Gifts Fit For A King

Matthew 2:9–12 KJV 1900

When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

Gifts Fit For A King

Introduction

#1 Worship should be expressed with joy! (10)

#2 Worship is given to Christ ALONE! (11a)

#3 Worship should have meaning! (11b)

Gold - monetary value - Joseph and Mary could use the money to service their unexpected journey to Egypt!

Frankincense - a token to Christ’s divinity! (, “God is a spirit and they that worship Him, must worship Him in spirit and in truth.”

Myrrh - a token of His sufferings and ours as well. (, “If any man come after me, let him deny himself, take up his cross daily, and follow me.”)

#4 Worship should be transforming! (12)

present (offering) n. — an offering to a deity; perhaps with an emphasis on the freeness of the offering.

gold n. — a soft, yellow, malleable, ductile, metallic element that was considered precious.

present (offering) n. — an offering to a deity; perhaps with an emphasis on the freeness of the offering.

frankincense n. — a yellowish, ground aromatic gum resin obtained from various Arabian or East African trees; especially used for incense.

gold n. — a soft, yellow, malleable, ductile, metallic element that was considered precious.

myrrh n. — a crushed and ground aromatic gum resin; especially used for incense and perfumes.

frankincense n. — a yellowish, ground aromatic gum resin obtained from various Arabian or East African trees; especially used for incense.

myrrh n. — a crushed and ground aromatic gum resin; especially used for incense and perfumes.

The New American Commentary: Matthew 4. Bethlehem: Herod versus the Magi (2:1–12)

The Magi were not kings but a combination of wise men and priests probably from Persia. They combined astronomical observation with astrological speculation. They played both political and religious roles and were figures of some prominence in their land.

The New American Commentary: Matthew 4. Bethlehem: Herod versus the Magi (2:1–12)

The Magi were not kings but a combination of wise men and priests probably from Persia. They combined astronomical observation with astrological speculation. They played both political and religious roles and were figures of some prominence in their land.

“The Magi were not kings but a combination of wise men and priests probably from Persia. They combined astronomical observation with astrological speculation. They played both political and religious roles and were figures of some prominence in their land.”

The Magi were not kings but a combination of wise men and priests probably from Persia. They combined astronomical observation with astrological speculation. They played both political and religious roles and were figures of some prominence in their land.

Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.

“A new star in the sky was often believed to herald the birth of a significant person in the land over which the star shone. So the Magi’s question is a natural inference from their observation. If “in the east” is the correct translation in v. 2, then this phrase modifies “we saw” not “his star.”

A new star in the sky was often believed to herald the birth of a significant person in the land over which the star shone. So the Magi’s question is a natural inference from their observation. If “in the east” is the correct translation in v. 2, then this phrase modifies “we saw” not “his star.”

“What the Magi recognize as divine guidance fills them, literally, with exceedingly great joy (v. 10). They find the mother and child and prostrate themselves before him in worship.”

“What the Magi recognize as divine guidance fills them, literally, with exceedingly great joy (v. 10). They find the mother and child and prostrate themselves before him in worship.”

What the Magi recognize as divine guidance fills them, literally, with exceedingly great joy (v. 10). They find the mother and child and prostrate themselves before him in worship.

Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.

“Matthew’s quotation not only answers Herod’s and the Magi’s question regarding the place of the Christ child’s birth while showing the city once despised as now honored, but it also adds another aspect to the work of the royal Messiah. He will not only rule but also “shepherd” the people of Israel. A shepherd as an image of a ruler of God’s people appeared commonly in the Old Testament (see ). It implies guidance, pastoral care, and a sense of compassion (see ). The final phrase of Matthew’s quotation comes from , in which godly shepherding formed part of the role assigned to Israelite kings. What they often failed to carry out, the Messiah will now perform properly.” [, says, “…And the Lord said to you, “you will shepherd my people Israel, and you will become their ruler.”]

