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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 2:9–12. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here the wise men's humble attendance upon this new-born King of the Jews, and the honours they paid him. From Jerusalem they went to Bethlehem, resolving to seek till they should find; but it is very strange that they went alone; that not one person of the court, church, or city, should accompany them, if not in conscience, yet in civility to them, or touched with a curiosity to see this young prince. As the queen of the south, so the wise men of the east, will rise up in judgment against the men of that generation, and of this too, and will condemn them; for they came from a far country, to worship Christ; while the Jews, his kinsmen, would not stir a step, would not go to the next town to bid him welcome. It might have been a discouragement to these wise men to find him whom they sought thus neglected at home. Are we come so far to honour the King of the Jews, and do the Jews themselves put such a slight upon him and us? Yet they persist in their resolution. Note, We must continue our attendance upon Christ, though we be alone in it; whatever others do, we must serve the Lord; if they will not go to heaven with us, yet we must not go to hell with them. Now,
I.See how they found out Christ by the same star that they had seen in their own country, Mat 2:9, Mat 2:10. Observe,
1.How graciously God directed them. By the first appearance of the star they were given to understand where they might enquire for this King, and then it disappeared, and they were left to take the usual methods for such an enquiry. Note, Extraordinary helps are not to be expected where ordinary means are to be had. Well, they had traced the matter as far as they could; they were upon their journey to Bethlehem, but that is a populous town, where shall they find him when they come thither? Here they were at a loss, at their wit's end, but not at their faith's end; they believed that God, who had brought them thither by his word, would not leave them there; nor did he; for, behold, the star which they saw in the east went before them. Note, If we go on as far as we can in the way of duty, God will direct and enable us to do that which of ourselves we cannot do; Up, and be doing, and the Lord will be with thee. Vigilantibus, non dormientibus, succurit lex - The law affords its aid, not to the idle, but to the active. The star had left them a great while, yet now returns. They who follow God in the dark shall find that light is sown, is reserved, for them. Israel was led by a pillar of fire to the promised land, the wise men by a star to the promised Seed, who is himself the bright and morning Star, Rev 22:16. God would rather create a new thing than leave those at a loss who diligently and faithfully sought him. This star was the token of God's presence with them; for he is light, and goes before his people as their Guide. Note, If we by faith eye God in all our ways, we may see ourselves under his conduct; he guides with his eye (Psa 32:8), and said to them, This is the way, walk in it: and there is a day-star that arises in the hearts of those that enquire after Christ, Pe2 1:19.
2.Observe how joyfully they followed God's direction (Mat 2:10). When they saw the star, they rejoiced with exceeding great joy. Now they saw they were not deceived, and had not taken this long journey in vain. When the desire cometh, it is a tree of life. Now they were sure that God was with them, and the tokens of his presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them. Now they could laugh at the Jews in Jerusalem, who, probably, had laughed at them as coming on a fool's errand. The watchmen can give the spouse no tidings of her beloved; yet it is but a little that she passes from them, and she finds him, Sol 3:3, Sol 3:4. We cannot expect too little from man, nor too much from God. What a transport of joy these wise men were in upon this sight of the star; none know so well as those who, after a long and melancholy night of temptation and desertion, under the power of a Spirit of bondage, at length receive the spirit of adoption, witnessing with their spirits that they are the children of God; this is light out of darkness; it is life from the dead. Now they had reason to hope for a sight of the Lord's Christ speedily, of the Sun of righteousness, for they see the Morning Star. Note, We should be glad of every thing that will show us the way to Christ. This star was sent to meet the wise men, and to conduct them into the presence chamber of the King; by this master of ceremonies they were introduced, to have their audience. Now God fulfills his promise of meeting those that are disposed to rejoice and work righteousness (Isa 64:5), and they fulfill his precept. Let the hearts of those rejoice that seek the Lord, Psa 105:3. Note, God is pleased sometimes to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out of the ways of God.
II.See how they made their address to him when they had found him, Mat 2:11.
