Epiphany of Our Lord, Cycle A
THEME OF THE DAY
The light of grace shows the way. The stress on light is an appropriate theme for this celebration of the wise men guided by the star that led them to the newborn Christ. The light of God reminds us that he seeks us (Justification), but in shining his light we have opportunities to follow (Sanctification and Social Ethics).
This is only a festival for Protestant and Catholic churches, as the rest of the Christian church celebrates Christmas today, the original date associated with Christ’s birth.
Psalm 72:1-7, 10-14
Culminating Book II of Psalms, this is an Elohistic Psalm of David (Psalms traditionally attributed to King David and employing Elohim as God’s name); it is attributed to Solomon. Probably occasioned by the coronation of a king (vv. 17-18), the Psalm is a prayer for God’s blessing of the king. It is prayed that the king be given judgment [mishpat] and his son righteousness or justice [tsedaqah] (v. 1). These terms do not just connote legal and judgmental actions, but when applied to God they concern loyalty in one’s relationships (Gerhard von Rad, Old Testament Theology, Vol. 1, pp. 373, 376ff). Such loyalty to relationships is evident in the prayer that the new king judge the poor with justice, defending their cause and crushing oppressors (vv. 2, 4, 12-14). Typical of the aura of surrounding ancient near-Eastern royalty a supernatural character to the king is noted (vv. 5-6). Not just righteousness but peace [shalom] is to accompany the reign of this king (v. 7). As we have noted previously, “peace” in Hebraic thinking is not just a state of nonviolence, but a state of well-being and thriving. The suggestion of a supernatural aura to the king (and so the legitimacy of a messianic reading of the text) is further legitimated by the Psalm’s prayer that the king’s empire might be universal (vv. 8-11). (Tarshish mentioned in v. 10 may refer to Spain or Carthage in North Africa, while Sheba and Sheba noted in that verse are regions in Ethiopia or South Arabia. These kings from three regions rendering the supernatural-like king may be construed as foreshadowing the three wise men who came to the Christ Child.) It is his concern for the poor that seems to account for his universal rule. And so we might conclude that the Messiah’s universal rule is related to his concern for and ministry to the poor.
Application: The Psalm affords an opportunity to link Epiphany to Christmas, reading the text messianically as focused on Christ and what he does with his life and ministry (Christology). This is especially evident in the reference to the king’s reign ushering in peace (reminding us of the heavenly hosts’ song at Christ’s birth regarding peace on earth [Luke 2:14]). A sermon on this text could explore the Hebraic concept of peace and its implications for American life (see the exegesis above) (Social Ethics). The implications of the king’s reign and Jesus’ mission regarding care for the poor also logically follows from a consideration of this set of issues.
Isaiah 60:1-6
This text is part of a prophetic book that is an editorial compilation of two or three distinct literary strands. Our lesson is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the eighth century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. Reference made to the darkness [choshek] among the people (v. 2) seems to portray the disappointment of those who had returned home in this period. It is a term in ancient Hebrew connoting distress, oppression, or chaos. Reference is made to light [or] that is come (v. 1). Light in biblical Hebrew refers to that which overcomes darkness (distress and chaos). This 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 (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 (Midian, Ephah, and Sheba) would arrive by camel caravan, bringing gold and frankincense is most suggestive of the wise men’s journey to Jerusalem (Matthew 2:1-2).
Application: The text affords an opportunity to reflect on how Christ’s presence lights up our aimlessness and the chaos of life (Justification by Grace and Sin), inviting us to follow and be illuminated by him (Sanctification). These themes could also be related to the Epiphany story of the wise men’s quest.
Ephesians 3:1-12
This chapter is part of a prayer for wisdom in this 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 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). (The theme of “mystery” [musterion] is very typical of Ephesians, and it may be deployed here to explain why no one previous to Paul recognized the validity of a ministry to the Gentiles.) The 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 proceeds to note that God’s grace has been given to the Gentiles, for he is the least of the saints (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 faith (v. 12).
Application: The text affords opportunity to reflect on the universal outreach of the gospel (a word in harmony with the Epiphany message that those from Arabia and other regions far removed from Israel worship the Lord) (Evangelism) and also to proclaim that by grace we, like Paul, have a mission (Justification and Sanctification).
Matthew 2:1-12
This text returns us to the gospel, which will be the focus of the new church year. 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 like in this lesson with the concern to find links in the stories told to the Hebrew scriptures. We read in this text the story of the wise men. (Magi, also translated “astrologers,” 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). (Our dating of Jesus’ birth at the beginning of the Christian era is obviously incorrect by four or more years.) If the wise men came from the east, it does not rule out an Arabian or an Ethiopian African home for them, if we read Isaiah 60:6 prophetically. (And if Ethiopia, 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 name 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 chief priests 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 the wise men to the babe where they bring their gifts and worship, but do not inform Herod, as per instructions they receive 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.
Application: The text, like the festival as a whole, invites sermons on the universal thrust of the gospel that it is for all people (since even Gentiles worship God in this story). Depending on the location from Sheba (see the discussion of Psalm and First Lesson) we can speak of the story of the wise men as illustrating either the African or Arabian presence in the Bible. This is also a story of how God uses ordinary, even natural means (like a star) to defy the most powerful authorities. This has implications for sermons on God’s providence and means of revelation (that he works through lowly and ordinary, not grand means, thus undercutting our pride) and also has Social Ethical implications (though God would have us defy the powers that be when they threaten his will).
