Matthew 2:1-12

EPIPHANY OF THE LORD 

Commentary of Fr. Fernando Armellini

Happy Feast Day to all.

Today is the feast of the Epiphany. Why do we celebrate this feast on January 6? The word ‘epiphany’ comes from the Greek verb ‘epifaino,’ which means becoming manifest. What happened on January 6?

An approach to the origin of this feast will help us better understand the message 'of the evangelical text presented to us today. On January 6, the manifestation, the epiphany of light, was celebrated. What light? 

In the East, since the third century before Christ, there was the feast of the winter solstice, a feast dedicated to the triumph of light over darkness. The scene of Apollo, the sun god, on the quadrigram that triumphs over the darkness of the night, appeared everywhere in ancient times. 

In the background, I have placed the ‘metopa’ of the lintel of the Parthenon of Athens, which dates from 300 B.C. We know what the winter solstice is: it is when, for some days, it seems that the sun stops on its descent and then begins to appear again. The sun seems to go out in the dark, continuing to descend, but now it starts coming out again. It is the victory of light over darkness. 

In ancient times, this winter solstice event was calculated very roughly. For those of us in the northern hemisphere, it is December 21, but in ancient times, it was January 6 when they realized that the light had overcome darkness. In fact, in the time of Tiberius, that is, during the time of Jesus, in Alexandria and throughout the Middle East, the solstice was celebrated around January 6. Then, this physical sunlight, which was considered a god—this religion of the sun god—was introduced by the Roman emperors Heliogabalus and especially Aurelius, who was the one who instituted the feast of the ‘undefeated sun,’ held on various dates, but always between December 25 and January 6.

What happened when Constantine arrived? This feast was maintained as the celebration of the manifestation of the light, of the victory of the light over darkness. Still, it was no longer the celebration of the sun's triumph over the darkness of the night but of the victory of the light that came from heaven, who is Christ, who has illuminated the darkness of our minds and hearts. It is the new light that has come from heaven. This, then, is the epiphany we celebrate today. Let us remember the beautiful song of Zechariah: “Blessed be the Lord, the God of Israel, because of the tender mercy of our God by which the daybreak from on high will visit us to shine on those who sit in darkness and death’s shadow to guide our feet into the path of peace” (Lc 1:78-79). 

Therefore, it is light that guides our steps towards peace. The manifestation of light... but what light is it? It is the manifestation of God's unconditional love. This is the light that has illuminated the world. Formerly, people imagined the gods as capricious, and people felt helpless in the face of their unpredictable attitude and sought to placate them, to captivate them with gifts and sacrifices; they even offered human sacrifices, and some sacrificed their children to these divinities. They also considered them jealous since they had kept immortality for themselves while humans had been destined for death. There was no tender love between these gods and people.

Israel had a progressive discovery of God’s love. This revelation that God makes to Israel has prepared them to welcome this light that reveals the unconditional love of God for humanity, which comes to the world with Christ. So, we ask ourselves: With Christ, the new light has begun to shine, which clarifies the darkness of the world, but who saw this light shining? Who has been swaddled by this light from heaven, and who has been baffled by this light that wanted to make it disappear since its inception?

Matthew's narrative answers these questions. From the beginning of his gospel, Matthew wants to lead his readers to this discovery and, especially, to adhere to and receive this light.

Let's listen to the text, bearing in mind that we are not listening to a page of chronicle but to an evangelist's composition. We will seek to highlight Matthew's comparisons and references to the Old Testament, so we will understand the message that the evangelist wants to convey to us.

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 mean 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.”

The text begins by bringing enigmatic characters to the scene: the ‘magi’ who came from the East searching for the light they saw shine in a star and have identified it as the birth of a new king. The Christian tradition fell in love with these mysterious sages from the East. 

In the Roman catacombs, these magi appear next to Jesus two hundred years before the shepherds do in the fourth century. And around these magi, endless legends arose. And the first of these legends was to raise them to regal dignity. This legend has taken flight from the allusion that Matthew makes to Psalm 72: “May the kings of Tarshish and the islands bring tribute, the kings of Sheba and Seba offer gifts. May all kings bow before him, all nations serve him” (Ps 72:10-11). And so, it was immediately thought that those who brought gifts and paid tribute to the newborn Jesus were kings... following the kings mentioned in Psalm 72.

The second legend refers to the number of these magi..., which varied between 2 and 12. Then they materialized in three because there were three gifts they had offered to the newborn. The third legend was to give names to these magi, as we know: Melchior, Gaspar, and Balthazar. How did this story end? 

