Matthew 2:1-12 continues the story of Jesus' birth which began with Matthew 1:18. At the same time, it is the first part of a sub-plot that will show how Divine Providence protects "its investment" through Joseph (cf. Matthew 2: 13-23). Here however, Matthew's intention is to recount the meeting of the magi with "the child ... and his mother". Below is the outline of the story:
- 1-2 Introduction: the arrival of the Magi
- 3-6 Herod Investigates
- 7-8 Herod's Request to the Magi
- 9-11 The Star and the Finding of Jesus
- 12 Conclusion: The Magi Go Home Through a Different Route
It is immediately obvious that Matthew's interest is not in the details of Jesus' birth (where, when, was there a mid-wife involved?) but in the events that surround it. Here, the main action is the arrival of the magi. "Magi" comes from the old Persian word magush which is associated with sorcery (cf. "magic2" in the unabridged Webster's New World Dictionary) thus the derivative word "magic". The original word meant rich, gifted or powerful. Old Testament (LXX) occurences are found in Daniel 2:27 and 5:11 where the word in its Greek form (genitive plural, 
) is associated with "enchanters" (Douay-Rheims and NRSV) The Greek historian Herodotus applied the word to a priest of Zoroaster who had the ability to interpret dreams. In fact, the magi as a group belong to a priestly sect. The type of "magi" that Matthew reports here are astrologers: they read the sky and interpreted the movement of the stars. The origin of the word "magush" may also indicate from where in the East the magi derive: ancient Babylon.
Magi were not necessarily kings although they can be considered "wise men" (as some modern translations like the NRSV would translate the word). How the magi became kings may have been due to a rereading of Ps. 10-11 and Isaiah 60:3. These psalms mention kings that come bearing gifts. In Isaiah 60:6, the gifts of gold and frankincense are also mentioned. Matthew does not mention how many there are, but tradition has fixed the number to three based on the number of gifts that were brought. Tradition calls them by the names Melchior, Gaspar and Balthazar. More about the Magi at WikiPedia
We have seen his star...
The birth of kings is associated with a star (see Tacitus' Annals) The Old Testament mention a star that will rise over Israel:
A star shall advance from Jacob
and a staff shall rise from Israel. (Num. 24:17)
These are lines from the oracle of Balaam pronounced over the emcampment of Israel in the wilderness. The oracle is about a leader that will rise from the midst of Israel and who will subdue its foes. While there are scholars who doubt the connection between this prophecy and the star in Matthew 2:1-12, still the text of Numbers can lend itself to such a connection. "Star" and "staff" are in parallel; the ascent of the star is associated with the raising of a staff that will strike a blow against Moab, the Shuthites, Edom and those in Seir. The rest of Balaam's prophecy speaks of the passing away of other peoples while Israel endures. There is, in other words, a case for the patristic interpretation of Num. 24:17 as a Messianic prophecy with a connection with Matthew 2:1-12. Incidentally, in the history of Jewish rebellions against Rome, there was a messianic rebel named "Bar-Kochba", a name which means "Son of the Star".
The declaration of the magi in verse 2 sets the tone for the rest of the story. The new-born king of the Jews is set up in contrast to Herod, the vassal king of the Empire and his successor, Archelaus. Matthew will give a lot more space to Herod who will be the main actor in verses 3-5, 7-8 and 16-18. Archelaus will be mentioned in 2:22.
The magi seek the new born king in order to pay him homage. The verb 
also means "to bow down and worship" (cf. Matthew 28:17). Their mention of the "king of the Jews" explains why Herod investigates (vv. 3-6) and his desire to know the location of the baby (vv. 7-8). The star will lead the magi to the baby (vv. 9-11) whom they will worship (v. 11)
Herod is a Nabatean set up as a figurehead over the Jews by the Roman Emperor. When he hears about the birth of a king, he investigates. During his last years, Herod had potential successors to his throne killed. Herod's counsellors on the matter were high priests and interpreters of the law, the same groups who will go up against the Rabbi from Nazareth later on, in the interest of the Temple and the religion of the Law. They tell Herod the location -- Bethlehem -- on the basis of Micah 5:1. The time of the birth is calculated based on the appearance of the star (2:7.16). The magi give Herod this latter information. Herod's interest -- Matthew reveals later on -- is to have the child killed (2:13, 16-18). Herod hoped to get the cooperation of the magi as to the exact location of the baby, but in this he will be disappointed (2:12.16)
The magi are led to the place the baby is by the star (v.9). The star moved ahead of them and then stopped over the house (
). It has been suggested that the "star" was actually a supernova or a comet (as in Tacitus' Annals) or a conjunction of the planets (of which there were occurences in the 6th and 7th BC). Be that as it may, Matthew's intention is the point where Mary presents her child to the visitors. The phrase "the child and his mother" will recur four more times in 2:13-15 and 19-23 as the object of Divine Providence. Here, "the child with Mary (
) his mother" is the object of the magi's attention. In fact, Matthew presents here the picture of a Queen mother showing her son, the king, to a group visitors who have come to pay homage.
The magi bring the child gifts of gold, myrrh and frankincense which are said to have been given in honor of Christ's kingship, suffering and divinity. We have mentioned that gold and frankincense are mentioned as the gifts that will be brought as tribute to the restored Jerusalem (Isaiah 60:6). Myrrh was a resin used for anointing not only sacred objects but also priests (cf. Exodus 30:23-32); it was also used for embalming (cf. Jn. 19:39-40). It is perhaps due to this latter that myrrh is associated with the suffering of Christ.
There are two high points in this narrative about the visit of the magi: the identification of Bethlehem as the place where Jesus is born and the finding of the Christ-child. The identification of Bethlehem, the birthplace of King David, as the place of birth of the Christ (1:16) is made by priests and interpreters of the law on the basis of Scriptures. The magi who are also priests and, in their own right, interpreters find the place with the help of a star only after Herod has informed them of what the Scriptures has indicated (2:
. But while the magi do find the Christ, the priests and interpreters of the Law do not. The representative of the Gentile nations find Jesus with the help of nature and the Scriptures. Christian wisdom posits two books: the book of nature and the book of Scriptures. In the present case, both complement each other in the discovery of Jesus.
The magi find Jesus with Mary. Matthew's narrative reaches its climax in the scene where the group of Gentiles are given an audience by Mary who show them her child, in the manner of a Queen mother. The act of worshipping and giving of tributes (Matthew tells us that the magi opened their treasures) are parts of one action: the magi's recognition of Jesus as the Christ. Christian iconography represents this meeting with the "wise men from the East"1 showing the baby Jesus -- Wisdom incarnate -- seated on his mother's lap. It is from this representation that Mary's title "Seat of Wisdom" derives.
1The phrase 
has been translated as "wise men from the East" (KJV, Douay-Rheims) "die Weisen vom Morgenland" (Luther's Bible, 1545) "sabios ... del oriente" (Sagradas Scripturas 1569). The Vulgate simply renders it as "magi ab oriente".
