EPIPHANY OF THE LORD
SHINING STAR – LIGHT FOR ALL PEOPLES
A land of passage, the subject of disputes, a crossroads of people, culture, race, and language! Palestine was invaded and occupied in turn by Egyptian Pharaohs and princes of Mesopotamia.
The desire to take revenge against the oppressors was long cultivated by Israel (Psalm 137:8-9), but retribution, retaliation, and revenge do not enter God's plans. Instead, an anonymous prophet of the third century B.C. reveals what God's dreams are. "On that day, the Egyptians and the Assyrians will worship the Lord together. Israel will be a third party with Egypt and Assyria—a blessing on earth. And Yahweh will bless them saying, 'Blessed be Egypt my people, Assyria my creation, and Israel my heritage'" (Is 19:23-25).
A surprising, unheard-of, and incredible prophecy: Israel is destined to be a mediator of salvation for her two historical enemies, the Assyrians, and the Egyptians. A century earlier, another prophet had announced: "The Lord will bring all the foreigners to his holy mountain and will give them joy in his house" (Is 56:6-7).
The dream of God comes true when a star appears in Israel, Christ the Lord, as the Lord has promised (Num 24:17). His light drives away the darkness created by ancestral hates and calls all the people into one family. This is the message of hope of the Epiphany, the feast of light.
"His light will make justice flourish, and peace abounds while the moon shines."
First 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.
To understand this passage, one of the most poetic in the Bible, there are two premises, one historical and one geographical open the way. Let us start with the first. Commenting on the First Reading of Christmas day, we stressed the dramatic events of 587 B.C. leading to the destruction of Jerusalem. The humiliated city, reduced to a pile of rubble, appears to the eyes of the prophet like a widow sitting alone; dejected, desolated, without a man, and deprived of her children who have been kidnapped and exiled to a foreign land.
Years have passed, and any hope of the exiles' return from Babylon has become increasingly more hopeless. "The mistress of the nations" (Lm 1:1), "the pride of all the earth" (Is 62:7), who, in her moment of splendor was compared with an enchanting maiden courted by all, is now reduced to slavery, disconsolate, and senility.
And now the geographical premise: Jerusalem is situated on a mountain from whose sides run two valleys, Gehenna and Kedron. In the morning, when the sun rises, the city is surrounded by a bright light, while around the valleys, the darkness of the night prevails. In Hebrew, Kedron means "obscure."
In this historical and geographical context, the prophet reflects. It is dawn, and the first rays of the sun rising from the Mount of Olives illuminates the city. It is like a dream: suddenly, Jerusalem, the withered widow, becomes radiant and lovely, like the enchanting maiden of old; a mantle of light clothes it in a suit of many colors. The prophet comes, asking the city to throw away the signs of mourning, stand up and dry her tears because her husband, the Lord, who abandoned her in her infidelity, now wants her back (v. 1,4).
It is not only the groom that is back. The children, taken into exile, are also returned. She just needs to raise her eyes to see them (v. 4). They come back from afar, and their daughters are carried in the arms of those who had kidnapped them.
The vision continues. Now the prophet invites Jerusalem to look to the West: the horizon, among the Mediterranean waves. There appear mercantile ships of Phoenicia, Greece, and Tarshish, the mythical country where the sun concludes its course each day. They are laden with gifts for her, the blessed one (v. 5). From the east comes a troop of camels and dromedaries. They bring the exotic products of the desert of Arabia and the fabulous kingdoms of Sheba: spices, perfumes, gold, and commodities of great value.
What is the meaning of this extraordinary scene, and why is it proposed for the feast of the Epiphany? The prophet had in mind a dream: the return of the exiles from Babylon and the reunion of all the dispersed of Israel. It is a goal not easy to achieve because the Israelites are now well settled in the land of exile with no intention of facing new risks and uncertainties.
Some were not convinced, and they settled for good in Babylon. Those who returned were deluded: they found Jerusalem still in ruins, no lights burned, and from the desert and the sea, people came only to plunder. Despite their dismay and bewilderment, the sons and daughters of Israel never even dreamed that the Lord had deceived them or not fulfilled his promise. Even in the most challenging moments, the prophecy continued to be repeated: "The treasures of all nations will flow here" (Hg 2:7), "The kings of Tarshish and of the islands will bring offerings; the kings of Arabia and Saba will offer tributes" (Ps 72:10)
That day came, and the surprise caused by the intervention of God was so great that if the prophet himself were still alive, he would have been surprised and amazed. The light coming from Jerusalem and flooding the world is that of Easter. Since that day, all people have set out on their pilgrimage to "the mountain of the Lord" to the chosen community, the Church. It was on the mountain (Mt 5:14), as a sign to all people, the reign of peace on earth began.
