [Sources: Alcoholics Anonymous: Big Book, the Basic Text for Alcoholic Anonymous, (New York, NY: A.A. Word Services Inc., 1976 edition.), Sakenfeld, Katharine D. Editor, Farmer, Kathleen A., “Epiphany,” New Interpreter’s Dictionary of the Bible, volume 2, Nashville, TN: Abingdon Press, 2007, p. 287)].
Isaiah 60:1-6
Modern scholarship has contested single authorship of the Book of Isaiah. Chapters 1-39 are generally linked to the 8th century BCE, when the Assyrian Empire dominated the world in 742-701 BCE. Isaiah 40—55 has been dated at 540 BCE when the rising Persian Empire displaced Babylon. Chapters 56—66 are dated around 520 BCE when the displaced Jews who had returned from exile had the difficult task or reshaping the community after an extended time in exile. The first 39 chapters are usually referred to as “Isaiah.” The second portion, chapters 40—55, are often called “Second or Deutero Isaiah.” The final section of chapters 56—66, are referred to as “Third or Trito Isaiah.” Since critical issues do not greatly affect the basic content of the text on Epiphany Sunday, this article will refer to the author as “Isaiah.” (Brueggemann, volume 1, page 3).
Chapter 61 is when the prophet speaks for God in a fresh unit of proclamation to Zion. The historical reality of the community returned from exile, is that God is not acting in way of times past in terms of an events of political, military or economic prosperity. Rather Zion glorifies God in increments through various periods of light and glory. Zion will glorify God in other ways besides military power. Also, the climate of the political realities has changed. Persia is not as aggressive in conquering nations as Assyria or Babylon had been. Persia will find efficient ways of taxing citizens in allowing peoples to rebuild their temples, so as to be places of taxation. Material and financial assistance will arrive sporadically from the Persian rulers. Hence, some level of darkness exists. Isaiah calls the community of faith or people to be lights that will attract other nations. Attraction rather than force act as light to other nations to make a pilgrimage to Israel.
New Testament authors interpreted the birth of the Christ child attracting the three wise men as an example. The Pauline writer of Ephesians believes God works through the mystery of the Christian church to attract otherwise outsiders into the kingdom.
As related to the opening illustration, the disease of alcoholism still exists within the home. However, with time and practice of application of the 12 Steps of Alcoholics Anonymous, the household will become more welcoming place to visit rather than the dwelling of dysfunctional chaos of past times. A community who still lives in a dark time of their past can indeed become a place of light and new life as seen by outsiders.
One challenge for any community of faith on Epiphany is to find ways to attract people into the core values of their fellowship without using modern promotional, advertising or media gimmicks campaigns. For example, a family takes down all of their assorted Christmas lighting and replaces it with simple white lights only. Instead of popular music, possibly play calming music that might be used in relaxation therapy. The church is challenged to meet people in the dark months of winter with some form of light that does not require using a virus protection device or telephone market sneaking onto their phone service.
One wintery day, there was a snowing white out in a flat country road a pastor and other cars were trying to negotiate. Suddenly, the caravan of three cars sees a distant light at an old farmhouse on. The cars carefully proceed into the driveway. The passengers all get out and knock on the door. To their surprise, the cranky old postal worker who usually yells as them greet them and invites them inside. The small crowd of strangers are invited in for warm drinks and before cell phones, are invited to use the landline to call loved ones to inform them they are safely waiting in this old farmhouse. The next week, the same postal worker is back to being “cranky!” However, these three small cars load of people have seen a divine spark in this person nobody else realizes. This might be a modern Epiphany event.
Essentially, how can a community of faith attract people without using the latest market tested gimmick which draws crowds? As one realizes this, the divine presence of God makes an appearance. God may be using a new form of revelation to make himself known to a community who remains in darkness in other ways. This is the essential message of this text. Possibly, this is a great time to have a candlelight service which has in the past reserved for the Christmas holidays. [Sources: Brueggemann, Walter, Westminster Bible Companion, Isaiah 1-39; 40-66, 2 volumes, Louisville, KY: Westminster Johns Knox Press, 1998); Westermann, Claus, The Old Testament Library, Isaiah 40—66, Louisville, KY: Westminster John Knox Press, 1969)]
Ephesians 3:1-12
“For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works, lest any man should boast” Ephesians 2:8-9. This text might be a good interpretative lens for any passage in the Book of Ephesians. Authorship questions have abounded as to whether this book (much of which is in the book of Colossians) is epistle is written by the apostle himself or later pseudonymous author or follower of Paul? One middle ground between original authorship and pseudonymous authorship, might be use of a different scribe or transcriber with stylist differences from the uncontested epistles such as Romans and the Corinthian correspondence. For the purpose of this article, the name “Paul” will be used.
