EPIPHANY
Worship
Scripture Notes
For use with Common, Lutheran and Roman Catholic Lectionaries
We have a responsibility in our ministry to observe and to preserve the festival of the Epiphany in some way each year, not only on the years in which January 6 happens to be a Sunday. The Sundays after the Epiphany cannot have much special meaning unless we observe Epiphany itself in some way that will bring it to the attention of the congregation. If we do not have a worship service within the usual setting, perhaps we could gather a group of youth - or people of all ages - and go Epiphany caroling to members of the congregation who are older, are shut-in, or otherwise are special in some way. This type of activity would also be a reminder to us that a substantial portion of the Church, i.e., the Eastern Orthodox tradition, observes January 6 as Christmas Day. A carol singing event would also highlight the beautiful Epiphany hymns on the Day of Epiphany.
If an Epiphany carol singing event is not chosen, some other unusual worship setting produced by the worship committee of the congregation could be most meaningful for those who plan it and participate in it. For example, worship could be in a circle on the floor or within a circle of chairs. The setting should be appropriate for a relatively small number of participants, and the setting as well as the message should be memorable. With a little imagination and some preparation, a group of youth or adults could act out each of the four texts in simple drama form, not necessarily with a narrator and following the dialogue verbatim, but with a measure of creative inspired imagination not unlike that displayed by the writer of the Matthean tradition which became Matthew 2:1-12.
Isaiah 60:1-6
This is a truly beautiful text, especially when we consider its original "life situation." Certainly the people who first shared this message and who transmitted it remembered the darkness that they and their parents and grandparents had experienced through defeat, the destruction of Jerusalem, and decades of exile in Babylon. Now they dared to hope and to dream of a glorious future when the glory of Yahweh would shine upon them and when people from all nations would come to that light. They pictured in their minds the return of parents with young childen coming to Jerusalem from every direction. They visualized also pilgrims and foreigners bearing gifts that - in contrast to the total losses suffered during deportation and the flight of refugees - would restore the economy of their city. They expressed this in terms of camels laden with precious metals and perfumes, a picture of the greatest imaginable value brought on the largest "trucks, trains, cargo planes, and ships" known to them at that time. We can be joyful with them within our imaginations without at this point trying to make any New Testament application of this text. The New Testament application can come in connection with our use of the Matthew 2:1-12 account.
Common:
Psalm 72:1-14
Lutheran: Psalm 72
Roman Catholic: Psalm 72:1-2, 7-8, 10-13
This is obviously a Royal Psalm intended for use at the coronation of a new king or at some commemoration in honor of a king. We notice how high were the expectations of the song writer and of the people with respect to their king. They were particularly concerned about justice for all and about righteousness in all relationships within the realm. Most of all, they were concerned about justice for the poor.
Within our own experience the theme of justice for the poor is especially significant when national, state, and local governments withdraw sustenance from those who are in need among us. If there is an adequate awareness of the needs of the poor within our communities, our worshiping group might do something tangible on Epiphany Day for people in need within our own community by providing employment, skills-training opportunities, and immediate assistance such as rent or mortgage payments, utility bill payments, and food or money for food stamps. The Day of Epiphany can become a time when we recover some of this kind of service, a service that the Jewish people, Islamic people, and many Christians have provided. Our own efforts locally and through regional and national church bodies have sometimes been significant. Some of the impetus provided by the crises in the 1960s still remains. Certainly much more can be done.
The mention of kings from Sheba and Seba in Arabia bearing gifts of great value and falling down in front of the Israelite king - an action rare during Israel's history - is apparently the reason for the selection of this psalm in conjunction with the Matthew 2:1-12 text on this occasion within a Christian lectionary. The writers of the Matthean tradition probably used both Isaiah 60:1-6 and Psalm 72 when, inspired by the Spirit of God, they prepared the Matthew 2:1-12 account.
Common:
Ephesians 3:1-12
Lutheran: Ephesians 3:2-12
Roman Catholic: Ephesians 3:2-3, 5-6
This text is included here because of the mention in Ephesians 3:6 and 8 of the participation by Gentiles, along with those who are of Jewish background, in the one church with its one faith and one Lord. Certainly these are important Epiphany themes.
Matthew 2:1-12
This story is so well known that we may hardly notice how it was constructed. The inspired writers made good use of their Old Testament resources and in the process produced some quite subtle polemic against the Persian Zoroastrian magi religion that was still a significant factor in the East at the time of the early development of the church. According to the subtle polemic of this text, Zoroastrians who are truly wise will bring their precious gifts and fall down to worship the baby Jesus. The story is told so simply and beautifully that, accustomed to it as we are from the time of our childhood, we hardly stop to think about it. With some mature reflection we might ask whether the Herod of history would be so careless that he would not send spies to follow the magi to the home of any newly-born "king of the Jews" who would be a threat to his own plans to be followed in power by one of his own favorite sons. Also we might see how differently the Matthean and the Lukan writers developed the "infancy narratives." Matthew moved the action from Bethlehem to Egypt, back to Bethlehem, and then north to Nazareth. Luke started in Nazareth, moved the action to Bethlehem, and then returned it to Nazareth. If we try to understand the story genre used in both of these infancy accounts, we shall not be unduly troubled by these differing geographical scenarios. Each inspired writer used research, inspiration, and creativity. Should we not do the same today, since it is the same God who inspires and leads us?
