visit of the magi scripture

Three Wise Men - Bible Story

Bible Story of the Three Wise Men

The Bible story of the Three Wise Men, from the gospel of Matthew, is also known as the biblical Magi or the Three Kings. This Bible story regards a group of scholarly foreigners who traveled to visit Jesus after his birth, bearing gifts of gold, frankincense, and myrrh. 

After Jesus was born in Bethlehem of Judea, during the time of King Herod, Wise Men from the east came to Jerusalem and asked, 'Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him.' When King Herod learned this, he was troubled, and all of Jerusalem with him. He called together all the leading clerics and scholars of the law, and he questioned them about where Christ was to be born. 'In Bethlehem in Judea,' they answered, 'for this is what the prophet has written: "'But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.'" Then Herod summoned the Wise Men secretly and found out from them the precise time the star had emerged. He sent them to Bethlehem and said, 'Go and make a careful search for the child. As soon as you find him, report to me so that I too may go and worship him.'

As directed by King Herod, they went on their way, and the star they had seen in the East went before them until it stopped over the area where the child lay. Upon arriving at the house, they observed the child with his mother, Mary, and they kneeled down and worshiped him. Then they opened their treasures and presented him with gold, incense, and myrrh gifts. They were then miraculously warned in a dream not to return to Herod, as he planned to kill Jesus to preserve his authority, and returned to their home by an alternative route.

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Names & Characteristics of the Three Wise Men

Accounts have been told about the Three Wise Men, and they have been given names. This is how they are often portrayed:

• Gaspar (or Caspar ) wears a green cloak and a gold crown with green jewels. He is the King of Sheba. Gaspar represents the Frankincense brought to Jesus.
• Melchior has long white hair and a white beard and wears a gold cloak. He is the King of Arabia. Melchior represents the Gold brought to Jesus.
• Balthazar has a black beard and wears a purple cloak. He is the King of Tarse and Egypt. Balthazar represents the gift of Myrrh that was brought to Jesus.

Meaning of the Gifts for Jesus

• Gold: is affiliated with Kings, and Christians believe that Jesus is the King of Kings.
• Frankincense: is used in liturgical worship in traditional Churches and represented that people would worship and praise Jesus.
• Myrrh: is a fragrance that is embedded on dead bodies to make them smell pleasant and represents that Jesus would endure persecution resulting in his death.

Discover the entire scripture text of the Three Wise Men story and find related articles, podcasts, and videos below! 

This article is part of our larger Christmas and Advent resource library centered around the events leading up to the birth of Jesus Christ. We hope these articles help you understand the meaning and story behind important Christian holidays and dates and encourage you as you take time to reflect on all that God has done for us through His Son, Jesus Christ!

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Matthew 2:1-16

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The Visit of the Magi

1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, 2 “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him. 4 Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They said to him, “In Bethlehem of Judea; for this is what has been written by the prophet:

6 ‘A nd you , B ethlehem , land of J udah ,

A re by no means least among the leaders of J udah ;

F or out of you shall come forth a R uler

W ho will shepherd M y people I srael .’ ”

7 Then Herod secretly called the magi and determined from them the exact time the star appeared. 8 And he sent them to Bethlehem and said, “Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him.” 9 After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. 12 And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way.

The Flight to Egypt

13 Now when they had gone, behold, an angel of the Lord *appeared to Joseph in a dream and said, “Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him.”

14 So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. 15 He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: “O ut of E gypt I called M y S on .”

Herod Slaughters Babies

16 Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had determined from the magi. 17 Then what had been spoken through Jeremiah the prophet was fulfilled:

18 “A voice was heard in R amah ,

W eeping and great mourning ,

R achel weeping for her children ;

A nd she refused to be comforted ,

B ecause they were no more .”

19 But when Herod died, behold, an angel of the Lord *appeared in a dream to Joseph in Egypt, and said, 20 “Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child’s life are dead.” 21 So Joseph got up, took the Child and His mother, and came into the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee, 23 and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: “He shall be called a Nazarene.”

• Introduction

The Visit of the Magi. * 1 When Jesus was born in Bethlehem of Judea, in the days of King Herod, * behold, magi from the east arrived in Jerusalem, 2 saying, “Where is the newborn king of the Jews? We saw his star * at its rising and have come to do him homage.” a 3 When King Herod heard this, he was greatly troubled, and all Jerusalem with him. 4 Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to be born. * 5 b They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet:

6 ‘And you, Bethlehem, land of Judah,

are by no means least among the rulers of Judah;

since from you shall come a ruler,

who is to shepherd my people Israel.’”

7 Then Herod called the magi secretly and ascertained from them the time of the star’s appearance. 8 He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.” 9 After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. 10 They were overjoyed at seeing the star, 11 * c and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh. 12 And having been warned in a dream not to return to Herod, they departed for their country by another way.

The Flight to Egypt. 13 * When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, flee to Egypt, * and stay there until I tell you. Herod is going to search for the child to destroy him.” 14 Joseph rose and took the child and his mother by night and departed for Egypt. 15 * He stayed there until the death of Herod, that what the Lord had said through the prophet d might be fulfilled, “Out of Egypt I called my son.”

The Massacre of the Infants. 16 When Herod realized that he had been deceived by the magi, he became furious. He ordered the massacre of all the boys in Bethlehem and its vicinity two years old and under, in accordance with the time he had ascertained from the magi. 17 Then was fulfilled what had been said through Jeremiah the prophet:

18 * e “A voice was heard in Ramah,

sobbing and loud lamentation;

Rachel weeping for her children,

and she would not be consoled,

since they were no more.”

The Return from Egypt. 19 When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt 20 and said, f “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.” * 21 He rose, took the child and his mother, and went to the land of Israel. 22 But when he heard that Archelaus was ruling over Judea in place of his father Herod, * he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee. 23 * g He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean.”

* [ 2:1 – 12 ] The future rejection of Jesus by Israel and his acceptance by the Gentiles are retrojected into this scene of the narrative.

* [ 2:1 ] In the days of King Herod : Herod reigned from 37 to 4 B.C. Magi : originally a designation of the Persian priestly caste, the word became used of those who were regarded as having more than human knowledge. Matthew’s magi are astrologers.

* [ 2:2 ] We saw his star : it was a common ancient belief that a new star appeared at the time of a ruler’s birth. Matthew also draws upon the Old Testament story of Balaam, who had prophesied that “A star shall advance from Jacob” ( Nm 24:17 ), though there the star means not an astral phenomenon but the king himself.

* [ 2:4 ] Herod’s consultation with the chief priests and scribes has some similarity to a Jewish legend about the child Moses in which the “sacred scribes” warn Pharaoh about the imminent birth of one who will deliver Israel from Egypt and the king makes plans to destroy him.

* [ 2:11 ] Cf. Ps 72:10 , 15 ; Is 60:6 . These Old Testament texts led to the interpretation of the magi as kings.

* [ 2:13 – 23 ] Biblical and nonbiblical traditions about Moses are here applied to the child Jesus, though the dominant Old Testament type is not Moses but Israel ( Mt 2:15 ).

* [ 2:13 ] Flee to Egypt : Egypt was a traditional place of refuge for those fleeing from danger in Palestine (see 1 Kgs 11:40 ; Jer 26:21 ), but the main reason why the child is to be taken to Egypt is that he may relive the Exodus experience of Israel.

* [ 2:15 ] The fulfillment citation is taken from Hos 11:1 . Israel, God’s son, was called out of Egypt at the time of the Exodus; Jesus, the Son of God, will similarly be called out of that land in a new exodus. The father-son relationship between God and the nation is set in a higher key. Here the son is not a group adopted as “son of God,” but the child who, as conceived by the holy Spirit, stands in unique relation to God. He is son of David and of Abraham, of Mary and of Joseph, but, above all, of God.

* [ 2:18 ] Jer 31:15 portrays Rachel, wife of the patriarch Jacob, weeping for her children taken into exile at the time of the Assyrian invasion of the northern kingdom (722–21 B.C.). Bethlehem was traditionally identified with Ephrath, the place near which Rachel was buried (see Gn 35:19 ; 48:7 ), and the mourning of Rachel is here applied to her lost children of a later age. Ramah : about six miles north of Jerusalem. The lamentation of Rachel is so great as to be heard at a far distance.

* [ 2:20 ] For those who sought the child’s life are dead : Moses, who had fled from Egypt because the Pharaoh sought to kill him (see Ex 2:15 ), was told to return there, “for all the men who sought your life are dead” ( Ex 4:19 ).

* [ 2:22 ] With the agreement of the emperor Augustus, Archelaus received half of his father’s kingdom, including Judea, after Herod’s death. He had the title “ethnarch” (i.e., “ruler of a nation”) and reigned from 4 B.C. to A.D. 6.

* [ 2:23 ] Nazareth…he shall be called a Nazorean : the tradition of Jesus’ residence in Nazareth was firmly established, and Matthew sees it as being in accordance with the foreannounced plan of God. The town of Nazareth is not mentioned in the Old Testament, and no such prophecy can be found there. The vague expression “through the prophets” may be due to Matthew’s seeing a connection between Nazareth and certain texts in which there are words with a remote similarity to the name of that town. Some such Old Testament texts are Is 11:1 where the Davidic king of the future is called “a bud” ( nēser ) that shall blossom from the roots of Jesse, and Jgs 13:5 , 7 where Samson, the future deliverer of Israel from the Philistines, is called one who shall be consecrated (a nāzîr ) to God.

a. [ 2:2 ] Nm 24:17 .

b. [ 2:5 – 6 ] Mi 5:1 ; 2 Sm 5:2 .

c. [ 2:11 ] Ps 72:10 – 11 , 15 ; Is 60:6 .

d. [ 2:15 ] Hos 11:1 .

e. [ 2:18 ] Jer 31:15 .

f. [ 2:20 ] Ex 4:19 .

g. [ 2:23 ] 13:54 ; Mk 1:9 ; Lk 2:39 ; 4:34 ; Jn 19:19 .

II. THE PROCLAMATION OF THE KINGDOM

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Epiphany of Our Lord

Matthew 2:1-12, the visit of the magi, is the gospel reading for Epiphany.

January 6, 2015

• First Reading
• Second Reading
• Revised Common Lectionary

Commentary on Matthew 2:1-12

Stephen Hultgren

Some congregations choose to use the Epiphany readings on the second Sunday after Christmas. In the Western Church, the visit of the magi seems to have been associated with Epiphany from the beginnings of the festival. 1 The origins of the Epiphany festival are obscure. As the name suggests ( epiphaneia ), however, the festival seems to have focused from the beginnings on the “revelation” of God in Jesus (originally including celebration of the birth of Jesus, before the Christmas festival was instituted).

