Today we celebrate the festival of the presentation of our Lord at the temple, in Luke 2:22-40. For Simeon, encountering the infant Christ was the pinnacle of his life, and so he says, “Sovereign Lord, as you have promised, you may now dismiss your servant in peace, for my eyes have seen your salvation.” Seeing or encountering Christ is the high-point of our lives; everything else is a bonus, icing on the cake. Let us remember our first encounter with Christ, and put the rest of our life in perspective.
Today we celebrate Epiphany – the revelation or revealing of Jesus Christ to the non-Jewish world, specifically, to the Magi. Traditionally, these were the three wise men or the three kings. The readings set for today (for Epiphany) tell the narrative of a great opening up (or revealing or understanding) of God’s salvation for all humankind.
We start in Isaiah with several prophecies of the nations (Gentiles, non-Jews) coming recognise the special call of Israel to be a light to the world. For example, Isaiah 59:19 says, “From the west, people will fear the name of the Lord, and from the rising of the sun [that is, from the east], they will revere his glory”. In Isaiah 60:3, we read, “Nations will come to your light and kings to the brightness of your dawn”. And Isaiah 60:6 seems to prophesy the coming of the Magi (the traditional ‘three kings’ or ‘wise men’), “All from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.”
In the times of the First Testament, God had chosen to work with the Jewish people. They were his chosen people – the people of the covenant. But throughout that Testament, we see references, like those in Isaiah, to Israel leading everyone towards God. They were to be a priestly nation who would mediate God to the world.
Then, in Matthew 2:1, we read, “After Jesus was born in Bethlehem … Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him’.” When they found Jesus, “they bowed down and worshipped him” and “presented him with gifts of gold, frankincense and myrrh” (Matthew 2:11), in fulfilment of the prophecy in Isaiah 60:6.
The importance of the Magi is twofold. First, they recognise Jesus as a king – not merely as a child. He was a person of great significance. And secondly, because they came from the east (probably somewhere in Persia or even further east) and were not Jewish, they represent the gentile nations. Their visit to Jesus and their recognition of him as King is the fulfilment of the First Testament prophecy, that the Messiah of the Jewish people would be a Messiah for all people. This is the epiphany – the revelation of Jesus to those outside of the Jewish faith.
Jesus’ ministry, as recorded in the Gospels, was primarily to the Jewish people. Jesus says as much (e.g., Matthew 10:5-6). However, there are numerous examples of Jesus reaching beyond the Jewish people to Gentiles. Still, the Good News that Jesus preached was primarily good news for Jews.
The outworking of the fulfilled prophecy comes with Paul and is explained very clearly in his letter to the Ephesians. Speaking to the Gentiles, Paul says “you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Ephesians 2:12). Paul is reiterating the First Testament position, that only the Jewish people were God’s chosen.
But Paul then shares his “insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit of God’s holy apostles and prophets” (Ephesians 3:4-5). And what is this mystery? It is that “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus” (Ephesians 3:6).
Paul proclaims the great opening up of the Gospel message to all people, as was prophesied in the First Testament and according to the sign of the magi from the East. God’s chosen people are no longer only the Jewish nation, but anyone who believes in Jesus Christ. “In him and through faith in him, we may approach God, with freedom and confidence” (Ephesians 3:12). “The barrier, the dividing wall of hostility” (Ephesians 2:14) has been destroyed. The doors to the Kingdom of God have been flung wide open and all are welcome to enter!
What does this mean for us today? It means that our church doors must also be flung wide open so that all feel welcome to enter. There should be no barriers to people coming to Christ and coming to church. Every person, no matter who or what they are, should feel that they are welcome, loved and included when they meet us. We should be generous and inclusive.
If we are honest, we will admit that Christians can be some of the most judgemental, critical and exclusionary people on earth. And often also hypocrites – saying one thing but doing another. Christians frequently do not put into practice the open and inclusive Gospel that Jesus proclaimed, which was prophesied in the First Testament, and which we see unfolding throughout the Second Testament.
