The Star
Preaching
Preaching the Miracles
Series II, Cycle C
Object:
1. Text
In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem,1 asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage."2 When King Herod heard this, he was frightened, and all Jerusalem with him;3 and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born.4 They told him, "In Bethlehem of Judea; for so it has been written by the prophet:5 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.' "6 Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared.7 Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage."8 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was.9 When they saw that the star had stopped, they were overwhelmed with joy.10 On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh.11 And having been warned in a dream not to return to Herod, they left for their own country by another road.12
2. What's Happening?
This miracle is the first of five consecutive epiphany stories in Cycle C: The Star (Epiphany), The Voice From Heaven (Miracle 2 -- Epiphany One), The Wedding At Cana (Miracle 3 -- Epiphany Two), and The Catch Of Fish (Miracle 4 -- Epiphany Five). Note in each the overtures of relationship that God or Jesus offers, the common thread of God's blessing of Jesus, and the beginnings or reminders of holy communion.
First Point Of Action
Having seen the rising star, wise people from the East come to Jerusalem. They ask where they will find the king of the Jews.
Second Point Of Action
Hearing this, Herod is frightened. All Jerusalem also is afraid. Herod calls together chief priests and scribes of the people. He questions them about the place of birth.
Third Point Of Action
The priests and scribes quote scripture to Herod telling the place of Jesus' birth and who Jesus is.
Fourth Point Of Action
Herod calls for the wise people. He learns specifically when the star rose. He orders them to find the child then report to him so he can "pay him homage."
Fifth Point Of Action
The wise people follow the star. They are overjoyed when they see where the star stops. They enter the house, see the holy family, bow down and pay homage, then offer gifts of gold, myrrh, and frankincense from their treasure chest.
Sixth Point Of Action
A dream warning them, the wise people avoid Herod and escape by another route to their country.
3. Connecting Points -- Conversations
Interviewing One Among The Wise Ones From The East
Asker: If stars could speak, I would ask this star many questions. However, as one among the wise ones from the East, you might have some answers for us. I am curious about the four roles of the star in this story.
Wise Person From The East: Tell me about the star.
Asker: First, you and your companions enter Jerusalem to inquire about the newborn child. You had seen the star at its rising. You came from the East with nothing but this star to guide you. Following stars was your job. You magi are mysterious to us. What led you to follow that star?
Wise Person: Magi study stars. You must realize that stars fascinate people like me.1 We understand their order and their patterns in the sky. We recognize the definite movement of the constellations and the seasonal changes. Magi are curious about the connection between the stars and what happens on earth. I have come to trust both dreams and stars. I advise my country's ruler based on the stars.
Asker: What made this star special?
Wise Person: Its drawing power. Its outstanding brilliance. Rarely do the lights of two or more planets appear to converge. According to the stars, we of the East knew that somewhere a prince had been born. By tradition, such a bright star points to an important birth. When I left home on this journey, all I knew was that the birth was not in my country. The king here, Herod, confirmed that I was on the right path.
Asker: Traditionally today, our Nativity sets contain three wise men. The writer of Matthew does not tell us how many other people accompanied you. Surely there were women and a following of the curious. Yours was a long journey that took time by foot or by camel. We can imagine a variety of possible tales about your journey. We know that you probably came from the East, but we do not know your nationality.
Wise Person: Do those details matter to the truth of this star? What matters is that we were drawn to follow it. One always wonders how to know which star is the right star to pursue. At some point, we must trust our chosen course while recognizing that we have the freedom to turn around on the path. While our entourage may have been strangers from several lands of the East, we represented several who responded to the star. Several, not one person alone, measured the star's magnetism. Often, people are too close to the truths that might guide them to see the figurative stars offered for direction.
Asker: The second mention of the star came as the frightened King Herod secretly contacted you to learn the exact time you first saw the star. As an advisor to an Eastern leader, you had no allegiance to a Roman ruling Jersusalem. You outwitted him in the end. You went home another way.
Wise Person: True. I had no loyalty to the baby either. I did, however, sense this was no ordinary birth. The child needed my protection.
Asker: What about the warning dream? How does God warn us about trouble? How do we develop a perception that allows us to move beyond naivete?
Wise Person: How does God warn us about trouble? In your country, street people become street smart. At times, prudence calls for circumspection. I used Herod to gain information. Herod also attempted to use me. Fortunately, I was the wiser person. I take dreams seriously.
Asker: You brought tangible gifts; however, the best gift you gave was your silence. Then you left in haste.
Wise Person: My job was done. The purpose of this unexpected task had emerged only as I persisted in following the star.
Asker: You speak as if you were an innocent bystander.
Wise Person: Are we ever innocent bystanders when it comes to the plans of your God?
Asker: Perhaps not, maybe always. At the least, God needed you to help accomplish this plan.
Wise Person: I must say that I have become increasingly curious about this God of yours who seems as open to showing me the way as to guiding a Jewish person. I have not followed every outstanding star. Light is an important symbol in your Christian faith. I wonder if the light of this star is the beginning of that imagery.
Asker: The third aspect of the star is as actor. As you wise ones departed for Bethlehem, there was the star. It went ahead of you until it stopped over the place of Jesus' birth. Then you undertook the dubious mission for Herod. Thus unfolded the drama of the star whose light encompassed you.
Wise Person: After I left Herod's place, the star still led me as if its presence were by design, not by chance. The star strengthened my courage.
Asker: In the fourth mention of the star, the wise ones, seeing that it had stopped, were "overwhelmed with joy."
Wise Person: We were not on a wild camel chase. Our journey was as great a reality as the journey of your life. We had listened to our hearts. We had to lift up ourselves from our very roots to make such a star-following journey.
Asker: Did you feel you were on the right path even though you did not know exactly what it was?
Wise Person: Insecurity fogs an unknown path. Following a new path means taking risks. Traveling the journey requires enough faith to make choices at the intersections.
Asker: Then the star took on new meaning as you went on?
