By: FR. Jose “Joesum” Sumampong, Jr.
The Epiphany of the Lord (Year B)
Is 60: 1-6 / Ps 72: 1-2, 7-8, 10-13
Eph 3:2-3, 5-6 / Mt. 1-12
The Epiphany: What It Means
Word: These are the only – and indeed very few – words in which Matthew mentions the Birth of Christ: When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem… (Mt 2:1). Truly, it seems rather too little!
But the fact is, unlike Luke, Matthew though seems to be hardly interested in the event itself, but Matthew is most intent on giving to us the significance of the event. This is particularly true in his narrative of the Magi, which is given with many details and is presented like an introduction to the entire gospel according to Matthew.
Matthew brings together the two titles: king Herod and king of the Jews. Let’s look at the text: “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 (Mt 2:2-3). The question asked by the magi in the streets of Jerusalem must have sounded in the ears of the Jews like a cruel sarcasm. We can understand how much it troubled the suspicious Herod. Historical details told us that, during his whole life, Herod was haunted by the fear of losing his power. He saw plots everywhere, dwelled only in fortresses, and put to death his three sons, his mother-in-law and even his own wife.
But the significance attached by Matthew to the title, “king of the Jews”, goes much deeper. For Matthew the kingdom of heavens will be one of the favorite themes of his gospel. Right here, we are already told that from the beginning, Matthew proclaims who is really the kings of the Kingdom. For Matthew, there is already a battle fought from the first page of his gospel account for the royal crown: Who is really the king of the Jews? Is it Herod, the powerful, violent and murderous tyrant? Or is it this little Jesus, weak and un-armed, who one day will die an innocent victim?
In the narrative of the Magi, Matthew suggests that, already at the time of his birth, Jesus is a humble king, image of “the Suffering Servant” of Isaiah; the king who is “mounted on an ass” for the short triumph of the Palms and the king who did not come “to be served but to serve” (cf. Mt 20:28). This is the same Jesus who will ask his friends later on “not to lord it over others, but to be their servants” (cf. Mt 20:25-26).
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Order: The kingship of Jesus is not of this world. Jesus’ kingship resembles in no way the ruling power of King Herod. In fact, this kingship of Jesus will be revealed only, and paradoxically, during his suffering and death.
We may ask: how do we understand the words which we repeat so often in our prayer “Your kingdom come!”? What do we really mean when we say “who lives and reigns with You and the Holy Spirit for ever and ever”?
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Realities: An Indian legend tells about a farmer carrying a sack of grain on his shoulders and meeting the good Lord. “Give me some wheat,” said the Lord. So the farmer reached into the bag and found one of the tiniest grains he could and gave it to the good Lord.
God turned the grain of wheat into gold and gave it back to the farmer. Then the farmer was sorry that he had not given the whole bag to the Lord. (Willi Hoffsuemer, GIVING)
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Direction: O Lord, give us a new Epiphany when you will be manifested to the world: to those who do not know you, to those who do not want you, to those who vilify your name, to those who oppress your Mystical Body, to those who deny you, and to all those who unconsciously long for you. Bring the day closer when all people will know and love you together with the Father and the Holy Spirit—and the Kingdom of God will have arrived. (Prayer That Christ May Be Known to All, People’s Prayer Book, No. 682)