Jesus’ ministry was one of radical inclusion. He seems to go out of his way to embrace those who the world would regard as sinners and marginalised – prostitutes, tax collectors, Roman oppressors, lepers, demon possessed people, women, Samaritans, the dead and dying, and so on. Jesus repeatedly positions himself with those who one might think could not be the ‘chosen people’. He does this show, unequivocally, that the Gospel is a generous and inclusive message and that doors to the Kingdom of God are wide open.
And thanks be to God for that! Because this is what enables most of us – who are Gentile – to be included among God’s chosen people. Let us then walk in the footsteps of Jesus and of Paul, in the way we as individuals engage with people around us – always welcoming, always generous, warm, kind, tolerant, inclusive. And let us as a church – the parish of St Stephen – similarly be a church with wide open doors that welcomes anyone and everyone into the presence of God.
During Advent (the four Sundays leading up to Christmas) we have been preparing ourselves for the coming of Christ into this world – God in human form – Emmanuel – God with us. Today, that advent – ‘the arrival of a notable person or thing’ – has come to fruition. We are not waiting for God to come to us; God is here with us. Christ is born!
I’m sharing two messages today – one that I preached last night, based on John 1, and one that I preached this morning, based on Luke 2. Both are about the coming of God into the world, but from different perspectives:
John presents to us the grand narrative about the coming of Christ into this world:
“In the beginning was the Word, and the Word was with God, and the Word was God … Through him all things were made … In him was life, and that life was the light of all humanity … The Word became flesh and made his dwelling among us … We have seen his glory!” (John 1:1-14)
Here we meet ‘The Word’ – the very Word of God, the thoughts of God, the knowledge of God, the power of God – who is the second person of the Trinity (Father, Son and Spirit). This Word is the foundation of the cosmos. He was there from before the beginning of time and space, working in partnership with Father and Spirit in the creation of everything that is. He is the very source of the fundamental elements of our existence: life and light – making all things possible.
And then, at a point in time and space, this Word transitioned from eternity, from infinity, from perfection, into this human world – the Word became flesh and “moved into our neighbourhood” (the Message). God became one of us, bringing life and light into our immediate vicinity. We could see him, touch him, speak with him.
God continues to live among us, in our neighbourhood. The Word made flesh. He makes his dwelling among us in this world.
And he makes his dwelling in you, in me, in every person who will allow him. Perhaps he has already set up his dwelling place – pitched his tent – in every person, and is just waiting for an invitation to move in. His space is there, ready and waiting, but just needing us to answer the knock on the door, the subtle invitation, the quiet whisper.
Luke presents to us a more domestic narrative about the coming of Christ into the world:
“Joseph went up from the town of Nazareth in Galilee to Bethlem to register with Mary who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them. And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.” (Luke 2:1-20)
Luke presents the coming of Christ as a family story, set against the political landscape. Rome – a colonial oppressor in Israel – required everyone to travel to their home town for a census. Mary – a teenager – pregnant and as-yet unwed – travels with Joseph. But they are unable to find a place to stay, and settle into what may have been a barn or cave or a corner of a house, with the animals. And there she gave birth to her son, Jesus. Such a simple way to tell us that God the Son had just entered this world – ‘and she gave birth to her firstborn’. No fanfare, no witnesses, no family support, not even a decent place to stay. In that place, God came into this world.
And then it is to the shepherds that God reveals this good news. They’re out looking after their sheep and the sky fills with angels who sing out, “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests”. It is these shepherds to go to visit Mary and Joseph and the infant Jesus. (The Maji appear in Matthew’s version and Mark and John don’t describe Jesus’ birth at all.)
We learn something of the humility of God from Luke’s narrative. It is mostly so underplayed. Only the shepherds see the angels, no-one else. In the first Testament, God is typically portrayed as great, awesome, powerful, the Creator of all. John’s narrative similarly presents us with ‘the Word’ – the cosmic Christ. But here we see God presented to us as a newborn – the most vulnerable and helpless of all humans, utterly dependent on his caregivers for his survival.