Matthew’s quotation not only answers Herod’s and the Magi’s question regarding the place of the Christ child’s birth while showing the city once despised as now honored, but it also adds another aspect to the work of the royal Messiah. He will not only rule but also “shepherd” the people of Israel. A shepherd as an image of a ruler of God’s people appeared commonly in the Old Testament (see ). It implies guidance, pastoral care, and a sense of compassion (see ). The final phrase of Matthew’s quotation comes from , in which godly shepherding formed part of the role assigned to Israelite kings. What they often failed to carry out, the Messiah will now perform properly.

Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.

“They find the mother and child and prostrate themselves before him in worship. The gifts used to honor the new king were typically associated with royalty. Because Matthew has not yet introduced the theme of Jesus’ death, it is not likely that he is implying it here, even though myrrh was a spice often used in embalming. Rather, all three gifts honor the Christ child as King. Gold, then as now, was a precious metal prized for its beauty and value, an appropriate regal gift. Frankincense and myrrh were fragrant spices and perfumes equally appropriate for such adoration and worship. Similar visits of Magi to royalty are described in other Greco-Roman literature of the time...”

They find the mother and child and prostrate themselves before him in worship. The gifts used to honor the new king were typically associated with royalty. Because Matthew has not yet introduced the theme of Jesus’ death, it is not likely that he is implying it here, even though myrrh was a spice often used in embalming. Rather, all three gifts honor the Christ child as King. Gold, then as now, was a precious metal prized for its beauty and value, an appropriate regal gift. Frankincense and myrrh were fragrant spices and perfumes equally appropriate for such adoration and worship.31 Similar visits of Magi to royalty are described in other Greco-Roman literature of the time

31 Interestingly, the text never refers to three Magi. Their number may or may not be implied by the fact that three gifts are brought. Also they are given no names, despite the later tradition that ascribed to them the names Gaspar, Melchior, and Balthasar.

Blomberg, Craig. Matthew. Vol. 22. Nashville: Broadman & Holman Publishers, 1992. Print. The New American Commentary.

“I shall see him ,  but not now: I shall b behold him ,  but not nigh: There shall come a Star out of Jacob , And a Sceptre shall rise out of Israel , And shall smite the corners of Moab , And destroy all the children of Sheth .” (Numbers 24:17)

I shall b behold him ,  but not nigh : 7789 1931 3808 7138

There c shall come d a Star out of Jacob , 1869 3556 4480 3290

And e a Sceptre shall rise out of Israel , 7626 6965 4480 3478

And shall || smite the corners of Moab , 4272 6285 4124

And destroy all the children of Sheth . 6979 3605 1121 8351

b ch. 23:9. b ch. 23:9. c (Heb.). (Heb.). d . . e See . || Or, smite through the princes of Moab. But see . Comp. . The Holy Bible: King James Version. Electronic Edition of the 1900 Authorized Version. Bellingham, WA: Logos Research Systems, Inc., 2009. Print.

“Much has been derived from Matthew’s brief report that the Magi presented gifts of gold, frankincense, and myrrh. First, the number of gifts suggested that there were three visitors, although the text need not be taken as implying this. Eventually the three were viewed as kings, perhaps under the influence of such Old Testament texts as : “And nations shall come to your light, and kings to the brightness of your rising.” Later they were given names: Melchior, king of Persia; Gaspar, king of India; and Balthasar, king of Arabia. Still later they were identified as descendants of Shem, Ham, and Japheth, the progenitors of the three races of humankind. Such pious embellishment of the story may help us to enter into the spirit of Christmas, but we must remember that it goes well beyond the text.”

