Sermon Jan 4-Psalm 72, Mt. 2:1-11, Jer. 31:7-14, Is. 60:1-6

Our readings take us into the biblical territory where the Magi became kings. This is where they acquire the ethnicity that many manger scenes carry, and where the camels appear. The early church saw these passages as shedding light on Matthew’s story. The selections are handy insights into the movement from Magi to kings. The gifts and the mention of camels coalesce into our crèche set visions of the Magi. We build on one bible account and let other parts fill in some of the picture for us, to further enlighten us.

In the month a new administration and a new Congress come into office, Ps. 72, attributed to Solomon, and its social justice theme is perfectly timed. People have recovered from New Year’s Eve, so. Even for a king, the psalmist imagines that power has to be used in the service of justice. Power over others is mere tyranny. Instead, the psalmist imagines a world of power with justice. Jesus would live out power for the sake of others, always looking to empower others. Is. 60 is a dream of people who have been humiliated, but one day the greats ones will come crawling to them, a kind reversal fantasy. In a time of darkness, light prevails. Here gold and incense would be treasures, the wealth of nations, pouring into Jerusalem. We know that Exodus 30 includes gold and incense as vital aspects of the worship of God, in the tent in the wilderness, in the temple of Solomon, or the rebuilt temple. Jer. 31:7-14 fits that celebration and the coming Super Bowl parties. God promises the words of the hymn of comfort and joy. God promises that sadness will not be the constant companion, but instead, mourning can turn into dancing. Everybody will dance, like everyone joining in the hokey-pokey at weddings.

The Magi themselves were probably counselors to the rich and powerful. It may well have been the transition to the three kings started due to the knowledge early Christians had of these advisors, perhaps with knowledge of the dark side. Our word for magic probably derives from them. Indeed the NIV translates Magi as magicians in Daniel. In the book of Acts, Magi are often opponents of the faith. I’m not sure that they do grasp what they had come to see. They know the star rose in the house of Israel, but they do not know Num. 24:7, the star that had achieved messianic resonance by this time.

The Magi were men of the world, well-educated and wealthy. Worldly wisdom takes us only so far. The star could get them close, but the Scriptures told them to go to Bethlehem, not the palace of Herod. The word for worship in Matthew could also be to pay homage. Without realizing it, in paying homage to the one they thought was a king, they were in a worshipful posture befitting the Christ. Some people think that the magi’s gifts were medicinal in nature. Without realizing it, they were bringing healing agents to the one who would heal bodies and souls.

Sometimes we are guilty of confusing magic and faith. We imagine that the perfect prayer or the right vow will guarantee the result we want, a religious technology, or illusion. God’s light helps us to see things as they are, or more deeply, or peer beneath the surface of things. God is not at our disposal, but God is to be worshipped. Faith is much more a relationship, a trust. God’s trust is so complete that folks who are wandering around in the dark are given stars to guide them, away from their own views and toward a new revelation, a new reality in God.