LECTIO DIVINA Matthew 2:1-12 Epiphany of the Lord Year B Fr. … · 2019. 11. 10. · Page 1 of 13...

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LECTIO DIVINA

Matthew 2:1-12

Epiphany of the Lord

Year B

Fr. Michael Brizio, IMC

www.shareinhisloveministries.com

1) OPENING PRAYER:

Come Holy Spirit, fill the hearts of your faithful and

kindle in them the fire of your love. Send forth your

Spirit and they shall be created. And you shall renew the

face of the earth.

O, God, who by the light of the Holy Spirit, did instruct

the hearts of the faithful, grant that by the same Holy

Spirit we may be truly wise and ever enjoy His

consolations. Through Christ Our Lord. Amen.

2) READING OF THE GOSPEL (What the Word

says): Matthew 2:1-12

1 When Jesus was born in Bethlehem of Judea, in the

days of King Herod, behold, magi from the east arrived

in Jerusalem,

2 saying, “Where is the newborn king of the Jews? We

saw his star at its rising and have come to do him

homage.”

3 When King Herod heard this, he was greatly troubled,

and all Jerusalem with him.

4 Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to

be born.

5 They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet:

6 ‘And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall

come a ruler, who is to shepherd my people Israel.’

7 Then Herod called the magi secretly and ascertained from them the time of the star’s appearance.

8 He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him,

bring me word, that I too may go and do him homage.”

http://www.shareinhisloveministries.com/

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9 After their audience with the king they set out. And behold, the star that they had seen at its rising preceded

them, until it came and stopped over the place where the child was.

10 They were overjoyed at seeing the star,

11 and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him

homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh.

12 And having been warned in a dream not to return to Herod, they departed for their country by another way.

3) EXPLANATION (What the Word means):

The word epiphany means an appearance or a

manifestation, particularly of a divine being - or an

illuminating discovery, especially one that comes

unexpectedly.

Epiphany marks the first manifestation of Jesus to the

Gentiles. It signals that God loves Gentiles as well as Jews

- that God’s plan of salvation includes Gentiles too.

That might seem something evident for us, or of a purely

academic interest only, because the church has embraced

Gentiles for centuries. Most Christians today are Gentiles. Isn’t this a dead issue?

It would be a dead issue if Epiphany were only about the inclusion of Gentiles in the church. That is hardly the

case, however. Epiphany is much more. It is a celebration of the breaking down of dividing walls - the end of

hostilities between groups of people (Ephesians 2:14). Epiphany challenges us to reconsider all the people

whom we see as outside the boundaries of God’s love.

It challenges us to abandon our tribalism (racially,

nationally, denominationally…) and to expand our tents

to welcome even those whom we would prefer not to

love. It is a burning issue, because loving those outside

our town or nation is difficult - but Christ makes it

possible. That is the Epiphany message.

We celebrate Epiphany on January 6 (or the nearest

Sunday). Epiphany, Easter, and Pentecost were the great

holy days for the early church. Christmas came along

later.

v.1a: in the days of King Herod,

This is Herod the Great. His sons, Herod Archelaus,

Herod Philip, and Herod Antipas, will succeed their

father upon his death in 4 B.C. Since Herod died shortly

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after a lunar eclipse at the close of March or beginning of April of the year 4 B.C., the date late 5 B.C. for

Jesus’s birth may well be correct.

Herod the Great was, in many ways, a truly great king. He kept the peace; he re-built the Temple; he was

sometimes generous.

However, Herod was genuinely paranoid - murdering rivals, real or imagined. “He murdered his wife,

Mariamne; his mother, Alexandria; his oldest son, Antipater; as well as his sons Alexander and Aristobulus.

Augustus, the Roman emperor, once said that it was safer to be Herod’s pig (Greek: hus) than Herod’s son

(Greek: huios). Approaching death, Herod had a group of elite citizens of Jerusalem arrested and imprisoned,

with orders that the moment he died they were to be killed so that some tears would be shed when he died”

(Augsberger).

