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Explanation for:
Matthew
2
:
1
When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the east to Jerusalem.
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{"arr":[{"author-name":"Tertullian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c897f85f2df2b809392261_Tertullian.png","category":"Christian Authors","century":3,"exegesis-text":"The astrologers were among the first to proclaim the birth of Christ and to pay Him homage. In this regard, I believe they rendered a service to Him. However, what does this imply for today? Are contemporary astrologers somehow elevated by the faith of those ancient magi? It is as if current astrology is derived from Christ, as though they perceive and make predictions based on the stars gifted by Him, rather than those of Saturn, Jupiter, Mars, and other celestial bodies of a similar nature. The truth is that this practice was only permissible prior to the Gospel; following Christ's revelation, no one was to derive another's destiny from the heavens."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Vigilance and prayer are essential for us to comprehend this passage fully, as we seek to discern the true identity of these wise men, their origins, their motivations, and the nature of the star. However, it's worth acknowledging the claims made by those who oppose the truth. The adversary has ensnared them, enabling them to misuse this account to contradict the message of truth. What do they assert? They contend that the appearance of a star at Christ's birth validates astrology as a legitimate science. Yet, if Christ’s birth adhered to astrological principles, how did He manage to dismantle astrology, disregard fate, silence demons, dispel illusions, and overthrow all forms of sorcery? What revelation did the wise men gain from this star? Did they recognize Him as the King of the Jews? Christ was not a sovereign of any worldly realm, as He clarified to Pilate, ‘My kingdom is not of this world’ (John 18:36). He did not present Himself as a monarch; He lacked spearmen, shields, horses, or any such retinue and instead led a humble life alongside twelve ordinary men.\\n\\nIf these wise men were aware of His kingship, what motivated their journey? Stargazing is not intended to predict a birth but rather to forecast future events based on the timing of that birth. Furthermore, the Magi were neither present at the birth of the Holy Mother nor were they aware of when it occurred, so they had no basis for interpreting the stars concerning the future. In fact, they observed the star long before the birth, prompting them to embark on a journey to witness the newborn, a decision that seems even more puzzling. What compelled them? What rewards inspired such a distant pilgrimage to honor a King? If they believed He would be their ruler, their reasoning still lacks sufficient justification for the journey. Had He been born in the palaces of royalty, with a king as a father at His side, one could argue that they sought to please that king through homage, potentially gaining his favor. However, they understood that the newborn was destined not to be their king but to reign over another nation, far from their homeland, and they knew He was not of an age suitable for kingship. Why, then, did they undertake this arduous journey, bearing gifts and facing considerable peril? Indeed, upon hearing this news, both King Herod and the people were troubled. Did the Magi not foresee the consequences? It is astonishing. Despite their misunderstanding, they must have realized that entering a city with a king and proclaiming the existence of another king beside the reigning monarch would expose them to grave danger.\\n\\nFor what reason, then, did they prostrate themselves before one wrapped in swaddling clothes? If He had been an adult, it might have been understood that they were risking their lives expecting His aid; yet, it remains illogical for a Persian, who is a foreigner with no connection to the Jewish people, to leave his land and kin behind, subjecting himself to foreign rule. And if this decision is irrational, their next actions are even more so—crossing such a lengthy distance only to bow down briefly, arousing curiosity amongst the locals, and then departing immediately. What signs of majesty did they perceive upon seeing the stable, the manger, the infant in swaddling clothes, and the humble mother? To whom were the gifts presented and for what purpose? Was it normal to pay homage to every newborn king? Did they journey across the world to honor one of lowly origin before he ascended a throne? This notion cannot stand. What compelled their reverence? If it were due to immediate advantages, what could they hope to gain from an infant and a poor mother? If their reverence were based on future aspirations, how could they trust that the infant they worshipped while swaddled would acknowledge it later? Even if his mother were to remind him of their actions, they would still be deserving of criticism for exposing Him to danger since Herod, unsettled by their arrival, sought to eliminate Him. Furthermore, proclaiming the kingship of a child born to commoners simply invites danger and numerous tragedies upon him. Such incongruities emerge when we evaluate this event through the lens of human affairs and societal norms, and even greater challenges could be identified.\\n\\nTo clarify the questions that arise, let us focus first on the star associated with Christ. If we can determine its nature, whether it was ordinary or extraordinary, whether it was a genuine star or merely appeared as one, understanding the rest will become simpler. How shall we discover these truths? Scripture provides insight. It seems to me that this star was not a conventional star but likely an unseen force manifesting as one, as evidenced by its unique trajectory. Stars typically traverse from east to west, yet this star moved from north to zenith, reflecting Palestine's position relative to Persia. Additionally, during the day, this star shone brightly when one would expect it to be invisible, as the moon, much larger than the other stars, also disappears in sunlight. The brilliance of Christ's star outshone the sun, demonstrating a divine quality that exceeded natural phenomena.