Wise Men from the East

Sometime after Jesus was born, possibly up to two years later, “wise men from the east” arrived in Judea to visit the Christ-child (Matt. 2:1-13a).¹  Recounted only in Matthew’s Gospel, the biblical record says nothing about their mode of transportation, where they came from, or how many there were. Stripping away centuries of human tradition and embellishment, what do we know about these enigmatic figures? 

The Historical-Geographical Context 

The main setting of Matthew’s narrative is “Bethlehem of Judea, in the days of Herod the king …” (v. 1). Not to be confused with a town by the same name in the land of Zebulun (Lower Galilee),² this Bethlehem was in the region of Judea, about 6.5 miles (10.5 km) south of Jerusalem.³ Herod (the Great) had been appointed by the Roman Senate as Judea’s king and reigned from 37 BC until his death in 4 BC. As the recognized “king” of the Jews (vv. 1, 3, 9),⁴ he was naturally disturbed by news of another “king of the Jews” (v. 2; cf. 27:11, 29, 37). When Herod was troubled, all Jerusalem was troubled with him (v. 3).

The Mysterious Visitors 

Matthew does not say how many there were, but the plural implies more than one. Considering Matthew’s affinity for “doublets” and “pairing” and the number “two,”⁵ the absence here of a specific number probably suggests more than a couple. A sizeable group is precluded by the fact they all entered what was likely a small house in a tiny rural village (v. 11a). Three is the traditional inference based on how many gifts they brought (v. 11b), but Matthew’s inspired report does not provide this information. Further, identifying them as “kings” (Tertullian, Ag. Marc. 3.13) cannot be established on the basis of contextually disconnected passages like Psalms 68:29; 72:10-11; and Isaiah 60:3.

Matthew refers to the men as μάγοι (vv. 1, 7, 16), plural of μάγος, usually translated in English “wise men” or transliterated “magi.”⁶ It is a relatively fluid term with various applications. Historically it has been viewed as a label for [Persian or Babylonian] wise men, priests, astrologers, interpreters of dreams, practitioners of various secret arts, or magicians (BDAG 608-609). However, the word was generally applied to any number of individuals exhibiting special knowledge and abilities presumed to be of supernatural means.⁷

Ancient Near-Eastern Wise Men

In sixth-century BC Babylon at least five groups of prominent and influential persons were collectively regarded as “the wise” (Dan. 2:12-14, 18, 24, 27, 48; 4:6, 18; 5:7, 8, 15; Jer. 50:35). 

·      The Hebrew term chartom [חַרְטֹם] (Dan. 1:20; 2:2, 10, 27; 4:7, 9; 5:11) refers to a “writer” or “engraver,” applied to a priestly class learned in the sacred writings.⁸ While variously rendered “magicians” (ASV, ESV, NIV, N/KJV, NRSV), “diviners” (ISV), “soothsayer priests” (NASB), and “diviner-priests” (HCSB), monotheistic Jewish exiles were also instructed in the language and literature of the Chaldeans (Dan. 1:4). 

·      The word ashshaph [אַשָּׁף] (Dan. 1:20; 2:2, 10, 27; 4:7; 5:7, 11, 15) is indicative of a “conjurer,” “enchanter,” or “necromancer.”⁹ English translations include “conjurers” (NASB), “enchanters” (ASV, ESV, NIV, NRSV), “mediums” (H/CSB), and “astrologers” (NET, N/KJV).

·      The verbal kashaph [כָּשַׁף] (Dan. 2:2; Isa. 47:9, 12) is used for one who “engages in sorcery,” typically rendered in noun form, “sorcerer.” The practice of sorcery was also common in Egypt (Ex. 7:11) and forbidden among the Israelites (Ex. 22:18; Deut. 18:10; 2 Chron. 33:6; Mal. 3:5). 

·      The name Kasdim [כַּשְׂדִּי] (“Chaldeans”) is descriptive of a distinguished priestly order of Babylonian sages (Dan. 2:2-5, 10), having arisen among the prominent Chaldean peoples (Gen. 11:28; 15:7; Neh. 9:7) who were absorbed into the Babylonian empire.¹⁰ 

·      The verbal gezar [גְּזַר], meaning to “cut” or “divide,” seems to refer to astrologers who studied the heavens in sections (Dan. 2:27; 4:7; 5:7, 11; cf. Isa. 47:13), variously rendered “diviners” (NASB, NIV, NRSV), “soothsayers” (ASV, N/KJV), and “astrologers” (ESV, ISV).

