The Epiphany of Our Lord
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
There is consensus on the first reading which ends at verse 6 with an appropriate mention of gold and frankincense. Notice that it speaks of light and glory in the sight of all nations. There is virtual consensus on the second reading which is an old Epiphany episode. The Gospel reading has consensus also. It should be noted that The Epiphany readings are the same each year.
Commentary
Isaiah 60:1-6
It appears that in its original context the first part of this reading points to the fulfillment of Isaiah 40ff which describes the return of the exiles to Jerusalem. The present passage portrays the light that has now come and the glory of the Lord that has been revealed. The second part (vv. 3-6) foretells the eschatological pilgrimage of the Gentiles to Jerusalem that will follow the rebuilding of the city. The reading for today is particularly suited for Epiphany when given a Christian interpretation. The Incarnation can be given the place of the return from Babylon as God's great saving act. By doing this we see that Christ is the light that has indeed shown in the darkness. In Christ the glory of the Lord has risen upon the world. Then as the Gentiles respond to this revelation, symbolized in the journey of the Magi with gold and frankincense to the infant Jesus, the eschatological pilgrimage of the Gentiles is fulfilled.
These initial verses (1-6) are just the beginning of the longer oracle that continues through verse 22. Notice in the pericope for today that Jerusalem after the exile is pictured as a woman mourning in the dust, grieving over her lost children. The prophet bids her to rise and be radiant with joy because all her exiled children, along with the wealth of the nations, will be brought back to her.
But the "woman" Jerusalem is to shine primarily by reflecting the light of the glory of God. God now dwells in her midst, a foreshadowing of the Incarnation by which God dwells with his people in the person of Jesus Christ. The command "arise" is originally a cultic direction. Darkness and thick darkness are frequently used in describing revelation. (Exodus 20:21, Psalm 97:2) The thrust of the ingathering is of the dispersion generally.
The nations not only come to Zion in camel caravans, but they contribute their wealth and pay homage. This bringing of gifts can be compared to the gifts which the queen of Sheba gave to Solomon. (1 Kings 10:2) Foreigners proclaim the praise of the Lord. (v. 6) They recite God's mighty acts which are worthy of praise. The pilgrims themselves will be an acceptable offering and will assist in beautifying the temple.
Risen Zion welcomes her children home and their gifts replace her poverty with wealth.
Ephesians 3:1-12 (C)
Ephesians 3:2-12 (L)
Ephesians 3:2-3, 5-6 (RC)
This pericope combines the same two themes as the Isaiah reading: (1) the revelation or epiphany of God (v. 3) and the inclusion of the Gentiles in the salvation offered in Christ (Messiah). The passage is part of a prayer for wisdom (vv. 1-20) which begins with verse 1, is interrupted from verses 2-13, and continues with verse 14. Paul was a prisoner in Rome because he had aroused the hostility of the Jews by declaring the equality of the Gentiles in the church. The mystery which Paul alludes to refers to God's eternal purpose now revealed to his chosen to call Gentiles as well as Jews to share in Christ's redemptive work.
The inclusion of the Gentiles in the plan of salvation was an event of truly cosmic significance "made known to the principalities and powers in the heavenly places." (v. 10) But what does it mean for the church to be truly ecumenical in the sense of our text? When denominations each claim to be the one and only true church, when the church sets itself over against Jews and in other ways denies the true universality of its message it denies the thrust of Epiphany.
Epiphany can be one moment in the church's life when the church takes a wide and broad view of its message and mission. Often hymns catch the heart of the Gospel in ways prose alone fails. The hymn sings "There's a wideness in God's mercy, like the wideness of the sea" and reminds us of our own narrow vision of God and his mercy.
We are living in a truly ecumenical time when Christians are being drawn closer to one another as they draw closer to Christ, even as spokes of a wheel come nearer to each other as they come nearer to the center of the wheel. Now that the church is essentially Gentile, it is the task of the church to make room for Jews. The contemporary Jewish/Christian dialogue seeks to clarify the ground we have in common and to enable us to overcome those prejudices and dogmas which divide us. This is happening in local groups meeting to reflect on Jewish and Christian beliefs and practices. Epiphany is a time to deal with the universal revelation of God in Christ and its implications for Christians and Jews today.
Matthew 2:1-12
There are many different traditions from primitive Christianity that go into the makeup of the Magi story. Notice that this is not a birth story, although it is commonly read as a nativity story at Christmas. Matthew gives the birth story in 1:18-25. The visit of the Magi symbolizes the divine preparation for the advent of Jesus, and the gifts, fit for a king, point to the kingly rights of the child and the worldwide acclaim he is to receive later. As we read this story we should remember that Matthew is not trying to present a complete chronological account of Jesus' birth and infancy. Since Herod ordered all male children in Bethlehem and that region who were two years old and under to be killed, this implies that Jesus himself was already about two when the Magi arrived from the East.
