While wise, foreign magi rejoice with great joy at the arrival of Jesus—who they clearly identify as a divinely destined king—others who have benefited from the preexisting power structures quickly respond to the newborn threat. The gospel narrative attributed to Matthew wastes no time in letting us know what forces Jesus will be up against. (Matthew 2:1-4:11)
First, we are introduced to the regional authorities (namely Herod and his son Archelaus). Having heard about this special birth from the wise visitors, the regional rulers prove their cold grip on power by literally killing children that meet the criteria of this new king-kid. These rulers show no true care for their nation-state, since they wipe out those who would have become future workers, taxpayers, baby-makers, etc. in their lands. Their care is for power and power alone.
Following on the heels of this gospel’s gritty and horrific birth story, the scene shifts to John the Baptist, who is in the wilderness preaching that the kingdom of heaven is at hand. Not only is he echoing the voice of deceased prophets, he is also repeating the claims of the more recent foreign wise folks—proclamations that resulted in so much death. Here in the wilderness, the larger regional rulers are not to be found, however local religious authorities are at hand to witness and judge John’s message of repentance and the forthcoming Kingdom of God. John has harsh words for this group, calling them a “brood of vipers” and saying their dominance over others is doomed to end unless they do what is truly right and just.
Finally, after John reluctantly baptizes Jesus we are introduced to the most sinister character of the gospels: Satan. In the telling of events in Matthew, Jesus is led by the Spirit of God and is tempted by the devil with three main lures. Jesus is urged to make bread from stones (in order to satisfy hunger), to jump off the temple’s pinnacle (in order test the divinity within), and to take control of all the kingdoms of the world (in order to gain ultimate earthly power and riches).
When we zoom out and look at these three stories there is a repeated message, echoed in three different ways—Jesus is human, Jesus is divine, and Jesus has come to have tangible earthly power. The gifts of the magi reflect these three realities, as do the three opposition parties we are first introduced to, and the three temptations faced in the wilderness. Matthew tees up our expectations with these opening scenes. We know to be on the lookout for a Jesus that faces all of these three destinies.
We must realize that Jesus is a complex figure for us to follow. Some like to focus on just Jesus’ divinity. Some only honor Jesus’ humanity. And since the gospels end without Jesus ever taking kingly power on earth, it is hard to even think about our Lord’s right to rule over all the kingdoms of this world. Even the four different gospel narratives struggle to align on who Jesus is. We see through these texts but a glimpse of who our Lord Jesus was, is, and is to come. The rest must be painted by faith over time.
Not all is vague though. As we proceed onward in the text of Matthew, Jesus’ agenda for us followers of this complex Lord and Savior will be made more plain, as the first disciples gather around and as Jesus gives a major sermon that sounds very much like a political campaign speech.
Relevant Reformation 