The Three Wise Men: Understanding Them From An Internal Biblical Approach
By Kerry A. Shirts
Matthew 2:1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east (magoi apo anatolwn paregenonto) to Jerusalem,
We’ve all read by now and know about the wise men who visited Jesus. We have read or at least heard about the speculation that they were Persians, or Babylonians, Chaldeans, etc., and that they were either magicians or astrologers. We’ll look at a little of this, but there is yet another engaging approach we can take to understand what and who these men were. By comparing what the wise men were in comparison with who wise men were in general in the Biblical record, we can see how these visitors of Jesus were differentiated. There is an internal way to investigate their meaning which I will set out to explore here. I hope you have as much enjoyment reading this as I did researching and writing this. I was impressed how the Bible guides us through the ideas of how these wise men are quite different and very important in relation to others who are also called wise men in the Bible.
The Greek for "wise men" is magoj whose name is given by the Babylonians (Chaldeans), Medes, Persians, and others, to the wise men, teachers, priests, physicians, astrologers, seers, interpreters of dreams, augers, soothsayers, sorcerers etc. This covers a lot of ground! In another context the Greek tragic writer, Aeschin(es) proclaimed the magoj = ponhroj, that is the magos was equal to an evil person, ponhroj being anything evil, wicked, morally corrupt, weak and sickly, etc.
The other two types of wise men mentioned in the New Testament are the sofoj sophos and the fronimoj phronimos. The sophos were the wise, those skilled in letters, cultivated, and learned. They were the Greek philosophers and orators as well as Jewish theologians and Christian teachers. They formed the best plans and used the best means for their execution. Hence they were skillful in the interpretation of discourse, so we get our word "sophisticated."
The phronimos were the prudent ones, who were mindful of their own interests. The phronimos were primarily the ones who had quick and correct perceptions, hence, they were discreet even circumspect.
The wise man (men) in the Old Testament were the Mkx chakam, those skilful (in technical work) who were also wise (in administration), shrewd, crafty, cunning, wily, subtle, learned, shrewd (class of men), prudent, wise (ethically and religiously). Those who knew and observed the law.
The TWOT (Theological Wordbook of the Old Testament) shows the range and depth of who these types of people were:
The main synonyms are bin, bina, and tebuna. The verb bin is used more widely to mean "consider," "discern" "perceive," but the nouns are close synonyms to hokma and are used especially in Prov and Job. In the well known verse Prov 4:7, "understanding" is not a higher stage than "wisdom," but a poetic synonym used for emphasis. The root sakal is also widely used for ordinary intelligence and skill. it is often used for that wisdom which brings success even prosperity. This wisdom was possessed by David (1Sam 18:14) and will characterize the Messiah (Jer 23:5; Isa 52:13). But the Hiphil participle is used particularly in Prov as another synonym of hokma. This word, maskil, is also used extensively to designate a type of psalm. tushiya, like sakal, has the double meaning of wisdom and the success which is the effect of wisdom.
The essential idea of hakam represents a manner of thinking and attitude concerning life's experiences; including matters of general interest and basic morality, These concerns relate to prudence in secular affairs, skills in the arts, moral sensitivity, and experience in the ways of the Lord. The subject wisdom was discussed throughout the ancient near east. Mesopotamian wisdom, which originated with the Sumerian, emphasized human experiences, character, and counsel regarding practical advice. The problems of death and suffering were discussed. Egyptian wisdom, included the concept of ma°at ("truth," "intelligence," "justice"), according to which one order existed in the whole universe. J. A. Wilson characterizes it as a created and inherited rightness, which tradition built up into an orderly stability (The Culture of Ancient Egypt, University of Chicago, 1951, p. 48). Gods and men were subject to this order of conduct, which was taught by the priests. Some have felt that much of the OT royal wisdom, which great leaders imparted to their students, was borrowed from Egyptian wisdom (e.g. Prov 23:13ff borrowed from the teachings of Amenemope, although it is more likely that an original source reflects a revelation of wisdom.) Ugaritic literature also has a form of maxims concerning the father-son relationship possibly reflecting Canaanite wisdom. A later Arabic derivative of the verb denotes "to restrain from acting in an evil manner."
