Matthew 2:1-11 reveals the appearance of the Magi, godly Gentiles from the east, who came to worship Jesus as the newborn King of the Jews. This chapter opens with the report concerning Magi who arrived in Jerusalem from the east and were asking for directions to find “He who has been born King of the Jews” (Matt 2:1-2). Herod was not the rightful king, but had been appointed ruler over Judea by the Romans. The Magi were first mentioned in the OT book of Daniel and were called “magicians” (Dan 2:2, 4-5, ...
Matthew 2:1-11 reveals the appearance of the Magi, godly Gentiles from the east, who came to worship Jesus as the newborn King of the Jews. This chapter opens with the report concerning Magi who arrived in Jerusalem from the east and were asking for directions to find “He who has been born King of the Jews” (Matt 2:1-2). Herod was not the rightful king, but had been appointed ruler over Judea by the Romans. The Magi were first mentioned in the OT book of Daniel and were called “magicians” (Dan 2:2, 4-5, 10). They were most likely astronomers, but some practiced astrology. It appears throughout history they were a mixed group, with some being believers and some unbelievers. The Magi mentioned by Matthew had traveled a long distance to meet the newborn King of Israel and to give Him gifts and worship Him. Concerning the identity of the Magi, Thomas Constable states:
- "It is not easy to identify the Magi (from the Gr. magoi) precisely. The Greek word from which we get “magi” comes from a Persian word that means experts regarding the stars. Centuries before Christ’s time they were a priestly caste of Medes who could interpret dreams (cf. Dan 1:20; 2:2; 4:7; 5:7). Later the term broadened to include men interested in dreams, magic, astrology, and the future. Some of these were honest inquirers after the truth, but others were charlatans (cf. Acts 8:9; 13:6, 8). The Magi who came to Jerusalem came from the East. Probably they came from Babylon that had been for centuries a center for the study of the stars."[1]
Matthew records no specific number of Magi, and it’s possible there were many, maybe a hundred or more. It is common to mention three Magi mainly because of the three gifts that were given to Jesus at His birth (Matt 2:11). Scripture is silent about the names of the Magi or any noble offices they might have held. By the end of the 6th century AD, some in the church had assigned kingly offices to at least three of the Magi and given them the three names: Melchior, Balthasar, and Gasper.[2] When Herod heard the news about the birth of the King of the Jews, he and all Jerusalem were troubled (Matt 2:3).
- "These tidings, when reported to King Herod, troubled him, for he knew all too well the Jewish aspiration of throwing off the Roman yoke and his own rule over them. Herod was an Edomite, a people hated by the Jews, and there was always the possibility that Jewish hope, aroused by the arrival of a supposed Messiah, could inflame them to rise up against him. The tidings of the Magi are reported by Matthew as troubling Herod and all Jerusalem with him."[3]
Herod called the chief priests and scribes to ask where Messiah would be born (Matt 2:4), and learned it was Bethlehem (Matt 2:5), according to the prophecy given in Micah (Matt 2:6; Mic 5:2). Having the location of the birth of Messiah, Herod tried to ascertain the age of the child, so he secretly called the Magi to determine when they saw the star (Matt 2:7). Herod sent the Magi out to find the child, asking them to return afterwards, with the false report that he too wanted to worship the newborn king (Matt 2:8). The Magi, not knowing Herod’s evil intent, innocently went on their way, being guided supernaturally by the star which they’d seen in the east, which “went on before them until it came and stood over the place where the Child was” (Matt 2:9). The Magi rejoiced when they saw star at its final destination (Matt 2:10). Entering the house, the Magi fell to the ground and worshipped Jesus (Matt 2:11a), “Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh” (Matt 2:11b). These were treasures worthy of a king. It is noteworthy that by the time the Magi arrived to visit Jesus, Mary and Joseph were living in a “house” (Grk οἰκία oikia – house, permanent dwelling) and Jesus was called a “Child” (Grk παιδίον paidion – young child), and was no longer a baby wrapped in swaddling clothes (Matt 2:11). According to the Gospel of Luke, it was perhaps a year earlier that the Jewish shepherds came and expressed joy at the birth of Jesus (Luke 2:8-20). The Magi recognized Jesus with gifts that honored Him as King and gave the worship that is due Him.
