The Feast of the Transfiguration of Our Lord

(Audio)

Matthew 17:1-9; 2 Peter 1:16-21; Exodus 34:29-35

 

In the Name of the Father and of the + Son and of the Holy Spirit.

The arrival of the Magi and their gifts, the boy Jesus in the temple, Jesus’ baptism in the Jordan, His changing water into wine at Cana, His miraculous healings and resurrections – all the epiphanies of this season have been pointing us toward this moment. They lead us to this unique, magnificent, and glorious mountaintop experience: the revelation of Jesus’ glory before His closest disciples in the Transfiguration of Our Lord.

Those earlier epiphanies hinted at who Jesus is. The Wise Men brought strange gifts – gold for a king, frankincense for a priest, and myrrh for one who would die. John the Baptist saw heaven opened, the Spirit descend, and heard the Father’s voice declare, “This is my beloved Son.” At Cana, water became wine, and the disciples believed when they saw His glory revealed. Each sign lifted the veil just a little more. Now, on the mountaintop, the veil is pulled back farther than ever before.

Peter, James, and John, whose faith had been growing throughout Jesus’ ministry, saw what had only been suggested before. Jesus’ face shone, His clothing blazed with divine light. Moses and Elijah appeared with Him, showing in type and fulfillment who Jesus is and what He came to do. From Moses, who received the Law on stone tablets, to Elijah, the great prophet, the whole Old Testament bore witness to Christ and found its fulfillment in Him.

Once again, the Father spoke: “This is my beloved Son, with whom I am well pleased.” But this time He added something more: “Listen to Him.” That command is crucial. The disciples believed because they had seen and heard. Yet now, seeing and hearing overwhelmed them. They fell on their faces, terrified. The glory was more than they could bear. But Jesus came to them, touched them, and said, “Rise, and have no fear.” When they looked up, Moses and Elijah were gone. The radiance had faded. There was only Jesus. And that, dear saints, is the point.

Peter, James, and John formed Jesus’ inner circle. These three were chosen for this penultimate epiphany before the fullness of His glory would be revealed – not on a mountain, but on a cross. They had to learn that God’s glory is not found where the world looks for it: in power, wealth, spectacle, or triumph. Instead, God’s glory is revealed in humility, suffering, and self-giving love.

Just six days earlier, Peter had confessed rightly, “You are the Christ, the Son of the living God.” He got the who right. But when Jesus began to teach what the Christ had come to do – to suffer, die, and rise again – Peter objected. He wanted glory without the cross. And for that, Jesus rebuked him sharply: “Get behind me, Satan.”

That context matters. When Peter sees Jesus transfigured in glory, along with Moses and Elijah, his zeal once again runs ahead of understanding. “Lord, it is good that we are here,” he says. He wants to build tents. He wants to stay. He wants to preserve the moment. But the glory cannot be preserved – not yet. The fullness of Jesus’ glory will be revealed only through His suffering, death, and resurrection. Peter could not see that then. The disciples could not see it. And if we are honest, neither do we.

We still struggle to see glory in lowliness, victory in weakness, life in death. That is why Epiphany, culminating in the Transfiguration, matters so deeply. Epiphany reveals who Jesus is, and just as importantly, what He came to do. The Scriptures help us understand this by taking us back to another mountain. Moses went up Mount Sinai and received the Law of God, holy, righteous, and good. But the Law also revealed humanity’s inability to keep it. That was its purpose: to drive sinners away from themselves and toward God’s mercy. When Moses came down from the mountain, his face shone because he had been in the presence of God’s glory.

But notice the difference here. The glory that shone from Moses was reflected glory. The glory that shone from Jesus came from within Him. Jesus was not merely in the presence of God, He is God in the flesh. That is who Jesus is. Yet remaining on the mountain was never the goal. Staying in glory, on the mountain or in heaven, was not what Jesus came to do. He came down. Down into the valleys where sin, suffering, and death reign. Immediately after the Transfiguration, Jesus encounters a demon-possessed boy and heals him. Soon after, He sets His face steadfastly toward Jerusalem and the cross. That is where His glory would be fully revealed. The cross and the empty tomb are the true mountaintop of God’s glory.

