Behold Your King

Curtis Gordon

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Behold Your King

Sunday, December 09, 2018

8:42 AM

Things aren't always what they seem -

1. Behold your king in a manger - Many babies have become kings but only one King became a Baby. Where is He that is born King of the Jews?

The contrast between Herod and Jesus centers upon the question of kingship. Matthew introduces the theme of kingship at the outset of the chapter: The wise men ask Herod where the king of the Jews has been born (2:2), Jesus is indirectly identified as a ruler (v. 6), and Matthew repeatedly refers to Herod as the king (vv. 1, 3, 9). Matthew thus directs our attention to two types of king and two types of kingdom: the kingship of Herod versus the kingship of Jesus.

The kingship of Herod is presented in harsh terms. His tyrannical rule is characterized by an all-consuming desire to preserve his own status and power. Herod will stop at nothing, including the murder of innocent children, to realize his self-serving goals.

The nature of Jesus' kingship, on the other hand, is defined by the word from Micah quoted in 2:6: He will be “the shepherd of my people Israel.” He is the gentle and loving Ruler of his people, who, like a shepherd, saves his people from destruction. Specifically, Jesus reigns as King over his people by dying for them (27:11, 29, 37), thereby saving them from their sins (1:21; cf. 20:28). The contrast with Herod could not be more pronounced: Jesus gives his life for the sake of others; Herod takes the lives of others for his own sake.

This tension between the kingdom of Herod and the kingdom of Jesus points to the conflict between the kingdom of this world (i.e., the desire for power and self-rule on the part of evil persons everywhere) and the kingdom of God. The passage challenges readers to reflect upon the character of their own lives in order to determine whether the spirit and attitude of Herod (an attitude of militant self-rule) is present to any degree in their hearts. Those readers who see a bit of Herod in themselves will soon encounter a word of challenge and hope: “Repent, for the kingdom of heaven is near” (3:2; 4:17).

David R. Bauer Asbury Commentary

From <https://www.biblegateway.com/resources/asbury-bible-commentary/MATTHEW>

The magi were seeking the King, but Herod was afraid of the King and wanted to destroy Him. This was Herod the Great, called king by the Roman senate because of the influence of Mark Antony. Herod was a cruel and crafty man who permitted no one, not even his own family, to interfere with his rule or prevent the satisfying of his evil desires. A ruthless murderer, he had his own wife and her two brothers slain because he suspected them of treason. He was married at least nine times in order to fulfill his lusts and strengthen his political ties.

It is no surprise that Herod tried to kill Jesus, for Herod alone wanted to bear the title "King of the Jews." But there was another reason. Herod was not a full-blooded Jew; he was actually an Idumaean, a descendant of Esau. This is a picture of the old struggle between Esau and Jacob that began even before the boys were born (Gen. 25:19-34). It is the spiritual versus the carnal, the godly versus the worldly.

The magi were seeking the King; Herod was opposing the King; and the Jewish priests were ignoring the King. These priests knew the Scriptures and pointed others to the Saviour, but they would not go to worship Him themselves! They quoted Micah 5:2 but did not obey it. They were five miles from the very Son of God, yet they did not go to see Him! The Gentiles sought and found Him, but the Jews did not

Bible Exposition Commentary (BE Series) - New Testament - The Bible Exposition Commentary – New Testament, Volume 1.

Herod the Great was a half-Jew, half-Idumean, who, through accommodation to the Romans, ascended to power as client-ruler of Israel in 37 B.C. He was known as a great builder of public works and a shrewd diplomat in his dealings with both Romans and Jews, but he laid oppressive taxes on and conscripted labor from the Israelites. As he grew older, he became increasingly paranoid about threats against his person and throne. He had numerous sons, wives, and others close to him put to death because he feared plots to overthrow him. After frequent disputes with Caesar Augustus, the emperor uttered his famous pun that he would rather be Herod’s pig (hys) than his son (huios).

New American Commentary - New American Commentary – Volume 22: Matthew.