The wisdom of the OT however, is quite distinct from other ancient world views although the format of wisdom literature is similar to that of other cultures. Reflected in OT wisdom is the teaching of a personal God who is holy and just and who expects those who know him to exhibit his character in the many practical affairs of life. This perfect blend of the revealed will of a holy God with the practical human experiences of life is also distinct from the speculative wisdom of the Greeks. The ethical dynamic of Greek philosophy lay in the intellect; if a person had perfect knowledge he could live the good life (Plato). Knowledge was virtue. The emphasis of OT Wisdom was that the human will, in the realm of practical matters, was to be subject to divine causes. Therefore, Hebrew wisdom was not theoretical and speculative. It was practical, based on revealed principles of right and wrong, to be lived out in daily life.
In the historical and prophetical books, the word hokma is sometimes used just to refer to ordinary intelligence and skill (Exo 35:35; Dan 1:4), but even there sometimes the divine and moral wisdom is in view.
The wisdom literature, while sometimes using wisdom as prudence and cleverness, majors on ethical and spiritual conduct. "Because God revealed himself to Israel, their sacred literature has the effect of a divine imperative; hakam refers to godly cleverness and skill, which results in practical action. The one who hears (Prov 8:33; Prov 23:19; Prov 27:1), will be industrious, will know how to talk, and his will, will be in captivity to God's. He will have life. This wins divine approbation.
hokma Wisdom. The usages of µokmâ cover the whole gamut of human experience. Wisdom is seen in the skill of technical work in making garments for the high priest (Exo 28:3), craftsmanship in metal work (Exo 31:3, 6), as well as the execution of battle tactics (Isa 10:13). Wisdom is required from government leaders and heads of state for administration (Deut 34:9; 2Sam 14:20), including pagan leaders as well as Israelites (Ezek 28:cts-5). The Messiah demonstrates wisdom and discernment in his function as leader of his people (Isa 11:2).
Wisdom is expressed in shrewdness. The woman of Tekoa averted a town's bloodshed in her clever plea for its safety (2Sam 20:22). But a shrewd person is not to boast of his gift (Jer 9:22). The ostrich displays traits lacking shrewdness when she acts in her silly selfish manner (Job 39:17). The gift of shrewdness can be used in an ungodly way to deny the omniscience of God (Isa 47:10).
Prudence, an aspect of wisdom, is expressed by those who speak with wisdom (Psa 37:30; Prov 10:31), and who use time carefully (Psa 90:12). This kind of wisdom in the practical affairs of life is derived from the revelation of God (Isa 33:6).
The source of all wisdom is a personal God who is holy, righteous, and just. His wisdom is expressed against the background of his omnipotence and omniscience. By his wisdom God numbered the clouds (Job 38:37), founded the earth (Prov 3:19), and made the world (Jer 10:12). Wisdom, being found in God, is regarded as a divine attribute (Job 12:13). He alone knows wisdom in its truest sense (Job 28:20, 23). The wisdom of God is not found in man's speculation. He alone must provide this wisdom for man's guidance so that man can live the best possible moral and ethical Iife (Prov 2:6; Job 11:6). …
Wisdom for man is not only to make one humanly wise, but also to lead him to fear the Lord, for this is the beginning of all wisdom (Job 28:28). True wisdom for man involves knowing the Holy One. So, men are to listen to the wisdom of God with attentive ears (Prov 2:2). In fact, inner happiness only comes when man attains this wisdom (Prov 3:13) through a strenuous search (Prov 2:4), which is actually a search for God himself (Prov 2:5). Skeptics will never find this wisdom and will never know the full meaning of life (Prov 14:6ff). In the great poem of Job 28 wisdom in this special biblical sense is practically defined as trust in God and the avoidance of sin. (Cf. the emphasis on µokmâ as referring to moral wisdom in contrast to sinful folly in R. L. Harris, "Proverbs," in WBC, pp. 553-54.)