Tradition has wanted to accompany them with legends until the end of their lives. Thus, it is said that after many adventures they had in their lives because of their faith in this new king, they abandoned the adhesion to the kings of this world and followed the king they had encountered. After 60 years, they met again in Sebaste, Armenia, to celebrate the feast of Jesus’ birth with a Mass. Eventually, they died one after the other—Melchior on January 1, when he was 116 years old. Balthazar on January 6 and was 112 years old. And Gaspar, on January 11, 109 years, was the youngest. Then, the relics of these magi traveled more when they were already dead than when they were still alive. 

Even in the twentieth century, these relics of the magi were still going around. We know they were in Milan, and then they were taken to Cologne by Barbarossa (Frederick Barbarossa I, Roman emperor). Thus, the story of these legends about the Magi ends, but it is important to remember that Christian devotion was attracted to these characters, and we will soon see why.

The evangelist Matthew calls them "magi". We have invented the term ‘magi’ to sweeten the reference to magic that does not enjoy a good reputation today nor in the past, whether in Israel or the Roman world. Magicians were considered less than charlatans or hawkers. We remember Tacitus when he cites among the absurdities of fashion in Rome the predictions made by astrologers, the rites practiced by magicians, and the interpretation of dreams. Suetonius (the author of the biography) mentions that Tiberius cast all the magicians out of Rome on the 19th after Christ, therefore, during the time of Jesus. 

Why does Matthew bring the magi into the scene? He could have mentioned ‘wise men,’ ‘astronomers.’ But no. He calls them ‘magi’. Why? The reason is that Matthew refers to an Old Testament prophecy by a magician from the East, Balaam. The Book of Numbers tells a very nice story about this magician. You can read it from chapters 22 to 24. King Balak of Moab had called Balaam because the Israelites passed through his lands, and King Balak disagreed and wanted to fight against these Israelites. The Israelites were powerful and had the fame of having an invincible god on their side who had defeated even the Egyptians. So Balak calls Balaam, the magician, to pronounce a curse against the Israelites. He calls him, but what happens? The king takes this magician to a mountaintop, but instead of cursing Israel, he blesses them. Then Balak took him to another mountain, but Balaam continued to bless the Israelites. And the king tells him: "I pay you to curse them, and you bless them. "We are interested in the fourth oracle of this magician from the East. It says: “The oracle of Balaam, son of Beor, the oracle of the man whose eye is true….” 

Notice how the magicians, before pronouncing their oracles, create a mysterious climate... "The oracle of one who hears what God says and knows what the Most High knows, of one who sees what the Almighty sees, in rapture and with eyes unveiled. I see him, though not now; I observe him, though not near: A star shall advance from Jacob, and a scepter shall rise from Israel” (Num 24:15-17).

The author was referring to a star that should have arisen from the Davidic dynasty. This star should be King Osiah, and this prophecy referred to him. We also use similar images when we refer to the world of entertainment, sport, and music, and we say, "A new star was born,” "A new star that obscures all those that have preceded it."

Matthew introduced the magi of the East, who had seen the ‘star’ emerge as it was the star announced by Balaam. They thought Balaam’s prophecy referred to King Osiah, but Matthew says: NO. The star born of the dynasty of David, which began an endless kingdom, is Christ Jesus. Therefore, this star has nothing to do with Halley's comet or Jupiter and Saturn's confluence. Matthew wants to tell us that some immediately recognized the star Balaam announced in Jesus. 

Naturally, we should not eliminate the star from the manager. We must explain to our children, grandchildren, nephews, and nieces that the star is not about Halley's comet. Jesus is the star. He is the light that guides everyone. Jesus is the star we must follow and not the imaginary stars of the celebrities of this world. This light makes us see what counts and the true values of life. If we follow other stars, remember that they are falling stars that disappear and will lead us to the failure of our lives.

The coming of Jesus into the world is presented at the beginning of the New Testament as the entrance of light. This is the epiphany, the manifestation of the light that comes from heaven. When the shepherds were told about the birth of Jesus, the glory of the Lord enveloped them in light; they were filled with fear. It was a light that they had never seen. Simeon also says: "For my eyes have seen your salvation, which you prepared in the sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel” (Lk 2:30-32).

