Manifestation: Christ Revealed to the Nations

“We saw his star when it rose and have come to worship him.” With these words, recorded in Matthew’s Gospel (2:2), wise men from the East announced what had remained hidden during Jesus’ humble birth in Bethlehem: the infant lying in a manger was not merely Israel’s Messiah but the light of all nations, the King whose glory would draw the world’s kings to bow before Him. The Feast of the Epiphany (from Greek epiphaneia, “manifestation” or “appearing”) celebrates this revelation—the showing forth of Christ’s glory not only to Mary and Joseph, not only to Jewish shepherds, but to Gentile seekers from distant lands who followed a star to find the newborn King.

The manifestation of Christ is Christianity’s central claim: God became visible, tangible, knowable in the person of Jesus. “The Word became flesh and dwelt among us, and we have seen his glory” (John 1:14). This wasn’t merely divine communication through prophets or appearances in visions but God’s very self manifested in human form. The infinite became an infant; the invisible became visible; the eternal entered time. Epiphany celebrates the recognition and revelation of this stupendous mystery.

Yet the concept of manifestation extends beyond one feast day. Throughout Christian history, the term has designated multiple revelations of Christ’s identity and mission: His birth (manifested to shepherds), His presentation at the temple (manifested to Simeon and Anna), His visit from the Magi (manifested to Gentiles), His baptism (manifested as Son of God when the Father speaks and Spirit descends), and His first miracle at Cana (manifested His glory, John 2:11). Each manifestation progressively reveals who Jesus is and why He came.

Biblical Foundations: Light Shining in Darkness

Isaiah’s Prophecy: A Light for the Gentiles

The manifestation of Christ to the nations fulfills ancient prophecy. Isaiah envisioned a day when God’s light would shine not only on Israel but illuminate all peoples:

“I will make you as a light for the nations, that my salvation may reach to the end of the earth” (Isaiah 49:6).

“Arise, shine, for your light has come, and the glory of the LORD has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising” (Isaiah 60:1-3).

Christian tradition sees these prophecies fulfilled in Christ. The nations’ darkness—ignorance of the true God, bondage to idolatry, alienation from covenant promises—is pierced by the light of Christ’s manifestation. What was hidden from the foundation of the world is now revealed; what was promised to Abraham (“in you all the families of the earth shall be blessed,” Genesis 12:3) now becomes visible reality.

The Magi: First Gentile Worshipers

Matthew’s Gospel alone narrates the visit of the Magi (traditionally called “wise men” or “kings”):

“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him’… And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh” (Matthew 2:1-2, 11).

The Magi’s identity remains mysterious—likely Persian or Babylonian astrologer-priests, Gentiles outside Israel’s covenant, seekers who studied the stars and watched for signs of cosmic significance. Their arrival demonstrates that Jesus’ kingship transcends Israel. Though born “King of the Jews,” He is King of all creation, drawing worshipers from the ends of the earth.

Their gifts carry symbolic weight:

• Gold: For a king, acknowledging His royal authority
• Frankincense: For worship, recognizing His divinity
• Myrrh: For burial, foreshadowing His death

The Magi’s worship contrasts with Herod’s murderous rage and Jerusalem’s troubled indifference (Matthew 2:3). The Gentiles recognize what Israel’s leaders miss; outsiders worship while insiders plot. This prefigures the Gospel’s trajectory: initial rejection by many Jews, enthusiastic reception by Gentiles, the message spreading from Jerusalem to “the ends of the earth” (Acts 1:8).

Simeon’s Prophecy: A Light for Revelation

When Mary and Joseph present the infant Jesus at the temple, the aged Simeon recognizes Him as the promised Messiah:

“Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:29-32).

Simeon’s prophetic canticle (Nunc Dimittis) explicitly identifies Jesus as “a light for revelation to the Gentiles”—manifestation personified. The baby he holds is God’s salvation made visible, prepared “in the presence of all peoples,” destined to illuminate the nations while bringing glory to Israel.