The Magi’s question to Herod emphasizes the word “born.” The grammatical construction makes it clear that they ask about who the child is who has legitimate claim to Israel’s throne by virtue of his birth. Herod is thus viewed as a usurper to the throne. 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.” Otherwise the geography would be confused. But the NIV margin “when it rose” is perhaps a more likely translation and would explain how the Magi’s attention was called to this new celestial feature. The statement that these pagans “have come to worship” the Christ child is both remarkable and significant for what lies ahead.

2:3–6 If Herod were a true devotee of the Judaism of Scripture, he should have rejoiced greatly, but he does not. Instead, he views the new child as a mortal threat. “Disturbed” is too weak a translation of his reaction; “in turmoil” or even “terrified” (cf. Weymouth, “greatly agitated”) would be more accurate. “All Jerusalem” probably refers primarily to the religious leaders of Israel who dominated the city, many of whom were also personally installed by Herod. The rejection of Jesus by Jerusalem foreshadows his similar fate at the end of his life.

New American Commentary - New American Commentary – Volume 22: Matthew.

The newborn king is now equated with the Christ. “Messiah” and “King of the Jews” doubtless coalesced in the minds of many. Herod reveals his superficial knowledge of Scripture by having to ask the religious authorities where this Messiah is to be born. They supply the answer from Mic 5:2. Bethlehem was a small city approximately five miles south of Jerusalem.

Here is as close to a straightforward prediction-fulfillment scheme as is found anywhere in Matthew. The context of the passage in Micah seems clearly messianic and was regularly so taken by pre-Christian Jews. The remainder of the verse which Matthew leaves unquoted (“whose origins are from of old, from ancient times”) suggests more than a mere mortal is in view. Perhaps Micah even had in mind the child of Isa 7:14 and 9:6. Certainly such a prophecy excludes many potential messianic aspirants and refutes the argument that Jesus claimed to be the Messiah simply by setting out to fulfill all of the Scriptures relevant to the office. He scarcely could have chosen his place of birth.

Matthew makes a key addition to Micah’s wording, by inserting the word translated “by no means,” to show that the fulfillment of this prophecy has transformed Bethlehem from a relatively insignificant town into a city of great honor. What seems at first glance to create a formal contradiction in fact involves an addition designed to make the text accurately reflect the altered situation. This combination of translation and commentary closely resembles that of the Jewish targums. Discerning Jewish readers would have known the wording of the original text and would have recognized that Matthew’s addition was not a mistake in quoting the Scriptures but an interpretative explanation. Other changes to the text are minor and do not affect the overall meaning. Nevertheless, Matthew’s rendering of the Old Testament is more paraphrastic here than in 1:23 and probably reflects his independent translation of the Hebrew rather than dependence on the LXX. This in fact is Matthew’s consistent practice in citing Scripture when he is not following a previously written Gospel source.

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 Ezek 34). It implies guidance, pastoral care, and a sense of compassion (see Mark 6:34). The final phrase of Matthew’s quotation comes from 2 Sam 5:2, 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.

New American Commentary - New American Commentary – Volume 22: Matthew.

The King Herod in this passage, one of many Herods, is Herod the Great, mentioned here and in Luke 1:5. His father, Antipater II, was a Jew of Idumaean descent (Edomite, related through Esau to Jacob) who gained influence under the Roman Empire. He was influential in his son Herod's rise to power, in a succession of positions over Galilee and ultimately Judea, where Herod ruled from 37-4 B.C. (Herod's death in 4 B.C. is one of the main reasons we know Jesus was born somewhat earlier than the traditional A.D. 1; cf. 2:19.) During this time Herod was given the title "king of the Jews" by the Roman senate. This in part explains his fear and aggressive murderous actions when he heard from the Magi that another king of the Jews had been born (2:2).

Holman New Testament Commentary - Holman New Testament Commentary – Matthew.

If Bethlehem is the town of David, a "son of David" born there is born to be "King of the Jews" (as the "book of origin" in 1:1-17 with its royal dynastic focus has already indicated). This title will not reappear in Matthew's narrative until chapter 27, when it will sum up the political charge against Jesus. There, as here, it will be used only by non-Jews; Jews themselves will use the more theologically loaded equivalents "king of Israel," "Messiah," and "Son of David." But whereas in the circumstances of ch. 27, with Jesus a prisoner on trial and going to execution, there is a sharp irony about the title "King of the Jews," here in v. 2 it has no such connotation. It is the Gentile way of saying what a Jew would mean by "Messiah" (the term which Herod, who could hardly refer to someone else as "king of the Jews," substitutes in v. 5).

