Isaiah 60:1-6; Psalm 72:1-7, Psalm 72:10-14; Ephesians 3:1-12; Matthew 2:1-12.
A). ARISE, SHINE, YOUR LIGHT IS COME.
Isaiah 60:1-6.
Zion was enveloped in a thick spiritual darkness on account of her sins (Isaiah 59:9-12). It was a darkness like the deepest discouragements and depression of the human heart: a darkness that could be felt (Exodus 10:21). It was a darkness that knew no light, like a season-long winter’s night in cold Arctic climes.
When the LORD looked at this situation, He wondered that there was no intercessor to stand before Him (Isaiah 59:16). Of course the LORD is all-knowing, and knew what he was going to do all along - but He graciously accommodates His words to our limited understanding. He would send a Redeemer to Zion, to those who would turn away from their transgressions (Isaiah 59:20).
The motif of darkness is at last vanquished by the coming of the light (Isaiah 60:1). Just as in Creation, God spoke, and there was light (Genesis 1:2-3). The light shines in the darkness, and the darkness cannot overwhelm it (John 1:5).
Like the dying cadences of a musical theme from the first movement of a concerto, the sound of darkness is banished into the background in the second (Isaiah 60:2). The darkness has been universalised, but that which once dominated the piece is now in its death throes, nothing but a dying echo. Zion is commanded to arise from her despondency, and to shine with the reflected glory of the LORD (Isaiah 60:1).
As the Gospel day began to dawn over the world with the birth of Jesus, some wise men arrived at the house of King Herod, seeking the One who was “born king” (Matthew 2:2). There in Jerusalem they were met by a revelation from Scripture. When we seek the Lord, the gospel first meets us where we are - then leads us to the feet of Jesus.
Isaiah envisages the flocking of many people to worship the LORD in Zion (Isaiah 2:3). People from all nations, represented in the first instance by the wise men, would come to the gospel light. As history has shown, even kings would embrace the brightness of this new dawn (Isaiah 60:3).
The sunlight makes its first appearance, its first “epiphany” to the east of Jerusalem, over the Mount of Olives. Inauspiciously at first - but with growing momentum - the light moves over the walls and gates of the city, and begins to permeate every nook and cranny. At last the glory of this light fills the city, and it can be seen from far away, reflecting on the domes and towers (Isaiah 60:2).
So lift up your eyes and see, says the prophet (Isaiah 60:4). These words are as applicable to the second coming of Jesus as to the first (Matthew 16:2-3). Jesus said, “What I say unto you I say unto all. Watch” (Mark 13:37).
Those who escaped exile in Babylon could apply this prophecy to their own situation: watch, and you will see your exiled brethren - your sons and your daughters - returning to you in the greatest homecoming of history (Isaiah 35:10). Yet this also anticipates the reception of believing Gentiles into the commonwealth of Israel (Isaiah 60:5). They are adopted as sons of Abraham (Galatians 3:7), and grafted into Israel - and in time this precipitates the conversion of Israel to her own Messiah (Romans 11:12-26).
Jerusalem has witnessed the trampling of many nations, passing through the land of Judah and Israel. The Assyrians were followed by the Babylonians, the Greeks were followed by the Romans - and so it continued right up into the 20th century. Yet in this vision, where warhorses once prevailed, he sees the camels and dromedaries of peaceful trade (Isaiah 60:6).
Finally, the wealth of nations flocks to Zion - gold and incense, as carried by the wise men (myrrh is not mentioned here), to acknowledge the new-born king. There are echoes of the visit of the Queen of Sheba, and her lavish entourage: she too sought wisdom, and found it at the feet of Solomon (1 Kings 10:1-10). And these representatives of the nations sought Jesus, “that they might worship Him” (Matthew 2:2).
The light is, ultimately, Jesus (Matthew 4:15-16). He proclaimed Himself to be “the light of the world” (John 8:12), yet He also calls His followers “the light of the world” - a city on a hill which cannot be hid (Matthew 5:14). Our job is to reflect His light (Isaiah 60:1).
B). ALL NATIONS SHALL SERVE HIM.
Psalm 72:1-7; Psalm 72:10-14.
The name of Solomon is associated with Psalm 72, and it is quite possible that this sacred song was premiered on the occasion of his coronation. Yet it is evident that there were limitations to Solomon’s reign, and the monarchy fell into serious decline after his death. However, this only intensified the appetite amongst the godly for the fuller fulfilment which would herald the dawn of Messiah’s reign.
In the fullest sense this Psalm is about our Lord Jesus Christ. All that the Israelite monarchy stood for foreshadowed “great David’s greater Son” (as one of our hymns puts it). So whether this is a prayer or a prophecy, it fits in neatly with our own Lord’s Prayer, “Thy kingdom come.”
Psalm 72:1-7.
Psalm 72:1. As king, Jesus has the power to establish justice. He is endowed with righteousness as the King’s Son. We submit to His kingship, and pray for the manifestation of His righteous judgment.
Psalm 72:2. As quickly as the prayer is uttered we are presented with a definite answer: His people shall benefit from His righteous judgment. There is no partiality (Romans 2:11), but the poor in spirit do have God’s favour (Matthew 5:3). We should desire this gracious rule in our own hearts.
