


“Following Yonder Spaceship: The first Christmas UFO”
[You’ve just heard opera singer Mario Lanza singing the traditional Christmas Carrol “We Three Kings”, followed by an excerpt of a lecture by young-earth creationist Danny Faulkner, stating that the star of Bethlehem described in the Bible must have been a one-time miraculous event. This was followed by a clip of the BBC Sky At Night 2015 Christmas special, which offered several natural explanations for that event; then you heard a clip from the (ahem!) History Channel’s UFO Files program (which we love to not love here on the Paranoid Planet); and, finally, a recording of UFO guru George King (aka: Aetherius), arguing that the star of Bethlehem really was, after all, a spaceship from Venus. But with so many clashing interpretations of that famous Christmas story, what exactly should we believe?]

A number of unforeseen connections between Christmas and UFOs stood out to me while I was preparing this series of episodes. Firstly, the 1980 Rendlesham Forest incidents occurred over the Christmas holiday season, which helps explain—at least in part—why that story took the shape that it did. I was also conducting interviews and thinking of essay topics during the weeks leading up to the Christmas holidays, or what Christians call the Advent season, in November and December 2024, during which I heard many Christmas-themed messages—some religious and some not—inviting me to watch, experience, or purchase something hopeful and miraculous. I was also becoming more strongly aware, thanks to all of the UFO lore I’ve been consuming on YouTube—including the UFO buffs who strategically cherry-pick parts of the Bible, other ancient documents, and medieval artworks, to claim that extraterrestrial beings have been visiting Earth since time immemorial.
The story of the Wise Men (or Magi) “from the East”, who followed a star from their distant Persian palaces to the Judean hamlet of Bethlehem where they paid tribute to Jesus, the newborn King of Israel and “son of God”, is, it tuns out, only one of a dozen examples used by adepts of biblical ufology to argue that alien beings have been guiding human history for thousands of years, like invisible puppet masters, either benevolently by pushing us to evolve morally and scientifically, or malevolently by exploiting us for some secret and sinister purpose.[1]
Even conservative Christians who don’t believe in extraterrestrial spaceships, and who accept the story of the Wise Men as part of the wider drama of God saving humans from sin, retell the story of the Magi very much like a typical UFO sighting, with a mysterious low-flying light in the sky controlled by a nonhuman intelligence that heralds a message of hope (or an omen of impending doom) to the ones who have been specially chosen to see it. And it is probably no accident that this popular story, which also appears in countless Christmas movies, cartoons, songs, and artworks, has inspired dozens of science fiction films like The Day the Earth Stood Still, Close Encounters of the Third Kind, E.T.: the Extra Terrestrial, District 9, Starman, Superman, Guardians of the Galaxy and many more, which mix secular ufology themes with biblical imagery to offer us a powerful space-travelling messiah-figure who comes down out of the skies to teach lowly humans how to love one another and achieve peace on earth: an alien-human-biblical-Hollywood hybrid, If you will.
You don’t need to be a practicing Christian to be familiar—at least partly—with the story of the Wise Men who visited baby Jesus in Bethlehem. And you don’t need to be a UFO fanatic or a hardened scientific materialist to be attracted to competing explanations for the Star of Bethlehem, which is said to have guided the Magi to travel some 2,000 kilometers (or 1,400 miles) from the cities of distant Persia (what we now call Iran), to worship some poor Jewish kid lying in an animal food trough in a dusty hamlet in southern Palestine. But what evidence should we depend on to decide what this star was, assuming it existed at all? And what does the only original ancient source that describes this event—Chapter 2 of the Gospel of Matthew—actually tell us about it? Let us consider what the text says, and three leading interpretations of the story: the traditional, the ufologist, and the scientific, to determine whether any of these are correct, or if a reasonable fourth theory should be preferred, one that relies on the best evidence and the fewest unjustified assumptions.
1. The traditional view

