The Light of Grace Alone Shows the Way
Commentary
Isaiah 60:1-6
The First Lesson is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. This lesson is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the 8th century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return was going. Reference make to the darkness among the people (v.2) seems to portray the disappointment of those who had returned home in this period. Reference is made to the light [or] which has come (v.1). Light in biblical Hebrew refers to that which overcomes darkness (distress and chaos). The chapter also associates light with Yahweh (v.2). It is promised that the Lord is coming to Jerusalem (v.2). This comment along with the reference to the light is most suggestive of the Epiphany star leading to or accompanying the coming of Jesus to earth in Bethlehem (Matthew 2:2,9-10).
It is promised to the downtrodden people that nations will see Jerusalem’s revival, its light (v.3). Exiles are said to return or be returning (v.4). Rejoicing will follow (v.5a). These comments could again be interpreted messianically, in terms of the impact Christ’s coming might have on the world. The prophetic character of the text is even pointed out more clearly in verses 5b-6 with reference to the wealth of nations that would be brought to the light and how riches of Arabia (Midea, Epaph, and Sheba) would arrive by camel caravan, bringing gold and frankincense. This is most suggestive of The Wise Men and their journey to Jerusalem (Matthew 2:1-2).
The lesson makes clear that God cares for the downtrodden. The riches of the earth will be brought to those who have been downtrodden. Epiphany and the entire Christmas narrative are about how God favors the lowly. God’s ways are not our ways. Martin Luther spoke of a theology of the cross, contending that God consistently works in surprising, hidden ways (Luther’s Works, Vol. 31, pp.39ff.). We especially need that message in our social context in which 69% of churchgoers say God wants us to prosper financially according to a 2017 Lifeway Research poll. Almost seven out of ten of us seem to think that God rewards those he loves with economic well-being. We need sermons to make clear that God actually favors those who are not rich and powerful, that he came to us as one who was not great and materially blessed. But as the lesson prophesies, God intends that the lowly receive homage and deference from those with power and wealth, just as The Wise Men venerated Jesus. Consequently, Christians will want to honor those on the margins of American society, for Jesus may be hanging out with them.
Ephesians 3:1-12
The Second Lesson is part of a prayer for wisdom in a circular letter written by Paul from prison late in his career or by one of his followers who had a hand in assembling a collection of his epistles. The latter prospect is made likely by the fact that the letter includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. It may have been written to and for a later generation of Christians, as the writer claims to have heard of the recipients’ faith and love toward all the faithful (1:15).
Portraying himself as Paul and in prison (though on which occasion [2 Corinthians 6:5; 11:23; Philippians 1:13-14; Colossians 4:3,18] is uncertain), the author first offers some comments on his ministry to the Gentiles. He speaks of a mystery made known to Paul by revelation (see 2 Corinthians 12:1,7), which was not previously known (vv.2,4). This revealed mystery is that Gentiles are fellow members with Jesus of the same Body and sharers in the promise of Christ (vv.5-6). Paul notes that God’s grace has been given to the Gentiles, for he is the least of the saints [hagion, meaning “those set apart”] (v.8). He speaks of an eternal purpose of God carried out in Christ that through the church, God’s wisdom might be displayed to rulers and authorities in heavenly places (i.e., angels) (vv.10-11). In confidence and boldness, we have access to God through Christ (v.12).
According to a poll conducted in December 2018 by the Public Religion Research Institute and “The Atlantic”, 83% of Americans believe the country is divided by race and ethnicity, with Hispanics most likely to feel this way at 92%. Eighty-two percent of African Americans believe the country is somewhat or very divided, as do 83% of white Americans. We feel ourselves to be a divided people; Hispanics and African Americans, the victims of this division feel excluded. Sermons on this lesson can address this matter with a word of unity.
Epiphany is a story about how even outsiders (Gentiles like The Wise Men) can receive God’s revelation. This text makes the same point regarding the mystery of how Gentiles have been called, to stand side-by-side the Jews in receiving the promise of God. Sermons on this lesson can bear witness to the unity American (and all) Christians have across ethnic lines, even if it is not that way in American society. And just as God revealed his will most clearly to those who were not “insiders” (The Wise Men) so God may continue today to speak the word most clearly today through those on the outside (African Americans and immigrants). God has clearly operated this way in American history, as the Black community called the attention of the whole nation to the need for abolition and more recently, Civil Rights abuses; and the immigrant community pointed to the need for the reforms of the progressive era. The church’s job, inspired by grace and the Holy Spirit, is to work for the kind of unity, to lift up the witness of the disenfranchised to a divided nation.
Matthew 2:1-12
The Gospel is taken from a book likely written to Jewish Christians no longer in full communion with Judaism (see 24:20). It is the most Jewish of all the gospels, evidenced in this lesson with the concern about links in the stories told to the Hebrew Scriptures. We read in this text the story, unique to this gospel, of The Wise Men (Magi, also translated “astrologers,” who seem to have belonged to a learned class in Persia). Jesus’ birth in Bethlehem is recorded as transpiring during Herod’s reign as a Roman puppet king which ended in 4 BC (v.1). If The Wise Men were coming from the East, that does not rule out an Arabian or an Ethiopian African home for them, if we read Isaiah 60:6 prophetically. (And if Ethiopian, but even if from Persia, it is likely that The Wise Men came from a region with Semitic ethnics who might have at least known something of the Hebrew faith.)