The Massacre of the Innocents (2:16-18), modeled after Pharaoh’s killing of Israelite babies (Exodus 2:1-10), is

thus very much in keeping with Herod’s character.

v.1b: When Jesus was born in Bethlehem of Judea,

Jesus’ birth is recounted in Matthew 1:18-25. The more detailed account is found in Luke 2.

v.1c: behold, magi, magoi, from the east arrived in

Jerusalem,

These magoi come to Jerusalem, because the capital city is

the logical place to look for a king.

Magoi, “originally the title of a Persian priestly caste,

possibly followers of Zoroaster, who played an important

role in advising the king, was applied more widely to

learned men and priests who specialized in astrology and

the interpretation of dreams, and in some cases magical

arts” (France, 66).

In support of this belief some scholars point not only to the Iranian origin of the word magoi or magi but also to

the fact that, as pictured in the earliest Christian art that has been preserved, the travelers from afar are wearing

Persian robes. Moreover, such early writers as Clement of Alexandria, Diodorus of Tarsus, Chrysostom, Cyril

of Alexandria, Juvencus, Prudentius and others agree that the magi came from Persia.

One commentator says that the word magoi means “great ones” (Boice, 33) – from the Greek megas, Latin

magnus.

We call them “kings,” but Matthew calls them magoi, which we transliterate as “Magi.” The word “kings”

might come from Psalm 72:10, which speaks of the kings of Tarshish rendering tribute and the kings of Sheba

and Seba bringing gifts.

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Also Isaiah 60:6 tells of the people of Sheba bringing gold and frankincense. That is reminiscent of the visit of

the Queen of Sheba to Solomon (who, like Jesus, was a son of David) and her gifts of gold, spices, and precious

stones (1 Kings 10:1-10).

We think of these magoi as astrologers because they are observing stars (v.2), and astrology was considered a

learned occupation. However, from the perspective of the Jewish people, magoi look to the stars for answers

that legitimately come only from God.

The word magoi is also found in Acts 8:9-24 and 13:6-11, where it is translated magi-cian or sorcerer.

From the perspective of the Jewish people, magoi work magic using demonic powers. They are far from the

kingdom of God, which makes these magoi especially useful for Matthew’s purposes as he shows how the

Messiah brings salvation even to Gentiles - even to Gentiles who might be magicians or sorcerers.

As a side note, astrology and horoscopes are still popular. The fact that Matthew treats these magoi kindly does

not mean that astrology or horoscopes are legitimate. They constitute an alternate religious system,

incompatible with Christian faith. God is in control - not stars. God’s primary means of revelation are

prophets, scriptures, sacraments, and Son Jesus Christ - although God can use even stars to guide us to Christ.

Most significantly, the Magi are Gentiles. Matthew’s Gospel is very Jewish, but he introduces these Gentile

worshipers at the beginning, preparing us for Jesus’ last words to his disciples, “Go therefore and make

disciples of all nations” (28:19).

We are struck by the contrast between these Gentiles, who follow the star to Jesus, and the chief priests and

scribes, who know the scriptures but who do nothing to seek out the Messiah, whom they have determined to be

only five miles away in Bethlehem (v.5). God’s people ignore the Messiah, while pagans eagerly seek him out.

Matthew will treat favorably a Gentile Roman centurion (8:5-13) and a Gentile Canaanite woman (15:21-28).

He also includes women - including women of questionable repute (Rahab, Tamar) - in Jesus’ genealogy. He

makes it clear that the barriers that separate people from each other do not separate them from God’s love.

As the writer of Ephesians will later say, “he…has broken down the dividing wall, that is, the hostility between

us” (Ephesians 2:14). That work began at the nativity.

We think of the Magi as being three in number, because

they give three gifts, but they could be any number.

Tradition also assigned them names, age and features:

Melchior, Caspar, and Balthazar - one is young, the other

is middle age, and the third is older - one is white, the

other is black, the third is brown. In other words, they are

every person, of every age, and of every background.

v.2a: saying, “Where is the newborn king of the Jews?