While the Babylonians lumped all these together into a single group, biblically a distinction is made between the pagan “wise men” and the Jewish “wise men.” The prophet Daniel (Belteshazzar) and his Hebrew companions—Hananiah (Shadrach), Mishael (Meshach), and Azariah (Abed-Nego)—were counted among “the wise” (Dan. 1:6-7, 17; 2:18) and seen as men of wisdom, knowledge, and understanding (Dan. 1:4, 6-7, 17, 20; 5:12). Daniel in particular, because of his divinely inspired insights and abilities (Dan. 2:14, 20-23; 5:11, 12, 14; 10:1), was appointed chief administrator over all “the wise” of Babylonia (Dan. 2:48), including those in the above categories (Dan. 5:11). 

During the post-exilic Persian period (539 to 331 BC), the Greek historian Herodotus (contemporary of Esther, Ezra, Nehemiah, and Malachi) applied the term μάγοι to a tribe of the ancient Medes, as well as to Persian priests (Histories 1.101, 132). The Roman philosopher Cicero (ca. 106-43 BC) referred to the μάγοι as Persian “augurs and diviners,” with “whole families and tribes devoted to this art,” and “no one can become king of the Persians until he has learned the theory and the practice of the μάγοι” (On Divination 1.90-91).

First-Century Near-Eastern Wise Men 

In recounting the story of Daniel, the Jewish historian Flavius Josephus (ca. AD 37-100) applied the term μάγοι to the Babylonian “wise men” (Ant. 10.10.3-4). The Jewish philosopher Philo of Alexandria (20 BC – AD 50) considered the sophists [σοφιστής] or wise teachers to be μάγοι (Life of Moses 1.92) in a more natural or scientific sense (Spec. Laws 3.100; Every Good Man 74), without supernatural endowment (Life of Moses 1.277).¹¹ Matthew, a contemporary of Josephus and Philo, used the same word μάγοι in recording the story of Christ’s curious guests. Matthew’s usage does not necessarily indicate their involvement in the occult or pagan ritualism and may simply describe individuals possessing special knowledge or wisdom.¹²

Where is “the East”?

The directional term “east” [ἀνατολή] does not identify a particular location other than pointing eastward in relation to Judea.¹³ Matthew merely reports the direction from which they came, afterwards departing for their own “country” [χώρα] (Matt. 2:1, 12). This latter term appears next in Matthew’s Gospel (4:14-16) in a quote from Isaiah 9:1-2, a messianic prophecy concerning Jesus’ Galilean ministry.  

In Isaiah’s day the eastern nation of Assyria was rising in power, on the verge of attacking and conquering the northern kingdom of Israel (Isa. 8:4-7). From Assyria’s vantage point, they were looking “beyond the Jordan” as “the people residing in darkness saw a great light, and the ones residing in the country [χώρα] and shadow of death, a light has risen on them.” Later the Assyrians were conquered by the neighboring Babylonians, the next great empire of the east.

The only other occurrence of the word χώρα in Matthew still points eastward to the Decapolis district beyond the Jordan River (Matt. 8:28). Whether or not Matthew’s “wise men” traveled from a great distance cannot be confirmed.

The Star

The travelers were directed by a “star” [ἀστήρ] that led them to the region of Judea, then on to the village of Bethlehem (Matt. 2:2, 7, 9, 10). It is commonly assumed they were astrologers,¹⁴ practicing the art of celestial divination. Although astrology can be traced to Mesopotamia (ancient Assyria and Babylon) by the second century BC, astronomy dates back even earlier. 

Astronomy, the scientific study of celestial bodies, relies more on mathematics and physics than mystical subjectivism. The “mathematisation of astronomical prediction” among the early Mesopotamians constituted “a revolution of wisdom,”¹⁵ paving the way for Greek mathematics and astronomy and the European scientific revolution. Pliny the Elder (ca. AD 23-79) wrote about the city of Babylon of his day, “The temple of Jupiter Belus still remains—it was here the creator of the science of astronomy was …” (Nat. Hist. 6.30).¹⁶ About a century earlier Cicero observed, “In Syria the Chaldeans are preeminent for their knowledge of astronomy and for their quickness of mind” (On Divination 1.91). 

While the distinction between metaphysical astrology and the natural science of astronomy was often blurred in antiquity, Matthew’s observations do not automatically equate to pagan mystics. These men may have been astronomers who studied the stars and could identify something out of the ordinary unobservable to the untrained eye. Guidance was provided through channels with which they were familiar, indicative of God’s concern for accommodating people where they are.

Some have sought a naturalistic explanation for this “star,”¹⁷ which is unnecessary if it were a supernatural phenomenon. Almighty God, who created the heavenly luminaries, is certainly capable of controlling and manipulating anything in the physical universe for his own purpose (Psa. 8:1-3; 136:7-9; cf. Josh. 10:11-13; Isa. 38:8; Hab. 3:11).¹⁸ These “wise men,” who were later “divinely warned in a dream” (Matt. 2:12), were somehow in tune with the revelatory activity of God (cf. vv. 2, 5-6, 9).  

