[Visit of the Magi, Matt. 2:1-12. See Childhood and Youth of Jesus; the Synopsis of the Life of Christ and the Suggestive Chronology of Christ’s Birth.] Matthew mentions but briefly the fact of Jesus’ birth (ch. 1:25), and omits the various incidents connected with that event that are recorded in Luke 1:26 to Luke 2:40. Inasmuch as Matthew places emphasis on Jesus as the Messiah of OT prophecy, he proceeds to demonstrate the fact that Jesus did, in fact, fulfill all of those prophecies (see on ch. 1:22). He appears to mention, by way of introduction, chiefly such incidents connected with the infancy of Jesus as were matters of prophecy and such as pointed to the kingship of the Messiah (see chs. 1:1, 6, 17, 23; 2:2, 6, 15, 17, 18, 23). On the other hand, Luke, writing more for the Gentiles (see on ch. 1:3), emphasizes that Jesus, the Son of God (vs. 32, 35, 76), grew up and lived as a man among men in order that He might be the Saviour of all men (ch. 2:10, 14, 31, 32).

For the purposes of this commentary the birth of Jesus is tentatively assigned to the autumn of 5 B.C. (see p. 240; a Synopsis of the Life of Christ and a Suggestive Chronology of Christ’s Birth).

 Literally, “house of bread.” Its earlier name, Ephrath (Gen. 48:7), or Ephratah (Micah 5:2), means “fertility” (see on Gen. 35:19). The region of Bethlehem, its hills and valleys covered with vines, fig trees, olive groves, and grain, was probably, in part, the breadbasket of Judea. This vicinity was filled with memories for the Jewish people of Christ’s day, as it is for Christians today. It was in this area that Ruth had gleaned in the fields of Boaz (Ruth 2-4, and that David had watched his father’s flocks (1 Sam. 16:1, 11; 17:15). Here also Samuel anointed David king (1 Sam. 16:13). For further information concerning Bethlehem see on Gen. 35:19; Ruth 3:3; 4:1. See Palestine During the Ministry of Jesus.

 To distinguish Bethlehem “of Judaea” from Bethlehem of Galilee, a town about 7 mi. (11.26 km.) northwest of Nazareth (Joshua 19:15).

That is, Herod the Great (see pp. 39-42).

Gr. magoi, which designated men of the various educated classes. Our word “magicians” comes from this root. But these “wise men” were not magicians in the modern sense of sleight-of-hand performers. They were of noble birth, educated, wealthy, and influential. They were the philosophers, the counselors of the realm, learned in all the wisdom of the ancient East. The “wise men” who came seeking the Christ-child were not idolaters; they were upright, men of integrity (DA 59, 61).

 They studied the Hebrew Scriptures, and there found a clearer transcript of truth. In particular, the Messianic prophecies of the OT claimed their attention, and among these they found the words of Balaam: “There shall come a Star out of Jacob” (Num. 24:17). They probably also knew and understood the time prophecy of Daniel (Dan. 9:25, 26), and came to the conclusion that the Messiah’s coming was near. See pp. 61, 62.

On the night of Christ’s birth a mysterious light appeared in the sky, which became a luminous star that persisted in the western heavens (see DA 60). Impressed with its import, the wise men turned once more to the sacred scrolls. As they sought to understand the meaning of the sacred writings, they were instructed in dreams to go in search of the Messiah. Like Abraham, they knew not at first where they were to go, but followed as the guiding star led them on their way.

 The tradition that there were but three wise men arose from the fact that there were three gifts (Matt. 2:11), and is without support in Scripture. An interesting but worthless legend gives their names as Gaspar, Balthasar, and Melchior. The unfounded idea that they were kings was deduced from Isa. 60:3 (cf. Rev. 21:24).

For comment on the extent of Jewish influence throughout the Roman world of Christ’s time see pp. 59-62.

 The Jews regarded the regions of northern Arabia, Syria, and Mesopotamia as “east.” Thus Haran was in “the land of the people of the east” (Gen. 29:1, 4). The king of Moab later brought Balaam “from Aram [that is, Syria], out of the mountains of the east” (Num. 23:7; see on ch. 22:5). Isaiah spoke of Cyrus, the Persian, as “the righteous man from the east” (Isa. 41:2) and “a ravenous bird from the east” (ch. 46:11).

 Some have thought that the wise men were from the same section of the “east country” as was Balaam (see DA 59, 60), whose home has recently been identified with the Sajûr Valley between Aleppo and Carchemish, a short distance from the Euphrates (see on Num. 22:5; see also PP 438, 439). If such was the case, their journey to Bethlehem would be some 400 mi. in length and would require two or three weeks of steady travel if they rode, perhaps a month if they walked. In view of the fact that they journeyed by night in order to keep the star in view (DA 60), it may be that their traveling time was even longer. However, their point of origin may have been farther to the east, and thus their traveling distance even greater.

 Finally, their long journey brought them to the crest of the Mount of Olives, east of Jerusalem. Just before dawn, perhaps, the star faded (DA 60), and soon the glistening marble dome and walls of the sacred Temple reflected the light of a new day. The fact that the wise men were directed to Jerusalem rather than to Bethlehem (DA 61) is an indication of the divine purpose that their visit should be the means of calling the attention of the leaders of the nation to the birth of the Messiah (see vs. 3-6). The attention and interest of the people were stirred as they learned of the mission of the wise men, and their minds were directed to the prophecies.

 The leaders of the Jews were offended at the thought that the wise men were Gentiles, and refused to believe that God would pass them by in favor of men who were heathen (see DA 62, 63). For his part, Herod was enraged by the seeming indifference of the priests and scribes (vs. 3, 4), and construed the visit of the wise men to be related in some way to a plot on his own life (DA 61, 62).