ADULT SUNDAY SCHOOL LESSON FAITHFUL December 24, 2017 ADULT SUNDAY SCHOOL LESSON FAITHFUL SEEKERS OF THE KING MINISTRY INVOCATION “O God: You have spoken to us with power in your Words.We receive those words as law to our being.

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<ul><li><p>1 </p><p>December 24, 2017 </p><p>ADULT SUNDAY SCHOOL LESSON </p><p>FAITHFUL SEEKERS OF THE KING MINISTRY INVOCATION </p><p>O God: You have spoken to us with power in your Words. We receive those </p><p>words as law to our being. In Jesus Name Amen. </p><p>WHAT YOU SHOULD KNOW AND UNDERSTAND </p><p>Contrast the role and motives of the magi with the role and motives of King </p><p>Herod; Appreciate the majis deep commitment to honor Jesus; and commit to </p><p>honor God on a daily basis by spending time in His Presence. </p><p>THE APPLIED FULL GOSPEL DISTINCTIVE </p><p>We believe in the indwelling of the Holy Ghost for all believers and that the </p><p>Holy Ghost verifies and validates the Believer as part of the Body of Christ. </p><p>Background Scripture </p><p>Key Verse Matthew 2:11 </p><p>Lesson Scripture Matthew 2:1-12 Matthew 2:112 (NKJV) </p><p>Visit of Wise Men </p><p>2 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 </p><p>King of the Jews? For we have seen His star in the East and have come to worship Him. 3 When Herod the king heard this, he was troubled, and all Jerusalem with him. 4 And </p><p>when he had gathered all the chief priests and scribes of the people together, he inquired </p><p>of them where the Christ was to be born. 5 So they said to him, In Bethlehem of Judea, for thus it is written by the prophet: </p><p>6 But you, Bethlehem, in the land of Judah, </p><p>Are not the least among the rulers of Judah; </p><p>For out of you shall come a Ruler </p><p>Who will shepherd My people Israel. </p><p>7 Then Herod, when he had secretly called the wise men, determined from them what </p><p>time the star appeared. 8 And he sent them to Bethlehem and said, Go and search </p><p>carefully for the young Child, and when you have found Him, bring back word to me, </p><p>that I may come and worship Him also. 9 When they heard the king, they departed; and behold, the star which they had seen </p><p>in the East went before them, till it came and stood over where the young Child was. </p></li><li><p>2 </p><p>10 When they saw the star, they rejoiced with exceedingly great joy. 11 And when they had </p><p>come into the house, they saw the young Child with Mary His mother, and fell down and </p><p>worshiped Him. And when they had opened their treasures, they presented gifts to Him: </p><p>gold, frankincense, and myrrh. 12 Then, being divinely warned in a dream that they should not return to Herod, they </p><p>departed for their own country another way. </p><p>COMMENTARY </p><p>Verse 1"Now when Jesus; who has just been identified with Christ. In this </p><p>chapter, the narrative employs only those terms (Jesus, young Child) which </p><p>bystanders might have used. Was born in Bethlehem. The First Gospel, if </p><p>taken alone would give the impression that Joseph had no previous connection </p><p>with Nazareth. About the place where Joseph and Mary lived before the birth </p><p>of Jesus, the evangelist did not concern himself. Of Juda. For the evangelists </p><p>purpose it was most important so to define it as to exclude Bethlehem of </p><p>Zebulun. The inhabitants of Bethlehem of Juda, a market town of a fruitful </p><p>(Ephratah) district, live chiefly by agriculture, but also for several centuries have </p><p>manufactured images of saints, rosaries, and fancy articles. </p><p>From the House of Bread came forth the true Bread. In the days of </p><p>Herod the king. Herod the Great and Herod Agrippa II. We are almost </p><p>compelled by this phrase alone to recognize the date of Christs birth as falling </p><p>in the lifetime of Herod the Great. Herod the Great died in the spring of A.U.C. </p><p>750, our B.C. 4, and as our Lord was born at least forty days earlier, for the </p><p>purification in the temple must have taken place before Herods massacre of the </p><p>innocents, he cannot have been born later than the very beginning of B.C. 4, or </p><p>the end of B.C. 5. Indeed, upon the most natural deduction, he must have been </p><p>born some months earlier. Behold, there came Wise Men from the East. The </p><p>true order, as given in the Revised Version, lays the emphasis on the office, and </p><p>in a subordinate degree on the home of the strangers"Wise Men from the East </p><p>came. It was, perhaps, at first used with special reference to astrologers and </p><p>interpreters of dreams, and, passing from Babylonia to Media, it became the </p><p>name of the Median priestly order. Of the number and rank of those who now </p><p>came absolutely nothing is known. These Magi spontaneously submit to the </p><p>Babe. From the East. The proper home of the Magi would thus be Media, and, </p><p>from the length of time employed on their journey (ver. 16), it is probable that </p><p>by the East we must here understand Media or some other part of the </p><p>kingdom of Parthia, into which Media had been mostly absorbed, and in which, </p><p>in fact, the Magi were now greatly honored. To Jerusalem. The capital, where </p><p>this King would reign, and where information about his birth would most </p><p>naturally be obtained. </p></li><li><p>3 </p><p>Verse 2Saying. The inquiry was on their lips at the moments of their </p><p>appearance. Where is? Not whether there is. The Magi show no signs of </p><p>doubt. He that is born King of the Jews; i.e. he that is born to be King of the </p><p>Jews. Whether he is king from the very moment of his birth is not stated. The </p><p>rendering of the Revised Version margin, Where is the King of the Jews that is </p><p>born? would imply this. With either form the bystanders could hardly help </p><p>contrasting him with their then ruler, who had acquired the kingship after years </p><p>of conflict, and who was of foreign extraction. </p><p>King of the Jews Notice: (1) This was, perhaps, Herods exact title. (2) They do </p><p>not say king of the world. They accept the facts that the Jews alone expected this </p><p>king, and that according to the more literal interpretation of the Jewish </p><p>prophecies the homage of the world would be rendered to him as the Head of </p><p>the Jewish nation. (3) The title is not used of our Lord again until the Passion, </p><p>where it is only used by heathen (4) The Jews themselves preferred the term, </p><p>King of Israel to which passages Luke 23:37, placing the gibe in the soldiers </p><p>mouth, forms a significant contrast). The term Jews made them only one of </p><p>the nations of the earth; Israel reminded them of their theocratic privileges. </p><p>For. They state the reason of their certainty. We have seen at home. His star. </p><p>In the way of their ordinary pursuits, they learned of Christ. What this star really </p><p>was has been the subject of much consideration without any very satisfactory </p><p>result. The principal theories are: (1) It was the conjunction of Saturn and </p><p>Jupiter, which took place in May to July and again in September, B.C. 7. (2) It </p><p>was the rising of Sirius on the same day in the fifth, fourth, third, and second </p><p>years B.C. (3) It was some strange evanescent star such as Kepler saw in 16034. </p><p>(4) Astronomy can suggest nothing which satisfies all the conditions, and the </p><p>appearance must have been strictly miraculous. Since Professor Pritchards </p><p>article in the Dictionary of the Bible, this last has been generally accepted in </p><p>England. A further question isHow came they to identify the star as his? i.e. </p><p>What made the Magi connect the coming of the King of the Jews with a star? </p><p>and what made them consider that this particular appearance was the one they </p><p>expected? The latter part of the question can hardly be answered, except on the </p><p>supposition that the star that they saw was in itself so extraordinary as to </p><p>convince them that no greater star could be looked for. To the former part </p><p>various answers have been given. (1) Balaams prophecy (Numb. 24:17) was </p><p>understood literally, and the knowledge of it, with its misinterpretation, had </p><p>spread to the Magi. (2) They had learned, by intercourse with Jews that these </p><p>latter expected a great King, and they had applied to his coming, as to all events, </p><p>the science that they themselves practiced. They believed fully in astrology, and </p><p>the Divine ordering that a star should appear to them was a condescension to </p><p>the then state of human knowledge. To worship him. Not as God, but as Lord </p></li><li><p>4 </p><p>and King (ch. 4:9, note). The prostration of themselves bodily before him was </p><p>not a Greek or Roman, but an Eastern, and it is said especially a Persian, form </p><p>of homage. </p><p>Verse 3"When; and when, Revised Version. There is a contrast between the </p><p>eager question of the Magi and the feelings of Herod. Herod the king. In the </p><p>true text the emphasis is not on the person (as in ver. 1, where the date was all-</p><p>important), but on the office as then exercised. The king visibly regnant is </p><p>contrasted with him who was born to be King. Heard. Through some of his </p><p>many sources of information, for there were spies set everywhere. He was </p><p>troubled; perplexed, agitated. Fully in accordance with his jealous and </p><p>suspicion character. For he had already slain, as actual or possible candidates </p><p>for the throne, five of the Maccabean princes and princesses, including his </p><p>favourite wife Mariamne (thus extirpating the direct line) and also his two sons </p><p>by Mariamne. Josephus mentions a prediction of the Pharisees towards the end </p><p>of Herods life, that God had decreed that Herods government should cease, </p><p>and his posterity should be deprived of it. The reason for the inhabitants of </p><p>Jerusalem feeling troubled is generally explained, by their fear, which was in </p><p>fact only too well justified by experience, that the news would excite Herod to </p><p>fresh crimes. It is also possible that many would shrink from the changes which </p><p>the coming of Messiah could not but bring. Present ease, though only </p><p>comparative, is with the unbelieving preferable to possibilities of the highest </p><p>blessedness. </p><p>Verse 4."And when he had gathered together The Revised Version, and </p><p>gathering together, suggests that there was no delay. All the chief priests and </p><p>scribes of the people In the absence of the article before we must take the </p><p>words, of the people, as belonging to both terms. The addition helped to bring </p><p>out the evangelists thought that the representatives of the chosen people (1 Pet. </p><p>2:10) were fully informed of the coming of Christ. The chief