Bloor Lansdowne Christian Fellowship – BLCF Church Message for Sunday:
‘Epiphany: Celebrating the Manifestation of Christ’
© December 28, 2014, by Steve Mickelson
BLCF Bulletin December 28, 2014
Revised Sermon Originally Shared at BLCF on December 29, 2013
BLCF Bulletin December 29, 2013
Call to Worship and Prayer: Responsive Reading #667 (Humility and Exaltation – Philippians 2; Matthew 23); Prayer
Opening Hymn #109: Once in Royal David’s City; Choruses
Today’s Scriptures: Matthew 2:1-12; Isaiah 60:1-3; John 2:1-12; Matthew 3:13-17
Let us pray…
Today is the final Sunday of 2014, and since it is the first Sunday following Christmas Day, marks the first Sunday of the Church’s Calendar year and for many churches the approach of the Epiphany or the manifestation of the Christ or Messiah, who is our Lord Jesus.
Our lesson today will focus on Epiphany, not to be confused with the secular use of epiphany, such as the ‘Eureka!’ moment experienced by the ancient Greek scholar Archimedes, when he stepped into a bath and noticed that the water level rose and he suddenly understood that the volume of water displaced must be equal to the volume of the part of his body he had submerged, known today as the Archimedes’ principle.
The Epiphany which is the object of today’s lesson is spelt with a capitol “E”, a Christians use to describe when the supernatural powers of Jesus, the Son of God, became manifested or expressed to all.
A few weeks ago, when we lit the Bethlehem Advent Candle, we talked about how Epiphany marks one or all three events in the earthy walk of our Lord, Jesus Christ: the arrival of the Wise Men or Magi to visit the newborn Jesus at Bethlehem, the Miracle performed by Jesus to convert water into wine at a wedding in Cana, and the Baptism of Jesus in the Jordan River by John.
We have a little more background from the Web site sharefaith.com:
Observed on January 6th, the Epiphany celebration remembers the three miracles that manifest the divinity of Christ. The name “Epiphany” comes from the Greek word Epiphania, and means “to show, make known, or reveal.” The celebration originated in the Eastern Church in AD 361, beginning as a commemoration of the birth of Christ. Later, additional meanings were added – the visit of the three Magi, Christ’s baptism in the Jordan River, and his first miracle at the wedding in Cana. These three events are central to the definition of Epiphany, and its meaning is drawn from these occurrences.
For many Christians, the definition of Epiphany is a reminder of God the Father’s unlimited love and mercy, which He has extended to all of mankind through the revelation of His Son, and of the hope of salvation that is now manifest for all who come to him in faith.
Johann Roten authored the following about Epiphany in the East and West, posted on the University of Dayton Web site:
The feast of the Epiphany, as we presently understand it—the adoration of the Magi—is found very early in Gaul, where it probably predates Christmas. The Council of Saragossa in 380 decreed a three-week fast before Epiphany. The feast existed in North Africa in the time of Augustine. Several of Leo the Great’s sermons witness to the feast’s observance in Rome. The principal object in the Roman liturgy is the adoration of the Magi.
However, the feast of the Epiphany most certainly originated in the East, where it is mentioned by Clement of Alexandria. It may have been assigned its date in reference to a pagan feast. In the Egyptian calendar, the winter solstice and the feast of the Sun-god were observed on January 6. On the previous night, pagans of Alexandria commemorated the birth of their god Aeon, supposedly born of a virgin. It was also believed that the waters of rivers, especially the Nile, acquired miraculous powers and even turned into wine on this night.
This may be a partial explanation, why it is difficult to circumscribe the original object of this feast in the East. By the fourth century Epiphany could embrace the birth of Christ, His baptism, the adoration of the Magi, and the miracle at Cana. According to some liturgists (cf. C. Mohrmann), Epiphany was an idea feast (as opposed to an event feast) from the beginning and admitted any manifestation of the divine power of Christ. As a matter of fact, in classical Greek epiphany and theophany designate the manifestation of a divinity and, later, important events in the life of a king. Epiphany is first used in a Christian sense by St. Paul for both the first and the final comings of Christ (Titus 2:11-13). The word epiphany was soon used to describe the miracles of Christ as manifestations of divine power.