And so today, we too descend the mountain. We bid farewell to our Alleluias for a time, not because joy is gone, but to remind us that God’s glory is not an emotion to chase. It is grace to receive. Mercy to be given. Forgiveness poured out through the sacrifice of the Lamb of God who takes away the sin of the world. As the Church, we enter a season of preparation. Pre-Lent and Lent call us to repentance, to fasting, to self-examination, not for their own sake, but so that we may fix our eyes once again on Christ and His cross. These weeks count us down toward Easter, toward the resurrection, toward the promise that we too will dwell with Christ in glory, body and soul reunited and glorified.

And yet, Peter was not wrong. “Lord, it is good that we are here.” It is good to be here, in the presence of Christ as He comes to us now. Not in dazzling light, but veiled in His Word. In water that cleanses sinners. In bread and wine that are His true body and blood, given and shed for you for the forgiveness of sins. Here, Jesus touches us and says, “Rise, and have no fear.”

Here, we remain with Him until the day He comes again in glory.

In the + Name of Jesus. Amen.

The Second Sunday after Epiphany (Epiphany 2)

(Audio)

John 2:1-11; Ephesians 5:22-33; Amos 9:11-15

 

In the Name of the Father and of the + Son and of the Holy Spirit.

It’s notable that in the Gospel account of Jesus’ first miracle, the changing of water into wine, the miracle itself seems almost of secondary importance. In fact, no one even realizes what has happened, save for Jesus and His disciples. Indeed, the miracle itself is not really the point, nor even the wedding, but rather that Jesus “manifested His glory” before His disciples, and they believed in Him.

John does not even call this a miracle, but a sign. This is the first of seven signs in John’s Gospel, and each one reveals who Jesus is and what He has come to do. These signs cannot be grasped by just anyone. They are not recognized by human wisdom or observation, but only by revelation. A person cannot see Christ’s glory unless it is given to be seen. In Christ, God has stepped into the world to establish a new kingdom and a new covenant.

The old stone water jars stood there as symbols of the old covenant. They were used for the purification rites of the Jews, who had to ceremonially wash themselves of uncleanness before participating in the rites and rituals according to the Law. Yet this washing was ultimately futile. No amount of water could wash away the stain of even a single sin. And once the jars were empty, they would simply be filled again, and again to the brim. What was needed was a new purification altogether, one that would not merely cover sin for a time and then need repeating, but one that would actually take sin away once and for all.

That is what the wine signifies: forgiveness for sins, holiness for the unrighteous, joy for sadness and despair, life for death. Though His hour had not yet come, the hour of His Passion when His glory would be fully revealed, Jesus grants this sign beforehand so that His disciples might believe in Him. In this quiet and almost unnoticed way, Jesus shows that He has come to fulfill the Law’s demands for us. He takes our uncleanness upon Himself and gives us, in exchange, His innocence, righteousness, and life.

This was no ordinary wine, but the best wine. For this wine points to the wine of Jesus’ blood poured out for us, and to His flesh given for the life of the world. The fullness of this revelation would be saved for His hour, when He would truly save the best for last. All the guests at the wedding drank of this wine, yet few knew from where it came. But those who did know, His disciples, were sustained by it as they were prepared to go forth and proclaim the Good News to all the world, even at the cost of their lives.

It was not only a wedding party that had run out of wine, but the children of Israel themselves. This was the condition of all humanity before Christ. The prophet Amos describes it as “the booth of David that is fallen,” a kingdom in ruins. Yet the LORD promises to repair its breaches, to raise up its ruins, and to rebuild it. Through Amos, the LORD speaks of restoration in this way: “The mountains shall drip sweet wine, and all the hills shall flow with it.” He promises to restore His people, to plant them on their land, never again to be uprooted. The redemption of God’s people is like the very best of wines.