\\n\\nFurther evidence lies in the star appearing and vanishing. When the wise men entered Palestine, the star guided them, yet it concealed itself upon their arrival in Jerusalem. After they informed Herod of their purpose, the star reappeared as they resumed their journey. This behavior transcends that of a typical star and resembles an intelligence that adapted itself to their needs, similar to the pillar of cloud that guided the Israelites. Moreover, the manner in which the star identified the location was distinct; it descended closer to the earth, enabling the wise men to find the precise spot, unlike a star which cannot discern small areas from great heights. \\n\\nThe Evangelist affirms this, stating, ‘The star went down before them, until it came to the top, where the child was’ (Matthew 2:9). Numerous evidences demonstrate that this star was exceptional, defying the conventions of the cosmos. Why did it appear? To admonish the indifferent Jews and remove any excuses from those who were ungrateful. Christ's arrival aimed to do away with old ways and summon everyone to worship Him, both on earth and in heaven. Thus, from early on, He opened the door for the Gentiles, intending to make disciples from among them. The Jews had heard the prophets declare Christ's coming yet paid little heed, prompting God to inspire these Gentiles to travel from afar, seeking the King born to the Jews. They were the first to grasp what the Jews overlooked, offering them a chance to recognize if they were wise or to deny their own justification if they remained obstinate. Indeed, what excuse can the Jews cite for rejecting Christ after numerous prophetic affirmations while the wise men accepted Him based solely on the star’s appearance? God treated the wise men as He did the Ninevites through Jonah, and similarly with the Samaritan and Canaanite women. Thus, it was declared that the men of Nineveh shall rise up in judgment and that the Queen of the South shall rise up and condemn this generation (Matthew 12:41, 42), for they believed in lesser matters while the Jews refused the greater truths.\\n\\nYou may wonder why God guided the Magi to Christ in such a manner. What would have been preferable? Sending prophets? They would ignore them. Calling from above? They would not listen. Sending an angel? They would not heed that either. Therefore, God, in His grace, used a phenomenon familiar to them: He displayed a magnificent star, captivating them with its brilliance, beauty, and remarkable path. The Apostle Paul adopted a similar approach when addressing the Greeks, starting with their altar and citing their poets; while preaching to the Jews, he emphasized circumcision, appealing to those under the law beginning with sacrifices. Just as people appreciate what they are accustomed to, God and His appointed messengers engage with humanity in relatable ways.\\n\\nDo not dismiss the idea that it was unworthy of God to summon the Magi through a star; otherwise, we must also reject all that is Jewish—the sacrifices, purifications, feasts, the ark, and even the temple itself. God permitted these practices, adapted from the Gentile services to demons, to gradually bring genuine understanding to the people. He honored the Magi by revealing the star, guiding them until they stood before the manger. When they arrived, He instructed them not through the star but via an angel, leading their understanding to greater heights. This mirrors God’s dealings with the inhabitants of Ascalon and Gaza. When the five Philistine cities were ravaged by pestilence upon the arrival of the ark, they sought counsel from wise men to mitigate their plight, implementing the advice given to them and observing the outcomes as they discovered God’s involvement amidst their suffering.\\n\\nAll these events demonstrate God’s divine oversight, subtly guiding all to the truth. Such is the pattern of divine providence observed throughout history. Therefore, I highlight the narrative concerning the star, and you may consider these reflections, acknowledging that there is wisdom even in the familiar. Now, to return to the beginning of the reading: ‘And Jesus was born in Bethlehem of Judea, in the days of Herod the king, and the wise men from the east came to Jerusalem.’ The wise men followed the star guiding them, while the Jews remained disbelieving toward the prophets. The Evangelist marks both time and place—mentioning Bethlehem and the reign of Herod—the king, distinguishing him from another Herod known for his later actions. The mention of time and place serves to recall ancient prophecies, including Micah’s declaration that Bethlehem holds significance for the rulers of Judah (Micah 5:2), fulfilling Jacob’s prophecy concerning the lineage of Judah, foretelling the arrival of a leader until those waiting for him would come (Genesis 49:10).\\n\\nIt invites exploration into the source of inspiration for the Magi's journey and the prompting behind their quest. It appears they were not solely stirred by a star; rather, God Himself influenced their hearts, as He did with Cyrus, moving him to allow the Jews to return. He did so without compromising their free will, akin to His calling of Paul with the heavenly voice and the revelation of His grace. Why not reveal it to all sages? Not all would believe, yet these were especially receptive. While multitudes were perishing, the prophet Jonah was sent singularly to the Ninevites; two thieves were crucified, yet only one was saved."