“In the same way, the three gifts were given spiritual meanings. It was natural to associate gold with monarchy. Articles of gold have from earliest times been regarded as fit for a king (see , ). Fragrant substances, often imported from distant lands at great expense, were also royal favorites. Myrrh appears on the gift list of . In S. of Sol. 3:6–7 we read that the king’s litter was “perfumed with myrrh and frankincense.” In addition to such functions, myrrh was also employed in the high priest’s anointing oil (). It is possible that royal oil contained the same ingredients. In this case it would have been seen as particularly appropriate that the one to be known as “the Anointed One” (the Christ) should receive a gift of myrrh at his birth. According to , frankincense was employed in the holy perfume used in the sanctuary and nowhere else. Did the Evangelist see the gift of frankincense as anticipating the time when the risen and glorified Messiah would be worshiped with the Father? Another possible symbolic function for myrrh is suggested by , where we read that Nicodemus brought “a mixture of myrrh and aloes, about a hundred pounds’ weight,” for the preparation of Jesus’ body for burial. It is this use which prompted the view that the gift of myrrh in the Christmas story ties the Messiah’s birth to his death. Jesus is the rejected king who must die before he reigns. Again, these pious reflections may enhance our appropriation of the story, but they are additions to the text, not necessary inferences from the text. For Matthew, the gold, frankincense, and myrrh may be nothing more than gifts fit for a king.”

In the same way, the three gifts were given spiritual meanings. It was natural to associate gold with monarchy. Articles of gold have from earliest times been regarded as fit for a king (see , ). Fragrant substances, often imported from distant lands at great expense, were also royal favorites. Myrrh appears on the gift list of . In S. of Sol. 3:6–7 we read that the king’s litter was “perfumed with myrrh and frankincense.” In addition to such functions, myrrh was also employed in the high priest’s anointing oil (). It is possible that royal oil contained the same ingredients. In this case it would have been seen as particularly appropriate that the one to be known as “the Anointed One” (the Christ) should receive a gift of myrrh at his birth. According to , frankincense was employed in the holy perfume used in the sanctuary and nowhere else. Did the Evangelist see the gift of frankincense as anticipating the time when the risen and glorified Messiah would be worshiped with the Father? Another possible symbolic function for myrrh is suggested by , where we read that Nicodemus brought “a mixture of myrrh and aloes, about a hundred pounds’ weight,” for the preparation of Jesus’ body for burial. It is this use which prompted the view that the gift of myrrh in the Christmas story ties the Messiah’s birth to his death. Jesus is the rejected king who must die before he reigns. Again, these pious reflections may enhance our appropriation of the story, but they are additions to the text, not necessary inferences from the text. For Matthew, the gold, frankincense, and myrrh may be nothing more than gifts fit for a king.

“and fell down and worshipped him—Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this.

Much has been derived from Matthew’s brief report that the Magi presented gifts of gold, frankincense, and myrrh. First, the number of gifts suggested that there were three visitors, although the text need not be taken as implying this. Eventually the three were viewed as kings, perhaps under the influence of such Old Testament texts as : “And nations shall come to your light, and kings to the brightness of your rising.” Later they were given names: Melchior, king of Persia; Gaspar, king of India; and Balthasar, king of Arabia. Still later they were identified as descendants of Shem, Ham, and Japheth, the progenitors of the three races of humankind. Such pious embellishment of the story may help us to enter into the spirit of Christmas, but we must remember that it goes well beyond the text.

and fell down and worshipped him—Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this.

and when they had opened their treasures they presented—rather, “offered.”

unto him gifts—This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religious sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering.

gold, frankincense, and myrrh—Visits were seldom paid to sovereigns without a present (, &c.; compare , , ; , ). “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; or that they were the offerings of three individuals respectively, each of them kings, the very names of whom tradition has handed down—all these are, at the best, precarious suppositions. But that the feelings of these devout givers are to be seen in the richness of their gifts, and that the gold, at least, would be highly serviceable to the parents of the blessed Babe in their unexpected journey to Egypt and stay there—that much at least admits of no dispute.”

Jamieson, Robert, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible. Vol. 2. Oak Harbor, WA: Logos Research Systems, Inc., 1997. Print.

Hare, Douglas R. A. Matthew. Louisville, KY: John Knox Press, 1993. Print. Interpretation, a Bible Commentary for Teaching and Preaching.

Hare, Douglas R. A. Matthew. Louisville, KY: John Knox Press, 1993. Print. Interpretation, a Bible Commentary for Teaching and Preaching.

Gold was used on the “golden altar” ()

“Bringing gifts was a gesture of honor.”