Wise Person: New meaning and increasing pull.
Interviewing The Second Wise Person
Asker: Let us talk about your bringing gifts to the Christ Child. Entering a land where such a birth became another threat to its king's power, you carried an attitude of good will and hospitality. You brought the child greeting. What a contrast it brought to Herod's habit of killing everyone in his way.
Second Wise Person: None of us knew precisely what lay ahead. This "king" was of religious rather than political boundaries. Of course, Herod could not see that.
Asker: You chose gifts from among those in your treasure chest. Myrrh and frankincense were recipe ingredients. Gold, the purest of metals, was also appropriate for a king.
Second Wise Person: The goods we brought would finance the journey and would be on hand for bartering in other lands. Many people offered us hospitality along the way. It was eastern custom to provide travelers with dry food for our animals, a place to rest, food, water, and protection for a time after the meal. This journey took time. When we began we did not know how far the star would take us.
Asker: Was God telling us already by your gifts that this was no ordinary child? Our many stories about these gifts assign the meanings of retrospect, such as herbs for Jesus' burial. How could you know the appropriate gift?
Second Wise Person: It is difficult to know the best gift. You might conclude that gold, myrrh, and frankincense represent what is basic for survival. Think about the intended use of gold, myrrh, and frankincense. Consider the quality of these gifts -- the purity of the metal and the rare ingredients found in holy recipes. I invite you to reflect upon your choice of gifts. One must consider the giver, the receiver, and the occasion.
Interviewing A Bystander
Asker: What is the miracle here?
Bystander: It took someone in a foreign country to see, understand, and interpret the star's meaning. The interpreters were curious enough to pursue the light. Despite the practical passage of time the star's light persisted. God came as a vulnerable infant.
Asker: As an observer, what do you see this miracle is trying to tell us about God?
Bystander: First of all, God does not want to remain hidden. God wants to be known. God does not hide the good news of our lives. God gives us signposts along the way. One could not ignore the brightness of this star. Nothing is brighter on a clear night than a brilliant star.
We cannot always see stars, yet they exist as a constant presence. We cannot see a star in daylight. A star is faint in the pseudo daylight of the urban street or the hospital corridor. Not only does God send hope, but God also lights the way so someone will be sure to see it.
Asker: God sent the light to flood the Nativity with light.
Bystander: Look at all the images of light. The infant emerged from the dark womb into the lighter place of the manger. That was not bright enough to inform others far and near who needed something unusual to break into the usual of a birth. They needed a sign. Could we call the star God's confirmation or affirmation of the birth? Is it God saying, "See, see in the light Who has come"?
Asker: What is God telling us about God's coming to the "night people"?
Bystander: Night people include shepherds and magi. Second shift airplane mechanics, moms or dads with sleepless children, obstetricians and clergy, and swing shift nurses and other caretakers are also night people. God comes in the need of the night to persons willing to do the night work. God comes potentially through these people into the needs of the dark times.
Asker: Do you mean these people prepare the way for the light of God's hope?
Bystander: Like the star in the night. Have you ever spent a wakeful night in a darkened hospital room waiting for the result of someone's surgery? You may have had the operation yourself. Have you sat in the darkness beside a relative who was near death? A caretaker carrying a pocket flashlight enters the room to check on you and stays a while.
Interviewing Herod
Asker: Why were you frightened when you heard the news of Jesus' birth?
Herod: Another intruder into my domain of power. That was all he was. Trust no one. But who was this infant? Who sent him that I, King Herod, had to learn about him first from foreigners asking me questions? I, whom internal informers should have told first, I was caught off guard by these strangers.
Asker: You were a powerful king who rebuilt the temple at Jerusalem, but the Hebrew people hated you because you were cruel. The first thing you did in this story was to call together all the Pharisees and Scribes. You asked them where the Messiah was to be born.
Herod: The highest Jewish council was the most likely source for such information. They were the religious authorities. I, of course, had reduced the power of the Sanhedrin. Since I could not qualify for the office of the high priest, I made it no longer hereditary or with life tenure. I appointed and deposed high priests at will. They had precious little civil power either. Still, they served my purposes. So what if I was unfaithful to Judaism. I was not about to discard the good graces of the Roman emperor Augustus. As a Roman authority, I had the power to proceed independently of the Sanhedrin. I called them together to deal with any case that I considered required their attention. I say, use people then destroy them before they ruin you.
Asker: You had an earlier encounter with the Sanhedrin as a youth. You had to appear before them after you killed a rebel chief and many of his followers in Galilee.
Herod: Don't remind me.
Asker: You had stripped the Sanhedrin of its legislative and executive authority. No wonder they took matters of religion so seriously.
Herod: The high priest still was president and convener of the Sanhedrin.
Asker: After you questioned the religious authorities, you secretly called for the wise persons. You learned from them the exact time the star had appeared.
Herod: Secrecy is the best access to information. I can usually learn what I need to from people.
Asker: Then, in the story, you sent the wise persons to Bethlehem to search diligently for the child. You told them to bring you word so you might also pay him homage. You were a man of action, Herod -- negative, destructive, conniving action. What did you do when you discovered the wise persons had gotten away?
Herod: Furious. I was furious. I, Herod, had been duped. Never mind, I shall kill all the kids. That infant will not escape me. I shall pay him homage, all right. No one gets in my way. Not the Sanhedrin, not my wives, not my fighting sons. I am the king of Judea.
Asker: But never in any sense a Jewish king.2
4. Words
Bethlehem of Judah
Bethlehem is not an isolated, out-of-the-way place. The city is situated about six miles south-southwest of Jerusalem near the chief north and south route linking Jerusalem with Hebron and the Negeb. Consider the Old and New Testament connections of the place, Bethlehem. What do these connections say to each other? In the Old Testament, Bethlehem was the home of the Levite who became the priest of Micah. It was the home of David and the scene of his anointment by Samuel. It was the setting for most of the book of Ruth. The first association Christians have with Bethlehem is the birth of Jesus.