This royal note runs through the story as a whole. Several strands of scriptural fulfillment are woven into the story, quite apart from the overt Davidic quotation in v. 6, all of them contributing to the reader's reflection on Jesus' specific role as "King of the Jews."

Most obviously, the visit of foreign dignitaries to Jerusalem to see the son of David recalls the story of the Queen of Sheba (1 Kings 10:1-10), and Matthew's specific mention of the presentation of gold, frankincense and myrrh echoes her royal gift to Solomon of "gold and a great quantity of spices" (1 Kgs 10:10), as well as other OT passages which take her visit and gifts as a model for the future glory of the Messiah (Ps 72:10-11,15 "tribute," "gifts," "gold of Sheba;" Isa 60:5-6 "the wealth of the nations," "gold and frankincense," also with specific mention of Sheba). The "kings" who are the donors in Ps 72:10-11; Is. 60:3 are the source of the later Christian tradition which by the early third century had turned Matthew's "magi" into kings. Matthew thus prepares the way for Jesus' later declaration that "something greater than Solomon is here." (12:42)

Secondly the star which plays such a prominent role in the story invites reflection on Balaam's prophecy in Num 24:17-19 of the rise (LXX anatelei, echoed in Matthew's anatolē, vv. 2, 9) of a "star out of Jacob and a scepter out of Israel." which is then interpreted as a ruler who will destroy Israel's enemies and take possession of the lands of Moab and Edom, a prophecy which was understood to point forward to the conquests of King David, and which thus also foreshadows the victory of the "son of David."

Thirdly, the likely influence of Balaam's prophecy suggests that perhaps Balaam himself, the man who "saw" the messianic star rise (Num 24:15-17), may also be in mind as a model for the magi. He, like them, was a non-Israelite "holy man" and visionary from the east: Num 22:5 locates his home on the Euphrates, while LXX Num 23:7 speaks of him being summoned from Mesopotamia, and uses the same phrase apʾ anatolōn ("from the East") which Matthew uses in 2:1. He, like the magi, was pressurized by a king (Balak) intent on destroying the true people of God, but refused to cooperate and instead took the side of God's people.

Fourthly, the prominent role of Herod in the story prepares the way for his infanticide in v. 16. The story of Herod's fear for his throne and his ruthless political massacre could hardly fail to remind a Jewish reader of the Pharaoh at the time of Moses' birth whose infanticide threatened to destroy Israel's future deliverer, while Jesus' providential escape to Egypt and subsequent return will echo the story of Moses' escape from slaughter and of his subsequent exile and return when "those who were seeking your life are dead." (Exod 4:19, echoed here in 2:20) Herod's place in the story thus ensures not only a reflection on who is the true "king of the Jews" and on the contrast between Herod's ruthlessly-protected political power and Jesus' different way of being "king," but also sets up the typological model for the new-born Messiah to play the role of the new Moses, who will also deliver his people (cf 1:21) and through whose ministry a new people of God will be constituted just as Israel became God's chosen people through the exodus and the covenant at Sinai under the leadership of Moses. We shall note frequent and quite varied pointers to this New Moses and New Exodus typology as we work through Matthew's story, but its foundation has been firmly laid at the outset as the reader is invited to recognize in Herod and Jesus a counterpart to Pharaoh and Moses.

New International Commentary, The - The New International Commentary on the New Testament – The Gospel of Matthew.

we have a general indication of time: in the days of Herod the king. This Herod is Herod the Great, and he is correctly called "the king" (the title was sometimes accorded the tetrarch, but he was not a king; this Herod was). He was not a Jew, his father being an Idumean and his mother an Arabian, but the Romans made him King of Judea in 40 b.c. He is generally thought to have died in 4 b.c. (there is some dispute about this). He was an unscrupulous tyrant, but his achievements were such that he merited the epithet "the Great." He was a great builder and was responsible for the erection of the temple in Jerusalem, the rebuilding of Samaria (which he called Sebaste in honor of the emperor), and other significant works. And, in the words of Barclay, "He was the only ruler of Palestine who ever succeeded in keeping the peace and in bringing order into disorder."