Popular interest in the story may focus on such things as the names of the magi (or “three kings”), 2 the giving of gifts, the star of Bethlehem, and King Herod’s machinations. However, the historical details of the story are difficult to substantiate. 3 It should be observed that the story has an important narrative function in Matthew. The visit of the magi to “worship” (or “pay homage to”) Jesus alarms Herod, who, after he has been fooled by the magi (2:16), will resolve to kill all the (male) children in Bethlehem and environs two years and younger. Herod’s plot constitutes the reason for the holy family’s flight to Egypt and return. The flight to and return from Egypt together with the slaughter of the innocents serve to make Jesus into a type of both Moses (who was also delivered from a cruel tyrant; Exodus 1-2) and the nation of Israel as a whole (God’s “Son” whom he called out of Egypt; Matthew 2:15; Hosea 11:1). As such Jesus is the fulfillment of prophecy and of the (hi)story of Israel. Later in Matthew Jesus will play the role of a new Moses (5:1) and of a new “Israel” in the wilderness who remains faithful to God in temptation (4:1-11). So also the story of the magi shows Jesus to be the fulfillment of prophecy (see below). The interpreter and preacher must keep the story’s narrative function and theological emphases in mind.

The story in Matthew can be divided into five scenes: the arrival of the magi (2:1-2); Herod’s alarm and consultation of the priests and scribes (2:3-6); Herod’s request of the magi (2:7-8); the magi’s visit and adoration of the Christ child (2:9-11); and the departure of the magi (2:12). The first, third, and fourth scenes are punctuated by the verb “worship” or “pay homage” ( proskynein ), which highlights a main feature of the narrative: the magi take the role of the Gentiles who will come paying homage and bringing gifts to the Messiah according to Psalm 72:10-11. The sincerity of the magi’s worship of Jesus is contrasted with Herod’s insincere pledge to worship Jesus. In reality, King Herod will try to eliminate this newborn, rival “king of the Jews,” who threatens to usurp his title! Matthew probably has Jesus’ death already in view when he has the magi refer to Jesus as “the king of the Jews” (2:2) rather than as Christ (cf. 2:4), in anticipation of the charge under which Jesus will eventually be crucified (27:11, 29, 37) (Matthew uses the title only in these places).

The magi, who are said to come from the “East,” give the story an exotic flavor. Ancient magi were persons reputed to be adept at astronomy as well as various occult arts, such as astrology, interpretation of dreams, fortune telling, and magic. Here they are clearly thought of as astronomers or astrologers, who have found the rising of a star to be of world-historical significance. It was a common idea in antiquity that the birth or death of great men was accompanied by heavenly signs. 4

But there is more than meets the eye in the identification of these magi as from the “East”. The word used for the “East” in the story, anatolai (plural)/ anatole (singular), really means “the rising,” that is, the rising of the sun (our word “orient” comes from a Latin word with the same meaning: oriens ). The word anatole would have had a number of resonances for the first Greek-speaking, Jewish-Christian hearers of Matthew’s story. First, the rising of the sun in the East readily suggests the imagery of light, which is often associated with salvation in the Bible. The Old Testament reading for the day (Isaiah 60:1-6), to which the magi story clearly alludes (see especially verses 5-6), begins with the words, “Arise, shine; for your light has come, and the glory of the Lord has risen upon you.” The verb for “has risen” here, in the Septuagint translation, is anatetalken , from the same root as anatole . Isaiah’s vision of salvation includes a pilgrimage of the nations, who will come to Israel’s light, to worship the God of Israel. The Gentile magi are to be understood as enacting the fulfillment of this prophecy.

The verb anatellein appears with equal significance in other texts. We may mention first Numbers 24:17 (Septuagint), which speaks of a star that will rise out of Jacob. This verse was interpreted messianically in Judaism, and it is easy to see how a star could become a symbol for the Messiah. The star of Bethlehem is to be understood against the background of that text. The star indicates that the Messiah has arrived. Anatellein appears again in Matthew 4:16. Matthew comments on Jesus’ appearance in Capernaum with a citation of Isaiah 8:23-9:1, which speaks of light shining on those who dwell in darkness. Matthew chooses the verb anatellein (not in the Septuagint). His usage is very similar to Luke 1:78-79, which speaks of the “dawn ( anatole ) from on high” that “will break upon us” (NRSV), to give light ( epiphanai ) to those who sit in darkness and in the shadow of death, also an allusion to Isaiah 9:1; 60:1-2.

Finally, the word anatole is used in Jeremiah 23:5 with a different, but related meaning. Here the word refers to the righteous branch of David, that is, the Messiah. The branch that shoots up from a tree is a “rising” of a different kind (cf. Isaiah 11:1).

These (and perhaps other) Old Testament texts have undoubtedly lent their emphases on the coming of light, of the Messiah, and of salvation to the story of the magi. While Matthew’s gospel ends with the risen Jesus’ command to the disciples to go out from Galilee to make disciples of all nations (28:19), the gospel begins with an anticipatory visit of the Gentiles to Judea to worship the newborn Messiah. The magi stand for all the nations, including us, who would come to worship Jesus, the Messiah of Israel (Psalm 72:10-11), and see the manifestation of the glory of God in the face of Jesus (Isaiah 60:1-2; cf. John 1:14; 2 Corinthians 4:6).

1 Hans Förster, “Epiphany (V),” Religion Past & Present (ed. H.D. Betz et al.; 13 volumes; Leiden: Brill 2008), 4.506.

2 That the magi were kings is only a later Christian tradition developed under the influence of Ps 72:10-11. That there were three magi/kings is not stated by Matthew but was deduced from the three gifts in Matt 2:11.

3 Raymond E. Brown, The Birth of the Messiah (New York: Doubleday, 1993), 188–89.

4 Brown, Messiah , 170.

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Who Were the Magi, and Why Did They Worship Jesus? (Matthew 2)

This article is part of the Tough Passages series.

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1 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, 2 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.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet:

6 “‘And you, O Bethlehem, in the land of Judah,       are by no means least among the rulers of Judah; for from you shall come a ruler       who will shepherd my people Israel.’”

7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 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. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way.

God’s Plans Prevail

Skeptics doubt that a star with supernatural origin could have led anyone to Jesus. They dismiss the story as legend, citing parallels to pagan myths in which stars guided heroes to their destination. 1 In ancient literature, astrological phenomena also accompanied the birth or death of notable kings, including both Julius Caesar (death) and Augustus Caesar (birth). 2 Skeptics therefore propose that Matthew fabricated this episode or perhaps adapted a legend. If Matthew’s sources misled him, he was deceived. If he invented this episode, he was a deceiver. But why would Matthew concoct a story of worshiping astrologers for a predominantly Jewish audience? Roughly like gambling today, astrology was a plague, denounced by prophets and ethicists alike. But if God chose to summon Gentiles by speaking their language, then Matthew could put that fact to use, since it matched his themes.

ESV Expository Commentary

Three New Testament scholars offer passage-by-passage commentary through the narratives of Matthew, Mark, and Luke, explaining difficult doctrines, shedding light on overlooked sections, and making applications to life and ministry today. Part of the ESV Expository Commentary.

Magi, or “wise men,” were royal counselors. At best, they were learned and prudent. At worst, they were charlatans, sycophants, and brutes (cf. Dan. 2:1–10; Acts 8:9–24). 3 Whatever their character, the line between astrology and astronomy was thin, if only because stargazing was respectable. Scripture both prohibits and mocks astrology (Jer. 8:2; 19:13; Isa. 47:13–15), yet God reversed expectations and spoke to stargazers in language they understood, thereby calling Gentiles to Jesus. Popular Christian images of the magi clash with Matthew’s account. The magi were counselors, not kings, and while they bore three gifts, their number (unstated) was large enough to cause a stir in Jerusalem (Matt. 2:3). Contrary to nativity scenes, they found Jesus in a house, not a manger (v. 11).

The Birth of the King

Matthew stresses God’s mission to the Gentiles (1:5–6; 4:15; 8:10–12; 15:21–27; 28:18–20), beginning with the men who travel so far, at great risk and cost, to pay homage to the one “born king of the Jews” (2:2). They expect to find the future king in a palace. But no son has been born to Herod, so he takes the announcement of a new king as a threat and thus is “troubled” (v. 3). This fits Herod’s character. As a ruler, Herod was talented and vigorous, but also violent and paranoid enough to kill several of his sons as well as his favorite wife. His desire to kill Jesus coheres with his pattern of eliminating all threats. If Herod, cruel and violent, is “troubled,” it is no surprise that Jerusalem is too, although one might have hoped for more of a populace awaiting its Messiah.

Herod consults rival groups of experts and inquires closely as he asks “where the Christ was to be born” (v. 4). “Inquired” is in the imperfect tense in Greek, implying that Herod questions them repeatedly. 4 Given that the “scribes” were conservative teachers and (typically) Pharisees, while the “chief priests” who rested atop the temple hierarchy were Sadducees who collaborated with Rome, we see that Herod chooses to consult antagonistic groups regarding the birth of Messiah. When they agree, Herod knows he can trust their answer. Citing Micah 5:2, they reply, “In Bethlehem of Judea.” They also add the essential line, “From you shall come a ruler who will shepherd my people Israel,” as well as a perfect citation formula, “for so it is written by the prophet.” “It is written” signifies that this is God’s abiding word. “By the prophet” acknowledges the prophet as God’s agent. So they know the answer and face no more than a 5 mile (8 km) journey, yet, reading Matthew, we see none of them traveling to see Jesus.

Once Herod knows where the child is, he plans his murder. He questions the wise men, gains their confidence, and feigns a desire to join them in worship after they identify and locate the child. The magi believe him, but God’s plans supersede Herod’s.

More Than Respect

One can understand Herod’s fear. The belief in astrological signs is widespread, so he reacts to the magi. Besides, Herod is an Idumean, not a proper Jew, and because he is both a tyrant and a usurper (having taken the kingship by force and intrigue), he knows he has few friends. Yet, like many fears, his is also irrational. If Jesus is indeed the God-ordained ruler of Israel, why would he dream that he could kill him? And if the wise men were wrong, why would he try to kill a harmless child? Herod is cunning, but his sin makes him a fool. 5

Meanwhile, as the Jews stay home, the Gentiles head to Bethlehem, and the star eventually “came to rest over the place where the child was” (Matt. 2:9). They find the house, “saw the child with Mary his mother, and . . . fell down and worshiped him” (v. 11). We observe that the magi worship him, not them—that is, not Jesus and the holy family or Jesus and Mary. Mary is not, as some say, a member of the “Christian pantheon.” But do the magi fully comprehend Jesus’ identity? Do they fall in worship before the one they know to be God incarnate?