And we learn something of God’s willingness to work through the ordinary, and particularly through ‘the poor’ – those who are displaced, marginalised, labourers, homeless, hungry. We will see this again and again in Luke’s gospel particularly, but indeed in all the narratives about Jesus’ life and ministry. God leans towards those on the edges.
And so God is waiting to work in you and in me, to be born in us today. It doesn’t matter how old or young you are, how educated or illiterate you are, how gifted or ordinary you are, how powerful or weak you are, how well-adjusted or dysfunctional you are, how rich or poor you are. God wants to be born in you and to grow up in you.
And so, if you have been skirting the edges of a commitment to Jesus or if you have made a commitment to him but are iffy in how you live that out day-by-day, perhaps this Christmas is the time when you want to say YES to the Son of God, and to allow the Word to move into that tent that he has already pitched in your heart. Perhaps this Christmas is the moment when you say YES to the birth of Jesus in your heart, and when you say YES to nurturing him as he grows in you in wisdom and stature and in favour with God and people. Perhaps now is the time to say YES to God.
The journey of faith is seldom easy or straight-forward, even when people present it in this way. And holding onto faith when we are in the midst of the storm or facing a rolling crisis like COVID19 is not always easy. In his first letter to the Thessalonians (5:18), Paul writes, “Give thanks in all situations for this is God’s will for you in Christ Jesus.” Paul makes it sound simple – just accept that your challenging situation is God’s will for you in Christ – give thanks for it. Of course, it is not simple!
We have a great master class in how to journey in faith in the person of Mary, the mother of Jesus of Nazareth. Mary, who we revere because she is the Christ-bearer (the Christotokos, or even more remarkable, the God-bearer or Theotokos), shows us that faith is not simple or straight-forward. She shows her own journey of faith. This journey is not a template or recipe for us – it is simply one example of someone making this journey But it may help the rest of us – particularly those of us who struggle with faith – to make peace with our journey of faith.
Mary, an engaged but not yet married teenager from a small village called Nazareth, encounters an angel. He greets her warmly and kindly, “Greetings, you who are highly favoured! The Lord is with you.”
But Mary’s first response is to be “greatly troubled at his words” and wonder “what king of greeting this might be” and to be “afraid“. The response of fear when encountering an angel seems to be almost universal in the Bible – most people who encounter an angel respond first with fear: Zechariah, John’s father, in Luke 1:12-13 and the shepherds in Luke 2:9-10, for example. But, let us recognise that Mary does not immediately respond with faith or joy when the angel appears to her – her response is one of fear, trepidation, uncertainty, anxiety.
The angel – much as angels do in other passages – reassures her (“Do not be afraid”) and says that she has found favour with God. He explains that she will conceive a child and call him Jesus and that he will become a great king forever.
In Mary’s second response, we see that she is no longer afraid. She is now thinking, critically, about what the angel has said: “How will this be? Since I am a virgin?” Mary does not immediately accept the angel’s message. She asks what is surely an obvious question – how can I be pregnant if I’ve not had sex? Mary is realistic, pragmatic, critical. She does not just accept what the angel is saying to her. Let us imagine also (though this is not explicit in the passage) that she realises that a pregnancy at her age and without a husband will be scandalous and difficult. Let us imagine that she has some intuition about the implications of being the mother of the “Son of the Most High”. And let us imagine that she even anticipates the tragic loss that she will suffer as her son is taken from her. (These imaginings are captured so well in the song, Mary did you know)
The angel accepts Mary’s questions. He does not reprimand or challenge her. Instead, he provides further explanation and clarifies also that even her aunt, Elizabeth (in her old age), has conceived a child – John.
And now – only now – Mary accepts the angel’s message, saying “I am the Lord’s servant. May your word to me be fulfilled“. She accepts God’s will for her life, as Paul wrote in 1 Thessalonians 5:18. But at this point, her acceptance is just that – an acceptance, even a blind faith. It does not seem to be based on a full understanding. She submits, relinquishes, surrenders to the will of God – do with me as you wish.
Mary then visits her aunt Elizabeth and they stay together for some time. Luke 1:39-45 gives a clear indication that they talked about their experiences of pregnancy and of their place in God’s plans. One can easily imagine that they spent a great deal of time talking, sharing, reflecting, praying, seeking understanding.