This title, “king of the Jews,” will reappear at the end of

this Gospel as Pilate asks, “Are you the King of the Jews?” (27:11) - and when the soldiers mock him, saying,

“Hail, King of the Jews!” (27:29) - and as a sign posted on the cross as the criminal charge against him, “This is

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Jesus, the King of the Jews” (27:37). Matthew obviously considers it important to establish that Jesus is,

indeed, King of the Jews.

v.2b: We saw his star at its rising

Scholars have tried to identify the star that led the Magi.

Halley’s Comet would have been visible in 11 B.C., and

Jupiter and Saturn came together brightly in 7 B.C.

However, there has been no agreement regarding the star,

nor is there likely to be.

This star does not behave as stars do, but stops over the

place where the child is (v.9-10). This is a supernatural

rather than a natural occurrence - a sign from God, who has power even to stop stars in their tracks.

According to a rabbinical legend, in the night when Abraham was born the servants of Terah and the wise men

of Nimrod arrived to celebrate the birth. When they left Terah’s house that night they saw a brilliant star. On

its course through the heavens it devoured four other stars. Seeing this, these men interpreted this to mean that

the newborn child would become powerful.

Some scholars would argue, therefore that when, many centuries later, another brilliant star appeared the magi

saw in this radiant luminary a definite sign that another majestic person, “the king of the Jews,” had been born.

v.2c: and have come to do him homage, proskuneo.”

“The word, proskuneo, can indicate either homage paid

to a person of authority or the special homage known as

worship which we offer to a deity. Here the two

meanings appear to merge” (Gardner, 46-47).

Note how we are not given a detailed description of the

star; we are not told how the magi connected this star

with the birth; we are not told how many magi there

were, how they dressed, how they died, or where they

were buried. These wise men, whoever they were,

wherever they came from, came to worship Jesus.

v.3a: When King Herod heard this, he was greatly

troubled,

The king indirectly heard what was happening. It was

reported to him that strangers had arrived from afar,

inquiring about the whereabouts of a child recently born,

whom they called “the king of the Jews.” When Herod

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heard this he was frightened, terrified, thrown into confusion and alarm.

Herod is afraid that another king of the Jews would stir up the freedom riots among those fanatics who hated

him so thoroughly and had already caused him so much trouble. He is convinced that unless radical measures

are taken his worst fears will be realized. But he is not going to take this lying down. In his depraved mind a

wicked plot is beginning to develop.

The differences between Jesus and Herod could not be greater. Jesus was born in a stable; Herod lives in a

palace. Jesus is a helpless infant; Herod possesses great power.

Why would a king be troubled about a baby? Perhaps it is paranoia. As noted above, Herod murdered any

potential rival to his throne - even members of his own family.

After all, the people resent Herod, and given half a chance, they would overthrow him.

v.3b: and all Jerusalem with him.

“All Jerusalem” would seem to include two groups. The smaller group - the power elite who owe their power

to Herod (including some religious leaders) - fears losing power if Herod is replaced with another king.

The larger group, the general population, fears what Herod might do in a murderous rage, and that new

atrocities would be in store for them.

It is also possible that Matthew is saying here, that even at the beginning of the story, Jesus found opposition.

v.4a: Assembling all the chief priests and the scribes

of the people

Since Herod was living in a day when the hope of

deliverance through the arrival and work of a promised

Messiah was in the hearts and on the lips of many, he

realizes that “the king of the Jews” and “the Messiah” are

one and the same.

Herod knows exactly where to go for the desired

information. He calls together the official representatives

of the Jews, “all the chief priests and scribes of the people,” that is probably, the entire Sanhedrin.

This was the Jewish Supreme Council. As long as it did not encroach upon the prerogatives of the Roman

government, which, for example, passed the final decision on the death sentences of this court, the Sanhedrin

was the ultimate authority not only in strictly religious but also in civil and criminal matters.