Of the 39 biblical passages containing Bethlehem, the first refers to Rachel's death and burial "on the way to Ephrath (that is, Bethlehem)." (See Genesis 35:19.) According to The Interpreter's Dictionary Of The Bible,3 Ephrath (Ephrathah) and Bethlehem were not identical villages. Bethlehem absorbed into its boundaries the older town of Ephrate.
Consider the role of Bethlehem in the journey of the concubine and the Levite from Bethlehem. (See Judges 17 and 19 for the story.) Ruth 1:1--4:11 tells the story of Elimelech and Naomi. They left Bethlehem for the country of Moab during a famine. Naomi returned with Ruth to Elimelech's homeland. They were welcomed at their homecoming and were blessed by the people at the gate.
1 Samuel and 2 Samuel relate the account of God's sending Samuel as an emissary to Bethlehem to consecrate Jesse. Samuel came in peace. He anointed Jesse's shepherd son David. Later, David expressed his determination to return to Bethlehem: "O that someone would give me water to drink from the well of Bethlehem that is by the gate!" (See 2 Samuel 23:15.) 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Jeremiah, and Micah also mention Bethlehem.
Epiphany
Consider the role Epiphany plays in the Cycle C miracles. The first four of these nine miracles -- The Star, The Voice From Heaven, The Wedding At Cana, and The Catch Of Fish -- come during the season of Epiphany.
The miracle of Epiphany is the element of surprise, the a- ha, the sudden manifestation of the essence or meaning of something. Those who experience Epiphany perceive a reality by means of sudden, intuitive realization. In the vernacular, one might say, "It dawned on me that..."
"Epiphanies" is from the Greek root word meaning the Manifest (God). January 6 celebrates the manifestation of the divine nature of Christ to the non-Jewish nations, the Gentiles. That is, the birth of Jesus was revealed to the Magi.
A manifestation shows the existence, reality, or presence of a person, object, or quality. Something manifested is clearly apparent to sight or understanding. It is obvious. The manifestation at Epiphany is one form in which God reveals divine being.
Dreams
Both dream and vision mean "to see." In the ancient Near East, dreams or visions of the night were considered messages emanating from supernatural powers. In the Old Testament, God is the source of all night visions. Interpreters sought God's assistance in explaining such dreams.
Simple dreams were announcements delivered in plain, understandable language. Only professional interpreters could resolve symbolic dreams. The content and interpretation of dreams carried great importance. At worst, sorcerers and evil spirits were thought to control frightening, nightmarish dreams ordinary people experienced. At best, the dreams of kings or priests were vehicles by which the gods spoke their intentions.
Dreams are one channel by which God reveals divine will to chosen individuals, to kings, and to prophets. Royal leaders of that day tried to encourage communication between gods and humans through incubation dreams. A leader passed the night in a temple waiting for an incubation dream. While individuals gave great weight to dreams, they also assumed that night visions were of no consequence. Unintentional incubation dreams happen when a person chances to sleep in a holy place and, without having consciously sought one, becomes a recipient of a message dream. As advisors to their rulers, the wise ones were also in the region of "a holy place" at the Nativity.
Gift
A gift is something given from one person to another. Some gifts are freely given. Others are given as tribute or bribe. Still others, gifts from person to person, are also gifts to God or from God. Among these are spiritual gifts of extraordinary compassion, teaching, or interpreting.
Some gifts come from God to people, as God's gift of Jesus. Other, intangible gifts include the satisfaction that comes from work, salvation, eternal life, and the Holy Spirit. Gifts from persons to God are sacrificial offerings.
From the Epiphany Psalm 72, these verses speak of foreign kings paying homage: "May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts. May all kings fall down before him, all nations give him service" (Psalm 72:1-11). "All kings" and "all nations" suggest a parallel might exist between these references and the manger visitors. (See also Psalm 45:12 and Psalm 68:29.) While the carol "We Three Kings From Orient Are"4 uses the term "king" directly, the wise persons were envoys of their rulers.
Tarshish refers to a paradise, a distant seaport not identified with any one location. According to The Interpreter's Dictionary Of The Bible,5 Sheba is the Hebrew spelling of "saba," the South Arabic name of a Sabean state in Africa. Its inhabitants, Semitic people who lived in the southwest corner of the Arabian Peninsula, traded in spices, gold, and precious stones. Seba may have been a colony in Sheba.
Gold, Frankincense, Myrrh
Among gifts offered by the wise persons to the infant Jesus, gold was probably the first metal known to humans. Found in nature in a pure state, gold does not need refining. The word "gold" occurs in the Old and New Testaments more frequently than any other metal. It is often mentioned with silver and with silver coming first. The New Revised Standard Version cites gold 360 times. Silver has 317 references.
Frankincense, incense, is a fragrant gum resin consisting of small white chunks and beads. Easily ground into a powder, frankincense emits a balsamlike odor when burned. It comes from trees belonging to a certain species of the genus Boswellia. The Jerusalem temple held stores of frankincense imported from Arabia. Exodus 30:34-38 offers a recipe following priestly legislation for mixing certain other spices with pure incense to make an incense considered holy. Frankincense is mentioned 22 times in the Bible.
Traveling merchants from Gilead carried myrrh to Egypt where it may have been used in embalming. Myrrh was among the choice fruits of the land that Jacob had his sons carry to Joseph in Egypt. (See Genesis 37:25; 43:11.) The fragrant substance came from exudations of various shrubs and trees, among them the gum of rock rose Cistus. Myrrh was found mostly in southern Arabia. It was available in liquid as oil and in solid form as resin. Eighteen biblical passages refer to myrrh. Exodus 30:23-25 gives directions for making sacred anointing oil. Ingredients are equal amounts of liquid myrrh and the bark of the cassia tree, half proportions of sweet-smelling cinnamon and aromatic cane, and some olive oil. Myrrh was an important ingredient of perfumes and was used for scenting clothing.