The Wise Men come to Jerusalem seeking the child who would be born King of the Jews, whose coming had been revealed, they claimed, by a rising star (v.2). The Messiah is associated with stars by Numbers 24:17. And a later, well-known Messianic pretender, a revolutionary named Jesus Bar Kochba (132-135 AD), has a name (Bar Kochba) which means “Son of the Star.” Herod is reported as frightened by the news, finally learning from the chief priest and scribes (scholars of Hebrew Scripture) that based on Micah 5:2 the baby king is likely to come from Bethlehem (vv.3-6). Herod then sends The Wise Men to Bethlehem wanting to learn the child’s location (vv.7-8). The star leads them to the babe where they bring their gifts and worship, but they do not inform Herod as per instructions they received in a dream (vv.9-12). The idea that the king wants a Savior killed in infancy is reminiscent of Pharaoh’s efforts to kill Moses, and so other Hebrew children in infancy (Exodus 1:15-16). Matthew may be trying to draw parallels between Moses and Jesus at this point.
The Wise Men come to seek the coming Messiah in the most logical place you would expect a King of the Hebrews to be born – in the capital city Jerusalem. That’s a problem that typifies American spiritual life. When it comes to God and spiritual life, we tend to opt for what makes the most sense to us, to what vision of God most meets our needs. Thus, it is no surprise that Pew Research Center found in a 2018 poll that one-third of U.S. adults believe in a higher power of some kind, but not in God as described in Bible. Sermons do well to call attention to this data in developing how The Wise Men’s instincts were incorrect, that only through Herod (by no means a friend of the Messiah), and through biblical testimony, did they find Christ! We only find Christ from God’s word in biblical testimony, just as we only find God in Christ. A sermon on the gospel lesson should serve to remind us that if we want to know God and his ways, we need to have God show us the truth through Scripture and other means of grace. Listening to him more and less to our own needs and instincts is the way to go!
Any sermon on Epiphany needs to attend to the star (the light) which leads us to the light of the world. Insofar as the star is a work of God, keeping this image in mind will lead to sermons on the need for grace to get us moving in the right direction, towards the will of God. Be sure your preaching gets the focus off the faithful and our instincts, on our need to depend on God’s guidance and the likelihood that he might be using the poor and marginalized to lead the way.
The First Lesson is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. This lesson is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the 8th century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return was going. Reference make to the darkness among the people (v.2) seems to portray the disappointment of those who had returned home in this period. Reference is made to the light [or] which has come (v.1). Light in biblical Hebrew refers to that which overcomes darkness (distress and chaos). The chapter also associates light with Yahweh (v.2). It is promised that the Lord is coming to Jerusalem (v.2). This comment along with the reference to the light is most suggestive of the Epiphany star leading to or accompanying the coming of Jesus to earth in Bethlehem (Matthew 2:2,9-10).
It is promised to the downtrodden people that nations will see Jerusalem’s revival, its light (v.3). Exiles are said to return or be returning (v.4). Rejoicing will follow (v.5a). These comments could again be interpreted messianically, in terms of the impact Christ’s coming might have on the world. The prophetic character of the text is even pointed out more clearly in verses 5b-6 with reference to the wealth of nations that would be brought to the light and how riches of Arabia (Midea, Epaph, and Sheba) would arrive by camel caravan, bringing gold and frankincense. This is most suggestive of The Wise Men and their journey to Jerusalem (Matthew 2:1-2).
The lesson makes clear that God cares for the downtrodden. The riches of the earth will be brought to those who have been downtrodden. Epiphany and the entire Christmas narrative are about how God favors the lowly. God’s ways are not our ways. Martin Luther spoke of a theology of the cross, contending that God consistently works in surprising, hidden ways (Luther’s Works, Vol. 31, pp.39ff.). We especially need that message in our social context in which 69% of churchgoers say God wants us to prosper financially according to a 2017 Lifeway Research poll. Almost seven out of ten of us seem to think that God rewards those he loves with economic well-being. We need sermons to make clear that God actually favors those who are not rich and powerful, that he came to us as one who was not great and materially blessed. But as the lesson prophesies, God intends that the lowly receive homage and deference from those with power and wealth, just as The Wise Men venerated Jesus. Consequently, Christians will want to honor those on the margins of American society, for Jesus may be hanging out with them.
Ephesians 3:1-12
The Second Lesson is part of a prayer for wisdom in a circular letter written by Paul from prison late in his career or by one of his followers who had a hand in assembling a collection of his epistles. The latter prospect is made likely by the fact that the letter includes vocabulary and stylistic characteristics different from the indisputably Pauline writings. It may have been written to and for a later generation of Christians, as the writer claims to have heard of the recipients’ faith and love toward all the faithful (1:15).
