Christmas in the Gospel of Matthew: Part Two; or, A Light of Revelation to the Gentiles

The Gentiles are coming! The Gentiles are coming! If Paul Revere had been a Jewish prophet of warning, he could have heralded the arrival of the Magi, Gentile noblemen from the East (Mt 2). Here was a sign for the Jews, of the Gentile inclusion that was coming to Israel (Acts 15). For Yahweh, the Lord God of Israel is not just the God of the Jews is He (Rom 3:29)?

Herod the Great, the half-Jew half-Gentile Idumean, died in April of 4 B.C. (note: the error in dating the birth of Christ in the days of Pope Gregory the Great). Despite his “slaughter of the innocents” (Mt 2:13–20), the infant boys of Bethlehem (2 years old and younger), the arrival of the Magi came soon after the birth of the King of the Jews (December 5 B.C. — April 4 B.C.).

The sign of His star appeared to them in the western sky. They traveled from unnamed eastern lands. They may or may not have been kings of tribes. Their names are not recorded in the Scriptures. The number of their company is also unknown to us. It is important that we not speculate on that which is not recorded in the biblical account in the Gospel of Matthew 2:1–12.

Let us consider anew what is written for our edification: First, it was Simeon in the Gospel of Luke, who preached that the Christ-child would be a light of revelation to the Gentiles — a quote from Isaiah 49:6. Later, Jesus declared that He is the light of the world (Jn 8:12). The terms “nations” and “Gentiles” is the same word in the Greek. It is commonly translated with our English word “ethnic”. Our point here is that the Magi, being Gentiles, received light from heaven, in the special star that went before them.

During the wilderness generation, the Israelites wandered on the Sinai Peninsula, being guided by the cloud of Yahweh’s presence by day, which became a pillar of fire by night (Ex 13:22). The point: the Jews were familiar, from their own history, with God guiding those who were in darkness by His supernatural light in the sky.

Second, the Magi were on a mission to worship the child born King of the Jews (Mt 2:2). This is peculiar. Emperor worship had not arrived in the Roman empire. To worship a foreign king beggars belief because of prejudices and hostilities people groups held toward one another. Still, this is what the text reads; and it is for us to believe.

Herod’s motive is presumed to be evil; and his history as a despot is well-documented. His inquiry of the chief priests and scribes was shrewd; but we must inquire as to the specificity of his inquiry. Herod requested the birthplace of the Messiah. This, too, is puzzling. Why would he presume the child in question might be the Messiah? We can only speculate that some scribes had done some counting in relationship to Daniel’s prophecy of the 70 weeks and Messiah (Dan 9:24–27).

Third, homage was paid to King Jesus with three treasures that possess imagery worthy of our consideration. Gold is regal for a king. Myrrh was used by priests. Incense is imagery for prayers, a sweet savor to God, from either a priest or prophet (Ps 141:2).

Jesus Christ is identified as the creator, sustainer, provider, and distributor of good gifts. As the supplier of everything good, it is reasonable for His people to follow His example of generosity (Acts 20:35; 1 Jn 3:16–17). God puts it into our hearts to invest in the kingdom of God by giving in faith and with great joy (2 Cor 8–9).

Fourth, just as Simeon prophesied in the Temple, Jesus’ birth was a sign to be opposed (Lk 2:34). Opposition to the King of the Jews came from the king of the Jews (Herod the Great). History is blood-stained with paranoid kings and emperors, threatened by the prospect of an untimely, unwanted successor. Herod the Great was greatly troubled in this matter.

Fifth, those led by the Lord, toward His providential working and away from danger or with divine protection in the midst of danger, is also well-documented. The slaves of Yahweh need never fear the rage of oppressors (Ps 2), when following the Spirit. In the Christmas story, God was leading Joseph to marry the pregnant virgin, Mary of Nazareth.

He led the young couple to Bethlehem at a time of great inconvenience. He led the Magi to the child and away from Herod. He led the young family to Egypt and then to Nazareth. Simply put, God directs our steps in His providence, that His will for His chosen people is accomplished (Prv 3:5–6; Eph 1:11).

Finally, we observe the clash of kingdoms in the Magi account of Matthew’s Gospel. God has sent His only begotten Son into enemy territory (Jn 1:1–14). Christians must ever hold this view of Christmas. The conflict between light and darkness has only begun in the life and ministry of Jesus, the God-man.

The light of the world has been handed to His people for the adding of Gentiles unto fullness (Mt 5:16). Christ is building His church with living stones, who each have light to shine before men (Mt 16:18; Eph 2:20–22).

Christ’s church is being built like a city set on a hill in the darkness of night. With each elect soul added, Jew and Gentile, the collective light shines ever brighter. The city of God, New Jerusalem, is a city of light populated by God’s people (Rev 21:24; 22:5). The true Light of the world to come is the Lamb of God who is Christ. There, no fake lights are needed. May we as His people be as real as that reality.

David Norczyk

Spokane Valley, Washington

December 29, 2024

Matthew 2:1–12