µıkım. Wise(men); cunning (man). Reflects the usages of µokmâ in describing the wise man. He is skilful in various kinds of technical work, e.g. as artisans (of tabernacle and temple furniture, Exo 35:10), and goldsmiths (Jer 10:9). The wise man knows how to administer the affairs of state (1Kings 5:7) and is also shrewd, e.g. the wise woman of Tekoa handling a delicate matter before Solomon (2Sam 14:2). The plural also indicates the learned and shrewd men, astrologers, magicians of many nations: Egypt (Gen 41:8), Babylon (Isa 44:28), Persia (Est 6:13). Prudence also describes the wise person's attitude to kings (Prov 16:14), his prudence in conforming to the word of God (Deut 4:6), or a lack of it in ignoring God's will (Hos 13:13).
The wise man constituted a third office, using wisdom in harmony with the function of the other two offices (Jer 18:18). Thus the wise man gave practical advice based on divine revelation as well as his own experience and observation.
The Mykx chakkiyim were the class known as astrologers. These are the wise men of Daniel 5:7, 8, 15, who were classed together with the Babylonian astrologers. Easton’s Bible Dictionary" under the entry "Astrologer" notes the difference between astrologers and Israel’s regard for astronomy, which anciently was astrology:
Astrologer, Dan 1:20 2:2,10,27 etc. Heb. 'ashshaph', an enchanter, one who professes to divine future events by the appearance of the stars. This science flourished among the Chaldeans. It was positively forbidden to the Jews Deut :19 18:10 Isa 47:13
Astronomy, The Hebrews were devout students of the wonders of the starry firmanent Amos 5:8 Ps 19:1 ... In the Book of Job, which is the oldest book of the Bible in all probability, the constellations are distinguished and named. Mention is made of the "morning star" Rev 2:28 comp. Isa 14:12 the "seven stars" and "Pleiades," "Orion," "Arcturus," the "Great Bear" Amos 5:8 Job :9 38:31 "the crooked serpent," Draco Job 26:13 the Dioscuri, or Gemini, "Castor and Pollux" Acts 28:11 The stars were called "the host of heaven" Isa :26 Jer 33:22 The oldest divisions of time were mainly based on the observation of the movements of the heavenly bodies, the "ordinances of heaven" Gen 1:14-18 Job 38:33 Jer 31:35 33:25 Such observations led to the division of the year into months and the mapping out of the appearances of the stars into twelve portions, which received from the Greeks the name of the "zodiac." The word "Mazzaroth" Job 38:32 means, as the margin notes, "the twelve signs" of the zodiac. Astronomical observations were also necessary among the Jews in order to the fixing of the proper time for sacred ceremonies, the "new moons," the "passover," etc. Many allusions are found to the display of God's wisdom and power as seen in the starry heavens Ps 8:1 ... Ps 19:1-6 Isa :6 etc.
And it is here that I believe one difference in the Wise Men who visited Jesus and the other types of astrologers are strongest. They were not using the Star to prognosticate. It led them to Jesus. They were not predicting the future by the star, but were apparently familiar with the oral lore concerning the star which would herald the King.
On Divination, Fausset’s Bible Dictionary under that entry has some very good notes on the various kinds, both good and evil mentioned and used in the Bible, which further separates the Wise Men from the conjuring of the other nations surrounding Israel. We must remember in the ancient world apparently astrology/astronomy had no clear line of demarcation, that is, difference, as we separate them today. But magic as opposed to the power of God, they were forming separation. It does not appear the Magi were using magic in following the star to Jesus.
90 Divination
Ezek. 13:7. Used in Scripture of false systems of ascertaining the divine will, such as are allied to idolatry: as necromancy, which evoked the dead (1 Sam. 28:8); prognostication by arrows (Ezek. 21:21). The arrows marked with names of places to be attacked were shaken (for "He made His arrows bright," translated, "He shook") together in a quiver; whichever came out first intimated the place selected; or else threw them in the air to see in alighting which way they inclined, toward Jerusalem or Ammon. Inspecting entrails. The healthy or unhealthy state of the sacrificial entrails intimated success or failure. In the Nineveh sculptures the king is represented with a cup in his right hand, his left hand resting on a bow, also two arrows in the right hand, possibly for divination.
The "magicians" of Egypt in Gen. 41:8, (chartumiym, from cheret "a style" or pen,) were sacred "scribes" of the hieroglyphics, devoted to astrology, magic, etc.; else from Egyptian chertom, "wonder workers," or cher-tum, "bearers of sacred spells." Daniel was made "master of the magicians" (Dan. :11); chokmiym, wise men, our wizards (Exo. 7:11);" sorcerers" (mekaskphiym), "mutterers of magic formulae" (Isa. 47:9-12). Jannes or Anna in Egyptian means "scribe," a frequent name in papyri of the time of Rameses II. Jambres, the other name of an Egyptian magician preserved by Paul (2 Tim. :8), means "scribe of the south."