The biblical story of the Magi only appears in one of the four biblical accounts of Jesus’ life. Two of them (Mark and John) don’t even discuss Jesus’s youth, while the Gospel of Luke, which does have an account of Jesus’ birth taking place in Bethlehem, says nothing about the Magi. The story is also quite brief. The English Standard Translation of the Greek New Testament reads as follows:
Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we saw his star [in the east][2] and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea, for so it is written by the prophet: ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.’[3]
“Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” After listening to the king, they went on their way. And behold, the star that they had seen [in the east] went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.” (Matthew 2: 1-12)
And that’s it. Of the approximately 1,200 pages of text contained in the Christian Bible, this is all it has to say about the Wise Men and their star. So why does it play such a big role in our Christmas stories?
Christian retellings have often distorted this story significantly from the original. For instance, the text does not talk about “kings”, nor that there were three of them, and it certainly doesn’t mention their names—which are often said to be Melchior, Gaspar, and Balthasar—nor does it depict them as a multiracial clique of rich and solitary desert camel-riders (without a long trail of servants, cooks, treasurers, and security guards to care for and protect them). All of these added elements could be true, but the text offers no support for any of them, and there is no other evidence available. Indeed, other parts of the Bible—as well as the writings of ancient historians like Herodotus, Xenophon, and Josephus—sometimes use the terms Magi, Magos, or Magoi, to describe any person who practiced divination (or “magic”, from which the word derives), and is not necessarily reserved to describe what many Biblical readers take them to be: a hereditary caste of politically-influent Zoroastrian astrologer-priests from Persia. Now, such people may be exactly who Matthew was describing, but again, we can’t know for sure. There are many other Magoi named in the Bible and in contemporaneous texts who were not Zoroastrian priests. Hence, the Wise Men of Matthew’s gospel could also have been a troop of amateur astronomers from southern Arabia, or a weird astrology death-cult that lived in isolation in the mountains of eastern Turkey. My guess is the gospel is hinting at Persia (or rather Parthia, which is what that empire was called at the time of Jesus), but the lack of details makes it hard to be certain.
Those who read the passage with care will also note that the Wise Men arrived in Jerusalem after Jesus was born. The latter part of Matthew, chapter 2, also explains that King Herod, jealous at the news that a descendant of King David might soon claim his throne, had all children in Bethlehem under the age of two killed (though Jesus survived). Depictions of the Wise Men arriving in Bethlehem on the night of Jesus’ birth are therefore also inaccurate.
Nonetheless, the story does imply that these men had expert knowledge of the night sky, and that may be why it is often assumed, even by trained theologians, that the Wise Men followed this miraculous star all the way to Bethlehem—because it was unlike any other celestial light they’d seen before.[4]
2. The ufologist view

Many have described ufology—including on this program—as a kind of post-modern religious faith, one that does not (at least explicitly) acknowledge the existence of divinities or magical forces, but that re-interprets traditional religious experiences and beliefs in the supernatural as the work of super-evolved beings from another star system who, to a less technologically-sophisticated humanity, only appeared to be angels, demons, gods, or different types of magical creatures. Read Erich von Dänicken’s Chariots of the Gods, Jacques Vallée’s Passport to Magonia, or John Keel’s Mothman Prophecies; listen to Chris deBurgh’s “A Spaceman Came Travelling,” or try to follow the musings of UFO buffs like rock musician Tom De Longe[5], Ancient Aliens producer Giorgio Tsoukalos, or self-proclaimed contactee George King, and you’ll hear many imaginative interpretations of how the Bible is filled with references to alien visitors. This includes the star of Bethlehem, often described as a spaceship guiding the Wise Men to find the alien-approved Jewish messiah; wise men who turn out not to be wise enough to find the kid on their own, or able to figure out what that bright light in the sky really is, or consider for a moment that the spaceship guiding them to Bethlehem is likely more historically significant than a future miracle-working rabbi from some stick-town in Judea. It’s an…interesting story. But it never really does make much sense as a whole.
3. The scientific view

