Why Are the Wise Men Giving a Child Gifts He Can't Even Use?

December 24, 2024

Why Are the Wise Men Giving a Child Gifts He Can't Even Use?

Matthew 2:7-12

Samantha Parsons

Big Book Idea

God with us.

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.

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.

Introduction to Matthew

Timeline

Author, Date, and Recipients

Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.

Theme

Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.

Purpose

Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.

Key Themes

Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
The new community of faith (11:28; 16:18–19; 28:19).
The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
A “great commission” for evangelism and mission (28:19).
Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).

Outline

The Arrival of Jesus the Messiah (1:1–2:23)
John the Baptist Prepares for the Messianic Kingdom (3:1–17)
Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
The Authoritative Mission of the Messiah’s Messengers (10:1–42)
Opposition to the Messiah Increases (11:1–12:50)
The Messianic Kingdom Revealed in Parables (13:1–53)
The Identity of the Messiah Revealed (13:54–16:20)
The Suffering of the Messiah Revealed (16:21–17:27)
The Community of the Messiah Revealed (18:1–20:34)
The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
The Delay, Return, and Judgment of the Messiah (24:1–25:46)
The Crucified Messiah (26:1–27:66)
The Resurrection and Commission of the Messiah (28:1–20)

The Setting of Matthew

The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Global Message of Matthew

Jesus Christ is the climax of the Bible and of all of human history. He brings the whole Old Testament to fulfillment, and he is also the means by which salvation floods out to the nations. Matthew’s Gospel thus has much to say to the global church today as God’s people, comprised of both Jew and Gentile, seek to “make disciples of all nations” (Matt. 28:19).

Matthew and Redemptive History

The purpose of creation was that mankind, made in God’s image as his ruling representatives, might be fruitful and multiply and spread God’s glory throughout the earth. This quest was repeatedly hijacked by sin, however, throughout the Old Testament. After Adam and Eve sinned, Noah was called by God to be fruitful and multiply, thereby assuming the mantle of spreading divine blessing (Gen. 9:1). After Noah ended his life in shame (Gen. 9:20–23), God called Abraham, Isaac, and Jacob to carry this mantle (Gen. 12:1–3; 15:5; 17:2; 22:17–18; 28:14; 35:11). Yet they too proved to be sinners, and unequal to the task. The nation of Israel, led by Moses, was also called to be fruitful and multiply (Deut. 6:3; 7:13), but it too failed in this worldwide mandate.

But at what proved to be the center of human history, God sent a Second Adam, a new Moses, a true Israel, to spread divine glory throughout the earth. This was Jesus Christ. He was called God’s “Son” just as Adam and Israel had been called God’s “son” (Luke 3:38; Ex. 4:22–23). This, however, was the personally divine Son of God, now incarnate, who gloriously succeeded in his mission. Indeed, he was the perfect prophet, priest, and king who succeeded where all the previous prophets, priests, and kings had failed. As he tells the story of this second Adam, Matthew connects his Gospel account to the Old Testament more frequently and more explicitly than any other Gospel writer. He repeatedly sees Jesus as the one who “fulfills” the promises of the Old Testament (e.g., Matt. 4:14–16; 8:17; 12:17–21; 26:54, 56; 27:9). And beyond explicit connections of Jesus to individual promises of the Old Testament, Matthew structures his whole Gospel in this way. Jesus gives five extended discourses, for example, echoing the five books of Moses—with whom Jesus also explicitly links himself (5:17–48).

In presenting Jesus as the fulfillment of the Old Testament, Matthew shows that Jesus is the one through whom God’s original blessings of creation are to spill forth to the world. Perhaps the commission of Genesis 1:28 to be fruitful and multiply throughout the whole earth is in the back of Jesus’ mind in his own commission to his disciples to fruitfully multiply disciples throughout the whole earth (Matt. 28:18–20).

Universal Themes in Matthew

The new family of God. The new community of faith is not defined by lineage from ethnic Israel. Rather, the new community transcends ethnic boundary markers and is defined by trusting faith in the Messiah, the coming king, Jesus. Jesus extends mercy to Gentiles (Matt. 12:18, 21) even as his own Jewish kinsmen are hard-hearted and resistant to the gospel (e.g., 23:1–39). The blessing that was intended to spread to the nations in the Old Testament finds realization in Jesus, who creates a new family of God composed of men and women from every tribe and people group and nation.

The global dimensions of discipleship. “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations” (Matt. 28:18–19). The final charge to his disciples, built on the full authority (28:18) and everlasting presence (28:20) of Jesus, is to make disciples of all nations. The Christian gospel is not for a certain culture or class; it is not a parochial or regional gospel. It is a gospel for all, in fulfillment of God’s original call and promise to Abraham that in him “all the families of the earth shall be blessed” (Gen. 12:3).

The dawning of the kingdom and the coming new earth. Throughout Matthew, Jesus declares that the kingdom of heaven is dawning (Matt. 3:2; 4:17; 10:7; 11:12; 13:44–46). This is a worldwide kingdom, into which all people around the world are invited (24:14). And one day the consummation of this kingdom will be complete: explaining to his disciples what it takes to enter the kingdom of heaven, Jesus expressed the hope of a completely restored new earth, covering the globe as a fully restored and undefileable new Eden: “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). The Greek word here translated “new world” means “renewal” or “regeneration” (see Titus 3:5, the only other place this word is used in the New Testament). Here it refers to the total rebirth that the cosmos will undergo upon Christ’s return. No corner of creation will go un-restored. In Jesus the kingdom of heaven has dawned, and its final fulfillment is sure.

