Our gospel reading of today (Matthew 2:1-23) is one that has historically been associated with this season of Epiphany, and for good reason: it marks the revelation of God in Christ to the Gentiles. It marks the inclusion of the Gentiles in God’s plan of salvation for the world.
It’s a story familiar to most of us: Magi come to Jerusalem from the east, to worship the newborn “king of the Jews” (2:2). ‘Where is he’, they essentially ask.
Herod, whose official title was also king of the Jews, feels threatened by this inquiry, but he doesn’t want to give himself away, so he pretends to be on their side. After doing some research on the whereabouts of this new king, he sends them to Bethlehem: “Go and search diligently for the child,” he says, “and when you have found him, bring me word, that I too may come and worship him” (2:8).
So the Magi go on their way, heading for Bethlehem. They follow a bright star who leads them right to the birthplace of Jesus, and upon arrival, there is great jubilation. We read that they “rejoiced exceedingly with great joy” (2:10).
Their jubilation is marked with gifts, and not just any gifts. They open their treasure boxes and give gold, frankincense and myrrh (2:11). Gifts fit for a king. Gifts that symbolize joy and festivity.1
Before their return to Persia, they are warned in a dream not to let Herod know the whereabouts of this infant, so they return home using a different route (2:12).
Herod’s response when he finds out he’s been deceived is rage and anger. And the rest of the story has some remarkable similarities to the story of Moses in Exodus 1 and 2. Herod, like king Pharaoh, orders all newborn boys to be killed. Moses has to flee to escape the decree, as does Jesus, and only after the death of the king is it safe for them to return (2:20).
What strikes me in this story, is the difference in response between Herod and the Magi to the news of a newborn king. Both are Gentiles, but both have very different responses to the arrival of Jesus.
On the one hand are the Magi, a “caste of Persian priests”, with “special claims to interpret dreams.”2 Here in this gospel they appear simply as astrologers or astronomers who follow a star in search of a major event.
They go on a long journey from Persia or Babylon or the Arabian desert - we don’t really know - and upon arrival in Bethlehem they do what they set out to do: they worship, they pay homage to the Christ-child. They followed a star in search of a major event, and a major event they found. In fact, they found the event that changed everything.
And on the other hand there’s Herod. He’s also a king, but a paranoid king. He feels threatened when the Magi tell him they’re looking for the baby child born “king of the Jews” (2:2).
He wallows in his hunger for self-preservation, greed, and power. Everyone’s a threat to him, even young infants. And so, driven by his insecurity and paranoia, he decrees to kill the innocent. In fact, history shows that Herod was rash and perverse, one who would “kill old and young, showing mercy to none.”3
The question we need to answer as a community of faith is do we seek to pay homage to the king of kings that was born in Bethlehem, the one whom the Magi brought the finest gifts to, or are we bound up in ourselves, our insecurities, and power games.
In the final chapter of the gospel of Matthew, just before our risen Lord gives the great commission that sets out the mission of the church to go and “make disciples of all the Gentile nations” (28:19), we read that the disciples “worshiped” the risen Lord.
The word “worshiped” in Matthew 28, is the same word as the one used to describe the Magi’s intention in their search for Jesus: they sought to worship him, to pay him homage. The Magi saw the glory of God in Christ.
They prefigure the acceptance of Gentiles into the community of faith, they point to the universal nature of the gospel: the gospel “is meant to be shared with all peoples.”4
And on a personal level, the Magi act as role models for us: role models that show us the right posture before God, the right posture before Jesus.
Thanks be to God.
Amen ✠
It’s a story familiar to most of us: Magi come to Jerusalem from the east, to worship the newborn “king of the Jews” (2:2). ‘Where is he’, they essentially ask.
Herod, whose official title was also king of the Jews, feels threatened by this inquiry, but he doesn’t want to give himself away, so he pretends to be on their side. After doing some research on the whereabouts of this new king, he sends them to Bethlehem: “Go and search diligently for the child,” he says, “and when you have found him, bring me word, that I too may come and worship him” (2:8).
So the Magi go on their way, heading for Bethlehem. They follow a bright star who leads them right to the birthplace of Jesus, and upon arrival, there is great jubilation. We read that they “rejoiced exceedingly with great joy” (2:10).
Their jubilation is marked with gifts, and not just any gifts. They open their treasure boxes and give gold, frankincense and myrrh (2:11). Gifts fit for a king. Gifts that symbolize joy and festivity.1
Before their return to Persia, they are warned in a dream not to let Herod know the whereabouts of this infant, so they return home using a different route (2:12).
Herod’s response when he finds out he’s been deceived is rage and anger. And the rest of the story has some remarkable similarities to the story of Moses in Exodus 1 and 2. Herod, like king Pharaoh, orders all newborn boys to be killed. Moses has to flee to escape the decree, as does Jesus, and only after the death of the king is it safe for them to return (2:20).
What strikes me in this story, is the difference in response between Herod and the Magi to the news of a newborn king. Both are Gentiles, but both have very different responses to the arrival of Jesus.
On the one hand are the Magi, a “caste of Persian priests”, with “special claims to interpret dreams.”2 Here in this gospel they appear simply as astrologers or astronomers who follow a star in search of a major event.
They go on a long journey from Persia or Babylon or the Arabian desert - we don’t really know - and upon arrival in Bethlehem they do what they set out to do: they worship, they pay homage to the Christ-child. They followed a star in search of a major event, and a major event they found. In fact, they found the event that changed everything.
And on the other hand there’s Herod. He’s also a king, but a paranoid king. He feels threatened when the Magi tell him they’re looking for the baby child born “king of the Jews” (2:2).
He wallows in his hunger for self-preservation, greed, and power. Everyone’s a threat to him, even young infants. And so, driven by his insecurity and paranoia, he decrees to kill the innocent. In fact, history shows that Herod was rash and perverse, one who would “kill old and young, showing mercy to none.”3
The question we need to answer as a community of faith is do we seek to pay homage to the king of kings that was born in Bethlehem, the one whom the Magi brought the finest gifts to, or are we bound up in ourselves, our insecurities, and power games.
In the final chapter of the gospel of Matthew, just before our risen Lord gives the great commission that sets out the mission of the church to go and “make disciples of all the Gentile nations” (28:19), we read that the disciples “worshiped” the risen Lord.
The word “worshiped” in Matthew 28, is the same word as the one used to describe the Magi’s intention in their search for Jesus: they sought to worship him, to pay him homage. The Magi saw the glory of God in Christ.
They prefigure the acceptance of Gentiles into the community of faith, they point to the universal nature of the gospel: the gospel “is meant to be shared with all peoples.”4
And on a personal level, the Magi act as role models for us: role models that show us the right posture before God, the right posture before Jesus.
Thanks be to God.
Amen ✠
_____
1 R. T. France, The Gospel according to Matthew. An Introduction and Commentary. Tyndale New Testament Commentaries. (Grand Rapids, MI: Eerdmans, 1985), 84.
2 Daniel J. Harrington (S. J), The Gospel of Matthew. Sacra Pagina Series. Volume 1. (Collegeville, MN: Liturgical, 1991), 42.
3 Daniel J. Harrington (S. J), The Gospel of Matthew. Sacra Pagina Series. Volume 1. (Collegeville, MN: Liturgical, 1991), 44.
4 Daniel J. Harrington (S. J), The Gospel of Matthew. Sacra Pagina Series. Volume 1. (Collegeville, MN: Liturgical, 1991), 50.
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