The earliest prohibition of witchcraft is Exo. 22:18, "thou shalt not suffer a witch to live." Witchcraft was an appeal to a power alien from God. So it was accounted rebellion against Jehovah. Saul's disobedience and rebellion against God's will led him, though zealous to extirpate witches so long as God's law did not interfere with his impatient self-will, at last to consult the witch of Endor; Samuel's words as to his disobedience in the case of Amalek proving prophetic, "rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (1 Sam. 15:23; compare 1 Sam. 28:3-20). "So Saul died for his transgression (Hebrew shuffling evasion of obedience) ... and also for asking counsel of one that had a familiar spirit, to inquire of it" (1 Chr. 10:13).
"Wizards," yid`oniym, from yaada` "to know" (Lev. 19:31). Consulters of "the dead," 'obowth (Lev. 20:6), "those having familiar spirits" which they consulted to evoke the dead; literally, "bottles" (leather) inflated by the spirit; compare Job 32:19, "my belly is as wine which hath no vent ... ready to burst like new bottles." The pythonesses (margin of Acts 16:16) spoke with a deep voice as from the belly; by ventriloquism (Septuagint so translated "them that have familiar spirits," ventriloquists) they made a low voice sound (= "peep and mutter") as from the grave or departed person's spirit (Isa. 19:3; 29:4).
Scripture has written for all ages (Isa. 8:19,20):"when they shall say, Seek unto them that have familiar spirits; and unto wizards that peep and that mutter, should not a people seek unto their God? (should they seek) for the (good of) the living to the dead? To the law and to the testimony ... if they speak not according to this word, it is because there is no light in them." This tests and condemns modern spiritualism, the sign of "the latter times and the last days" (1 Tim. 4:1), "seducing spirits and doctrines suggested by demons" (2 Tim. 3:1-8). The phenomena seem supernatural and Satanic, and the communications often lying, as was to be expected from "the father of lying" (John 8:44). The Angekoks, Esquimaux sorcerers, when converted, have declared that their sorceries, when they were heathen, were not mere impostures, that they were acted on by a power they could not control; but when they believed in Jesus they had neither the will nor the power to do what they used in their pagan state. Brainerd states the same as to the Indian diviners, namely, that all their former powers of divination departed the moment the word of God entered their souls. Satan's design in spiritualism is, judging from the alleged spirit communications, to supersede Scripture with another authority (namely, spirit communications) in matters of faith. Satan and his demons are the real speakers in these pretended communications from the spirits of the dead. The "associate spirit" of spiritualism answers to the Scripture "familiar spirit" of the wizards. The pythoness and the witch of Endor were each a "medium" between the consulters and the powers of darkness. The consulters are put en rapport with the latter, not really with the departed dead. Scripture (Eccl. 9:5,6, "the dead know not anything ... neither have they any more a portion forever in anything done under the sun"; 2 Kings 2:9; Luke 16:19-31) implies that it is not the spirits of the dead that make the alleged communications, though these communications assert that it is; this assertion is from a lying spirit, such as was in Ahab's prophets (1 Kings 22:22). The dead do not return, they are personated by evil spirits. Spiritualism is virtually condemned in Deut. 18:10; 2 Kings 17:17; 21:6. "Sorcerers" are especially mentioned as about to abound with "lying wonders," and to be adjudged to damnation, at the Lord's coming again (2 Thes. 2:9-11; Mal. 3:5; Rev. 21:8; 22:15). The three frog-like demons out of the mouths of the anti-trinity, the dragon, the beast, and the false prophet, shall "work miracles" to tempt the ten kings under Antichrist to the last battle for the kingship of the world, against Christ, in "the great day of God Almighty" (Rev. 16:13,14; compare Zec. 13:2; Mt. 24:24; Rev. 13:14,15). Paul was "grieved," so far was he from seeking and welcoming like spiritualists the pythoness' testimony to him (Acts 16:17,18); for the Spirit of Christ and the spirit of divination cannot dwell together in the same soul. God condemns those who "remain among the graves and lodge in the monuments" (Isa. 65:4) for necromancy, to consult the dead. The warning in Isa. 8:19,20, Mark 5:3, applies to all times. …
Samuel's prophecy of his and his sons' death on the morrow, and Israel's defeat by the Philistines, proves Samuel's appearance to have been of God, and not by demoniac agency nor an illusion (Ecclesiasticus 46:20). God for special reasons awakened His servant out of his repose ("why hast thou disquieted me," etc.) to appear, not at a conjuring call which He forbids, but to show the witch and the king the terrible penalty of disobedience and witchcraft, as he (Samuel) had long ago declared in more general terms when alive (1 Sam. :23; 28:17-19). Jehovah's principle is (Ezek. 14:4,7,8), "every man that setteth up his idols in his heart and putteth the stumbling block of his iniquity before his face, and cometh to the prophet, I the Lord will answer him that cometh, according to the multitude of his idols, that I may take the house of Israel in their own heart ... I will answer him by Myself" (by My own special interposition), answering the fool according to his folly, making the sinner's sin his own punishment.