Herod gathers together the people who will serve as Jesus’ opponents through his lifetime - all Jerusalem, the

chief priests and the scribes.

Caiaphas is high priest (Matthew 26:3, 57; John 18:13, 24), but his name is closely linked with Annas, his

father-in-law, who may have preceded him in that office (John 18:13; Luke 3:2). We will see Annas and

Caiaphas again as Jesus is being prepared for crucifixion (John 18:13, 24).

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The scribes are experts in Jewish law. We will see the scribes frequently in Matthew’s Gospel, where they will

be in conflict with Jesus on nearly every occasion.

v.4b: he inquired of them where the Messiah was to be born.

To this body of men - the chief priests and the scribes - therefore, Herod submits the question as to where,

according to Scripture, the Messiah was to be born.

Herod was the son of an Idumean father and an Arabian mother. While his parents had adopted the Jewish

religion, Herod (considered a half-Jew by most Jews) would need help from Jewish scholars to understand the

intricacies of the faith.

v.5a: They said to him, “In Bethlehem of Judea,

On the part of the chief priests and scribes there is no

hesitancy. Among the Jews it was a well-known fact that

the Messiah was to come from Bethlehem (John 7:42).

Bethlehem, five miles south of Jerusalem, was David’s

birthplace. Matthew identifies it as Bethlehem of Judea

to distinguish it from Bethlehem of Galilee, located a few

miles north of Nazareth.

Bethlehem is a small town, a lowly place, an appropriate

setting for Jesus’ humble birth. However, it is also

proud, having been the birthplace of David, Israel’s

greatest king.

It is worth noting that King David’s origins were also

humble. He served as a shepherd, a lowly occupation.

When Samuel asked Jesse, David’s father, to bring his

sons so that Samuel might determine which one God had

chosen to be king, Jesse did not even think to include

David, his youngest.

It was only when Samuel had disqualified the other sons

that Jesse sent for David. David’s early fame came

when, unable to manage a man’s armor, he faced Goliath

armed only with a slingshot. But he became Israel’s greatest king. Humble beginnings - a great end! Now this

humble but proud town gives Israel its Messiah.

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v.5b: for thus it has been written through the prophet:

The prophets quoted are Micah 5:2 and 2 Samuel 5:2.

Matthew has a higher interest in the fulfillment of

scripture than any other Gospel writer.

v.6a: ‘And you, Bethlehem, land of Judah,

Micah 5:2 speaks of “Bethlehem of Ephrathah,” which

people in that time and place would have understood as

Bethlehem of Judah. Matthew changes Micah’s wording

to place additional emphasis on Jesus’ Judean heritage

(France, 72).

Here Matthew establishes not only that the prophets

foretold Jesus’ birth in Bethlehem, but also that the

religious establishment has reason to understand what is

happening, and yet does nothing about it.

v.6b: are by no means least among the rulers of

Judah;

Matthew makes a significant change in Micah’s wording

at this point. Micah spoke of Bethlehem as “one of the

little clans of Judah,” but Matthew changes that wording

to “are by no means least among the rulers of Judah.”

Matthew’s intent was “to show that the fulfillment of this

prophecy has transformed Bethlehem from a relatively

insignificant town into a city of great honor…Discerning

Jewish readers would have known the wording of the

original text and would have recognized that Matthew’s addition was not a mistake in quoting the Scriptures but

an interpretative explanation” (Blomberg, 64).

The wise men got their first clue from nature, seeing a star in the East. The information from that source,

however, was incomplete. They need the scriptures to inform them more fully. They must come to Jerusalem,

the center of Jewish worship, to be led by the scriptures to Bethlehem. “On the other hand, simply knowing the

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scripture is not enough to bring one to authentic worship. The chief priests and scribes know the Bible, but they

miss the Messiah” (Long, 19).

v.6c: since from you shall come a ruler, who is to

shepherd my people Israel.’

This is the point of the verse from Micah - that a ruler

will come from the small, insignificant town of

Bethlehem - a town that, as a consequence of Jesus’ birth,

will no longer be insignificant.