As a child, I frequently visited the Montreal planetarium where, as in many such places, an annual holiday-themed astronomy show offered up several scientific theories for what the star of the Magi might be: a comet, a nova (or “new star”), a supernova (or exploding star), a binary star, a heliacal rising of the star Alpha Aquarii, a rare conjunction of planets, one or more meteors, an aurora borealis, and several other suggestions. This is still a popular theme in science and history magazines, holiday TV documentaries, and many YouTube videos.[6] The problem of course is that while all of these theories are plausible, it is virtually impossible to know with any level of confidence whether any such event occurred around the time of Jesus’ birth, partly because the exact year of Jesus’ birth is hard to establish, and because there does not appear to be a clear candidate for any unusual celestial event that was widely observed in southern Judea around the time that Jesus was born. Historians of the period deduce that Jesus’ birth occurred some time before the death of Herod the Great in 2 BCE—because, obviously, Herod appears in the biblical story of the Magi—but not too long before that, because many ancient records say Jesus was crucified in his mid-thirties during the Judean governorship of Pontius Pilate (around the year 30CE). Certainly, astronomers offer us simpler explanations than do the biblical ufologists and traditionalists, but they invariably make the same initial mistake that these others do, namely by assuming that the Magi followed something in the sky to find their way to Bethlehem.
But in fact, the Gospel of Matthew makes no such claim.
4. The meaning and intentions of Matthew’s gospel

The story in Matthew’s Gospel tells us that when they arrived in Jerusalem, the Magi told king Herod they saw a star in the East and then make no attempt to show him the star, nor does Herod go looking for a bright light in the sky. The Gospel is unclear as to what exactly the phrase “in the east” means. Some translators interpret it to mean that the Magi saw this star while they were still in the East, some suggest that the star first appeared in the Eastern skies, and others that they saw the star rising, which usually happens, of course, on the Eastern horizon. It could also mean all of the above, as these claims are not mutually exclusive. In any event, it is important to note that after they saw this special star, the Magi travelled westward until they arrived in the city of Jerusalem, Israel’s ancient capital, where they expected to find the child—not a tiny town peopled by shepherds and farmers. There is no indication in the text that the Magi followed anything westward: they saw a star, then they packed up their stuff, and they headed for the palace of Israelite kings—an overland journey that likely took several weeks. But why?
A second important textual clue is that the Wise Men called this object “his star”, suggesting that they had been expecting such a celestial sign, and that it would tell them that a new King of Israel was born. The Bible gives us no clue as to how they arrived at such a conclusion, but it does not take a huge leap of logic to believe that these Magi were familiar with the teachings of the Hebrew prophets—namely Daniel and Ezekiel, both of whom had been taken into exile several centuries earlier by the armies of Babylon, and who also predicted the coming of a Jewish messiah. The book of Daniel, for instance, makes the following prediction about a special king sent to save Israel:
Seventy [times seven years][7] are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be [sixty-nine][8] [times seven years]. (Daniel 9: 24 & 25)

Not everyone agrees about the meaning of this text, nor how to translate it accurately, but many theologians agree that it offers a countdown for an “anointed one” (or “messiah”) to appear in the holy city of Jerusalem, a special King sent by God to save Israel from its sins. There is no way to know whether the Wise Men were influenced by this specific prediction, but Matthew appears to believe that they were. If the Magi were Zoroastrian priests, it is reasonable to assume that they would have taken an interest in the teachings of other monotheistic faiths and even to include these into their own religious traditions. And if they were in fact weathered astrologers, then they could have used their expert knowledge of stars and planets to set up an astronomical calendar to help them predict the arrival of this messiah, a signal that would tell them when to head west to catch a glimpse of history being made, a bit like the way some make travel plans to observe an eclipse, or a British royal wedding, or stake out a spot at a Superbowl tailgate party. All this of course is based on assumptions, but they are far more reasonable assumptions than any theory that require us to believe in alien spaceships, or a perfectly timed—but barely perceptible—comet or nova, or a bright, low-flying miraculous orb that no one could see but the Magi.
When the Wise Men learn that there is no newborn King in Jerusalem, Herod’s scribes try to solve this enigma not by looking up at the stars, but by reading some Hebrew prophetic scrolls (perhaps, as I believe, the Magi previously had), to discover Micah’s prophecy that the messiah would rise out of the village of Bethlehem, the symbolic birthplace of the shepherd boy who became the late, great King David. And so, the Wise Men headed onwards again, to Bethlehem this time, following a prophecy, not a star.

