The first reading reflects the joy felt by the inhabitants of Jerusalem after their return from the Exile. God's promise of deliverance has been fulfilled and that saving act is like a beacon of light shining before the entire world, revealing the compassion and love of the Lord. It is that splendid act of mercy that has drawn even the Gentiles to the Holy City, proclaiming the praises of the Lord as they stream toward Jerusalem from every corner of the earth. The refrain of the responsorial psalm ("Lord, every nation on earth will adore you") underscores the universal import of God's deliverance of the chosen people.
Second Reading
Paul sees in his own ministry to the Gentiles a similar manifestation of God's gracious offer of salvation to all people. He calls it a "mystery" that the Gentiles have become "sharers in the promise", a mystery "made known to me by revelation". Nothing in Paul's background as a Pharisee, a strict observer of the Law, could have prepared him for such a startling revelation. Convinced as he had been of the privileged place of the Jewish people in God's plan of salvation, and remembering how fixated he was on the importance of a careful observance of the Law in order to be righteous in God's eyes, Paul writes now with wonder that Jew and Gentile alike are "members of the same body".
This same motif is echoed in the gospel, where the Magi-foreigners-are drawn to the Savior by the light of a star. These pagans, unschooled in the Law and ignorant of the prophets, nonetheless find the Christ and adore him. Matthew makes a point of contrasting their attitude with that of King Herod, the chief priest, and scribes, and indeed "all Jerusalem". The Gentile astrologers who follow the light of the star are seen as the truly enlightened ones. "Enlightenment" in early Christian parlance referred to parlance referred to baptism. Catechumens preparing for baptism are in a unique position to appreciate the journey toward enlightenment represented in today's readings and lived out by them in their catechumenal process.
"What is the point of the story in Matthew's Gospel?"
Matthew's infancy narrative seeks to do more than tell the story of Jesus' birth. In it, we find the entire Gospel in miniature. In this story, the obvious contrast is between the Magi and Herod. The Magi represent the Gentiles, those outside Judaism, who will come to accept Jesus as Lord. Herod represents the Jewish leaders who reject Jesus. The situation reflects not only Jesus' future rejection by the chief priests but Matthew's life experience. It is the Gentiles and not the Jews who have accepted Jesus.
"What is the importance of this feast?"
The word "Epiphany" means manifestation and it refers to the manifestation of the Lord and savior to all people. Christianity is "Catholic" in the most basic meaning of the word. It is universal, intended for all. The Early Church struggled mightily with the question of whether converts must take on Jewish law as well as belief in Jesus. In answering the question negatively, the community was allowing the prophecy of Isaiah to come true: "Nations shall walk by your light and kings by your shinning radiance." Christians believe that in Christ all persons have been saved, that God has offered himself to all humanity. The Magi are the symbols of this reality in the story. From the beginning of his life, the story tells us, the Messiah was a light to all nations, a savior for all people.
Universal Offer of Salvation
Reflecting on the mystery of the Church, the Second Vatican Council wrote, "Christ is the light of all nations; and it is, accordingly, the heartfelt desire of this sacred Council... that, by proclaiming his Gospel to every creature (Mark 16:15) it may bring to all...that light of Christ which shines out visibly from the Church". The Church's self-understanding described in the dogmatic constitution on the Church, Lumen gentium, is embodied in today's feast which proclaims that all people are attracted to and find salvation in the radiance of God's light. In Lumen gentium nn.15-17, the bishops addressed the Church's relationship with other Christians (15) and with non-Christians (16), emphasizing that the Church's mandate from the Lord himself is ultimately to preach God's offer of salvation to the very ends of the earth (17). Epiphany means "showing forth" or "manifestation." In the context of the Christmas season, it is Jesus, the Word made flesh, who is shown as the light of all people (John 1:4)
The special preface for this day also reiterates: "Today you revealed in Christ your eternal plan of salvation and showed him as the light of all peoples". Several eucharistic prayers also illuminate and carry forward this theme of universality: "From age to age you [God] gather a people to yourself, so that from east to west a perfect offering may be made to the glory of your name"; and "you [God] have gathered us here around the table of your Son, in fellowship with the Virgin Mary, Mother of God, and all the saints. In that new world where the fullness of peace will be revealed, gather people of every race, language, and way of life to share in the one eternal banquet with Jesus Christ the Lord".
The Church's missionary impulse derives from the conviction that all are meant to share in the banquet of God's love. The Council asserted, "The Church's essential nature is universal... preaching the Word of God and proclaiming the kingdom throughout the whole world".
Pope, St. Leo the Great, in the fifth century, preached: "The loving providence of God... decreed that all nations should be saved in Christ...A promise had been made to the holy patriarch Abraham in regard to these nations. He was to have a countless progeny, born not from his body but from the seed of faith. His descendants are therefore compared with the array of the stars...Let the full number of the nations now take their place in the family of the patriarchs...Dear friends, now that we have received instruction in the revelation of God's grace, let us celebrate with spiritual joy the day of our first harvesting, of the first calling of the Gentiles...this came to be fulfilled...from the time when the star beckoned the three wise men out of their distant country and led them to recognize and adore the King of Heaven and earth. The obedience of the star calls us to imitate its humble service: to be servants, as best we can, of the grace that invites all... to find Christ".
Catholic Culture
Although no specific number of wise men are mentioned in Matthew's gospel account, a later tradition specifies that there were three and that their names were Gaspar, Melchior, and Balthasar, and that they belonged to different ethnic groups (to show the universality of salvation). The notion that they were also kings is evidently based in Scripture (Psalm 72:10 and Isaiah 60:3) and first was commented upon by the ancient writer Tertullian who reported that in the East magi are consider fere reges, that is, "almost kings." The Excerpta et Collectanea attributed to St. Bede even contains descriptions of the wise men that then influenced artistic depictions of them. Melchior is described as old, white-haired, and bearded. Gaspar is described as young, ruddy, and beardless. Balthasar is described as black-skinned and thickly bearded.
In Latino culture the feast of the Epiphany is associated with gift-giving to children, much like the American custom associated with the feast of Christmas. Instead of St. Nicholas (or Santa Clause), the Three Kings are the gift bearers to families. In Puerto Rico, the Three Kings leave behind sweets and small gifts in the shoes of children left out for this purpose during the night.