Defending his apostleship or credentials, is the first point of this text. Though not one of the original twelve disciples who followed Jesus while on earth, the apostle still defends his credentials and credibility. His understanding of God’s mystery is that of unconditional grace as a gift of God. This is one part of the mystery revealed to humans on Epiphany Sunday. God reveals Godself in this gift “lest any man should boast” (Ephesians 2:9).
What sort of credentials does the community of faith are needed or desired in these times of post Christendom, as denominations are experimenting with varying levels of education and preparation for ministry? Is distance learning, a few weeks training in the judicatory office adequate preparation of clergy who were used to receiving rigor college/seminary education? Does cost of higher education for church leaders play a role in which clergy are preferred by congregation search committees? Will worker priest or “tent maker” be the new norm for congregational leaders? This all falls under the question of credentials for congregational ministry Paul identifies here in Ephesians.
As push back to the above observation, many churches’ Bible courses that required a year or more of class preparation, notes, study etc. Such rigorous Bible studies have all but disappeared from church study ministries. Many church study groups basically go through one book a series per year. How important is biblical, church tradition and doctrinal knowledge for credentialling of church leaders? Is a lower paid licensed lay minister to be preferred to fully trained college/seminary graduate pastor? Who makes these decisions? How are messages of ministers proven to be faithful to the earliest church teachings? One theory regarding Ephesians is that this circular letter was sent to churches who were dealing with Gnostic false teachers. How are the teachings of any given church safeguarded if traditional credentials are no longer affordable? On Epiphany Sunday, what mysterious divine sign are people of faith observing in the credentialing of clergy?
Another point of this text is the mystery that comes to light is now outsiders or Gentiles are inheritors of the benefits of the covenant community of Israel. In his book, The Elephant is Running: Process and Open Relational Theologies and Religious Pluralism, Bruce Epperly argues that God’s presence and reality may be located in other expressions of faith outside of Judeo Christianity. Epperly points out that yoga, acupuncture, pilgrimages to far eastern religious temples and meditating are practiced by many Christians who have borrowed such disciplines from other religious traditions. Should all religious traditions have a voice in the global discussions regarding faith-based communities? The question of credentials of teachers comes to the surface (again). Ephesians 2:8-9 may not be contradicted with dialogue with other religions. However, which teachings remain constants in any Christian church? What is God revealing to the church these days of religious pluralism? Epperly believes Christians can learn from other relictions, but still return to their churches, and sing traditional hymns.
Finally, as Paul suggests what sort of inconvenience and suffering are people of faith willing to tolerate in order to carry on public witness to their Christian beliefs? On this day of Epiphany, what victories do Christians lay claim to with assurance and confidence? Is the death and resurrection that leads to new life—enough? (Martin, 44). It is helpful to view this letter to the Ephesians a circular letter sent to Gentile Christians on Asia Minor dated from 75-90 C.E., depending on the commentator. Churches of all locations and times can identify with the issues raised. Yet Ephesians 2:8-9 serves as reminder that we are saved by grace through faith. [Sources: Epperly, Bruce G. The Elephant is Running: Process and Open Relational Theologies and Religious Pluralism, Grasmere, ID: Sacra Sage Press, 2022); Lincoln, Andrew T. Word Biblical Commentary: Ephesians, Nashville, TN: Thomas Nelson, 1990); Martin, Ralph P. Interpretation, a Bible Commentary for Teaching and Preaching: Ephesians, Colossians and Philemon, Louisville, KY: Westminster John Knox Press, 1991); Taylor, Walter F., Jr., and John H.P. Reumann, Augsburg Commentary on the New Testament: Ephesians and Colossians, Minneapolis, MN: Augsburg Fortress, 1985)].
Matthew 2:1-12
Can one equate the arrival of the three kings or wise men astrologers with the promise of Isaiah 61:1-6? The response is contested if one believes God only works through political and military processes. Epiphany season in Christianity means people have to be open to divine revelation arriving in differing forms, and often not easily recognized when it appears. King Herod was afraid of a Messiah being born which would fulfill the prophecy of Micah 5:2-3. Herod is troubled so much that he called his chief priests who were members of the elite families of the Temple. They were among the ten percent of the literate population of that time. Here is an example of a royal person having knowledge of a particular Hebrew Bible (Old Testament) text, but unable to read beyond his selfish desires to exploit the knowledge of holy scriptures.