},{"author-name":"Caesarius of Nazianzus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a176e0f4c3aeca7aee3_Caesarius%20of%20Nazianzus.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Question. If the stars were not created to serve a divine purpose, and if their influence on destiny is not within our grasp, then what significance did the star hold at the Nativity of Christ, leading the Magi? How did they recognize it as the star of the King and embark on their journey of worship, following its light? Answer. The Divine Evangelist, in addressing the Samaritans and Sadducees who deny the existence of Angels, referred to the angelic being as a star. This veneration of stars is thus redirected towards Christ, steering humanity away from the errors of polytheism, with the star symbolizing the angel guiding the worshippers. The Magi would not have been inspired to honor Christ solely by earthly appearances or mere faith; their understanding must have been firmly established. The Chaldeans, misled by their study of the stars, recognized the birth of a God who is the creator and ruler of the stars themselves. They came to worship the Savior from falsehood and became the first messengers of the God-man’s arrival. They adhered to the prophecy of the great Isaiah, who declares: “For to us a child is born, to us a son is given…and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.\\" These words were proclaimed five hundred years prior by a prophet who spoke with divine authority and were offered to an unheeding people, urging them toward faith. It was not merely a star, but rather a spiritual influence, that guided the wise men, as indicated by its movements. Some stars maintain a constant trajectory and do not cease to shine, while others remain stationary. This star exemplified both movements: it traveled and paused, and at times concealed itself from those it guided, prompting a search for the birthplace of the King of the Jews. Herod and all of Jerusalem were troubled upon hearing the report of God’s birth from the wise men, especially when the star was hidden from their sight. When the star reappeared, it rested over the place where the Messiah lay, as mentioned by the great Matthew. If the star had not manifested in a way comprehensible to the mind, Jerusalem would not have unsettled the Magi, nor would Herod have been incensed at the news of the King. Had the star not appeared as an incomprehensible force, it could not have served the purpose of announcing the birth. It is customary for kings that when guests are summoned, they wait in the courtyard at the entrance until the king is informed of their arrival. Then a servant escorts them to the king’s throne. Thus, the visible star symbolizes the angel guiding the nations. If you believe it to be merely a star or luminary, I ask you: if it is a luminary, what is it, where is it, shining in the sky? Which city or house could it possibly denote? A mere star, in relation to the sun, is like a mouse compared to an elephant. The star of God, in relation to the grandest city of all, is akin to a mosquito compared to a camel. If no one in a vast city knows which star declares the majesty of the King high above, how can a small star indicate a cave? Unless it was an angelic messenger on a mission to reveal greatness. Let those lacking understanding remain silent who assert that a star ignites with each human birth. Such thoughts are blasphemous. They suggest that a star perishes with the death of a person. Yet, when only Adam and Eve existed in the world, the sky was filled with stars. And during the flood, when all living things perished except for Noah, the stars did not fall from heaven along with those who drowned, nor did they lose their place in the heavens at all."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"These eternal rewards of heaven are extended not merely to the chosen, but to all people, for Christ embodies everything (Col. 3:11). There is a significant reason that Abraham placed his faith in God, particularly through the Chaldeans, renowned for their knowledge of celestial bodies, and the Magi, who, despite seeking divine favor through astrology, recognized the birth of the Lord on earth. This occurrence is not merely fortuitous; rather, it serves as a testament to honoring God and exemplifies devoutness among other nations. \\n\\nBut who exactly were these wise men? Historical accounts suggest that they descended from Balaam, the prophet who foretold, \\"A star shall rise from Jacob\\" (Num. 24:17). Thus, they are heirs to his faith as much as they are to his lineage. Balaam perceived the star through the Spirit, whereas the Magi beheld it physically and came to believe. They witnessed a new star, one that had been hidden since the world's inception; they observed a new creation and not only searched for the grace of a new man on earth but also looked to heaven, fulfilling the prophetic declaration of Moses: \\"A star shall rise from Jacob, and a man shall rise from Israel\\" (Num. 24:17)."},{"author-name":"Peter Chrysologus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896c8505740d15218d3ed_Peter%20Chrysologus.png","category":"Christian Authors","century":5,"exegesis-text":"What is the significance of God's descent to earth during the reign of a wicked ruler, where divinity becomes one with humanity, and the human form reaches toward the divine? What does this imply? When will the One who is not a sovereign remove the oppressor, defend the homeland, rejuvenate creation, and restore freedom? Herod, a traitor to the Jewish people, usurped the throne, stripped away liberty, profaned sacred spaces, dismantled the established order, and extinguished all piety and reverence for God. Thus, it is right for God to come to the aid of His chosen people, for humanity was powerless and God Himself revealed His presence, having found no one to assist. Therefore, Christ arrives to vanquish the Antichrist, liberate the world, restore paradise, establish eternal freedom, and eradicate all forms of bondage."