Jan 6/7, 2024: Solemnity of the Epiphany of the Lord (ABC)

Introduction

The Solemnity of the Epiphany commemorates the manifestation of Jesus Christ to the Gentiles, as represented by the magi (wise men) who visited the Christ Child in Matthew 2:1-12. The word “epiphany” comes from the Greek word epiphaneia, which means manifestation or appearance.

The magi, who followed a star to find the newborn King of the Jews in Bethlehem, were members of neighboring pagan religions. They were the first non-Jews to embrace the transformative message of salvation through the Incarnation. Their diversity illustrates the universality of God’s salvific grace: God’s salvation is intended for all.

In some cultures, it is customary to bless homes on the Feast of the Epiphany. This involves using blessed chalk to write the year and the initials of the magi (Caspar, Melchior, and Balthazar) above the doorway as a symbol of protection and blessing for the coming year.

Epiphany is traditionally celebrated on the twelfth day after Christmas, January 6th. However, in the dioceses of the United States, this feast has been commuted to the Sunday between January 2 and January 8.

1st Reading – Isaiah 60:1-6

Rise up in splendor, Jerusalem! Your light has come,
the glory of the Lord shines upon you.
See, darkness covers the earth,
and thick clouds cover the peoples;
but upon you the LORD shines,
and over you appears his glory.
Nations shall walk by your light,
and kings by your shining radiance.
Raise your eyes and look about;
they all gather and come to you:
your sons come from afar,
and your daughters in the arms of their nurses.

Then you shall be radiant at what you see,
your heart shall throb and overflow,
for the riches of the sea shall be emptied out before you,
the wealth of nations shall be brought to you.
Caravans of camels shall fill you,
dromedaries from Midian and Ephah;
all from Sheba shall come
bearing gold and frankincense,
and proclaiming the praises of the LORD.

Today’s first reading is a magnificent hymn to Jerusalem, taken from the central section of Third Isaiah (Chapters 55-66). In it, the restored Jerusalem has a wonderful radiance; it is the dwelling place of the glory of the Lord, and from it, all the nations will hear about God’s salvation.

This passage shines with hope and joy. It is even more poignant knowing this oracle was addressed to Israelites that were either still in exile in Babylon or had just returned.

Rise up in splendor, Jerusalem! Your light has come, the glory of the Lord shines upon you.

The literal translation is a twofold summons: Arise, shine, for your light has come!

See, darkness covers the earth, and thick clouds cover the peoples; but upon you the LORD shines, and over you appears his glory.

The entire earth is wrapped in darkness, but Jerusalem enjoys the light of divine glory.

The life of the (returned) exiles was extremely difficult, as portrayed by the darkness; however, God is still with his chosen people, as portrayed by the Lord’s light shining upon them.

This is also reminiscent of the ninth plague that befell Egypt (Exodus 10:21-23), an allusion that was likely not lost on the prophet’s audience.

Nations shall walk by your light, 

Throughout his writings, Isaiah repeatedly proclaims that other nations will witness the glory of the Lord through the salvation of Israel (Isaiah 40:5, 52:10, 61:11, 62:11). The idea was that God would use their suffering and exile to bring other nations to a knowledge of God.

The light that Jerusalem provides for others is really the radiance of God’s glory; it is the messenger of good news for others. That is why Jerusalem is summoned: “Rise up in splendor!”

and kings by your shining radiance.

Some commentators see this reference to kings as a prophecy of the magi who visited Jesus in today’s gospel reading.

Raise your eyes and look about; they all gather and come to you: your sons come from afar, and your daughters in the arms of their nurses. Then you shall be radiant at what you see, your heart shall throb and overflow,

God delivers Jerusalem from misfortune, returns its dispersed inhabitants, and re-establishes it as a thriving city. Jerusalem’s destroyed reputation is restored and its prosperity is reconstituted.

The pilgrimage described here comes from all corners of the earth, and yet is a familial one.

for the riches of the sea shall be emptied out before you, the wealth of nations shall be brought to you.