There is no indisputable case of Jesus’ receiving worship in the fullest sense prior to his resurrection. 6 We should not leap to conclusions when reading that someone calls Jesus “Lord” or falls, bows, or even worships. “Worship” in verse 11, and elsewhere in the ESV, translates proskyneō , which the standard Greek lexicon defines this way: “To express in attitude or gesture one’s complete dependence on or submission to a high authority figure, ( fall down and) worship, do obeisance to, prostrate oneself before, do reverence to, welcome respectfully ” (BDAG, italics theirs). Thus, bowing can signify respect, homage, or worship, depending on the context.

The Gospels suggest that people pay Jesus homage that transcends respect. The needy and the demon possessed often fall ( proskyneō or piptō ) before Jesus, and he never tells them to get up (Matt. 8:2; 9:18; Mark 5:33). We cannot, however, call each instance an act of worship. Demons fall before Jesus (Mark 3:11; 5:6), but they do not worship him. Neither does the rich young ruler (Mark 10:17) or the mocking soldiers (Mark 15:19). We cannot be certain that the Syrophoenician woman falls in worship more than in need (Matt. 15:25). Falling to one’s knees or face is certainly worship in Revelation (1:17; 5:8, 14; 19:10; 22:8). In Matthew, falling is an act of worship at the transfiguration (17:6), after the resurrection (28:9; cf. Luke 24:52), and perhaps with the magi (Matt. 2:11).

It may not be worship every time supplicants fall before Jesus, but surely some come in something akin to a spirit of worship. The case of the ten lepers in Luke 17:11–19 illustrates this truth. Just one of the ten, a Samaritan, returns to thank Jesus, and he “turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks.” Instead of telling the man to get up, Jesus asks, “Where are the nine?” So the leper prostrates himself before Christ, taking the position and using the terms of a worshiper. A moment later Jesus says, “Rise and go your way; your faith has made you well” (Luke 17:15–19). In the NT neither men nor angels can bear to see a fellow creature bowing to them in homage (Acts 14:8–15; Rev. 22:8–9). But Jesus allows the leper— and others on other occasions—to remain at his feet while they praise God. So Jesus implicitly claims deity, and they implicitly worship, or come close to it. That is, in the NT no one successfully falls ( piptō) or bows ( proskyneō) to anyone but Jesus. 7 If the magi do not know enough to worship in the fullest sense, they at least move in that direction, as the statement of their homage suggests (Matt. 2:2, 11).

In that spirit, the wise men joyfully offer heady gifts: gold, frankincense, and myrrh. 8 It is too much to think that they infuse each gift with symbolic weight (such as myrrh for burial). Rather, gift giving was essential in that culture, especially when approaching a leader. Frankincense, gold, and myrrh were costly, the sort of precious thing found in one royal court and given in another. (Joseph and Mary possibly sold them to finance their journey to Egypt.) If there is symbolism in the gifts, it lies in the allusion to Psalm 72 and its prophecy that the nations would come to a king greater than Solomon, bringing gifts and falling before him as “all nations serve him” (Ps. 72:10–11). 9

Cultural norms required reciprocal gifts. The magi, as representatives of the nations, go home empty handed, but Jesus more than repays them in the end. As they leave, God warns them by a dream “not to return to Herod, [and] they departed to their own country by another way” (Matt. 2:12). Once Herod realizes he has been duped, he seeks to kill Jesus another way (v. 16).

• Craig S. Keener, A Commentary on the Gospel of Matthew (Grand Rapids, MI: Eerdmans, 1999), 99.
• Suetonius, The Deified Julius 88; The Deified Augustus 94.
• Raymond E. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (Garden City, NY: Doubleday, 1977), 167–178, 197–200.
• Nigel Turner, Grammatical Insights into the New Testament (Edinburgh: T&T Clark, 1965), 27.
• Herod ordered hundreds of Jewish leaders to be slain when he died so that there would be mourning at his death. The command was ignored, but its cruelty increases his infamy.
• R. T. France, “The Worship of Jesus: A Neglected Factor in Christological Debate?,” in Christ the Lord: Studies in Christology Presented to Donald Guthrie , ed. Harold H. Rowdon (Downers Grove, IL: InterVarsity Press, 1982), 26.
• Unless one counts the parable of the unforgiving servant, in which two servants fall down in homage (Matt. 18:26, 29).
• Joy is the right response to the king and his kingdom; cf. Matthew 5:12; 13:44; 28:8.
• Cf. Isaiah 60:1–5, in which the nations stream to Israel’s light. The hope for glory, the NT shows, is concentrated upon and fulfilled in Jesus.

This article is by Dan Doriani and is adapted from ESV Expository Commentary: Matthew-Luke (Volume 10) .

Dan Doriani (PhD, Westminster Theological Seminary) serves as the vice president of strategic academic projects and professor of theology at Covenant Seminary. He previously served as the senior pastor of Central Presbyterian Church in Clayton, Missouri, and has been involved in several planning and study committees at the presbytery level in both the Presbyterian Church in America (PCA) and the Evangelical Presbyterian Church (EPC). Dan lives with his wife, Debbie, in Chesterfield, Missouri, and has three grown daughters.

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A Summary and Analysis of the Epiphany and the Wise Men

By Dr Oliver Tearle (Loughborough University)

The story of the Three Wise Men visiting the infant Jesus shortly after his birth in Bethlehem is a well-known feature of the Nativity story. And yet the only account of the visit of the Wise Men or ‘Magi’ is found in the Gospel of Matthew: the other Gospel which treats the birth of Jesus doesn’t mention the Magi.

Let’s take a closer look at what the Gospel of Matthew says about the Epiphany, or visit of the Wise Men to see Jesus Christ. Before we offer an analysis of the story as Matthew recounts it, let’s briefly summarise what the Gospel says. This is based upon the account found in the King James Version, Matthew 2:1-13.

Summary of the Wise Men visiting Jesus

The word Epiphany means ‘showing’, ‘manifestation’, or ‘appearance’ in ancient Greek. And the word is principally used in Christianity to refer to the manifestation of Jesus to the Gentiles (i.e., non-Jews): namely, when the ‘wise men’ visited, and paid homage to, the infant Jesus.

Matthew tells us that ‘wise men from the east’ came to Jerusalem, asking the king of Judea, Herod, ‘Where is he that is born King of the Jews?’ Word had already spread that the Messiah, whose coming fulfilled the old prophecy, had been born. The wise men claimed that they had seen ‘his star in the east’ and have come to worship him.

Herod was not at all pleased to hear that the prophecy had supposedly been fulfilled, and that the King of the Jews had arrived. Herod knew of the prophecy which stated that the Messiah would be born in Bethlehem, so he called the wise men to him, and asked when they had seen the star.

He then sent the wise men to Bethlehem, telling them to find the child, and then to report back to him so that he could go and worship the child as well. Of course, in reality, Herod wants to find the boy so he can have him killed.

The star guided the wise men to the place in Bethlehem where the child was found, and they went inside the house and saw Mary with the young child. They immediately fell to their knees and worshipped him. They presented the baby boy with gifts of gold, frankincense, and myrrh.

God then warned the wise men not to return to Herod, so they went home to their own country without returning to tell him where the boy could be found.

Analysis of the Epiphany story

Although it is commonly said that there were three wise men, Matthew doesn’t actually mention their number. It’s just assumed that there were three because they brought Jesus three gifts: the famous trio of gold, frankincense (an aromatic resin used in perfumes and incense: the word is French and literally means ‘high-quality incense’), and myrrh (a gum resin used in incense and perfume, as well as for medicinal reasons).

But like many of the things people think they know for definite about the Bible, such as the number of each animal Noah took onto the Ark and the number of Commandments , the number commonly assumed as correct is not biblical fact. Nor are the names later attached to them – Caspar, Melchior, and Balthazar – mentioned at any point in the Bible.

Of course, ‘wise men’ is the English translation of the original Greek. The word used in the original Gospel is magoi , which is known to us as Magi , from the Latin. This is where we get the word magic , because the Magi or ‘wise men’ were known for their arcane learning and knowledge of astrology.

But who were these ‘wise men’ or Magi? They are often assumed to have been Zoroastrian priests: Persians who followed Zoroaster. The Greek word magos comes from the Old Persian magus , which is in turn derived from the Avestan magâunô which refers to the religious caste into which Zoroaster was born.

Zoroastrian priests were astrologers, then, who were used to looking at the stars and reading significance into them. And euhemerism – the branch of study which seeks to provide scientific or historical origins for myths and religious phenomena – offers one explanation for this ‘star’ which Matthew tells us the wise men saw in the east.

Modern astronomers have been able to work out, with some precision, that in around 7 BC there was a super-conjunction between Jupiter and Saturn, which involved these two large planets being visible close together in the night sky.

Such a large, bright ‘star’ would have been out of the ordinary and thus would doubtless have piqued the interest of star-gazers and professional astrologers like the Zoroastrians. Although the two planets would not have appeared to form one large star, their conjunction would have been sufficiently unusual to suggest that some important, rare event was occurring.

However, we also know that Halley’s Comet, which is visible from Earth every 76 years, would have been seen in the night sky in 11 BC. This means, though, that the Magi would have been kept waiting for perhaps as long as seven years until the Messiah arrived (the birth of the historical Jesus is generally thought to have occurred in around 4 BC).

The interval between both Halley’s Comet and the Jupiter-Saturn conjunction doesn’t matter too much when we view the story for what it is: namely, an account written much later, which was perhaps based upon older recollections of something mysterious being seen in the night sky ‘around the time’ of Jesus’ birth. By the time the Gospel of Matthew was composed (probably in the final quarter of the first century AD), memories were hazy and several generations had been and gone since the events that Matthew describes.

Of course, the Nativity story in the Gospel of Luke, which tells of the shepherds who were alerted to the birth of Jesus on the night it happened and who went to visit the newborn child, is often conflated with the account of the Epiphany in the Gospel of Matthew, so that the wise men and the shepherds become confused in the popular imagination. Both are often depicted as a trio, so three shepherds in the Nativity scene and three kings or ‘wise men’ present at the Epiphany.

And when did the Epiphany, or the Adoration of the Magi, take place? Certainly not as soon after Jesus’ birth as the Adoration of the Shepherds.

And although the Feast of the Epiphany is 6 January, twelve days after the date fixed as the birth of Jesus in the Christian calendar, it is thought that they may have turned up to visit Jesus up to two years after he was born (based on the fact that the Gospel of Matthew tells us Herod ordered the killing of all children up to two years of age, in his efforts to eradicate the Messiah).