And out of this sharing, Mary achieves faith with understanding, which is expressed powerfully in the Magnificat in Luke 1:46-55. Mary understands, for example, that God is a God of love and mercy – “His mercy extends to those who fear him, from generation to generation.” And she also understands that there will be a righting of wrongs (a reversal of fortunes) – “He has brought down rulers from their thrones but has lifted up the humble.” She understands that through the great things God has done for her, God will bring justice for all those who are marginalised and oppressed.
Although we esteem Mary greatly, her journey of faith is not instant. She grapples and wrestles with what God wants from her, with the storm that she finds herself in. Her own journey is one of fear, questioning, acceptance and then understanding. Her faith journey is a process over time, not a turning point in time. Indeed, even in narratives where it appears that faith emerges at a point in time (such as Paul’s Damascus road experience in Acts 9), a closer read around the experience will show that there is a journey and that the turning point is a culmination of a longer process that came before and that works its way out after.
Mary’s faith experience is not a template for us. It an example of a journey of faith, of one whom we can revere as most highly favoured and blessed of all humans. If her faith journey is not not simple or straight-forward, why should yours be? If you are doubting your faith because it seems complicated, fragile, questioning, confused, and so on, be reassured that Mary’s faith was all these things also. And yet, she bore the Son of God. Faith is a journey. Just keep on with the journey and know that God is faithful.
As we come towards the end of 2020, many of us are feeling quite exhausted and worn down. COVID-19 has placed tremendous pressure on us and caused great damage to our world.
In Matthew 11:28-30, Jesus says,
Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.
Come to Jesus. Put down your burdens. Rest. Ease into him. Destress. Unwind. Relax. Unwind. Settle down. Restore. Recover. Heal.
Ascension day is one of those days that Christians can easily miss – it takes place mid-week (on a Thursday) and is not a public holiday in most countries. And many would be hard pressed to give a good account of why the ascension is important. Fortunately, there are several online blogs that speak to the meaning of Christ’s ascension, e.g.,
But I find that the reasons many give are really descriptions of what Jesus does after his ascension – such as sitting at God’s right hand and sending Holy Spirit to us – rather than explanations of the ascension itself. Luke includes a narrative of the ascension both at the end of his Gospel narrative (Luke 24:50-51) and at the start of his sequel about the Apostles (Acts 1:9-10). Clearly, Luke thought the ascension was important.
Let me offer a way of thinking about the theological and practical significance of the ascension.
Let me suggest that in the ascension there is a similar but inverse process. As Jesus ascends to the Father, and as the triune God (Father, Son and Holy Spirit) is reunited in the ascension, God the Son brings with him some aspect of human nature, including his body, which is woven into the being of God.
What is the evidence for this? Perhaps most importantly, Luke emphasises in both narratives that Jesus ascended bodily, much as he rose bodily. When Jesus rises from dead, he rises with his body – he does not leave it behind and rise as a spiritual being. Of course, his body has been transformed – it has both physical and spiritual qualities. But the BODY is important. We affirm this in the Apostle’s Creed: “I believe … in the resurrection of the body”.
So too, in the ascension, Jesus rises with his body – he does not slough off his body, to release his spirit, which rises up to heaven. He ascends with his body. The disciples are described as “looking intently up into the sky as he was going” (Acts 1:10). It seems certain that Jesus physically rose up into the sky until he disappeared in the clouds.
Let me suggest, cautiously, that before the incarnation God did not have first-hand experience of what it is like to be a human being. God is spirit; God transcends time and space. But in the incarnation, God becomes a human being, with all of its limitations. God the Son experiences the joys and the pain of being human. He experiences friendship. He experiences betrayal, torture and death. When God the Son ascends bodily, these experiences are woven into the being of the triune God. God no longer just imagines what human life is like; God now truly and experientially knows what it is like to be human, with all its ups and down.