Ethnoreligious Identification

A popular assumption is that these “wise men” were pagan Gentiles. But what Matthew says about them suggests otherwise. They traveled to Jerusalem, the center of the Jewish religion, and first made inquiries of the official ruler of the Jews (Matt. 2:1). They had knowledge of and were anticipating the Jewish messianic king (v. 2a). They desired to pay homage to him (v. 2b).¹⁹ Having located the one fulfilling the prophetic Hebrew scriptures, “they rejoiced with exceedingly great joy” and offered obeisance to him (vv. 10, 11a). The gifts they brought (v. 11b) had special significance in Judaism.²⁰ They even received divine communication (v. 12; cp. 1:20; 2:13, 19, 22). 

None of these observations offers definitive proof, but collectively they argue in favor of persons with a background in (or heavily influenced by) Judaism. It was not uncommon for Jews living in the east to make pilgrimages to Jerusalem (Acts 2:5, 9). These “wise men” could very well have been descendants of Jewish exiles still living beyond the eastern borders of the Roman empire,²¹ not to mention the enduring impact of exilic prophets like Ezekiel and more notably Daniel.

Alternatively, in view of strong Jewish persuasion and proselytizing, the prospect of proselytes (Matt. 23:15; Acts 2:10; 6:5; 13:43) or God-fearing semi-converts (Acts 10:2; 13:16, 26; 17:17; 18:7) could account for these “wise men” being ethnically non-Jewish, although religiously non-Jewish seems less likely. In none of their reported interactions in Judea is any hint of Jew-Gentile tensions (cp. Acts 10:28).

Guided by Scripture and Divine Providence

With knowledge of the messianic king and guided by “his star” to Judea, the “wise men” made inquiries in the Jewish capital city, where the leading priests and scribes were familiar with the biblical prophecy concerning the Messiah’s place of birth (Matt. 2:1-6). Quoting Micah 5:2, unless he was reciting the actual words of these Jewish scholars, Matthew seems to provide his own Greek translation.²²

With more precise details from scripture, the “wise men” continued to be guided by the star as it “went before them, till it stood over where the young child was” (v. 9), thereby confirming they had not been misinformed by the Jewish authorities. However the exact location was pinpointed, they were at least led to the general vicinity where further inquiries could be made. When they located and entered “the house” and saw the child and his mother (no mention of Joseph on this occasion), they prostrated themselves in reverence before the Christ-child (v. 11a). 

They must have spent the night somewhere, perhaps afforded hospitality in the same house, and were divinely warned in a dream to avoid Herod on the way home (v. 12). The costly gifts of gold, frankincense, and myrrh (v. 11b) would have enabled Joseph, a relatively poor carpenter already far from home,²³ to provide for his family during their extended excursion in Egypt (vv. 13-15).

What Happened Next?

The “wise men” departed for their own country (vv. 12b-13a), and this is the last time they are explicitly alluded to in scripture. Did their extraordinary encounter with the Christ make a lasting impression on them and those within their circle of influence? About three decades later, visitors from the east, both Jews and proselytes, traveled to Jerusalem and had the opportunity to hear and obey the message of the Christ in its fulness (Acts 2:5, 8-11, 37-42). Persecution later forced believers to scatter from the region, many of whom likely returned to their homelands, “proclaiming good news of the word” (Acts 8:4). In the decades that followed, churches were established eastward throughout the Tigris-Euphrates valley from the Caspian Sea to the Persian Gulf.²⁴

Conclusion

In this rather obscure episode at the beginning of Jesus’ life on earth, we clearly see the providential working of God in fulfilling his redemptive plan. We also see very different responses to the Christ. 

·      Herod reacted with self-centered jealousy and hostility. He represents those who respond to the good news of Jesus Christ, not with joyous celebration but with antagonism and intolerance fueled by selfish aspirations. 

·      The people of Jerusalem were troubled, even though the long-anticipated messianic king had arrived in their own backyard. They were oblivious, distracted by worldly affairs. They epitomize individuals enslaved by their own spiritual apathy, having no interest in the way of Christ and burdened by the diversions and deceptions of a fallen world. 

·      The chief priests and scribes, despite their thorough Bible knowledge, were not prepared to act upon what they should have known. Even though the word of God is still accessible to all who desire to know his will, without doing his will anything else is incomplete.  

·      The “wise men” acted upon what little they knew, diligently searched for the Lord, and found him. The divine promise, “seek and you will find,” has been repeatedly confirmed through the ages and remains as true as ever.²⁵

The wise still seek him and are open to God’s direction. The wise rejoice with exceedingly great joy when the divine purpose is realized. The wise give up earthly treasures for much greater heavenly priorities. The wise still share the good news they have found.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation. The celestial sign marking the birth of Jesus appeared up to two years before the wise men arrived in Judea (Matt. 2:7, 16). The word παιδίον (“child”) in Matt. 2:8-14 is a fairly broad term that can refer to a newborn at the moment of birth (John 16:21) or of eight days (Luke 1:59, 66, 76; 2:17) or forty days (Luke 2:27; cf. v. 22; Lev. 12:1-8), or a baby of three months (Heb. 11:23), or a toddler (Matt. 2:20-21), or a youngster up to twelve years old (Mark 5:39-42; cf. Luke 2:40-42).

