The Epiphany of Our Lord
Preaching
Lectionary Preaching Workbook
Series III
The liturgical and theological function of the festival of Epiphany is to manifest the full glory of Christ to the world by providing a climax to the Twelve Days of Christmas. When Epiphany moved from the Eastern Church to the Western Church, it became a unitive festival, celebrating Jesus' birth, his baptism, and the first miracle he performed at Cana. Coelius Sedulius' fifth-century hymn, "When Christ's Appearing Was Made Known" (Hymn 85, LBW), illustrates this three-fold nature of the Epiphany. The liturgical revision after Vatican II restored much of the original theological content of Epiphany, concentrating on the birth narrative in St. Matthew all three years. The Wise Men, led by the star, travelled to Jerusalem and Bethlehem to bow before the glory of the Child who was "born King of the Jews." (The same title given him by another Gentile, Pilate, when he turned him over to be crucified).
Liturgical revision has separated the three events - Jesus' birth, his baptism, and his first miracle - and has assigned the baptism and the miracle at Cana to the following Sundays so that on the Epiphany of Our Lord the church may concentrate on the glory of God that is revealed to the world in the birth of Jesus. Subsequently, the First Sunday after the Epiphany commemorates the Baptism of Our Lord. The first miracle at Cana is assigned to the Second Sunday after Epiphany in Cycle/Year C only. The problem with this revision is that the manifestation - the first and main theological motif of the Epiphany - tends to be lost. The Epiphany festival is not celebrated in most parishes unless it occurs on Sunday. It should be said that the Epiphany theme is picked up in John 1 on the Second Sunday after Epiphany for Cycles/Years A and B. John points to Jesus as "the Lamb of God," while Nathanael says, when he is called, "You are the King of Israel." All of this means that there is an opportunity to magnify the manifestation of Christ to the world as King of Israel and King ofKings - and to bring the Christmas season to a glorious conclusion.
The Prayer of the Day
This classic collect has been modernized in language ("nations" instead of "Gentiles,"
"glory" rather than "beauty," etc.), but retains the basic theme and evangelical theology of Epiphany ("revealedyour Son ... by the leading of a star") and its eschatological thrust ("to know your presence in our lives" and "brings us at last to the full vision of your glory"). Hence, the collect puts the Nativity and details of the infancy story of Christ into proper perspective by addressing the prayer to the "Lord God."
Lord God, on this day you revealed your Son to the nations by the leading of a star. Lead us now by faith to know your presence in our lives, and bring us at last to the full vision of your glory; through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
The Psalm of the Day
Psalm 72 (L); 72, or 72:1-2, 10-17 (E); 72:1-2, 7-8, 10-13 (R) - This psalm was first used on the Second Sunday of Advent, but for a slightly different purpose. Verse 7 is high-lighted during Advent ("In his timeshall the righteous flourish; there shall be an abundance of peace till the moon shall be no more."), but verse 11 is emphasized for the Epiphany ("All kings shall bow down before him, and all the nations do him service."). When these verses are used as antiphons on the Second Sunday of Advent and the Epiphany of Our Lord, respectively, they accent different themes in the psalm by bringing them into sharp relief. The first reveals what the reign of the "king's son" will be like, while the second points out the eschatological scope of his reign. It should also be noted that verses 15-19 are optional in the Advent selection, but the whole psalm is appointed for Epiphany (at least in the Lutheran and Episcopal Chruches).
The Psalm Prayer (LBW)
Almighty God, you gave the kingdom of justice and peace to David and his descendant, our Lord Jesus Christ. Extend this kingdom to every nation, so that through your Son the poor may receive justice, the destitute relief, and the people of the earth peace in the name of him who lives and reigns with you and the Holy Spirit, one God, now and forever.
The readings:
Isaiah 60:1-6
The church has taken this pericope, which originally referred to Isaiah's return from exile in Babylon, and put it into a Christian context. Jesus, to the church, is the "light [that] has come," and in him God's "glory is rising on you [and the whole world]." Christ is the light that shines in the darkness and the One to whom all nations shall come. He has staked his claim in the world; all people and all things are his, gold and incense will be brought to him, and the name of God will be praised. After all, it is God who delivered the Israelites from captivity in Babylon, and it is God who sent Jesus into the world to free all people from sin and bring to the earth the Kingdom of God. (Note: In the older Roman Catholic missal, as well as some Lutheran lectionaries, this reading was employed as the epistle for the Epiphany. Archbishop Cranmer was probably the first to replace this lesson with a New Testament epistle, Ephesians 3.)