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Bethlehem translates to ‘house of bread’, while Judea means ‘confession’. Let us also become a dwelling of spiritual nourishment through our confessions. Matthew refers to Herod to illustrate that the rulers and kings from the lineage of Judah had come to an end, making way for the arrival of Christ. Herod was not of Jewish descent, but rather an Idumean, the offspring of Antipater and an Arabian woman. As the leadership faded, the ‘waiting of tongues’ emerged, as prophesied by James. 'A king' - there existed another Herod, a man unable to walk; thus, Matthew highlights his royal status. Why did the wise men journey to see Him? They came to bring judgment upon the Jews: if even those who practiced idolatry could believe, what excuse do the Jews have? Additionally, the glory of Christ is made even more radiant as those Magi, who once worshiped false gods and were adversaries of God, bear witness. 'From the east' - their long journey serves to condemn the Jews: these distant travelers came to honor Him, while those who were near and had Christ sought to harm Him."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Why does the evangelist mention the location, the timing, and the role of Herod? The mention of the location serves to demonstrate the fulfillment of Micah's prophecy, which states, “And you, Bethlehem, land of Judah, are not less than the rulers of Judah: out of you will come forth a leader, who will save my people Israel” (Micah 5:2). The reference to timing illustrates the realization of Jacob's prophecy as well, in which he proclaimed, “The prince shall not lack a prince from Judah, nor the leader from his loins, until they come that are laid up for him” (Gen. 49:10). At the time of Christ's birth, there was no ruler from Judah, as Herod, a foreigner of Idumean descent, was in command over the Jewish people. The mention of Herod is significant, particularly considering there was another Herod, the one who executed the Forerunner. The wise men who traveled to witness the birth were Persians, a people well-versed in mystical arts more than others. Notice how, in the beginning, the door of faith was still ajar for the Gentiles, which stands in stark contrast to the Jews. Although the Jews had the teachings of the prophets heralding the arrival of Christ, they paid little heed. Thus, by Divine Providence, wise men from distant lands arrived and shared insights that the Jewish people were unwilling to accept from their own prophets, rendering them unable to argue their position effectively. What could the Jews reply when the wise men believed based on the sighting of one star, while they dismissed the prophecies of numerous prophets?"},{"author-name":"Nestor the Chronicler","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8957796bafed91045c916_Nestor%20the%20Chronicler.png","category":"Holy Fathers and Teachers","century":12,"exegesis-text":"As previously mentioned, when the Jewish people harmed the prophets and their rulers violated divine commandments, God allowed them to fall into desolation. Consequently, they were taken captive by the Assyrians due to their transgressions and remained in captivity for seventy years. After this time, they returned to their homeland. Although they had no king during this period, they were governed by bishops until Herod, a foreigner, assumed authority over them. During the reign of Herod, in the year 5500, the angel Gabriel was sent to Nazareth to speak to the virgin Mary, who hailed from the lineage of David, proclaiming to her, “Rejoice, O glad one. The Lord is with you!” (Luke 1:26-28)"},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"No one is overlooked by the heavenly Father within His vast family; He is the God not only of the Jews but also of the Gentiles; He is the God and Redeemer of all humankind. The holy Apostle Paul states, “From one blood He brought forth the whole human race” (Acts 17:26-27), and this was done so that they might inhabit the earth, established with appointed times and boundaries, prompting them to seek God, so that they might feel after Him and find Him. Although humanity forgot God and resorted to idol worship, the divine voice still echoed in their hearts and consciences, albeit faintly, and many Gentiles continued to pursue the truth of God, following their moral compass. Socrates noted, “Do not hope to correct human morals until God Himself chooses to send a special Teacher to instruct us.” Plato remarked, “There can be no order on earth unless God Himself, veiled in human form, clarifies for us our relationship with Him and our obligations to one another.” Thus, prior to the Nativity, it was not just the Jews who anticipated the arrival of the anticipated Messiah—Christ—the entire world, burdened by sin, subconsciously awaited the Redeemer. This longing was particularly prevalent in the East; there, among the Persians, biblical narratives were preserved more than in other cultures. Following the Babylonian exile, many Hebrews remained in the East, disseminating their beliefs, hopes, and anticipations among the local populace. The Jews, followed by other nations, awaited the emergence of a great King destined to be born in Judea and conquer the entire world. Immediately after the birth of the Lord Jesus Christ in Bethlehem, amidst the darkness of idolatry and disbelief, there were individuals who yearned for the Comfort of Israel, the Christ, and upon witnessing the first sign from above—an extraordinary star—they traveled from afar to honor the newly born Saviour. “WHEN JESUS WAS BORN,” the