Matthew tells us that when the Magi finally reach Jesus, “they fell down and worshipped him” (Matthew 2:11, ESV). This isn’t just a polite bow, this is face-down worship. It’s a striking scene because these men don’t fall down before a King in a palace, they fall down before a little child held in a mother’s arms.
What drives the Magi to fall to their knees in worship like this? I think at least one reason, is that they experience the unexpected power of God.
The power of Jesus Christ
Matthew is a careful writer and he draws a striking parallel between this account of the Magi, right here at the beginning of Matthew’s Gospel, and the story of the women at Jesus’ resurrection, right at the end of Matthew’s Gospel. This parallel is worth our attention. If we summarise the key components, we can see how similar these moments in the Gospel story are:
Magi at the birth of Jesus (Matthew 2:1-11):
Travelling Magi: Gentile foreigners–who aren’t the kind of people you expect to appear in an account of the birth of the King of the Jews, travel to Jesus.
Cosmic power: the creative power of God is evident as a star appears, signalling the birth of Jesus.
Rejoicing: the Magi see the star, the sign pointing the way to Jesus, and they rejoice.
Face-down worship: when the Magi meet Jesus they fall down in worship.
Women at the resurrection of Jesus (Matthew 28:1-9):
Travelling women: like the Magi, women wouldn’t be expected to play a starring role in an account like this, yet they do as they travel to Jesus.
Cosmic power: the earth shakes an angel of the Lord appears to them, signalling them where to find Jesus.
Rejoicing: seeing the angel, who points the way to Jesus, they rejoice.
Face-down worship: when the women meet Jesus they fall down in worship.
Matthew begins his account of Jesus’ life and ends it with these strikingly similar stories because he’s telling us something really important: God’s power works in unexpected ways.
God uses His power to show Himself to Magi and women who are both social groups who would normally be avoided or overlooked in the culture of the day. God uses His power to fling guiding stars into space and shake the earth beneath our feet; God has the ability to do that.
But what’s so staggering about these two stories when we see them side by side is this: God’s greatest expression of power is shown in the person of Jesus Christ. And look at just how different God’s use of power is to the world that Christ was born into.
Power that gives
In Matthew 2 we see many examples of power, perhaps most obviously, the power of King Herod. From historic records, we know that King Herod was a bloodthirsty, ruthless, though insecure, leader. He’s notorious for killing a few of his own wives and children because he thought they were out to get him.
But God’s power is very different, this is the power that gives instead of takes.
This isn’t the typical power of a king like Herod who intimidates and manipulates and demands worship. This is the power that humbles itself to be born as a fragile baby, held in a mother’s arms.
This isn’t the typical power of a king like Herod who decrees a child massacre just to protect his grasp on the throne. This is the power that is used in sacrificial service.
In verse 2, Matthew tells us that the Magi have come to meet he who has been born “King of the Jews.” That very phrase appears again in Matthew’s Gospel, but this time, near the end. This time it’s scribbled on a sign and placed above Jesus’ head as he hung on the cross (Matthew 27:37).
This is the King who was born to die.
This is the kind of power, this is the kind of King who can drive Magi to fall to their knees in worship. This is the God who uses all the power of the universe to send His son as a baby held in a mother’s arms, a baby who would die giving His life for you and me. This Christmas, this is the kind of King who can drive us to fall to our knees in joyful adoration.
Stephen Unwin is a writer and editor with Our Daily Bread Ministries. He has degrees in sound engineering and theology and is currently studying for a PhD on the theology of gift and gratitude. He’s married to Katy and they live in Melbourne, Australia.