Ephesians 3:1-12
Paul makes the connection clear between Isaiah 60 and the Epiphany. He understands his mission to communicate the Good News of God's revelation and his Light in Jesus' advent, and to declare to the "nations" (Gentiles, as well as Jews) that salvation has come through the grace of God in Christ and that it is meant for all. Just as John the Baptizer was close to death when he sent his disciples to Jesus asking, "Are you the one who should come, or should we look for someone else?", so Paul was close to death when he sent this letter with one of his disciples to the Church at Ephesus. The difference between them - and both of them died by being beheaded - is that John was (temporarily) uncertain about the identity of Jesus Christ, while Paul was absolutely positive that Jesus was the Christ of God, the long-awaited Messiah. He has not only been party to the establishment of the church, but he has also witnessed the now-elusive unity of the church that brought Jew and Gentile into the Body of Christ.
Matthew 2:1-12
This is the third section of Matthew 2 to be used in the lectionary, but chronologically, it is the very beginning of the Epiphany story. In Cycle/Year A, the second chapter of St. Matthew (verses 13-18) is read in the worship services with about the same frequency as the pericope for Holy Innocents Day. However, the reading for the First Sunday after Christmas is heard every three years, and is, therefore, treated homiletically more often than the other two parts of this chapter. Matthew incorporates the various signs - the star that led the Magi to Bethlehem, the gifts that they brought and presented to the Child, Herod, - and divine visitations, replete with angels who give warnings and guidance to the Magi and, later, to Joseph. The point of the story is to show how Jesus is the Epiphany, God's revelation of himself and his intentions for the entire world.
A Sermon on the Gospel, Matthew 2:1-12 - "The Star that Shines Forever."
Phyllis McGinley, in her Stonesfrom a Glass House, published a poem which, despite some biblical inaccuracies, demonstrates that she understands what the Epiphany is all about:
In Palestine, in Palestine,
The flocks unsheltered sleep.
Though night-long still,
On every hill,
A watch the shepherds keep.
And people walk with living fear,
Lest singing as it fell,
Should shine upon some midnight clear,
The star that is a shell.
Hanging on the wall beside my desk is a painting by a former student, Pastor Ron Bock, showing a shepherd on a very dark night with sheep gathered around his feet, his shepherd's crook over his head looking up in wonder at a single bright star in the sky. It is not simply the Star of Christmas, but the Star of Epiphany. Epiphany is real and true - the Star is no "shell" - because God sent Jesus into the world to fulfill his long-standing promise of a Messiah. The same star the shepherds had seen inspired and led the Magi "from the east" to Jerusalem and an audience with King Herod and finally directed them to Bethlehem, where they found the baby Jesus, worshiped him, and gave him gold, frankincense, and myrrh. That it was God's will that they should have a part in this drama receives impetus from God's intervention. By way of a dream, God sent them home by a route that would avoid another meeting with Herod, in order to protect the Christ Child from a jealous, if not mad, despot. Our spiritual stance, for Epiphany and its season, is that of those who watch, wonder, and worship.
1. The Epiphany star is no "shell. " Through it, God beckoned the magi, not merely as star-watchers who might merely wonder about it, but also as travellers to Jerusalem/Bethlehem to find and worship the child born as "The King of the Jews."
2. The star continues to shine - through the Word - in the darkness of the world to light the way out of earth's night into the new day, through Jesus Christ, bringing believers to full communion with God the Father.
As a star, God's Holy Word
Leads us to our King and Lord;
Brightly from its sacred pages
Shall this light throughout the ages
Shine upon our path of life.
(verse 6 of Nikolai Grundtvig's hymn, "Bright and Glorious is the Sky," Hymn 75, LBW)
3. In the full light of day, the star shines and makes the day brighter as it reflects the glory of the Lord God in Jesus Christ so that as we worship him, we give him the gift of ourselves.