St. John Chrysostom explains the eastern meaning of Epiphany with these words: “We give the name Epiphany to the Lord’s baptism because he was not made manifest to all when he was born, but only when he was baptized, for until that time he was unknown to the people at large.” In similar fashion, St. Jerome, drawing upon his Palestine experience, declares that the idea of showing forth (Epiphany) belonged not to the birth in the flesh, for then he was hidden and not revealed, but rather to the baptism in the Jordan, when the heavens were opened upon Christ.
According to oriental ideas it was through the divine pronouncement “This is my beloved Son in whom I am well pleased,” that the Savior was first manifested to the great world of unbelievers. The western tradition of this feast lies more along the line of what we are used to call fides quaerens intellectum (faith seeking understanding). There is no overwhelming Epiphany or divine manifestation on the path of the Magi. The Magi were wise men who saw the star and its unusual brightness. Steadfast in the resolution of following the divine call and fearless of danger, they traveled, inquired, explored, and let themselves be conducted by the star to the place where they were to see and worship their Savior. But again, no divine pronouncement thundering from open skies, only a poor babe in a manger. As St. Leo the Great put it, “When a star had conducted them to worship Jesus, they did not find him commanding devils or raising the dead or restoring sight to the blind or speech to the dumb, or employed in any divine action; but a silent babe, dependent upon a mother’s care, giving no sign of power but exhibiting a miracle of humility.”
Eastern theology has always been eschatological in thrust, eager and anxious to show the unabridged Godhead in all its splendor and majesty, beyond and in spite of its manifestation in human condition and according to human categories. Western theology in turn develops according to a different religious sensitivity: it is more incarnational, amazed by and preoccupied with the miracle of humility, God’s being in the flesh and becoming one of us. The spirituality of the East is a spirituality of vision, based on “ta phota” (what is visible) or illumination, the Jordan experience; the spirituality of the West is the spirituality of journey, originating in God’s call and transformative power, it is the “Magi-experience.”
Yet, both traditions are but two different and complementary facets of the same reality, just as ear and eye are dependent on and complement each other. In a similar way, the Feast of the Epiphany manifests the comprehensive reality of God’s encounter with humanity: it shows not only God’s self-giving presence in the miracle of humility, but also his authoritative self-disclosure at the baptism of Christ. Epiphany manifests not only God’s gratuitous and hidden presence to us, it also reminds us of our personal and active role in this encounter with God, made explicit through the acts and gestures of the Magi.
The Magi offer to Jesus as a token of homage the richest products their countries afforded – gold, frankincense, and myrrh. Gold, as an acknowledgment of Christ’s regal power; incense, as a confession of his Godhead; and myrrh, as a testimony that he has become man for the redemption of the world. But even more important than gold, frankincense and myrrh were the dispositions the Magi cherished in their souls: their fervent charity, signified by gold; their devotion, figured by frankincense; and their unreserved sacrifice of themselves, represented by myrrh.
In the Middle Ages it was customary on this day (January 6) to bless homes with the newly-blessed water, and with incense. Later the initials of the names of the Magi (Caspar, Melchior, and Balthasar) were written with blessed chalk on or above the doors of homes. CMB stands also for Christus, Manisionem, Benedocal (May Christ bless this home). May these initials be carved on the doors to our spiritual homes, too, as a reminder, that each one of us is called upon by God’s Epiphany to the world to assume a threefold role: that of the child, the disciple and the steward.
As a child we receive and cherish God’s Epiphany to us; As a disciple we follow God’s call to crib and cross; and As steward we are accountable to God and the world of what we did to his Epiphany, understood as vision and journey.
– Johann Roten
The first of today’s Scripture verses gives the only account of the visit of the Magi or Wise Men who came from the east, beyond the borders of the Roman Empire, as unlike Joseph and Mary, they came to Bethlehem to worship and bear gifts to the newborn king as foretold by prophecy and guided by a star, and not in response the Census mandated by the Edict of Caesar.
