Who Were the Wise Men that Visited Jesus?
The account of the wise men visiting Jesus is found exclusively in the Gospel of Matthew and has inspired centuries of reflection, artistic representation, and cultural tradition. Yet, despite its familiarity, the identity and significance of these visitors remain somewhat of a mystery. Who were these wise men from the east? What did they represent? And how does their journey fit within the broader biblical narrative?
The Biblical Account in Matthew
The only direct biblical reference to the wise men is found in Matthew 2:1-12. The passage begins: “Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him’” (Matthew 2:1-2).
The Greek term used for “wise men” is magoi, from which the English word “magi” is derived. This term has a complex history and can refer to a range of figures, including astrologers, priests, and scholars, particularly from the regions of Persia and Babylon. However, they are not to be mistaken for the shepherds who also travelled to find the born Savior, for they are much different characters in this biblical narrative of the nativity story.
Matthew provides several key details: the magi came from the east, they were guided by a star, they sought the newborn king of the Jews, and they brought gifts of gold, frankincense, and myrrh. However, the text does not specify their number, names, or exact country of origin. The traditional notion of three kings is not actually found in the Bible. The number only came to be because there are three gifts mentioned in biblical text. But we do not know how many wise men actually visited the young Jesus.
Who Were the Magi?
To understand who these wise men in the Bible were, it is helpful to consider the historical and cultural context of the term “magi”. In the ancient world, particularly in the Persian and Babylonian empires, magi were members of a priestly caste associated with the interpretation of dreams, astrology, and the study of sacred texts. The Greek historian Herodotus (5th century BC) refers to the magi as a Median tribe who served as religious functionaries in the Persian court. Over time, the term came to be associated more broadly with learned men who practiced various forms of divination and wisdom.
In the Old Testament, the presence of magi-like figures is evident in the court of Nebuchadnezzar, king of Babylon. In Daniel 2:2, the king summons “the magicians, the enchanters, the sorcerers, and the Chaldeans” to interpret his dream. Daniel himself is later appointed as “chief of the magicians, enchanters, Chaldeans, and astrologers” (Daniel 5:11). This suggests that Jewish exiles like Daniel had significant interaction with such figures and may have influenced their understanding of Jewish prophecy.
Given this background, it is plausible that the magi who visited Jesus were eastern scholars familiar with Jewish messianic expectations, possibly through the legacy of the Jewish diaspora in Babylon and Persia. Their knowledge of a coming king of the Jews, combined with their interpretation of celestial phenomena, suggests a synthesis of astronomical observation and scriptural insight.
The Significance of the Star
One of the most debated elements of the magi narrative is the star that guided them. Matthew 2:9 states, “And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was.” Various naturalistic explanations have been proposed, including planetary conjunctions, comets, or supernovae. However, Matthew presents the star as a supernatural sign, one that not only appears and disappears but also moves and stops in a way that defies any ordinary star behavior.
Theologically, the star functions as a divine sign pointing to the fulfillment of messianic prophecy. Some scholars connect it to the prophecy of Balaam in Numbers 24:17: “A star shall come out of Jacob, and a scepter shall rise out of Israel.” Though Balaam was a pagan seer, his prophecy is preserved in the Hebrew Scriptures and was interpreted by later Jewish and Christian traditions. The magi, as Gentile seekers, are thus portrayed as recognizing the fulfillment of this prophecy and responding in worship.
The Gifts and their Symbolism
The gifts brought by the magi–gold, frankincense, and myrrh–are rich in symbolic meaning. Gold is traditionally associated with royalty and wealth, signifying Jesus’ kingship. Frankincense, a resin used in temple worship, points to his divine nature and priestly role. Myrrh, used in embalming and burial, foreshadows his suffering and death. These gifts, therefore, encapsulate key aspects of Jesus’ identity as king, God, and suffering servant.
Isaiah 60:6 provides a striking Old Testament parallel: “A multitude of camels shall cover you… They shall bring gold and frankincense, and shall bring good news, the praises of the Lord.” This passage, part of a larger vision of the nations coming to Zion, is often seen as a prophetic anticipation of the magi’s visit. The absence of myrrh in Isaiah may reflect its association with death, which becomes more prominent in the New Testament narrative.
The Magi and the Theme of Gentile Inclusion
One of the most profound theological implications of the magi’s visit is the inclusion of Gentiles in the worship of the Jewish Messiah. From the very beginning of Matthew’s Gospel, the universal scope of Jesus’ mission is emphasized. The genealogy in Matthew 1 includes Gentile women such as Rahab and Ruth, and the magi’s journey from the east anticipates the Great Commission at the end of the Gospel: “Go therefore and make disciples of all nations” (Matthew 28:19).
The contrast between the magi and the Jewish leaders in Jerusalem is also significant. While the magi travel a great distance to worship Jesus, Herod and the chief priests respond with fear and hostility. This reversal highlights a recurring theme in the Gospels: those who are expected to recognize the Messiah often reject him, while outsiders respond in faith.
The Magi as a Theological Symbol
Beyond their historical identity, the magi function as a theological symbol within the Gospel narrative. They represent the wisdom of the nations in seeking the true king. Their journey is one of faith, guided by divine revelation, culminating in worship and obedience. Matthew 2:11 states, “And going into the house they saw the child with Mary his mother, and they fell down and worshiped him.” These men of great knowledge and wisdom amongst their nations recognized Jesus’ divine status. Upon seeing this fulfillment of prophecy, their response was beautiful worship in the climax of their quest for the one true king.
After being warned in a dream not to return to King Herod (Matthew 2:12), the wise men decided to return home by another route. These magi were responding and trusting in divine guidance. It also serves as a narrative device to protect the child from Herod’s murderous intentions, setting the stage for Mary and Joseph to flee to Egypt and the fulfillment of further prophecy (Matthew 2:13-15; Hosea 11:1).
Conclusion
The wise men who visited Jesus were likely eastern scholars or priests, possibly from Persia or Babylon, who combined astronomical observation with knowledge of Jewish prophecy to find their king after he was born. Their journey guided by a miraculous star, reflects both historical plausibility and theological depth. They brought gifts that symbolized Jesus’ identity and mission, and their inclusion in the nativity story shows the universal scope of the gospel.
Far from being peripheral figures, the magi embody key themes of Matthew’s Gospel: the fulfillment of prophecy, the kingship of Jesus, the inclusion of the Gentiles, and the proper response to divine revelation. Their story invites readers to consider not only who Jesus is, but also how one ought to respond to him–with faith, worship, and obedience.