We may well imagine their expectations were raised to find this royal babe, though slighted by the nation, yet honourably attended at home; and what a disappointment it was to them when they found a cottage was his palace, and his own poor mother all the retinue he had! Is this the Saviour of the world? Is this the King of the Jews, nay, and the Prince of the kings of the earth? Yes, this is he, who, though he was rich, yet, for our sakes, became thus poor. However, these wise men were so wise as to see through this veil, and in this despised babe to discern the glory as of the Only-begotten of the Father; they did not think themselves balked or baffled in their enquiry; but, as having found the King they sought, they presented themselves first, and then their gifts, to him.
1.They presented themselves to him: they fell down, and worshipped him. We do not read that they gave such honour to Herod, though he was in the height of his royal grandeur; but to this babe they gave this honour, not only as to a king (then they would have done the same to Herod), but as to a God. Note, All that have found Christ fall down before him; they adore him, and submit themselves to him. He is thy Lord, and worship thou him. It will be the wisdom of the wisest of men, and by this it will appear they know Christ, and understand themselves and their true interests, if they be humble, faithful worshippers of the Lord Jesus.
2.They presented their gifts to him. In the eastern nations, when they did homage to their kings, they made them presents; thus the subjection of the kings of Sheba to Christ is spoken of (Psa 72:10), They shall bring presents, and offer gifts. See Isa 60:6. Note, With ourselves, we must give up all that we have to Jesus Christ; and if we be sincere in the surrender of ourselves to him, we shall not be unwilling to part with what is dearest to us, and most valuable, to him and for him; nor are our gifts accepted, unless we first present ourselves to him living sacrifices. God had respect to Abel, and then to his offering. The gifts they presented were, gold, frankincense, and myrrh, money, and money's-worth. Providence sent this for a seasonable relief to Joseph and Mary in their present poor condition. These were the products of their own country; what God favours us with, we must honour him with. Some think there was a significancy in their gifts; they offered him gold, as a king, paying him tribute, to Caesar, the things that are Caesar's; frankincense, as God, for they honoured God with the smoke of incense; and myrrh, as a Man that should die, for myrrh was used in embalming dead bodies.
III.See how they left him when they had made their address to him, Mat 2:12.
Herod appointed them to bring him word what discoveries they had made, and, it is probable, they would have done so, if they had not been countermanded, not suspecting their being thus made his tools in a wicked design. Those that mean honestly and well themselves are easily made to believe that others do so too, and cannot think the world is as bad as it really is; but the Lord knows how to deliver the godly out of temptation. We do not find that the wise men promised to come back to Herod, and, if they had, it must have been with the usual proviso, If God permit; God did not permit them, and prevented the mischief Herod designed to the Child Jesus, and the trouble it would have been to the wise men to have been made involuntarily accessory to it. They were warned of God, chrēmatisthentes - oraculo vel responso accepto - by an oracular intimation. Some think it intimates that they asked counsel of God, and that this was the answer. Note, Those that act cautiously, and are afraid of sin and snares, if they apply themselves to God for direction, may expect to be led in the right way. They were warned not to return to Herod, nor to Jerusalem; those were unworthy to have reports brought them concerning Christ, that might have seen with their own eyes, and would not. They departed into their own country another way, to bring the tidings to their countrymen; but it is strange that we never hear any more of them, and that they or theirs did not afterwards attend him in the temple, whom they had worshipped in the cradle. However, the direction they had from God in their return would be a further confirmation of their faith in this Child, as the Lord from heaven.
Historical interpretation
Eleven Centuries of Reception
17 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him.
Let us now observe how glorious was the dignity that attended the King after his birth, after the magi in their journey remained obedient to the star. For immediately the magi fell to their knees and adored the one born as Lord. There in his very cradle they venerated him with offerings of gifts, though Jesus was merely a whimpering infant. They perceived one thing with the eyes of their bodies but another with the eyes of the mind. The lowliness of the body he assumed was discerned, but the glory of his divinity is now made manifest. A boy he is, but it is God who is adored. How inexpressible is the mystery of his divine honor! The invisible and eternal nature did not hesitate to take on the weaknesses of the flesh on our behalf. The Son of God, who is God of the universe, is born a human being in the flesh. He permits himself to be placed in a manger, and the heavens are within the manger. He is kept in a cradle, a cradle that the world cannot hold. He is heard in the voice of a crying infant. This is the same one for whose voice the whole world would tremble in the hour of his passion. Thus he is the One, the God of glory and the Lord of majesty, whom as a tiny infant the magi recognize. It is he who while a child was truly God and King eternal. To him Isaiah pointed, saying, “For a boy has been born to you; a son has been given to you, a son whose empire has been forged on his shoulders.”