In Egypt books containing magic formulae belonged exclusively to the king, the priests and wise men, who formed a college, being called in by Pharaoh when needful. The qecem divined the future by any mode of taking omens, from a root "to cut." But the kashaph, mekashphiym, "sorcerers" above, used fascinations and magic charms (Exo. 7:11; 22:18; Dan. 2:2; Deut. 18:10). The me'oneen (2 Kings 21:6),"an observer of times," from `aanan "to cover," using covert arts; or else from 'on, "time," "fixed time"; those who define the exact auspicious time to travel, to traffic, etc.; or else "astrologers," who judge by the stars auspicious and inauspicious days. The Septuagint explain it of "observers of words," so as to decide by them whether success will attend an undertaking or not (Gen. 24:14; 1 Sam. 14:9,10; 1 Kings 20:33). Others take it from `ayin, "the eye," "one fascinating with the eyes" (Mt. 20:15). "Monthly prognosticators" (modi`iym), who every new moon professed by observations of it to foretell the future (Isa. 47:13). Menachashiym, "charmers of serpents," from naachaash, "serpent," "to augur." Hobreeb shamayim, "dividers of the heavens," watching conjunctions and oppositions of the stars; in casting a nativity they observed the sign which arose at the time of one's birth, the mid heaven, the sign in the west opposite the horoscope, and the hypogee. Divination by rods is alluded to in Hos. 4:12, "their staff declareth unto them"; a rod stripped of bark on one side, not on the other, was thrown up; if the bore side alighted uppermost it was a good omen, otherwise a bad omen. The Arabs mark one rod God bids, the other God forbids; whichever came out first from the case decided the issue.
Consultation of idols' oracles is referred to in 2 Kings 1:2-6. The only true "oracle" (debiyr) was the holy of holies (1 Kings 6:16; Ps. 28:2); previously, consultation of the Lord through the priest with the ephod (2 Sam. 2:1; 5:23). Our "oracles" are the Holy Scriptures (Acts 7:38; Rom. 3:2). Of dealings in magic in the New Testament instances occur: Simon Magus (Acts 8:9-11); Elymas Bar Jesus (Acts 13:6,8); the pythoness (Acts 16:16's margin); the vagabond Jews, exorcists (Acts 19:13,19), the Ephesian books treating of "curious arts"; Gal. 5:20, "witchcraft"; Rev. 9:21, "sorceries."
There can be no doubt that the Wise Men were from another country which had different customs, traditions and ideas than that of Israel. There is nothing in the Bible claiming they were finding Jesus via astrology so much as astronomy however. There have been researches into the conjunctions of various planets in our Solar System back in Jesus’ day. In my opinion, this is more in line with astronomy however, than astrology, which sought to effect the lives of men and women by how the planets were aligned. Now granted the alignment in Jesus’ day definitely effected men and women and has so ever since (!), but this is apparently not wicked astrology as has come to be thought of in our day. In ancient times, astrology and astronomy were the same thing, though some disagree in various degrees with this assessment also. However, it was never denied that real knowledge could be gained along lines that we believe less credible in our day. So the initiation of Moses into all the wisdom of the Egyptians (Acts 7:22) or of Daniel into all the learning of the Chaldeans (Dan 1:4) met with no disapproval. These great men could be trusted to avoid the moral and religious pitfalls of such pursuits.