     ² Josh. 19:15; cf. Judg. 12:8, 10. 

     ³ Luke 2:4, 15; John 7:42; cf. Gen. 35:19; 48:7; Judg. 17:7-9; 19:1-2; Ruth 1:1-2; 1 Sam. 16:1, 4; 17:12.

     ⁴ Our current system of dating was formulated by the sixth-century Roman monk Dionysius Exiguus of Scythia, but it is now known that his calculations were off by at least four years. There is no year zero, and Dionysius marked the beginning of the Lord’s ministry at year 30 despite Jesus’ age being imprecisely noted by Luke as “about” [ὡσεί] 30 (Luke 3:23).

     ⁵ Note Matthew’s repeated use of the number “two” (4:18, 21; 20:21; 26:37, 60; 27:21). In parallel accounts, Matthew seems to “double” the individual characters portrayed in the other Gospels (8:28-34; 20:29-34; 21:2-7). Matthew has double metaphors (5:14-16) and double parables (13:44, 45). Similar teachings or events appearing in two different contexts, so-called “doublets,” are numerous.

     ⁶ Transliterated “magi” (CEB, CJB, LSV, NAB, NASB, NIV, Darby), or variously rendered “wise men” (ASV, CSB, ISV, EHV, ERV, ESV, MEV, NCV, NET, N/KJV, N/RSV, Douay-Rheims), “astrologers” (TLB, NLT, J. B. Phillips NT, Wycliffe Bible, NRSV n.), and even “kings” (Wycliffe Bible n.).

     ⁷ G. Delling, “μάγος,” in G. Kittel, ed., Theological Dictionary of the NT (Grand Rapids: Eerdmans, 1969): 4:356-57. The only other occurrence of this noun in the NT is in reference to a Jewish false prophet on the island of Cyprus (Acts 13:6-8), while the verbal μαγεύω is applied to Simon, a practitioner of μαγεία (“magic” or “sorcery”) in Samaria (Acts 8:9, 11).

     ⁸ C. F. Keil, Biblical Commentary on the Book of Daniel (Grand Rapids: Eerdmans, 1971): 87. A similar order is documented in ancient Egyptian society (Gen. 41:8, 24; Ex. 7:11, 22; 8:7, 18-19; 9:11), and Moses was instructed in all the wisdom of the Egyptians (Acts 7:22).

     ⁹ F. Brown, et al., eds.,The New Brown–Driver–Briggs–Gesenius Hebrew and English Lexicon (Peabody: Hendrickson, 1979): 80. The LXX rendering in Dan. 2:2 is τοὺς μάγους, and μάγον in v. 10. 

     ¹⁰ C. F. Keil, op. cit. 78, 87-88. The Orthodox Jewish Bible renders μάγοι in Matt. 2:1 and 7, chachamim.

     ¹¹ G. Delling, op. cit. 4:358; cf. also J. P. Lewis, The Gospel According to Matthew: Part I (Austin, TX: Sweet, 1976): 43-44.

     ¹² The World English Bible submits “wise men” as an English equivalent of μάγοι and includes in the footnote at Matt. 2:1, among various translational options, “teachers, scientists, physicians ...” 

     ¹³ The noun ἀνατολή in Matt. 2:2, 9, in the singular form with the article in connection with the “star,” is probably not a geographical reference but rather astronomical, “rising” (BDAG 74; see CSB, ESV, NAB, NET, NIV, NLT, NRSV).

     ¹⁴ Some English versions render μάγοι in this passage “astrologers” (TLB, NLT, J. B. Phillips NT, Wycliffe Bible, NRSV n.); with less specificity, “men who studied stars” (GNT); “People famous for studying the stars” (CEV n.). 

     ¹⁵ David Brown, Mesopotamian Planetary Astronomy-Astrology: Cuneiform Monographs 18 (Groningen: Styx Publications, 2000): 209-238; cf. also Asgar Aaboe, “Babylonian mathematics, astrology, and astronomy,” in J. Boardman, et al., eds., The Assyrian and Babylonian Empires, 2nd ed., The Cambridge Ancient History 3.2 (Cambridge: Cambridge University Press, 1991): 276-292.

     ¹⁶ Asgar Aaboe, Episodes from the Early History of Astronomy (NY: Springer-Science+Media, 2001): 28.