A final enigma in this story is the passage that reads, “the star that they had seen [in the East] went before them until it came to rest over the place where the child was.” This may indeed sound like the Wise Men were led by a star, but again we must read carefully. That the star “went before them” does not imply that it was doing so in real time. It can just mean that the star now appeared in a different location than when they first saw it. What many Bible readers don’t realize is that Bethlehem lies approximately 10 kilometres (or about 6 miles) south of where Herod’s palace was located, at most a few hours’ on foot or by camel—and even less if you’re driving a vespa! So, when the Wise Men saw the star once again on their southern descent to tiny Bethlehem—and had presumably been told in which direction to find it—there was little reason for them to follow a star there. Besides, Bethlehem lay almost due south of Jerusalem, and natural stars and planets (and comets, etc.) just don’t travel that way, because it is the earth that is spinning from west to east (and they therefore don’t stop moving either). And since there are no historical records suggesting that anyone else saw something exceptional hovering nearby, we have to conclude that probably nothing unusually bright or unnatural could be perceived at that time. On the other hand, to a group of ancient Gentile astrologers who believed that the cosmos was a symbolic mirror of human events, and that the stars, like the Hebrew prophets, could predict the future, this would have been nothing less than a message from God.
Whether or not you believe that this story is real, fictional, or a mixture of both, it appears clear to me that what the Gospel of Matthew describes is not an alien spaceship, nor a miraculous floating orb, nor even a rare cosmic event, but something far more subtle that only someone with a deep knowledge of the night sky and a belief in cosmic synchronicity might notice. Perhaps—and this is only an educated guess—it was something like Jupiter, the bright king of the planets, beginning its thirty-sixth transit through the constellation Leo (the Lion being a symbol of the kingdom of Judah), a symbolic cosmic event that recurs every 12 years but which most of us never notice or don’t find particularly meaningful. Indeed, apart from the Wise Men, no one in Matthew’s story seems to have seen this star coming, going, or hovering anywhere.

And this leads us to end with a discussion of Matthew’s intentions. As historian of the Ancient Near-East Lloyd Llewellyn Jones explained in a recent episode of The Ancients podcast,[9] the author of Matthew’s gospel was probably less interested in who the Magi were than in the gifts they bore, and how their trek to Bethlehem contrasts with the intentions of the power-hungry King Herod (the Roman collaborator who tried to murder the Christ-child) and the leaders of the Roman Empire (which would later succeed in killing Israel’s messiah). The gifts of gold, frankincense, and myrrh are highly symbolic. Most theologians agree that these gifts serve as symbols to indicate Jesus’ royalty as a descendent of David (gold), of his divinity as the son of God (frankincense was ritually burned in the Temple), and of his impending death at the hands of the rulers of Israel (myrrh was an embalming agent used in funeral ceremonies), while his escape from Herod’s murderous claws also makes Jesus akin to the great prophet Moses (who as a baby escaped being murdered by another power-hungry King, the Pharaoh of Egypt). That a group of unnamed Eastern mystics who venerated the stars would figure all of this out before Herod, before the Romans, and before most of the people of Israel—including their many scribes, priests, and rabbis—is a wry poke at the blindness of Matthew’s own people and a subtle jab at the powerful Romans, because the Parthians were, at the time this gospel was written, Rome’s greatest rival power.
Many theologians agree that the Gospel of Matthew, in both its tone and content, was explicitly written for a Jewish audience, and that it was likely first written in Aramaic, the common language of the Near-East, where according to the earliest Christian historians Matthew travelled after Jesus’ crucifixion to proclaim the victory of Jesus’ resurrection. In that context, one cannot escape reading the story of the Magi as a satirical prologue in which the pagan priests of a nation who long ago conquered and nearly destroyed Israel were now the first ones to worship Israel’s King. We can also see in this story an invitation to all Eastern peoples—the ones Matthew would evangelize—to see themselves as an intrinsic part of the Jesus story and prospective followers of this new kind of king. It is also a rebuff of the Roman imperial system, which conquered Jerusalem in the name of another so-called “son of a god”—the emperor Augustus—whose precursor and adoptive father, Julius Caesar, was said to have been deified under the light of another celestial messenger. (Technically it was a comet, not a star, but let’s not split hairs here).


