THE MAGI
Legends and traditions abound concerning the visitors from the east who came to worship the new King in Israel. Roman Catholic tradition states that three men made the long and most likely arduous journey, and their names were Melchior (a Persian), Caspar or Gaspar (an Indian), and Balthazar (an Arabian). Syrian Christians give their names as Larvandad, Gushnasaph, and Hormisdas, while the Ethiopians call them Hor, Karsudan, and Basanater; and, the Armenian Church calls them Kagpha, Badadakharida and Badadilma. Not wanting to be left out, the Chinese Christians believe that one of the visitors was from China (although they don’t give him a name).
Matthew seems to give us very little information about the Magi except to tell us that there were more than one (magi is the plural form of magus), they came from the east, and they brought gifts with them. Tantalizing tidbits that seem designed to tease more than supply the details we curious humans so often crave. However, I think the Gospel writer gave us more than enough to figure out some very interesting things if we’re willing to do some digging.
The first thing we have to remember is the main theme of Matthew’s Gospel. A general consensus amongst scholars and teachers indicates that Matthew’s intended audience was Jewish, and he was quite keen to show his readers that Jesus was the Anointed One, the King from the line of David whose coming had been prophesied centuries earlier. He began by giving a genealogy of Jesus, which we have discussed in previous studies. As a quick summary, Matthew constructed his genealogy in a very specific manner, not including every single male but rather putting men into six groups of seven names each. Jesus was the beginning of the seventh seven. Matthew was stating that Jesus was the ultimate completion or fulfillment of Israel’s entire history.
Matthew also took up a theme which is common throughout the entire Bible—God was and is King, and earthly rulers are but shadows of true kingship. By positioning the story of Herod the Great directly after giving the genealogy of Jesus and the miraculous circumstances of His birth, Matthew made his first contrast between the Kingship of Jesus and the kingship of the earthly pretender. And right in the middle of the action are the Magi.
A Google search reveals that a whole lot of people have a whole lot of ideas about who the Magi were and why their visit to Jesus was significant. The idea that Magi were a bunch of astrolger/alchemist/magicians resulted from incorrect interpretations and associations made by the Greeks beginning in the mid-5th century B.C. Greeks were fascinated with what they considered “exotic practices” (e.g., astrology, alchemy, etc.), and they believed Zoroaster (also known as Zarathustra) to be the “Chaldean founder of the Magi and inventor of astrology and magic.” Although Zoroaster was the founder of the religion known as Zoroastrianism, appropriately enough, no evidence exists that he practiced astrology or magic, much less founded either practice.
Magauno was the word for the religious caste into which Zoroaster was born, and many scholars believe the word “magus” has its origin in that word. Most reliable sources indicate that the Magi were a priestly caste that were eventually found in many cultures, including Persia, Parthia, Bactria, Chorasmia, Aria, Media, Sakas, Samaria, Ethiopia, and Egypt. A 4th century Athenian soldier wrote that they were authorities for all religious matters.
So what caused these religious experts and/or priests to seek the one who was born King of the Jews in a foreign land? To find a possible answer to that question, we need to look at two prophets of the Old Testament—Jeremiah and Daniel. Jeremiah sent a letter from Jerusalem to the priests, prophets, elders, and people who had been exiled to Babylon (Jeremiah 29:4-9). In the first part of the letter, Jeremiah told the exiles to build lives in Babylon, which completely contradicted the false prophecies being given by other prophets. Think about it—you’ve been violently and most likely brutally taken from your land, you’re in a foreign country and all you long for is to return home. Two prophets claim to be speaking in the name of the LORD, but their messages are wildly different. One declares that the LORD will break the yoke of the cruel king who enslaved you and you will be able to go home in two years. The other prophet states that you should settle in for the long haul because you’ll be in this foreign country for decades. Not only should you build houses and carry on life as usual, but you should actually pray for the welfare of the wicked nation who deported you! Which sounds more “spiritual” and “Godly”? The LORD would never ask His people to pray for a wicked nation unless it was to pray for their destruction. Jeremiah must be wrong and more than that, he is speaking like a blasphemer! Except that he was correct and the LORD had harsh words for those who falsely prophesied in His Name (Jeremiah 28:12-17; Jeremiah 29:21-23; Jeremiah 29:31-32).
