Feast of the Epiphany
Matthew's is the only gospel to report the episode of the Magi who came from the East to give homage to "the king of the Jews," whose star they "observed at its rising". Matthew has no account of the annunciation or the birth at Bethlehem, reflecting probably the practices in his community. Perhaps his community celebrated the theological 'Epiphany' of the Lord to the nations, rather than the historical event of his birth at Bethlehem? The Orthodox Churches of the East follow a similar practice today: the Epiphany is stressed, rather than the birth.
The person of Herod however is no theological construction. He was, historically speaking, all too real. Secular history records him as a paranoid megalomaniac. While secular history does not refer to 'the Holy Innocents' massacre, it does associate Herod with a litany of atrocities. The 'Three Wise Men' were wise indeed in fearing this figure.
The actual identity of the 'Three Wise Men' is obscure. The Gospel says nothing about their home country, their status, their religion, their number, and believe it or not, their names. All these features are the accretions of an active tradition! For example, the exotic-sounding names - Gasper, Melchior, and Balthazar are first encountered in a ninth-century Italian manuscript. All that can be said about these matters is conjecture, having their source in ideas originating outside the Gospel. Their supposed royal origin is probably an effort to harmonise their mission with the prophesy of Psalm 72: "The kings of Tarshish and the Isles shall offer gifts" (Ps 72:10).
Ancient traditions disagreed too about their number: two, three, four, eight, or even twelve, variously. The number three prevailed, undoubtedly because of the three presents (gold, incense, and myrrh).
But what does all this matter? Matthew tells us that all we need to know is that from the time of his coming into the world, the Lord was manifested to people who came from distant lands. God made the good news of this birth known to them by a suitable sign, which guided their journey. But it was necessary for the chief priests and scribes to supply the Scriptures to the strangers so that they might reach "the house" where they would find the one for whom they were looking. Matthew hints here at the part that the Old Testament has played and will continue to play in the revelation or manifestation of God to the nations.
The magi who have come from the East give homage to the newborn "King of the Jews". It is obvious that Matthew again tries to harmonise his theological story with the Old Testament prophesies. When the queen of Sheba came to Jerusalem, drawn by the wisdom of Solomon, she offered him "a large amount of gold and precious stones" and an abundance of spices, the like of which has never been seen since (1 Kgs 10:2, 10). To the one who is greater than Solomon (Matt 12:42), the Magi offer "gifts of gold, frankincense and myrrh."
The important thing is not the detail of the offerings; what Matthew wants us to understand is the way in which this homage expresses the fulfilment of Israel's expectations. Again, Isaiah had prophesied:
The wealth of nations shall be brought to you....
All from Sheba shall come bearing gold and frankincense,
and proclaiming the praises of the LORD (Isaiah 60:5-6).
Matthew says nothing about what may have happened to the Magi after their visit except that "they received a message in a dream not to return to Herod, so they went back to their own country by another route."
The distance between Jerusalem and Bethlehem is not great. Herod had plenty of guards and informers to shadow the magi. Moreover, how could they have escaped his vigilance and left clandestinely by another route? This line of enquiry misses Matthew's point. This Epiphany story and indeed the entire Christmas story ends with a divine command to 'go back home by a different route.' This command has liturgical and spiritual implications and suggestions. Today's feast completes the Christmas celebration. (Next Sunday, we begin all over again with the Baptism of Our Lord). Those who, like the Wise Men, encounter the Lord in faith, must go back by a different route. The can never be the same again; they will find it impossible to travel back to told route! We are all changed by his birth T.S. Eliot gave poetic form to this spiritual insight at the end of his great poem, The Journey of the Magi:
...were we led all this way for
Birth or Death? There was a Birth, certainly,
We had evidence and no doubt. I had seen birth and death,
But had thought they were different; this Birth was
Hard and bitter agony for us, like Death, our death.We returned to our places, these Kingdoms,
But no longer at ease here in the old dispensation,
With an alien people clutching their gods.
I should be glad of another death.