4. The church exists as a fellowship of believers who are engaged in a "star trek." They worship Jesus Christ, their Lord and Savior, but also tell the story of Jesus to others so that the star might shine upon them and light up the darkness of their lives.
(Suggestion: Before doing any work on this sermon, read Arthur Clarke's classic science fiction story, "The Star." In this story, a Jesuit scientist aboard a space ship that has entered a distant galaxy discovers a civilization that has been literally burnt up by its sun. No one had escaped, but artifacts of that beautiful civilization had been stored underground. The scientist stares at a crucifix hanging on the wall and says to God: "There were so many stars you could have used. Why was it necessary to put these people to the fire so that the Star might shine over Bethlehem?" The Jesuit and his companions placed the time of that planet's demise at 4-5 B.C. - they were convinced it was the Star of Bethlehem.)
A Sermon on the First Lesson, Isaiah 60 - "The Son and God's Morning."
1. In Jesus Christ, the light of the Lord has surely come upon the earth; a new day is dawning.
2. Sin has been defeated by Jesus' perfect obedience, but its darkness has yet to be eradicated from the world.
3. As the Good News is told to all people, more and more will turn and "come to Christ," their Lord and God.
4. That great day is coming when everyone who exists will bring gifts to Christ and sing praises to the God who is Creator and Father of all.
(Note: In almost every congregation Holy Communion will be celebrated today. Our "star
trek" takes us to the Table of the Risen and Present Lord, where we present our gifts - ourselves - as we worship him.)
A Sermon on the Second Lesson, Ephesians 3:1-12 - "The 'Swan Song' of a Faithful Apostle."
1. The mystery of the Gospel became incarnate in Paul. As a prisoner facing execution in Rome, he sings his "swan song" about the glorious Gospel which has been entrusted to him. He is faithful to Christ, when a word or two of denial could have saved his life.
2. With the revelation of God's mystery in the person of Jesus Christ, the secrets of God's plan of salvation are made known to all who hear the Gospel. Christ came for the sake of the whole wide world - to save all people from sin and death.
3. Through the grace of God, all who believe are made members of the church, the body of Christ. They come to know how great God really is, because they have been marked with his cross and "sealed with the Holy Spirit."
4. Epiphany - the festival of the star and the manifestation of Jesus in the world - teaches us to sing a new song, even a "swan song:"
The only Son from heaven;
Foretold by ancient seers,
By God the Father given,
In human form appears.
No sphere his light confining,
No star so brightly shining
As he, our Morning Star.
The Epiphany of Our Lord
Liturgical revision has separated the three events - Jesus' birth, his baptism, and his first miracle - and has assigned the baptism and the miracle at Cana to the following Sundays so that on the Epiphany of Our Lord the church may concentrate on the glory of God that is revealed to the world in the birth of Jesus. Subsequently, the First Sunday after the Epiphany commemorates the Baptism of Our Lord. The first miracle at Cana is assigned to the Second Sunday after Epiphany in Cycle/Year C only. The problem with this revision is that the manifestation - the first and main theological motif of the Epiphany - tends to be lost. The Epiphany festival is not celebrated in most parishes unless it occurs on Sunday. It should be said that the Epiphany theme is picked up in John 1 on the Second Sunday after Epiphany for Cycles/Years A and B. John points to Jesus as "the Lamb of God," while Nathanael says, when he is called, "You are the King of Israel." All of this means that there is an opportunity to magnify the manifestation of Christ to the world as King of Israel and King ofKings - and to bring the Christmas season to a glorious conclusion.
The Prayer of the Day
This classic collect has been modernized in language ("nations" instead of "Gentiles,"
"glory" rather than "beauty," etc.), but retains the basic theme and evangelical theology of Epiphany ("revealedyour Son ... by the leading of a star") and its eschatological thrust ("to know your presence in our lives" and "brings us at last to the full vision of your glory"). Hence, the collect puts the Nativity and details of the infancy story of Christ into proper perspective by addressing the prayer to the "Lord God."