The historical aspects of the Magi is given by the ISBE Bible Dictionary under the entry "Magi":
1. Originally a Median Tribe:
Were originally a Median tribe (Herodotus i.101); and in Darius' Inscriptions Magush means only a member of that tribe. It was one of them, Bardiya, who pretended to be Smerdis and raised the rebellion against Cambyses. Rabh Magh in Jer 39:3 does not mean "Chief Magus," but is in Assyrian Rab mugi (apparently "commander"; compare tab mugi sa narkabti, "commander of chariots"), having no connection with "Magus" (unless perhaps Magians were employed as charioteers, Media being famous for its Nisean steeds). The investment of the Magi with priestly functions, possibly under Cyrus (Xen. Cyrop. viii), but probably much later, was perhaps due to the fact that Zoroaster (Zarathustra) belonged, it is said, to that tribe. They guarded the sacred fire, recited hymns at dawn and offered sacrifices of haoma-juice, etc. Herodotus i.132) says they also buried the dead (perhaps temporary burial is meant as in Vendidad, Farg. viii). They were granted extensive estates in Media for their maintenance, and the athravans and other priests mentioned in the Avesta may have been of their number, though only once does the word "Magus" occur in the book (in the compound Moghu-thbish, "Magus-hater," Yasna, lxv.7, Geldner's edition). The Magi even in Herodotus' time had gained a reputation for "magic" articles (compare Acts 13:6,8). They also studied astrology and astronomy (rationes mundani motus et siderum (Amm. Marc., xxiii.6, 32)), partly learned from Babylon.
2. The Magi at Bethlehem:
These latter studies explain why a star was used to lead them to Christ at Bethlehem, when our Lord was less than two years old (Mt 2:16). No reliable tradition deals with the country whence these particular magi came. Justin Martyr, Tertullian and Epiphanius fancied that they came from Arabia, founding their opinion on the fact that "gold, frankincense and myrrh" abounded in Yemen. But the text says they came not from the South but from the East. Origen held that they came from Chaldea, which is possible. But Clement of Alexandria, Diodorus of Tarsus, Chrysostom, Cyril of Alexandria, Juvencus, Prudentius and others are probably right in bringing them from Persia. Sargon's settlement of Israelites in Media (circa 730-728 BC (2 Ki 17:6)) accounts for the large Hebrew element of thought which Darmesteter recognizes in the Avesta (SBE, IV, Intro, chapter vi). Median astronomers would thus know Balaam's prophecy of the star out of Jacob (Num 24:17). That the Jews expected a star as a sign of the birth of the Messiah is clear from the tractate Zohar of the Gemara and also from the title "Son of the Star" (Bar Kokhebha) given to a pseudo-Messiah
(130-35 AD). Tacitus (Hist. v.13) and Suetonius (Vesp. iv) tell us how widespread in the East at the time of Christ's coming was the expectation that "at that time men starting from Judea would make themselves masters of things" (compare Virgil, Ecl. iv). All this would naturally prepare the Magi to follow the star when it appeared.
And Fausset’s Bible Dictionary under the entry Magi has some fascinating things concerning them also:
Called "wise men"' Mt. 2:1. Hebrew chartumiym, "sacred scribes," from two roots "sacred" and "style" or "pen" (chereT); priests skilled in sacred writings, and in divining through signs the will of heaven. A regular order among the Egyptians, devoted to magic and astrology. The word is Persian or Median; it appears in Rab-mag, "chief of the magicians" (Jer. :3), brought with Nebuchadnezzar's expedition, that its issue might be foreknown. The Magi were a sacerdotal caste among the Medes, in connection with the Zoroastrian religion. "They waited upon the sacred fire, and performed ablutions, and practiced observation of the stars." Muller (Herzog Cyclopedia) says that the Median priests were not originally called Magi, but by the names found in the Zendavesta "Atharva," guardians of the fire, and that the Chaldaeans first gave them the name Magi. Nebuchadnezzar gathered round him the religious teachers and wise men of the nations he conquered (Dan. 1:3,4,20). The Magians probably lost some of the original purity of the simpler Median religion by contact with the superstitions of Babylon: still there remained some elements of truth and opposition to idolatry, which formed common ground between them and Daniel (Dan. 5:11; 6:3,16,26; Ezra 1:1-4; Isa. 44:28).