Pillar New Testament Commentary - The Pillar New Testament Commentary – The Gospel According to Matthew.

These wise men describe the leader they are looking for as King of the Jews (again in this Gospel at 27:11, 29, 37) and ask where he has been born. The words they use mean "born king," not "born to be king," as is often said; they are talking about what he is, not what he will be. They explain that they saw his star. Many attempts have been made to explain the phenomenon of the star, such as that there was a conjunction of planets or the explosion of a supernova or the appearance of a comet, but none carries conviction. What is clear is that the Magi reported some astronomical phenomenon that they had some way of linking with a particular king, the king of the Jews. But they do not say what the link was. It is not completely certain whether we should translate "at its rising" or "in the East," but the expression here differs slightly from that in verse 1 and it appears that the wise men are telling of the astronomical feature that carried conviction to them rather than calling attention to the direction in which they saw it. They say that they have come to worship him, where the verb may indicate an act of reverence toward a great man or an act of worship of God. The Magi probably intended an act of homage, but Matthew may well be giving the expression its fullest meaning—the attitude of the Magi in the presence of the Baby was the attitude proper in the presence of God. The worship of the Christ was important to Matthew, and he refers to this worship 10 times (2:2, 8, 11; 8:2; 9:18; 14:33; 15:25; 20:20; 28:9, 17).

Pillar New Testament Commentary - The Pillar New Testament Commentary – The Gospel According to Matthew.

TO PREVIOUS COMMENT - BEHOLD YOUR KING - BEFORE HIM LOWLY BOW!!!

2. Behold your king on the Cross

Matthew 27:11 (KJV)

11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

Matthew 27:11 (NASB)

11 Now Jesus stood before the governor, and the governor questioned Him, saying, "Are You the King of the Jews?" And Jesus said to him, "It is as you say."

Matthew 27:11 (ESV)

11 Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.”

(1) But who is this Jesus? Immanuel! The Creator and Upholder of all things, mysteriously enshrined in human nature.

(2) Then what a miracle of condescension is here! The stoop was wonderful from the throne of glory to the manger of Bethlehem. But what a marvel that he should submit to be arraigned before a mortal!

(3) The condescension will be set in its strongest light by a grand reversal of this scene. He wilt yet appear as Judge of all. Pilate will then have to answer at his bar. The accusers also will then have to give account of their accusations.

Pulpit Commentary, The - The Pulpit Commentary – Volume 15: Matthew.

Jesus stood before Pilate, who asked him, "Are you the king of the Jews?" The phrase king of the Jews appears only on Gentile lips in Matthew's gospel and would have been a Gentile equivalent to a Jewish claim of messiahship. Jesus' answer to Pilate, Yes, it is as you say, was identical—except for the tense of the Greek verb—to His reply in 26:64 to Caiaphas' question of whether He was the Messiah, the Son of God. Thus Jesus identified himself as Messiah in both the Jewish and the Roman trials.

Wesleyan Bible Commentary - Wesleyan Bible Commentary – Matthew. Behold Your King - He Could Have Called over 12 legion of Angels to rescue Him they were just waiting for His nod - but never a nod came from Him - Behold Your King - Before Him Lowly Bend

3. Behold your King returning again

Matthew 26:62-64 (ESV)

62 And the high priest stood up and said, “Have you no answer to make? What is it that these men testify against you?”

63 But Jesus remained silent. And the high priest said to him, “I adjure you by the living God, tell us if you are the Christ, the Son of God.”

64 Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”

Revelation 19:11-21 (KJV)

11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.

15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;

18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.

19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

WE SHALL BEHOLD HIM - DOTTIE RAMBO

Behold Your King - He Could Have Called over 12 legion of Angels to rescue Him they were just waiting for His nod - but never a nod came from Him - Behold Your King - Before Him Lowly Bend

They fell on their knees -

Pillar New Testament Commentary - The Pillar New Testament Commentary – The Gospel According to Matthew.