If an Epiphany carol singing event is not chosen, some other unusual worship setting produced by the worship committee of the congregation could be most meaningful for those who plan it and participate in it. For example, worship could be in a circle on the floor or within a circle of chairs. The setting should be appropriate for a relatively small number of participants, and the setting as well as the message should be memorable. With a little imagination and some preparation, a group of youth or adults could act out each of the four texts in simple drama form, not necessarily with a narrator and following the dialogue verbatim, but with a measure of creative inspired imagination not unlike that displayed by the writer of the Matthean tradition which became Matthew 2:1-12.
Isaiah 60:1-6
This is a truly beautiful text, especially when we consider its original "life situation." Certainly the people who first shared this message and who transmitted it remembered the darkness that they and their parents and grandparents had experienced through defeat, the destruction of Jerusalem, and decades of exile in Babylon. Now they dared to hope and to dream of a glorious future when the glory of Yahweh would shine upon them and when people from all nations would come to that light. They pictured in their minds the return of parents with young childen coming to Jerusalem from every direction. They visualized also pilgrims and foreigners bearing gifts that - in contrast to the total losses suffered during deportation and the flight of refugees - would restore the economy of their city. They expressed this in terms of camels laden with precious metals and perfumes, a picture of the greatest imaginable value brought on the largest "trucks, trains, cargo planes, and ships" known to them at that time. We can be joyful with them within our imaginations without at this point trying to make any New Testament application of this text. The New Testament application can come in connection with our use of the Matthew 2:1-12 account.
Common:
Psalm 72:1-14
Lutheran: Psalm 72
Roman Catholic: Psalm 72:1-2, 7-8, 10-13
This is obviously a Royal Psalm intended for use at the coronation of a new king or at some commemoration in honor of a king. We notice how high were the expectations of the song writer and of the people with respect to their king. They were particularly concerned about justice for all and about righteousness in all relationships within the realm. Most of all, they were concerned about justice for the poor.
Within our own experience the theme of justice for the poor is especially significant when national, state, and local governments withdraw sustenance from those who are in need among us. If there is an adequate awareness of the needs of the poor within our communities, our worshiping group might do something tangible on Epiphany Day for people in need within our own community by providing employment, skills-training opportunities, and immediate assistance such as rent or mortgage payments, utility bill payments, and food or money for food stamps. The Day of Epiphany can become a time when we recover some of this kind of service, a service that the Jewish people, Islamic people, and many Christians have provided. Our own efforts locally and through regional and national church bodies have sometimes been significant. Some of the impetus provided by the crises in the 1960s still remains. Certainly much more can be done.
The mention of kings from Sheba and Seba in Arabia bearing gifts of great value and falling down in front of the Israelite king - an action rare during Israel's history - is apparently the reason for the selection of this psalm in conjunction with the Matthew 2:1-12 text on this occasion within a Christian lectionary. The writers of the Matthean tradition probably used both Isaiah 60:1-6 and Psalm 72 when, inspired by the Spirit of God, they prepared the Matthew 2:1-12 account.
Common:
Ephesians 3:1-12
Lutheran: Ephesians 3:2-12
Roman Catholic: Ephesians 3:2-3, 5-6
This text is included here because of the mention in Ephesians 3:6 and 8 of the participation by Gentiles, along with those who are of Jewish background, in the one church with its one faith and one Lord. Certainly these are important Epiphany themes.
Matthew 2:1-12
This story is so well known that we may hardly notice how it was constructed. The inspired writers made good use of their Old Testament resources and in the process produced some quite subtle polemic against the Persian Zoroastrian magi religion that was still a significant factor in the East at the time of the early development of the church. According to the subtle polemic of this text, Zoroastrians who are truly wise will bring their precious gifts and fall down to worship the baby Jesus. The story is told so simply and beautifully that, accustomed to it as we are from the time of our childhood, we hardly stop to think about it. With some mature reflection we might ask whether the Herod of history would be so careless that he would not send spies to follow the magi to the home of any newly-born "king of the Jews" who would be a threat to his own plans to be followed in power by one of his own favorite sons. Also we might see how differently the Matthean and the Lukan writers developed the "infancy narratives." Matthew moved the action from Bethlehem to Egypt, back to Bethlehem, and then north to Nazareth. Luke started in Nazareth, moved the action to Bethlehem, and then returned it to Nazareth. If we try to understand the story genre used in both of these infancy accounts, we shall not be unduly troubled by these differing geographical scenarios. Each inspired writer used research, inspiration, and creativity. Should we not do the same today, since it is the same God who inspires and leads us?