What this theology offers us in our daily life, is a deep assurance that God really knows what human life is like and what suffering feels like. God is not watching ‘from a distance’ (as Bette Midler so nicely sings). Rather, God is deeply immersed in our human experiences. So, when you are going through dark times, we can be sure that God is fully present with us in the darkness, experiencing them with us, sharing our pain and distress.
God is immediately available and fully experiences all we go through.
John 3:16 may be the most recognisable and widely-known verse in the Christian Bible:
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV)
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (KJV)
Let’s break this verse down into its parts:
For God – It all starts with God, like in Genesis 1:1 “In the beginning, God…”
so loved – This is the first use of ‘love’ in John’s Gospel, and it becomes a central word in his writing. This points to the extent of God’s love – God loved so much – extravagant, risky, inclusive, radical, transformative, saturating!
the world (kosmos) – God’s love is radically inclusive. God loves the whole world. In Greek, the kosmos. There is no-one and no-thing that is beyond the extravagant love of God.
that he gave – Out of this infinite love, God gives. He gives his Son. But this is not a giving, like one might give someone a cracker – the cracker is passive and is merely given. Here, God gives his Son, who is active – the Son participates in the giving, chooses to be given, gives himself.
his one and only Son, – God the Father gives God the Son, enabled by God the Spirit. The Son is God’s one and only, God’s beloved, God’s own heart. This is the profound self-giving of God’s self to the world.
that whoever – Jesus has already said God loves “the world”, which is radically inclusive of the entire collective of creation. Now Jesus brings this inclusivity down to the individual – whoever or whosoever. The Son gives himself to every individual– to you Martha, to you Stephen, to you Bongani, to you…
believes in him – The Greek for ‘believe’ can equally be translated ‘trust’. Believe too easily becomes ‘cognitive assent’, too easily becomes affirming a list of propositional statements about the Son. But Jesus wants more than just this – he wants us to trust him, to put our trust in him, to entrust ourselves to him. The ‘in’ in Greek is actually ‘into’, so we can confidently say, “whoever entrusts themselves into him”.
should not perish – Although we will all die, sooner or later, we shall not all perish or be destroyed. We have little choice about dying, but we do have a choice about perishing.
but have everlasting life. – And that choice is Life, with a capital L. The everlastingness of Life is not just about it continuing for a long time (eternal), but also to the quality of the Life, which can be enjoyed at this very moment. Jesus offers us Life: Life everlasting, Life abundant, Life to the fullest, Life eternal, Life in relationship with God.
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
This message is a call for us to see and look at Jesus, the Lamb of God. And to point him out others. This was the mission of John the Baptist, and it as much ours today.
We are still in the period of Epiphany, where we focus on the manifestation or revealing of Jesus Christ as the Son of God, as God’s Chosen One. Our reading for this Sunday is John 1:29-37:
29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”
32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him.33 And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’34 I have seen and I testify that this is God’s Chosen One [or Son].”
35 The next day John was there again with two of his disciples.36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” 37 When the two disciples heard him say this, they followed Jesus.
Bruner, who has written a wonderful (1200 page) commentary on John, translates some of these verses differently, emphasising the use of present and continuous tenses in the original Greek, notably:
29 The next day John sees Jesus coming toward him, and he says, “Look! The Lamb of the God, the One who is taking away the sin of the world!
36 And John looked intently at Jesus as Jesus is walking by and he says, “Look! The Lamb of God!”
I focus on these two verses in this message, as I have felt God speaking to me particularly insistently this week about verse 29. And I make five points:
John sees Jesus coming and walking towards him. Jesus is always coming towards us, even if we are moving away from him. His trajectory is always in our direction.
Look! John twice says, “Look!”. I like Bruner’s addition of the exclamation mark, as it emphasises that this is a call, an imperative. John wants us to stop drifting through life blindly. Or from being so focused on other things that we don’t notice Christ coming towards us. So he calls out, in excitement, perhaps even in alarm, “Look! Look out!”
Jesus is taking away the sin of the world. This is a pretty packed little sentence:
John speaks about ‘sin‘, not ‘sins’. It is the condition of being sinful that Jesus takes away, rather than the individual sinful acts that we do.