At the Crucifixion, the soldiers offered Jesus wine mingled with myrrh. (See Mark 15:23.) Nicodemus brought myrrh and aloes for Jesus' burial. (See John 19:39.)
Herod
Luke 1:5 tells that Jesus was born in the days of Herod, king of Judea. Because the historian Josephus does not relate any of the Matthew 2:1 story in Herod's 33-year reign, the question arises if the writer of Matthew was emphasizing Jesus as a new Moses. Note the parallels between this story and that of the infant Moses and the call out of Egypt. These correlations include mention of Herod's seeking the advice of the religious leaders. Compare this with the earlier council of 70 elders appointed to assist Moses in the business of government. (See Numbers 10-24.)
Before he became king, Herod was Roman governor over Galilee. He connived to become king by bribing the murder of his competitor.6 The bulk of his reign consisted of bribery. He favored those Jewish people who collaborated with him and got rid of dissenters. Herod killed anyone who got in his way, including some of his ten wives, sons, and his family.
Magi
The magi were the wise persons in the Nativity story. Nowhere else are these visitors heard of in the Bible. Matthew identifies the magi only as from the East, which could mean Arabia, Mesopotamia, or regions beyond.
Their understanding of the stars was a science deeply rooted in various peoples of the ancient Orient. Generally, the term "wise persons" or "magi" means magicians, sorcerers, dream interpreters, astrologers, or philosophers.
Magic is the art that claims to control or predict by calling on the supernatural. However, magic carried both negative and positive meanings in New Testament days.
Gifted with wisdom, wise persons gave sound advice but knew discretion. Among the peoples of the East, they held a reputation for superior wisdom. Because kings and pharaohs wanted to educate their sons as successors, they engaged wise persons as resident professionals in their courts.
"Magi" refers to a profession rather than a nationality or culture. The fifth century B.C.E. Greek historian Herodotus suggests the magi were from a priestly caste of the Medes specializing in interpreting dreams or were Zoroastrian priests of Persia. The questions of the wise persons in this story showed they were not Hebrews and they had come from far away. Other professionals, identified in the Mediterranean area as Jewish, held a sound reputation for both character and learning.
Rising Star
See the Old Testament Epiphany lectionary reading, Isaiah 60:1-5, for references to the light as a symbol of the glory of God rising and appearing over the people. This pericope also suggests the response of all people, including those from far away. God created stars, yet worship of the stars was forbidden. To an observer, the magi themselves must have appeared covered with the light of the star. They became part of the light.
The star of Bethlehem may have been a comet or a meteor. Its brilliance was too strong for any darkness to put out. Was this the beginning of the light symbol in this newborn faith? Was the star a continuation of God's gift of light in the creation story? For further discussion of light as a symbol, see Jesus Transfigured, Miracle 5 of this cycle.
Consider from what rising, guiding star, we measure time. From what significant points in life do we mark important changes? Positive and negative personal events, B.C. and A.D. in relation to Christ, the seasons of the church year, others?
The Israelites once determined their year, not by fluctuating agricultural and pastoral cycles, but by observing the annual circuit of the stars and the sun. The new year began at the spring or fall equinox. Whenever the Hebrews mentioned months by number, the predominant method used in the Old Testament, they counted from a first month in the spring. At some point also the Israelite new year came in the fall.
Shepherd
"To shepherd" means to herd, guard, tend, or guide. In metaphor, a shepherd cares for and guides a group of people. "Shepherd" is used as a verb in the quotation from 2 Samuel 5:2 and 7:7 in this story. See also 1 Chronicles 11:2 and 17:6 and 2 Samuel 5:2 and 7:7. Thirty-eight Old Testament and eleven New Testament references use "shepherd." The earliest Old Testament reference to shepherd imagery is Genesis 48:15: "He blessed Joseph, and said, 'The God before whom my ancestors Abraham and Isaac walked, the God who has been my shepherd all my life to this day.' " The most familiar "shepherd" passages are from Isaiah 40:11: "He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep" and Psalm 23. Other shepherd psalms are Psalm 28, 49, 78, and 80.
Imagery of sheep and shepherd is popular in the Bible. More than 500 references to sheep (lamb and ram) exist in the Bible. However, Old Testament scripture never had the shepherd dying for his sheep as in John 10:11: "I am the good shepherd. The good shepherd lays down his life for the sheep."
Sheep represented the chief wealth and the total livelihood of pastoral peoples. Sheep provided them with food to eat, milk to drink, wool for weaving cloth, rough clothing, and covering for tents. Sheep were a medium of exchange and figured centrally in sacrificial offerings.
The nature of sheep is affectionate, unaggressive, and relatively defenseless. Sheep are in constant need of care and supervision.
5. Gospel Parallels
Setting The Stage
These are not true parallels to Matthew 2:6 but are cross- references and worthy of introduction to the Epiphany story: 2 Samuel 5:2, Micah 5:2, John 21:16, and John 7:42.7
Refer to two Old Testament passages. These words were addressed to David: "For some time, while Saul was king over us, it was you who led out Israel and brought it in. The Lord said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel" (2 Samuel 5:2). Second, "But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days" (Micah 5:2).
"Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?" (John 7:42).
"A second time he said to him, 'Simon son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' Jesus said to him, 'Tend my sheep' " (John 21:16).
____________
1. See David Inglis, "Follow That Star," in Church Worship (November 1995).
2. This one-line summary of Herod's rule is found in Volume 2 of The Interpreter's Dictionary Of The Bible.
3. See Volume 2.
4. Words by John H. Hopkins, Jr., (1820-1891).
5. See Volume 4.
6. For a fuller history of Herod's reign, see The Interpreter's Dictionary Of The Bible, Volume 2.
7. Cross-references are from the self-pronouncing reference RSV edition of The Holy Bible (Cleveland and New York: The World Publishing Company, 1962). Texts are from NRSV.