- "These were gifts worthy of a king and this act by Gentile leaders pictures the wealth of the nations which will someday be completely given to the Messiah (Isa 60:5, 11; 61:6; 66:20). Some believe the gifts had further significance by reflecting on the character of this Child’s life. Gold might represent His deity or purity, incense the fragrance of His life, and myrrh His sacrifice and death (myrrh was used for embalming). These gifts were obviously the means by which Joseph took his family to Egypt and sustained them there until Herod died."[4]
Like the Magi, we can offer Jesus the worship that is due to Him. After all, He is “the King of kings and Lord of lords” (1 Tim 6:15; Rev 19:16). As Christians, it helps to see the birth of Jesus within the larger theological context of Scripture, which reveals His righteous life, compassion for the lost, substitutionary death on the cross, burial, resurrection, and ascension into heaven. Christmas is significant for at least three reasons:
- Christmas represents the gift of God to a fallen world. Nearly 2,000 years ago, God the Son added true humanity to Himself (hypostatic union; John 1:1, 14), was supernaturally conceived in the virgin Mary (parthenogenesis; see Luke 1:26-38), the mother of His humanity (christotokos – bearer of Christ), and was born a Son of Abraham, in the line David (Matt. 1:1). As the God-Man, Jesus lived a sinless and righteous life before God and man (2 Cor 5:21; Heb 4:15; 1 John 3:5).
- Christmas represents love and sacrifice. On April 3, AD 33, Jesus willingly laid down His life and died a substitutionary atoning death on a cross (Mark 10:45; John 3:16; 10:11, 17-18). He died a death He did not deserve, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Jesus’ death forever satisfied every righteous demand God had toward our sin (Rom 3:24-25; Heb 10:10-14; 1 John 2:2; 4:10), and is the basis for forgiveness and reconciliation to God (Rom 5:1-2; 2 Cor 5:21; Eph 1:7; Col 1:13-14; 20-22). God freely offers the gift of eternal life and the imputation of His righteousness (John 3:16; 10:28; Rom 5:17; Eph 2:8-9; 2 Cor 5:21; Phil 3:9; 1 Pet 3:18), to those who believe the gospel, “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4).
- Christmas represents a future hope. After His crucifixion, Jesus was buried and resurrected bodily on the third day (Matt 20:18-19; Acts 10:39-41; 1 Cor 15:3-8), never to die again (Rom 6:9), ascending to heaven (Acts 1:9-10), with a promise of a physical return for His own (John 14:1-3; Acts 1:11; 1 Thess 4:13-18; Tit 2:13). Following His return, the King of kings and Lord of lords will reign in righteousness for a thousand years (Rev 19:11-16; 20:1-6), and afterward, will create a “new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13; cf. Rev 21:1).
As we think about the reasons for celebrating Christmas, let us also consider how to live a life that models the One we worship. Like Jesus, may we be willing to accept the Father’s will for us to go where He wants and do what He asks, no matter how difficult the task or great the price. And, may our hearts be motivated by love for others as we give sacrificially for their edification. Lastly, may we learn to keep our eyes on heaven and the future hope that is ours in Christ and not the cares of this world.
[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mt 2:1.
[2] D. A. Carson, “Matthew” In , in The Expositor's Bible Commentary, Volume 8: Matthew, Mark, Luke, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1984), 85.
[3] John F. Walvoord, Thy Kingdom Come (Grand Rapids, Mich., Kregel Publications, 1974), 21-22.
[4]Louis A Barbieri, Jr., “Mathew”, in The Bible Knowledge Commentary, Vol. 2 (Wheaton, IL: Victor Books, 1985), 22.
