A Story to Bring Hope

Homily for the Solemnity of the Epiphany

St. Matthew’s account of the birth of Our Lord Jesus Christ differs substantially from the account of St. Luke’s Gospel. About the only detail upon which they agree is that Jesus was born in Bethlehem. Instead of being heralded by angels, St. Matthew tells us of a star. Instead of being visited by shepherds, St. Matthew tells of visitors called Magi, visitors from the East. His account relies heavily on the oracle which comes to us this morning from the prophet Isaiah.

This oracle comes from Trito or third Isaiah, the part of Isaiah that was written after the Babylonian exile of captivity. Using the feminine form of the verb, Isaiah speaks a word of comfort to the inhabitants of Jerusalem to offset the discouragement born of the “trickle” of returnees from exile.  Although it has been downtrodden and enshrouded in darkness, it is now called out of this desperate state.  The illumination into which it emerges is not merely the light of a new day. Isaiah speaks of a new era of peace and prosperity.  The very light of God; the true glory of the Lord of which Isaiah speaks indicates some sort of theophany.

The assertion that Jerusalem enjoys the light of divine glory while everyone else is wrapped in a darkness that covers the entire earth is reminiscent of one of the plagues that befell Egypt when Pharoah refused to release God’s people from slavery.  This was the ninth of the ten plagues that fell upon Egypt, three days of darkness described as being so dark and dense that it could be felt (Exodus 10:21). However the Israelites had light in their houses. After a time Pharaoh requested an end to the plague by offering to let the Israel go, but they would have to leave their cattle. Moses refused to accept the offer, but left saying that by the time the Israelites left Egypt then Pharaoh would be giving goods to Israel.

This allusion would not be lost on the inhabitants of Jerusalem: They would be thinking that as God had released their ancestors, so God will do for them.  This serves as incentive for relying on God’s continued care of Israel.  Paltry beginnings should not discourage anyone.

The prophet uses the “prophetic perfect” tense (light has come, glory has shone) to indicate that salvation is still to come.  An action which was initiated in the past is yet to be completed.  The imagery is one of hope.  First the scattered sons and daughters of Israel will return.  Then the Gentiles will come from far away. 

“Riches of the sea” points to the region to the north; Median and Ephah point to the region south to the Arabian Desert and east to the Gulf of Aqaba; Sheba refers to south Arabia.  The prophet has asserted before that other nations will witness the salvation of Israel. By showing that Jesus was visited by these mysterious Gentile men from the East, St. Matthew endeavors to show that Jesus is the fulfillment of the prophecies of the Hebrew Scriptures. Finally, Isaiah’s mention of gold and frankincense is also built into St. Matthew’s account.

St. Matthew includes a third gift, the gift of myrrh. This ointment was used to prepare a corpse for burial. The gift of gold signifies that the child Jesus is a king. The gift of frankincense shows that this child is divine. The gift of myrrh tells us that Jesus is human.

Just as Isaiah wishes to bring hope to the inhabitants of Jerusalem, St. Matthew writes to bring hope to those who place their faith in Jesus. The birth of Jesus initiated the plan of salvation which had been formed centuries before the birth of Jesus. However, it is yet to be completed. We are called to place our hope in Jesus, our king, our God, and our brother in the flesh, the fulfillment of the prophesies of Israel and the promised Messiah for all nations and races of people.