This is the glory that would finally be revealed in Jesus when His hour came on a dark Friday afternoon more than two thousand years ago. Through the prophet Isaiah, the LORD had long promised, “On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wine… He will swallow up death forever; and the Lord GOD will wipe away tears from all faces.” That feast is still to come in its fullness, to be revealed on the Last Day, the Day of Christ’s return and the resurrection of the dead.

Yet even now, we already partake of a foretaste of that feast at this holy altar. Here the Lamb whom God has provided gives Himself to us to eat and to drink, His body and His blood, in remembrance of Him and all that He has said and done, and in communion with Him until He comes again.

Every feast has a bridegroom. And that is why this sign takes place at a wedding. Jesus’ first sign has everything to do with marriage after all. Jesus did not regard a wedding as something merely secular or worldly. If that were so, He would not have been there. Yet not only is Jesus present, but also His mother and His disciples. God Himself created man and woman and joined them together as one flesh, that they should be fruitful and multiply. This was God’s first blessing upon humanity.

Marriage is not an invention of man, nor merely a social arrangement, but a gift of God. Scripture offers no vision of human flourishing that runs contrary to marriage and the bearing of children. Celibacy, as St. Paul teaches, is a special calling and gift given to some, but marriage remains God’s good and gracious order for most.

And why marriage? Because marriage is given so that we might better understand, however imperfectly because of sin, the kind of love and relationship God desires to have with us. God does not merely desire to be our God; He desires to be our husband. The Church is His Bride. Yes, God desires to marry you, and more than that, to make you fruitful with His own life and love.

That is why the Church has long spoken of the Lord’s Supper as a foretaste of the marriage feast of the Lamb in His kingdom, which has no end. In this feast, we, the Bride of Christ, are joined as one flesh with our Bridegroom. His life becomes our life, and He makes us fruitful in love toward one another, all to the glory of His holy Name.

Like those first disciples at Cana, we know where this wine comes from.

Come, then, and join in Cana’s feast, until He comes.

In the + Name of Jesus. Amen.

Loving with God's Love

I know that we’ve just turned the page on a new year, and yet here we are halfway through January and Valentine’s Day is just around the corner. Already the stores are filled with red and pink mylar, heart-shaped boxes of chocolate, and red and pink wrapped candies. The season of love is upon us!

Love. There’s an important word that has become so overused and distorted that it’s become almost meaningless. Today love can mean anything. Indeed, the cliché “Love is Love” is about as meaningless a statement as there can be, for if love can mean anything, then love has lost its meaning altogether.

Love does have meaning in the Holy Scriptures. In fact, the Greek language of the New Testament often uses different words to highlight different aspects of love: eros (romantic love; the love between a husband and wife), philia (brotherly love; the shared love among people), storge (familial love; the love between parents and children), and agape(unconditional love; the love God has for all people, and the love to which His people are called). Each of these words reflects a distinct and meaningful aspect of love. I suppose the challenge for us English speakers is that English has only one word for love.

When I was a young boy in elementary school, I remember kids struggling to clarify the meaning of the word like, which is related to love: “Do you like Suzie? Or do you LIKE like Suzie?” I assure you, there was a HUGE difference between those two usages of the word “like.”

Love originates in God, who is love (agape) (1 John 4:8). We cannot truly love others if we do not first receive and return love for God, who is love. This truth is encapsulated in the First Commandment: “You shall have no other gods.” In his Small Catechism, Martin Luther explains the First Commandment this way: “We should fear, love, and trust in God above all things.” Moreover, we can only give to others what we first have ourselves. Before we can love others, we must first have God’s love. The result is that when we love others, we love them with God’s love, the very same love we have received from Him. The same is true with other gifts of our Lord: when we give to others, we give of the Lord’s gifts; when we forgive others, we forgive with the Lord’s forgiveness.

True love, love that comes from God, will never go against His Commandments. God’s commandments are not arbitrary restrictions, but gifts given for our good and for the protection of our neighbor. It is not loving to bless what the Lord has not blessed, to call good what the Lord has called evil, or to call evil what the Lord has said to be good. Love seeks the true good of the other, not merely what feels kind in the moment.

