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“We three kings of orient are, smoking on rubber cigars. First, they’re loaded, then exploded. We two kings of orient are, smoking on rubber cigars. First, they’re loaded, then exploded. We one king of orient are, smoking on a rubber cigar. First, it’s loaded, then exploded. We no kings of orient are.” I learned that lovely parody from Sister Miriam Dosch, a Franciscan sister who at the time was the principal of my elementary school. Epiphany, which we celebrate tonight, always reminds me of her and her unique wit and wisdom.
Setting the Scene
Friends, our scripture tonight presents us with a powerful and often overlooked part of the Christmas story.
Let’s set the scene. Jesus has been born and likely a few years have already passed, though the family seems to still be in Bethlehem, having not yet returned to Nazareth. Despite nativity scenes depicting the Wise Men arriving along with the shepherds, these events are different. These three travelers first visit King Herod who is a vassal king and puppet ruler of the Romans. Yes, he’s Jewish, but his allegiance is to the empire which keeps him in power. Anyone claiming to be or being called the “King of the Jews” is a direct threat to his position. In fact, he launches the systematic murder of all Jewish boys up to the age of two or three in an event known as the Massacre of the Holy Innocents.
The magi—three wise men, kings, astrologers—are more than a bit of a mystery.
· They appear only in Matthew’s gospel where they are only described as coming from the east. We have to remember that in Hebrew and Roman minds the East is a mystical and legendary place filled with sights, smells, and tastes altogether captivating and foreign. The west is a wild and uncivilized land which terminates at an ocean. Nothing civilized is going to come from the west, unless it was Roman or Greek, so, naturally, these men come from the east.
· If they were not kings, then they may have been Zoroastrian priests from the Kingdom of Parthia in Persia. The Parthian priestly class used a word closely related to “magi” to describe itself. Parthians are mentioned only once by name in the Bible – Acts 2 at Pentecost, but Parthian culture was a fusion of Greek, Persian, and Eastern cultures with a community of Jews predating the birth of Jesus. For almost 400 years, they were considered a military power on par or greater than Rome.
· Our tradition tells us that there were three wise men—a number arrived at because they present three gifts—but in Eastern Christianity there were as many as 12 – a number prefiguring the number of Jesus’ disciples.
· As kings, scholars, or priests from other nations and religions, they’re important because they demonstrate non-Hebrews coming to worship Jesus.
· Whoever they were, they paid homage to Jesus and presented treasures to him and his parents. And while their gifts seem impractical and largely symbolic, the gifts may very well have helped the family flee to Egypt and support themselves once there.
After the wise men depart, an angel of the Lord appears to Joseph in a dream, warning him of King Herod’s violent intentions. Joseph, Mary, and Jesus flee to Egypt, becoming refugees to escape the threat of death. These verses give us a glimpse of the vulnerability of Jesus’ family. They were forced to leave their home, seeking refuge in a foreign land. This was not a journey of comfort or convenience, but one of necessity and survival. Jesus, the Son of God, begins his life not in the safety of his own country but as a displaced person—an immigrant seeking protection.
This moment in the early life of Jesus should shape how we understand his identity and mission, and it has much to teach us today about how we view and treat immigrants and refugees.
Jesus, the Refugee: A God Who Knows Our Struggles
The first striking thing about this story is that, if it wasn’t already clear, Jesus is aligned with those who are marginalized, displaced, and oppressed. From the beginning, Jesus identifies with the most vulnerable of society. He doesn’t enter the world as a king—in fact it’s others who call him a king—but as a poor, vulnerable child fleeing political violence.
When we look at Jesus as a refugee, we see a God who understands what it means to be displaced, to seek refuge, and to depend on the hospitality of others. The story of Jesus fleeing to Egypt reminds us that God is not distant from the struggles of immigrants and refugees today. Instead, God has experienced that pain firsthand.
The Bible’s Vision for Immigrants and Refugees
Scripture consistently calls for the care of the foreigner, the refugee, and the marginalized. Leviticus 19:33-34, says, “When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt.” It’s as if God is saying, “You know what it’s like to be outsiders. You know what it’s like to seek refuge. Therefore, treat those who come to you with the same love and compassion you would want for yourselves.” Hopefully, that sounds familiar.
In Deuteronomy 10:18-19, God is described as one who “defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing.” God’s heart is for justice and compassion, particularly for those who are vulnerable.
The New Testament continues this emphasis. In Matthew 25:35, Jesus says, “For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me.” Here, Jesus explicitly identifies with the stranger and the immigrant. He makes it clear that welcoming the stranger is not an optional part of Christian discipleship; it is integral to how we follow him.
Contemporary Rhetoric on Immigrants and Refugees
When we look at the contemporary rhetoric surrounding immigration, particularly in political discourse, it often stands in sharp contrast to the values expressed in Scripture. One politician has said, “…they’re not sending their best. They’re not sending you. They’re sending people that have lots of problems, and they’re bringing those problems with us. They’re bringing drugs. They’re bringing crime. They’re rapists.” The same politician has said that he plans to round up and deport “illegals.” Many times, immigrants and refugees are spoken of with suspicion or fear. In the media and political arenas, they are frequently labeled as “other,” as threats to security, jobs, or culture. Instead of being seen as people fleeing violence, poverty, or persecution, they are often dehumanized and reduced to statistics or stereotypes. They’re called “illegal.”
Let’s be clear about something: no person is illegal. Joseph, Mary, and Jesus were not illegal. Regardless of a person’s immigration status in 2025, they are never illegal.
Othering and dehumanizing rhetoric create a climate where the humanity of immigrants is ignored. People become categorized by where they originated, by the borders they cross, by their faith tradition, and by their potential contributions to the country and the economy. The fact that they are bearers of the image of God is forgotten.
The story of Jesus challenges this narrative. When we recognize that Jesus himself was a refugee, we cannot help but see his face in the faces of those seeking asylum today. Just as Jesus’ family sought refuge in Egypt, millions of people around the world today are fleeing war, violence, and economic hardship, looking for safety and a chance to survive. As Christians, we are called to respond with compassion, love, and justice, not fear or hostility.
How Should We Respond?
So how should we respond as Christians to the ongoing struggles of immigrants and refugees in our world today? First, we have to look to the example of Jesus, who not only commands us to care for the stranger but also lived the life of one. Our response to immigrants and refugees should be grounded in love, compassion, and a deep recognition of their humanity.
Second, we are called to challenge the systems and rhetoric that dehumanize or mistreat our immigrant siblings. This might mean advocating for policies that protect and support refugees, offering practical assistance to those in need, or speaking out against prejudice and fear-mongering. We can be voices of hope and compassion in a world that often responds to difference with division.
We must remember that in welcoming the stranger, we are welcoming Christ. In every refugee seeking asylum, in every immigrant striving for a better life, there is an opportunity to encounter Jesus. When we offer kindness, warmth, and dignity to those who are displaced, we are living out the gospel in a profound and transformative way.
Conclusion
As we reflect on the Epiphany—the visitation of the wise men to the toddler Jesus—and the escape of Jesus’ family into exile and refuge, let us remember that Jesus’ story is not distant from the realities of our world today. He was once a refugee, dependent on the hospitality of strangers, fleeing violence and persecution. His life invites us to see and respond to immigrants and refugees with compassion and love, as bearers of the image of God.
In a world where the voices of division are often louder than those of compassion, may we be people who embody the love of Christ. May we see the refugee as Christ himself, and may we work to build a world where all are welcomed, valued, and given the chance to live in safety and peace. Amen.