Today we are celebrating the Epiphany of our Lord Jesus Christ, what used to be subtitled the “Manifestation of Christ to the Gentiles.” The Feast of the Epiphany is one of the oldest feasts and possibly one of the least understood. “The Epiphanic Juncture is the place where a luminous light is cast upon deep darkness, and that which was enigmatic is now startlingly clear.” Because the Magi were Gentiles, not Jews, western Epiphany celebrates the manifestation or the revelation of Christ to the whole world. It celebrates God’s “showing up among us” in the person of Jesus Christ, the light of the world. As Star-gazers from the East followed a star and found light in stable-like conditions (or what we today might call shacks or ghetto-like conditions), we know that wherever we are in the world, regardless of our economic or social status, God has shown up for us too. Thank God, we have been given the ultimate light. Epiphany is observed on January 6, and the time in between Christmas Day and Epiphany is called the “12 days of Christmas.” As found in Matthew’s Gospel exclusively, in this account of the magi story, Jesus is revealed as ruler, beloved of God, observant Jew, obedient son, wonder-worker, prophet, teacher, iconoclast, and yet companion of the law and the prophets. These names for Jesus are validated by wise men, a star, John the Baptist, the descending dove, the voice of God, and Elijah and Moses. The glory of the Lord shall be revealed. During the season of Christmas, Jesus is announced to Jewish parents, Jewish shepherds, and Jewish elders in the temple. At the festival of Epiphany, however, the sphere widens wise men from the East travel to honor the king who has been born, whose star has appeared in the night sky.
The passage from Ephesians, which was read at the feast, quotes the apostle Paul as saying, “The Gentiles have become fellow heirs, members of the same body, and sharers in the promise of Christ Jesus” (3:6). This is why the church has often viewed the days around Epiphany as a time to focus on outreach, mission, and evangelism. For people of African descent, the story of the magi who were foreigners, visiting Jesus is an early indication of a Savior whose life would always place him in touch with those beyond an accepted tribe.— This Savior appeals to those who have been locked out and left out because of being born in individual families, places, and social groups.
The gifts of the magi Μάγοι ἀπʼ ἀνατολῶν· Wise men from the east. were incredible gifts from different sources. Gifts often reveal a great deal about the giver and so it is here. The first remarkable thing we notice is that it was dark-skinned people who first came to worship the Christ child. The identity of the visitors from the East is a bit of a historical mystery, but they indeed were not blond blue-eyed Nordic types. Nor did the visitors find the one they sought among the powerful or even the comfortable. This one sent to reveal God to the nations comes by way of an oppressed people as is greeted by foreigners. For people of African descent here is the message of Epiphany: light shines not only in darkness, but God acts through the unlikely to touch the lives of the excluded.
The Season of Epiphany is celebrated mostly in liturgical contexts. But even in the city of New Orleans, where many Catholics who are people of African descent reside, there is an annual Epiphany party. An Epiphany party begins on the “Twelfth Night” (the evening before Epiphany) and continues throughout the season, culminating in Mardi Gras celebration. The “king’s cake” is central to these festivities. A dried lima bean (or more often, a tiny plastic figure of an infant) is baked within the cake. Whoever finds the bean reminiscent of the magi is crowned and robed “king,” and then there are games and parade. The parties are enjoyed by the young and old.
An Epiphany party or other community celebration for persons of African descent during the season after Epiphany, still commemorating the journey, might have a multicultural or ecumenical focus. The Week of Prayer for Christian Unity falls within this season (January 18 through January 25), as does the commemoration of Dr. Martin Luther King Jr.’s birthday (January 15, with the national holiday being celebrated the third Monday in January). Congregations of African descent may hold an international potluck supper, asking members to bring dishes native to their origins or a place they have visited. There is a connection found in the magi’s gifts brought to Jesus from unique places of birth as mentioned in Isaiah 60:6 which speaks of camels coming from Midian, Ephah, and Sheba—all unique areas of origin. The three gifts presented to the Christ child in Matthew 2:11 (gold, frankincense, and myrrh) may also have led to the tradition of unique delicacies in the international potluck supper.