In the Gospel of John, in the prologue, speaking of the Baptist, he says: “He was not the light, but a witness of the light. The true light that enlightens every person was coming into the world.” Then, in chapter 3, the evangelist John says: "The light came into the world, and people preferred darkness to light. "They preferred to remain in the dark because the light shows if one is out of the way if you love perishable things. Also, in chapter 8, when Jesus presents himself as the light: "I am the light of the world, whoever follows me will not walk in darkness, but will have the light of life" (Jn 8:12). The light has reached the world, it has manifested itself, the epiphany of this light has arrived.

Two attitudes towards this light begin to shine. These are presented in the Gospel of Matthew, in the text we are commenting on today, in two groups of people placed in front of this epiphany of the light of heaven.

The first group is that of the magi. What characterizes them in the presence of the light? Who do these magi represent? First of all, they represent those who look up, those who see this star. They are not content to observe the earth because from earth comes what we need for our biological life. 

This is important, but it is a life that ends. And people seek a life that does not end. And this life can only come from above. And this is the light that shines in Jesus of Nazareth. Looking up is typical of those who wonder about their existence's meaning and destiny. This light does not belong to people; it has come only with Christ. Earlier, philosophers sought to find an answer to these disturbing questions. They did not have it; God has directly provided them with this light that comes to us in Christ.

Therefore, the first characteristic of those who adhere to this light and look up is to let their inner concerns question them. Then, the Magi discovered a light that could give meaning to their lives. If they have set in motion, it is because the pagan kingdom to which they belonged, the religion they practiced, did not satisfy them. They were looking for a new kingdom; they wanted to belong to a kingdom that did not expire since all the kingdoms of this world disappeared.

And now we understand why we like the Magi so much. It is because they represent us in the search for the star that guides our life and our steps. And we see how tradition has intelligently identified these characters. Melchior: the old man with white hair and a long beard is the one who offers gold. He represents those who look up, perhaps from old age, after a long life. Balthazar: dark-skinned; he represents the mature person who offers myrrh. And Gaspar: the young one, hairless, yellow-skinned, the one who presents the incense. All races and all ages are represented. 

Those magi are us. Therefore, it is Matthew's invitation to be like them: people who look up and are enveloped in this light of heaven, who is Christ. And now, a second group enters the scene. A group that did not like this light. King Herod is afraid, and with him, all of Jerusalem. These are all those who have settled in their positions of political or religious power. They are the kings of this world, the dominators, and those who have also involved God as a protector of their condition of power and dominion. They are settled people who do not move.

Things are going well for these people as they are. If there is slavery in the Roman Empire... that’s fine with them. If there are miserable people… they do not worry about that…. ‘It's our kingdom, and as we are strong, let things go on as they are... we don't want any change.’ These people have no concerns. They have suffocated other people’s problems, drugged by power and possessions. The verb that Mathew uses is ‘tarasei’ = agitation. This agitation refers to the agitation of the sea and impetuous waters.

The historian Josephus Flavius uses the same verb when he speaks of the terror of the pharaoh and of all the Egyptians who knew about the birth of Moses. The arrival of the liberator, the one who wants to change the world, and all the pharaohs panic. Herod has already killed a dozen relatives for fear of being dethroned. 

Therefore, it is expected to be scared because he is the king. But it is surprising that, together with him, all Jerusalem is also scared. Why does all Jerusalem tremble at the announcement that a new kingdom has begun? Because Matthew presents Jerusalem as a city shrouded in darkness: if you remain in Jerusalem, you will not be able to see this light shine. Jerusalem indicates the old world, the ancient conception of imagining God and the relationship with Him. The temple religion was a trade with God: something was offered for God to receive something back. NO. 

This casts darkness on God's face, dissolving with the light from Christ. Jerusalem trembles because this light disturbs them. We know that when Jesus enters the temple, they will be angry at the light that Jesus brings on God's face and on the new religion, the new relationship of the person with God. Herod is afraid because Jesus has come to turn around all the kingdoms of this world with his light.

The kingdom that Jesus introduces is not the kingdom of rulers but of servants. The great one will no longer be the one who sits on the throne but the one who starts washing the brother's feet. For Herod and the scribes on his side, this would have been the time, the occasion of their life, to change, but they would have to deny their past of intrigues, cruelty, and homicides. Precisely in the year Jesus was born, in the year 7 B.C., Herod murdered two of his sons, Alexander and Aristobulus. He could have ended his disastrous life and received a new light. But NO. He has not accepted the manifestation, the epiphany of the new king. He will die three years later in Jericho. 

We also see an alliance between the political power and the religious power. Those in the realm of power always live in the sphere of lies and falsehood; they work secretly and fear the light. One has to distrust the one who has the power, whether political or religious. Here, we see that we are facing a text of theology, not a chronicle.

