According to the Evangelist Matthew (Matt. 2:1-11), when Jesus was born in Bethlehem during the reign of King Herod, wise men from the East arrived in Jerusalem. They inquired about the newborn King of the Jews, explaining that they had seen His star and had come to worship Him. This disturbed Herod and all of Jerusalem. The king assembled the chief priests and scribes, questioning the wise men about the prophesied location of the Christ’s birth. They answered that it was in Bethlehem, citing the prophet: “And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will shepherd my people Israel.”

Herod secretly called the wise men and asked for the exact time the star appeared. He then sent them to Bethlehem, instructing them to report back about the child so that he too could go and worship Him. Guided by the star, the wise men continued their journey until it stopped over the place where the child was. Entering the house, they found the child with Mary, His mother. They bowed in worship and presented gifts: gold, frankincense, and myrrh. Warned in a dream not to return to Herod, they departed by another route.

The Gospel account has inspired numerous interpretations and embellishments. Augustine (354–430) and John Chrysostom (ca. 347–407) suggested there were twelve wise men. However, the more popular tradition of three wise men stems from the three gifts mentioned in the Gospel. The names most commonly attributed to them—Caspar, Melchior, and Balthazar—were first recorded by Bede the Venerable (673–735). The notion of their royal status originates with Caesarius of Arles, likely influenced by Psalm 72:10–11: “May the kings of Tarshish and of distant shores bring tribute to him. May the kings of Sheba and Seba present him gifts.” In Church Slavonic translations, they are referred to as “volkhvy” (sages), while in the Latin text they are called magi, a term used for Persian Zoroastrian priests and Babylonian astrologers.

There is no consensus on when exactly the wise men visited Jesus. Justin Martyr and John Chrysostom wrote that they arrived immediately after Christ’s birth, a view supported by the apocryphal Protoevangelium of James. However, other authors, including Eusebius of Caesarea and the writer of the apocryphal Gospel of Pseudo-Matthew, claim the visit occurred during Jesus’ second year. This interpretation aligns chronologically with the events of His circumcision (on the eighth day), presentation in the temple (on the fortieth day), the visit of the magi, and the Holy Family’s flight to Egypt.

The Feast of the Epiphany, commemorating the Adoration of the Magi, is celebrated on the twelfth day of Christmas, coinciding with the Feast of the Baptism of Christ (both also known as Theophany). Their gifts hold symbolic significance: gold as a gift for the King, frankincense for the High Priest, and myrrh as a prefiguration of Christ’s death, as it was used in embalming. The association of the magi with camels resonates with the prophecy in Isaiah 60:6–11, which describes multitudes of camels from Midian, Ephah, and Sheba bringing gold and frankincense to Jerusalem.

Iconography

The theme of the Adoration of the Magi is one of the earliest Christian subjects, depicted in the catacombs as both an independent theme and part of larger Nativity scenes. These early images often portray the magi in Persian attire and Phrygian caps. In Western tradition, crowns began to appear on their heads in the 10th century. By the 12th century, the magi were differentiated by age and, later, by ethnicity.

In Ukrainian iconography, until the 17th century, the magi were most often depicted traveling under the guidance of the star as part of Nativity scenes. However, standalone icons of the Adoration of the Magi also exist. These typically place the Virgin Mary seated on a throne holding the Christ Child, who appears older than an infant. Nearby stands Joseph, while across from them are the three magi in opulent royal garments. The eldest, Caspar, kneels closest to Christ, with the other two behind him. From the 17th century onward, Balthazar is increasingly depicted as a Moor or wearing a turban. In the background, urban landscapes illustrate Matthew’s description of the magi entering a “house” rather than a “cave.” However, from the late 16th century, compositions showing Mary seated before a stable or cave grew in popularity. This format also appears in Nativity icons, blending the Adoration of the Magi with the depiction of the newborn Christ.

Mykhailo Skop

Icons “Adoration of the Magi”
Icons “Nativity of Christ (Matthew 2:1–18)”