The fact that the Magi were unaware that Jesus was born in Bethlehem, indicates that the three were Gentiles, being ignorant of the prophecy known to the scribes and chief priests, only that a star will mark the location of the birth of Christ Child as we see in Matthew 2:1-12 (ESV):
The Visit of the Wise Men
2 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men[a] from the east came to Jerusalem, 2 saying, “Where is he who has been born king of the Jews? For we saw his star when it rose[b] and have come to worship him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet:
6 “‘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.’”
7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 And going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way.
Footnotes: a. Matthew 2:1 Greek magi; also verses 7, 16 b. Matthew 2:2 Or in the east; also verse 9
The birth of Jesus, the Messiah, the Son of God, in the town of Bethlehem is an event that marks the fulfillment of God’s promise, an event foretold by the prophets, through visits by angelic messengers, and marked by a heavenly star, Isaiah 60:1-3 (ESV):
The Future Glory of Israel
60 Arise, shine, for your light has come,
and the glory of the Lord has risen upon you.
2 For behold, darkness shall cover the earth,
and thick darkness the peoples;
but the Lord will arise upon you,
and his glory will be seen upon you.
3 And nations shall come to your light,
and kings to the brightness of your rising.
The next manifestation of the Lord, takes place at a wedding considered to be either the first or second miracle performed by Jesus. If you consider the birth of the son of God to the Mary, a virgin, a miracle, then this wedding would be the second performed by the Lord which we find in John 2:1-12 (ESV):
The Wedding at Cana
2 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.”
6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons.[a] 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
12 After this he went down to Capernaum, with his mother and his brothers[b] and his disciples, and they stayed there for a few days.
Footnotes: a. John 2:6 Greek two or three measures (metrētas); a metrētēs was about 10 gallons or 35 liters b. John 2:12 Or brothers and sisters. The plural Greek word adelphoi (translated “brothers”) refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to brothers or to brothers and sisters
The changing of water to wine by our Lord is considered by many Biblical scholars to be symbolic how faith in Jesus Christ transforms the believer into a new creature.
Our third Scripture verse for today describes how the spirit of God came upon our Lord, after he was baptized in the River, Jordan, which is found in Matthew 3:13-17 (ESV):
The Baptism of Jesus
13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15 But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. 16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him,[a] and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, “This is my beloved Son,[b] with whom I am well pleased.”
Footnotes: a. Matthew 3:16 Some manuscripts omit to him b. Matthew 3:17 Or my Son, my (or the) Beloved
Epiphany marks three events and aspects of the walk on earth by Jesus: his birth as prophesized in scripture, supported by the visitation by the Magi; the power of the Lord being manifest by his transformation of water to wine; and alighting of the Holy Spirit upon Jesus after His baptism supported by words spoken to John by God.
All three Epiphany scripture verses demonstrate how our Lord manifests or expresses his Divine power and presence: by his birth, his miracles and by way of the Holy Spirit. All three accounts take place between the birth and crucifixion of Jesus, while he walked on the earth as a man who the angels called the son of God, but who chose to refer to himself, more modestly, as the son of man.
The birth of Christ in such humble circumstances, as in a stable, with a manger as a crib, first announced by angels to shepherds, reveals that Jesus came as child to serve all men and women, not to rule from a palace, as he Magi had mistakenly expected. This child, Jesus, grew to become the Saviour and Lord, not by power and conquest of battle and destruction, but by an act of love and surrender on the cross at Calvary.
Before he died, Jesus lived and experienced the world as a man, died a human death, but was resurrected from the tomb, and then ascended into heaven in order to bring Divine forgiveness and sanctification by taking upon himself our judgment for our sins. And Jesus continued to assure that we would have Emmanuel or the presence of God with us by way of the Holy Spirit.
Let us pray…
Closing Hymn #105: What Child Is This, Who, Laid to Rest
Benediction – (2
The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all