TO PREVIOUS COMMENT - BEHOLD YOUR KING - BEFORE HIM LOWLY BOW!!!

“Son of David;” lineal descendant of King David. With actual, natural, legitimate right to the sovereignty of David's land. In our Lord's time there was no other claimant to David's throne. Herod would have made short work in dealing with any such claimant. He tried to destroy the Child-King Jesus. Jesus was David's legitimate and only Heir.

Pulpit Commentary, The - The Pulpit Commentary – Volume 15: Matthew.

Matthew is the “Gospel of the King.” “Not only is the doctrine of the kingdom emphasized in Matthew, but through all of the Gospel the royalty of Christ is prominent. The genealogy in the first chapter follows the royal line of Judah. The alarm of Herod was caused because the birth of Jesus introduced a political rival. The entry into Jerusalem stresses His arrival as king, riding peacefully upon an ass’s colt (21:5-7). In the eschatological discourse He predicts that He will sit “on the throne of his glory” (25:31). The inscription over the cross, placed by Pilate, was, “This is Jesus the King of the Jews” (27:37).

[Compiled from: New Testament Survey by Dan Krusich; New Testament Survey by Merrill C. Tenney, (abbr. MT); Introduction to the New Testament by Henry C. Thiessen, (abbr. T.)].

Led by the light of faith serenely beaming, With glowing hearts by His cradle we stand. O'er the world a star is sweetly gleaming, Now come the wisemen from out of the Orient land. The King of kings lay thus lowly manger; In all our trials born to be our friends. He knows our need, our weakness is no stranger, Behold your King! Before him lowly bend! Behold your King! Before him lowly bend!

Matthew 2:1

Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,

In Context | Full Chapter | Other Translations

Matthew 2:2

Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

From <https://www.biblegateway.com/quicksearch/?qs_version=KJV&quicksearch=King&begin=47&end=73>

Matthew 21:4-6 King James Version (KJV)

4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,

5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

6 And the disciples went, and did as Jesus commanded them,

From <https://www.biblegateway.com/passage/?search=Matthew+21:4-6&version=KJV>

Matthew 27:28-30 King James Version (KJV)

28 And they stripped him, and put on him a scarlet robe.

29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

30 And they spit upon him, and took the reed, and smote him on the head.

From <https://www.biblegateway.com/passage/?search=Matthew+27:28-30&version=KJV>

Matthew 27:36-38 King James Version (KJV)

36 And sitting down they watched him there;

37 And set up over his head his accusation written, This Is Jesus The King Of The Jews.

38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

From <https://www.biblegateway.com/passage/?search=Matthew+27:36-38&version=KJV>

Matthew 27:41-43 King James Version (KJV)

41 Likewise also the chief priests mocking him, with the scribes and elders, said,

42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

King James Version (KJV)

From <https://www.biblegateway.com/passage/?search=Matthew+27:41-43&version=KJV>

Each of the Gospel writers attempt to give us a unique portrayal of Christ.

Mark portrays Jesus as the Servant of God – Mark 10:45Luke portrays Jesus as the Son of Man – Luke 19:10John portrays Jesus as the Son of God --But Mathew's portrayal of Jesus is very different – Matthew presents Jesus as the King of the Jews Matthew 1:1Here in the very beginning – before we even know the purpose of Gospel of Matthew He establishes the right to the throne of Jesus Christ. "Son of David" then proceeds a "lineal descendant of King David. With actual, natural, legitimate right to the sovereignty of David's" throne. (Pulpit Commentary, The - The Pulpit Commentary – Volume 15: Matthew) But as you read further in the Gospel you find that Matthew is the "Gospel of the King" “Not only is the doctrine of the kingdom emphasized in Matthew, but through all of the Gospel the royalty of Christ is prominent. The genealogy in the first chapter follows the royal line of Judah. The alarm of Herod was caused because the birth of Jesus introduced a political rival. The entry into Jerusalem stresses His arrival as king, riding peacefully upon the colt of a donkey (21:5-7). In the eschatological discourse He predicts that He will sit “on the throne of his glory” (25:31). The inscription over the cross, placed by Pilate, was, “This is Jesus the King of the Jews” (27:37).