Artaxerxes, Pseudo Smerdis "the "Magian," naturally thwarted the rebuilding of the temple to the one true God, for he had reintroduced a corrupted Chaldaic magianism instead of Cyrus' purer faith in Ormuzd. The Zoroastrian religion Darius restored, and destroyed the Mugtans; as the Behistun inscription states, "the rites which Gomates (Pseudo Smerdis) the Magian introduced I prohibited, I restored the chants and worship," etc. Naturally then the Jews under Darius resumed the suspended work of building the temple (Ezra 4:24; :1,2; 6:7,8). All forms of magic, augury, necromancy, etc., are prohibited in the Zendavesta as evil and emanating from Ahriman the evil one.
The Magi regained power under Xerxes, and were consulted by him. They formed the highest portion of the king's court, the council about the king's person. Gradually the term came to represent divining impostors.
However, Philo uses it in a good sense: "men who gave themselves to the study of nature and contemplation of the divine perfection, worthy of being counselors of kings." So in Mt. 2:1 it is used in the better sense of "wise men," at once astronomers and astrologers "from the E.," i.e. the. N.E., the region toward the Euphrates from whence BALAAM (which see) came (Num. 23:7; :5). Balsam' s prophecy seems to have been known to them: "there shall come a star out of Jacob, and a scepter shall arise out of Israel." Accordingly the very guide they look to is a star (a meteor probably), and the question they ask is "where is He that is born King of the Jews?" Moreover, Daniel, "chief of the Magi," had foretold Messiah's kingdom (Dan. 2:44; 9:25); naturally the Magi ("wise men") looked for the kingdom and the king among the people of him whose fame as a Magian they had heard of. Zoroaster's predictions led them to look for Zosiosh, the Head of the kingdom who should conquer Ahriman and raise the dead. Their presents, "gold, frankincense, and myrrh," were the usual gifts of subject nations (Ps. 72:15; 1 Kings 10:2,10; 2 Chr. 9:24; Song 3:6; :14). They came to the infant Jesus some considerable time after the shepherds in Luke 2, for now He is no longer in an inn but in the "house" (Mt. 2:11). The star remained stationary while they were at Jerusalem, where they had turned aside; but when they left it the star again guided them until they reached Christ's birthplace. Only so long as we follow the sure word of revelation have we guidance to Jesus and safety in Him (2 Pet. 1:19). Herod discovered the foretold birthplace of Messiah from the scribes' quotation of Micah (Micah 5:2) in answer to his query where He should be born. But the Child had escaped, and the Magi, being warned of God in a dream (they were famed for interpretation of dreams), had returned a different way, before Herod's cruel decree for the slaughter of the infants took effect at Bethlehem.
Matthew, dwelling on Christ's kingly office as the Son of David, gives the history of the Magians' visit, since they first hailed Him as King. Luke, dwelling more on His human sympathy, gives the history of the divinely guided visit of the humble shepherds. Luke records the earlier event, according to his plan stated in his preface, "to write all things from the very first," and omits the already recorded visit of the Magi, which seemed the presage of an earthly kingdom, as unsuited to the aspect of lowliness and identification with the needs of universal mankind in which he represents our Lord. The names given by tradition to the "three kings" so-called (presumed to represent Europe, Asia, and Africa; Ps. 72:10 was the plea for their kingship), Melchior, Gaspar, and Balthasar, are of course mythical, as is the story of their bones being in the shrine of Cologne, having been removed first from the East by Helena to Constantinople, then to Milan, then to Cologne.
The Wise Men were not using the star to predict the future, rather to find the King of the Jews. Therein is the difference in their approach with other magicians/sorcerers/conjurors. They also are differentiated from other wise men mentioned in the Bible, in that their wisdom is not said to be of their own learning. They were not sophos or phronimos, but were magos. If I am mistaken in this, I am more than willing to be corrected.