In the final analysis, the story of the Magi is a bit like a Rorschach test, telling us more about who we are than what actually happened some two thousand years ago in ancient Judea. It is also a morality tale—much like the opening chapters of Genesis, or of Victor Hugo’s Les Misérables, or even the prologue of Lord of the Rings—an ostensibly historical but unprovable story in the light of which the rest of the narrative is meant to be interpreted. Who knows whether the author of Matthew’s gospel knew, or even cared, who the Wise Men really were, what their star was, what their beliefs were, or even how true the story might be. But perhaps that was not on his radar, because his intentions are made pretty clear to those who read the rest of his book.
And I’m pretty convinced that it doesn’t contain any spaceships.

M.J. Gagné, 2025.
[1] Other biblical references include the Nephilim or “giants” of Genesis 6, the destruction of Sodom and Gomorrah (Genesis 19), Jacob’s ladder to heaven (Genesis 28), Moses’ meeting with God on Mount Sinai (Exodus 3), the pillar of fire and cloud that guided the Israelites through the Sinai desert (Exodus 13), Elijah’s fiery chariot (2nd Kings 2), Ezekiel’s vision of wheels in the sky (Ezekiel 1), the transfiguration of Jesus (Matthew 17), St-Paul’s vision of Jesus on the road to Damascus (Acts 9), the City of God descending out of the sky in Revelation 21, and numerous passages describing angelic beings and ominous signs in the heavens.
[2] The ESV text translates this phrase as “when it rose”, but the original Greek is less clear. See below.
[3] This quote is a paraphrase of Micah 5. The full passage reads: “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. Therefore he shall give them up until the time when she who is in labor has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace.” (Micah 5:2-5 ESV)
[4] See for example Danny Faulkner: “A Scientific Explanation of the Christmas Star,” Answers in Genesis, Dec 13, 2024. YouTube. https://www.youtube.com/watch?v=ozxqp0B1npU.
[5] Rich Pelley: “'People need to open their minds!' – Tom DeLonge on his new career as a UFO expert,” The Guardian, Tue 15 Sep 2020. https://www.theguardian.com/tv-and-radio/2020/sep/15/star-of-bethlehem-spaceship-tom-delonges-new-career-ufo-expert-blink-182
[6] “The Real Star of Bethlehem: A Christmas Special,” BBC: The Sky at Night. December 2015. https://www.bbc.co.uk/programmes/b06t3wst; “Is It Real? The Truth About the Star of Bethlehem – Science Reveals All,” NASA Space News, Dec 23, 2024. YouTube. https://www.youtube.com/watch?v=J4MwbCUsVFk.
[7] The ESV text reads “seventy weeks” (i.e., seventy sets of seven years).
[8] The original text reads “seven and sixty-two weeks”.
[9] “The Wise Men,” Interview of Reverend Professor Lloyd Llewellyn Jones by Tristan Hughes: The Ancients podcast, Ep.495, December 11, 2024. https://shows.acast.com/the-ancients/episodes/the-wise-men
Documents related to this episode: *
Episode 9.3A
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* * *
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Episode 9.3C
Ian Ridpath: Ian Ridpath’s UFO skeptic pages. 2025. www.ianridpath.com/ufo/ufoindex.html
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Delving into UFO invasions and insights from experts like Nick Pope is absolutely fascinating! For those intrigued by the mysteries of the universe and seeking a tool to explore cosmic themes, cosmic oracle cards can be a perfect companion. They offer profound guidance and inspiration for uncovering life’s hidden connections. Can’t wait to listen to this exciting episode!