Epiphany means "appearance of the Lord." In the East, where it began, this feast was instituted not to recall the Magi, but the birth of Jesus, the Christmas, the appearance of the light. In the West—where Christmas was celebrated on December 25—it was received in the fourth century. It became the feast of the "manifestation of the light of the Lord," It was not only a call to the Gentiles but the universal call to salvation in Christ to all peoples.
Second Reading: Ephesians 3:2-6
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.
The term mystery occurs twice in the Gospels—only in the famous phrase of Jesus to the apostles: "To you is given to know the mysteries of the kingdom of heaven" (Mk 4:11; Mt 13:11)—but it is used frequently in the letters of Paul and the Apocalypse.
With those words, it indicates Israel's role in God's plan for the world, a secret and inaccessible project prepared by him in heaven. The people—it was said—cannot understand because the ways and thoughts of the Lord are far away from ours as the heavens are above the earth (Is 55:9). Therefore, we can never know what God has in mind, where he wants to lead us, what is the end and the goal of creation.
At the time of Jesus, it was thought that God would reveal his arcane projects to some persons through dreams, visions, and raptures in the sky. In today's reading, Paul says that the way to attain knowledge of the mystery is different. Given charge of revealing the thoughts and plans of the Lord are not the visionaries, but the preachers, the apostles, and the prophets of the Christian communities. They receive from God the gift of complete understanding of his mystery. They come to understand why they are attentive to what the Lord accomplished amid his people: they contemplate his deeds and thus receive the revelation of what He has in mind for all eternity. Paul included himself among the elect who have discovered God's plan and who were involved in its implementation.
In the second part of the reading (vv. 5-6), the apostle finally clarifies what the mystery consists of: it is the salvation of all people. The legacy of the promises made to Abraham and his descendants is not an exclusive privilege of Israel but is shared by all peoples. In past generations, not even the most careful people had understood this plan of God.
They were convinced that the pagan nations are like nothing before God, nothing but vanity (Is 40:17). But now, in Christ, God reveals that even the Gentiles are "fellow heirs,""partakers" of the promises, and they form, together with the members of the chosen people, "one body" (v. 6).
Paul has already formulated this mystery of God in the previous chapter with moving words that are worth mentioning: "Remember that you were without Christ, you did not belong to the community of Israel: the covenants of God and his promises were not for you; you had no hope and were without God in this world. But now, in Christ Jesus and by his blood, you who were once far off have come near. For Christ is our peace; he who has made the two peoples one, destroying in his own flesh the wall—the hatred—which separated us, making peace. He came to proclaim peace; peace to you who were far off, peace to those who were near" (Eph 2:12-17).
The initial passage of this letter fits perfectly into the theme of this festival, celebrating the appearance of the light of Christ to the Gentiles.
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.
From the earliest days of the Church, the magi have aroused keen interest among the faithful. They were one of the favorite themes of the early Christian artists: sarcophagi and paintings appear with the Nativity scene. However, Christians were not satisfied with the limited information that can be found in the Gospel text. Too many details are missing: where did they come from? How many were there? What were their names? What kind of transport did they use? What did they do after returning to their home countries? Where are they buried?
To answer these questions, many legends were born. First, it was said they were kings. They were three: one came from Africa, one from Asia and one from Europe, and that one was black, one yellow and one white. Guided by the star, they met at the same point, and then they walked together on the last stretch of the journey to Bethlehem. They were called Gaspar (the beardless youth and colorful), Melchior (the hoary old man with a long beard), Balthazar (the mature man with a beard). They were the symbols of the three ages of life. Camels and dromedaries served them for the trip.
After returning home, when they had already reached the ripe old age of 120 years, one day, they saw the star again. They departed and found themselves back together in a city of Anatolia to celebrate the Christmas Mass. On the same day, they were happy, and they died. Their remains went around the world: first in Constantinople, then to Milan until 1162, when they were transferred to the cathedral of Cologne, Germany.
These are pleasant and touching stories, but they must be kept accurately distinct from the Gospel story not to compromise the message that the sacred text wants to communicate. So, let us begin to clarify some details that in our minds are closely linked to the figure of the magi but which have nothing to do with what Matthew narrates.
First of all, it was not said that there were three or that they were magi or kings. They had to belong to the category of diviners, astrologers, well-known and appreciated people in antiquity for their wisdom, ability to interpret dreams, predict the future, and read the will of God through the ordinary or extraordinary events of life. So it is no wonder that Matthew has introduced the magi in his story. He has chosen them as a symbol of all the pagans who opened their eyes to the light of Christ, even before the Jews themselves.
Concerning the star, it was widely believed that the birth of a great person was accompanied by the appearance in the sky of his star: big for the wealthy, tiny for the poor, blurry for the weak. So, likewise, the appearance of a comet was thought to be a sign of the advent of a new emperor. But did the wise men really see a comet?