In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem,1 asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage."2 When King Herod heard this, he was frightened, and all Jerusalem with him;3 and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born.4 They told him, "In Bethlehem of Judea; for so it has been written by the prophet:5 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.' "6 Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared.7 Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage."8 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was.9 When they saw that the star had stopped, they were overwhelmed with joy.10 On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh.11 And having been warned in a dream not to return to Herod, they left for their own country by another road.12
2. What's Happening?
This miracle is the first of five consecutive epiphany stories in Cycle C: The Star (Epiphany), The Voice From Heaven (Miracle 2 -- Epiphany One), The Wedding At Cana (Miracle 3 -- Epiphany Two), and The Catch Of Fish (Miracle 4 -- Epiphany Five). Note in each the overtures of relationship that God or Jesus offers, the common thread of God's blessing of Jesus, and the beginnings or reminders of holy communion.
First Point Of Action
Having seen the rising star, wise people from the East come to Jerusalem. They ask where they will find the king of the Jews.
Second Point Of Action
Hearing this, Herod is frightened. All Jerusalem also is afraid. Herod calls together chief priests and scribes of the people. He questions them about the place of birth.
Third Point Of Action
The priests and scribes quote scripture to Herod telling the place of Jesus' birth and who Jesus is.
Fourth Point Of Action
Herod calls for the wise people. He learns specifically when the star rose. He orders them to find the child then report to him so he can "pay him homage."
Fifth Point Of Action
The wise people follow the star. They are overjoyed when they see where the star stops. They enter the house, see the holy family, bow down and pay homage, then offer gifts of gold, myrrh, and frankincense from their treasure chest.
Sixth Point Of Action
A dream warning them, the wise people avoid Herod and escape by another route to their country.
3. Connecting Points -- Conversations
Interviewing One Among The Wise Ones From The East
Asker: If stars could speak, I would ask this star many questions. However, as one among the wise ones from the East, you might have some answers for us. I am curious about the four roles of the star in this story.
Wise Person From The East: Tell me about the star.
Asker: First, you and your companions enter Jerusalem to inquire about the newborn child. You had seen the star at its rising. You came from the East with nothing but this star to guide you. Following stars was your job. You magi are mysterious to us. What led you to follow that star?
Wise Person: Magi study stars. You must realize that stars fascinate people like me.1 We understand their order and their patterns in the sky. We recognize the definite movement of the constellations and the seasonal changes. Magi are curious about the connection between the stars and what happens on earth. I have come to trust both dreams and stars. I advise my country's ruler based on the stars.
Asker: What made this star special?
Wise Person: Its drawing power. Its outstanding brilliance. Rarely do the lights of two or more planets appear to converge. According to the stars, we of the East knew that somewhere a prince had been born. By tradition, such a bright star points to an important birth. When I left home on this journey, all I knew was that the birth was not in my country. The king here, Herod, confirmed that I was on the right path.
Asker: Traditionally today, our Nativity sets contain three wise men. The writer of Matthew does not tell us how many other people accompanied you. Surely there were women and a following of the curious. Yours was a long journey that took time by foot or by camel. We can imagine a variety of possible tales about your journey. We know that you probably came from the East, but we do not know your nationality.
Wise Person: Do those details matter to the truth of this star? What matters is that we were drawn to follow it. One always wonders how to know which star is the right star to pursue. At some point, we must trust our chosen course while recognizing that we have the freedom to turn around on the path. While our entourage may have been strangers from several lands of the East, we represented several who responded to the star. Several, not one person alone, measured the star's magnetism. Often, people are too close to the truths that might guide them to see the figurative stars offered for direction.
Asker: The second mention of the star came as the frightened King Herod secretly contacted you to learn the exact time you first saw the star. As an advisor to an Eastern leader, you had no allegiance to a Roman ruling Jersusalem. You outwitted him in the end. You went home another way.
Wise Person: True. I had no loyalty to the baby either. I did, however, sense this was no ordinary birth. The child needed my protection.
Asker: What about the warning dream? How does God warn us about trouble? How do we develop a perception that allows us to move beyond naivete?
Wise Person: How does God warn us about trouble? In your country, street people become street smart. At times, prudence calls for circumspection. I used Herod to gain information. Herod also attempted to use me. Fortunately, I was the wiser person. I take dreams seriously.
Asker: You brought tangible gifts; however, the best gift you gave was your silence. Then you left in haste.
Wise Person: My job was done. The purpose of this unexpected task had emerged only as I persisted in following the star.
Asker: You speak as if you were an innocent bystander.
Wise Person: Are we ever innocent bystanders when it comes to the plans of your God?
Asker: Perhaps not, maybe always. At the least, God needed you to help accomplish this plan.
Wise Person: I must say that I have become increasingly curious about this God of yours who seems as open to showing me the way as to guiding a Jewish person. I have not followed every outstanding star. Light is an important symbol in your Christian faith. I wonder if the light of this star is the beginning of that imagery.
Asker: The third aspect of the star is as actor. As you wise ones departed for Bethlehem, there was the star. It went ahead of you until it stopped over the place of Jesus' birth. Then you undertook the dubious mission for Herod. Thus unfolded the drama of the star whose light encompassed you.
Wise Person: After I left Herod's place, the star still led me as if its presence were by design, not by chance. The star strengthened my courage.
Asker: In the fourth mention of the star, the wise ones, seeing that it had stopped, were "overwhelmed with joy."
Wise Person: We were not on a wild camel chase. Our journey was as great a reality as the journey of your life. We had listened to our hearts. We had to lift up ourselves from our very roots to make such a star-following journey.
Asker: Did you feel you were on the right path even though you did not know exactly what it was?
Wise Person: Insecurity fogs an unknown path. Following a new path means taking risks. Traveling the journey requires enough faith to make choices at the intersections.
Asker: Then the star took on new meaning as you went on?
Wise Person: New meaning and increasing pull.