Evangelist Matthew recounts, “IN BETHLEHEM OF JUDAH” (there existed another Bethlehem in Galilee), “IN THE DAYS OF KING HEROD.” The mention of Herod serves to indicate that at that time, the Jews were without a king from the tribe of Judah; rather, Herod, a foreign ruler, reigned, marking the appointed time for the arrival of Christ, in accordance with the prophecy of the forefather Jacob, who highlighted Herod's kingship as a contrast to the other Herod, the son of the earlier one, who lacked a royal title. The wise men, journeying to Jerusalem from a distant land, may have set out before the event or may have arrived afterward; yet they came at the moment of the Son of God's birth to ensure this remarkable occurrence did not remain hidden from Jerusalem for long. The synchronicity of the Magi's arrival and the timing of the Saviour's birth indicates that their journey was divinely orchestrated and that it commenced long before the Lord’s incarnation (Isaiah 60:3). Who were these wise men? They were individuals of wisdom, scholars, and devout people deeply committed to their faith and sacred matters. For their virtue and integrity, they were privileged to be the first invited to Bethlehem to worship the world's Saviour. Tradition honors them as kings, preserving their names as Melchior, Gaspar, and Belshazzar. Melchior was an elderly man with a gray beard who brought gold to the Lord. Gaspar, a youthful man with a ruddy complexion and no beard, offered frankincense, while Belshazzar, a middle-aged man with a dark complexion, brought myrrh. According to tradition, they hailed from Persia or ancient Babylonia, where the holy prophet Daniel resided five centuries prior. This eminent prophet once held the position of chief over all the wise men of Babylon; he surely imparted to his followers the true understanding of God. It is highly probable that he directed these wise men to the prophecy of their ancient ancestor, the wise man Balaam, who proclaimed during the time of Moses: “A star shall rise from Jacob, and a scepter shall rise from Israel... and shall crush all the children of Seth” (Numbers 24:17). It can be presumed that the wise men were also familiar with the prophecies in the book of Daniel, thus they understood the meaning of Daniel's “seven” days. From Daniel’s era up to the Nativity of Christ, the eastern wise men maintained the legend concerning the great King of Israel's birth. They believed that the arrival and passing of significant figures were marked by celestial phenomena. Attuned to God’s divine guidance, the Magi awaited the manifestation of such a star prior to the arrival of the anticipated King of Israel, and upon witnessing it, they discerned that this King had been born. They traveled to Jerusalem as the capital of Judah's kingdom and began inquiring about the newborn King, stating:"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Jesus was born\\": see Lk. 2:1 - In Bethlehem, a modest town located approximately 10 versts south of Jerusalem. The name Bethlehem translates to \\"house of bread,\\" likely reflecting the remarkable fertility of the land. It is also referred to as Bethlehem Ephrathah, a term with a similar meaning (Genesis 35:16, 19; Ruth 1:2; Psalms 131:6). To distinguish it from Bethlehem in Galilee (Num. 19:15), this town is identified as Bethlehem of Judah, situated within the tribe of Judah (cf. Judg. 17:7-8; Judg. 19:1; 1 Sam. 17:12). Because it is the birthplace of David, it is also known as the city of David (Luke 2:4). This town is perched atop a hillside, embraced by lush valleys and pastures. Approximately 200 paces east of the town lies a cave believed to be the birthplace of Jesus Christ. A church and monastery have been established here, and beneath the church is an underground cave where, according to tradition, there was a manger that housed the newborn infant due to lack of space in the monastery. - \\"In the days of King Herod\\": The evangelist mentions Herod to indicate that the royal line from the tribe of Judah had ended, signaling that Christ was to come. Herod himself was not a Jew but an Idumean, the offspring of Antipater and an Arabian wife. With the cessation of the Judahite rulers, the expected Messiah arrived, as Jacob prophesied (Gen. 49:10). The reference to kingship is significant because there was also another Herod, a quartermaster (Theophilus). This Herod, commonly known as the Great, earned his title for his military accomplishments, urban development, and significant renovations of the temple, yet he was entirely subservient to the Roman emperor, as Judea was a Roman province at that time. He ruled for 34 years and was known for his cruelty, dying in 750 A.D. from the foundation of Rome. The Lord was born towards the conclusion of his reign, likely around 748, according to the generally accepted timeline by Dionysius the Lesser, a sixth-century monk, which places the Nativity at 754 from the foundation of Rome, differing by more than five years from the more precise chronology. - \\"Magi\\": The term Magi (μα'γος has Persian origins), typically denotes wise men among the Persians, endowed with profound and secret knowledge, particularly in astronomy and medicine. Many were also priests, serving religious functions. They held significant respect in Babylonian and Persian courts and often acted as advisors to kings. The Magi referenced here were likely astronomers or astrologers (in their service to the stars, they taught to honor the Sun of righteousness) and appeared to be righteous individuals (cf. Zlat., Theophil.), albeit in a pagan context, indicating that they were granted a exceptional divine revelation that initiated the conversion of pagans into the kingdom of Christ. Historical tradition maintains their names as Melchior, Gaspar, and Belshazzar, noting that they were noblemen who later embraced