Portraying himself as Paul and in prison (though on which occasion [2 Corinthians 6:5; 11:23; Philippians 1:13-14; Colossians 4:3,18] is uncertain), the author first offers some comments on his ministry to the Gentiles. He speaks of a mystery made known to Paul by revelation (see 2 Corinthians 12:1,7), which was not previously known (vv.2,4). This revealed mystery is that Gentiles are fellow members with Jesus of the same Body and sharers in the promise of Christ (vv.5-6). Paul notes that God’s grace has been given to the Gentiles, for he is the least of the saints [hagion, meaning “those set apart”] (v.8). He speaks of an eternal purpose of God carried out in Christ that through the church, God’s wisdom might be displayed to rulers and authorities in heavenly places (i.e., angels) (vv.10-11). In confidence and boldness, we have access to God through Christ (v.12).
According to a poll conducted in December 2018 by the Public Religion Research Institute and “The Atlantic”, 83% of Americans believe the country is divided by race and ethnicity, with Hispanics most likely to feel this way at 92%. Eighty-two percent of African Americans believe the country is somewhat or very divided, as do 83% of white Americans. We feel ourselves to be a divided people; Hispanics and African Americans, the victims of this division feel excluded. Sermons on this lesson can address this matter with a word of unity.
Epiphany is a story about how even outsiders (Gentiles like The Wise Men) can receive God’s revelation. This text makes the same point regarding the mystery of how Gentiles have been called, to stand side-by-side the Jews in receiving the promise of God. Sermons on this lesson can bear witness to the unity American (and all) Christians have across ethnic lines, even if it is not that way in American society. And just as God revealed his will most clearly to those who were not “insiders” (The Wise Men) so God may continue today to speak the word most clearly today through those on the outside (African Americans and immigrants). God has clearly operated this way in American history, as the Black community called the attention of the whole nation to the need for abolition and more recently, Civil Rights abuses; and the immigrant community pointed to the need for the reforms of the progressive era. The church’s job, inspired by grace and the Holy Spirit, is to work for the kind of unity, to lift up the witness of the disenfranchised to a divided nation.
Matthew 2:1-12
The Gospel is taken from a book likely written to Jewish Christians no longer in full communion with Judaism (see 24:20). It is the most Jewish of all the gospels, evidenced in this lesson with the concern about links in the stories told to the Hebrew Scriptures. We read in this text the story, unique to this gospel, of The Wise Men (Magi, also translated “astrologers,” who seem to have belonged to a learned class in Persia). Jesus’ birth in Bethlehem is recorded as transpiring during Herod’s reign as a Roman puppet king which ended in 4 BC (v.1). If The Wise Men were coming from the East, that does not rule out an Arabian or an Ethiopian African home for them, if we read Isaiah 60:6 prophetically. (And if Ethiopian, but even if from Persia, it is likely that The Wise Men came from a region with Semitic ethnics who might have at least known something of the Hebrew faith.)
The Wise Men come to Jerusalem seeking the child who would be born King of the Jews, whose coming had been revealed, they claimed, by a rising star (v.2). The Messiah is associated with stars by Numbers 24:17. And a later, well-known Messianic pretender, a revolutionary named Jesus Bar Kochba (132-135 AD), has a name (Bar Kochba) which means “Son of the Star.” Herod is reported as frightened by the news, finally learning from the chief priest and scribes (scholars of Hebrew Scripture) that based on Micah 5:2 the baby king is likely to come from Bethlehem (vv.3-6). Herod then sends The Wise Men to Bethlehem wanting to learn the child’s location (vv.7-8). The star leads them to the babe where they bring their gifts and worship, but they do not inform Herod as per instructions they received in a dream (vv.9-12). The idea that the king wants a Savior killed in infancy is reminiscent of Pharaoh’s efforts to kill Moses, and so other Hebrew children in infancy (Exodus 1:15-16). Matthew may be trying to draw parallels between Moses and Jesus at this point.
The Wise Men come to seek the coming Messiah in the most logical place you would expect a King of the Hebrews to be born – in the capital city Jerusalem. That’s a problem that typifies American spiritual life. When it comes to God and spiritual life, we tend to opt for what makes the most sense to us, to what vision of God most meets our needs. Thus, it is no surprise that Pew Research Center found in a 2018 poll that one-third of U.S. adults believe in a higher power of some kind, but not in God as described in Bible. Sermons do well to call attention to this data in developing how The Wise Men’s instincts were incorrect, that only through Herod (by no means a friend of the Messiah), and through biblical testimony, did they find Christ! We only find Christ from God’s word in biblical testimony, just as we only find God in Christ. A sermon on the gospel lesson should serve to remind us that if we want to know God and his ways, we need to have God show us the truth through Scripture and other means of grace. Listening to him more and less to our own needs and instincts is the way to go!
Any sermon on Epiphany needs to attend to the star (the light) which leads us to the light of the world. Insofar as the star is a work of God, keeping this image in mind will lead to sermons on the need for grace to get us moving in the right direction, towards the will of God. Be sure your preaching gets the focus off the faithful and our instincts, on our need to depend on God’s guidance and the likelihood that he might be using the poor and marginalized to lead the way.