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The Visit of the Magi (Matthew Sermon 2 of 151)

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December 27, 1998 | Andy Davis

Matthew 2:1-12

Bible Prophecy, The Birth of Christ

- SERMON TRANSCRIPT -

I. a modern misunderstanding.

 We're going to continue our series on Matthew with a contemplation this morning of the visit of the Magi in Matthew chapter 2.  How many of you have little nativity scenes at home? Do you have a little replica... I've got one too. Do you put the three kings right there nearby? I do that also - I admit it. There's always three of them. Have you ever noticed that? There's always three and they always have crowns on them.  I think it's really fascinating. But I think it's good for us, however, romantic that picture is, to get back to the Bible and try to find out what God says about these Magi because they are fascinating people, and there's an awful lot of truth in these 12 verses. We're looking at Matthew 2:1-12. We're going to be considering who these Magi were, but I think we're going to also see something about their visit that is prophetic and that actually points ahead to the future even beyond our days. Now, not only in their gifts, but in the very fact of their visit, something is there that many of you perhaps have not contemplated.  We are going to be learning some more about the Magi that I think will fill out your understanding. So let's listen to Matthew 2:1-12,

" After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, 'Where is the one who has been born King of the Jews? We saw his star in the east and have come to worship him.' When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people's chief priests and teachers of the law, he asked them where the Christ was to be born. 'In Bethlehem in Judea,' they replied, 'for this is what the prophet has written: But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah, for out of you will come a ruler who will be shepherd of my people, Israel.' Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, 'Go and make a careful search for the child. As soon as you find him, report to me so that I too may go and worship him.' After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, and of incense, and of myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route."

II. The Magi from the East


So who were these Magi? The Magi from the east. Well, they weren't kings despite the famous Christmas carol, "We Three Kings of Orient Are." It's beautiful poetry and not a bad song, but not true to the Bible. They weren't kings. Actually, the word "magi" comes from the tribe of their origin, the Magoi. They lived in the area of the Medes and the Persians, who eventually conquered the Babylonian empire. They lived in what we call modern Iran, so they were Iranians. 

Now, from the word "magi", we get the word magic because these people claimed to know the future. They would study the stars. They were into astronomy. Astronomy is the science of the study of the position of the stars and planets. And they actually had more accurate charts and graphs and maps of the heavens than there were available anywhere else in the world at the time. They were careful students of the stars. But they didn't leave it at that, they moved on into astrology, which is different than astronomy. Astronomy is a science, astrology is not a science. Astrology is the idea that you can discern something about the future from the position of the alignment of the stars and planets. It's totally faulty, and a lot of idolatrous religious systems have gotten into this kind of thing. But the Magi definitely did it. They thought that they could predict the future based on the positions of the stars. And so, also, they were able, so they believe, to interpret dreams and through the knowledge of the dreams and knowledge of the stars, they could predict the future. And from that, we get a second English word from the word "magi", we get the word magistrate.

Now, you may have thought that magic comes from "magi", but magistrate is a new one for me. But it makes sense because these people, all kings and emperors and dictators want to know the future, don't they? They want to know what's going to happen so that they can make provisions for the future. We know about Joseph, and he was able through interpretation of dreams to tell what was going to happen with Egypt, remember? He was a very valuable magistrate, a counselor to the king. We actually meet the Magi in the Bible, maybe you didn't realize this, but they appear in the Old Testament in the Book of Daniel.   In Daniel, chapter 2, King Nebuchadnezzar, the King of Babylon, had a dream, and his dream troubled him and he wanted to know the proper interpretation of the dream. Daniel 2:1-2 reads this way, "In the second year of his reign, Nebuchadnezzar had dreams and his mind was troubled and he could not sleep. So the king summoned the magicians, [that's the word for Magi] the enchanters, the sorcerers, the astrologers, to tell him what he had dreamed. ” So he set before them an extraordinary test. No one had ever asked this of a Magi, a magistrate before. He wanted to be certain that they weren't fooling him or that they weren't tricking him with the interpretation. He wanted to know the certain interpretation of that dream because he felt it told something about the future, and it did. It was a special kind of dream that God had sent. So he said, “I’m going to give you a test, Magi. You've got to tell me what my dream was, and then you have the privilege of interpreting. Because if you can tell me what my dream was then I know you have power to interpret it. The Magi said, “No king or emperor, however mighty, has ever asked this of anyone. How in the world can we tell you what your dream is? You tell us the dream and we'll give you a sure and certain interpretation.”

He said, “You are just trying to gain time. I am going to kill you all.” So he started to issue an order that all the wise men in Babylon be killed. Daniel was included among their number though he had very different methods. Daniel was an exile from Judah. He was a believer in God, a godly man who had a wonderful prayer life. He was called in and he offered to the king the information that if he gave him one day, he would fast and pray and he would seek the answer of the dream. So all the Magi had a stay of execution for one day. Daniel did fast and pray and God did reveal to him not only what the dream was but the sure and certain interpretation of the dream. I don't know if you remember what the dream was but it was a dream of a statue, a tall awesome statue with a gold head, and silver chest and arms, and bronze torso, iron legs and then feet partly mixed of clay, partly mixed of iron.  Daniel gave the interpretation of the dream. He said, "This is the flow of history, King Nebuchadnezzar, from you forward. Each of the portions of the statue represents a portion of human history.” At the end, he gave this final interpretation. “The statue was destroyed by a stone cut not by human hands which hit at the foot of the statue, destroyed it into a million bits, and then the stone cut not by human hands grew to be larger and larger until it conquered the whole world. Everyone wanted to know what the interpretation was. And Daniel said in Daniel 2:44 "In the time of those kings,"  the God of heaven will set up a kingdom that will never be destroyed nor will it be left to another people. That kingdom will crush all the other kingdoms and bring them to an end but it will itself endure forever." This was a prophecy of the coming of Jesus Christ and His establishment of His Kingdom which will live and reign forever and ever. An incredible prophecy. The Bible doesn't say but I imagine that afterwards the Magi probably all gathered around him and said, "Thank you for saving our life. "We know later they were somewhat jealous of Daniel but at that point perhaps they were willing to listen. And I think it was at that time that Danial explained to them what it meant that there was going to be a King of the Jews descended from David and that he was going to sit on David's throne and reign over his kingdom. Isaiah told us this prophecy in Isaiah chapter 9. Daniel, I'm sure, knew about that prophecy and he explained it to these ancestors of the Magi. Now, the years past, generations came, generations went but the Magi continued to study the stars. They continued to look to the heavens, predict the future, sometimes accurately, sometimes not.

III. The Miraculous Star and the Momentous Visit to Jerusalem

 Have you ever looked at horoscopes? You will meet someone new today, this kind of thing, predictions that sometimes they come true and sometimes they don't. But this prediction was of a kingdom specifically that would come after all of these others, after the Roman Empire and it would be set up. It was a sure and certain prediction and very accurate. Well, the generations came and went and the Magi continued, I think, to wonder who was this King of the Jews who was coming and who's coming had been foretold. Then suddenly one day, they looked up to the heavens as they did every night and they saw something new, something they had never seen before. It was a miraculous star.

 Now, it says in verse 2 of the text, "We saw His star in the east and have come to worship Him." Actually, a better translation would be, ‘We have seen His star in its rising, as it rose up.’ And I think what happened was they were looking at the stars and the planets and something new was rising up in the heavens. Now, this star was a very unusual star. As you continue to read in this account, all stars are marvelous and we're learning more and more about stars as we continue to advance in technology. There's so many of them, more than could ever be numbered but they're demonstrations of God's creative power and His Majesty but this star was different. It was unique. It had the ability to move and to stop.

In verse 9, it says, "After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was." A very unusual star. Some scholars think it was a comet but does a comet behave this way? Furthermore, stars don't move, do they?  They really just stay fixed, it's planets that move.  Actually, the Greek word for "wander" is "planea." We get the word planet from wandering. So it's the planets that move around, stars pretty much stay fixed but this star however was able to lead and to guide them even to identify a specific house in Bethlehem. Now, that's a special star. So what was this star? I don't really know. I think, this is just a guess, but I think that, you remember when the shepherds were out in their fields at night, the angels came and what accompanied the angel? When the first angel came, he was accompanied by a brilliant light. You remember the light of the glory of the Lord shone all around the angel. A bright glowing, a shining. It was called, what you could call the Shekinah glory of God. And I think perhaps what this special star was, was a gathering up of the glory of God into a ball up in the heavens, and God had full control over it and its motion. Do you remember when God led Israel out of Egypt? How did He lead them at night? It was a pillar of fire, you remember? A tall pillar of fire. Well, if you can imagine the pillar of fire just compressed a bit into a ball and set up in the heavens, and it led the Magi. Well, I don't really know about the star but I know this, it had the capability of inspiring these star watchers, these star worshippers to put together a caravan of camels perhaps, to pack up some things for a journey and to set out from their native land. It was a special star, a miraculous star.

The star led them into what I call a momentous visit to Jerusalem. Now, why do I call it a momentous visit? I didn't really think much about the visit to Jerusalem until I considered what it was that was leading the Magi. Now the star, I've already told you in verse 9, had the capability of leading them specifically to a home. Then why did they go to Jerusalem instead of Bethlehem? Jesus was in Bethlehem, wasn't he? Why were they led to Jerusalem? What was it that they had to do in Jerusalem? Furthermore, we know in verse 12, that God was speaking and communicating to the Magi by means of dreams. Look down in verse 12, it says, "And having been warned in a dream, not to go back to Herod, they returned to their country by another route." So God actually communicated to them by means of a dream. It's fascinating. So God could easily have warned them not to go to Jerusalem. Now why should He have warned them? Or why would He have warned them not to go to King Herod? Well, what was the outcome of the visit to Herod? Think about it. If the Magi had just quietly slipped into the country, found where Jesus was, worship Him and then went back to their country, Herod would never have heard about it. There would have been quiet, silent.

IV. The Monstrous King Herod

 But God did not want his Son entering the world silently in this way. He wanted people to know. So, God came to Herod, and he knew exactly what Herod would do. He knew exactly how Herod would react. The outcome was, that King Herod heard about this and was troubled, he was distressed, he stirred things up. And so we look at the monstrous King Herod, in verse 3, "When King Herod heard this, he was disturbed and all Jerusalem with him." The word means raised into turbulence, storming around inside. And all Jerusalem with him means he agitated all of the neighborhoods. Perhaps he was looking for Jesus. He didn't really know where he was. Stirred up, turbulent. Well, what was the outcome of this visit, this momentous visit to Jerusalem? We know that when the Magi didn't go back, there was the slaughter of all those babies around Bethlehem. A terrible thing that Herod did, but fulfilled prophecy, accurate prophecy. We know also that Jesus, Joseph and Mary were chased to Egypt as a result of this visit to Jerusalem, another fulfillment of prophecy. And we know that ultimately they ended up in Nazareth at the end of chapter 2, another fulfillment of prophecy. So the Magi actually were led first to Jerusalem to get King Herod all stirred up so that these prophecies might be fulfilled.

