Matt 4:12-5:48, Message of the King

Outline:

Matt 1	Genealogy of the King
Matt 2	Reception of King: Worship, Hostility; Apathy
Matt 3	Preparation for King; Authority Declared
Matt 4	Interaction with the King: Satan; People; Disciples; Sick
Matt 5-7	Message of the King
Matt 8	Authority of the King



Matthew 4:12–17 (ESV) —
12 Now when he heard that John had been arrested, he withdrew into Galilee. 13 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah might be fulfilled:
15 “The land of Zebulun and the land of Naphtali,
the way of the sea, beyond the Jordan, Galilee of the Gentiles—
16 the people dwelling in darkness
have seen a great light,
and for those dwelling in the region and shadow of death,
on them a light has dawned.”
17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”


• Using our rules of hermeneutics, how do we interpret "the people dwelling in darkness?"
1. Literal would not make common sense
2. It is a quote from a prophet in poetic form (high in imagery)
3. The average person would recognize that the darkness is blinded by something (in this case sin and the law)
• So verse 4:17 and later 16:21 represent major divisions in the ministry chronologically. So even though we have a thematic approach, chronology or the importance of it, is not ignored. What do you think the break is here?
• We move from a private ministry to public preaching
• Later Jesus withdraws from a public preaching to focus on teaching his disciples
• The clause “From that time Jesus” (Gr. apo tote epxato Iesous) is very significant in Matthew’s Gospel. He used it only twice, here and in 16:21, and in both instances it indicates a major change in Jesus’ ministry (Kingsbury, p. 161). Here it signals the beginning of Jesus’ public preaching. Until now, His ministry had been to selected individuals and groups, which John’s Gospel records. Jesus “went public” after John had ended his ministry of preparing Israel for her Messiah. (Constable, T. (2003). Tom Constable’s Expository Notes on the Bible (Mt 4:14). Galaxie Software.)
• Review place in the timeline


Matthew 5:1–12 (ESV) —
1 Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.
2 And he opened his mouth and taught them, saying:
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 “Blessed are those who mourn, for they shall be comforted.
5 “Blessed are the meek, for they shall inherit the earth.
6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
7 “Blessed are the merciful, for they shall receive mercy.
8 “Blessed are the pure in heart, for they shall see God.
9 “Blessed are the peacemakers, for they shall be called sons of God.
10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.


• Obviously there is a pattern here, what are the elements of the pattern?
• Each starts out with the word "Blessed"
• Matthew 5:10 (AMP) — 10 Blessed and happy and enviably fortunate and spiritually prosperous (in the state in which the born-again child of God enjoys and finds satisfaction in God’s favor and salvation, regardless of his outward conditions) are those who are persecuted for righteousness’ sake (for being and doing right), for theirs is the kingdom of heaven!
• There is a condition or state
• There is a result (better term is reward)
• Look at the states only -- what do we see?
• This word is overused but it is the best I could think of -- "counter culture"
• Personal, emotional, soft terms
• 
• Look at the results only -- what do we see?
• The reward or blessings are ...
• Spiritual, not physical
• Heavenly, not earthly
• Unseen, not seen


Matthew 5:13–16 (ESV) —
13 “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.
14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.


• What is Jesus' point?
• You are supposed to be different
• 
• Are we different?
• Do we blend in?
• Would anyone accuse us of being a Christian, not based on what we do on Sunday, but on the basis of how we treat people (the items listed above)?


Matthew 5:17–20 (ESV) —
17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.