Among those who heard the words of Jeremiah and believed them was a young Jewish man named Daniel, who was exiled to Babylon during the first deportation by King Nebuchadnezzar. He rose to prominence among the Chaldeans along with his fellow countrymen, Hananiah, Mishael, and Azariah (better known by their Persian names—Shadrach, Meshach, and Abed-nego). When Daniel was the only one who could interpret a dream that disturbed Nebuchadnezzar greatly, he was made governor of the whole province of Babylon and chief prefect of all the wise men of Babylon (Daniel 2:48). Later, he was called “chief magician” (Daniel 4:9 or Daniel 4:6, JPS) and “chief of the magicians, exorcists (necromancers), Chaldeans, and diviners” (Daniel 5:11). (Please note that Daniel 2:4 – 7:28 is written in Aramaic, and it is in these chapters that we find Daniel being called the Chief Magician. In Jeremiah 39:3 and Jeremiah 39:13, several leaders of Babylon, including an individual called the “Rav-Mag,” are sent to Jerusalem. Rav-Mag translates from Hebrew roughly as “Chief Magus.” The term is not used for Daniel because the verses where he is named Chief Magician are not in Hebrew)
It is entirely possible that one of the reasons Jeremiah was inspired by the Holy Spirit to write the letter to the exiles was because Daniel needed to hear those words and take them to heart, realizing that the LORD was not opposed to him becoming part of Babylonian society. Daniel might have wanted to keep himself completely separate from all in Babylon in strict Torah obedience, which would have caused him to refuse to go to the king’s court. If that had happened, he wouldn’t have been in a position of high rank in Babylon, and no one would have cared if some unknown Jewish man had made prophesies about a baby born in a foreign land. Daniel was going to be used by the LORD not only to interpret dreams and prophesy about Israel’s future, but the LORD might also have directed him to leave a written or an oral prophecy about one who would be born King of the Jews in the distant future. That prophecy would be handed down through successive generations or it would be rediscovered at precisely the right time. Either way, Magi from a land in the east (whether Persia or Parthia or a combination of all cultures where Magi existed) would see a star and know the time had come for them to make the journey to Jerusalem.
Matthew records that once the Magi arrived in Judea, Herod was greatly troubled and all Jerusalem with him (Matthew 2:2-3). Those verses never made sense to me. I mean, why would all of Jerusalem be troubled, especially if it was just three guys on camels? Not very threatening or troubling, if you ask me. Author and Bible teacher, Chuck Missler, posits that the Magi were from the Parthian Empire which was often engaged in border disputes with Judea. Parthia had, at one time, been part of the Persian Empire, and Parthian Magi were known as kingmakers. Their immediate question about the one who had been born King of the Jews would have been taken by Herod as an insult and possibly even a threat since he thought he already held that position. We know from other historical records besides the Bible that Herod the Great was so paranoid about firmly establishing his kingship over the Jewish people that he had no problem executing members of his family, including two of his sons. Augustus Caesar is credited as saying of Herod, “It is better to be Herod’s pig than his son.” When the Magi appeared on Herod’s doorstep, so to speak, seeking “the one who had been born King of the Jews,” it would indeed have been a disturbing thing for him, and the people might have figured that they were intending to back some other claimant to the throne of Jerusalem. War could have been a likely result in which case it makes perfect sense that all Jerusalem would have been troubled.
Most of us hear the story of the Magi and we think, “Aw, they wanted to come and worship baby Jesus,” often making the assumption that they wanted to worship Him for the same reasons that we talk about worshipping Him today. But Matthew’s inclusion of the detail that Herod called the Magi to him in secret has all the markings of a political thriller if you look at the story from the perspective we just mentioned. Closed-door meetings, officials at high levels plotting intrigue, everyone having an agenda that they don’t quite put out in the open. When the Magi said they were seeking the one who had been born King of the Jews so they could worship him, their words were almost a veiled threat. Worship to them didn’t mean lifting your hands, closing your eyes, and singing praise songs, it meant paying profound respect and reverence, usually by falling on your knees and touching the ground with your forehead (note that Matthew 2:11 says that the Magi “fell down” and worshipped Jesus). In essence, they were saying that they wanted to acknowledge (and maybe swear fealty to) a king other than Herod. That was a totally political move, which fits in well with Matthew’s theme of showing that Jesus was and is Israel’s true King while Herod was most definitely not a legitimate king in any way.
The three gifts that the Magi presented to Jesus, as most of us know so well, were gold, frankincense, and myrrh. As gold was an integral part of the construction of the Tabernacle and its vessels and utensils, as well as the making of the priests’ garments, frankincense and myrrh were very important ingredients in two other elements of the Tabernacle service.
Frankincense is a milky, white resin extracted from trees, and the Hebrew word for frankincense comes from a root word which is translated, “to make white.” The rich, aromatic resin was an ingredient in the holy incense which was to be burned before the Ark of the Covenant both in the morning and in the evening (Exodus 30:7-9). It was also to be given with meal offerings (Leviticus 2:1-3, 14-16; Leviticus 6:15 or 6:8, JPS), and it was to be placed with the Bread of the Face, also known as the Bread of the Presence or showbread (Leviticus 24:5-9).
Myrrh is a reddish brown resin also extracted from trees. Its bitter-tasting but fragrant resin was used as an ingredient in the anointing oil for consecration of Aaron and his sons as priests to the LORD, and it was also used to consecrate objects (e.g., the Tabernacle, the vessels in the Tabernacle, the altars, etc.). Marar is the Hebrew root word of myrrh, and it is translated, “to make bitter.”
