THE EPIPHANY OF THE LORD — A, B, C

 

1st Reading               Isaiah 60: 1-6

Psalm                          71:1-2, 7-8, 10-13

R:// "All nations on earth shall fall prostrate before you, O Lord"

2nd Reading              Ephesians 3: 2-3, 5-6

Gospel                         Matthew 2: 1-12

REVEALED TO ALL

Beloved, once again, Happy New Year! Today is the Solemnity of the Epiphany of the Lord. Epiphany celebrates the self-manifestation or revelation of Christ to the world, including the Gentiles. This celebration is filled with the imagery of light, and this is stressed by the name of the feast, Epiphany. From the Greek word "epiphaneia", it is made of two words: "epi" (upon) and "phanō" (shine). Basically, we celebrate the "shining" of Christ on earth. Our readings are also filled with this image of light. 

The first reading is from Isaiah 60: 1-6. The literal placement of this pericope is Third Isaiah (Chaps. 55-66). The author celebrates the return of exiles from Babylon. There is a conflict between those who remained and those who returned from exile. Life will become difficult in Jerusalem. There is a division among themselves, an internal division, and not against an external force. Let us focus on what the author says. From him, we can deduce three levels of people who are to receive the light. 

The first level or group is Zion or Jerusalem. The passage starts with calling for Zion to shine forth for her light has come (v. 1). Light is an image of creation. It marks a new beginning. Indeed, the return of the exiles is a new beginning. Jerusalem will be an example of God's glory. The word Glory is "Kavod" and it means "bigness" or magnificence or greatness of something. The light of Jerusalem will render that devastated city a great city, one that will be an example to others and from which others will look to in many facets.

The 2nd level or group to receive the light is the Nations. Thus, "Nations shall walk by your light" (v. 3). It is not simply Nations. The Hebrew word for Nations is "GOYIM". These are cities known to be hostile to Jerusalem and disturbing her Peace. They should be responsible for the destruction of Jerusalem and the exile of the inhabitants. These people, the "GOYIM" are Gentiles. A Gentile is a non-Jew. They shall also benefit from the light. There will be a total transformation of Nations, thus people who are not Jews. The redemption of God will have a universal dimension. In fact, Isaiah says "the young camels of Midian and Ephah; all those from Sheba shall come" (v. 6). These are not Jewish cities. It means that the effect of the light and redemption has a universal dimension 

The 3rd group, subtle as it looks, are one's sons and daughters. Thus, "your sons shall come from far, and your daughters shall be carried in the arms" (v. 4). These are people in exile. They have received the light, they have been redeemed. These are people very close to you. We could see that in all fashions, the light has a redeeming effect. The light impacts us on the individual level then on the social level, and finally on the universal level. 

The Gospel passage is from Matthew 2: 1-12. Mathew seems to tell the tale of contrasts. There are two Kings in the contest, Jesus and Herod. There are also two cities, Bethlehem and Jerusalem. As we shall see, it is the little, insignificant one who emerges as the winner. Additionally, the end of the Gospel is similar to the end of the first reading. The first reading says that "they shall bring gold, frankincense, and shall proclaim the praise of the Lord" (v. 6). The Gospel passage says, "...opening their treasuries, they offered him gifts of gold, frankincense and myrrh" (v. 12). It looks like the events of the Gospel fulfil Isaiah's prophecy. 

What about Epiphany in the Gospel? Well, we hear of Wise Men from the East. First, these people are not Jews. We could see the universal dimension at work here. There is more to this detail. 

Matthew says they are from the "East". Interestingly, the Greek word for "East" is "Anatolai", and it means "rising". This meaning is based on the rising of the Sun. Mathew's audience will comprehend this is a beautiful fashion. The Sun is an image of light. Light is always an image of salvation and redemption. Remember that Isaiah starts with "Arise, shine". The Septuagint, the Greek translation of the Hebrew Old Testament, uses the word "Anateltalken" for "Arise". This word is from the same root as "anatolai". Mathew's community will see that even in the location of the Wise Men, the light is revealing itself. That light reveals itself as Jesus, the King who was born in Bethlehem. 

The second pointer to light is the mention of "star". It is also an image of light but there is more to it. Numbers 24: 17 talks about a star that will rise out of Jacob. It is the same Matthew who tells us about the Genealogy of Jesus and mentions Jacob. The start then is the symbol of the Messiah. 

Who are those who receive this self-manifestation? Eventually, all of Jerusalem will hear it. Bethlehem will also come to know. The first group is that of the whole Jewish region. The second group are Gentiles as indicated by the Wise Men. A non-Jew is a Gentile. The Wise Men are not Jews. Therefore, they are Gentiles. Those outside the Jewish terrain will receive this news.

However, there is a third but insignificant group. Mathew ends by saying that the Wise Men "departed to their country by another way" (v. 12). Although that is an indication of escape from Herod, it becomes providential. "Another way" points to another perspective, another group, probably an unrecognised group, a missing group. They must also hear the message of the birth of the Messiah. That is what Epiphany celebrates — the revelation of Christ to all. No one is excluded. The message of redemption is to reach everyone and everywhere, regardless of class, age, gender and any kind of differentiation.

Pax et Bonum