How then saith Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, "Because there was no room, she laid Him" there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that thou mayest thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order.
But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also "open their treasures," and "offer gifts;" and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men's love of wisdom, and to prove to thee, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming nigh to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.
Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also.
Do thou therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the house of the spiritual Bread. For though thou be a shepherd, and come hither, thou wilt behold the young Child in an inn: though thou be a king, and approach not here, thy purple robe will profit thee nothing; though thou be one of the wise men, this will be no hindrance to thee; only let thy coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one.
But take heed that thou be not like Herod, and say, "that I may come and worship Him," and when thou art come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one "shall be guilty of the Body and Blood of the Lord." Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary.
And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of thee, not giving even to Him that hath need? If those men journeyed so far to see Him newly born, what sort of excuse wilt thou have, not going out of thy way one alley's length, that thou mayest visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; thine is denied even to thy Benefactor and Lord. And they offered gold, thou hardly givest bread. They saw the star and were glad, thou, seeing Christ Himself a stranger and naked, art not moved.
Let Marcion and Paul of Samosata then blush, who will not see what the Magi saw, those progenitors of the Church adoring God in the flesh. That He was truly in the flesh, the swaddling clothes and the stall prove; yet that they worshipped Him not as mere man, but as God, the gifts prove which it was becoming to offer to a God. Let the Jews also be ashamed, seeing the Magi coming before them, and themselves not even earnest to tread in their path.
Shame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw, the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation.
"But how was it," one may ask, "that not at the beginning, but afterwards, He said, 'Go ye, and make disciples of all nations'?" Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: "It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles." For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.
Verse 2. "Wherefore the king commanded that the soothsayers, the magi, the charmers, and the Chaldeans show the king his dream. And when they came, they stood in the presence of the king." Those whom we have translated as "soothsayers" (harioli) others have rendered as epaoidoi, that is, "enchanters." Well then, it seems to me that enchanters are people who perform a thing by means of words; magi are those who pursue individual lines of philosophic enquiry; charmers are those who employ blood and animal sacrifices and often have contact with corpses. Furthermore the term "astrologers" among the Chaldeans signifies, I believe, what the common people call mathematicians. But common usage and ordinary conversation understands the term magi as wicked enchanters . Yet they were regarded differently among their own nation, inasmuch as they were the philosophers of the Chaldeans, and even the kings and princes of this same nation do all they can to acquire a knowledge of this science. Wherefore also it was they who first at the nativity of our Lord and Savior learned of his birth, and who came to holy Bethlehem and adored the child, under the guidance of the star which shone above them (Matthew 2:1-12).
(Verse 11.) And opening their treasures, they offered him gifts, gold, frankincense, and myrrh. The presbyter Juvencus beautifully captures the significance of the gifts in one verse.
Thus, they bring gifts of gold, myrrh, and incense to the king, the people, and the God.
And having received an answer in a dream, they returned to their own country by another way, so as not to go back to Herod. Those who had presented gifts to the Lord subsequently received a response. However, the response (which is called χρηματισθέντες in Greek) was not made through an angel, but through the Lord Himself, in order to demonstrate the privilege of Joseph's merits. They returned by another way because they were not to mix with the unfaithfulness and treachery of the Jews.
(non occ.) Gold, as paid to a mighty King; frankincense, as offered to God; myrrh, as to one who is to die for the sins of all.
(Serm. in Epiph. s. 4. 3.) Though in stature a babe, needing the aid of others, unable to speak, and different in nothing from other infants, yet such faithful witnesses, showing the unseen Divine Majesty which was in Him, ought to have proved most certainly that that was the Eternal Essence of the Son of God that had taken upon Him the true human nature.
They rejoiced, because their hopes were not falsified but confirmed, and because the toil of so great travel had not been undertaken in vain.
By the mystery of this star they understood that the dignity of the King then born exceeded the measure of all worldly kings.
