Why Are Mystic Magi in a Jewish Nativity Story?
Why do mystic Magi appear in an account written about a Jewish Messiah? Magi were scorned by Judaism for their mystical reputation. How likely is it the Jewish author of Matthew would unnecessarily introduce the Magi…unless it was true?
MT 2:1 “After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem…” (NIV)
MT 2:1 “In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem…” (NRSV)
Clearly not worried his reference to the Magi would ever be called into question by his contemporaries, Matthew’s account covered the Magi through 12 verses with at least 10 specific details. He assumed his audience would recognize the Magi for who they were and the significance of their visit to Jerusalem.
Matthew’s Greek text uses the word magos. Its Latin word equivalent is magus, its plural form is magi. The word is sometimes translated into English as “wise men” – both are correct.
Babylonians, Medes and Persians viewed magos as an eclectic group of priests, physicians, teachers, soothsayers, interpreters of dreams, astrologers, and sorcerers. Not surprisingly, magi is the root word of the English word “magic.” It is easy to see how magi could be referred to as “wise men” – or just as easily, “mystics.”
Roman era Jewish society had a dual-perspective of magi. One was of the famed Daniel, a captured Israelite of royal descent whom Nebuchadnezzar placed into the elite Babylonian school of the Chaldeans which included an education in astronomy and astrology.
God gave “Daniel understanding in all visions and dreams,” a gift that landed him in Nebuchadnezzar’s royal council of wise men, the chakkiym. Later, Nebuchadnezzar made Daniel chief of all the magi, a position known as Rab-mag.
After the Medes and Persians overthrew the Babylonian Empire, Daniel’s “extraordinary spirit” again elevated him to a high level of government under the authority of Darius. The main religion under King Cyrus of the ruling Medes and Persians Empire was Zoroastrianism. Its founder, Zoroaster, was himself known as the original magi.
Setting the stage for the other Jewish perspective of magi began when Alexander the Great marched through Judea. The Greek Empire’s open-minded Hellenistic culture allowed the Jews religious freedom, but it also introduced Zoroastrianism intermingled with influences of the Babylonian chakkiym; its priests called magi. 
Over the coming decades the effects of Hellenism on Jewish culture was unavoidable much to the frustration of the Jewish Rabbis. Liberal philosophies of Hellenism permeated Jewish culture meanwhile Greek became the common language. Next came the Roman Empire which was content to leave the prevailing culture in Judea alone.
As expert astronomers, the Magi used the legendary Babylonian astronomical science and charts to study of the motion of stars past, present and future. Their ability to plot upcoming cosmic events were scientifically predictive, not “mystical.” 
Toward the very end of the BC era a series of rare celestial conjunctions occurred, ones hard to ignore by astronomers – then or today. Witnessing just one such rare conjunction can be an once-in-a-lifetime experience. Imagine the scenario where, in a space of just 5 years from 7-2 BC, there were 13 rare conjunctions including two triple conjunctions! 
Zoroaster beliefs held that celestial events served as signs with earthly significance. Signs of a newborn king observed by the Magi were so awe-inspiring, they set out on a month’s long quest to find and worship him. Matthew does not say there were only three Magi…it is a Christmas legend that may or may not be accurate.
Matthew’s introduction of the Magi into the Nativity story has a full historical basis behind its setting. Not just anyone appearing on the door step of the King’s palace would expect to gain entry. Yet, when the Magi arrived unannounced, they had no problem gaining direct access to King Herod who gave them his immediate and full attention.
Herod did not question the credibility of the Magi when they gave him the alarming news about the birth of a king of the Jews. Neither did the King’s Jewish religious council who, instead, pointed Herod to Micah’s prophecy saying a Jewish ruler was to be born in Bethlehem.
Believing the prophecy to be true, Herod invited the Magi back for another meeting to investigate the timing of the star, directed them to Bethlehem, and slyly asked for their help in finding this newborn king. Angered when they didn’t return, Herod’s reaction by killing all the children 2 years old and under in the Bethlehem district testifies to his belief in the truth of the Magi’s message about a newborn king of the Jews.
If King Herod, his royal Jewish religious council and the author of Matthew believed the credibility and message of the Magi, should others believe it, too?
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