Jan 5/6, 2025: Solemnity of the Epiphany of the Lord (ABC)

Introduction

The Solemnity of the Epiphany celebrates the manifestation of Jesus Christ to the Gentiles, symbolized by the visit of the Magi, as recounted in Matthew 2:1-12. The term “Epiphany” comes from the Greek word epiphaneia, meaning “manifestation” or “appearance,” and refers to the revelation of Jesus as the long-awaited Messiah, not only for Israel but for all nations.

This solemnity highlights God’s universal plan of salvation and the recognition of Jesus as King, Priest, and Savior through the symbolic gifts of the Magi — gold, frankincense, and myrrh. It invites us to reflect on Christ’s light reaching every corner of the world and on our call to seek him with faith and reverence, as the Magi did.

Epiphany is traditionally celebrated on the twelfth day after Christmas, January 6th. However, in countries where it is not a holy day of obligation (such as the United States), the celebration is typically transferred to the Sunday between January 2 and January 8 to ensure greater participation by the faithful.

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 prophetic vision of God’s glory rising upon Jerusalem, symbolizing the renewal and restoration of God’s people.

It highlights themes of light, divine revelation, and the gathering of nations, making it a fitting selection for today’s feast.

This oracle of hope is even more poignant when we realize it was addressed to Israelites who 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.

This passage begins with a call to action and a proclamation of divine intervention. With poetry, Jerusalem (and its people) are invited to step into their renewed identity as God’s chosen city, illuminated by his presence.

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

This verse contrasts the universal darkness of sin, suffering, and estrangement from God with the unique blessing of divine light bestowed upon Jerusalem.

Nations shall walk by your light, and kings by your shining radiance.

The prophecy envisions a future where Jerusalem’s divine illumination attracts the Gentile nations and their leaders.

Throughout his writings, Isaiah repeatedly proclaimed that other nations will witness the glory of the Lord through the salvation of Israel (Isaiah 40:5, 52:10, 61:11, 62:11).

Some commentators see this reference to kings as a prophecy of the magi who visited Jesus.

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. 

This verse describes the physical and spiritual return of the exiles to Jerusalem. The imagery of sons and daughters underscores the restoration of the family and community.

The phrase “in the arms of their nurses” is also translated as “carried on the hip,” an image of tenderness that illustrates a joyful and harmonious return.

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.

Jerusalem is depicted as a radiant and joyful city, transformed by the influx of blessings.

The “riches of the sea” and “wealth of the nations” suggest that Jerusalem will become a hub of prosperity, with the nations willingly offering their riches as an acknowledgment of God’s glory.

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

This is a vivid image of abundance and tribute, with the wealth being brought to Jerusalem to honor God’s glory in Jerusalem.

Dromedaries are one-humped camels, known for their endurance and ability to traverse long distances in arid regions. They were essential for ancient trade caravans, especially in the Middle East and North Africa, where they transported goods like spices, gold, and incense.

Midian was both a geographical region and the home of the Midianites, descendants of Abraham through Keturah (Genesis 25:1-2). The Midianites had a complex relationship with Israel, serving as allies in Moses’ exile and in-laws through his marriage to Zipporah (Exodus 2:15-22), yet also becoming adversaries during the conquest period (Judges 6:1-6). Ephah, also mentioned as a descendant of Midian (Genesis 25:4), represents one of the prominent tribes within Midianite territory.

These once-hostile regions are now contributors to Israel’s restoration.

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

Sheba, an ancient kingdom often associated with the region of modern-day Yemen or Ethiopia, was known for its wealth and trade, especially in spices and precious commodities (1 Kings 10:1-2). Sheba sends exotic treasures to Jerusalem, not to enrich Israel, but to worship and honor God.

Gold is a symbol of wealth, kingship, and divine glory, a fitting tribute to the sovereignty of God. Frankincense, a fragrant resin used in ancient worship rituals, particularly in offerings (Exodus 30:34-38), symbolizes the recognition of God’s holiness and the worship that is due to him.

This scene of tribute and worship foresees a time when God’s glory is universally acknowledged, foreshadowing the eventual coming of the Gentiles to Christ, as seen in the visit of the magi.

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 speaks of the mystery that has been revealed to him: God’s resolve to deliver Gentiles along with Israel through Christ.

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 oikos (house) and nomos (law or management). Together, it refers to the management or administration of a household or estate.

Paul uses this term to describe his responsibility to manage and dispense the grace of God revealed to him. This stewardship is not for personal gain but to serve others, specifically the Gentiles.

Paul’s phrase “you have heard” indicates that the recipients of his letter have some knowledge of his role as an apostle to the Gentiles and the mission entrusted to him. He invites them to reflect on what they’ve already learned while preparing them for a fuller understanding of God’s plan for salvation.

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

Paul’s knowledge was not attained through human means but directly revealed by God, likely alluding to his dramatic conversion and subsequent understanding of the gospel (cf. Acts 9:3-6; Galatians 1:12).

It was not made known to human beings in other generations as it has now been revealed to his holy apostles and prophets by the Spirit,

The mystery of God’s universal plan was hinted at in the Old Testament (e.g., Genesis 12:3; Isaiah 49:6), but its full meaning remained veiled. In Christ, it is unveiled fully and clearly.