Interviewing The Second Wise Person
Asker: Let us talk about your bringing gifts to the Christ Child. Entering a land where such a birth became another threat to its king's power, you carried an attitude of good will and hospitality. You brought the child greeting. What a contrast it brought to Herod's habit of killing everyone in his way.
Second Wise Person: None of us knew precisely what lay ahead. This "king" was of religious rather than political boundaries. Of course, Herod could not see that.
Asker: You chose gifts from among those in your treasure chest. Myrrh and frankincense were recipe ingredients. Gold, the purest of metals, was also appropriate for a king.
Second Wise Person: The goods we brought would finance the journey and would be on hand for bartering in other lands. Many people offered us hospitality along the way. It was eastern custom to provide travelers with dry food for our animals, a place to rest, food, water, and protection for a time after the meal. This journey took time. When we began we did not know how far the star would take us.
Asker: Was God telling us already by your gifts that this was no ordinary child? Our many stories about these gifts assign the meanings of retrospect, such as herbs for Jesus' burial. How could you know the appropriate gift?
Second Wise Person: It is difficult to know the best gift. You might conclude that gold, myrrh, and frankincense represent what is basic for survival. Think about the intended use of gold, myrrh, and frankincense. Consider the quality of these gifts -- the purity of the metal and the rare ingredients found in holy recipes. I invite you to reflect upon your choice of gifts. One must consider the giver, the receiver, and the occasion.
Interviewing A Bystander
Asker: What is the miracle here?
Bystander: It took someone in a foreign country to see, understand, and interpret the star's meaning. The interpreters were curious enough to pursue the light. Despite the practical passage of time the star's light persisted. God came as a vulnerable infant.
Asker: As an observer, what do you see this miracle is trying to tell us about God?
Bystander: First of all, God does not want to remain hidden. God wants to be known. God does not hide the good news of our lives. God gives us signposts along the way. One could not ignore the brightness of this star. Nothing is brighter on a clear night than a brilliant star.
We cannot always see stars, yet they exist as a constant presence. We cannot see a star in daylight. A star is faint in the pseudo daylight of the urban street or the hospital corridor. Not only does God send hope, but God also lights the way so someone will be sure to see it.
Asker: God sent the light to flood the Nativity with light.
Bystander: Look at all the images of light. The infant emerged from the dark womb into the lighter place of the manger. That was not bright enough to inform others far and near who needed something unusual to break into the usual of a birth. They needed a sign. Could we call the star God's confirmation or affirmation of the birth? Is it God saying, "See, see in the light Who has come"?
Asker: What is God telling us about God's coming to the "night people"?
Bystander: Night people include shepherds and magi. Second shift airplane mechanics, moms or dads with sleepless children, obstetricians and clergy, and swing shift nurses and other caretakers are also night people. God comes in the need of the night to persons willing to do the night work. God comes potentially through these people into the needs of the dark times.
Asker: Do you mean these people prepare the way for the light of God's hope?
Bystander: Like the star in the night. Have you ever spent a wakeful night in a darkened hospital room waiting for the result of someone's surgery? You may have had the operation yourself. Have you sat in the darkness beside a relative who was near death? A caretaker carrying a pocket flashlight enters the room to check on you and stays a while.
Interviewing Herod
Asker: Why were you frightened when you heard the news of Jesus' birth?
Herod: Another intruder into my domain of power. That was all he was. Trust no one. But who was this infant? Who sent him that I, King Herod, had to learn about him first from foreigners asking me questions? I, whom internal informers should have told first, I was caught off guard by these strangers.
Asker: You were a powerful king who rebuilt the temple at Jerusalem, but the Hebrew people hated you because you were cruel. The first thing you did in this story was to call together all the Pharisees and Scribes. You asked them where the Messiah was to be born.
Herod: The highest Jewish council was the most likely source for such information. They were the religious authorities. I, of course, had reduced the power of the Sanhedrin. Since I could not qualify for the office of the high priest, I made it no longer hereditary or with life tenure. I appointed and deposed high priests at will. They had precious little civil power either. Still, they served my purposes. So what if I was unfaithful to Judaism. I was not about to discard the good graces of the Roman emperor Augustus. As a Roman authority, I had the power to proceed independently of the Sanhedrin. I called them together to deal with any case that I considered required their attention. I say, use people then destroy them before they ruin you.
Asker: You had an earlier encounter with the Sanhedrin as a youth. You had to appear before them after you killed a rebel chief and many of his followers in Galilee.
Herod: Don't remind me.
Asker: You had stripped the Sanhedrin of its legislative and executive authority. No wonder they took matters of religion so seriously.
Herod: The high priest still was president and convener of the Sanhedrin.
Asker: After you questioned the religious authorities, you secretly called for the wise persons. You learned from them the exact time the star had appeared.
Herod: Secrecy is the best access to information. I can usually learn what I need to from people.
Asker: Then, in the story, you sent the wise persons to Bethlehem to search diligently for the child. You told them to bring you word so you might also pay him homage. You were a man of action, Herod -- negative, destructive, conniving action. What did you do when you discovered the wise persons had gotten away?
Herod: Furious. I was furious. I, Herod, had been duped. Never mind, I shall kill all the kids. That infant will not escape me. I shall pay him homage, all right. No one gets in my way. Not the Sanhedrin, not my wives, not my fighting sons. I am the king of Judea.
Asker: But never in any sense a Jewish king.2
4. Words
Bethlehem of Judah
Bethlehem is not an isolated, out-of-the-way place. The city is situated about six miles south-southwest of Jerusalem near the chief north and south route linking Jerusalem with Hebron and the Negeb. Consider the Old and New Testament connections of the place, Bethlehem. What do these connections say to each other? In the Old Testament, Bethlehem was the home of the Levite who became the priest of Micah. It was the home of David and the scene of his anointment by Samuel. It was the setting for most of the book of Ruth. The first association Christians have with Bethlehem is the birth of Jesus.