Neither King Herod nor the Jewish religious authorities

for a moment doubted that the reference of Micah 5:2 and

the ultimate reference of 2 Samuel 5:2 were to a person -

not a nation, namely, the Messiah.

The word “shepherd” suggests solicitude.

v.7: Then Herod called the magi secretly and

ascertained from them the time of the star’s

appearance

Herod already knew the newborn’s birthplace, now, on

the basis of the time of the star’s appearance he considers

himself able to guess the child’s approximate age - that

information will help him to track down the baby.

v.8: He sent them to Bethlehem and said, “Go and

search diligently for the child. When you have found

him, bring me word, that I too may go and do him

homage.”

Herod wants to kill the infant who poses a danger to his throne. Rather than sending his troops to Bethlehem,

which might alert the people of Bethlehem and allow the baby and family to escape, Herod decides to involve

the unsuspecting Magi in his treachery.

Herod will give orders to kill all the children in Bethlehem two years old and under (v.16), drawing the lines

broadly enough to be sure of removing the baby who threatens his throne (2:16-18).

This suggests that Jesus might be as old as two years when the Magi appear at his home. Herod’s efforts will

prove futile, however, because God will warn both them and Joseph, who will flee to Egypt with his little

family (2:13-15).

The treachery that Jesus will endure later in his life begins in his infancy, as does the hypocrisy of his enemies.

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v.9a: After their audience with the king they set out.

Bethlehem is only six miles from Jerusalem, so it would

not be difficult for the Magi to find it, even without the

assistance of the star. It is quite possible that they started

in the right direction before seeing the star that would

then appear to them.

v.9b: And behold, the star that they had seen at its

rising preceded them,

Not the star but Herod - through Micah, as quoted by the

Jewish authorities - had pointed the way to Bethlehem.

Matthew gives us no idea whether this star might have

been visible to other people as well as the Magi.

Given Herod’s concern and the involvement of all the

chief priests and scribes (v.4), it would seem that Herod’s

people would have noticed a visible star and would have

followed it to see where it would lead.

v.9c: until it came and stopped over the place where

the child was.

Stars do not stop in their orbits. This is not a natural

phenomenon, but a sign from God. The Magi find Jesus

in a house (v.11).

v.10: They were overjoyed at seeing the star,

The magi “were overjoyed” because they saw once more

the very star they had observed in its rising - the one that,

correctly interpreted, had started them upon the journey

to greet the newborn king. They now discerned very

clearly that God was guiding them by the star and the

prophetic word. They knew that very soon they would

reach their destination and would pay homage to the

Messiah, the king of the Jews whose coming concerned

the Gentiles as well.

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Note the contrast between the joy of these Gentiles and the fear of Herod and Jerusalem. The people who

should be ready to receive Christ with great joy are instead afraid. Those least likely to care anything about a

Jewish Messiah receive him joyfully. During his ministry, Jesus will experience the same rejection, and this

begins in his infancy.

v.11a: and on entering the house

The Magi find Jesus in a house. Matthew’s reference to a

house differs from the manger of Luke’s version of

Jesus’ birth story (Luke 2:1-20).

There are at least two possible explanations. First, it is

likely that the manger area where Jesus was born (Luke

2:7) was part of a house, and the Magi may have come to

that house. Second, a number of scholars think that a

considerable time, as much as two years, has elapsed

since Jesus’ birth. If that is the case, this could be a

house where Joseph took up residence with his little

family sometime after Jesus’ birth.

v.11b: they saw the child with Mary his mother.

Note that whenever mother and infant are mentioned together (vv. 11, 13, 14, 20-21) the infant is always

mentioned first. It is that little child upon whom the main interest is concentrated.

There is no mention of Joseph here, although chapter 1 recounted his genealogy and his obedience to the

angel’s command. He will reappear at 2:13, where the angel will tell him to take his family to Egypt to escape

Herod’s murderous plans - and Joseph will once again obey the angel’s command.

v.11c: They prostrated themselves and did him homage.