     ¹⁷ Suggestions have included a comet, a meteor, a nova, a supernova, and planetary conjunction. Since “planets” were identified by the Greeks as ἀστέρες πλανῆται (“wandering stars”), it is of interest to note that the heliacal rising of the planet Jupiter (visible above the eastern horizon just before the sun’s appearance) is documented April–December 6 BC (David Weintraub, “Can astronomy explain the biblical Star of Bethlehem?” The Conversation [23 Dec. 2014], Link). Chinese astronomers reportedly witnessed a slow-moving, long-tailed comet (sui-hsing) during March of 5 BC that remained over 70 days in the region of Capricorn (The Quarterly Journal of the Royal Astronomical Society 32 [1991]: 389-407). Shortly before Herod’s death there was an eclipse of the moon (Josephus, Ant. 17.6.4), which occurred on 13th March 4 BC (see ISBE 3:1381).

     ¹⁸ There does not seem to be a clear connection here with the prophecy recorded in Num. 24:17, seeing that the “star” of which Balaam spoke was a symbolic reference to royal splendor (cp. Rev. 22:16). Matthew, who incorporates plethoric fulfilled OT prophecies in his Gospel, makes no mention of it. Nevertheless, Balaam had come from “the east” (Num. 23:7) and was later called μάγος by Philo (Life of Moses 1.276). Many argue that the star of Bethlehem was merely “literary and theological” rather than literal: see R. H. Gundry, Matthew: A Commentary, 2nd ed. (Grand Rapids: Eerdmans, 1994): 28.

     ¹⁹ The verbal προσκυνέω can simply describe “bowing down to show reverence” (Matt. 18:26; 20:20; cf. 17:6), and in the sense of “worship” it conveys something reserved only for God (4:9-10). How well these “wise men from the east” comprehended the deity of Christ is debatable. Nevertheless, Matthew would have had a much clearer understanding, and his repeated reports of προσκυνέω directed toward Jesus (2:2, 8, 11; 8:2; 9:18; 14:33; 15:25; 28:9, 17) certainly gives the impression of Christ’s exalted nature.

     ²⁰ Gold was used for the tabernacle/temple and its furnishings and utensils (Ex. 25:11–26:37; 30:1-5; Matt. 23:16-17; etc.) and priestly garments (Ex. 28:2-36). Frankincense was offered with grain offerings (Lev. 2:1-2, 15-16; 6:15), placed on the gold-plated table of showbread (Lev. 24:7) outside the veil (Ex. 30:6; 40:22), and used to make incense (Ex. 30:34). Myrrh was reserved for producing “a holy anointing oil” for consecrating the tabernacle, its furnishings, and priests (Ex. 30:22-25). These gifts were fit for a Jewish (Davidic) king (1 Kings 10:2; Song 3:6-7); cf. also Psa. 45:8; 72:15; Isa. 60:6. Note that myrrh was also used in the crucifixion and burial of Jesus (Mark 15:23; John 19:39).

     ²¹ After the nation of Israel divided in 931 BC, the northern kingdom was conquered and exiled by the Assyrians in 722 BC, and the southern kingdom was conquered and exiled by the Babylonians, with three major deportations in 597, 587, and 582 BC. Having conquered the Babylonians in 539 BC, Cyrus the Great permitted the Jews to return to their homeland (2 Chron. 36:20-23), but most of the Jewish exiles remained in the east or migrated farther west. Included among the returnees were families of former residents of Bethlehem (Ezra 2:21; Neh. 7:26). The Nash Didan Jews, who migrated to Israel from Iran after WWI, trace their ancestry back to the Babylonian exile (see Jewish Neo-Aramaic dialect).

     ²² Some wording parallels the LXX, while the rest is unique to Matthew. “Judah” is the contemporized version of the archaic “Ephrathah,” with further messianic implications (cf. 1:2-3; Gen. 49:10). Conventional targumic paraphrasing and midrashic interpretation appear to have been employed, along with wording that echoes other scriptures (e.g., Mic. 5:4; 2 Sam. 5:2; 1 Chron. 11:2). Nevertheless, the essential meaning remains intact. See C. L. Blomberg, “Matthew,” in G. K. Beale and D. A. Carson, eds., Commentary on the NT Use of the OT (Grand Rapids: Baker Academic, 2007): 5-7.

     ²³ Before their trek to Bethlehem, Joseph and Mary were living in the Galilean town of Nazareth (Luke 1:26; 2:4). At around six weeks of age, baby Jesus was taken to Jerusalem where a sacrifice was offered (Luke 2:22-38). The traditional sacrifice was a lamb and a young pigeon or turtledove (Lev. 12:6), but if one could not afford a lamb, the alternative sacrifice of the poor was two turtledoves or two young pigeons (Lev. 12:8). The fact that only two birds were offered (Luke 2:24) indicates that Jesus was born into a relatively poor family.

