The celebration of the Epiphany of our Lord can be at once both wholly familiar or somewhat confusing, especially for those who grew up in less liturgical traditions. What causes the confusion? Perhaps nativity scenes are partially to blame, where both Christ’s birth and the reception of the Magi from the East are celebrated in one combined scene. Children who grew up carefully placing the figurines of the Magi alongside the nativity scene may be surprised to have an entire worship service dedicated to the Magi’s arrival. But, as we will see, this text is filled with rich themes of the Christian life. Whether preached as part of an Epiphany service or as a standalone, there is much here for us to consider. 

The text begins with a rather matter-of-fact description of Magi, most easily translated as “astrologers” from the East coming to Judea by way of a “star.” Let’s begin our discussion with these Magi. Who were they? Why had they come? 

Commentaries are in general agreement that they would have been astrologers, most likely from Babylon or Persia (interestingly two of the foreign empires who ruled over Judea previously (albeit in very different ways)), their worship would have been inter-mixed with their observation of the cosmos, sharing at least some similarity with those today who find supernatural truth in the movements of the heavens.

Another question we might ask, when did they arrive? The night of Jesus’ birth? Most likely not. However, it would not have been much later as the Holy Family were still in Bethlehem, where Mary presumably was recovering from birth and caring for the baby Jesus. When I (Stu) preached this text a few Christmases ago, I was struck by the fact that God would use foreigners, whose worship would have been deemed “idolatrous,” as ones who would testify to the one true God and king.  

Oftentimes as Christians we like to insulate ourselves from outsiders who think differently than us. And yet, in this text, we see foreigners, whose longing to worship draws them to Judea to worship God Himself. Such a passage brings to mind Luther’s famous aphorism, that “sometimes the curses of the godless sound better than the hallelujahs of the pious.” Are we willing to listen and learn from those outside our neat little circles of influence?

The text describes a “star” which the Magi followed to Judea. Interestingly enough, there is some question as to whether it was an actual star itself. Astronomers have noted that planetary movements naturally travel from east to west, not north to south. One commentator, Louis A. Barbieri wonders if “‘the star’ which the Magi saw and which led them to a specific house was “the Shekinah glory of God? That same glory had led the children of Israel through the wilderness for 40 years as a pillar of fire and cloud. Perhaps this was what they saw in the East, and for want of a better term they called it a “star.” All other efforts to explain this star are inadequate (such as a conjunction of Jupiter, Saturn, and Mars; a supernova; a comet; etc.).”

In any event, this star led them to Bethlehem, where they met Herod the Great, considered by most Jews as a tyrant king, whose authority came not from God, but from the Roman Empire. As a possible contrast of authority, Josephus, the extra-biblical Jewish source of many of the main actors and events that occur during Jesus’ time, tells us that after their victory Herod pleaded with Pompey to be given civil authority over the Palestinian area and ultimately was granted that power. Herod, whose authority would never be fully accepted by the Jews, is willing to kill an innocent child, if it will help him keep his power. What are we willing to do to hold on to our power? 

When the Magi arrive they present gifts to the king baby and His holy family. It is perhaps in the gifts that the tradition of three Magi may have developed. Gold, frankincense, and myrrh are each mentioned as the specific gifts given. Much has been speculated about these gifts. Christian tradition has seen significance in each of the three gifts, specifically related to Jesus’ identity and ministry. Gold reflects his kingship, the frankincense his priestly role, and the myrrh his sacrifice on the cross (myrrh was traditionally used to prepare bodies for burial) The text doesn’t explicitly say this, but the preacher may feel inclined to take this interpretation. There are other themes we could consider here, including epiphany itself. An epiphany generally relates to the concept of revelation, of something that was once hidden and has now been revealed. 

Stuart Strachan Jr.