The pilgrimage is made up of people who were scattered throughout the known world, not just those exiled in Babylon. Those from the west come by sea, bearing the sort of goods normally transported by sea, particularly by Greek and Phoenician merchants.

Caravans of camels shall fill you, dromedaries from Midian and Ephah;

Midian and Ephah were related desert tribes, famous for caravans and trade.

All from Sheba shall come bearing gold and frankincense, and proclaiming the praises of the LORD.

Sheba was a nation renowned for its wealth.

Once again major centers of wealth and wisdom send their wares to Jerusalem; riches pour into the city. To Isaiah’s audience, such good fortune would have been seen as tremendous evidence of God’s favor.

These rich gifts brought to Jerusalem in honor of the Lord prefigured those that the magi offered to Christ in our gospel reading.

2nd Reading – Ephesians 3:2-3a, 5-6

Brothers and sisters:
You have heard of the stewardship of God’s grace
that was given to me for your benefit,
namely, that the mystery was made known to me by revelation.
It was not made known to people in other generations
as it has now been revealed
to his holy apostles and prophets by the Spirit:
that the Gentiles are coheirs, members of the same body,
and copartners in the promise in Christ Jesus through the gospel.

In today’s second reading, Paul teaches in plain words what Matthew’s gospel teaches through his dramatization of the magi coming to pay Jesus homage: Jesus is light to all nations.

Brothers and sisters: You have heard of the stewardship of God’s grace that was given to me for your benefit,

The Greek word that is translated here as “stewardship” is oikonomía, from oíkos, meaning “house,” and nomós, meaning “law”; in other words, “law of the house.” In this context, the word indicates a deputized responsibility for some aspect of the household. In other words, God has made Paul responsible to preach the gospel – for the benefit of his hearers, not himself.

Paul’s phrase “you have heard” indicates that some of his audience may not have known him directly.

namely, that the mystery was made known to me by revelation. 

Paul states that the mystery that he is about to describe (that is, that the Gentiles are co-heirs with the Jews in Christ) has been revealed to him by God. This is notable because in the early Church, the gospel message was usually handed down from one member to another (see 1 Corinthians 11:23).

It was not made known to human beings in other generations as it has now been revealed 

The fact that Gentiles are co-heirs has been secret until now (see Colossians 1:25-26).

to his holy apostles and prophets by the Spirit,

The statement that follows is a new divine revelation by the Holy Spirit to the apostles and prophets, who comprise the foundation of the Church (see Ephesians 2:20-21).

that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.

The message of the new revelation is this: the Gentiles are co-heirs, co-members, and co-partners with the Jews.

In the Old Testament, God promised Abraham that through his offspring all nations of the earth would be blessed (Genesis 12:3; Sirach 44:21), but how this would happen was not revealed. The Jews always thought that it would come about through their exaltation over other nations.

Here, Paul proclaims that God has chosen another way: that of bringing the Gentiles into the Church, the body of Christ, on equal terms with the Jews. This is the “mystery” Paul refers to, and the fact that Christ revealed himself to Paul and chose him to be the preacher of the gospel to the Gentiles is something which Paul sees as part of the systematic implementation — the oikonomía — of God’s plan.

This was radical news for a church with two thousand years of Jewish roots and traditions. However, as shocking as this proclamation might have been, it was anticipated by the prophets. (See Isaiah 19:18-25, which includes: “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.”) If the idea had been altogether absent from the Old Testament, Paul could not have said that the Abrahamic covenant included all who were of a like faith with Abraham, including Gentiles (see Romans 4). Paul also told Agrippa that his proclamation of light to both Jews and Gentiles did not go beyond what had been promised by Moses and the prophets (Acts 26:22-23).

It’s important to note that the message of this revelation is that Gentiles are co-heirs precisely as Gentiles. They are not new initiates to the faith of Israel. This does not demean the importance of the Jewish faith, but becoming Jewish is not a prerequisite for admission into the Church.

The promises made to the Israelites have been fulfilled in Jesus. The Israelites have become God’s instrument of revelation to the nations.

All nations now adore their Lord.

