First Reading Commentary
In the first verse the word “Jerusalem” is not found in the ancient Hebrew text
or Saint Jerome’s Latin Vulgate but is found in the Greek Septuagint. A few things in this passage may refer to the
earthly Jerusalem, though Isaiah prophetically speaks mainly of the heavenly
Jerusalem and the Church.
“The glory of the Lord shines upon you”
refers to Christ coming to save us.
“Thick clouds cover the peoples,” in the prophetic sense, is referring to those who walk in darkness
until they embrace Jesus as Lord; in the literal sense, it is referring to the
Babylonian captivity.
“Nations shall walk by your light” is the
light of truth which can be found in the Church. “And kings by your shining
radiance”; this verse is a prophecy that was fulfilled by the Wise Men or
Magi.
“They all come to you” is literally a
reference to freedom from Babylonian captivity and prophetically speaks of the
continuous growth of the Church.
“Ephah” was Abraham’s grandson, who dwelt
near his father, “Midian,” in Arabia which was famous for camels.
“Bearing gold and
frankincense, and proclaiming the praises of the Lord” is another prophecy about the Magi.
Second Reading Commentary
The words, “you have heard” does not imply
a doubt or a rumor that needs to be confirmed or denied, but is stating a
fact. The word “stewardship” is used to signify the manner by which
something is done or put into execution.
The sense here, therefore, is to show that what was put into execution
is the grace of God and it is grace that made Saint Paul an apostle.
“The mystery was made known to me by
revelation”; this mystery that Saint Paul is referring to is that Christ came
into the world, and by the preaching of His Gospel, all nations, both Jew and
Gentile, should be united into one Church by one and the same faith. It was “by revelation” that Saint Paul received this, which means that he didn’t receive
it from a man or woman, nor did he learn it, but it came straight from Jesus
Christ. This revelation seems to have
regarded principally three things:
1. The redemption and
justification of mankind by Jesus.
2. The invocation of
the Gentiles.
3. A positive command
to announce the Gospel to them.
Both Saint Jerome and
Saint John Chrysostom take notice that Saint Paul does not absolutely say that
the mystery was not known, but only that it was known in its fullness after it
was revealed to the apostles. For
whether by this mystery we understand the Incarnation of Christ, or the uniting
of the Jews and Gentiles into one Church, it’s probable that both were revealed
to Abraham, David, and many prophets in the time of the Law, but now it is
revealed and made known to all.
Gospel Commentary
King Herod the Great, much to the surprise
of many was an observant Jew; and this may be the reason why he was so fearful
to hear about the birth of the King of the Jews.
Saint Jerome tells us that this city is
called Bethlehem of Judea, to distinguish it from another Bethlehem, which was
situated in the division of the tribe of Zebulon.
Both the Latin and Greek text signify the
“Magi” as wise philosophers and astronomers.
They came from the east; some say Arabia, others from Chaldea, others
from Persia. Many interpreters speak of
them as if they had been kings, princes, or lords of some small territories.
The number of these Wise Men is
uncertain. Saint Leo the Great, in his
sermons on the Epiphany, speaks of them as if they were three men, perhaps on
account of their three-fold offerings (gold, frankincense and myrrh).
There are also very different opinions as
to the time that the star appeared to the Magi, whether before Christ’s birth,
or about the very time He was born, which seems more probable. The Wise Men found Jesus at Bethlehem, where
His Blessed Mother was to remain forty days, till the time that her
purification was expired. And it seems
most probable that the Wise Men came to Bethlehem about that time, rather than
within thirteen days after Christ’s birth; for had they come so soon after
Christ was born, and been directed to go, and make diligent inquiry at
Bethlehem, which was about five miles from Jerusalem, it’s hard to believe that
so suspicious and jealous a ruler as Herod was, would have waited almost a
month for their return without searching for the newborn King. But it is likely, being again alarmed by what
happened when Jesus was presented in the temple at His Mother’s purification,
he thereupon gave those cruel and barbarous orders for the massacre of those
innocent infants.
“We saw His star”; the Magi knew it to be His
star, either by some prophecy among them, or by divine revelation. It is not known for certain whether it guided
them during the whole course of their journey from the east to Jerusalem. The Magi may have preserved the remembrance
of the prophecy of Balaam, which had announced the coming of the Messiah by the
emblem of a star (cf. Numbers 24:17),
which was to arise from Jacob.
“When King Herod heard this, he was greatly
troubled” through fear of losing his kingdom, which he had obtained by
violence. But why was all of Jerusalem
alarmed at the news of a king so long and so ardently expected? Because the people, well acquainted with the
cruelty of Herod, feared a more vexing slavery.
“And you, Bethlehem, land of Judah”; this
was a clear prophecy concerning the Messiah, foretold by the prophet
Micah.
“And on entering the house”; with these
words several of the Fathers in their homilies, represent the Wise Men adoring
Jesus in the stable, and in the manger.
Yet others, with Saint John Chrysostom take notice, that before their
arrival, Jesus may have been removed into some little house in Bethlehem.
With “gold, frankincense, and myrrh” the
ancient Fathers observe the mystical signification of these offerings: Gold was
signified by their tribute they paid to Him, as their King; by incense, that He
was God; and by myrrh, (with which dead bodies used to be embalmed) that now He
has also become a mortal Man.
“And did Him homage”; they adored Him,
therefore, in the Eucharist also, Jesus is to be adored. It is of no consequence under what appearance
He is to give Himself to us, whether that of a perfect Man, a speechless Child
as here, or under the appearance of Bread and Wine; for in whatever manner or
place He appears, He is true God, and for that alone He is to be adored.
For certain the Magi
have left us an example to imitate. We
see Him not in a crib, but on the altar; not His Mother holding Him, but the
priest present, and the Holy Spirit poured out abundantly upon the Sacrifice.