Further, the Season of Epiphany reminds us that Christ made his home among us; this should make us mindful of those without homes. God’s enriching grace and empowering strength during this season reminds us that we are witnesses like the magi to the Epiphany star. Following the theme of hospitality that is resonant in the story of the magi and Paul’s writings in Ephesians 3, we are to invite others to come and see the one who has revealed the plan of God for us and the world.
C. Point of Exegetical Inquiry
During the Christmas season, Epiphany continues to show us more of the gift that we may have noticed as we tore off the wrapping paper. The message of God’s revelation to a world hungry for new life remains a vital one for today’s world since this season presents difficult issues as well. For so many, especially persons who are black and brown, troubling cultural biases continue. The texts require exploration of such topics.
Additionally, as these texts are exegeted, linking Epiphany to the turn of the seasons and the annual lengthening of days can be a compelling metaphor. Even in societies or communities that do not pay much attention to the cycle of planting and harvesting, the increase of daylight remains a significant change. Science increasingly has identified shorter days with depression and other emotional stresses, so the coming of light does indeed in profound ways involve the arrival of life. Although the lengthening of seasons can be a compelling metaphor, we need to be cautious about linking God’s revelation with changing seasons. While most of us may belong to churches in the Northern Hemisphere, for half of the world Epiphany marks the height of summer. Thinking of this season only concerning more light betrays our rootedness in a northern culture.
A more disturbing aspect of the imagery of this season, however, is its emphasis on light as the symbol of God, breaking into a world of darkness in need of cleansing and renewal. The danger is that, again, a northern cultural bias will determine our theology. Equating God with all things light, and evil with all things dark confirms and perpetuates a profound stereotyping of which we need to be suspicious.
The motif of the star is frequently linked with Balaam’s prophecy in Nu. 24:17 of a star out of Jacob. There is a connection between Balaam and the Magi as outsiders both outsiders that received the promises of God. But specific links are not to be found: the star in Numbers does not signal the ruler but is the ruler. Balaam is connected with the Magi of the Moses Haggadah,112, but there is no good reason to think that these links predate Matthew.
Matthew has no further interest in the Magi once they have pointed to the significance of Jesus. The Magi are not the first Gentile followers of Jesus: Jesus has not yet begun his ministry and, specifically, he has not however directed that discipleship is to all peoples. The ending of Matthew's story with the Great Commission there is some foreshadowing of the Magi's significance in the ultimate motif of the coming of the Gentiles.
Whatever these Magi’s religious commitments, Matthew’s audience would probably recall the Magi of their Greek translation of the OT: they were Daniel’s enemies, whom Daniel’s narratives portray in a negative light as selfish, incompetent, and brutal pagans (cf. Dan 2:2, 10).
Matthew describe the star’s “movement” in these terms? It was like the pillar of cloud that is pivotal in the history of Israel's sojourn. The soothsayers were witnessing the star as a reflection to the homage of nations in Psalm 72:10 and Isaiah 60:6,92 or to the Queen of Sheba visiting Solomon (1 Kings 10:1–13). A late Midrash on the Queen of Sheba story includes a miraculous star (Bruns 1961). If Matthew has Psalm 72 or 1 Kings 10 in mind, his narrative will portray Jesus as King Solomon’s greatest son (cf. Mt 1:6–7; 12:42).93
At any rate, the threefold repetition of homage (2:2, 8, 11) reinforces the point of the narrative: if Israel does not honor Jesus, the Gentiles will Homage to Jesus also reflects some recognition of his identity and royal authority.
2:9–11 The worship of the Magi
The worship of the Magi when they found the baby Jesus was characterized by three features: first, joy (2:10); second, humility as they bowed down before the baby, aware that he was a great king (2:11a); and third, presentation of some of the costliest gifts of the day: gold, incense and myrrh. Worship is the only fitting response to God’s revelation, and it should be joyous and lavish gifts to him.
This passage makes it clear that the worship that Jesus would later receive from the Gentiles was anticipated.
Mainly there are only two possible attitudes to Jesus. You can respond to him either with love and devotion or with contempt, hatred, and rejection. The latter response leads to attempts to destroy him. No one can be indifferent or sit on the fence. All those who appear to sit on the wall will someday fall into one camp or another. All those who, unlike the Magi, reject the Messiah instead of worshipping him will ultimately seek his death and the deaths of those who follow him.