Mary His mother, not crowned with a diadem or laying on a golden couch; but with barely one garment, not for ornament but for covering, and that such as the wife of a carpenter when abroad might have. Had they therefore come to seek an earthly king, they would have been more confounded than rejoiced, deeming their pains thrown away. But now they looked for a heavenly King; so that though they saw nought of regal state, that star's witness sufficed them, and their eyes rejoiced to behold a despised Boy, the Spirit showing Him to their hearts in all His wonderful power, they fell down and worshipped, seeing the man, they acknowledged the God.
And though it were not then understood what these several gifts mystically signified, that is no difficulty; the same grace that instigated them to the deed, ordained the whole.
And it was not enough to say, They rejoiced, but they rejoiced with exceeding great joy.
He adds greatly, showing that men rejoice more over what they have lost than over what they possess.
And it is to be known that each did not offer a different gift, but each one the three things, each one thus proclaiming the King, the God, and the man.
(Hom. in Evang. i. 106.) Gold, as to a King; frankincense, as sacrifice to God; myrrh, as embalming the body of the dead.
(ubi sup.) Something further may yet be meant here. Wisdom is typified by gold; as Solomon saith in the Proverbs, A treasure to be desired is in the mouth of the wise. (Prov. 21:20.) By frankincense, which is burnt before God, the power of prayer is intended, as in the Psalms, Let my speech come before thee as incense. (Ps. 141:2.) In myrrh is figured mortification of the flesh. To a king at his birth we offer gold, if we shine in his sight with the light of wisdom; we offer frankincense, if we have power before God by the sweet savour of our prayers; we offer myrrh, when we mortify by abstinence the lusts of the flesh.
But the Magi bring gold, frankincense, and myrrh. Gold indeed befits a king, frankincense was placed in sacrifice to God, and with myrrh the bodies of the dead are preserved. Therefore the Magi proclaim through mystical gifts the one whom they adore: by gold a king, by frankincense God, by myrrh a mortal. But there are certain heretics who believe him to be God, but do not believe that he reigns everywhere. These indeed offer him frankincense, but refuse to offer gold as well. And there are some who consider him a king, but deny he is God. These offer him gold, but refuse to offer frankincense. And there are some who confess him to be both God and king, but deny that he assumed mortal flesh. These offer him gold and frankincense, but refuse to offer myrrh of assumed mortality. Let us therefore offer gold to the newborn Lord, that we may confess he reigns everywhere; let us offer frankincense, that we may believe that he who appeared in time existed as God before time; let us offer myrrh, that we may believe him whom we believe to be impassible in his divinity to have also been mortal in our flesh.
Although in gold, frankincense, and myrrh something else can also be understood. For by gold wisdom is designated, as Solomon attests, who says: A desirable treasure rests in the mouth of the wise. By frankincense, which is burned to God, the power of prayer is expressed, as the Psalmist testifies, who says: Let my prayer be directed as incense in your sight. By myrrh the mortification of our flesh is figured; hence the holy Church says of her workers who strive for God even unto death: My hands have dripped with myrrh. Therefore we offer gold to the newborn King if we shine in his sight with the brightness of heavenly wisdom. We offer frankincense if we burn the thoughts of the flesh on the altar of the heart through holy devotion to prayer, that we may be able to give forth a sweet fragrance to God through heavenly desire. We offer myrrh if we mortify the vices of the flesh through abstinence. For by myrrh, as we said, dead flesh is prevented from putrefying. But for dead flesh to putrefy is for this mortal body to serve the flow of lust, as is said of certain people through the prophet: The beasts of burden have rotted in their dung. For beasts of burden to rot in their dung is for carnal men to end their lives in the stench of lust. Therefore we offer myrrh to God when we preserve this mortal body from the putrefaction of lust through the seasoning of continence.
Joseph was absent by Divine command, that no wrong suspicions might occur to the Gentiles.
At the time of His birth, the Virgin laid the Child in the manger as
they could not find a house then. But later it is most likely that they found a house, and it is there that the Magi found them. Joseph and Mary had gone up to Bethlehem to be enrolled there, as Luke says (Lk 2), and as there was a great number of people assembled there for the census, they did not have a house for a time, and so He was born in the cave. Later a house was found and there the Magi saw the Lord.