     ²⁴ See P. Jenkins, The Lost History of Christianity (NY: HarperCollins, 2008): 1-13; D. T. Irvin and S. W. Sunquist, History of the World Christian Movement (Maryknoll, NY: Orbis, 2001): 1:57-65.

     ²⁵ Deut. 4:29; 1 Chron. 16:10; 22:19; 28:8-9; 2 Chron. 7:14; 11:16; 14:4; 15:2, 12-13; 19:3; 20:3-4; 30:19; 31:21; 34:3; Ezra 4:2; 6:21; 7:10; 8:21, 22; Job 5:8; 8:5; Psa. 9:10; 14:2; 22:26; 24:6; 27:4, 8; 34:10; 40:16; 53:2; 63:1; 69:32; 70:4; 105:3, 4; 119:2, 45; Prov. 2:4-5; 8:17; 28:5; Isa. 11:10; 26:9; 51:1; 55:6; 58:2; Jer. 26:19; 29:13; Jer. 50:4-5; Hos. 3:5; 5:15; 10:12; Amos 5:4, 6, 14; Zeph. 2:3; 8:21, 22; Mal. 2:7; 3:1; Matt. 6:33; 7:7-8; Luke 11:9; 12:31; John 5:30; Acts 15:17; 17:27; Col. 3:1; Heb. 11:6; 13:14.

Related Posts: Lineage of Jesus According to Matthew, What the Bible Says About Jesus' Birth 

Image credit: https://www.crosswalk.com/church/pastors-or-leadership/ask-roger/who-were-the-wise-men.html

Responding to Socinianism (e.g. Christadelphians)

The view briefly stated:¹

“Christadelphians claim that the doctrine of the Trinity is false; that God is one only; that Jesus Christ is His Son born 1900 years ago, before which he had no corporeal existence; and that the Holy Spirit (rend. Ghost in many Bibles) is the power of God …. to believe in what most churches teach concerning the Godhead is to believe an impossibility, a contradiction” (G. E. Mansfield, ed. “The Godhead Explained,” in Herald of the Coming Age 35:1 [May 1989]: 2-3).

Arguments Considered:²

“Jesus is not eternal and did not exist prior to his conception and birth because he is ‘the only begotten’ Son of God (John 1:14; 3:16).” The word monogenēs is a combination of monos (“only”) and genos (“offspring” or “kind”). The fact that all humans are God’s offspring (Acts 17:29) shows that Jesus is not the only one of these. Seeing that genos also means “kind” (cf. Matt. 13:47; 17:21), monogenēs actually refers to “unique; only one of a kind.” The emphasis is on “unique” rather than begetting. In fact, the term gennaō (“beget”) is not even part of this word, thus the English “only begotten” is a potentially misleading translation. Note that in Heb. 11:17 Isaac is called the monogenēs of Abraham. Since Abraham begat more than eight offspring (Gen. 16:15; 25:1-6), this cannot mean that Isaac was the only one “begotten” of Abraham. However, it does mean that Isaac was the only son of promise and thus the only one of his kind.

“Jesus must have had a beginning in time because God says concerning him, ‘Thou art My Son, Today I have begotten Thee’ (Psa. 2:7).” In the biblical record this messianic psalm is not applied to Christ’s birth or supposed creation or the beginning of a Father-Son relationship but rather to Christ’s resurrection and exaltation (Acts 13:30-34; Heb. 1:5; 5:5). The crucified Christ was metaphorically “begotten” or brought forth from the tomb, declaring him to be the Son of God (cf. Rom. 1:4).

“Since a father always precedes a son in time, and Jesus is the Son of God, it must be the case that God the Father is antecedent to Jesus and that Jesus therefore had his origin out of the Father.” A futile attempt is being made here to explain God with human, biological terms and concepts. Certainly God communicates spiritual truths by means of words and ideas we can relate to and understand, but defining deity is not always as simplistic as some make it out to be. In Acts 13:33 the word “begotten” is used in a sense other than biological procreation (i.e. Jesus was ‘brought forth’ from the tomb). In 1 Cor. 4:15-17 Paul argues that he is a “father” of many because he had “begotten” them (through the gospel), and that Timothy is also his “son.” A literal (physical) interpretation cannot be forced on these words. One would have to affirm the nonsensical notion that Paul never converted anyone older than himself if a father always precedes a son in time. The Father-Son relationship within the Godhead is relevant only to Christ's incarnation (cf. Luke 1:31-35) but does not alter what the Bible says concerning his pre-existence and eternality.