John says that Jesus ‘is taking‘, emphasising that this is a continuous activity, that has already begun, is presently happening and will continue to happen in the future. While Jesus’ death on and resurrection from the cross are surely pivotal in salvation, God has been saving humanity through the Son from the time of the fall, throughout the First Testament, through Jesus’ incarnation, life and ministry, through his death, resurrection and ascension, by the outpouring of Holy Spirit, and continuing to today and into the future. The Son of God has been and continues to be in the business of taking away sin.
It is the sin ‘of the world‘ (the ‘cosmos’) that Jesus takes away, not just the sin of those who repent, those who believe, those who are members of certain churches or religions, those who adhere to certain church rules or doctrine. Scripture abounds with verses that reinforce that salvation is for and of the whole world (the cosmos). It is a radical inclusion of the entire created order – the cosmos!
Salvation is thus possible for all, but we have to take hold of it. That’s why John keeps saying, “Look!”, and why we are told in verse 37 that John’s disciples leave John to follow Jesus. Jesus is the Lamb of God who is taking away the sin of the world. In the Eucharist or Mass, we celebrate and re-member this great work of God the Son.
And finally, we, like John and his disciples, and like Jesus’ disciples (about whose calling we learn in the rest of John 1), are invited to continue John’s ministry of pointing people to Jesus. We remind people that Christ is coming towards them. We call them to ‘Look!’ We point them not to our denomination, our pastors, our worship, ourselves; but towards Christ himself. And we show through our lives, our inclusivity, our radical love and our walking towards others that he is indeed taking away the sins of the world .
Today we celebrate the Feast of the Epiphany (which actually takes place on 6 January tomorrow). ‘Epiphany’ means ‘manifestation’ or ‘revelation’. Something is revealed and made known to us. What is this thing? Let me answer in thee steps.
1. Jesus is the light
Our key reading for today, from Matthew 2:1-12, about the visit of the Magi to the young Jesus, refers repeatedly to the star that the Magi see, interpret and follow. It is a light that they see that reveals the coming of a King, a saviour, and the follow it:
1-2 After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”
7 Then Herod called the Magi secretly and found out from them the exact time the star had appeared.
9-10 After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed.
John 1:1-9 tells a similar story about John’s cosmology of Christ as the incarnate light:
1-3 In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.
4-5 In him was life, and that life was the light of all mankind. The lightshines in the darkness, and the darkness has not overcome it.
6-9 There was a man sent from God whose name was John. He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light. The true light that gives light to everyone was coming into the world.
The prophecies of old also speak to the coming of light into the world, as we see in Isaiah 9:2:
2 The people walking in darkness have seen a great light;
on those living in the land of deep darkness a light has dawned.
Simeon, a righteous, devout and Spirit-filled man of God, prophesies similarly over the infant Jesus when he was brought to the temple for a blessing, in Luke 2:29-32:
30-32 “For my eyes have seen your salvation,
which you have prepared in the sight of all nations:
a light for revelation to the Gentiles,
and the glory of your people Israel.”
While all of these references to the light refer to Jesus as the light, Jesus himself refers to us as the light, in Matthew 4:14-16:
14-16 “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.”
So, the narrative of Jesus being the Light is compelling. But what does it mean? What is he the light of?
2. Jesus is the light of God
Central to our (Western Church, i.e., Protestant and Catholic) understanding of the Epiphany, is that Jesus is revealed as the Son of God, as the Anointed One, as the Messiah, as God in the flesh. This leads us to the concept of the incarnation, which is foundational to everything we understand of Christ and his work among us. (Click here to listen to a previous message I’ve preached on the incarnation or hereand hereto read reflections on the incarnation and the kenotic U.) The incarnation is the idea that God emptied God’s self, pouring himself out to become smaller and smaller, more and more finite and situated, into a single cell, into an embryo.
For our friends in the Eastern Orthodox churches, however, Epiphany focuses not on the Magi but on the Baptism of Christ, where the revelation is not just about Christ, but about the Trinity: Father, Son and Holy Spirit. So, in essence, Epiphany lead us to a manifestation of the Triune God, made visible in the light that Jesus Christ brings into the darkest of places.