Of course, God’s love is ultimately not an emotion or merely a relationship; God’s love is a person, the Son of God, Jesus Christ. Jesus taught that we are to love God above all things and to love our neighbor as ourselves. He even taught that we are to love our enemies. Why? Because God has loved all people in Jesus. Yet Jesus did not command us to imitate our enemies or to bless and affirm deeds that are contrary to His Father’s will. Quite the opposite: in love, Jesus called sinners to repentance and told them, “Go, and sin no more” (John 8:11). It is not loving to fail to warn those whose deeds are harmful to themselves and to others.

St. Paul wrote extensively about love, saying: “Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends” (1 Corinthians 13:4–8).

The love St. Paul describes is the love that God is, the love He has shown to us in Jesus, and the love we are called to show to one another.

Here is the bottom line on love: “In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another… We love because he first loved us” (1 John 4:9–11, 19).

The First Sunday after the Epiphany (Epiphany 1)

(Audio)

Luke 2:41-52; Romans 1:1-5; 1 Kings 8:6-13

 

In the Name of the Father and of the + Son and of the Holy Spirit.

It takes the incarnation to make sense of what is happening in today’s Gospel. By this I mean that the Word of God did not simply drop out of heaven for us to interpret with no context. Rather, the Word was conceived, spoken, written, and interpreted within individual prophets, apostles, and evangelists; within a nation, a people, and a church. The Word of God is not a stand-alone magical incantation. It is a living Word, conceived and born from, and enfleshed in, a living people: “And the Word became flesh and dwelt among us.”

Therefore, if we are to understand today’s Gospel – about the boy Jesus in the temple, His parents losing track of Him as they begin their pilgrimage home to Nazareth, and their finding Him three days later in the temple, inexplicably the last place they look – we need to know something about these people, their culture, traditions, customs, and ways of life. Indeed, this historical and grammatical approach to the Scriptures is what protects us from the mutual errors of fundamentalism on the one hand and higher criticism on the other.

The Law of Moses required Jewish men to appear before the Lord at the temple in Jerusalem for the feasts of Passover, Pentecost, and Tabernacles. In practice, most men did not do this regularly. It was therefore a sign of serious piety that Jesus’ parents went up to Jerusalem for Passover every year and remained for all seven days, though that was not required. One such journey likely cost a typical Galilean family several weeks’ wages.

Jesus was about twelve years old, on the cusp of being recognized as accountable under the Law. He had already made this journey many times, and it is not at all surprising that Joseph and Mary granted Him a certain freedom and responsibility. Families traveled in large caravans of extended relatives and neighbors. It is easy to imagine their initial calm when they realized Jesus was not immediately with them. Surely He was somewhere among the group, capable enough to manage for Himself, or so they thought.

When they did not find Him among the caravan, they returned to Jerusalem. Taken together, this searching took three days: the day of departure, the day of return, and the day of searching. Given the miraculous nature of Jesus’ conception and birth, the words of Simeon and Anna, and the visit of the Magi with their gifts, it is striking that the temple was not the first place they looked. Only on the third day did they search the temple courts. And there, to their amazement, they found Jesus among the teachers.

The rabbis sat together in the temple colonnades, teaching and answering questions. Joseph and Mary found their son seated in the midst of them, listening and asking questions, participating in their discussion. When they expressed their astonishment and distress, Jesus responded with amazement of His own: “Did you not know that I must be in My Father’s house?”

This discovery of Jesus in the temple is a discovery of who He is and what He has come to do. To find Jesus is always to find His work and His ways together. There is no true knowledge of Christ that is not also a knowledge of what He does and how He acts. We cannot love Him while rejecting His work or His ways. And His work and His ways are always to be found in the things of His true Father.

It seems that Joseph and Mary, at least for a moment, had forgotten these things and therefore did not understand His words. Yet those words will later ring clear and true when the Father’s will for the Son is revealed more fully. Here we see the first hint of the alienation that would arise between Jesus and those closest to Him until they finally understood and confessed that He truly was God’s Son. Mary treasured even what she did not yet understand in her heart. We are not told when she finally came to full understanding. For Jesus’ brothers, that day did not come until after His resurrection.

