St. Matthew 2:1–12
In the name of the Father and of the + Son and of the Holy Spirit. Amen.
Epiphany is sometimes called the Gentile Christmas, because we hear about the visit of the Magi or Wise Men. These magi are magicians or astrologers, wizards if you like, and they are clearly Gentiles, even if they are interested in a Jewish King. Although the Shepherds of Bethlehem were lowly, unlikely people to be among the first greeters of the Messiah, they were still Jews, children of Israel. But with the visit of the Magi, the Christ is recognized and worshiped for the first time by Gentile sinners, outsiders according to the Old Testament Law.
Yet, Epiphany is more than just a Gentile Christmas. While it’s closely connected to the Christmas season, it also starts its own season. Epiphany has its own message it wants to impress upon us. The word “Epiphany” means “manifestation” or “revelation.” So on this day and in the season following it, we focus on the epiphanies, the manifestations, the revelations of God in Christ. While Christmas focused on the coming of God in the flesh, Epiphany shifts our focus to the revelation of this God in this flesh. God reveals Himself to us. We can’t find Him on our own. God shows Himself, manifests Himself, epiphanies Himself, not in visions of His awesome power, but in the person of Christ, the Babe of Bethlehem. Epiphany teaches us that God shows Himself to be here, on earth. Our God shows Himself to be the Man, Jesus. And He shows, He reveals, that salvation is found only in this Man, the Son of God.
In our Gospel, there were actually two epiphanies—two manifestations or revelations from God. The first, and more obviously spectacular, is the Star. By the star, God revealed His coming into the world to the Magi. However, while this beautiful star must have been a marvelous sight to behold with the eye, it is not an entirely clear epiphany. The rising of the star seems to raise more questions for the Magi and for us. What did it mean? How did the Magi know it signified the birth of a King of the Jews? And what kind of King is He?
I assume, that the Magi knew at least some of the Old Testament Scriptures which helped explain this star. In Numbers 24, another Gentile wizard, called Balaam (the one who hears a donkey talk), he is forced by God to prophecy of about the coming Christ: I see Him, but not now; I behold Him, but not near: a Star shall come out of Jacob, and a scepter shall rise out of Israel. Then in our Old Testament reading, Isaiah the prophet sees a glorious future for Israel, where the Gentile nations come to bow down before the Lord: Arise, shine, for your light has come, and the glory of the Lord has risen upon you… And nations shall come to your light, and kings to the brightness of your rising. And Psalm 72, sung in our Introit, tells of Gentiles from the East bringing gifts to the King of Israel: may the kings of Sheba and Seba bring gifts!
But still, the Magi must not have had all of the Scriptures—at least they must not have read Micah, because they did not know where this King was to be born. So, even though the star is a marvelous epiphany, it does not tell the Magi everything. It is not clear and it is not complete. They do not follow the star, at least not at first. They see the star, recognize it as a revelation that a King of the Jews has been born, and they go to Jerusalem. That is, they go their own way looking for this King.
However, there is another, better epiphany here than the star—an epiphany that even makes the star itself better. The second manifestation from God here is His Word, handed down in the Holy Scriptures, inspired by the Spirit, through the pen of the Prophet Micah. Where is the Christ, the King of the Jews, to be born? The answer from the Jewish priests and scribes is immediate and without hesitation or uncertainty, because while stars can be tricky, the Scriptures are clear: “In Bethlehem of Judea, for so it is written by the prophet: “‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd My people Israel.’”
The Magi’s knowledge of stars could only get them so far. They needed the Holy Scriptures to show them what the birth of this Child meant and where to find Him. This epiphany or revelation from God through the mouths and pens of His prophets is better than the star because it shines its own light upon the star itself. The light of the star truly pales in comparison to the bright light of God’s Word.
And once the Magi hear this Word, they can set off once more, this time following the star.Now, with Scripture in their ears, the light of the star in their eyes did guide them to the place where the Christ Child was. Joined to God’s clear Word, the epiphany of the star could now serve as a sure sign and revelation to these Gentiles. And for you Gentiles too. With God’s Word, the star becomes a guide to The Light Himself—Jesus Christ. Guide us to thy perfect Light—as we sing in the carol. Or better yet, O Morning Star, how fair and bright! You shine with God’s own truth and light, Aglow with grace and mercy! That is Jesus, the Light of the World.
The glorious star of Bethlehem is no longer shining in the night sky. You no longer follow a miraculous light guiding you to where the Christ Child is. The Christ is no longer a Child either. The Child grew to be a man. He revealed God’s will for Himself and for us. And this man suffered, died, was buried, rose again, and ascended into heaven. His star is no longer shining and He is no longer in Bethlehem. Don’t seek Him there. But you still have the Word—the Holy Scriptures. The Word of God is your Bethlehem—your House of Bread that feeds you with the Word of life. The Holy Gospel, the Good News of Jesus Christ, is your bright, shining star, drawing you to the mercy and forgiveness in His blood.
Following the light of the Gospel brings you to the Christ your King. Scriptures and Star—Word and Sign—they go together. The water in the font is just plain water, but with the Word of God it is a life-giving water, rich in grace, and a washing of the new birth in the Holy Spirit. The bread and wine on the altar is just plain bread and wine, but with the Word of God it is the true body and blood of our Lord Jesus Christ for us Christians to eat and to drink. Without the Word of God, a star is a poor sign. Without the Word of God, water, bread, and wine are quite ordinary things. But with the Word of God they are true signs, true sacraments, delivering to you the Word made flesh for the forgiveness of all your sins. So we sang:
Your Word and Spirit, flesh and blood
Refresh our souls with heav’nly food.
You are our dearest treasure!
Let Your mercy
Warm and cheer us!
O draw near us!
For You teach us
God’s own love through You has reached us.
In the font, in the Scriptures, from the minister, at the altar—these are the places where God’s own love has reached us.
And that is the epiphany we really need. A Gentile Christmas teaches us that by nature we are Gentile sinners, like those Magi. On our own, we are not wise men, not kings, but unlearned and superstitious, unworthy and selfish. There is no way we could find this King on our own. And there’s another point of the Gentile Christmas. It’s not so much about us seeking Him. In the darkness of our sinful hearts we don’t even know what we’re looking for or what we truly need. The Epiphany of our Lord shows us what we need: forgiveness of sins and reconciliation with God. We unworthy Gentile sinners need to be brought back and reunited with our Lord.
The Epiphany of our Lord is that He seeks us! O draw near us! We pray. And He does. He comes and finds us, shedding the light of His grace and truth into our darkness and making a way for us. We aren’t seeking Him. We are following—following Scripture and star, Word and Sacrament, to the place where the Christ is. Rejoice exceedingly with great joy! Come, enter this house and see Christ the King, the Son of Mary. Fall down and worship Him.
In the Holy + Name of Jesus. Amen.