The Baptism: Trinitarian Theophany

The Synoptic Gospels narrate Jesus’ baptism as a profound manifestation:

“And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased’” (Matthew 3:16-17).

Here the Trinity manifests together: the Son in the Jordan, the Spirit descending, the Father’s voice declaring. Eastern Christianity especially emphasizes this “Theophany” (manifestation of God), celebrating it as the supreme revelation of God’s tri-personal nature and the inauguration of Jesus’ public ministry.

John the Baptist testifies: “I saw the Spirit descend from heaven like a dove, and it remained on him… And I have seen and have borne witness that this is the Son of God” (John 1:32, 34). The manifestation is both visual (the dove) and auditory (the voice), public and unmistakable.

The Feast of Epiphany in Christian Tradition

Western Christianity: The Adoration of the Magi

In Western Christianity (Catholic and Protestant traditions), Epiphany (January 6) primarily celebrates the Magi’s visit, focusing on Christ’s manifestation to the Gentiles.

Liturgical Observance:

• The twelve days of Christmas culminate in Epiphany
• The traditional Epiphany blessing: “Christus mansionem benedicat” (May Christ bless this house)
• The custom of marking doorways with “20+C+M+B+25” (the year, with C/M/B representing Caspar, Melchior, Balthazar, the traditional names of the Magi, though also standing for “Christus mansionem benedicat”)
• Processions, special hymns, reenactments of the Magi’s journey
• Blessing of chalk, water, and gold, frankincense, and myrrh
• In some traditions, the day when Christmas decorations are removed
• “Kings’ cake” or “Epiphany cake” with a hidden token

Theological Emphasis: The manifestation of Christ as universal Savior, not merely for Jews but for all nations. The Magi represent the first fruits of Gentile conversion, prefiguring the church’s global mission.

Epiphany Season: Traditionally, the Sundays following Epiphany constitute Epiphany season, focusing on Christ’s manifestation through His baptism, miracles, and transfiguration. Liturgical readings progress from the Magi’s visit through Jesus’ early ministry, emphasizing how Christ’s glory is progressively revealed.

Eastern Christianity: Theophany and the Baptism

Eastern Orthodox and Eastern Catholic churches celebrate Theophany (manifestation of God) on January 6, focusing primarily on Christ’s baptism in the Jordan rather than the Magi’s visit.

The Great Blessing of Waters:

• Elaborate liturgy on Theophany Eve and Theophany Day
• Procession to natural water (river, lake, sea) or large fonts
• Priest blesses the water, recalling creation, the flood, Red Sea crossing, and Christ’s baptism
• The cross is immersed in the water three times (symbolizing Trinity)
• People take blessed water home for drinking and sprinkling throughout the year
• In colder climates, some believers plunge into icy water after the blessing, commemorating Christ’s baptism

Liturgical Hymns: Orthodox Theophany hymnography is theologically rich, emphasizing the Trinity’s manifestation, Jesus’ identification with sinful humanity, and the Jordan’s sanctification:

“When You, O Lord, were baptized in the Jordan, The worship of the Trinity was made manifest! For the voice of the Father bore witness to You, Calling You His beloved Son, And the Spirit in the form of a dove, Confirmed the truthfulness of His word.”

Theological Emphasis: The baptism reveals the Trinity working together in salvation history, Jesus’ full humanity (He is baptized like any other Jew, though sinless), the sanctification of creation (water is blessed, nature itself consecrated), and the beginning of public ministry.

Armenian Tradition: Combined Celebration

The Armenian Apostolic Church uniquely celebrates both Christ’s birth and baptism on January 6, calling it both Christmas and Theophany. This preserves what may be the oldest Christian practice, predating the December 25 adoption in the West.