[Compiled from: New Testament Survey by Dan Krusich; New Testament Survey by Merrill C. Tenney, (abbr. MT); Introduction to the New Testament by Henry C. Thiessen, (abbr. T.)].

With this in mind I would like to go back and revisit the words from the song we just sang – look at the second verse:

I want to draw from the refrain portion of this verse – BEHOLD YOUR KING!

I WANT US TO BEHOLD YOUR KING IN THE MANGER.

Matthew continues His presentation of the King in chapter two – with the trip of the Magi. They come to Herod and in regal and royal terms ask emphatically for "The King of the Jews"

Here we find a line drawn in the sand – a comparison - "The contrast between Herod and Jesus centers upon the question of kingship.... Matthew.. Directs our attention to two types of kings: the kingship of Herod versus the kingship of Jesus.

Dr. David Bauer a professor at Asbury Theological Seminary and expert on the Gospel of Matthew writes in the Asbury Commentary. : "The kingship of Herod is presented in harsh terms. His tyrannical rule is characterized by an all-consuming desire to preserve his own status and power. Herod will stop at nothing, including the murder of innocent children, to realize his self-serving goals.

The nature of Jesus' kingship, on the other hand, is defined by the word from Micah quoted in 2:6: 'He will be "the shepherd of my people Israel." He is the gentle and loving Ruler of his people, who, like a shepherd, saves his people from destruction.

Specifically, Jesus reigns as King over his people by dying for them (27:11,29,37), thereby saving them from their sins.

The contrast with Herod could not be more pronounced: Jesus gives his life for the sake of others; Herod takes the lives of others for his own sake."

Another interesting fact is that Herod the Great, called king by the Roman senate, was a descendant of Esau. "This is a picture of the old struggle between Esau and Jacob that began even before the boys were born. (Gen. 25:19-34)

"Here we find that the magi were seeking the King; Herod was opposing the King; and the Jewish priests were ignoring the King." Bible Exposition Commentary (BE Series) - New Testament - The Bible Exposition Commentary – New Testament, Volume 1.

Craig Blomberg reminds us that the word the magi use when they ask the question, "Where is he that is born King of the Jews." They are making it clear, they are asking about the child who has legitimate claim to Israel's throne by virtue of his birth. [ They are talking about who He is, not who He will become {Pillar New Testament Commentary}] They are viewing and insinuating the Herod is a usurper to the throne. New American Commentary - New American Commentary – Volume 22: Matthew.

When the chief priests and scribes hunt through the scrolls to find the scripture and read Micah 5:2 (KJV)

2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

They equate this "King of the Jews" the Wisemen are asking about with the coming Messiah.

The wisemen leave Herod with probably more questions than answers, but they at least had a guiding word and then they saw the star and followed it to where the child lay. They came and worshiped the Child.

Their act and attitude in the prescence of the Baby was the attitude proper in the presence of God.

They Fell on their knees -

"FALL ON YOUR KNEES, OH HEAR THE ANGEL'S VOICES"

Many a baby had become a king – but here for the first and only time ever a King had become a baby -

BEHOLD YOUR KING – BEFORE HIM LOWLY BEND -

BEHOLD YOUR KING – ON THE CROSS - Matthew further presents Jesus as a King even while on the cross. Matthew 27:11 shows this clearly - The words "King of the Jews" is exclusive to the Matthean Gospel.

Matthew 27:11 (KJV)

11 And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

Matthew 27:11 (NASB)

11 Now Jesus stood before the governor, and the governor questioned Him, saying, "Are You the King of the Jews?" And Jesus said to him, "It is as you say."

Matthew 27:11 (ESV)

11 Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.”

Think of this The King of the WORLD - the KING OF ALL KINGS – answering to a mere mortal. Standing trial to humanity, having a group of us judge the Judge of all.

They took this "King" and nailed him to a rugged cross as the sound of the hammer rang out over that Golgotha hillside – I can picture legions of angels hand on their swords, ready for the nod from their King.