• This is a difficult passage and goes to the heart of theological differences among believers. Applying our hermeneutical principles, we first see that (Observations -- what does it say?)
• Jesus did not come to abolish the law
• Jesus came to fulfill the law
• There is some question as to what he means by "these commandments" as opposed to using the phrase "the commandments"
• Some have interpreted the sermon on the mount as evangelistic since verse 20 says that their righteousness must exceed the religious leaders. Also, verse 48 which says you must be perfect
• Greek word for abolish is katalusai meaning "to destroy utterly, to overthrow completely, to dissolve"
• So, he does not mean that … so why did he say it?
• Because, it does appear that he will dissolve or overthrow the law …
• That is one of the charges against Jesus
• We need to apply one more hermeneutical principle to understand what "not abolish" means
• Scripture must agree with scripture (cross-references)
Romans 10:4 (ESV) — 4 For Christ is the end of the law for righteousness to everyone who believes.
Ephesians 2:15 (ESV) — 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace,
Hebrews 7:18–19 (ESV) — 18 For on the one hand, a former commandment is set aside because of its weakness and uselessness 19 (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.
Colossians 2:14 (ESV) — 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.
Romans 6:14 (ESV) — 14 For sin will have no dominion over you, since you are not under law but under grace.
Galatians 3:10 (ESV) — 10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”
• The NT letters teach that the law was abolished, dissolved, …
• And the next few verses in the sermon on the mount clearly teach that it was changed, mostly expanded, but at least in one or two cases, changed!
• What is the conclusion that fits with all of scripture?
• Jesus in his life did not destroy the law, he couldn't, he would be a sinner under the old covenant
• Jesus in his life fulfilled the OT law completely
• Jesus was obligated the OT blessings by his obedience in life, instead he took on the OT curses by being hanged on the cross
• In his life, he fulfilled the law, but in his death, he abolished the OT law


Matthew 5:21–22 (ESV) — 21 “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22 But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.


Matthew 5:27–28 (ESV) — 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.


Matthew 5:33–34 (ESV) — 33 “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34 But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God,


Matthew 5:38–39 (ESV) — 38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.


Matthew 5:43–45 (ESV) — 43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.


Matthew 5:48 (ESV) — 48 You therefore must be perfect, as your heavenly Father is perfect.


• What is the pattern here?
• The phrase "You have heard that it was said"
• Why not "it was written" as Jesus used with Satan?
•  It could be a contrast between what the Pharisees said and what the Law meant
• A clarification, extension, or change to a previous OT law
• Now, in context, Jesus' statement to not abolish or dissolve the law seems very different since he is making wholesale changes -- changes that make it impossible to keep the law even for the shortest period of time
• I think the sermon on the mount is about the new covenant
• It is about the heart
• It is about eternal rewards
• It is about the fact that no one is worthy of spiritual salvation
• It is about the fact that no one can keep the law without sinning


APPLICATION:
• We have the same responsibility now as the Jewish nation was given previously. We are to live in such a way, that people are drawn to the gospel

Matt 3-4:16, Who or what has our attention/?

Review:
• Differences in the gospel
• The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark. And Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so—-called Synoptic Gospels. (unknown)
• Authenticity argument
• "Matthew is not simply meditating on Old Testament texts, but claiming that in what has happened they find fulfillment. If the events are legendary [rather than historical], the argument is futile.
• "Matthew is not simply meditating on Old Testament texts, but claiming that in what has happened they find fulfillment. If the events are legendary [rather than historical], the argument is futile.
• "Emperor Augustus reportedly said it was better to be Herod's sow than his son, for his sow had a better chance of surviving in a Jewish community. In the Greek language, as in English, there is only one letter difference between the words 'sow' (hvos) and 'son' (hyios). " (unknown)
• It is remarkable that the chief priests and scribes apparently made no effort to check out Jesus' birth as the Magi did. "It is strange how much the scribes knew, and what little use they made of it."