Theological Dimensions of Manifestation

Progressive Revelation

Christ’s identity and mission are revealed progressively through multiple manifestations:

1. To Mary and Joseph: The angel announces His identity (Matthew 1:18-25, Luke 1:26-38)
2. To Shepherds: Angels proclaim His birth to Jewish outsiders (Luke 2:8-20)
3. To Simeon and Anna: Recognized as Messiah at temple presentation (Luke 2:25-38)
4. To the Magi: Manifested to Gentile seekers (Matthew 2:1-12)
5. At His Baptism: Declared Son of God by the Father (Matthew 3:13-17)
6. At Cana: His glory manifested through the first miracle (John 2:11)
7. At the Transfiguration: His divine glory unveiled to inner circle (Matthew 17:1-8)
8. Through the Resurrection: Vindicated as Lord and Christ (Acts 2:36)

Each manifestation reveals more fully who Jesus is: Messiah, Son of God, Light of the World, Savior of all nations, divine glory veiled in flesh.

Incarnation: The Ultimate Manifestation

Christian theology teaches that Jesus Christ is the supreme and final manifestation of God. Unlike Old Testament theophanies (temporary, partial appearances), the incarnation is God’s permanent, complete self-disclosure:

“He is the image of the invisible God” (Colossians 1:15). “For in him the whole fullness of deity dwells bodily” (Colossians 2:9). “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son” (Hebrews 1:1-2).

The Word made flesh is not merely God’s message but God’s Messenger who is Himself the Message. To see Jesus is to see the Father (John 14:9). The infinite God manifests Himself finitely, the invisible visibly, the eternal temporally—without ceasing to be infinite, invisible, eternal. This is Christianity’s scandal and glory.

Universality: For All Nations

The Epiphany theme of manifestation to Gentiles grounds Christianity’s universal mission. Paul’s apostleship to the Gentiles manifests the mystery “hidden for ages in God” (Ephesians 3:9):

“This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Ephesians 3:6).

Christ manifested means Christ proclaimed. The church’s missionary mandate flows from His universal lordship. “Go therefore and make disciples of all nations” (Matthew 28:19) implements the revelation that His salvation is “to the end of the earth” (Acts 13:47).

The Magi’s journey from East to Bethlehem prefigures the nations’ pilgrimage to Christ. Epiphany becomes the paradigm for evangelism: Christ revealed draws all people to Himself.

Comparative Perspectives

Jewish Perspective

Judaism rejects the Christian claim that Jesus manifests God:

Messiah Not Yet Come: Traditional Judaism awaits a future Messiah who will gather exiles, rebuild the temple, and establish worldwide peace—none of which Jesus accomplished.

God Remains Unmanifest: God is absolutely one, transcendent, not incarnate. The idea that God “appears” in human form violates Jewish monotheism. Moses saw God’s “back” (Exodus 33:23), not His face; no human can see God and live (Exodus 33:20). God reveals His will through Torah, not His essence through incarnation.

The Magi Story: From a Jewish perspective, Matthew’s Magi narrative may reflect midrashic storytelling or fulfillment of Psalm 72:10-11 (“May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts!”) rather than historical event.

Christian Error: Jewish critique argues that Christianity has confused the Creator with creation, worshiping a human being and thereby abandoning biblical monotheism.

Islamic Perspective

Islam honors Jesus (Isa) as a prophet but categorically denies the incarnation:

Jesus as Prophet, Not God: The Quran repeatedly denies Jesus’ divinity: “They have certainly disbelieved who say, ‘Allah is the Messiah, the son of Mary’” (Quran 5:72). “It is not [befitting] for Allah to take a son” (Quran 19:35).

God Does Not Manifest: Allah is utterly transcendent, beyond all created form. The concept of God “becoming” anything or “appearing” in creation is shirk (polytheism). God creates, commands, reveals—but does not incarnate.

Jesus’ Birth: Islam affirms the virgin birth (Quran 3:45-47, 19:16-34) as a sign of divine power, not divine manifestation. Mary remained virgin; Jesus’ creation was miraculous like Adam’s (“Be!” and he was)—but this doesn’t make him divine.