How often are Bible texts taken out of context to justify certain political or community actions, which probably were not intended to be applied in that setting? A pastor drives through the snow and up steep hills in the winter time to a distant hill country church which refuses to cancel Sunday morning services during bad weather seasons. Upon arrival, there are four people present who quote to the exhausted pastor, “For where two or three are gathered in my name, there am I in the midst of them.” (Matthew 18:20). Did Jesus say this to justify low church attendance on such a wintry day?
As reported by other historians (Josephus, The Jewish War), Herod was an Idumean rather than a blood born Jew. He had struggled for power and legitimacy during his whole reign. He was not above hiring mercenaries to seek and kill the child who is the Messiah. Like the Exodus story of baby Moses being threatened by Pharoah (Exodus 1-2), Herod would also seek to kill children up to age two (Matthew 2:16-18).
Secretly Herod met with the astrologers. There has been debate as to whether these men were kings, wise men or often called Magi. For the purposes of Epiphany, they were astrologers who could discern movement of stars, comets and other astrological signs. Herod assumed that possibly a Messiah would be born in Jerusalem. Herod was not sure, so he sent the astrologers out to seek the child (possibly spy mission!). Upon finding the child born in a house (not manger as in Luke 2), they fall prostrate, present gifts of gold, frankincense and, which are usually the possessions of royalty, hence the assumption these men are kings. God has now accomplished divine revelation in a child born in a house in the small town of Bethlehem.
Small towns and rural communities might use this as an illustration that divine revelation and presence does occur in these often-ignored fly over states and counties. One preaching path might be regarding how has God revealed divine actions in a little know name community? How many inspiring stories have been shared by Laura Ingalls Wilder about a town called “Walnut Grove” in her “Little House in the Prairie” often shared on television stations such as the Hallmark Channel?
After the astrologers pay homage to the Christ child or new Messiah, they are told in a dream not to return and report to King Herod. Another source of divine revelation in Matthew is that of dreams. Joseph was spoken to in a dream not to divorce her, but rather take her as his wife (Matthew 1:19-25). The birth of this child is reminder that people must decide whether this messianic king is blessing or threat to their status in life? Do people in power desire to seek a divine presence which may or may not undermine their power base?
As far back as Exodus, the Pharoah really did not care about the first nine plagues which the God of Moses visited upon the people. Pharoah was insulated in the safety of his own palace. It was not until the final plague that killed his first born was Pharoah open to letting the enslaved Hebrew people leave the land (Exodus 11). Today, Herod might not care about climate change, until it effects his own household. Herod might not think gun control is a major issue until one of his own family is murdered. Herod, arbitrarily interprets scripture in a similar manner to the point he is willing to kill innocent children (2:16-18).
A couple paths to explore in preaching is when do we interpret signs of the times as from the divine? In apocalyptic thinking, every generation has believed they are living in the last days as they read signs of violence, war, disease and natural disasters. Yet, every generation is called upon to be stewards of God’s creation. Are the same people who seek signs of the last days on earth, also working to hand down a cleaner earth and environment to future generations? Does taking empty plastic and carboard containers to the recycling bin actually matter in the larger scope of being responsible stewards of God’s creation? [Sources: Culpepper, R. Alan, The New Testament Library: Luke, Louisville, KY: Westminster John Knox Press, 2021); Hagner, Donald, Word Biblical Commentary: Matthew 1-13; Nashville, TN: Thomas Nelson, 1993); Josephus, Flavius, The Jewish War, New York, NY: Penguin Books, 1981)].
Application
What attracts people to places or communities of worship? A small struggling church begins a recycling day where people can drop off empty containers, bottles and flattened boxes. Sunday worship is small, but the church itself becomes a gathering place on the Saturdays designated for recycling containers and boxes.
Also, what new and different ways can God’s divine presence be shown that has been recognized in the past? During a pandemic time, there is a shortage of places to eat as well as workers willing to toil in such low paying jobs. However, all of the local churches have meals on various weekends. A Roman Catholic Church has a fish fry. Protestant churches have pork and beef sandwich days. A Norwegian Lutheran Church as Norwegian meatballs and hand peeled potatoes. Have these church meals become a new source of divine manna and quail from God during difficult times?
Alternative Application
Is it important baby Jesus was born in either a house or manger (Luke’s version)? Possibly the idea that this baby is threat to power people is larger question than whether there were animals around the manger, or the child was simply in the back room of a house needing infant feeding and care. Could baby Jesus be born in an inexpensive motel or in a relative’s spare bedroom?