Matthew 3:1–3 (ESV) — 1 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.” 3 For this is he who was spoken of by the prophet Isaiah when he said,
“The voice of one crying in the wilderness:
‘Prepare the way of the Lord;
make his paths straight.’ ”


• Who is the voice?
• But to understand what “baptizein” means here one needs the Jewish background. According to the Torah one had to be ritually pure before entering the Tabernacle or Temple. Ritual purity could be lost in many ways; the preeminent means of restoring it was through washing. A quick review of Leviticus shows how frequently the matter is mentioned, and one of the six major divisions of the Talmud (Taharot, “Cleansings”) is devoted to it. Even though there is no longer a Temple, observant Jewish women immerse themselves in a mikveh (ritual bath) after each menstrual period, in obedience to Leviticus 15; see MJ 13:4N.
    A person who immerses himself participates in an obvious yet living metaphor of purification, with the water, as it were, washing away the impurity. Here Yochanan the Immerser proclaims for the old practice of immersion a new context, cleansing from a life pattern of sin (see vv. 2&N, 6, 11).  (Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Mt 3:1). Clarksville: Jewish New Testament Publications.)
• There is some evidence from 8th century Hebrew text that "in the wilderness" may have been associated with "prepare the way" instead of the "crier"
• What does it mean to make straight paths?
• Review Hermeneutics
• Plain sense - seek no other sense
• Passage indicates use of symbols
• Passage does not make sense literally (e.g.. "He nailed that point")
• In this case, the straight paths in context is within our own hearts
• Sin is a stumbling block to listening to God
• Hebrews 12:1 (ESV) — 1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us,


Matthew 3:4–6 (ESV) — 4 Now John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey. 5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him, 6 and they were baptized by him in the river Jordan, confessing their sins.


• Example of hostility to the gospel:  individual on the web arguing that John the Baptist was the first of a long line of individuals making money off of people because people had to pay for baptism
1. There is no indication of a charge
1. This is a typical technique. Equate one behavior with another on the basis of the smallest of similarities
2. Ignores actual facts or intelligent reasoning
2. What did John do with his money, since his clothes, food, and living location were not indicative of any money?
3. Why did he upset Herod, or even the religious leaders?


Matthew 3:7–10 (ESV) — 7 But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit in keeping with repentance. 9 And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham. 10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.


• What is the coming wrath?
• Second coming -- end of days
• What were the religious leaders putting their faith in?
• Religiosity
• Jewish heritage
• But what would they say?  Maybe, GOD
• Do you think it is possible for some people in the church today to be making the same mistake?
• Do some people consider being a Baptist or a Catholic as their ticket to salvation?


Matthew 3:11–12 (ESV) —
11 “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”


• What does John mean that he will baptize with the HS and fire?
• It could be referenced to Pentecost
• Fire can also be used for purification
• The context suggests
• Baptism by the HS for the wheat
• Baptism by fire for the chaff


Matthew 3:13–17 (ESV) —
13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15 But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. 16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”


• John is hesitant to baptize Jesus, why?
• Jesus was sinless
• Jesus was greater
• What does Jesus mean in his response?
• Jesus endorses John's ministry, which was an essential prelude to Jesus ministry
• Jesus identifies with sinners, although he never sinned (2 Cor 5:21; Heb 2:17)
• Jesus' public baptism identifies the beginning of the ministry
• God establishes Jesus authority as a rabbi or teacher
• You need two others with s'mikhah (authority) to be a rabbi (Father & HS)
Jesus seems to be a type of rabbi believed to have s'mikhah or authority to make new interpretations. Most of the teachers were Torah teachers (teachers of the law) who could only teach accepted interpretations. Those with authority (today "ordination") could make new interpretations and pass legal judgments. Crowds were amazed because Jesus taught with authority (Hebrew s'mikhah, Greek exousia) not as their Torah teachers (Matt. 7:28-29). Jesus was questioned about his authority (Matt. 21:23-27). While this makes Jesus one of a small group of teachers he was not the only one with authority.
From <https://www.thattheworldmayknow.com/rabbi-and-talmidim>