It was a momentous visit to the monstrous King Herod. Now, why do I call him monstrous? Herod was actually called Herod the Great by his people. What is it that makes someone great in our world? In two weeks we're going to be talking about John the Baptist, who Jesus said was the greatest man who ever lived. But what do people think makes someone great? Well, King Herod had all the trappings of greatness, he had royal robes, he had a crown, an awesome throne. He had built up Jerusalem to such a point that it really was a model, a miniature model of Rome, which he had visited earlier. Now, Herod the Great was actually not Jewish, but was an Edomite. Now the Edomites were descended from Esau. Remember Jacob and Esau were twins? Born of Isaac. And God chose one of them, Jacob, to be the line through which Jesus would come. They were his chosen people, Jacob was the father of Israel. But Esau, now Esau was a different kind of man, wasn't he? Do you remember anything about Esau? He sold his birthright for a dinner. He was hungry one day, remember? He totally focused on the moment, his god was his stomach. And whatever he could get out of the moment that's what he was interested in. King Herod is no different. He had perhaps more to lose than Esau did, but he was an Edomite through and through. Focused only on the temporary situation. "What am I living for now?" "I have a house, I have a family, I have a job. I have a life that I like very much. I don't want anything to come in here and stir up my life." Are you like King Herod at all? You want to keep things safe, want to keep things secure, hold on to what you have? Well, that was the way King Herod was. He had a lot to hold onto. He had rebuilt the temple, the temple had taken 40 years to build. We know this from John chapter 2. It was King Herod that did all that building. He was an awesome builder. He was great at collecting money.

As for the building, in Mark chapter 13, the disciples looked up and said to Jesus, "Look teacher, what massive stones, what magnificent buildings." Do you remember what Jesus said? “Not one stone here will be left on another, everyone will be thrown down." That is Jesus' acknowledgement of Herod's greatness, it's temporary. “All men are like grass and all their glory is like the flower of the field, the grass withers, the flowers fall, but the word of the Lord stands forever.” (Isaiah 40:8). King Herod's greatness was temporary, as temporary as the morning mist. How many Americans today know anything about Herod the Great? But you see Jesus' kingdom keeps getting larger and larger, stronger and stronger. Monstrous King Herod.

Herod was a good friend of Caesar Augustus. That's how he had managed to finagle being king over that region in the world. He wasn't from there originally. He made a trip to Rome. He actually was a refugee from his own land, and guess where Herod went? He went to Egypt. The very same place that he chased Joseph and Mary.  From Egypt Herod went to Rome, and at Rome he got to know Caesar Augustus, and he got to know the Roman senate, and in 37 BC the Roman senate designated him with a title. Do you know what it was? King of the Jews. He was given the title, King of the Jews even though he wasn't Jewish. And he went back and he began to reign as King of the Jews. Then suddenly these Magi show up and said, "Where is the one who has been born King of the Jews? We saw his star in the east and have come to worship him." And so Herod was disturbed because he thought he was going to lose everything. What Herod didn't realize is just what Jesus has said, ‘Whoever tries to hold onto his life will lose it, but whoever loses his life for my sake, he will keep it for eternity.’ What should Herod have done the moment the Magi came? He should have done what the King of Nineveh did in the Book of Jonah, take off his royal robes, take off his crown, get off his throne and go down with them to Bethlehem and worship Jesus, but he wouldn't do that. And so he held on and lost everything.

V. The Bethlehem Prophecy from Micah

Instead the first thing that Herod did in verse 4 is, "He called together the people's chief priests and teachers of the law and asked them where the Messiah was to be born.” This is the Micah prophecy. Micah was a prophet who lived seven centuries before Jesus, 700 years before Jesus was born. Now it is incredible that God, in His knowledge of all history, could pinpoint a tiny little village, 5 miles south of Jerusalem where the Messiah would be born - the accuracy of this prophecy. The chief priests, the teachers of the law, they knew where the Christ was to be born, in Bethlehem and Judea, for this is what the prophet has written. The identification was so accurate.

Now, Bethlehem was the place where Rachel... Do you remember Rachel? Rachel was Jacob's wife of his heart, the one that he loved. She was the mother of Joseph and Benjamin. She died in child birth when Benjamin was born. And afterwards, she was buried in Bethlehem. That's the first mention we ever get of Bethlehem. Now, the word Bethlehem means, "house of bread." It was a place where there was a granary, a store of barley grain. We know that David's ancestor, Boaz, lived in Bethlehem and he married Ruth.  He had a son named Boaz, and Boaz had a son named Jesse, and Jesse had a son named David. And so David grew up in Bethlehem too. And he took care of flocks, while shepherds were watching their flocks at night, remember? David was a shepherd that way, seated with the flocks at night around Bethlehem. And so Bethlehem came to be called, "The Town of David," "The City of David."

After the exile of Babylon, Bethlehem became a no-place, a nowhere- nobody cared about Bethlehem. It was a tiny little town of insignificant stature; except in one regard, Micah 5:2 said it would be the place where the Son of David, the descendant of David, the eternal King of kings and Lord of lords would make his entrance into the world. How was it that this birth came about in Bethlehem? We know from Luke chapter 2 that Caesar Augustus was motivated to issue a decree that a census should be taken of the entire Roman world. What was it that motivated Caesar? Could it be that he got out the prophecy of Micah, and he said, "Now I know that Jesus needs to be born in Bethlehem. So I think I'll issue a census so that everyone, even Joseph and Mary will go there and give birth to the baby." Are any of you paying attention? Is that what Caesar did? No, he didn't.

Now Caesar had other motives. What were Caesar's motives? Two things: Money and a piece of the empire. He wanted his tax money, and so he wanted to know how many people there were, and he also wanted to know what the local populations were in each of his holdings so he would know how many troops to put there. That was what motivated him. But it doesn't matter what motivated him, God had a different reason. And so he moves in Caesar Augustus' heart, the most powerful man on the face of the Earth. I love Proverbs 21:1 which says: "The king's heart is like a water course in the hands of the Lord. He directs it, or channels it, whatever way he chooses." Isn't that powerful? The king's heart is like a water course in the hands of the Lord. He directs it whatever way he chooses. That goes for kings, it goes for dictators, it goes for emperors, even goes for presidents. The king's heart is like a water course in the hands of the Lord, directs it whatever way he pleases.

VI. The Mock Worshiper

And so that decree got issued. And Joseph and Mary got ready and went down to Bethlehem because he was of the house and line of David. It was the sovereignty of God to make sure that prophecy, that Micah prophecy, got fulfilled. In verses 7 and 8, we're introduced to the mock worshiper. What is a mock worshiper? Somebody who worships not in truth, somebody who worships not in spirit, somebody who makes pretense at worship. And that's what King Herod did when he called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, ‘Go and make a careful search for the child. As soon as you find him, report to me so that I too may go and worship him.’ Do you think Herod wanted to worship that child? Absolutely not. Herod went crazy when the Magi didn't return back. He went insane with rage.

What's fascinating to me though is that he didn't do it the first time when the Magi came and said there's one been born, King of the Jews. It would have been just like Herod to react at that moment and seek to find him and kill him. God protected Jesus just for that short amount of time so that the Magi could finish their visit, and Joseph and Mary could be warned to get out of town before Herod came. So the king's heart is like a water course in the hands of the Lord. A kind of a muddleness came over Herod and he just said, ‘Well, why don't you go to Bethlehem and try to find him and when you do, come back and tell me, and I'll go and worship him.’ But he had no intention of worshiping. Herod was a consummate politician. He was tricky and devious, and at this point he's trying to play with the Magi and use them for his own purposes. The Magi are going to be his spies, and they're going to come back and tell him where Jesus is - the mock worshiper.

Worship means, to ascribe value to something, to look at something and say, this is valuable, but it goes beyond that, there is an attraction, a strength to worship, a love, an affection to worship. Herod ascribed value to Jesus coming but he hated it, he was angry at it, he rejected it, he was threatened by it, you see? So you see that he is not a true worshipper - he is mock worshipper.

VII. The Mission Consummated

Verses 9 through 12, we see the mission consummated. The Magi got what they looked for. They'd been traveling so long, so many miles. I don't know how long it took, weeks, months. We have no idea. But they traveled over all that distance and it says “after they heard the king, they went on their way and the star they had seen in the east went ahead of them until it stopped over the place where the child was.” That miraculous star guiding them right to that home. And what does it say next? When they saw the star they were overjoyed. Do you see the difference between the Magi and Herod? Herod's anger and their joy? They were so thrilled to be able to come to the end of their journey and then they go into the house where Jesus, Mary and Joseph were. I thought that the Magi came when Jesus was around two years old. I now, having looked more carefully at the text, have no idea how old Jesus was. All I know is that Herod found out what time the star appeared, but it may have appeared months before Jesus was born so that they would get on the road and be there in time. So I really have no idea how old Jesus was when they came. All I know is he wasn't in the manger, but in a house at that time.  The Magi come into that house and they find the object of their worship. They find Jesus Christ. Now I don't really know what they knew about Jesus at that moment. Did they really understand that he was God incarnate? That all of their idolatrous worship systems had to be put aside and that this was the King of kings who had come to earth to die on a cross for them? I don't think they could have known all that. But perhaps Mary and Joseph, and maybe there were some shepherds still coming to visit Jesus, told them more about some of the prophecies and the predictions about this child.

I dare say they left going back to their home country knowing more about the King of the Jews than they knew before they came. But they worshiped him. They knelt down and they worshiped. And that was the end of their journey, and it was a long journey. It was a difficult journey but it was consummated with joy and with worship and with bending of their knees. And then it says that they opened their treasures and presented him with gifts of gold and of incense and of myrrh, and here we get to the area of meaning. What is the meaning of the visit of the Magi? I think they are themselves prophetic visitors and the gifts that they bring themselves are prophecies. How are they, the Magi, prophetic visitors?  I think it's because they're Gentiles, they're non-Jews. And they came from, in effect, the ends of the earth to come and worship Jesus.

 VIII. The Meaning Explained

And that fulfills very clearly the prophecy that God gave to Abraham in Genesis 12:3, when he said, "Through your seed all nations on earth will be blessed."

And Isaiah said the same thing in Isaiah 49:6, speaking of the Messiah, God says this, "It is too small a thing for you," you could put the word Jesus in there. "It is too small a thing for you [Jesus] to be my servant. To bring back or restore the tribes of Jacob and bring back those of Israel that I have kept. Now I will also make you a light for the Gentiles that you may bring my salvation to the ends of the earth. " Isn't that powerful?  In Isaiah 49:6 is the clear prophecy that the Messiah would come as a light for the Gentiles to the ends of the earth. And so the very visit of these Gentile Magi coming to worship Jesus is a prophecy that one day this gospel message will spread to the ends of the earth.