Gospel – Matthew 2:1-12

When Jesus was born in Bethlehem of Judea,
in the days of King Herod,
behold, magi from the east arrived in Jerusalem, saying,
“Where is the newborn king of the Jews?
We saw his star at its rising
and have come to do him homage.”
When King Herod heard this,
he was greatly troubled,
and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people,
He inquired of them where the Christ was to be born.
They said to him, “In Bethlehem of Judea,
for thus it has been written through the prophet:
And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel.”
Then Herod called the magi secretly
and ascertained from them the time of the star’s appearance.
He sent them to Bethlehem and said,
“Go and search diligently for the child.
When you have found him, bring me word,
that I too may go and do him homage.”
After their audience with the king they set out.
And behold, the star that they had seen at its rising preceded them,
until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
and on entering the house
they saw the child with Mary his mother.
They prostrated themselves and did him homage.
Then they opened their treasures
and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod,
they departed for their country by another way.

Today’s gospel reading is a popular Christmas story: the visit of the three magi, or wise men. This visit is a pivotal event in the Nativity story, underscoring the universal significance of Jesus’ birth and the recognition of his kingship by representatives from distant lands.

When Jesus was born in Bethlehem of Judea, in the days of King Herod,

Four different Herods are mentioned in the New Testament:

• Herod the Great, referred to in this passage;
• Herod Antipas, son of Herod the Great, who had John the Baptist beheaded (Matthew 14:1-12) and interrogated Jesus during his passion (Luke 23:7-11);
• Herod Agrippa I, a grandson of Herod the Great, executed the apostle James the Greater (Acts 12:1-3), imprisoned Peter (Acts 12:4-7), and died suddenly and mysteriously (Acts 12:20-23);
• Herod Agrippa II, son of Herod Agrippa I, hears Paul’s defense before the Roman governor, Porcius Festus, while Paul was a prisoner in Caesarea (Acts 25:13-26:32).

behold, magi from the east arrived in Jerusalem,

Magi is a difficult word to translate; the term encompasses a blend of scholarly, mystical, and astrological connotations. The magi were learned men, probably from Persia, who were skilled in interpreting astronomical events. Without the privilege of having God’s revelation, they came to know God through studying the many facets of his creation, like the stars.

Magi has been translated as “kings” in connection with Psalm 72:

“May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts! May all kings fall down before him, all nations serve him!” (Psalm 72:10-11)

However, there is no evidence that these men were actually monarchs. In fact, we don’t even know how many of them there were; they are typically portrayed as three men because three areas are named in Psalm 72 (Tarshish, Sheba, Seba) and they brought three gifts for the newborn king.

Since they were not Jewish, they were the very first Gentiles to receive the call to seek Christ.

saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.”

The Jews’ hope for a messiah was well-known throughout the East. The magi knew about this expected Messiah, king of the Jews. According to the prevalent beliefs of the time, the birth of such a significant figure would be accompanied by a celestial phenomenon, possibly the appearance of a new star.

In seeking a newborn Jewish king, it’s natural that the magi would go straight to the Judean king in Jerusalem.

John Chrysostom identified the significance of the meeting between the magi and Herod’s court:

“The star had been hidden from them so that, on finding themselves without their guide, they would have no alternative but to consult the Jews. In this way, the birth of Jesus would be made known to all.” [Saint John Chrysostom, Homily on St. Matthew, 7]

When King Herod heard this, he was greatly troubled, 

Herod the Great was an Edomite, a descendant of Esau (the brother of Jacob). The Edomites and Israelites (descendants of Jacob) had a long and bitter historical rivalry. Despite not being Jewish, Herod rose to power through a combination of political acumen, strategic alliances, and support from Roman authorities.

Herod suffered from a persecution complex; he cruelly and jealously guarded his tenuous claim to the throne, perceiving rivals at every turn. His brutality is well-documented, notably in the writings of the first-century Jewish historian Flavius Josephus. Herod murdered over half of his ten wives, some of his own children, and numerous individuals of influence.

Hearing of a newborn “King of the Jews” would have certainly provoked Herod’s paranoia.

and all Jerusalem with him.

News of the newborn king also created a collective anxiety among the people of Jerusalem.

Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to be born.

At the time of Christ’s birth, there was widespread hope throughout Judea that the coming of the Messiah was imminent. The general expectation was that he would be a king, like a new and even greater David, who would cast off Roman oppression and restore Jewish independence.

Herod consults with Jewish leaders on the specifics of the prophecy about the Messiah’s birth.

They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet: ‘And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.’”

The prophecy referenced is Micah 5:2 (Micah 5:1 in the NAB and NJB). This quote is not directly from either the Hebrew or Greek, but is colored by 2 Samuel 5:2, the offer of kingship to David made by the elders of Israel.

Jewish tradition interpreted this prophecy as predicting the Messiah’s exact place of birth and referring to a particular person.

Then Herod called the magi secretly and ascertained from them the time of the star’s appearance. He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.”

We know from Matthew 2:13 (which occurs after today’s reading) that Herod intended not to do Jesus homage, but to kill him.

After their audience with the king they set out.

Despite the intense messianic expectations of the time, which were sparked by the Magi’s inquiry about the birth of a new king, and their confidence in the prophecy regarding the Messiah’s birthplace, none of the religious experts joined the Magi on the short journey to see the long-awaited Christ.

And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was.

Stars obviously don’t behave this way (i.e., preceding people on a journey), nor can they pinpoint a specific earthly dwelling from their celestial vantage point.

The Church Fathers saw the star’s movement as being guided by a divine force, or that the star was an angel in disguise.

“Bethlehem’s star did not remaining on high point out the place, it not being possible for them [the magi] so to ascertain it; instead it came down and performed this office. For you know that a spot of such small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reasons of its immense height, it could not sufficiently distinguish so confined a spot” (St. John Chrysostom, Homilies on Matthew 6:3).

They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage.

The text does not mention the magi honoring Herod in this way, suggesting that this was not a tribute for a king. Instead, it appears to be a form of reverence typically reserved for a deity, implying their recognition of the child’s true identity.

Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh.

Gold, frankincense, and myrrh were the most valuable exports of the magi’s native lands, which any foreign king would be glad to receive.

This echoes our first reading, where foreign kings offer treasures to the nation of Israel. Matthew is teaching that Jesus is the fulfillment of God’s promises to the Israelites, and as such, he is the light to all nations. Other nations have come to recognize their Lord.

And having been warned in a dream not to return to Herod, they departed for their country by another way.

The story of the magi ends with an act of obedience and cooperation with God’s plan.

These nameless magi emerged from obscurity and returned to obscurity. All we really know is that they weren’t Israelites, which is the whole point of the story: people of goodwill, regardless of their ethnic or religious background, respond to God’s revelation.

The magi sought a king, and because of their open hearts and willingness to obey, they did not go away disappointed.

Connections and Themes

Jerusalem is the source of light.  The first reading calls us to alertness and presence of mind and heart – a summons for all the nations to witness the marvelous works of God. These works shine as a light in the midst of the surrounding darkness. The people of Israel have enjoyed the radiance of God’s glory and are now set as a beacon for all the nations.

Christ as a light to the nations.  The astrologers in the gospel reading have been attentive to the marvels of the universe, reading signs in the heavens. They represent all who search for truth in the wonders of creation and in the wisdom of their own cultures of origin. Because the magi searched with eyes of faith, they were able to recognize the gift of God when they found him, although the poor family living in a stable must have been a shocking opposition to their perceptions of a royal heir. They returned home enlightened by their visit to God’s place of revelation. Their encounter shows that in Christ, the light of God is given to all people of goodwill, Jew and non-Jew alike.

The new relationship between Jew and Gentile.  Today’s feast celebrates the manifestation of God among us, a manifestation that changes the way we see one another. The magi who come in faith to worship the Messiah represent the diversity in our church and civil lives, as well as the many religions of the world. We are related no longer merely by blood affiliation or national origin, but by Christ’s spirit of holiness. As a universal community of believers, we no longer live in the darkness of sin or exclusivity but by a new dispensation of grace. All people, regardless of race or ethnicity, can be co-heirs with Christ — a truly universal message of hope.