Christianity. - \\"From the East\\": The evangelist does not specify the exact country of origin, and ancient views varied widely. Some believed they came from Arabia (Justin, Epiphanius, and Tertullian), others from Persia (Chrysostom, Theophilus, and Vas. V.), or from Chaldea (Augustine). The geographical origin does not significantly impact the truth of the Gospel narrative; however, it is widely held that they came from Persia, where they enjoyed particular prestige. There, the prophecies regarding the star of Jacob and other teachings about the coming of the Messiah were preserved more clearly due to their interactions with the exiled Jews; it was customary there to pay homage to newborn kings. - \\"To Jerusalem\\": Jerusalem served as the principal city of the Jewish kingdom, located in the southern part of Palestine within the territory of Benjamin according to the ancient tribal divisions. It was only natural for the wise men to first journey to Jerusalem, the capital and a symbol of Jewish kingship, as they lacked precise knowledge regarding the birthplace and circumstances surrounding the new king’s arrival. By divine arrangement, their solemn approach served to capture the attention of the Jewish people and disseminate news of the miraculous birth of the new king."},{"author-name":"Philaret of Moscow (Drosdow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896ffb7a2ebaf99e46539_Philaret%20of%20Moscow%20(Drosdow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"It is commonly believed, albeit not with complete certainty, that the Magi mentioned in the Gospel were individuals distinguished by their authority and wisdom. Tradition, seemingly derived from the count of the gifts they presented, holds that there were three Magi. The nature of these offerings suggests that they likely originated from Arabia."},{"author-name":"Innocentius of Kherson","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d18072d36d1a976dd2c_Innocentius%20of%20Kherson.png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The birth of Jesus Christ was marked by both miraculous and earthly occurrences. One significant miracle was the visit of the Magi, which carries profound implications both outwardly and inwardly. The wise men journeyed to pay homage to the infant King of the Jews, even though He had no ties to their homeland. Their arrival caused great disturbance in Jerusalem, compelling Herod to convene the Sanhedrin, and they presented Him with precious gifts. This represents the outer significance. The deeper meaning, however, is that all forms of paganism and ancient wisdom recognize the sovereignty of Christ through the Magi. The exact timeline of this event is challenging to ascertain, creating a sense of disarray in the ordering of related occurrences. St. John Chrysostom expressed the moral ambiguities surrounding this event, stating that we require much prayer and contemplation to grasp the identity, origin, motives, and guiding star of the Magi.\\n\\nThe chronological confusion may not have been apparent to St. Chrysostom, possibly because he viewed the account of the Evangelist Matthew in isolation. However, discrepancies arise when Matthew’s account is juxtaposed with that of the Evangelist Luke. The issue lies here: Matthew indicates that the Magi worshipped the infant Christ while He was still in Bethlehem during the purification period. This raises questions about the sequence of events, including the circumcision, flight to Egypt, the Magi's visit, and Herod's decree of infanticide. How could they have escaped to Egypt without presenting Jesus at the temple? Some suggest divine dispensation allowed for this deviation from the law. The Magi are often thought to have arrived a fortnight after Christ’s birth. According to Josephus Flavius, Herod was away seeking healing for an ailment, yet the Gospel of Matthew records him meeting with the Magi during this period.\\n\\nIf these challenges are reconciled, it seems logical that the Magi’s visit occurred after the presentation at the temple rather than within the initial forty days. Yet, why would Mary return to Bethlehem? It is suggested that she may have had a reason to visit again. The ancient Church observed the Magi's adoration on the thirteenth day following Jesus’ birth, and some argue that this veneration took place in a different year. Matthew notes that the Magi worshipped “Jesus ... born,” indicating a timeframe closely following His birth spent in Bethlehem. What was the purpose of being in Bethlehem? Traveling through? But where to, seeing as Bethlehem lies south of Jerusalem and does not lead to Egypt? Mary’s presence in Bethlehem is puzzling, considering all her family resided in Nazareth and Hebron. Why, then, are we to assume the Magi’s adoration took place after the temple dedication? This must be done to alleviate various difficulties.\\n\\nAll these complications stem from the Evangelist's narrative that correlates the Magi's worship with the flight to Egypt. The angel instructed Joseph, “Arise, take the Child and His mother, and flee to Egypt” (Matthew 2:13). One explanation is that the sequence in which the Magi’s worship is narrated followed a significant interval in the Evangelist’s account, a common occurrence seen elsewhere in Luke. The series of events likely unfolded as follows: the Magi came to worship shortly after the Savior's birth, finding Him in Bethlehem (Matthew 2:11), suggesting that the local residents had vacated the area, allowing for their entrance. Herod’s death was a year away, and he could have acted as he did.