Jesus himself said, "This gospel of the kingdom will be preached to the end of the earth and then the end will come... To all nations as a testimony to all nations, and then the end will come.” (Matt 24:14) In the last 15 years we've seen an incredible acceleration of the fulfillment of that prophecy. As people from every tribe, and language, and people, and nation are hearing the gospel and believing and worshiping Jesus Christ. Do you know that when the sun rose in Japan this morning, they were the first, I would say, major nation to see the sun, they are the land of the rising sun, and there are Christians there. And they worship Jesus today. And the sun continued on and moved over China, and there are Christians in China. And there are Christians in Siberia. And there are Christians in India. And the sun continued to move. And what is it that unites all these people? It's the same thing the Magi did. Kneeling before Jesus and worshiping him. Giving glory and praise to his name.

The Magi are prophetic visitors that someday this little baby would grow to be the Savior of the world, not just of Jews. But also their gifts are prophetic. The fact that they even brought gifts is prophetic. It says in Isaiah 2:2, "In the last days the mountain of the Lord's temple will be established as chief among the mountains. It will be raised above the hills and all nations will stream to it." The streaming of the nations to Jesus. Well, it happens because the disciples go out to the ends of the earth and preached the gospel. This is the streaming of the nations. And they're going to bring their riches. In Isaiah 60 it says this, talking of Jerusalem, "Arise and shine, for your light has come and your glory is shown to the nations." In Isaiah 60:5-6 says, “Then you will look and be radiant [speaking of Jerusalem] your heart will throb and swell with joy. The wealth on the seas will be brought to you. To you the riches of nations will come. Herds of camels will cover your land. Young camels from Midian and Ephah and all from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord."

It’s all been prophesied and predicted that Gentiles would come from the ends of the Earth and bring gold and incense and worship Jesus. But I think these gifts are actually symbolic of something deeper. Why did God send his Son to earth? What did he want? Put simply, he wants you. He wants your heart. He wants who you are. He wants your worship. He wants you to love him. He wants you to kneel before him and give him homage and honor and praise. That's what he wants. And what is he willing to pay for it? He's willing to pay the death of his own Son. The blood of his own Son, that's what it's worth to him.

Prophetic gifts. Gold. Do you know that more wars have been fought over gold than any other precious substance on earth? Some call it the "material of kings." How about frankincense? What do you know about frankincense? Frankincense actually comes from a rare Arabian tree. An article in National Geographic in speaking about frankincense  notes that you take a knife and you cut this tree, deeply, a deep cut, and you go away and you wait. Come back in three months and at the bottom of the cut there's this resin that's dried into a hard globule. You break it off and then you wait another few months and more comes out. That's where frankincense comes from. Do you know how valuable it is? The time it takes to gather this. Well, frankincense was also used for medicine. And the Magi probably used it for medicine, so they gave it to Jesus. Maybe a hint at Jesus' healing ministry in the fact that he would heal people. But do you know also that it was one of the four ingredients of special worship? In Exodus chapter 30 frankincense is included with three other ingredients to make a special incense that was burned in worship and praise to God every time sacrifices were offered in the Jewish system. It really is a symbol of praise, isn't it? It's a symbol of worship. Incense going up to God and praising his name.

But what about myrrh? Of these three gifts, myrrh is the only one that makes reappearance in the gospel. In John chapter 19, ‘A man named Joseph of Arimathea brought some myrrh to Jesus and mixed it up with some strips of linen and wrapped it around Jesus' dead body.’ Seventy-five pounds worth, burial of a king. Jesus was only going to borrow it though. It's kind of sticky and would have stuck all those linens together into a shape. A few days later, the disciples visited and the myrrh was there, but the body wasn't. It's a prediction of the death of Jesus Christ. Also, of his resurrection, for he didn't come just to die, but to give his life as a ransom for us and be raised from the dead on the third day.

Prophetic visitors, prophetic gifts. But the modern application for us is simple. You have, in this story, in these 12 verses, two paradigms of how to respond to Jesus' coming. You have King Herod and you have the Magi. King Herod, selfish, threatened by the coming, would never consider taking off those royal robes and worshipping Jesus. Instead, he's going to do everything he can to attack him and, if he can, to kill him. Hatred of Jesus. And, then you have the Magi. Sacrificial love for Jesus. Come from the ends of the earth to worship him. Give everything they have in honor of him. Which is it going to be for you? Which of those two more nearly characterizes the way you deal with the coming of Jesus Christ? Are you more like King Herod? Or are you more like Jesus? Or perhaps you're like the scribes and the Pharisees? You know the prophecies, you know all about it, but you don't do anything at all. There's no reaction, they don't get angry, they don't come and visit. They just do nothing

IX. Application

I think God calls us in his Son to look at our own treasures, to look inward and say, "What do I have to bring to the King? What do I have to offer to him?" Maybe you don't have gold and incense and myrrh, but maybe you have your life, your time, your money, your gifts, your energy, your zeal. God owns it and wants it, come and give it to him. Or perhaps you need to ask a deeper question. Maybe I don't need to give something to Jesus right now, maybe I need to receive something from him. Maybe I need to come and acknowledge that I have never come into a relationship with him, and that I need him to be my savior. Today, for you, could be the day of salvation. Picture in your mind the Magi kneeling before Jesus, and see if you've ever done that. Have you ever acknowledged Jesus' deity and his perfection and that he died on the cross for you?  Come and worship, but even if you're a Christian, no one escapes. All of you should come and bring all of your valuable things to him.  Scour your life with your mind and bring everything to Jesus in worship.

Other Sermons in This Series

December 20, 1998

The Person and Purpose of Jesus Christ (Matthew Sermon 1 of 151)

Matthew 1:1-25

December 27, 1998

January 03, 1999

A King's Selfish Cruelty and the Fulfillment of Prophecy (Matthew Sermon 3 of 151)

Matthew 2:13-23

Death & Dying, Bible Prophecy, The Birth of Christ, Providence and Sovereignty of God

January 10, 1999

A Great Man Fearlessly Tells the Truth: John the Baptist (Matthew Sermon 4 of 151)

Matthew 3:1-12

Preaching, Baptism and the Lord's Supper

January 17, 1999

The Coronation and Testing of the King (Matthew Sermon 5 of 151)

Matthew 3:13-4:11

Temptation, Baptism and the Lord's Supper

January 31, 1999

An Introduction to the Sermon on the Mount (Matthew Sermon 6 of 151)

Matthew 5:1-7:29

Preaching, Holiness

February 07, 1999

The Heart of a True Christian: The Beatitudes, Part 1 (Matthew Sermon 7 of 151)

Matthew 5:1-4

Joy, War Against the Flesh, Works of the Flesh, Repentance, Humility

February 21, 1999

Seeing the Needy and Seeing God: The Beatitudes, Part 2 (Matthew Sermon 8 of 151)

Matthew 5:7-8

Holiness, Anabaptists, Beatitudes, Forgiveness

February 28, 1999

Character that Advances the Kingdom: The Beatitudes, Part 3 (Matthew Sermon 9 of 151)

Matthew 5:9-12

Brotherly Love, Persecution

March 14, 1999

Salt and Light: Christian Influence on Society (Matthew Sermon 10 of 151)

Matthew 5:13-16

Fullness in Christ, Gospel and Culture

March 21, 1999

Christ, the Christian, and the Old Testament (Matthew Sermon 11 of 151)

Matthew 5:17-20

The Law of God

April 11, 1999

Christ Judges the Heart: Anger (Matthew Sermon 12 of 151)

Matthew 5:21-26

War Against the Flesh

April 25, 1999

Heart Righteousness and the Law (Matthew Sermon 13 of 151)

Matthew 5:27-37

The Law of God, The Power of Sin, Sexual Purity, Marriage and Parenting

May 02, 1999

What Are You Doing More Than Others?: The Supernatural Life of a Christian (Matthew Sermon 14 of 151)

Matthew 5:38-48

War Against the Flesh, Stewardship

May 09, 1999

Heart Righteousness or Hypocrisy: Good Deeds Sifted (Matthew Sermon 15 of 151)

Matthew 6:1-21

May 16, 1999

The Lord Teaches Us to Pray: The Lord's Prayer, Part 1 (Matthew Sermon 16 of 151)

Matthew 6:7-15

May 23, 1999

The Lord Teaches Us to Pray: The Lord's Prayer, Part 2 (Matthew Sermon 17 of 151)

Temptation, Forgiveness

May 30, 1999

Storing Up Heavenly Treasure: Jesus Protects Us From Loss (Matthew Sermon 18 of 151)

Matthew 6:19-24

Money and Possessions, Heaven

June 06, 1999

Trusting Your Heavenly Father: Jesus Protects Us From Anxiety (Matthew Sermon 19 of 151)

Matthew 6:25-34

June 13, 1999

Eye Surgery for Eye Surgeons: Jesus and Judging (Matthew Sermon 20 of 151)

Matthew 7:1-6

War Against the Flesh, Works of the Flesh

June 20, 1999

Spiritual Beggars Satisfied: Jesus Teaches Us to Ask and Act (Matthew Sermon 21 of 151)

Matthew 7:7-12

Prayer, Gospel and Culture

July 04, 1999

The Narrow Gate: Jesus Commands Us to Enter the Kingdom (Matthew Sermon 22 of 151)

Matthew 7:13-14

Salvation, Hell

July 11, 1999

False Prophets, False Professions (Matthew Sermon 23 of 151)

Matthew 7:15-23

Prophecy, False Teaching & False Teachers

July 18, 1999

Built Wisely Is Built to Last: Jesus Prepares Us For Judgment Day (Matthew Sermon 24 of 151)

Matthew 7:24-29

Judgement Day, Judgment

June 30, 2002

The Supernatural Healing Ministry of Jesus (Matthew Sermon 25 of 151)

Matthew 8:1-17

Miracles, Jesus Christ

July 07, 2002

Counting the Cost of Following Christ (Matthew Sermon 26 of 151)

Matthew 8:18-22

Abiding in Christ, Persecution, Boldness & Courage, Temptation

July 21, 2002

What Kind of Man is This? (Matthew Sermon 27 of 151)

Matthew 8:23-27

July 28, 2002

Christ's Absolute Power Over Demons (Matthew Sermon 28 of 151)

Matthew 8:28-34

Deity of Christ, Demons

August 04, 2002

Christ's Power on Earth to Forgive Sins (Matthew Sermon 29 of 151)

Matthew 9:1-8

Deity of Christ, Forgiveness

August 11, 2002

The "Friend of Sinners" Saves a Tax Collector (Matthew Sermon 30 of 151)

Matthew 9:9-13

Grace, Repentance, Forgiveness

Previous 1 2 3 4 5 6 Next

Here’s What History Can Tell Us About the Magi

C hristmas Day may be Dec. 25, but it’s not the end of Christmas story. In many Western Christian traditions, there are 12 days of Christmas, culminating around Jan. 6, known as the feast of the Epiphany. That’s when many believe the “Magi” or “wise men” or “three kings” arrive to see the newborn baby Jesus.