The Holy Spirit acts as the divine agent of revelation, ensuring the authenticity of the message and empowering its proclamation (John 16:13).

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.

Note the threefold description of inclusion:

1. “Coheirs” (Greek: sygklēronoma) — Gentiles share equally in the inheritance promised to Abraham’s descendants (Romans 8:17; Galatians 3:29). This inheritance includes eternal life and participation in God’s kingdom.
2. “Members of the same body” (Greek: syssōma) — Jews and Gentiles are united in the Church, using the metaphor of a single body (1 Corinthians 12:12-13; Ephesians 2:16).
3. “Copartners in the promise” (Greek: symmetocha) — Gentiles have a shared participation in the promises of salvation made in Christ, encompassing forgiveness, the Holy Spirit, and eternal life (Acts 2:39).

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 generally 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 was radical news for the Jewish people, who for two thousand years had thought of themselves as God’s chosen people, set apart from the Gentile nations, who were often viewed as unclean or idolatrous.

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.

The magi, traditionally understood as non-Jewish wise men or astrologers from the East, represent the Gentile world. Their journey to honor Jesus signifies that his birth is not just for the Jewish people but for all nations. This corresponds with prophecies like Isaiah 60:1-6 (our first reading) which foretold that nations and kings would come to the light of God’s salvation.

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,

The term magi is challenging to translate, as it embodies a blend of scholarly, mystical, and astrological connotations. The magi were likely learned men from Persia or Babylon, skilled in interpreting celestial phenomena and seeking divine truths through the study of creation.

Although there is no evidence that these men were connected with royalty, they have been referred to as “kings.” This comes from an association 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)

Scripture does not tell us how many magi made the journey; the idea that there were three of them arises from the gifts they offered: gold, frankincense, and myrrh.

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 ancient beliefs, significant events — particularly royal births — were heralded by celestial phenomena.

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

When King Herod heard this, he was greatly troubled, 

Herod the Great was an Edomite, a descendant of Jacob’s brother Esau. 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 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.

These messianic expectations posed a direct threat to Herod’s rule. He consults the religious authorities to ascertain where the Messiah was prophesied 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.’”

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 (after this passage) 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 and the clear prophecy about the Messiah’s birthplace, none of the chief priests or scribes accompanied the magi on the short journey to Bethlehem to see the long-awaited Christ.

Their failure to act could stem from complacency, spiritual pride, or perhaps a misunderstanding of the Messiah’s mission, expecting a political liberator rather than a humble king. Fear of Herod likely played a significant role as well.

Regardless, their inaction is remarkable in contrast to the magi, Gentiles who eagerly undertook a long, arduous journey in search of the newborn King, driven by faith and wonder.

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.

The star initially guided the magi on their journey toward Judea but seems to have disappeared, prompting the Magi to inquire of Herod for further guidance. Here, the star reappears, guiding them directly to the house where Jesus was.

Church Fathers, including St. John Chrysostom, interpreted the star’s movement as miraculous, emphasizing that it was not a natural celestial body but one divinely orchestrated to fulfill its purpose. Its behavior—appearing, disappearing, and stopping precisely over the Christ child—was seen as reflecting God’s active guidance and providence, drawing the Gentiles to His Son and symbolizing the universality of salvation.

Stars obviously don’t behave this way, nor can they pinpoint a precise location from their height in the sky. 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.

Matthew makes no mention of the magi offering such homage to Herod, indicating that their act was not merely a customary tribute for a king.

Instead, their gesture seems to reflect a profound reverence more commonly reserved for a deity, suggesting their acknowledgment of the child’s divine 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.

Many Christians see deep symbolism in the particular gifts the magi offered:

• Gold — a fitting tribute paid to a king, symbolizing royalty;
• Frankincense — a costly resin used in worship and temple offerings (Exodus 30:34-37), pointing to Jesus’ divinity and his role as the High Priest who mediates between God and humanity;
• Myrrh — a resin used in anointing oil and embalming, prefiguring Jesus’ suffering and death.

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 portrays Jerusalem as the city where God’s glory rises, dispelling darkness and drawing kings and peoples toward its radiance. This prophetic vision finds its fulfillment in Christ, whose revelation to the magi symbolizes the universal reach of salvation. Israel, long blessed by the radiance of God’s glory, is now set as a beacon to guide all nations.

Christ as a light to the nations.  The magi were 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. Because the magi searched with eyes of faith, they recognized the gift of God when they found him, although the poor family living in a stable must have been a shocking contrast to their expectations of a royal heir. 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. The Solemnity of the Epiphany celebrates the profound revelation of Christ as the Savior of all humanity, uniting Jews and Gentiles in God’s salvific plan. The first reading from Isaiah foretells the nations coming to Jerusalem’s light, symbolizing the inclusion of all peoples in God’s covenant. In the second reading, Paul explains the mystery now revealed: Gentiles are co-heirs with Israel, members of the same body, and sharers in the promise of Christ. Finally, the Gospel recounts the magi’s journey, representing the Gentile world’s response to Christ’s manifestation. Together, these readings emphasize the breaking down of barriers, inviting all nations into a new relationship of unity and shared inheritance in the kingdom of God.