These great men see in this baby someone much greater than they. They kneel to Jesus, “unwittingly

anticipating that day when every knee shall bow and every tongue confess that Jesus Christ is Lord (Philippians

2:10-11)” (Hare, 13).

v.11c: Then they opened their treasures and offered

him gifts of gold, frankincense, and myrrh.

The magi have rendered the proper homage; now they

offer their gifts.

The gifts seem odd for a baby. Gold, frankincense, and

myrrh, however, speak to Jesus’ future: Gold is a gift

associated with royalty; Frankincense is used in

connection with the temple worship (Exodus 30:34) - a

gift fit for a priest; The high priest uses myrrh as an

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anointing oil (Exodus 30:23). It is also used to prepare bodies for burial, and Nicodemus will bring a mixture of

aloe and myrrh to prepare Jesus’ body for burial (John 19:39-40).

The magi did not hesitate to make a long and arduous journey to render homage to him who by most people

must have been regarded as merely a little child. He was, moreover, a child of humble birth, belonging to a

nation that had lost its freedom.

Yet, these important men not only prostrated themselves before him but presented him with gifts that were not

only lavish but also definitely appropriate; gold, for he was and is indeed a king; frankincense, for he is indeed

God - the fullness of the godhead dwells in him; and myrrh, for he is also man, destined for death, and this by

his own choice.

Psalm 72:10-11 speaks of kings rendering “the king” tribute and kneeling before him and offering gifts. Isaiah

60:1-6 mentions gifts of gold and frankincense.

“The fact that these Old Testament parallels refer to kings offering gifts is responsible for the later idea that the

magi were themselves kings” (Hagner), and were three.

v.12: And having been warned in a dream not to

return to Herod, they departed for their country by

another way.

Try as he might, Herod cannot derail God’s plan for the

salvation of the world. The Herods of this world are no

match for God. God enlightens these wise men with

regard to Herod’s intentions, so they avoid Herod on the

way home.

Commentators find here “the truth that encounter with

Christ means... ‘going another Way’” (Bruner, 50).

In this story we have the reaction of hatred and hostility

(Herod) toward Jesus; the reaction of complete indifference (chief priests and scribes); and the reaction of

adoring worship (magi).

4) MEDITATION (What the Word suggests to me):

a) We read the Word again.

b) Select the word or a brief phrase which touched you or impressed you. Repeat this word/phrase aloud and

slowly 3 times. Between each repetition allow a moment of silence for the Word to penetrate into our hearts.

c) We will remain silent for a few minutes, and let the Lord speak to us.

d) We now share what the Lord has given us in this word. We avoid discussions or sermons or comments on

what others have said. We share what the Lord has told us personally by using such expressions as, “To me this

word has said …”

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5) QUESTIONS FOR REFLECTION (What the Word asks me):

a) Do I still consider some people as unworthy of my care and love?

b) Do I go to the Scriptures for God’s illumination, guidance and inspiration?

c) What will I leave at Jesus’ feet?

d) What personal gift can I offer Jesus?

6) WORD OF LIFE (What the Word reminds me):

Prostrated they did him homage.

7) ACTION (What the Word invites me to do):

I will give away as a gift something I treasure.

8) PRAYER (What the Word makes me pray): PSALM 72

Lord, every nation on earth will adore you.

O God, with your judgment endow the king, and with your justice, the king’s son;

He shall govern your people with justice and your afflicted ones with judgment.

Justice shall flower in his days, and profound peace, till the moon be no more.

May he rule from sea to sea, and from the River to the ends of the earth.

The kings of Tarshish and the Isles shall offer gifts; the kings of Arabia and Seba shall bring tribute.

All kings shall pay him homage, all nations shall serve him.

For he shall rescue the poor when he cries out, and the afflicted when he has no one to help him.

He shall have pity for the lowly and the poor; the lives of the poor he shall save.

And may the blessing of God the Father, the Son and the Holy Spirit descend upon us and with us remain

forever and ever.

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