Of the 39 biblical passages containing Bethlehem, the first refers to Rachel's death and burial "on the way to Ephrath (that is, Bethlehem)." (See Genesis 35:19.) According to The Interpreter's Dictionary Of The Bible,3 Ephrath (Ephrathah) and Bethlehem were not identical villages. Bethlehem absorbed into its boundaries the older town of Ephrate.
Consider the role of Bethlehem in the journey of the concubine and the Levite from Bethlehem. (See Judges 17 and 19 for the story.) Ruth 1:1--4:11 tells the story of Elimelech and Naomi. They left Bethlehem for the country of Moab during a famine. Naomi returned with Ruth to Elimelech's homeland. They were welcomed at their homecoming and were blessed by the people at the gate.
1 Samuel and 2 Samuel relate the account of God's sending Samuel as an emissary to Bethlehem to consecrate Jesse. Samuel came in peace. He anointed Jesse's shepherd son David. Later, David expressed his determination to return to Bethlehem: "O that someone would give me water to drink from the well of Bethlehem that is by the gate!" (See 2 Samuel 23:15.) 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Jeremiah, and Micah also mention Bethlehem.
Epiphany
Consider the role Epiphany plays in the Cycle C miracles. The first four of these nine miracles -- The Star, The Voice From Heaven, The Wedding At Cana, and The Catch Of Fish -- come during the season of Epiphany.
The miracle of Epiphany is the element of surprise, the a- ha, the sudden manifestation of the essence or meaning of something. Those who experience Epiphany perceive a reality by means of sudden, intuitive realization. In the vernacular, one might say, "It dawned on me that..."
"Epiphanies" is from the Greek root word meaning the Manifest (God). January 6 celebrates the manifestation of the divine nature of Christ to the non-Jewish nations, the Gentiles. That is, the birth of Jesus was revealed to the Magi.
A manifestation shows the existence, reality, or presence of a person, object, or quality. Something manifested is clearly apparent to sight or understanding. It is obvious. The manifestation at Epiphany is one form in which God reveals divine being.
Dreams
Both dream and vision mean "to see." In the ancient Near East, dreams or visions of the night were considered messages emanating from supernatural powers. In the Old Testament, God is the source of all night visions. Interpreters sought God's assistance in explaining such dreams.
Simple dreams were announcements delivered in plain, understandable language. Only professional interpreters could resolve symbolic dreams. The content and interpretation of dreams carried great importance. At worst, sorcerers and evil spirits were thought to control frightening, nightmarish dreams ordinary people experienced. At best, the dreams of kings or priests were vehicles by which the gods spoke their intentions.
Dreams are one channel by which God reveals divine will to chosen individuals, to kings, and to prophets. Royal leaders of that day tried to encourage communication between gods and humans through incubation dreams. A leader passed the night in a temple waiting for an incubation dream. While individuals gave great weight to dreams, they also assumed that night visions were of no consequence. Unintentional incubation dreams happen when a person chances to sleep in a holy place and, without having consciously sought one, becomes a recipient of a message dream. As advisors to their rulers, the wise ones were also in the region of "a holy place" at the Nativity.
Gift
A gift is something given from one person to another. Some gifts are freely given. Others are given as tribute or bribe. Still others, gifts from person to person, are also gifts to God or from God. Among these are spiritual gifts of extraordinary compassion, teaching, or interpreting.
Some gifts come from God to people, as God's gift of Jesus. Other, intangible gifts include the satisfaction that comes from work, salvation, eternal life, and the Holy Spirit. Gifts from persons to God are sacrificial offerings.
From the Epiphany Psalm 72, these verses speak of foreign kings paying homage: "May the kings of Tarshish and of the isles render him tribute, may the kings of Sheba and Seba bring gifts. May all kings fall down before him, all nations give him service" (Psalm 72:1-11). "All kings" and "all nations" suggest a parallel might exist between these references and the manger visitors. (See also Psalm 45:12 and Psalm 68:29.) While the carol "We Three Kings From Orient Are"4 uses the term "king" directly, the wise persons were envoys of their rulers.
Tarshish refers to a paradise, a distant seaport not identified with any one location. According to The Interpreter's Dictionary Of The Bible,5 Sheba is the Hebrew spelling of "saba," the South Arabic name of a Sabean state in Africa. Its inhabitants, Semitic people who lived in the southwest corner of the Arabian Peninsula, traded in spices, gold, and precious stones. Seba may have been a colony in Sheba.
Gold, Frankincense, Myrrh
Among gifts offered by the wise persons to the infant Jesus, gold was probably the first metal known to humans. Found in nature in a pure state, gold does not need refining. The word "gold" occurs in the Old and New Testaments more frequently than any other metal. It is often mentioned with silver and with silver coming first. The New Revised Standard Version cites gold 360 times. Silver has 317 references.
Frankincense, incense, is a fragrant gum resin consisting of small white chunks and beads. Easily ground into a powder, frankincense emits a balsamlike odor when burned. It comes from trees belonging to a certain species of the genus Boswellia. The Jerusalem temple held stores of frankincense imported from Arabia. Exodus 30:34-38 offers a recipe following priestly legislation for mixing certain other spices with pure incense to make an incense considered holy. Frankincense is mentioned 22 times in the Bible.
Traveling merchants from Gilead carried myrrh to Egypt where it may have been used in embalming. Myrrh was among the choice fruits of the land that Jacob had his sons carry to Joseph in Egypt. (See Genesis 37:25; 43:11.) The fragrant substance came from exudations of various shrubs and trees, among them the gum of rock rose Cistus. Myrrh was found mostly in southern Arabia. It was available in liquid as oil and in solid form as resin. Eighteen biblical passages refer to myrrh. Exodus 30:23-25 gives directions for making sacred anointing oil. Ingredients are equal amounts of liquid myrrh and the bark of the cassia tree, half proportions of sweet-smelling cinnamon and aromatic cane, and some olive oil. Myrrh was an important ingredient of perfumes and was used for scenting clothing.