Behold, what enlightened souls! They saw a pauper, and worshipped. For they had been informed that He was God, and therefore they also offered Him gifts, as to God and man. Listen, then:
Gold they offered to Him as to a king, for we pay tribute of gold to the king to whom we are subject. They offered frankincense as to God, for we burn incense to God. They offered myrrh since He would taste of death. For the Jews would prepare the dead for burial with myrrh to preserve the body from corruption. Myrrh, which is dry, desiccates the body and prevents worms from breeding. Do you see the faith of the Magi? They had been taught by the prophecy of Balaam alone that the Lord was both God and King and would be born for our sake. Listen to the prophecy: "He reclined and rested as a lion, and as a young lion; may they be blessed that call Thee blessed" (Num. 24:9). Behold the kingship in the lion, and death in the reclining. Behold the divinity; for only the divine nature has the power to bless.
(ord.) Or, the star is the illumination of faith, which leads him to the nearest aid; while they turn aside to the Jews, the Magi lose it; so those who seek counsel of the bad, lose the true light.
This service of the star is followed by the rejoicing of the Magi.
(ord.) He rejoices indeed who rejoices on God's account, who is the true joy. With great joy, he says, for they had great cause.
(Anselm.) In these offerings we observe their national customs, gold, frankincense, and various spices abounding among the Arabians; yet they intended thereby to signify something in mystery.
(Anselm.) The three men who offer, signify the nations who come from the three quarters of the earth. They open their treasures, i. e. manifest the faith of their hearts by confession. Rightly in the house, teaching that we should not vain-gloriously display the treasure of a good conscience. They bring three (vid. sup. note g, p. 18.) gifts, i. e. the faith in the Holy Trinity. Or opening the stores of Scripture, they offer its threefold sense, historical, moral, and allegorical; or Logic, Physic, and Ethics, making them all serve the faith.
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Summary
Matthew 2:11 records the climactic moment of the Magi's journey, as these wise men from the East finally locate the young child Jesus in Bethlehem. Their immediate response is one of profound reverence and adoration, falling down to worship Him. This act of homage is accompanied by the presentation of highly symbolic and costly gifts—gold, frankincense, and myrrh—each signifying a crucial aspect of Jesus' identity and future mission, underscoring His unique status as King, God, and Suffering Servant.
Context
Literary Context
This verse serves as the culmination of the Magi's arduous journey, which began in Matthew 2:1 with their arrival in Jerusalem, seeking the "King of the Jews." Their inquiry stirred King Herod, leading him to consult the chief priests and scribes who, citing Micah 5:2, identified Bethlehem as the Messiah's birthplace. Herod then deceitfully instructed the Magi to report back to him after finding the child, feigning a desire to worship Him, while secretly plotting His demise (as seen in Matthew 2:7-8). The reappearance of the star (mentioned in Matthew 2:9) guides them directly to the house, highlighting divine providence. This encounter contrasts sharply with the indifference of the religious leaders and the hostility of Herod, setting the stage for Jesus' early life marked by both adoration and opposition.
Historical & Cultural Context
The "Magi" were likely Persian or Babylonian astrologers and wise men, possibly priestly figures, who studied the stars and interpreted dreams. Their journey from the East, a significant distance, indicates their profound conviction and dedication. In ancient Near Eastern cultures, the appearance of a new star was often associated with the birth of a king or a significant divine event. The act of "falling down" (proskynesis) was a common gesture of profound respect or worship, often directed towards royalty or deities. The gifts—gold, frankincense, and myrrh—were extremely valuable commodities. Gold was a universal symbol of wealth and royalty. Frankincense, an aromatic resin, was used in Temple worship and as perfume, associated with divinity and priestly functions. Myrrh, another aromatic resin, was used in perfumes, medicines, and, notably, for embalming the dead, making its inclusion particularly poignant.