The Magi were a combination of astrologer and magician. They were the closest to astronomers that the ancient world knew, and they used their knowledge of the movement of the stars to tie it in with the destiny of human beings. They were wise and learned men among the Gentiles. Since they are Gentiles, they receive their proclamation through created nature. They recognized the saving import of the star. But notice that they could not gain a full understanding of the revelation of the Messiah from nature alone. This is a secret found in Scripture of special revelation God gave to the Jews alone.
But notice the paradox. The Jews who have the Scriptures with the prophecies of the coming of Messiah cannot recognize him when he appears. But the Magi, guided by star and Scripture accept Jesus as Messiah and worship him. But in sharp contrast stand the chief priests and scribes of the people who do not believe. They conspire to put him to death.
Notice that the Magi from the East came to Jerusalem saying, "Where is he who has been born king of the Jews? (v. 2) This is the same title given to Jesus at the crucifixion. "The King of the Jews" was the charge put over Jesus' head as he hung on the cross. This title was given him by the Magi, but rejected by Herod, and those who advised him.
See the parallel between the infancy narrative and the crucifixion. Jesus is taken away by his parents to another land (Egypt) and then returns. At his crucifixion Jesus dies but is brought back to life by God in the resurrection.
The gold and frankincense are suggested by the first reading (Isaiah). Matthew does quote from Micah's prophecy that the Davidic Messiah would be born in Bethlehem. In Jewish eyes this qualifies him to be Messiah. Raymond Brown sees in this infancy narrative "a gospel in miniature." He points out that the Gospel is good news but that it must have a passion and rejection as well as success. This account and the remainder of chapter 2 has these factors. (p. 138, The Birth of the Messiah, Garden City: Image Books, 1979)
This pericope points us to the fact that Christ appeared not only for Israel but for the whole world, symbolized by the Magi. But Jesus is also the true king of Israel. The tie to Bethlehem makes this plain. But right here at his birth and infancy the cross casts its shadow. The political and religious establishment reveal their hostility to Jesus. The little nation, indeed, the whole world is too small for two kings - Herod and Jesus. The world still struggles with loyalties torn between the kings of this world and the King Jesus who claims his kingdom by dying and being raised from the dead. Love still arouses the hostility and hatred of the evil powers of this world. Witness those in any nation who work for peace and justice, who seek to practice the teachings of Jesus in daily living, who love their enemies rather than seeking to kill them.
Theological Reflections
The twin themes of the lessons for today are God's revelation in Christ and the fact this is a revelation to the Gentiles as well as Jews, a worldwide revelation. God has taken the initiative. Mankind responds with either humble worship after the fashion of the Magi, or in hostility like Herod. The reader is confronted with the choice: worship the King of the Jews, or seek to kill him. There is no middle ground. Wherever Jesus appears he calls for a decision.
Homiletical Moves
Isaiah 60:1-6
Arise, Shine, for Your Light Has Come!
1. Into the darkness of sin and evil Jesus Christ has come as the Light of the World
2. The light and love of Christ from the cross draws all peoples to him
3. The Wise men who brought gold, frankincense, and myrrh to the Christ child and worshiped him are models for all humanity
4. Come out of the darkness of your sin into the Light of Christ and worship him with all you have and are, for he is your Light that has come!
Ephesians 3:1-12
The Mystery Made Known by Revelation
1. The mystery is how Gentiles are fellow heirs in Christ Jesus through the Gospel
2. By the preaching of the unsearchable riches of Christ the wisdom of God is being made known to principalities and powers
3. God is working out his eternal purpose in Christ Jesus our Lord
4. Therefore, accept Christ as the Lord of your life and come boldly through faith in Christ to partake of the Gospel
This Preacher's Choice
Matthew 2:1-12
What Will You Do With the King of the Jews?
1. The Magi followed the star and the Scriptures to the King of the Jews in Bethlehem
2. When they found Jesus they rejoiced with great joy, fell down and worshiped him and gave him gifts fit for a king
3. The Magi departed to their own country by another way for they were changed persons
4. Herod sought out the young Jesus to have him put to death for he could brook no rival (v. 17)
5. The King of the Jews was crucified: what will you do with him?
Hymn for Epiphany: We Three Kings
Prayer
O God who has revealed yourself in Jesus Christ to Jew and Gentile alike, we humbly bow before you, rejoicing in your great gift of love. We have too often missed the star and the direction of Scripture as they pointed us to the King of the Jews. Guide us to the King that we may worship him in spirit and in truth. We worship the King on the Cross who has broken the powers of evil of this world. Because he was raised from the dead, we are new men and women who cannot return home the same way but must take another route. Amen
There is consensus on the first reading which ends at verse 6 with an appropriate mention of gold and frankincense. Notice that it speaks of light and glory in the sight of all nations. There is virtual consensus on the second reading which is an old Epiphany episode. The Gospel reading has consensus also. It should be noted that The Epiphany readings are the same each year.
