The word ‘Magi’ was originally applied exclusively to members of a priestly caste of the Medes and Persian who had esoteric skills in interpreting dreams.

Matthew’s Magi do not interpret dreams, but they do observe and interpret the stars (or at least one), and they are from the East.

The Magi are positive figures who receive guidance from God (in a manner tailored to their circumstances), not opponents to be vanquished.

For Matthew an adequate response to Jesus will finally involve worship; all worthy response to Jesus in Matthew is on the way to worship, without the need being felt to identify how far along this way different ones have travelled

When they come to the similarly formulated v. 16* in their reading, they will see clearly Herod’s abysmal brutality; they will now have the impression that Herod had been planning the murder of the children from the very beginning. Verse 8* serves the same purpose; the readers are to see Herod as a hypocrite.

They say that they have come to worship him, where the verb may indicate an act of reverence toward a great man or an act of worship of God. The Magi probably intended an act of homage, but Matthew may well be giving the expression its fullest meaning—the attitude of the Magi in the presence of the Baby was the attitude proper in the presence of God.

He says that he intends to worship as they planned to do. The word for little child27 may be used of children of various ages, but mostly of the young (though in familiar address it can be used even of grown men, John 21:5). Here it clearly refers to a very small child. It is perhaps surprising that he did not send someone with the Magi.

The verb worship (proskyneō) need mean no more than to pay homage to a human dignitary, but Matthew frequently uses it in contexts where Jesus’ more-than-human status is recognized (e.g. 14:33; 28:9, 17), and the same implication may be present here. For the title king of the Jews see above, p. 48, and on 27:11 below.

the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly Mt 2:11.

The wise men also indicate that their knowledge comes from a rising star, and their intention is to worship this new king.

to worship him Implies the level of respect that citizens would pay to a king in antiquity.

The sharp contrast between these well-motivated foreigners and the unscrupulous jealousy of Herod, the official King of the Jews (and all Jerusalem with him), foreshadows the response which official Judaism will make to Jesus, and the future welcome of Gentile believers into the true people of God.

It is remarkable that the wise men came to worship Jesus. This word (cf. 2:8, 11; 8:2; 9:18; 14:33; 15:25; 18:26; 20:20; 28:9, 17) is not limited to religious contexts and may simply signify bowing or kneeling to pay homage or respect to a superior, such as a king. But given Matthew’s high Christology and the stricture of 4:10, one wonders whether religious worship is indicated in every passage referring to Jesus.

To eliminate the threat to his rule Herod requests in private that the wise men seek out the location of this new king in Bethlehem and then report back to him so that he might “worship Him also.”

Frankincense was a luxury import, the rosin of a tree which grew in Arabia, India, and Somalia. Myrrh, similarly, was the rosin of a tree which grew in Arabia and Ethiopia. These rosins had a wide range of uses from ritual use in cultic practice and in magic, to use at wedding ceremonies and for cosmetic purposes, to consumption as spices or medicinally.

No particular symbolism should be attributed to the individual items making up the present from the Magi: as expensive luxury items the gifts befit the dignity of the role for which this child is born. An allusion to Is. 60:6 is possible: Israel being glorified in the person of the messiah by the wealth of the nations.

What the gifts themselves mean is not certain. Frankincense, the resin of the (frank)incense trees that grow in southeast Arabia, India, and Somalia, and myrrh, the resin of the myrrh trees that also grow in Arabia and Ethiopia, were used primarily in the cult but also for magical practices, at wedding ceremonies, for cosmetic purposes, and as seasoning or medication.106 Both were regarded as very expensive (imported) luxury items. Along with gold, the most likely meaning is that the magi bring the child the most costly gifts possible.

Clearly all three were valuable, and together they formed a munificent gift, suitable for offering to a king. Christians have often seen symbolical meanings in them, gold for royalty, frankincense for deity, and myrrh pointing to suffering and death, but Matthew says nothing about this.

The use of myrrh in the crucifixion (Mark 15:23) and burial (John 19:39) of Jesus has led to the tradition that it symbolizes his suffering, but in the Old Testament it is rather a symbol of joy and festivity (see references above, and Prov. 7:17; Song 5:5).

“Frankincense” was an aromatic used in sacrificial offerings: “myrrh” was used in perfuming ointments. These, with the “gold” which they presented, seem to show that the offerers were persons in affluent circumstances

That the gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His divine and human natures; or that the prophetical, priestly, and kingly offices of Christ are to be seen in these gifts

The wise men find Jesus and worship him in the house (note that 2:11 does not say that they went into the stable). They present gifts of gold (suitable for a king), frankincense (suitable for a priest) and myrrh (a symbol of suffering and death that appears in John 19:39 as an ingredient in the burial of Jesus). What they know of the significance of these gifts is not told us; they simply offer them in an act of worship.

gold and frankincense and myrrh These were costly luxury items suitable as gifts for the birth of an important or royal figure.

These were gifts worthy of a king and this act by Gentile leaders pictures the wealth of the nations which will someday be completely given to the Messiah (Isa. 60:5, 11; 61:6; 66:20; Zeph. 3:10; Hag. 2:7–8)

Some believe the gifts had further significance by reflecting on the character of this Child’s life. Gold might represent His deity or purity, incense the fragrance of His life, and myrrh His sacrifice and death (myrrh was used for embalming).

It was used as an ingredient in the sacred incense for the sanctuary (Ex. 30:8, 34). It was usually imported from Arabia (Isa. 60:6; Jer. 6:20).

It was an ingredient used in compounding the holy oil (Ex. 30:23–25), and perfume (Esther 2:12; Ps. 45:8; Prov. 7:17), and was used as an anodyne, mixed with wine (Mark 15:23), and for embalming (John 19:39).

They eventually find Jesus, not in a stable, but in a house. Seeing Him, they fell down and worshiped Him, thereby submitting to His authority as King. Their presentation of gold, frankincense and myrrh represents a further sign of their regard for Christ’s authority. Gold was a gift fitting for a king; frankincense (a sweet perfume used in temple sacrifice) would be an appropriate gift for a priest; myrrh was a gift fitting for one who was about to die. Though three gifts were bestowed, there is no proof from Scripture that there were only three wise men.

Jesus’s reception of worship reinforces his identity as Immanuel, “God is with us” (1:23). Gold, frankincense, and myrrh were costly gifts. The latter two are aromatic resins. Frankincense was used in making incense and perfume (see Ex 30:34–35). Myrrh was used as an ingredient in anointing oil (30:23–25), as a perfume (Ps 45:8), and in burial preparations (Jn 19:39).