• Jesus will be asked the question, "by what authority do you do/teach these things?"
Despite the name, the classical semikhah did not actually require a literal laying on of hands; the operative part of the ceremony consisted of a court of three, at least one of whom himself had semikhah, conferring the authority on the recipient.[5] Both the givers and the recipient had to be in the Land of Israel, but they did not have to be in the same place.[6] In the Mishnaic era it became the law that only someone who had semikhah could give religious and legal decisions.[7]
The title ribbi (or "rabbi") was reserved for those with semikhah. The sages of the Babylonian Jewish community had a similar religious education, but without the semikhah ceremony they were called rav. The Talmud also relates that one can obtain the title of Rabbi by those to whom he teaches or counsels.
From <https://en.wikipedia.org/wiki/Semikhah>

• The ancient formula for Semikhah was ‘Yoreh Yoreh. Yaddin Yaddin’ (‘May he decide? He may decide! May he judge? He may judge!’); and in the early days of rabbinical Judaism any ordained teacher could ordain his students.
From <https://en.wikipedia.org/wiki/Semikhah>

• Note: After 400 silent years, God the father speaks (the silence is broken)



"The lust of the flesh" - Physical appetite

Matthew 4:1–4 (ESV) — 1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And after fasting forty days and forty nights, he was hungry. 3 And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” 4 But he answered, “It is written,
“ ‘Man shall not live by bread alone,
but by every word that comes from the mouth of God.’ ”


• What is the context of the temptation?
• Follows a major spiritual event
• Is in the midst of a spiritual time (fasting)
• What is the temptation?
• To satisfy the appetite
• What is Jesus' response? (in different words)
• God's word satisfies
• God's word gives real life
• APPLICATION: We believe real life is found in satisfying our appetites, not in our relationship with God



"The pride of life" - Showing others that you are important

Matthew 4:5–7 (ESV) — 5 Then the devil took him to the holy city and set him on the pinnacle of the temple 6 and said to him, “If you are the Son of God, throw yourself down, for it is written,
“ ‘He will command his angels concerning you,’
and
“ ‘On their hands they will bear you up,
lest you strike your foot against a stone.’ ”
7 Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’ ”


• What is the temptation?
• Prove his importance for all to see (the pride of life)
• At the very end of Jesus' ministry, he tells the disciples that they were two legions of angels ready to move at his call
• Most of Jesus' ministry he did not broadcast who he was as much as what he had to say
• What is Jesus' response?
• Not to test God -- which could also mean to WAIT on God
• APPLICATION: Sometimes we struggle with wanting to communicate to others that we are important either through our position, our salary, or what we own and where we live



"The lust of the eyes" - Wanting things

Matthew 4:8–11 (ESV) — 8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. 9 And he said to him, “All these I will give you, if you will fall down and worship me.” 10 Then Jesus said to him, “Be gone, Satan! For it is written,
“ ‘You shall worship the Lord your God
and him only shall you serve.’ ”
11 Then the devil left him, and behold, angels came and were ministering to him.


• What is the temptation?
• To have it all, everything you see (the lust of the eyes)
• What is the response?
• Things get in the way of worship (my translation)
• APPLICATION: When our focus is on things, we are worshipping things not God


APPLICATION:
1. Sin obscures God
2. Religiosity obscures truth
3. God the Father and the Holy Spirit establish Jesus' authority
4. The lust of flesh prevents us from being truly satisfied
5. The pride of life prevents us from waiting on God
6. The lust of the eyes gets in the way of worship

Matt 1-2, Different responses to the birth of the messiah

Introduction:



	Matthew	Mark	Luke	John
Author	Disciple; tax collector	Follower; close friend of Peter	Historian; traveled with Paul	Disciple; inner circle
Theme	King	Servant	Man	God
Audience	Jews		Greek (Gentile)
Peculiarities	OT references	"immediately"	Healing; woman	Teaching
Genealogy	Joseph's	None Except Mk 12:35 Jesus is the son of David	Mary's	God (3 statements)
	Goes through all Kings		Immediately splits after David
Refer. Point	Abraham		Adam	Word
Time	40-60	40-60	40-60	70-90
Intro	Genealogy from Abraham	The beginning of the good news	An orderly account	A cosmic view (similar to Genesis)



Other features:
Partially chronological -- oriental cultures organized things by ideas; also a lot of groupings into 3, 4, 5, and 7 things.
Key chapter in Matthew is chapter 12
Key word/idea:  Kingdom


Matthew 1:1 (ESV) —
1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.