Commentary
Isaiah 60:1-6
It appears that in its original context the first part of this reading points to the fulfillment of Isaiah 40ff which describes the return of the exiles to Jerusalem. The present passage portrays the light that has now come and the glory of the Lord that has been revealed. The second part (vv. 3-6) foretells the eschatological pilgrimage of the Gentiles to Jerusalem that will follow the rebuilding of the city. The reading for today is particularly suited for Epiphany when given a Christian interpretation. The Incarnation can be given the place of the return from Babylon as God's great saving act. By doing this we see that Christ is the light that has indeed shown in the darkness. In Christ the glory of the Lord has risen upon the world. Then as the Gentiles respond to this revelation, symbolized in the journey of the Magi with gold and frankincense to the infant Jesus, the eschatological pilgrimage of the Gentiles is fulfilled.
These initial verses (1-6) are just the beginning of the longer oracle that continues through verse 22. Notice in the pericope for today that Jerusalem after the exile is pictured as a woman mourning in the dust, grieving over her lost children. The prophet bids her to rise and be radiant with joy because all her exiled children, along with the wealth of the nations, will be brought back to her.
But the "woman" Jerusalem is to shine primarily by reflecting the light of the glory of God. God now dwells in her midst, a foreshadowing of the Incarnation by which God dwells with his people in the person of Jesus Christ. The command "arise" is originally a cultic direction. Darkness and thick darkness are frequently used in describing revelation. (Exodus 20:21, Psalm 97:2) The thrust of the ingathering is of the dispersion generally.
The nations not only come to Zion in camel caravans, but they contribute their wealth and pay homage. This bringing of gifts can be compared to the gifts which the queen of Sheba gave to Solomon. (1 Kings 10:2) Foreigners proclaim the praise of the Lord. (v. 6) They recite God's mighty acts which are worthy of praise. The pilgrims themselves will be an acceptable offering and will assist in beautifying the temple.
Risen Zion welcomes her children home and their gifts replace her poverty with wealth.
Ephesians 3:1-12 (C)
Ephesians 3:2-12 (L)
Ephesians 3:2-3, 5-6 (RC)
This pericope combines the same two themes as the Isaiah reading: (1) the revelation or epiphany of God (v. 3) and the inclusion of the Gentiles in the salvation offered in Christ (Messiah). The passage is part of a prayer for wisdom (vv. 1-20) which begins with verse 1, is interrupted from verses 2-13, and continues with verse 14. Paul was a prisoner in Rome because he had aroused the hostility of the Jews by declaring the equality of the Gentiles in the church. The mystery which Paul alludes to refers to God's eternal purpose now revealed to his chosen to call Gentiles as well as Jews to share in Christ's redemptive work.
The inclusion of the Gentiles in the plan of salvation was an event of truly cosmic significance "made known to the principalities and powers in the heavenly places." (v. 10) But what does it mean for the church to be truly ecumenical in the sense of our text? When denominations each claim to be the one and only true church, when the church sets itself over against Jews and in other ways denies the true universality of its message it denies the thrust of Epiphany.
Epiphany can be one moment in the church's life when the church takes a wide and broad view of its message and mission. Often hymns catch the heart of the Gospel in ways prose alone fails. The hymn sings "There's a wideness in God's mercy, like the wideness of the sea" and reminds us of our own narrow vision of God and his mercy.
We are living in a truly ecumenical time when Christians are being drawn closer to one another as they draw closer to Christ, even as spokes of a wheel come nearer to each other as they come nearer to the center of the wheel. Now that the church is essentially Gentile, it is the task of the church to make room for Jews. The contemporary Jewish/Christian dialogue seeks to clarify the ground we have in common and to enable us to overcome those prejudices and dogmas which divide us. This is happening in local groups meeting to reflect on Jewish and Christian beliefs and practices. Epiphany is a time to deal with the universal revelation of God in Christ and its implications for Christians and Jews today.
Matthew 2:1-12
There are many different traditions from primitive Christianity that go into the makeup of the Magi story. Notice that this is not a birth story, although it is commonly read as a nativity story at Christmas. Matthew gives the birth story in 1:18-25. The visit of the Magi symbolizes the divine preparation for the advent of Jesus, and the gifts, fit for a king, point to the kingly rights of the child and the worldwide acclaim he is to receive later. As we read this story we should remember that Matthew is not trying to present a complete chronological account of Jesus' birth and infancy. Since Herod ordered all male children in Bethlehem and that region who were two years old and under to be killed, this implies that Jesus himself was already about two when the Magi arrived from the East.