(If you are listening to this message, you might like to watch this video during this section of my sermon. It was playing on the screen while I presented it. Be patient – it takes several seconds before you’ll see anything. And be at peace – it was designed to be a subtle visual cue in the background, not a wildly exciting video.)
So, who is this light for?
3. Jesus is the light of the world
The importance of the Magi is that they were not Jews. They came from a long way away (for those days) – Persia (now Iran) or Yemen (where the ingredients for Frankincense and Myrrh are produced and a conduit of gold from Africa to the Middle East). Wherever they came from, their symbolic significance is that they were Gentiles, and thus represent everyone else who is not part of the ‘inner circle’.
In Jesus time, and even in the early church, this meant those who were not Jewish. The fact that Gentiles were among the first to worship Jesus (let’s not forget the shepherds, who represent rural, blue collar workers) indicates that the Gospel is for them also.
Today this means that the Gospel is for the LGBTQI+ community, for Muslims, Hindus, Buddhists, atheists and agnostics. For the smart and not so smart. For the morally good and for the morally bad. For young and old, black and white, rich and poor. For everyone. No person is excluded from the great project of God to redeem humanity, as we read in many passages of the Bible, e.g.,
God made known to us the mystery of his will according to his good pleasure, which he purposed in Christ,to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ. (Ephesians 1:9-10)
In him was life, and that life was the light of all mankind. (John 1:4)
For my eyes have seen your salvation, which you have prepared in the sight of all nations. (Luke 2:30-31)
Today we ask the question, Who am I? Or more specifically, What is my identity as a Christian? This is the first of five themes in a series on stewardship, where we reflect on our role in taking care of God’s business in the world.
In this audio message, I make the following points:
In John 15:1-10, the passage where Jesus says he is the vine and we are the branches, 11 times Jesus uses the term ‘remain’ (or ‘abide’ in the old Authorised Version): “Remain in me … and you will bear much fruit“. Here Jesus calls us to be rooted into him, to remain grafted into him. We recognise that without him, we can do nothing. So we depend on him.
In the same passage, Jesus also speaks of remaining in us: “Remain in me as I remain in you“. This suggests an interdependence between God and us, in which God binds himself to humanity. We this most strongly evident in four moments in cosmic history: creation, covenant, incarnation and Pentecost. In each of these, God in some way limits himself or enters into agreement with humanity, binding himself and his work to us.
Psalm 23 reminds us that God is both the source of our life (“The Lord is my shepherd, I lack nothing”) and its destination (“Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the Lord forever”). In John 14:6, Jesus similarly emphasises that he is the way and the truth and the life. In other words, he is everything – there is nothing in our lives that falls outside of our connection to Christ.
Our interdependence with God is rooted in our relationship with God. Sometimes the church gives us rules or procedures or recipes we’re supposed to follow in our relationship with God. But this relationship is like any other relationship in our life. It is unique, personal and authentic. It is different for each of us, because, though God is the same person, each of us different, so his relationship to each of us different. God meets us right where we are. Whatever you find works for you in your relationship with God, do more of that.
As much as our interdependence with God is rooted in our relationship with God, it is also rooted in our relationships with each other. God did not create a single person (Adam or Eve); God created a couple (two people in loving relationship with each other), and immediately mandated them to procreate and become a family. 1 Peter 2:9-10 similarly emphasises that we are a community of people in relationship with other people: “a chosen people, a royal priesthood, a holy nation, God’s special possession … the people of God”. So, we have to invest not only in ourselves and our relationship with God, but also in our relationships in the church (however you want to define that) and the work of the church.
Finally, our readings today call for decisiveness. Moses, speaking just before the nation of Israel crosses into the promised land, calls them to a decision (Deuteronomy 30:19-20): “This day I … set before you life and death, blessings and curses. Now choose! Choose life! … For the Lord is your life”.
This banner, hanging at St Stephen’s Anglican Church, Lyttleton, created by Eleanor Jappie.