Manifestation Through Revelation: For Islam, God manifests His will through revelation (Quran), not His essence through incarnation. The greatest manifestation is the Quran itself, God’s speech made audible, not God’s self made visible.

Modern Observance and Significance

Ecumenical Convergence

Despite East-West differences in Epiphany emphasis, ecumenical dialogue has fostered appreciation for both manifestations—Magi and baptism—as complementary rather than competing.

Recent liturgical reforms in the West have recovered baptismal themes during Epiphany season. The Revised Common Lectionary includes Jesus’ baptism as the first Sunday after Epiphany, acknowledging Eastern tradition’s emphasis.

Orthodox Christians, while maintaining their baptismal focus, recognize the Magi’s theological importance as first Gentile worshipers. Some Orthodox celebrations include both themes.

Secularization and Cultural Memory

In increasingly secular Western societies, Epiphany’s religious significance fades while cultural practices persist:

• Three Kings Day (Día de Reyes) remains major celebration in Spanish-speaking cultures
• “Twelfth Night” marks the end of Christmas season
• Kings’ cakes and special foods maintain popularity
• Public celebrations with costumed “kings” in parades

Yet fewer participants grasp the theological meaning: Christ’s manifestation as universal Savior. The feast becomes folklore divorced from faith, cultural heritage disconnected from religious conviction.

Missions and Contextualization

Epiphany’s theme—Christ manifested to seekers from distant cultures—resonates powerfully in global Christianity. The Magi, non-Jewish seekers who found Christ, model inculturation: they brought gifts from their own cultural treasury to honor the newborn King.

Modern missions emphasize that Christ is manifested within and through diverse cultures, not imported as Western product. Just as the Magi encountered Christ through their star-study, peoples worldwide encounter Him through their own cultural forms sanctified and transformed.

The manifestation of Christ is not cultural imperialism but universal truth finding indigenous expression. Every culture has “gold, frankincense, and myrrh”—gifts uniquely its own to lay before the King.

Conclusion: The Light Still Shines

“The people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned” (Matthew 4:16, quoting Isaiah 9:2). The manifestation celebrated on Epiphany is not merely historical commemoration but ongoing reality. Christ continues to be manifested—in Word and sacrament, in the church’s life, in believers’ transformation, in the Gospel’s spread to every nation.

The Magi’s journey from East to Bethlehem continues as billions worldwide seek the King whose birth the angels announced, whose identity the Jordan River proclaimed, whose glory the disciples beheld. Some, like the Magi, travel far guided by ambiguous signs; others, like Simeon, recognize Him immediately through prophetic insight. But all who find Him echo the Magi’s response: falling down in worship, offering treasures, returning transformed.

For Christians, Jesus Christ is God’s ultimate manifestation—the Word made flesh, the image of the invisible God, the radiance of God’s glory. In Him, all divine fullness dwells bodily. To see Him is to see the Father. To know Him is to know God. To worship Him is to worship the One who sent Him.

Epiphany proclaims what remains Christianity’s most audacious claim: in a specific time and place, the infinite God manifested Himself completely in finite human form. The Light of the World appeared in the darkness. The King of kings was born in a stable. The Savior of all nations lay in a manger, recognized first by shepherds and foreigners, revealed progressively until the whole world could see.

The manifestation continues. In every Eucharist, Christ’s body and blood manifest His saving presence. In every baptism, the Father’s voice declares, “This is my beloved.” In every proclamation of the Gospel, the Light shines in darkness. In every transformation of a sinner into a saint, Christ’s glory is manifested.

Until the final manifestation, when “every eye will see him” (Revelation 1:7), when the glory now hidden will be fully revealed, when the kingdoms of this world become the kingdom of our Lord and of His Christ—the church celebrates Epiphany, remembering the wise men’s journey, the Jordan’s revelation, and the ongoing manifestation of the God who became man so that men and women might see His face, know His love, and worship Him forever.

Arise, shine, for your light has come. The glory of the LORD has risen upon you.