priests represented </p><p>the ecclesiastical and Sadducean part, the scribes the more literary and probably </p><p>the Pharisaic part, of the nation. The width of the term all, and the double </p><p>classification, seem to point to this not being a meeting of the Sanhedrin as such. </p><p>Herod called an informal and perhaps the more comprehensive meeting of </p><p>those who could assist him. He demanded of them; The tyrant could be </p><p>courteous when it served his purpose. Does the imperfect mark his putting the </p><p>question to one after another Where Christ (the Christ, Revised Version) </p><p>should be born. the stress lay on his birth as an accomplished fact. Here on his </p><p>birth as connected with his origin. The present is chosen, not the future, because </p><p>Herod is stating a theological question without reference to time. Observe, in </p><p>Herods inquiry and subsequent action, the combination of superstition and </p></li><li><p>5 </p><p>irreligion. He was willing to accept the witness of stars and of prophecies, but </p><p>not willing to allow himself to be morally influenced by it. His attempt to kill </p><p>this Child was the expression of a desire to destroy the Jewish nationality so far </p><p>as this was severed from himself, and perhaps with it to uproot at the same time </p><p>a fundamental part of the Jewish religion. </p><p>Verse 5."And they said unto him, In Bethlehem of Juda: for thus it is written </p><p>by the prophet. For by the Revised Version margin has through (ch. 1:22, </p><p>note). </p><p>Verse 6."And thou Bethlehem, in the land of Juda, art not the least among the </p><p>princes of Juda: for out of thee shall come a Governor, that shall rule my people </p><p>Israel; and thou Bethlehem, land of Judah, art in no wise least among the princes </p><p>of Judah: For out of thee shall come forth a governor, which shall be shepherd </p><p>of my people Israel (Revised Version). In this quotation from Micah 5:2 notice </p><p>the following variations from the Hebrew, (1) Land of Judah for Ephratah; </p><p>an unimportant change in the terms of definition. (2) Art in no wise least for </p><p>which art little to be; a verbal contradiction probably, but also unimportant, </p><p>as the thought of the context in Micah is of Bethlehems greatness. (3) Princes </p><p>for thousands. (4) For out of thee shall come forth a governor, which shall be </p><p>shepherd of my people Israel for out of thee shall one come forth unto me that </p><p>is to be ruler in Israel. This is a paraphrase, with a paraphrastic addition from </p><p>2 Sam. 5:2 (7:7), in order to distinctly identify the ruler with Messiah. It must </p><p>also be noticed that the reference of the passage in Micah to Christ is fully borne </p><p>out by Jewish writers. </p><p>Though they generally explain the rest of the verse as referring to the long </p><p>lapse of time from David himself, they understand the ruler to be Messiah. But </p><p>it is not usual with Jewish interpreters to understand the reference to Bethlehem </p><p>as implying the place of Messiahs own birth. They generally take it as referring </p><p>to the home of David, Messiahs ancestor. And this is the more natural meaning </p><p>of the prophecy. If it be asked why St. Matthew does not give an exact and verbal </p><p>rendering of the Hebrew, the answer may be made that he probably gives the </p><p>current form of its exposition. The high priests and scribes would have </p><p>doubtless quoted it accurately in the process of weighing Micahs statement, but </p><p>when, as here, they were only reproducing the result that they had arrived at, </p><p>they would care for only the substance of the prophets teaching. In the land of </p><p>Judah; Bethlehem-Judah would have presented no difficulty, for a town was </p><p>often distinguished by the apposition of the name of the district in which it was </p><p>situated; e.g. </p></li><li><p>6 </p><p>Verse 7."Then Herod, when he had privily called the Wise Men. Secrecy was </p><p>doubly necessary. He would not publicly commit himself to acknowledging the </p><p>rights of the new King, and he would give no opportunity for others to warn the </p><p>Childs parents of the dangerous interest that Herod was taking in him. The </p><p>stress is not upon Herods careful questioning, but on the exact information that </p><p>he obtained. What time the star appeared. Although this is not the literal </p><p>translation, it may, perhaps, represent the sense of the original. Herod supposed </p><p>that the birth of the Babe was synchronous with the first appearance of the star. </p><p>The translation, however, of the Revised Version margin, the time of the star </p><p>that appeared, better suits the exact wording </p><p>Verse 8.And he sent them to Bethlehem. Thus, answering their question (ver. </p><p>2). And said, Go and search diligently for the young Child; and search out </p><p>carefully concerning. Herod bade them make precise inquiry as to all particulars </p><p>about the Child. The more details he could obtain, the more easily he could </p><p>make away with him. And when ye have found him, bring me word again, that </p><p>I may come and worship him also; the Revised Version rightly joins, I alsoI </p><p>as well as you; I the king. It might well be at a secret conference with the Magi </p><p>that Herod said this, for no Jew would have believed him. </p><p>Verse 9."...</p></li></ul>

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