An Epiphany for all

Epiphany, the name of the feast we celebrate this Sunday, derives from a Greek word meaning “to be manifest, to appear openly.” Each year, our church celebrates this feast as a declaration that with Jesus’ birth we once again acknowledge the viable manifestation of this divine in-breaking event. Even as an infant, the Christ child created a stir that unsettled a capital city, disturbed a reigning king and attracted foreigners to come and be the first to recognize this savior born in Bethlehem. 

This familiar story of the Magi, found only in Matthew’s account, captures the heart of his Gospel. Writing sometime around 80 C.E., Matthew reveals Jesus as the Messiah to the “lost house of Israel,” but he widens the message to include all nations as locus for this salvation. 

A rising star in the heavens that signaled the birth of the King of the Jews was a fact that resonated with Matthew’s Judeo-Christian community. The phrase echoed familiarly as it reached back into Jewish history. In the Book of Numbers, for example, Balaam prophesied a rising star advancing from Jacob (Nm 24:17), anticipating the rise and reign of King David. Similarly, the rising star in this Sunday’s Gospel coincides with Jesus’ lineage as David’s direct descendant (Mt 1:1-17), which Matthew traces in the opening chapter of this Gospel. Further, when Matthew recounts that the Messiah would be born in Bethlehem of Judah, he affirms that the place of Jesus’ birth fulfills the prophecy of Micah (Mi 5:2). Thus, this story seems geared to confirm the identity of Jesus as the long-awaited Messiah for the Jews. 

The role and identity of the Magi, foreigners from afar, however, looms large in the story. That they have come from the east and followed “the star rising” suggest they are diviners, specialists in astrological signs and beliefs about celestial events. They are not Jews and, thus, they may have worshipped other gods. Yet, these outsiders, from regions far beyond Israel, are the first to recognize and honor the infant child as the long-awaited king of the Jews. Like the larger message of Matthew’s Gospel, this feast celebrates that the Christ child comes not only as Messiah for the Jews but as savior for all nations. Thus, this Sunday’s psalm invites a fitting response to the scope of this salvific event. “Lord, every nation on earth will adore you.”

Such news of the birth of the new king of the Jews, however, is greatly troubling to Herod and much of Jerusalem. The existence of an expected ruler would contest or even replace Herod’s position of power. Thus, Herod consults the scribes and chief priests in order to discover where the expected Messiah could be found. The ill intent that motivates Herod’s instructions to the Magi to return and inform him of the whereabouts of the new ruler sets up a vivid contrast between Herod’s disposition toward the birth of Jesus and that of the Magi. These wise men seek to find and worship the child. Herod, claiming for himself the status of king of the Jews, determines to find and destroy the child. 

These Magi present the newborn king with three gifts—gold, frankincense and myrrh. Traveling from afar in the ancient world, people typically made such extended journeys in larger numbers. While we do not know how many of these wisemen actually figured in the story, their presence and their gifts coincide with the prophecy of Isaiah in this Sunday’s reading. “Caravans of camels shall fill you…all from Sheba shall come bearing gold and frankincense, and proclaiming the praises of the Lord” (Is 60:6).

Paul’s letter to the Ephesians witnesses this stunningly inclusive disclosure to the Magi. The revelation made known to God’s people, the Jews, now also extends to the Gentiles. They “are coheirs, members of the same body and copartners in the promise in Christ Jesus through the gospel” (Eph 3:6). Thus, this extension of the Gospel message of salvation becomes an instruction for us as well. 

Often there are people in our midst whom we designate as “outsiders” or as “others” because they do not believe according to our traditions or manifest unfamiliar customs, cultural beliefs or historical backgrounds. Yet, they also are among those to whom this salvation extends. They may hear God’s invitation differently from how our religious traditions formulate it, or they may experience the divine presence in ways different from our sacramental and spiritual encounters. But our great infinite God makes the divine revelation and love available in ways that will always surpass our expectations. 

Thus, to celebrate this holy feast of Epiphany, let us imagine ourselves kneeling alongside these outsiders, both ancient and contemporary, alongside Magi from other regions and faraway places. Humbly, amidst all our differences, let us acknowledge and witness together this epiphanic manifestation of God, whose salvation is for all.

• Facebook
• X
• Mail