“Preferential Option for the Poor” a sermon from Matthew 2.1-12. This is the sermon from University Baptist Church, a celebration of Epiphany, on January 4, 2026.
Epiphany is a celebration of the manifestation of Jesus to the world. Traditionally, we would say, “It is the manifestation of Jesus to the gentiles” because Jesus was the Jewish Messiah. He and almost all his initial followers were Jewish. They practiced Judaism and took their faith seriously. In fact, they didn’t intend to start a new religion. The gospel of Matthew, in particular, is careful to present Jesus as the fulfillment of prophecies to be the Jewish Messiah. However, as the Messiah, Jesus was and is for all people, everywhere. Prophets like Isaiah were careful to say this. Recall the inclusiveness of Is. 2 and God’s desire for peace among the nations. The universality of his message is what Epiphany is all about.
In Matthew 2, we return to Bethlehem or never left it. Our passage opens with Herod on the throne and the magi coming to visit. The NRSV translates the Greek μάγος as “wise men.” These were Persian priests who were following a star. They stopped when the star stopped, and they assumed the Messiah would be there. Ulrike Koenen writes, “From the Constantinian period, this story played a major role in the pictorial arts of early Christianity.” These characters were made for art.
There’s a theological significance to the magi too. Their presence, especially so early in the gospel story, signifies the universality and inclusiveness of Jesus in the world. Even though he was the Jewish Messiah, the story of faith is for everyone, and everyone is included. This is a message that transcends borders, nationalities, and races. It’s for you, me, and everyone we know.
When the magi arrived in the first century, unlike today, the Jerusalem Chamber of Commerce didn’t have a map leading to Jesus’ birthplace. So they did what was natural and went to a local government official. This meant they went to King Herod and asked, “Where is the child who has been born king of the Jews? We’ve seen signs. We know he was just born. We know he’s around. And we’ve come to pay him homage. Specifically, we have gifts.”
Herod didn’t like the sound of this. Why would he? He was under the impression that he was the king. Even if he was only a client king, serving under Roman occupation, still, he held the office of king. Having some visitors show up and say, “We know about a ‘new king’ and have come to pay him homage,” would truly upset the royal applecart. Mt 2.3 says he was frightened and “all Jerusalem with him.” This has the ring of the old saying, “If mama ain’t happy, ain’t nobody happy.” If King Herod—brutal, ruthless, bloodthirsty King Herod—isn’t happy, no one in Jerusalem can be happy either.
At the heart of the gospel, there’s a conflict between haves and have-nots. It’s also a conflict between people in positions of power and authority and people who have no power or authority. The good news of Jesus Christ puts the God of the universe squarely on one side. The fragile baby who was born in a manger, who the magi came to visit, appears to lack the power, wealth, and authority of someone like King Herod. Yet, at the end of this very gospel, that baby from a manger will say, “All authority in heaven and on earth has been given to me” (Mt. 28.18).
Today, it’s up to us to pick a side. We get to decide where we stand. During the Civil War, there’s a story that someone asked Abraham Lincoln if God was on his side. According to legend, he replied, “Sir, my concern is not whether God is on our side. My greatest concern is to be on God’s side, for God is always right.” I don’t know if Abraham Lincoln really said it or not. It’s a great bit of wisdom so he’d probably claim it if given the chance. All of us need to be on God’s side.
When King Herod uses his wily deception to say, “Go and search diligently for the child; and when you have found him, bring me word so that I can worship him too,” we must be wise. No matter what we face in life, God’s already chosen a side. We have clear guidance to figure out what that side is. We don’t have to wonder or do some interpretive acrobatics. The gospels tell us to love God and love our neighbors. We can apply these principles in the microcosm of our personal lives and on the large scale of cities, states, and nations. We can hold each decision, relationship, news article, public policy, and anything else we encounter in the light of loving God and loving our neighbors. If something interferes with loving God and loving our neighbors, then it’s wrong. This might seem simplistic, but it’s not.
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