“In John 1:1-14 the Logos was not actually the pre-incarnate Jesus but was simply God’s thought, purpose, and promise of Jesus to be generated in the future (cf. Jer. 1:5; Isa. 45:1).” One problem with this interpretation is the numerous masculine personal pronouns used with reference to the Logos: “he,” “him,” “his” (vv. 2-18). If it is asserted that the Logos is merely personified, this would seem very misleading since the same pronouns are used with reference to the Logos both before and after he “became flesh.” An added difficulty is the numerous other references to Christ’s pre-existence (e.g. John 1:15, 30; 3:13, 31; 6:62; 8:58; 13:3; et al.). The examples of Jeremiah (Jer. 1:5) and Cyrus (Isa. 45:1) are not equivalent to the accounts of Jesus. Both of these examples are one-time statements made about these men, whereas the numerous references to Christ’s pre-existence are mostly claims he made about himself.

“When John the Baptist said of Jesus, ‘he was before me’ (John 1:15), this means rank not time.” John did not say, “he is…” but rather “he was…” = a reference to time. Moreover, every other occurrence of the word prōtos in John’s Gospel is a reference to time, not rank (1:41; 5:4; 8:7; 19:32; 20:4, 8).

Further Observation:

     The pre-existence of Jesus is clearly affirmed in the New Testament: John 1:1-3, 30; 3:13, 31; 6:62; 8:23, 58; 13:3; 17:5; Phil. 2:6-7; Col. 1:16-17; Heb. 1:10; etc. The repeated and cumulative nature of these biblical statements cannot reasonably be ignored or explained away.

--Kevin L. Moore

Endnotes:

     ¹ Socinianism, denying the triune Godhead and the deity and pre-existence of Christ, is a view that maintains Jesus did not exist until he was conceived by the virgin Mary. This theological concept is named after the 16th-century Italian theologian Fausto Sozzini (Lat. Faustus Socinus) and was popularized in Poland. Modern-day proponents of this view include the Unitarian Church of Transylvania (also Poland and England), the Christadelphians, and the Church of God General Conference.
    ² Unless otherwise noted, scripture references are from the NKJV.

Related Posts: The Triune Godhead, Responding to Anti-Trinitarian Arguments, Deity of Christ

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Test Your Knowledge: What does the Bible say about Jesus’ Birth?

According to the Bible . . .

Can you identify 7 non-biblical/non-historical things in this picture? (see below)

1. True or False: Jesus was born December 25th.

2. True or False: Mary, who was pregnant with Jesus, rode a donkey to Bethlehem.

3. True or False: The donkey, upon which Mary rode, was led by Joseph.

4. True or False: An inn keeper turned them away because there was no room.

5. True or False: Mary gave birth to Jesus the same night they arrived in Bethlehem.

6. True or False: Jesus was born in a stable or barn.

7. True or False: Jesus was born among domestic animals.

8. True or False: There were three wise men (magi) from the East.

9. True or False: The wise men (magi) traveled on camels from the East.

10. True or False: The wise men (magi) arrived the night Jesus was born.

11. True or False: The star of Bethlehem shone over the manger the night Jesus was born.

12. True or False: The night Jesus was born, angels sang to the shepherds.

13. True or False: The shepherds were directed by the star to the place Jesus was born.

     According to what the Bible actually says, the answer to every question above is “False.” Discarding all human misconceptions and traditions, here is what we learn from the biblical record itself. The birth and infancy of Jesus are recorded only in Matthew (1:25–2:18) and Luke (2:1-39). Matthew mentions the birth of Jesus in just one verse (1:25) and then discusses events that took place sometime afterwards (2:1-12). Luke describes events leading up to Jesus’ birth and gives much more information about the immediate circumstances of his birth (2:1-20).

Here is a chronological harmony of the two accounts:

1. Mary was betrothed to Joseph without having had sexual relations (Matthew 1:18a; Luke 1:27).

2. God sent the angel Gabriel to tell Mary that she was to conceive and bear a son by the power of the Holy Spirit and call his name Jesus (Luke 1:26-35; cf. Matthew 1:18).

3. Mary visited her relative Elizabeth (who was pregnant with John) in the hill country of Judah for three months (Luke 1:39-56).

4. Mary became pregnant by the Holy Spirit’s power, and an angel of the Lord appeared to Joseph to assure him that the pregnancy was miraculous in fulfillment of Isaiah 7:14; the child was to be called Jesus, and Joseph was to take Mary as his wife (Matthew 1:18-24).

5. Joseph took Mary as his wife (Matt. 1:24) and traveled to his ancestral town of Bethlehem in compliance with Caesar’s decree to be registered (Luke 2:1-5).¹

6. While they were there (for an unspecified period) Jesus was born (Luke 2:6-7a; Matthew 1:25).

7. Baby Jesus was placed in a manger (feeding trough) -- most likely carved out of rock rather than made of wood -- because there was no room for them in the katáluma = lodging place or guest room (Luke 2:7; cf. 22:11; Mark 14:14). It was probably not an “inn” where there was no room, since the typical word for inn is pandocheion (cf. 10:34). More likely there was no space in the upper-floor guest room of a relative’s house (cf. Matthew 2:11), so they were staying on the ground floor where animals were customarily kept.