But were these men inspired by any real historical figures? While it’s difficult to tie their depictions to any specific people, the very brief descriptions of them in the Gospel of Matthew do track with understandings of the world at the time the Gospel was written, thought to be sometime between 70 CE and 85 CE.

The only reference to these men in the Bible is in Chapter 2 of the Gospel of Matthew, and they’re not called “wise men,” or “kings.” There’s also no mention of how many men were there. It only describes “some men from the East” and “visitors from the East.” Matthew’s Gospel says soon after Jesus was born in the town of Bethlehem in Judea, ruled by the Roman King Herod, “some men who studied the stars came from the East to Jerusalem and asked, ‘Where is the baby born to be the king of the Jews? We saw his star when it came up in the East, and we have come to worship him.'” According to the Gospel, the men had followed a star to the house where Jesus and Mary were and presented gifts of gold, frankincense and myrrh.

Then, like now, gold represented wealth and power. Frankincense was a type of incense and perfume. Myrrh is the “outlier,” according to Kristin Swenson, an Associate Professor of Religious Studies at Virginia Commonwealth University and author of the forthcoming A Most Peculiar Book: The Inherent Strangeness of the Bible . It’s been used as a perfume and in ancient Egypt, in embalming processes, and which Christians have interpreted as foreshadowing Jesus’s death. In Mark 15:23, Jesus is offered wine with myrrh before his crucifixion, because to be a painkiller, Swenson says. Myrrh would also be used in oil used for anointing kings, which is significant given that the Magi had come looking for the king of the Jews.

These luxurious gifts indicate that these visitors from the East “are people of great wealth and power, that’s kind of obvious based on the things they bring,” says Swenson. “They are called Magi in the Greek, which was a term that referred to a kind of subclass of Persian priests. But they have come to be known as wise men… Their orientation was much more in what we might today identify with science.” Looking to a star is “very much in keeping with the religious tradition of this place in time of looking to the heavens, the stars, and the planets for information about the gods’ wishes and doings, and some stars or planets were identified with God.”

Swenson also points out that the Gospel of Matthew reimagines a prophecy from hundreds of years earlier, found in the book of Isaiah in the Old Testament, which describes nations of the world recognizing Israel as the light of the world and celebrating that with gifts of gold and frankincense and other gifts of value.

TIME described the centuries of efforts to make sense of the Magi in the Dec. 13, 2004, cover story “Secrets of the Nativity,” and the many unsuccessful searches for physical evidence of the nativity scene:

Well, from where exactly in the Orient (which means simply “East”) were they, anyway? Matthew’s word Magi is a vague clue, since it can mean astronomers, wise men or magicians and was applied to people from all over. The gifts they bore–gold, frankincense and myrrh–hint at Arabia, since unrelated Bible stories describe camel trains of similar tribute emanating from Sheba and Midian, both on that peninsula. Their interest in stars suggests Babylon, famous for its astrologers. The happiest guess of all turned out to be the one made in the 4th century by the decorators of the Church of the Nativity in Palestine, whose golden entry mosaic featured the Magi dressed as Persians, also renowned stargazers. When actual Persians came marauding in 614, it was the only place of worship they didn’t torch… The Magi had a lively postbiblical career. As early as the 2nd century, they were promoted to kings, probably because frankincense is associated with royalty in one of the Psalms. Their number, which varied in different accounts from two to 12, eventually settled on three, most likely because of their three gifts. By the 700s they had achieved their current names–Melchior, Gaspar and Balthasar–and multiculti composition. “The first is said to have been … an old man with white hair and a long beard,” reads a medieval Irish description. “The second … beardless and ruddy-complexioned … the third, black-skinned and heavily bearded.” Scholars have suggested that the mix either was intended to underscore Christianity’s world-wide ambitions or referred back to an earlier diverse threesome, Noah’s sons Shem, Ham and Japheth. The wise men seem to have kept busy well into their golden years, at least according to a calendar of saints at the great cathedral in Cologne, Germany, where their alleged remains are housed: “Having undergone many trials and fatigues for the Gospel,” it reads, they met one last time in Armenia. “Thereupon, after the celebration of Mass, they died. St. Melchior on Jan. 1, age 116; St. Balthasar on Jan. 6th, age 112; and St. Gaspar on Jan. 11, age 109.”

Medieval art played a key role in how many current Christmas traditions visualize these men. The Magi as a multiracial set of three figurines, made sometime before 1489, reflects the increased trade between Europe and Africa during the Medieval Period more than anything that was happening when the Gospel of Matthew was written, according to the art historians at the Metropolitan Museum of Art. Paintings by artists like Botticelli, Peter Paul Rubens and Hieronymus Bosch (featured above) helped cement the image of the Magi as a diverse group of men in popular imagination.

Perhaps the most famous musical depiction of the three men dates back to 1857, when Pennsylvania Episcopal clergyman John Henry Hopkins, Jr. wrote the song often called “We Three Kings of Orient Are,” which quickly became a popular American Christmas carol.

And just as interpretations of the Magi developed over time based on what was going on in the world, so too will what’s going on today affect how people find meaning in the Bible to make sense of their lives.

As Swenson sums up that dynamic, “We’re in good company when we reinterpret for our own particular lives and purposes these ancient texts as they’ve come down to us. At the same time, it’s important to remember and recognize that we’re doing that — reimagining for our times texts that in some cases buck our expectations; sometimes baffle with contradiction; and unless we read them in their ancient Hebrew, Aramaic and Greek, depend on translations that are themselves interpretations.”

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Write to Olivia B. Waxman at [email protected]

Who Were the Magi That Visited Christ? Their Names and Gifts

"After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.” ( Matthew 2:1-2 )

Who were the three Magi from the east that followed a star to find the newborn King and present gifts of adoration?

Who were the Three Wise Men?

The Three Wise Men, also known as the Magi or the Three Kings, are figures mentioned in the Bible in the Gospel of Matthew. They are said to have visited the newborn Jesus in Bethlehem, bringing gifts of gold, frankincense, and myrrh . The Bible does not specify the number of Wise Men; the idea of three Wise Men likely comes from the fact that three gifts are mentioned.

The Gospel of Matthew describes the Wise Men as following a star that led them to the location of Jesus' birth. The Bible doesn't provide detailed information about their identities, except that they were "Magi from the East." Tradition and folklore have added various details about them, such as their names (Caspar, Melchior, and Balthazar), their countries of origin, and their roles as representatives of different races or ages.

Caspar: Often depicted as a young man and sometimes as representing the continent of Europe.

Melchior: Traditionally portrayed as an older man, sometimes with a white beard, and representing Asia.

Balthazar: Frequently depicted as a middle-aged man of African descent, symbolizing Africa.

The visit of the Wise Men is an important part of the Nativity story, and their gifts are often interpreted symbolically. Gold is associated with kingship, frankincense with divinity or worship, and myrrh with the future death of Jesus. The account of the Wise Men is celebrated in Christian tradition as the feast of Epiphany on January 6th, marking the manifestation of Jesus to the Gentiles.

The Magi Visit the Messiah: Matthew 2

"After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, “Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him.”

When King Herod heard this he was disturbed, and all Jerusalem with him. When he had called together all the people’s chief priests and teachers of the law, he asked them where the Messiah was to be born. “In Bethlehem in Judea,” they replied, “for this is what the prophet has written:

“‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel.’ ”

Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, “Go and search carefully for the child. As soon as you find him, report to me, so that I too may go and worship him.”

After they had heard the king, they went on their way, and the star they had seen when it rose went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh. And having been warned in a dream not to go back to Herod, they returned to their country by another route." ( Matthew 2:1-12 )

Bible Meaning of the Magi

Concerning the group of magi who came to find the King of the Jews, Matthew 2 says only that they arrived from the East by following "His star." According to other classical writers, the term magi meant either those who practiced magical arts (as in Acts 8:9 and Acts 13:6 ) or Eastern priest-sages usually associated with the area near Babylon and said to look into the mysteries of the universe through astronomy, astrology, and natural sciences. The latter makes the most sense here.

Matthew's account does not even list the number of magi, but their knowledge of the expected Messiah (Christ) should be no surprise. During this time, many Jews lived in dispersion, scattered throughout the Roman Empire and the East. With them, they carried the hope of the Messiah as promised in what we call the Old Testament. As evidence, we need look no further than Yemen, whose kings professed the Jewish faith from around 120 B.C. to the sixth century of our era.

However, their understanding of prophecy proved somewhat limited since they did not know where Christ would be born. Instead, they followed a particular "star" to Judea and then headed for Jerusalem, the capital city and the place where one might expect to find a king.

The authorities of Israel directed the magi to Bethlehem, according to the prophecy in Micah 5:2 . Guided again by the star, though they likely only regarded this as confirmation of the location, the magi found and paid homage to Christ.

While some have claimed the account of the magi is nothing more than a myth designed to show how Jesus met the expectations of the Jewish Messiah, the account actually undermines this claim. The Jews of the time expected a Messiah the whole world would submit to and honor. The appearance of only a few magi seems almost a caricature of those expectations.

Adapted from  The Life and Times of Jesus the Messiah  by Alfred Edersheim (Book II, Chapter VIII).

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What Can We Learn from the Wise Men?

It is not known who these wise men were. Their names and dwelling places are alike kept back from us. We are only told that they came "from the East."

Matthew 2:1-12 shows us that there may be true servants of God in places where we should not expect to find them. The Lord Jesus has many "hidden ones" like these wise men. The grace of God is not tied to places and families. The Holy Spirit can lead souls to Christ without the help of many outward means. Men may be born in dark places of the earth, like these wise men, and yet like them be made "wise unto salvation."

These verses teach us that it is not always those who have the most religious privileges who give Christ the most honor. We might have thought that the Scribes and Pharisees would have been the first to hasten to Bethlehem on the lightest rumor that the Savior was born. But it was not so. A few unknown strangers from a distant land were the first, except the shepherds mentioned by Luke, to rejoice at His birth.