Key Themes
Matthew 2:11 powerfully contributes to several key themes within the Gospel of Matthew. The most prominent is the universal recognition of Jesus' kingship and divine identity, even by Gentiles from distant lands, contrasting with the rejection by the Jewish authorities in Jerusalem. This foreshadows the broader scope of salvation that extends beyond Israel, a theme Matthew emphasizes throughout his Gospel, culminating in the Great Commission (see Matthew 28:19-20). The fulfillment of prophecy is another crucial theme, as the Magi's journey and the gifts they bring align with Old Testament prophecies regarding Gentile homage to the Messiah (e.g., Isaiah 60:6 and Psalm 72:10-11). Furthermore, the gifts themselves introduce the themes of Jesus' multifaceted role as King, God, and Suffering Servant, laying foundational theological markers for His entire ministry, death, and resurrection.
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "to kiss, like a dog licking his master's hand," signifies to fawn or crouch to, to prostrate oneself in homage, or to do reverence to, adore. In a religious context, as here, it denotes an act of profound spiritual adoration and submission to a divine being. The Magi's act was not merely bowing to a king but acknowledging Jesus' supreme, divine authority and worthiness of ultimate honor.
A neuter diminutive of país (child), this term refers to an infant or a half-grown boy or girl. Its use here indicates that Jesus was no longer a newborn in a manger but a toddler, likely between one and two years old, dwelling in a house. This detail helps to contextualize the timing of the Magi's visit, which occurred some time after Jesus' birth.
Derived from títhēmi (to place), this word literally means a deposit, and by extension, wealth or a treasury. In this context, it refers to the valuable stores from which the Magi drew their precious gifts. The term emphasizes the costly and significant nature of the offerings, indicating that these were not casual presents but items of great value, befitting a king.
Verse Breakdown
"And when they were come into the house"
This phrase indicates the culmination of the Magi's guided journey. The use of "house" (G3614, oikía) rather than "stable" or "inn" suggests that Joseph and Mary had settled into more permanent lodging in Bethlehem, and some time had passed since Jesus' birth. This detail provides a more realistic timeline for the Magi's lengthy journey and their arrival.
"they saw the young child with Mary his mother"
Upon entering, the Magi's focus is immediately on "the young child" (G3813, paidíon). The presence of Mary is noted, but the primary object of their attention and subsequent worship is Jesus, underscoring His unique identity and significance. Joseph is notably absent from this specific mention, possibly indicating he was elsewhere or simply that the focus is on the child and his mother in this particular scene.
"and fell down, and worshipped him"
This is the central action of the verse. The Magi's immediate response is one of humble prostration and profound worship (G4352, proskynéō). This act goes beyond mere respect for a king; it is an acknowledgment of Jesus' divine nature and supreme authority, a recognition that distinguishes them from Herod and the Jerusalem elite.
"and when they had opened their treasures, they presented unto him gifts"
Following their worship, the Magi open their "treasures" (G2344, thēsaurós), signifying the costly nature of their offerings. The act of "presenting" (G4374, prosphérō) implies a formal and respectful offering, particularly to a superior or deity. These were not casual presents but tribute.
"gold, and frankincense, and myrrh"
These three specific gifts are highly symbolic. Gold signifies royalty and kingship, acknowledging Jesus as the King of Kings. Frankincense, used in Temple worship and associated with divine presence, points to Jesus' deity and His role as the Great High Priest. Myrrh, often used for embalming, prophetically foreshadows Jesus' future suffering, death, and burial, which would ultimately lead to salvation.
Literary Devices
Matthew 2:11 is rich in Symbolism, primarily through the three distinct gifts. Gold universally symbolizes royalty and kingship, explicitly identifying Jesus as the rightful King. Frankincense, used in priestly rituals and associated with the divine, points to Jesus' divine nature and His role as the ultimate High Priest. Myrrh, a funerary spice, serves as a poignant Foreshadowing of Jesus' suffering, death, and burial, hinting at the sacrificial nature of His mission. The narrative also employs Contrast, highlighting the Magi's genuine worship and recognition of Jesus' identity against Herod's murderous jealousy and the indifference of the religious leaders in Jerusalem. This scene marks the Climax of the Magi's quest, bringing their long journey to a divinely guided conclusion and establishing Jesus' early life as one already attracting both adoration and opposition.