• Do you note anything of interest in the first verse (maybe glancing ahead will help)?
• It is a thesis statement
• Author wants to make two points (although one would seem obvious)
• David is placed ahead of Abraham
• Both are recipients of unconditional covenants
• Abraham would receive seed, land, and a blessing (all Abraham's descendants)
• David would have his descendants rule over Israel forever
• Matthew's focus is on Jewish heritage whereas Luke focuses on his humanity
• Jesus is the Greek form of the Hebrew word for Joshua (Yehoshua:  Yahweh is salvation; or shortened form Yeshua of the Messiah :  Yahweh saves)
 of the Messiah 

Matthew	Luke
15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. 17 So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.	23 Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,
4 … and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah,	31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,



• Let's do a quick comparison of the other genealogy in Luke. So, who are Jesus' grandfather's?
• Jacob and Heli
• There are actually not exactly 14 generations, so is this an error?
• It is a way of remembering for a culture that is based on oral tradition
• Also, skipping a generation does not change the relationships


Matthew 1:18–25 (ESV) —
18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. 19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 20 But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. 21 She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what the Lord had spoken by the prophet:
23 “Behold, the virgin shall conceive and bear a son,
and they shall call his name Immanuel”
(which means, God with us). 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, 25 but knew her not until she had given birth to a son. And he called his name Jesus.


• How long was the pledge?  One year
• What were Joseph's options?
• Public divorce; potential stoning (rare)
• Private divorce; only two witnesses needed
• Ignore and marry; risk of being in violation of the law
• Lev 20:10 "'If a man commits adultery with another man's wife — with the wife of his neighbor — both the adulterer and the adulteress must be put to death.
• What does the angel call Joseph? Joseph, son of David
• We have to be careful with the word salvation, it is used for both physical and spiritual salvation in scripture.  Here the context makes it clear … we are talking about spiritual salvation
• Matthew makes two points
• Jesus is directly related to the King
• Jesus' mission was spiritual (this time)
• There is a tremendous amount of hurt and pain
• Relational disfavor among family
• Story does not ring true
• Example:  After Luke's birth
• APPLICATION:  One can be perfectly in the will of God and yet experience great pain in life


Matthew 2:1–12 (ESV) —
1 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, 2 saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” 3 When Herod the king heard this, he was troubled, and all Jerusalem with him; 4 and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. 5 They told him, “In Bethlehem of Judea, for so it is written by the prophet:
6 “ ‘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.’ ”
7 Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. 8 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.” 9 After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 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. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way.


• Chapter 2 (or at least this section) does not describe anything Jesus did, so what is the purpose?
• Two kinds of reception or responses to Jesus (still true today)
• Hostility
• Worship
• How old is Jesus?
• At least a year old and less than two
• Why?
• He is called a child (v8)
• He is residing in a house (vs 11) not a cave
• The edict (v16) suggests under the age of two
• NOTE: Luke 2:24 offering of Jesus' parents (at 40 days) is the offering prescribed to the poor
• Who are the wise men?
• Probably from Babylon
• Similar terms are used to describe Daniel, his followers, and the royal advisors
• Prophecy is from Balaam in Num 23 & 24 (Jews considered 24:17 messianic)
• Num 24:17  "I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth. 
• One of Satan's plan through history has been the elimination of the Messiah.  He has tried to eliminate Israel, eliminate the boys, eliminate the kingly line, and destroy the nation.  He has also tried to destroy the temple, create counterfeits, and in this case kill off all the young children
• In fact, I don't think he realized that the cross was not his victory until afterwards
• APPLICATION:  Hostility and worship are still the normal responses to Jesus today.  Do we differentiate ourselves or hide along the sidelines?