Yet God’s Son was submissive to them. Biblically speaking, to submit means “to enter into God’s order of things” out of love for Him. God has instituted various orders for life in this world: husbands and wives, parents and children, pastors and congregations, rulers and citizens. It belongs to the saving work of Jesus that He willingly placed Himself under these orders and obeyed His parents, even though He was the eternal Son of God.

In this sense, He is a model for us, but more than that, He is our substitute. He obeys where we fail. He submits where we resist. He fulfills righteousness not only at the cross, but throughout His entire life.

Joseph is mentioned here for the last time in Scripture and likely died before Jesus’ public ministry began, around the age of thirty. What did Jesus do in those intervening years? Presumably, He lived an ordinary life as a first-century Jewish man, working, praying, learning, loving, and obeying, while He “increased in wisdom and stature and in favor with God and man.” None of this was wasted time. All of it belongs to His saving work for us.

Before the incarnation, the glory of God dwelt above the mercy seat of the Ark of the Covenant, in the Holy of Holies in the tabernacle, and later the temple. In the incarnation, the glory of God was transferred from the temple to the womb of the Virgin Mary and took on human flesh in the person of Jesus. In today’s Gospel, we celebrate the return of God’s glory to the temple, not as fire or cloud, but as flesh and blood: Jesus, the Son of God.

“And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father, full of grace and truth.”

At His baptism in the Jordan, the Father declared Jesus to be His beloved Son, with whom He is well pleased. At His transfiguration, the Father repeated those words and added the command, “Listen to Him.” At Christmas, we celebrated that God became man. Now, in Epiphanytide, we confess and rejoice that this man is God for us and God with us.

Jesus’ work is His Father’s work – the work of God – for us and for our salvation, at every stage of His life. Thanks be to God for His love, grace, and mercy.

In the + Name of Jesus. Amen.

Christian Funeral for Harlan William Platte

(Audio)

John 14:1-6; John 3:13-17; Isaiah 65:17-25

 

In the Name of the Father and of the + Son and of the Holy Spirit.

Harlan William Platte lived the life God gave him on this earth ninety-nine years, three hundred sixty-four days, and just a few hours short of his 100^th birthday. That’s a long life by any post-flood standard, and it means that Harlan experienced of lot of history, blessings, joys, sorrows, and tragedies, and he persevered by the grace, love, and mercy of His Lord and Savior Jesus Christ.

Harlan was a member of the “Greatest Generation.” They didn’t give that name to themselves – it was Tom Brokaw who first coined the name – but others recognized the unique deeds, contributions, patriotism, and sacrifice of that generation. Harlan came of age during the Great Depression, fought in World War II, and demonstrated resilience contributing to building post-war America.

In high school, Harlan was a member of that 1944 Waverly Go-Hawk State Basketball Championship team. That was also the year he graduated. Within a month of his high school graduation, Harlan enlisted in the U. S. Marine Corp and was one of 180,000 U. S. Army and Marine troops who fought in the Battle of Okinawa, one of the bloodiest battles of World War II. Harlan regularly recounted the day his amphibious assault unit landed on Okinawa. It was April 1, 1945, April Fool’s Day, but more meaningful to Harlan, it was also Easter Sunday. Harlan prayed every day and night, sometimes continually, that the Lord would preserve him through the battle. He described the horrors surrounding him and the deaths of his fellow soldiers whom he described as “just meat.” Harlan’s Lord, and his faith was what carried him though.

After the war Harlan eloped with his high school sweetheart Helen Buhrow and was married on February 5, 1949. Harlan and Helen were married just shy of seventy-seven years. Harlan enrolled in Iowa State University’s Veterinary Program. He became a Doctor of Veterinary Medicine in 1951 and opened the Platte Veterinary Clinic in Waverly serving farm animals and household pets for thirty-five years. Harlan and Helen enjoyed golf and dancing at the “Electric Ballroom” and the Janesville “Riviera” where the big bands played. 