Theological and Thematic Connections
Matthew 2:11 profoundly establishes Jesus' identity and the universal scope of His mission. The Magi, as Gentiles, represent the nations of the world coming to worship the newborn King, fulfilling Old Testament prophecies that anticipated the inclusion of Gentiles in God's redemptive plan. Their worship of Jesus, accompanied by gifts reserved for royalty and deity, underscores His unique status as both King and God. The prophetic nature of the gifts—gold for kingship, frankincense for deity and priesthood, and myrrh for suffering and death—lays the theological groundwork for understanding Jesus' multifaceted role as the Messiah who reigns, intercedes, and atones. This moment reveals that Jesus' kingdom is not merely for Israel but for all who will come to Him in worship.
Reflection and Application
The Magi's journey and their encounter with Jesus in Matthew 2:11 offer a profound model for our own spiritual lives. Their persistence in seeking Jesus, guided by divine signs, reminds us of the importance of diligently pursuing Christ in our own lives, even when the path is long or uncertain. Their immediate response of falling down and worshipping Him teaches us the posture of humility and adoration appropriate for approaching the King of Kings. Furthermore, their costly gifts challenge us to consider what "treasures" we are willing to offer to Jesus. These are not merely material possessions, but our time, talents, resources, and ultimately, our very lives, dedicated to His service and glory. Just as the Magi recognized Jesus' unique identity as King, God, and Savior, we are called to acknowledge Him in all His fullness and to offer Him our best, not out of obligation, but out of heartfelt love and devotion for the One who is truly worthy of all worship.
Questions for Reflection
FAQ
Who were the Magi, and where did they come from?
The Magi (singular "Magus") were likely a class of wise men, possibly astrologers, astronomers, or even priests, from the East, traditionally thought to be from Persia or Babylonia. They were revered for their wisdom and knowledge, particularly in interpreting dreams and celestial phenomena. Their origin "from the East" (as mentioned in Matthew 2:1) suggests a non-Jewish background, making their worship of the "King of the Jews" particularly significant as it foreshadows the inclusion of Gentiles into God's kingdom.
Why did the Magi present these specific gifts: gold, frankincense, and myrrh?
The gifts were not arbitrary but deeply symbolic, reflecting the Magi's profound understanding, or perhaps prophetic intuition, of Jesus' identity and future. Gold (G5557, chrysós) was a gift fit for a king, signifying Jesus' royalty and His eternal kingship, as prophesied in passages like Psalm 72:10-11. Frankincense (G3030, líbanos), an aromatic resin used in Temple worship and as incense, pointed to Jesus' divine nature and His role as the Great High Priest, the mediator between God and humanity (see Hebrews 4:14). Myrrh (G4666, smýrna), a bitter gum used for embalming the dead and as a perfume, prophetically foreshadowed Jesus' suffering, death, and burial, which would ultimately bring salvation (as seen in John 19:39).
Why did the Magi find Jesus in a "house" and not a stable, as often depicted?
The biblical text in Matthew 2:11 explicitly states that the Magi "were come into the house." This suggests that some time had passed since Jesus' birth in the stable (as described in Luke 2:7), and Joseph and Mary had likely found more permanent lodging in Bethlehem. Given the Magi's long journey, it is generally believed that Jesus was no longer a newborn but a "young child" (G3813, paidíon), possibly a toddler between one and two years old, when they arrived.
Christ-Centered Fulfillment
Matthew 2:11 offers a profound Christ-centered fulfillment, revealing Jesus as the universally recognized King, God, and Suffering Servant. The gold presented by the Magi acknowledges Jesus' true identity as the promised King, whose kingdom is not of this world (as He declared in John 18:36) but is eternal and spiritual, ultimately reigning over all creation (as proclaimed in Revelation 19:16). The frankincense points to His divine nature and His role as the Great High Priest, the one through whom humanity can draw near to God (as described in Hebrews 10:19-22). Most poignantly, the myrrh foreshadows Jesus' ultimate sacrifice on the cross, where He would lay down His life as the Lamb of God (as seen in John 1:29) to take away the sin of the world, fulfilling the prophecies of the suffering servant in Isaiah 53. Thus, this early scene in Matthew's Gospel encapsulates the entire redemptive arc of Christ: His royal authority, His divine essence, and His sacrificial mission, all culminating in His triumph over sin and death for the salvation of all who would worship Him.