Many astronomers have devoted time and energy to check if two thousand years ago there appeared in the heavens a glaringly bright star at the time of the birth of Jesus. First, they found that in 12-11 B.C., the comet Halley passed. Then in the year 7 A.D., three times the conjunction of Jupiter (the star of kingship) with Saturn (the star of the Jews—according to Tacitus) was verified. They were admirable efforts. However, carried out in this way, the search for the comet of Bethlehem reminds me of the expedition to Ararat to find the ark of Noah.
Reading the text of Matthew, astronomers should quickly realize that the evangelist does not allude to an astronomical phenomenon. The wise men saw the star that preceded them while going from Jerusalem to Bethlehem; then, a star guides them from north to south. This is really strange! All celestial bodies move from east to west. The star referred to by Matthew is not to be found in the heavens but in the Bible. The evangelist writes for readers familiar with the centuries of the Old Testament for centuries and are waiting to see the appearance of a star mentioned in a mysterious prophecy in the book of Numbers.
In Numbers 22–24, there was a curious story of Balaam and his talking donkey. Balaam was a soothsayer, a magus of the East, just like the ones mentioned in the Gospel today. One day he unwittingly makes a prophecy: "I see it, but it is not an event that will happen shortly; I behold him but not near. A star shall come forth from Jacob, a king, born of Israel, rises … One of Jacob will dominate over his enemies" (Num 24:17-19).
So Balaam, "the man of penetrating eye" (Num 24:3) spoke, about 1,200 years before the birth of Jesus. Since then, the Israelites began to wait anxiously for the rising of this star that heralded none other than the Messiah himself. Presenting to us the wise men of the East who see the star, the evangelist wants to tell his readers: the expected deliverer rose from the descendant of Jacob. It is Jesus. He is the star.
Should we then remove the comet from our cribs? No! Let us contemplate the star and point it out to our children, but we must explain that the star is not a star in the sky, but it is Jesus. He is the light that enlightens every person (Jn 1:9). He is the brilliant morning star (Rev 22:16).
Matthew writes in the 80s A.D. What does he verify? He notes that the heathens entered en masse into the church. They recognized and adored the star, while the Jews, who were waiting for so many centuries, refused him recognition. Therefore, the story of the magi is a "parable" of what was happening in the Christian community at the end of the first century. The pagans who sought the truth with honesty and perseverance have received from God the light.
Matthew highlights another point: the magi (the symbol of the pagan peoples) would never have come to Christ if the Jews, with their Scriptures, had not shown them the way. Israel may not have followed the star but still accomplished her mission. She was the mediator of salvation for all peoples.
Now we try to connect today's Gospel with the First Reading. The prophet said that when in Jerusalem the light of the Lord shines, all nations would be on their way to the holy city, bringing their gifts. With the magi's story, Matthew tells us that this prophecy is fulfilled: guided by the light of the Messiah, the Gentiles (represented by the magi) make their way to Jerusalem to bring gold, frankincense, and myrrh. The popular piety applied to each of these gifts a symbolic meaning: gold indicates the recognition of Jesus as king; incense represents the adoration in front of his divinity; myrrh recalls his humanity—this fragrant resin will be remembered during the passion (Mk 15:23; Jn 19:39).
Even the story of the caravan was not invented for nothing. Today's First Reading speaks to us of "a troop of camels and dromedaries" coming from the East (Isaiah 60:6). Unlike the shepherds who contemplated and rejoiced in the salvation that the Lord had revealed to them, the magi prostrated themselves in worship (v. 11). Their gesture recalls the ceremony of a court—the prostration and kissing of the king's feet—or kissing the ground before the image of the deity. The pagans have therefore recognized as their king and their God the child of Bethlehem and offered him their gifts.
They have become the symbol of people around the world who are led by the light of Christ. They are the Church's image, made up of people of every race, tribe, language, and nation. Entering the Church does not mean giving up one's identity. It does not mean submitting to an unjust and false uniformity. Every person and every people maintain their cultural characteristics. With these, they enrich the universal Church. Nobody is so rich as not to need anything and not so poor as not having anything to offer.
READ: John the Baptist is a prophet pointing out the presence and demands of God. John preaches repentance. He recognizes the divine in Jesus, and at Jesus' insistence, baptizes him.
REFLECT: Our baptism makes us sons and daughters of God. It confirms our being loved by God. How often must the baptized "rethink' how they are living according to the teachings of Jesus? Our baptism confirms our being loved by God and provides us with the mission to love others like His Son Jesus.
PRAY: Let us claim God's love in Jesus. Then, we pray for the audacity to express this love to others, especially those who need it most.
ACT: Think of someone you want to share God's love with but do not dare to do so. Try to do something about it now!