Faith was a pillar of life for Harlan. Born, baptized, and confirmed at St. John Lutheran Church in Waverly, Harlan was the longest-time member of St. John. He was not the oldest member, mind you – that title goes to Grace Arends who died in the Lord at age 102 just a couple weeks ago – but Harlan was the longest-time member of this congregation. Grace had transferred in later in life. Harlan served as an Elder for a number of years, and when he was no longer able to attend services in person, Harlan and Helen faithfully watched livestreamed services on their television and received communion regularly from their pastor who visited them at home.

The hymn Cassie sang a moment ago, “Praise to you and Adoration,” was a favorite for Harlan; it was in his Marine Prayer Book, and it brought him comfort and peace in Okinawa. But Harlan had a long list of hymns he loved, hymns which were meant to be accompanied by the organ. In The Battle of Okinawa, Harlan and his fellow soldiers had to make their way through Wana Draw, a treacherous, cave-riddled valley where U. S. Marines faced intense Japanese defenses and suffered heavy casualties such that they named it the “Valley of Death.” I have to think that’s what Harlan thought of when he read the words of Psalm 23, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me.” How comforting it is to believe and to know that our Lord and Savior, our Good Shepherd Jesus, has not only passed through that valley before us, but even now shepherds, feeds, and protects us as we make our way through that valley into His Father’s house forevermore.

In these past few years Harlan had an epiphany that brought him immense comfort and hope. Harlan came to realize that when a Christian dies, there’s no long period of time, be it days or years, before he enters the presence of his Lord, but upon death, the soul of a Christian is with Jesus immediately. I think this is important to share with you now because I suspect there are others who have been confused as well. But what does Jesus say? He told the repentant thief on the cross, “This day you will be with me in paradise.” And Jesus told a story about two men who died, one a believer, the other wicked; upon death the wicked man was in torment and flame, and the faithful man was “carried by angels to Abraham’s bosom,” a place of comfort. Harlan found this truth so very comforting, and we are comforted now that Harlan is with his Lord and Savior Jesus.

And Harlan’s comfort is available to all who will believe and trust in Jesus, “For God so loved the world [in this way], He gave His only Son, that whoever believes in Him should not perish but have eternal life.” And the way to heaven is not a mystery, but it is a person, as Jesus taught, “I am the way, the truth, and the life; no one comes to the Father except through me.”

Helen, David, Paul, Ann, grandchildren, great grandchildren, family, friends, brothers and sisters in Christ, “Let not your hearts be troubled.” Our Lord and Savior Jesus Christ, our Good Shepherd, who led Harlan for nearly one hundred years is still leading, guiding, feeding, shepherding, and protecting you His sheep who trust in Him and follow Him through the valley of the shadow of death into His Father’s house forevermore. There you will see Harlan again and all you love who have died in the Lord with flesh and blood eyes, hear them with flesh and blood ears, and hold them with flesh and blood arms. God will dry every tear from your eyes, and no one will take your joy from you.

In the + Name of Jesus. Amen.

The Feast of the Epiphany of Our Lord (Observed)

(Audio)

Matthew 2:1-12; Ephesians 3:1-12; Isaiah 60:1-6

 

In the Name of the Father and of the + Son and of the Holy Spirit.

St. Paul speaks in our Epistle of a mystery, one hidden for ages, now revealed by Christ. That mystery is this: “the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” This was not an afterthought, nor a change in God’s plan. It had been promised and foreshadowed through the patriarchs and prophets of old. And yet, the way this mystery was fulfilled was so unexpected, so astonishing, that no human mind, and not even the holy angels, could have imagined it in full. The eternal Son of God became a man. He placed Himself under the Law, fulfilled it perfectly for all people, Jew and Gentile alike, and then bore its curse in His own body on the cross, that all might be made one in Him.

No one knew this mystery completely, not prophet, priest, patriarch, angel, or demon, until the night an angel was sent to shepherds outside Bethlehem: “Behold, I bring you good news of great joy that will be for all the people. For unto you is born this day in the city of David a Savior, who is Christ the Lord.” And when that mystery was spoken aloud, heaven itself could no longer remain silent. A multitude of the heavenly host appeared, praising God and saying, “Glory to God in the highest, and on earth peace among those with whom He is pleased.”