It is Matthew again who reminds us in 26:53 that Jesus said he could call "more than 12 legion" of angels to rescue Him. A "legion" as far as we can tell is about 1,000. Jesus is saying he could call more than 12,000 angels to come and rescue Him.

Can you imagine the spiritual grandstand that day. All around invisible to the human eye – were legions of angels, watching, listening, waiting – all it would take is the prayer, the nod - the command.

But nary a nod came from the Master. He went all the way -

My friend – BEHOLD YOUR KING!!! BEFORE HIM LOWLY BEND!!!

BEHOLD YOUR KING IN A MANGER

BEHOLD YOUR KING ON THE CROSS

NOW I WANT TO DRAW ANOTEHR ASPECT OF THIS KING TO YOUR ATTENTION THIS MORNING -

BEHOLD YOUR KING RETURNING AGAIN – There is a very fascinating passage in the Gospel of Matthew during the Passion week of Christ I want to look at for a moment -

Matthew 26:62-64 (KJV)

62 And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?

63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. This word "Adjure" was an important word in Jewish law – Leviticus 5:1 (KJV)

1 And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.

Jesus had to answer by the Law. Similar to when a witness is questioned by an attorney and they don't want to answer the question but they must either answer or be put in contempt of court.

Jesus had no choice by the Law of God except to answer the question – and He answers again by the Law honestly – He answers affirmatively - what is He saying?

I AM KING and you may not see it now – but someday you will see the Son of Man – the KING – sitting on the right hand of power and coming in the clouds of heaven.

This is pictured even further in

Revelation 19:11-21 (KJV)

11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.

12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.

16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

What John the Revelator is saying is that one day there'll come a call from the Throne and from way back in the back of the Heavenly City a stall door will swing open in the Golden Stables of the New Jerusalem and a shimmering white steed will gallop it's way up the golden streets following the beautiful waters of the river of life, passed the blooming tree of Life up to the throne room of God. The King – The King we beheld in the manger and the King we beheld on the cross will jump astride the shimmering white steed

And as the sparks fly as the hooves of the White Steed pound against the golden streets of the city with the King the one called, "Faithful and True" rides in righteousness to judge and make war.

John says His eyes were as a flame of fire, He's wearing many crowns on His head - indicating He is the King of Kings.

He is clothed with a vesture dipped in blood: His name is called The Word of God.

Out of His mouth went a sharp sword to smite the nations, and he will rule them with a rod of iron.

Uncle Buddy Robinson said - “Today we have to make war with a devil that has been defeated by our Christ.” We are no match for him but he is no match for God Praise the Lord Hallelujah.

On His vesture and on His thigh a name written - KING OF KINGS, AND LORD OF LORDS

BEHOLD YOUR KING - BEFORE HIM LOWLY BOW.

BEHOLD - To see to understand to

The sky shall unfold Preparing His entrance The stars shall applaud Him With thunders of praise The sweet light in His eyes, shall enhance those awaiting And we shall behold Him, then face to face The angel will sound, the shout of His coming And the sleeping shall rise, from there slumbering place And those remaining, shall be changed in a moment And we shall behold him, then face to face We shall behold Him, o yes we shall behold Him Face to face in all of His glory We shall behold Him, face to face Our Savior and Lord We shall behold Him, our Savior and Lord Savior and Lord!

WE SHALL BEHOLD HIM - DOTTIE RAMBO

King Jesus - Luke 1:39-45 (46-55)

LOOK UP KING IN BIBLEGATEWAY.COM especially the Gospels to find the rest - lot more that I did not have time to gather this morning.

Uncle Buddy Robinson said - “Today we have to make war with a devil that has been defeated by our Christ.” We are no match for him but he is no match for God Praise the Lord Hallelujah.

The Meaning of the Manger

Every year there is displayed in the Metropolitan Museum of Art in New York an eighteenth century painting of the nativity scene. It's traditional in every sense except one. Behind the cradle, in the far distance, we see the ruins of the mighty Roman columns. The artist knew the meaning of the Bethlehem manger. The birth of God's new age means the death of man's old world.