Herod tells them to go to Bethlehem and then return to tell him if they have found him.

This cannot be a chronicle. Herod was not so naive as not to know how to solve the problem in another way and get to know who the child was just born.

Let's hear how it concludes the discovery of the star Christ. 

And behold, the star that they had seen at its rising preceded them. 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.

They do not see the star in Jerusalem. They move away from the capital, where darkness dominates, which indicates the powers of this world and the religion that people invented. The light does not shine there. When they leave Jerusalem, they see again the light of this star, who is Christ.

It is an invitation to flee the city that implies a traditional way of justifying everything that happens, the typical way of thinking, reasoning, and evaluating everyone. It is the realm of the world's logic; it indicates that the successful person is the one who accumulates goods, the one who gets the power, the one who enjoys life. It is necessary to leave this city to contemplate the star.

Otherwise, there will be a mental collapse, a dullness of the heart. Jerusalem represents the kingdom of religion that does not establish a free relationship of love with God but a commercial relationship, as it was in Jerusalem's time. It is necessary to leave this city; otherwise, you will not see the light of the star that is Christ. One of the signs why the light does not shine is sadness. 

As soon as they leave Jerusalem, they see the light again: "And they were filled with immense joy." It is the first time that the term ‘jarán’ = joy, appears in the Gospel of Matthew - ‘χαρὰν μεγάλην σφόδρα = jarán megálen sphodra (Mt 2:10), which means: an immense joy. The path to the light brings you joy, for only accepting the proposal of man that Christ makes you is the one that corresponds to your identity. And so you find, finally, peace and harmony with yourself.

But the path to this light is not simple. Let's remember that there are moments in which this light disappears, and we plunge into darkness, into the fog of this world. What should we do in these moments of difficulty? They are moments of fear, doubt, and uncertainty when hope disappears.

At these moments, we can use a driver’s comparison; when the fog appears, we must not change direction because we have seen that the road is going in the right direction…. The magi have not abandoned the direction of their lives but continue to seek this light.

And when they finally find Christ... what do they do? They present their gifts. Where did Matthew go to find ‘gold, frankincense and myrrh’? In writing his text, Matthew took the message from the gifts presented by those having seen the star, and Matthew found these gifts in the prophecy of the prophet Isaiah, chapter 60. This is what the prophet said: "Arise—he says to Jerusalem—shine, for your light has come...Though darkness covers the earth, and thick clouds, the peoples, upon you the Lord will dawn...” (Is 60:1-2).

They will walk when this new light shines. What happens? “Nations shall walk by your light, kings by the radiance of your dawning” (Is 60:3). “Caravans of camels shall cover you, dromedaries of Midian and Ephah; All from Sheba shall come bearing gold and frankincense and heralding the praises of the Lord” (Is 60:6). And now we understand how in our tradition these wise men arrive on camels and dromedaries.

 Our brothers of faith read the Scriptures, which is why they have indicated even the riding used by these magi. And here are the gifts. The prophet said the new king would be brought gold, incense, and myrrh. These three gifts have received many interpretations. It is biblical symbolism.

What does gold represent? It is the offer made for the payment of a tribute, a tribute to the sovereign. And what do those who have seen the light of the new king do? They present their tribute; that is, they recognize that he is king and want to belong to his kingdom.

Incense is the specific element of the priestly service. Only priests could offer incense. These people who have seen the light and given their adhesion to the new kingdom are priests. They offer God the worship that God likes, the incense that pleases Him. The only incense that pleases God is the incense of love, of service to the brother and sister. Whoever enters this new kingdom is also a priest: they offer God the worship that God likes.

And then the myrrh: if we open the Song of Songs, we will see that it runs continuously, like a symbol of love. Thus, in the first chapter, the wife says, "My lover is to me a sachet of myrrh…” (Song 1:13). A little later, it is the husband who speaks: “I have come to my garden, my sister, my bride; I gather my myrrh (the wife's love) with my spices” (Song 5:1).

Here, the magi represent all who adhere to the new kingdom. They are the priests, those who have a spontaneous relationship with God. God is no longer the boss, the legislator, or the avenger; He is the one who unconditionally loves the person, and the person feels involved as a spouse in this love.

And the magi "returned to their land by another way," not by the way they went before. They had discovered the new light and began a brand-new relationship with God, themselves, and others. The message for us is to let this star guide us so the story of our lives will make sense. 

I wish you all a sound feast.