It is difficult for us, who live on this side of Christ’s birth, death, and resurrection, to appreciate just how breathtaking this revelation was. We know the story so well that we can forget how long the waiting had been, and how desperate it had become. The promise was first spoken in Eden, in the hearing of Adam and Eve and even the serpent himself: “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” From that moment on, the world lived by promise.

That promise passed through Seth, through Noah, and then to Abraham, to whom God swore that “in you all the families of the earth shall be blessed.” Isaac carried the promise forward in type, and Jacob, renamed Israel, the one who wrestled with God and would not let go, became the father of twelve sons. From them came a nation, a kingdom, and a land. David was raised up as king, a man after God’s own heart. Yet even David’s house fell into ruin. Solomon’s apostasy divided the kingdom, and what followed was a long, bitter descent: kings worse than their fathers, prophets ignored or killed, idolatry entrenched, until at last the LORD handed His people over to Assyria, then Babylon, and later to the Greeks and the Romans.

By every outward measure, hope was gone. The royal line of David was reduced to a stump, cut down, burned, lifeless. No prophet spoke for four hundred years. The promises seemed buried under centuries of silence. And then, when no one expected it, and few dared to hope, “the plan of the mystery hidden for ages in God” was revealed, not in thunder or fire, but in the womb of the Virgin Mary, and in the birth of a child laid in a manger.

This is what the Church celebrates today. Epiphany means “manifestation,” to make known, to show forth. Throughout this season, the Scriptures proclaimed in the Divine Service reveal who Jesus is and what He has come to do. On this first day of Epiphany, the mystery is made manifest in a striking and unmistakable way: Jesus is not only the King of the Jews; He is the Savior of the Gentiles as well. He is the Lord of all.

The wise men, the Magi, came from the East. They were not Israelites. They were Gentiles, most likely from Persia or Babylon, men trained in observing the heavens. And so the LORD, in His mercy, gave them a sign suited to them: a star. It caught their attention, drew them in, and led them on their journey. They also knew enough of the Hebrew Scriptures to recognize that this sign pointed to the birth of a king, the King of the Jews. And so they went, quite reasonably, to Jerusalem, the city of kings.

But Jerusalem could only point them onward. Herod’s palace held no Savior. The scribes could quote the prophet Micah, but they did not go to see what God was doing in their midst. The Magi were led on, until at last the star came to rest “over the place where the child was.” And going into the house, they saw the child with Mary His mother, and they fell down and worshiped Him. They opened their treasures and offered gifts: gold, frankincense, and myrrh.

What was made manifest that day was the very mystery St. Paul proclaims: the Gentiles are fellow heirs. These outsiders were brought in, not by ancestry, not by works of the Law, but by God’s gracious revelation. Even the gifts they brought preached a sermon. Gold for a King. Frankincense for a Priest who intercedes before God. Myrrh for sacrifice, for death, pointing already to the cross. In the presence of this small child, the whole saving work of Christ is quietly, gloriously revealed.

Isaiah had foretold it centuries before: “Arise, shine, for your light has come, and the glory of the LORD has risen upon you.” Israel’s light was never meant to be hoarded. The glory of the LORD would shine through her to the nations: “Nations shall come to your light, and kings to the brightness of your rising.” They would come bearing gold and frankincense, bringing good news, the praises of the LORD.

That prophecy is fulfilled in Christ, and it continues to be fulfilled even now. For you who were once far off have been brought near by the blood of Christ. You who were Gentiles by birth are now fellow citizens with the saints, members of the household of God. The same Lord whom the Magi worshiped is given to you today, not under a star, but under bread and wine; not in a house in Bethlehem, but here at His altar.

So behold your King. Behold your Savior. The ruler has come, and the kingdom and the power and the glory are in His hand. And this light no darkness can overcome.

In the + Name of Jesus. Amen.