At the Crucifixion, the soldiers offered Jesus wine mingled with myrrh. (See Mark 15:23.) Nicodemus brought myrrh and aloes for Jesus' burial. (See John 19:39.)
Herod
Luke 1:5 tells that Jesus was born in the days of Herod, king of Judea. Because the historian Josephus does not relate any of the Matthew 2:1 story in Herod's 33-year reign, the question arises if the writer of Matthew was emphasizing Jesus as a new Moses. Note the parallels between this story and that of the infant Moses and the call out of Egypt. These correlations include mention of Herod's seeking the advice of the religious leaders. Compare this with the earlier council of 70 elders appointed to assist Moses in the business of government. (See Numbers 10-24.)
Before he became king, Herod was Roman governor over Galilee. He connived to become king by bribing the murder of his competitor.6 The bulk of his reign consisted of bribery. He favored those Jewish people who collaborated with him and got rid of dissenters. Herod killed anyone who got in his way, including some of his ten wives, sons, and his family.
Magi
The magi were the wise persons in the Nativity story. Nowhere else are these visitors heard of in the Bible. Matthew identifies the magi only as from the East, which could mean Arabia, Mesopotamia, or regions beyond.
Their understanding of the stars was a science deeply rooted in various peoples of the ancient Orient. Generally, the term "wise persons" or "magi" means magicians, sorcerers, dream interpreters, astrologers, or philosophers.
Magic is the art that claims to control or predict by calling on the supernatural. However, magic carried both negative and positive meanings in New Testament days.
Gifted with wisdom, wise persons gave sound advice but knew discretion. Among the peoples of the East, they held a reputation for superior wisdom. Because kings and pharaohs wanted to educate their sons as successors, they engaged wise persons as resident professionals in their courts.
"Magi" refers to a profession rather than a nationality or culture. The fifth century B.C.E. Greek historian Herodotus suggests the magi were from a priestly caste of the Medes specializing in interpreting dreams or were Zoroastrian priests of Persia. The questions of the wise persons in this story showed they were not Hebrews and they had come from far away. Other professionals, identified in the Mediterranean area as Jewish, held a sound reputation for both character and learning.
Rising Star
See the Old Testament Epiphany lectionary reading, Isaiah 60:1-5, for references to the light as a symbol of the glory of God rising and appearing over the people. This pericope also suggests the response of all people, including those from far away. God created stars, yet worship of the stars was forbidden. To an observer, the magi themselves must have appeared covered with the light of the star. They became part of the light.
The star of Bethlehem may have been a comet or a meteor. Its brilliance was too strong for any darkness to put out. Was this the beginning of the light symbol in this newborn faith? Was the star a continuation of God's gift of light in the creation story? For further discussion of light as a symbol, see Jesus Transfigured, Miracle 5 of this cycle.
Consider from what rising, guiding star, we measure time. From what significant points in life do we mark important changes? Positive and negative personal events, B.C. and A.D. in relation to Christ, the seasons of the church year, others?
The Israelites once determined their year, not by fluctuating agricultural and pastoral cycles, but by observing the annual circuit of the stars and the sun. The new year began at the spring or fall equinox. Whenever the Hebrews mentioned months by number, the predominant method used in the Old Testament, they counted from a first month in the spring. At some point also the Israelite new year came in the fall.
Shepherd
"To shepherd" means to herd, guard, tend, or guide. In metaphor, a shepherd cares for and guides a group of people. "Shepherd" is used as a verb in the quotation from 2 Samuel 5:2 and 7:7 in this story. See also 1 Chronicles 11:2 and 17:6 and 2 Samuel 5:2 and 7:7. Thirty-eight Old Testament and eleven New Testament references use "shepherd." The earliest Old Testament reference to shepherd imagery is Genesis 48:15: "He blessed Joseph, and said, 'The God before whom my ancestors Abraham and Isaac walked, the God who has been my shepherd all my life to this day.' " The most familiar "shepherd" passages are from Isaiah 40:11: "He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep" and Psalm 23. Other shepherd psalms are Psalm 28, 49, 78, and 80.
Imagery of sheep and shepherd is popular in the Bible. More than 500 references to sheep (lamb and ram) exist in the Bible. However, Old Testament scripture never had the shepherd dying for his sheep as in John 10:11: "I am the good shepherd. The good shepherd lays down his life for the sheep."
Sheep represented the chief wealth and the total livelihood of pastoral peoples. Sheep provided them with food to eat, milk to drink, wool for weaving cloth, rough clothing, and covering for tents. Sheep were a medium of exchange and figured centrally in sacrificial offerings.
The nature of sheep is affectionate, unaggressive, and relatively defenseless. Sheep are in constant need of care and supervision.
5. Gospel Parallels
Setting The Stage
These are not true parallels to Matthew 2:6 but are cross- references and worthy of introduction to the Epiphany story: 2 Samuel 5:2, Micah 5:2, John 21:16, and John 7:42.7
Refer to two Old Testament passages. These words were addressed to David: "For some time, while Saul was king over us, it was you who led out Israel and brought it in. The Lord said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel" (2 Samuel 5:2). Second, "But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days" (Micah 5:2).
"Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?" (John 7:42).
"A second time he said to him, 'Simon son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' Jesus said to him, 'Tend my sheep' " (John 21:16).
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1. See David Inglis, "Follow That Star," in Church Worship (November 1995).
2. This one-line summary of Herod's rule is found in Volume 2 of The Interpreter's Dictionary Of The Bible.
3. See Volume 2.
4. Words by John H. Hopkins, Jr., (1820-1891).
5. See Volume 4.
6. For a fuller history of Herod's reign, see The Interpreter's Dictionary Of The Bible, Volume 2.
7. Cross-references are from the self-pronouncing reference RSV edition of The Holy Bible (Cleveland and New York: The World Publishing Company, 1962). Texts are from NRSV.