These verses teach us that there may be knowledge of Scripture in the head, while there is no grace in the heart. Notice how King Herod sends to inquire of the priests and elders "where the Christ would be born." Notice also what a ready answer they return him and what an acquaintance with the letter of Scripture they show. But they never went to Bethlehem to seek for the coming Savior.

The conduct of the wise men described in this chapter is a splendid example of spiritual diligence. What trouble it must have cost them to travel from their homes to the place where Jesus was born! How many weary miles they must have journeyed!

It would be well for all professing Christians if they were more ready to follow the wise men's example. Where is our self-denial? What pains do we take about our souls? What diligence do we show about following Christ? What does our religion cost us? These are serious questions. They deserve serious consideration.

Last but not least, the conduct of the wise men is a striking example of faith. They believed in Christ when they had never seen Him - but that was not all. They believed in Him when the Scribes and Pharisees were unbelieving - but that, again, was not all. They believed in Him when they saw Him as a little infant on Mary's knee and worshiped Him as a king.

Adapted from The Gospel of Matthew by J.C. Ryle (Chapter 2).

Why Don't the Other Gospels Mention the Magi?

In Matthew 1:1-23 , there’s an incident recorded that is entirely passed over by the other Evangelists but is peculiarly appropriate in this first Gospel. This incident is the visit of the wise men (magi) who came from the East to honor and worship the Christ Child. The details which the Holy Spirit gives us of this visit strikingly illustrate the distinctive character and scope of Matthew’s Gospel.

This chapter opens as follows, "Now when Jesus was born in Bethlehem of Judea in the days of Herod the King, behold, there came wise men from the east to Jerusalem, Saying, 'Where is He that is born King of the Jews? We have seen His star in the east and are come to worship Him.'" Notice, these wise men came not inquiring, "Where is He that is born the Savior of the world?" nor, "Where is the Word now incarnate?" but instead, "Where is He that is born King of the Jews?"

The fact that Mark, Luke, and John are entirely silent about this, and the fact that Matthew’s Gospel does record it, is surely proof positive that this first Gospel presents Christ in a distinctively Jewish relationship. The evidence for this is cumulative: there is first the peculiar expression with which Matthew opens — "the book of the generation of," which is an Old Testament expression and met with nowhere else in the New Testament; there is the first title, which is given to Christ in this Gospel — "Son of David"; there is the Royal Genealogy which immediately follows; and now there is the record of the visit of the wise men, saying, "Where is He that is born King of the Jews?"

Adapted from Why Four Gospels? 1. The Gospel of Matthew, by A.W. Pink.

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Matthew 2:1-12 New Revised Standard Version Updated Edition

The visit of the magi.

2  In the time of King Herod, after Jesus was born in Bethlehem of Judea, magi [ a ] from the east came to Jerusalem, ( A ) 2  asking, “Where is the child who has been born king of the Jews? For we observed his star in the east [ b ] and have come to pay him homage.” ( B ) 3  When King Herod heard this, he was frightened, and all Jerusalem with him, 4  and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah [ c ] was to be born. 5  They told him, “In Bethlehem of Judea, for so it has been written by the prophet: ( C )

6  ‘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 [ d ] my people Israel.’ ” ( D )

7  Then Herod secretly called for the magi [ e ] and learned from them the exact time when the star had appeared. 8  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.” 9  When they had heard the king, they set out, and there, ahead of them, went the star that they had seen in the east, [ f ] until it stopped over the place where the child was. 10  When they saw that the star had stopped, [ g ] they were overwhelmed with joy. 11  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. ( E ) 12  And having been warned in a dream not to return to Herod, they left for their own country by another road. ( F )

• 2.1 Or astrologers
• 2.2 Or at its rising
• 2.4 Or the Christ
• 2.6 Or rule
• 2.7 Or astrologers
• 2.9 Or at its rising
• 2.10 Gk saw the star

Cross references

• 2.1 : Lk 1.5; 2.4–7
• 2.2 : Jer 23.5; Zech 9.9; Mk 15.2; Jn 1.49
• 2.5 : Jn 7.42
• 2.6 : Mic 5.2; Jn 21.16
• 2.11 : Ps 72.10; Isa 60.6; Mt 1.18
• 2.12 : v 22

New Revised Standard Version, Updated Edition. Copyright © 2021 National Council of Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

Trump’s Weird “USA Bible” Scam Takes a Dark, Unsettling Turn

Trump's “god bless the usa bible” hawking is more than just grift. it’s also starting to look like a preview of his christian nationalist designs for a second term..

Donald Trump’s announcement that he is now peddling something called the “God Bless the USA Bible” drew outrage from some religious figures, but one group that’s been conspicuously quiet about it lately is evangelical leaders. Why? Perhaps because Trump has begun making subtle promises to them that we absolutely must not ignore. We talked with Katherine Stewart, a journalist who covers the religious right , about all the unsettling new ways Trump is signaling a second term shaped around ideals of Christian nationalism.

TNR’s Greg Sargent takes a critical look at the day’s political news and the stories leading NewRepublic.com, and speaks to leading journalists and newsmakers.

Day 122: Abner Is Killed (2024‪)‬ The Bible in a Year (with Fr. Mike Schmitz)

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In today's readings, we hear about the death of Abner, and Fr. Mike points out how David publicly mourns Abner, and instructs his people to do the same. The readings are 2 Samuel 3, 1 Chronicles 3-4, and Psalm 25. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised. Support The Bible in a Year (with Fr. Mike Schmitz)

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House passes antisemitism bill with broad bipartisan support amid campus arrests

The House passed a bipartisan bill Wednesday to combat antisemitism as pro-Palestinian protests roil colleges across the U.S.

The measure passed 320-91. Twenty-one Republicans and 70 Democrats voted against it.

The bill, titled the Antisemitism Awareness Act , would mandate that the Education Department adopt the broad definition of antisemitism used by the International Holocaust Remembrance Alliance, an intergovernmental group, to enforce anti-discrimination laws.

The international group defines antisemitism as a "certain perception of Jews, which may be expressed as hatred toward Jews." The group adds that "rhetorical and physical manifestations" of antisemitism include such things as calling for the killing or harming of Jews or holding Jews collectively responsible for actions taken by Israel.

The bill's prospects in the Senate are unclear.

Asked whether the Senate would take up the legislation, Majority Leader Chuck Schumer, D-N.Y., told reporters earlier Wednesday that "we haven't seen what the House is sending us yet."

Rep. Mike Lawler, R-N.Y., introduced the bipartisan legislation, which received backing from Democratic moderates who are supporters of Israel amid the country’s war with Hamas.

“In every generation, the Jewish people have been scapegoated, harassed, evicted from their homeland and murdered,” Lawler said in a floor speech before the vote.

"The Jewish people need our support now," he said. "They need action now."

Republicans are seeking to launch investigations into antisemitism on college campuses in response to the pro-Palestinian protests. The current version of the legislation was introduced in late October after Hamas’ Oct. 7 attack on Israel but not brought to the floor until this week.

“When I spoke at Columbia last week, I told administrators that we need deeds, not words, to protect Jewish students,” Rep. Josh Gottheimer, D-N.J., a co-author of the legislation, said in a statement Wednesday. “This bill is a critical step to take the action we so desperately need to stand against hate.”

In a letter Monday to House Speaker Mike Johnson , R-La., Minority Leader Hakeem Jeffries, D-N.Y., wrote that “there is nothing scheduled on the floor this week that would accomplish the concrete, thoughtful strategies outlined by the Biden administration” to combat antisemitism.

Jeffries had demanded a vote on the bipartisan Countering Antisemitism Act , which aims to address concerns about rising antisemitism through the appointment of a new adviser to the president who would be dedicated to implementing its coordinated strategy to counter antisemitism.

“The effort to crush antisemitism and hatred in any form is not a Democratic or Republican issue,” Jeffries wrote. “It’s an American issue that must be addressed in a bipartisan manner with the fierce urgency of now.”

Lawler's bill faced opposition from some progressive and far-right lawmakers, as well as the American Civil Liberties Union, which called the bill's definition of antisemitism "overbroad."

"Speech that is critical of Israel or any other government cannot, alone, constitute harassment," ACLU leaders wrote in a letter last week urging lawmakers to oppose the measure.

The letter pointed in part to an example of antisemitism included in the International Holocaust Remembrance Alliance's definition, which says antisemitism could include "denying the Jewish people their right to self-determination, e.g., by claiming that the existence of a State of Israel is a racist endeavor."

Rep. Pramila Jayapal, D-Wash., chair of the Congressional Progressive Caucus, voted against the bill after having told reporters Tuesday that Republicans were weaponizing antisemitism.

“We all have to continue to speak out against antisemitism and be clear that we don’t like — we will not tolerate antisemitism any more than we tolerate Islamophobia or any of the other hatreds and discriminations that are out there,” she said.

Jayapal also argued that the bill “has a definition that is so broad” that many Jewish groups do not support it.

“So why would you do that? Except if you want to weaponize antisemitism and you want to use it as a political ploy,” she said. “Let’s remember that many of these Republicans didn’t say a word when Donald Trump and others in Charlottesville, other places, were saying truly antisemitic things.”

Trump, as president, sparked a backlash when he suggested that "many sides" were to blame for the deadly violence at a white nationalist rally in Charlottesville, Virginia, in 2017, declining to single out white nationalists.

Separately, Rep. Jerry Nadler, D-N.Y., said that the definition was so broad that it would threaten constitutionally protected free speech. He, too, voted against the bill.

Rep. Sara Jacobs, D-Calif., said in a statement after she voted against it that while she has "experienced antisemitism all my life," the bill "would stifle First Amendment rights to free speech and free assembly."

Jacobs also said she does not believe that anti-Zionism is "inherently antisemitism," saying that "conflating free speech and hate crimes will not make Jewish students any safer."

Rep. Marjorie Taylor Greene, R-Ga., voted against the bill because of a disagreement with an example of antisemitism listed in the International Holocaust Remembrance Alliance's definition, which referred to using "symbols and images" such as "claims of Jews killing Jesus or blood libel" to describe Israel or Israelis.

Greene argued on X that the bill "could convict Christians of antisemitism for believing the gospel that says Jesus was handed over" for crucifixion with involvement of some Jewish authorities, including Herod.

Rep. Matt Gaetz, R-Fla., voted against the bill for similar reasons, pointing to the same example of antisemitism, which many Jews consider harmful.

"The Bible is clear," he wrote on X . "There is no myth or controversy around this."

Activists working to counter antisemitism have pointed out that Jews have been scapegoated throughout history for events including the crucifixion of Jesus and that such claims have been used to justify violence against Jews.

Summer Concepcion is a politics reporter for NBC News.

Megan Lebowitz is a politics reporter for NBC News.

Rebecca is a producer and off-air reporter covering Congress for NBC News, managing coverage of the House.