\\n\\nAfter the forty days, Joseph and Mary traveled to Jerusalem, prompting Herod’s cruel command regarding the infants. His drastic measure did not seem immediate; he likely attempted other, less cruel remedies first and awaited the Magi's return until the purification period passed. So why did Jesus’ parents flee to Egypt? Herod intended to harm only the infants of Bethlehem, while Jesus was then in Jerusalem. One reason could be the angel’s warning in a dream: “Herod wants to search” – he might have initially targeted Bethlehem before broadening his scope to Judea. The shepherds’ proclamations, as well as Simeon and Anna’s prophecies in the temple, would have reached Herod, who was known to employ spies. Thus, the necessity for Mary and Joseph to escape to Egypt became imperative.\\n\\nDespite these chronological challenges, we can still find coherence in the narrative. Arguments for the timing of events may seem tenuous, and while the escape not being from Bethlehem can also seem shaky, it remains plausible. Let us now explore the ethical dilemmas associated with this narrative as addressed by St. Chrysostom. The ancient world harbored a belief in the influence of celestial bodies over human affairs, a notion that modern perspectives often dismiss as superstition. Yet, wouldn't the star have reinforced such beliefs among the people? St. Chrysostom notes that the practice of astrology was prevalent, and God, in His providence, utilized their understanding to guide them to worship the Christ. Had He employed the voices of prophets or angels, they might have disregarded such messengers. Thus, God employed familiar indicators to inspire reverence.\\n\\nSt. Chrysostom argues that their understanding of astrology could lend insight into the heavenly sign, suggesting that the Magi believed the star foretold the birth of a monumental figure. The uncommon brightness of the star indicated the advent of the Messiah, and they likely possessed some awareness of His significance, possibly derived from Jewish connections residing among them. Furthermore, if the Magi hailed from Chaldea, they would have been familiar with prophetic revelations concerning the Messiah, as Daniel, a renowned figure among the wise men, had received insights regarding His timing.\\n\\nThe anticipation of the Messiah was widespread and was even noted in Rome, as Tacitus and Suetonius imply. The extraordinary star indicated that someone of great importance had been born; its direction could reveal Palestine. The proximity of time hinted at by Daniel might have helped draw the Magi's attention to the Jewish King. Thus, the first appearance of the star represented the awaited King of the Jews. We must also acknowledge the grace that influenced the Magi, guiding them externally by the star and internally by divine inspiration. A legend arose in the fourth century positing that the newly emerged star reflected the image of the Virgin and Child, though this expands on the narrative considerably.\\n\\nWhat, then, motivated the Magi to undertake this long journey to honor a foreign King? They referred to Him as the King of the Jews, without claiming any connection to Him, yet they may have implied a relationship that extended beyond Judea, perhaps incorporating Chaldea and Persia, where they likely originated. They believed Him to be a transformative leader, though whether as a Teacher or Savior remains elusive, as there’s insufficient evidence. Their adoration signified a high regard, yet its depth is difficult to quantify, particularly when compared to contemporary comprehension of Christ's nature. The righteous and enlightened figures among the Jewish people spoke of His purpose in hushed tones.\\n\\nWhile the source of their knowledge is unknown, it is conceivable that traditions about Balaam's prophecy concerning a star rising from Jacob lingered among them, reinforced by Daniel’s revelations. Today, we comprehend Jesus Christ through the New Testament in conjunction with the Old Testament. At that time, the early Jewish community lacked the New Testament, leading to limited grasp of Jesus' divine identity. Therefore, if the Magi sought insight from dispersed Jews, they could only have gleaned incomplete understandings. Nonetheless, the Magi venerated Him as God. They could also have honored Him as an extraordinary figure and servant of the Lord. In the East, presenting gifts at the birth of a king was customary. \\n\\nWhat led the Magi to worship Jesus Christ? The prospect of favor played a role; they believed the newborn King would be a benefactor and sought to partake in His grace, indicative of a resolute hope. St. Chrysostom also questions how they could seek a King in a foreign land under a reigning king whom they acknowledged, knowing that this child likely had no connection to royalty. One may argue that they were not aware of any imminent danger as they set forth. Upon arriving in Judea, having acquired knowledge, they might have reconsidered, yet they could not have anticipated Herod's animosity toward the child, nor was he irate with them.\\n\\nDespite recognizing potential threats, they may have been emboldened by prophetic assurance, perceiving this event as under divine protective oversight. St. Chrysostom further asks why they would bow in reverence to the infant swathed in cloth, suggesting they typically would reserve worship for an adult. Yet, they could have honored Him with greater devotion at birth. The star’s appearance may have beckoned their urgent journey, coupled with their holy curiosity and the understanding that this Child transcended human frailties and stages of life.