Lord God, on this day you revealed your Son to the nations by the leading of a star. Lead us now by faith to know your presence in our lives, and bring us at last to the full vision of your glory; through your Son, Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
The Psalm of the Day
Psalm 72 (L); 72, or 72:1-2, 10-17 (E); 72:1-2, 7-8, 10-13 (R) - This psalm was first used on the Second Sunday of Advent, but for a slightly different purpose. Verse 7 is high-lighted during Advent ("In his timeshall the righteous flourish; there shall be an abundance of peace till the moon shall be no more."), but verse 11 is emphasized for the Epiphany ("All kings shall bow down before him, and all the nations do him service."). When these verses are used as antiphons on the Second Sunday of Advent and the Epiphany of Our Lord, respectively, they accent different themes in the psalm by bringing them into sharp relief. The first reveals what the reign of the "king's son" will be like, while the second points out the eschatological scope of his reign. It should also be noted that verses 15-19 are optional in the Advent selection, but the whole psalm is appointed for Epiphany (at least in the Lutheran and Episcopal Chruches).
The Psalm Prayer (LBW)
Almighty God, you gave the kingdom of justice and peace to David and his descendant, our Lord Jesus Christ. Extend this kingdom to every nation, so that through your Son the poor may receive justice, the destitute relief, and the people of the earth peace in the name of him who lives and reigns with you and the Holy Spirit, one God, now and forever.
The readings:
Isaiah 60:1-6
The church has taken this pericope, which originally referred to Isaiah's return from exile in Babylon, and put it into a Christian context. Jesus, to the church, is the "light [that] has come," and in him God's "glory is rising on you [and the whole world]." Christ is the light that shines in the darkness and the One to whom all nations shall come. He has staked his claim in the world; all people and all things are his, gold and incense will be brought to him, and the name of God will be praised. After all, it is God who delivered the Israelites from captivity in Babylon, and it is God who sent Jesus into the world to free all people from sin and bring to the earth the Kingdom of God. (Note: In the older Roman Catholic missal, as well as some Lutheran lectionaries, this reading was employed as the epistle for the Epiphany. Archbishop Cranmer was probably the first to replace this lesson with a New Testament epistle, Ephesians 3.)
Ephesians 3:1-12
Paul makes the connection clear between Isaiah 60 and the Epiphany. He understands his mission to communicate the Good News of God's revelation and his Light in Jesus' advent, and to declare to the "nations" (Gentiles, as well as Jews) that salvation has come through the grace of God in Christ and that it is meant for all. Just as John the Baptizer was close to death when he sent his disciples to Jesus asking, "Are you the one who should come, or should we look for someone else?", so Paul was close to death when he sent this letter with one of his disciples to the Church at Ephesus. The difference between them - and both of them died by being beheaded - is that John was (temporarily) uncertain about the identity of Jesus Christ, while Paul was absolutely positive that Jesus was the Christ of God, the long-awaited Messiah. He has not only been party to the establishment of the church, but he has also witnessed the now-elusive unity of the church that brought Jew and Gentile into the Body of Christ.
Matthew 2:1-12
This is the third section of Matthew 2 to be used in the lectionary, but chronologically, it is the very beginning of the Epiphany story. In Cycle/Year A, the second chapter of St. Matthew (verses 13-18) is read in the worship services with about the same frequency as the pericope for Holy Innocents Day. However, the reading for the First Sunday after Christmas is heard every three years, and is, therefore, treated homiletically more often than the other two parts of this chapter. Matthew incorporates the various signs - the star that led the Magi to Bethlehem, the gifts that they brought and presented to the Child, Herod, - and divine visitations, replete with angels who give warnings and guidance to the Magi and, later, to Joseph. The point of the story is to show how Jesus is the Epiphany, God's revelation of himself and his intentions for the entire world.
A Sermon on the Gospel, Matthew 2:1-12 - "The Star that Shines Forever."
Phyllis McGinley, in her Stonesfrom a Glass House, published a poem which, despite some biblical inaccuracies, demonstrates that she understands what the Epiphany is all about:
In Palestine, in Palestine,
The flocks unsheltered sleep.
Though night-long still,
On every hill,
A watch the shepherds keep.
And people walk with living fear,
Lest singing as it fell,
Should shine upon some midnight clear,
The star that is a shell.