The Magi were a combination of astrologer and magician. They were the closest to astronomers that the ancient world knew, and they used their knowledge of the movement of the stars to tie it in with the destiny of human beings. They were wise and learned men among the Gentiles. Since they are Gentiles, they receive their proclamation through created nature. They recognized the saving import of the star. But notice that they could not gain a full understanding of the revelation of the Messiah from nature alone. This is a secret found in Scripture of special revelation God gave to the Jews alone.
But notice the paradox. The Jews who have the Scriptures with the prophecies of the coming of Messiah cannot recognize him when he appears. But the Magi, guided by star and Scripture accept Jesus as Messiah and worship him. But in sharp contrast stand the chief priests and scribes of the people who do not believe. They conspire to put him to death.
Notice that the Magi from the East came to Jerusalem saying, "Where is he who has been born king of the Jews? (v. 2) This is the same title given to Jesus at the crucifixion. "The King of the Jews" was the charge put over Jesus' head as he hung on the cross. This title was given him by the Magi, but rejected by Herod, and those who advised him.
See the parallel between the infancy narrative and the crucifixion. Jesus is taken away by his parents to another land (Egypt) and then returns. At his crucifixion Jesus dies but is brought back to life by God in the resurrection.
The gold and frankincense are suggested by the first reading (Isaiah). Matthew does quote from Micah's prophecy that the Davidic Messiah would be born in Bethlehem. In Jewish eyes this qualifies him to be Messiah. Raymond Brown sees in this infancy narrative "a gospel in miniature." He points out that the Gospel is good news but that it must have a passion and rejection as well as success. This account and the remainder of chapter 2 has these factors. (p. 138, The Birth of the Messiah, Garden City: Image Books, 1979)
This pericope points us to the fact that Christ appeared not only for Israel but for the whole world, symbolized by the Magi. But Jesus is also the true king of Israel. The tie to Bethlehem makes this plain. But right here at his birth and infancy the cross casts its shadow. The political and religious establishment reveal their hostility to Jesus. The little nation, indeed, the whole world is too small for two kings - Herod and Jesus. The world still struggles with loyalties torn between the kings of this world and the King Jesus who claims his kingdom by dying and being raised from the dead. Love still arouses the hostility and hatred of the evil powers of this world. Witness those in any nation who work for peace and justice, who seek to practice the teachings of Jesus in daily living, who love their enemies rather than seeking to kill them.
Theological Reflections
The twin themes of the lessons for today are God's revelation in Christ and the fact this is a revelation to the Gentiles as well as Jews, a worldwide revelation. God has taken the initiative. Mankind responds with either humble worship after the fashion of the Magi, or in hostility like Herod. The reader is confronted with the choice: worship the King of the Jews, or seek to kill him. There is no middle ground. Wherever Jesus appears he calls for a decision.
Homiletical Moves
Isaiah 60:1-6
Arise, Shine, for Your Light Has Come!
1. Into the darkness of sin and evil Jesus Christ has come as the Light of the World
2. The light and love of Christ from the cross draws all peoples to him
3. The Wise men who brought gold, frankincense, and myrrh to the Christ child and worshiped him are models for all humanity
4. Come out of the darkness of your sin into the Light of Christ and worship him with all you have and are, for he is your Light that has come!
Ephesians 3:1-12
The Mystery Made Known by Revelation
1. The mystery is how Gentiles are fellow heirs in Christ Jesus through the Gospel
2. By the preaching of the unsearchable riches of Christ the wisdom of God is being made known to principalities and powers
3. God is working out his eternal purpose in Christ Jesus our Lord
4. Therefore, accept Christ as the Lord of your life and come boldly through faith in Christ to partake of the Gospel
This Preacher's Choice
Matthew 2:1-12
What Will You Do With the King of the Jews?
1. The Magi followed the star and the Scriptures to the King of the Jews in Bethlehem
2. When they found Jesus they rejoiced with great joy, fell down and worshiped him and gave him gifts fit for a king
3. The Magi departed to their own country by another way for they were changed persons
4. Herod sought out the young Jesus to have him put to death for he could brook no rival (v. 17)
5. The King of the Jews was crucified: what will you do with him?
Hymn for Epiphany: We Three Kings
Prayer
O God who has revealed yourself in Jesus Christ to Jew and Gentile alike, we humbly bow before you, rejoicing in your great gift of love. We have too often missed the star and the direction of Scripture as they pointed us to the King of the Jews. Guide us to the King that we may worship him in spirit and in truth. We worship the King on the Cross who has broken the powers of evil of this world. Because he was raised from the dead, we are new men and women who cannot return home the same way but must take another route. Amen