Biblical text	Occasion	Word used	Meaning	Not Inn	Inn
Luke 2:7	Birth of Jesus	katáluma	lodging place/guest room	✓
Luke 22:11	Last Supper	katáluma	lodging place/guest room	✓
Mark 14:14	Last Supper	katáluma	lodging place/guest room	✓
Acts 1:13	Apostles residing	huperōon	upper room	✓
Acts 9:37, 39	Tabitha’s deathbed	huperōon	upper room	✓
Acts 20:8	Troas assembly	huperōon	upper room	✓
Luke 10:34-35	Good Samaritan	pandocheion	inn		✓

8. An angel of the Lord told shepherds where to find the Christ-child, after which a host of angels praised God and the shepherds visited Joseph, Mary, and the newborn (Luke 2:8-20).²

9. The infant was circumcised on the eighth day and named Jesus (Luke 2:21).

10. Following the “days of purification” (cf. Leviticus 12:1-8), when baby Jesus was around six weeks old, he was taken to Jerusalem where a sacrifice was offered, and he was seen by Simeon and Anna in the temple (Luke 2:22-38). Note that the traditional sacrifice was a lamb and a young pigeon or turtledove (Leviticus 12:6). If one could not afford a lamb, the alternative sacrifice of the poor was two turtledoves or two young pigeons (Leviticus 12:8). The fact that only two birds were offered (Luke 2:24) indicates that Jesus was born into a relatively poor family.

11. Sometime afterwards, conceivably up to two years later (cf. Matthew 2:16), Joseph, Mary and young Jesus were residing in a house in Bethlehem (Matthew 2:8, 11).

12. An unspecified number of wise men (magi) from the East,³ directed by a star, visited young Jesus and his mother in the house in Bethlehem, bringing gifts of gold, frankincense, and myrrh (Matthew 2:1-12).

13. Having been warned of danger by an angel of the Lord, Joseph took Mary and young Jesus to Egypt for safety (Matthew 2:13-15).

14. Herod [the Great] put to death all the male children up to two-years old in Bethlehem and all its districts (Matthew 2:16-18).

Note what is NOT included in these birth narratives:

1. The date of Christ’s birth.

2. Mary riding a donkey led by Joseph to Bethlehem.

3. An inn-keeper turning them away because there was no room.

4. Mary giving birth to Jesus the same night they arrived in Bethlehem.

5. Jesus born in a barn or stable.

6. Jesus born among farm animals.

7. The number of wise men (magi).

8. The wise men (magi) traveling on camels from the East.

9. The wise men (magi) arriving the night Jesus was born.

10. The star of Bethlehem shining over the manger the night Jesus was born.

11. Angels singing to shepherds the night Jesus was born.

     While the Bible never instructs us to celebrate Jesus’ birth as a religious holy day, it does set aside the first day (Sunday) of every week (Acts 20:7; 1 Corinthians 16:1-2), the day of the Lord’s resurrection (Mark 16:9), to commemorate his death (1 Corinthians 11:20-26). What will you be doing this Sunday and all the following Sundays until Christ returns? How committed and faithful are you to the blueprint of God's word? Don't blindly rely on others to interpret the scriptures for you (Acts 17:11) or mislead you into thinking that imaginative speculations are historical fact with divine sanction. "Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth" (2 Timothy 2:15 ESV).

--Kevin L. Moore

Endnotes:

     ¹ See Luke's Historical Blunder? 

     ² Cf. John 10:1-16; Heb. 13:20; 1 Pet. 5:4; Rev. 7:17. Note that Abraham, Isaac, Jacob, and David were all shepherds.

     ³ The Greek word is magoi, plural of magos, which refers to a Persian or Babylonian “wise man and priest, who was expert in astrology, interpretation of dreams and various other secret arts” (BAGD 484). They may have been astrologers who studied stars, who could identify something out of the ordinary among the luminaries unobservable to the untrained eye. They could have been descendants of Jewish exiles in Babylon. Religious leaders in Jerusalem were consulted to determine that Bethlehem was the town of the Messiah’s birth (Matt. 2:1-12).

*Seven non-biblical/non-historical things in the above picture: (1) the barn, (2) the tiny star hovering over the barn, (3) only one shepherd, (4) the animals, (5) the wooden manger (rather than the typical Palestinian manger carved out of rock), (6) three wise men, (7) wise men present at Jesus' birth.

Related Posts: Isaiah 7:14, Lineage of Jesus According to Matthew, Luke's Historical Blunder?

Related Articles: Ian Paul's Jesus Wasn't Born in a Stable, Revised, Michael LeFebvre, Jesus Born in a House

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