Matthew 2:1Meaning & Commentary from the Church Fathers

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.

If 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.

For 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.

To 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.

Further 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.

The 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.

You 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.

Do 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.

All 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).

It 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.

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.

But 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).

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?

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.

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:

It 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).

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.

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.