Epiphany, January 7
Instead of the usual lectionary readings, I will be using the readings for Epiphany this week (epiphany is actually Saturday, but it seems a shame to lose the magi!). So we have Isaiah 60:1-6 and Matthew 2:1-12.
The Isaiah is a beautiful poem imagining the return of exiles to Jerusalem in fulfillment of God's promises to the people. It seems doubly appropriate this time of year to read the contrast between light and darkness in this passage, both in its real and metaphorical senses. Pay attention to the international sense of this reading, which is undoubtedly why it is paired with the Magi reading from Matthew. In this case it promises a people who are returning to a decimated land that not only will their prosperity be restored, but the character of their nation will be such that people of other nations (mostly Arab tribes) will willingly (there is not a sense of capture or booty here) bring wealth and praise of God. If you read on to verse 7, you will see a radical thought for Judaism of the time that all the offerings of foriegners will be welcome on the very altar of God. The other wonderful thing about this passage is the absolutely palpable sense of joy.
We know the Matthew passage, or think we do, so well that we often miss the nuances in it, and there are several. First, notice that there is no exact number mentioned for the magi; we have assumed three because three gifts are mentioned (pay attention to my sermon Sunday for another option). We have also over the years made them "Kings," though nowhere in this passage are they referred to that way. They are magi, the Greek word for astrologers or sages, those who were highly educated and respected, which is actually rather different from kings!They are assumed to be from Persia, somewhere in the modern-day Iran direction. And Matthew very clearly does not have them showing up at the stable, but at a house, and the time frame would indicate not immediately after Jesus' birth, but before Mary and Joseph would have returned to Nazareth. We later read that Herod assumed the star appeared when Jesus was born and so had all children under two years old killed, thus possibly indicating the magi told him the star had actually been around for two years!
Several themes appear in this passage. First, note that now Jesus' birth has moved from a local event to a cosmic and international and political one. Not just angels to one set of shepherds, but a natural phenomenon which brings non-Jews to find what prompted it and then sets off a political crisis which will result in the massacre of children. From the very beginning, the good news of great joy has enemies who prefer the status quo. This will be a theme of Jesus' life and the lives of his followers for the next 2000 years.
Note also that Matthew is eager to establish that even the stars proclaim that Jesus is the ruler of Israel. The magi are not looking for a spiritual leader, but "the king of the Jews." How ironic that another Gentile, Pilate, would have that very title put up over Jesus on the cross. This understanding of Jesus' place and the conflation of "messiah" with political ruler will also continue to haunt.
Finally, to expand on the theme above, the visit of the magi and their gifts begin the work of expanding the ministry of Jesus beyond his homeland, for he comes for all nations and peoples.
The Isaiah is a beautiful poem imagining the return of exiles to Jerusalem in fulfillment of God's promises to the people. It seems doubly appropriate this time of year to read the contrast between light and darkness in this passage, both in its real and metaphorical senses. Pay attention to the international sense of this reading, which is undoubtedly why it is paired with the Magi reading from Matthew. In this case it promises a people who are returning to a decimated land that not only will their prosperity be restored, but the character of their nation will be such that people of other nations (mostly Arab tribes) will willingly (there is not a sense of capture or booty here) bring wealth and praise of God. If you read on to verse 7, you will see a radical thought for Judaism of the time that all the offerings of foriegners will be welcome on the very altar of God. The other wonderful thing about this passage is the absolutely palpable sense of joy.
We know the Matthew passage, or think we do, so well that we often miss the nuances in it, and there are several. First, notice that there is no exact number mentioned for the magi; we have assumed three because three gifts are mentioned (pay attention to my sermon Sunday for another option). We have also over the years made them "Kings," though nowhere in this passage are they referred to that way. They are magi, the Greek word for astrologers or sages, those who were highly educated and respected, which is actually rather different from kings!They are assumed to be from Persia, somewhere in the modern-day Iran direction. And Matthew very clearly does not have them showing up at the stable, but at a house, and the time frame would indicate not immediately after Jesus' birth, but before Mary and Joseph would have returned to Nazareth. We later read that Herod assumed the star appeared when Jesus was born and so had all children under two years old killed, thus possibly indicating the magi told him the star had actually been around for two years!
Several themes appear in this passage. First, note that now Jesus' birth has moved from a local event to a cosmic and international and political one. Not just angels to one set of shepherds, but a natural phenomenon which brings non-Jews to find what prompted it and then sets off a political crisis which will result in the massacre of children. From the very beginning, the good news of great joy has enemies who prefer the status quo. This will be a theme of Jesus' life and the lives of his followers for the next 2000 years.
Note also that Matthew is eager to establish that even the stars proclaim that Jesus is the ruler of Israel. The magi are not looking for a spiritual leader, but "the king of the Jews." How ironic that another Gentile, Pilate, would have that very title put up over Jesus on the cross. This understanding of Jesus' place and the conflation of "messiah" with political ruler will also continue to haunt.
Finally, to expand on the theme above, the visit of the magi and their gifts begin the work of expanding the ministry of Jesus beyond his homeland, for he comes for all nations and peoples.
posted by shelly @ 9:50 AM
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