Many of you have probably heard sermons or teachings on the significance of frankincense and myrrh. For the Magi, they were gifts of great expense and value. They hold an even greater value for those of us who belong to Jesus. Incense is used as both a synonym and a metaphor for prayer in the Old Testament and the New Testament (Psalm 141:1 or 141:2, JPS; Revelation 5:8; Revelation 8:3-4). I don’t think it’s a coincidence that Gabriel was sent to Zechariah while he was offering incense in the Temple (Luke 1:10-11). Zechariah was offering incense, a physical representation the prayers the people were offering outside the Temple. And just like Gabriel was sent to Daniel after he had prayed (Daniel 9:21), Gabriel was sent to Zechariah while he was offering incense and, most likely, praying as well. The prayers of the devout in Israel always centered on deliverance and the coming of the Anointed One of the LORD who would usher in the new age. Zechariah had no idea that God had begun to answer his prayers and the prayers of the people when Gabriel announced that he was going to be a father. By the time his son was born, though, it would seem that he had learned some things (Luke 1:68-79)! Jesus was the fulfillment of all the deep meaning infused into the incense which had been offered since the time of Moses, and that truth was symbolically stated in the gift of frankincense.
In the New Testament, the word for myrrh most likely comes from another word which is usually translated as “ointment.” Matthew, Mark, and John use the word when relating stories about a woman (possibly the same woman in each story, possibly not) anointing Jesus with expensive ointment. When the woman is harshly criticized, Jesus responds by telling everyone that she has anointed Him for His burial. The ointment used was not myrrh, but it is interesting that Jesus said He was being anointed for burial, and when He was actually buried, Nicodemus brought a mixture of myrrh and sandalwood (translated in the Bible as “aloes”) to anoint His body. In the Old Testament, myrrh is most commonly associated with anointing a bridegroom for his beloved (Psalm 45:8 or 45:9, JPS; Song of Songs 3:6; Song of Songs 5:1; Song of Songs 5:13). Jesus likens Himself to a bridegroom in the Gospels (Matthew 9:15; Mark 2:19-20; Luke 5:34-35; John 3:28-29), and although it seemed that His death was the end, He was actually being anointed for His bride who would be delivered by His resurrection. The gift of myrrh at His birth was a prophetic statement of all that was to come.
The more I study the Bible and see the unbreakable link between all that the LORD commanded in the Torah and all the ways in which Jesus fulfilled the meaning behind those commands, I find myself wanting to do exactly what the Magi did when they entered the house and saw Jesus. They fell down and worshipped. In our culture, demonstrative displays of any kind in public are usually frowned upon, and most of us stay in line like good little boys and girls. We want everything to be neat and orderly. And don’t get me wrong, God is not a God of chaos or confusion. Paul was inspired by the Holy Spirit to write to the Corinthian church about maintaining order when they came together (1 Corinthians 14:26-40). Something we need to understand concerning what Paul was writing about, though, is that he was in no way saying that the only proper way to worship God was to sit board straight, hands quietly folded in laps, looking straight ahead, moving nothing except our mouths when we sing. If that had been the case, not only would he have invalidated a good portion of the Psalms which speak of using our bodies in worship (lifting hands, prostrating oneself, etc.), but the point he had just made would have been meaningless (see 1 Corinthians 14:25—he writes of unbelievers falling down on their faces and worshipping God). Clearly, Paul would not have been inspired to say that a worship practice God approved of and had included in scripture was not good.
I believe that a balance exists between chaos and rigidity. Neither extreme honors or glorifies our stunning God. I am a huge proponent of granting people in Western churches today the permission we so sorely need to use our bodies in worship. I know that human beings love to take things to extremes, but with loving, firm guidance, I think that the shepherds of the church can help their flocks understand the difference between chaos and genuine worship that doesn’t stop at our mouths.
Middle Eastern people are known for being way more expressive and emotive than those of us raised in the West, and this is the culture into which our God and Savior was born. That should speak loudly to us. Rather than being like Michal, who despised David for quite demonstratively dancing before the Ark of the Covenant (2 Samuel 6:16, 20-23), I pray that we would seek the LORD’s heart to know if we need to become a little less rigid in our worship of Him. Some of us have no problem with that, but some of us, myself included, have grown up in traditions that would have heartily agreed with Michal, and that may have instilled a deep fear of looking foolish. Maybe it’s time to allow God to deal with that fear.
When you see depictions of the Magi this Christmas, I hope that you remember that these foreign visitors did what no leader in Israel did—they fell down and worshipped Jesus, King of the Jews and of the whole world. May we be no different!
Born a King on Bethlehem’s plain
Gold I bring to crown Him again
King forever, ceasing never
Over us all to reign
Frankincense to offer have I
Incense owns a deity nigh
Prayer and praising, all men raising
Worship Him, God Most High
Myrrh is mine, its bitter perfume
Breathes a life of gathering gloom
Sorrowing, sighing, bleeding, dying
Sealed in a stone cold tomb
Glorious, now, behold Him arise
King and God and sacrifice
Hallelujah, Hallelujah
Sounds through the earth and skies
O, star of wonder, star of might
Star with royal beauty bright
Westward leading, still proceeding
Guide us to thy perfect light
Lyrics by John Henry Hopkins