\\n\\nDid they leave immediately after their worship? What else could they do? Their purpose had been fulfilled. Upon seeing the Child in humble circumstances, they may have been disillusioned from their lofty imaginings, perhaps expecting Him to be in grand surroundings. Providence worked through them, instilling fear in Herod, assembling the Sanhedrin, and urging an examination of prophetic texts. \\n\\nWho were these wise men? The term “Magi” refers to learned individuals of various disciplines, particularly associated with natural sciences such as astrology, herbalism, and healings, including a study of future events. In Persia and Egypt, Magi also held significant political roles and served as advisors to kings. During this period, a wise man was truly regarded as knowledgeable. The early Church, however, treated the Magi as kings, often depicting them wearing crowns, influenced by multiple sources. This may trace back to David’s prophecy: “Kings shall bring gifts” (Psalm 71:10). The older understanding of wisdom may have also contributed to this notion, coupled with a devout wish to amplify the story. Nonetheless, this interpretation lacks solid foundations and emerged predominantly in the fourth century, especially within the Roman Catholic tradition.\\n\\nYet, why not entertain this notion? Lacking evidence, it is also worthwhile to question the embellishment of the narrative. They would likely not have received a royal welcome in Jerusalem had they been true kings. Perhaps they were instead princes from Arabia, as suggested by “from the East.” Chrysostom theorizes their origin as Persia, which lies east of Palestine, with borders including Mesopotamia and Chaldea. Historical hymns mention “the young men of Chaldea returning to Babylon,” hinting at possible proximity of origin. Church traditions vary; Armenians link them to a specific village or town where one of them may have been martyred, while the Arabs propose a city where they may all have met their martyrdom, which is a truth, as their relics were originally housed in Constantinople before being transferred to the West.\\n\\nThe birth of Jesus occurred in Bethlehem of Judea, distinct from another Bethlehem in Galilee, noted during Herod's reign. The Evangelist specifies the timing as in Herod's days, subtly fulfilling the prophecy regarding the lineage of Judah. This reference serves an important purpose, as the residents of Jerusalem likely remained unaware of the Magi’s origins, complicating matters amidst the political landscape unified under Roman rule. As they searched for a king, the capital was their logical destination, having heard the Gospel accounts of the circumstances surrounding Jesus' earthly life leading to His public ministry. The journey of the Magi and their homage to Jesus is a rich narrative from which we glean much about the recognition and acknowledgment of His divine kingship."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"At the time of Jesus' birth, wise men from the East arrived in Jerusalem. Known as the Magi, these learned individuals possessed extensive knowledge, particularly in astronomy. In the regions of Babylon and Persia, they held significant esteem, serving as priests and advisors to sovereigns. The Evangelist indicates that the Magi journeyed to Jerusalem from the East, yet does not specify their exact origins. Various early church figures, including Justin Martyr, Epiphanius, and Tertullian, suggested that they hailed from Arabia, while John Chrysostom and Basil the Great proposed Persia, and Blessed Augustine attributed their origins to Chaldea. \\n\\nIt is most plausible that they came from a territory that was once part of the Babylonian empire. During the seventy-year exile of the Jews, the ancestors of these Magi had the opportunity to learn from learned Jewish scholars about the awaited Deliverer, the Great King destined to conquer the world. Additionally, the prophet Daniel resided there, and through the revelations granted to him regarding the seventy weeks, the Magi could have calculated the approximate time of the King’s advent. Furthermore, it is likely that the prophecy of Balaam, chronicled during the time of Moses, remained known among them: \\"I see Him, but not now; I behold Him, but not near. A star rises from Jacob, and a scepter rises from Israel\\" (Num. 24:17; see also Is. 11:10-16; Is. 60:6)."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"While the holy family resided quietly in Bethlehem, living in modest means and obscurity, the cosmos had already heralded the arrival of the Messiah to the vast corners of the earth. From the distant east, noble travelers known as the Magi came to Jerusalem, inquiring, much to the astonishment of the local populace, about the birthplace of Christ. These were learned Chaldean sages, recognized for their scientific studies of celestial bodies and their renowned ability to predict significant world events based on astronomical phenomena. During their diligent observations of the sky, they noticed an unusual star—the likes of which they had never seen before. According to their teachings, the emergence of a new star signified the birth of an influential figure who would shape the course of mankind; however, this particular star captured the Magi's interest like never before. What could it signify? They remembered Balaam’s notable prophecy regarding a star coming forth from Jacob. Moreover, due to the Jewish diaspora and the translation of the Old Testament into Greek, the Gentiles were familiar with Jewish expectations concerning the Messiah's arrival. Esteemed Roman historians such as Tacitus and Suetonius acknowledged this belief, reflecting the common sentiment that a king would soon emerge in Judea to bring conquest to the world. The Magi likely had a deeper understanding of these prophecies through the writings of the prophet Daniel, who was also of their order and prophesied the Messiah’s coming with remarkable clarity, even specifying the timing through mathematical calculations (sevens). These factors led the Magi to interpret the appearance of the extraordinary new star as a sign of the Messiah's birth. If granted divine revelation, they decided to send three representatives among them to witness this monumental event and to offer gifts and worship to the newborn sovereign."}]}
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