The Global Message of Matthew for Today

With Jesus, the dawning of the kingdom means that the curse of Genesis 3 has been dealt a decisive blow and the diseased fallenness of the world is beginning to lift. Matthew shows Jesus calming storms, rebuking demons, healing sickness, teaching his disciples, and cleansing the temple, all in fulfillment of Old Testament messianic hopes of a coming deliverer. In all of this, Jesus is ushering in the kingdom of heaven. He is reversing the curse of the fall (Gen. 3:14–19). The world is being restored to the way it was meant to be.

As Christians around the globe find themselves embattled with the effects of the fall—Satanic warfare, political oppression and corruption, economic adversity, dysfunctional family relationships, infant mortality, large-scale hunger, shortage of clean water—we are reminded from Matthew’s Gospel that amid all the darkness, light shines. And this light, though often repressed, must one day encompass the whole earth as Christ returns in final victory over sin, death, and Satan (Rev. 21:1–22:5). In the meantime, it is the church’s privilege to spread the love of Christ not only through word (for the next life) but also through deed (for this life), as the parable of the final judgment makes plain (Matt. 25:31–46).

Above all, global Christians remember the final three chapters of Matthew’s Gospel, in which the entire account climaxes. Here we see Jesus not only defeating Satan by casting demons out of people but defeating Satan by stealing his power of accusation: Jesus bears the punishment his people deserve, so that Satan can no longer accuse them. Here the Lamb of God is forsaken so that his people around the world and down through history, despite their sin, will never be forsaken (Matt. 27:46). Here the temple curtain is torn in two from top to bottom, because the way is now open for God’s people to meet with God openly and boldly—wherever they live, rather than only in Jerusalem (see Acts 1:8).

The kingdom has dawned (Matt. 3:2). The new world is coming (19:28). All authority is Christ’s (28:18). Let us go and make disciples of all nations (28:19).

Herod the Great

Herod the Great ruled Israel and Judah from 37 to 4 B.C. He was an Idumean (or Edomite), and was appointed king of the Jews under the authority of Rome. Herod ruled firmly and often ruthlessly, murdering any who might challenge his place on the throne. This included his own wife, several sons, and other relatives. It is no surprise, then, that he tried to kill the baby Jesus. Despite his cruelty, Herod was known as “the Great” because Israel and Judah experienced prosperity during his reign. He was a master builder who restored the temple in Jerusalem and built many theaters, cities, palaces, and fortresses. Herod also financed structures—including pagan temples—throughout the Roman Empire. Ravaged by disease, Herod died in his palace at Jericho and was buried at Herodium. (Matthew 2:16–18)

Study Notes

Matt. 2:9 the star . . . went before them. The star led them specifically to Bethlehem.

Study Notes

Matt. 2:11 The wise men arrived up to two years after Jesus’ birth. By then Jesus lived in a house. worshiped him. Because of their pagan background, the wise men may not have understood Jesus’ divine nature, but their actions were clearly appropriate (see Phil. 2:9–11; Rev. 7:9–10). gold and frankincense and myrrh. The number of gifts contributed to the tradition that there were three men, but their actual number is unknown. Frankincense is resin which was used in OT times as incense on the altar (Ex. 30:9, 34–38). Myrrh is sap used in incense and perfume. The gifts probably supported Jesus’ family when they fled to Egypt (Matt. 2:13–15).

S3:253 Matthew 2:7-12

Listen Now

Can you imagine living in a time when there were stories that God would one day come in human form (Isaiah 7:14, 9:6-7; Micah 5:2)? And then—it happened! How would you respond?

In Matthew 2, we see three different responses to Jesus' birth. Each response points to a deeper root of whom they believed God to be and the resulting posture of their heart.

First, we see King Herod's reaction—fear, self-preservation, and false worship. Herod feigns an interest in Jesus' arrival to get information on His location, likely for malintent. We know he later calls for the death of all boys under age of 2 in Bethlehem (Matthew 2:16), so we can assume the outcome for Jesus would have been violent had Herod found Him. Herod feels threatened by Jesus and desires only to preserve his own power, authority, and fame.

Next, we see the priests and scribes (lack of) reaction—apathy. They knew the prophecies of the Messiah in detail, and yet it caused no reaction of worship. They had head knowledge of the promised Messiah, but their heart did not have a proper response to Him.

Finally, we see the wise men's reaction—curiosity, rejoicing, worship, gratitude, generosity, and responsiveness. The news of Jesus' birth stirs them to travel a great distance, following a star as their guide. Upon seeing Jesus, they immediately respond in worship with generous, extravagant, and symbolic gifts. They acknowledge Jesus as God and offer a God-focused, worship-filled response.

Similarly, we can fall anywhere on this spectrum of responses to Jesus. If I'm not careful, I can fall into a response of seeing God's Word as a threat to my comfort or own desires. I can see the commands to forgive and entrust justice to the Lord as a threat to my own desire for justice. Or I can respond with apathy, knowing that I cannot bear fruit without abiding, but choosing distraction or lack of discipline instead. But, oh, how I want to respond like the wise men—intent on following Jesus at every turn and worshiping with joy in His presence.

This month's memory verse

everyone who is called by my name,
whom I created for my glory,
whom I formed and made.”

– Isaiah 43:7

1. Where do you see your own response to Jesus in this story?

2. What is one thing the Lord is calling you to do (or not do) to which you are struggling to respond?

3. What are you doing to keep this Advent season one of worship? Is there anything you need to start doing or stop doing to turn your eyes toward Jesus?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!