Hanging on the wall beside my desk is a painting by a former student, Pastor Ron Bock, showing a shepherd on a very dark night with sheep gathered around his feet, his shepherd's crook over his head looking up in wonder at a single bright star in the sky. It is not simply the Star of Christmas, but the Star of Epiphany. Epiphany is real and true - the Star is no "shell" - because God sent Jesus into the world to fulfill his long-standing promise of a Messiah. The same star the shepherds had seen inspired and led the Magi "from the east" to Jerusalem and an audience with King Herod and finally directed them to Bethlehem, where they found the baby Jesus, worshiped him, and gave him gold, frankincense, and myrrh. That it was God's will that they should have a part in this drama receives impetus from God's intervention. By way of a dream, God sent them home by a route that would avoid another meeting with Herod, in order to protect the Christ Child from a jealous, if not mad, despot. Our spiritual stance, for Epiphany and its season, is that of those who watch, wonder, and worship.
1. The Epiphany star is no "shell. " Through it, God beckoned the magi, not merely as star-watchers who might merely wonder about it, but also as travellers to Jerusalem/Bethlehem to find and worship the child born as "The King of the Jews."
2. The star continues to shine - through the Word - in the darkness of the world to light the way out of earth's night into the new day, through Jesus Christ, bringing believers to full communion with God the Father.
As a star, God's Holy Word
Leads us to our King and Lord;
Brightly from its sacred pages
Shall this light throughout the ages
Shine upon our path of life.
(verse 6 of Nikolai Grundtvig's hymn, "Bright and Glorious is the Sky," Hymn 75, LBW)
3. In the full light of day, the star shines and makes the day brighter as it reflects the glory of the Lord God in Jesus Christ so that as we worship him, we give him the gift of ourselves.
4. The church exists as a fellowship of believers who are engaged in a "star trek." They worship Jesus Christ, their Lord and Savior, but also tell the story of Jesus to others so that the star might shine upon them and light up the darkness of their lives.
(Suggestion: Before doing any work on this sermon, read Arthur Clarke's classic science fiction story, "The Star." In this story, a Jesuit scientist aboard a space ship that has entered a distant galaxy discovers a civilization that has been literally burnt up by its sun. No one had escaped, but artifacts of that beautiful civilization had been stored underground. The scientist stares at a crucifix hanging on the wall and says to God: "There were so many stars you could have used. Why was it necessary to put these people to the fire so that the Star might shine over Bethlehem?" The Jesuit and his companions placed the time of that planet's demise at 4-5 B.C. - they were convinced it was the Star of Bethlehem.)
A Sermon on the First Lesson, Isaiah 60 - "The Son and God's Morning."
1. In Jesus Christ, the light of the Lord has surely come upon the earth; a new day is dawning.
2. Sin has been defeated by Jesus' perfect obedience, but its darkness has yet to be eradicated from the world.
3. As the Good News is told to all people, more and more will turn and "come to Christ," their Lord and God.
4. That great day is coming when everyone who exists will bring gifts to Christ and sing praises to the God who is Creator and Father of all.
(Note: In almost every congregation Holy Communion will be celebrated today. Our "star
trek" takes us to the Table of the Risen and Present Lord, where we present our gifts - ourselves - as we worship him.)
A Sermon on the Second Lesson, Ephesians 3:1-12 - "The 'Swan Song' of a Faithful Apostle."
1. The mystery of the Gospel became incarnate in Paul. As a prisoner facing execution in Rome, he sings his "swan song" about the glorious Gospel which has been entrusted to him. He is faithful to Christ, when a word or two of denial could have saved his life.
2. With the revelation of God's mystery in the person of Jesus Christ, the secrets of God's plan of salvation are made known to all who hear the Gospel. Christ came for the sake of the whole wide world - to save all people from sin and death.
3. Through the grace of God, all who believe are made members of the church, the body of Christ. They come to know how great God really is, because they have been marked with his cross and "sealed with the Holy Spirit."
4. Epiphany - the festival of the star and the manifestation of Jesus in the world - teaches us to sing a new song, even a "swan song:"
The only Son from heaven;
Foretold by ancient seers,
By God the Father given,
In human form appears.
No sphere his light confining,
No star so brightly shining
As he, our Morning Star.
The Epiphany of Our Lord