Psalm 72:3. The mountains will bring “shalom”: peace, prosperity, well-being. This is because the kingdom is established in righteousness (Isaiah 32:17). Jesus Himself is our righteousness (1 Corinthians 1:30), and our peace (Ephesians 2:14).
Psalm 72:4. Jesus our king brings justice and salvation to His people (Luke 4:18-19). He also executes righteous judgment against those who oppress His people. Nothing, and no-one, can separate us from the love of God which is ours in Christ Jesus our Lord.
Psalm 72:5. Jeremiah speaks of the ordinances of sun, moon and stars (Jeremiah 31:35-36; Jeremiah 33:20-21). The prophet foresees Jesus when he says that as long as these things remain, there will be a king to sit upon the throne of David. There shall also always be a people to reverence King Jesus.
Psalm 72:6. There is a gentleness in Jesus’ coming (Isaiah 42:3). Every drop of rain is a blessing from God. The gospel brings refreshment to the weary and parched soul.
Psalm 72:7. God’s people flourish when Jesus is manifested amongst them. Then they abound in “shalom”: peace, prosperity, well-being. Again the Psalmist draws our attention to the ordinance of the moon.
Psalm 72:10-14.
Psalm 72:10. The rule of Jesus is not only righteous, but also universal. When Jesus was born, some “wise men from the east” brought their gifts to His feet (Matthew 2:1; Matthew 2:11). These were but the precursors of the Gentile mission, and teach us all the true wisdom of seeking out this king.
Psalm 72:11. There were kingdoms which were subject to Solomon, and they brought him tribute (1 Kings 4:21); and others sought out his God-given wisdom (1 Kings 4:34). Other kings and other kingdoms must also submit to the High Kingship of Jesus. One day every knee will bow to Him.
Psalm 72:12. Again we are reminded of the benefits of Jesus’ rule, especially towards those who cry to Him, and those who see no other helper. The limits of His kingdom reach to the ends of the earth (Psalm 72:8), but our king has compassion towards the neediest of His subjects. Thus the righteous justice of our king is set forward as an example for all would-be rulers.
Psalm 72:13. The Lord is our salvation. There is no other name whereby we might be saved but that of Jesus (Acts 4:12). He is able to save to the uttermost all who come to God through Him (Hebrews 7:25).
Psalm 72:14. The reference to redemption reminds us of the exodus of the children of Israel out of Egypt. The Lord holds our lives precious in His sight, because He has paid the redemption price for us. He heard when the blood of righteous Abel cried from the ground, and He honours those who are martyred in His service.
Our righteous king cares for every last one of us for whom He shed His own covenant Blood.
C). THE UNVEILING OF THE MYSTERY.
Ephesians 3:1-12.
The “For this cause” of Ephesians 3:1 follows Paul’s contemplation of the reconciliation accomplished by our Lord Jesus Christ (Ephesians 2:11-22). Jesus, by His own blood, had resolved the estrangement between God and man, and had broken down the middle wall of partition between Jew and Gentile. Paul was about to explain how the very thought of this drove him to his knees in prayer (Ephesians 3:14): but one of his characteristic parentheses (Ephesians 3:1-13) put the thought on hold while he allowed himself the luxury of sharing his personal testimony.
Paul was a prisoner (Ephesians 3:1), awaiting the opportunity to give an account of his Christian faith to the Roman Emperor (Acts 25:11-12). We must always be ready to give an account of the hope that is within us, to every man, and in every circumstance (1 Peter 3:15). Paul was a prisoner “for the Gentiles” - because it was for the promotion of his ministry as the Apostle to the Gentiles (Romans 11:13) that he had been apprehended in Jerusalem (Acts 22:21-22).
“The grace of God” had been given to Paul (Ephesians 3:2; Ephesians 3:7; Ephesians 3:8). This took the form of a personal revelation (Ephesians 3:3; Galatians 1:12). There are words for “revelation” and “making known” throughout this passage (Ephesians 3:3; Ephesians 3:5; Ephesians 3:9; Ephesians 3:10).
1. This grace of God was given to Paul in order to unveil a “mystery” (Ephesians 3:3). “Mystery” is the key word in this passage, occurring in Ephesians 3:3; Ephesians 3:4; and Ephesians 3:9, and is the implied subject of Ephesians 3:5. Something new was being revealed, a part of the divine plan hitherto not known in all its fullness (Matthew 13:35).
The “mystery” centres around the grafting into Israel (Romans 11:17-18; Romans 11:24) of the Gentile believers (Ephesians 3:6). Ephesians 3:6 is the key verse in this passage, demonstrating that we are co-heirs of the same inheritance; fellow members of the same body; and joint beneficiaries of the same promise. All this is accomplished as both Jewish and Gentile believers are reconciled to God and to one another “in Christ” (Ephesians 3:6), and is proclaimed “through the gospel” (Ephesians 3:6).
2. This grace of God was also given to Paul in order to commission him as a minister of the gospel (Ephesians 3:7): more specifically as the Apostle to the Gentiles (Ephesians 3:8). This came about by “the effectual working of His power” (Ephesians 3:7). The church early recognised Paul’s special ministry to the Gentiles, just as Peter’s remit was to minister to the “circumcision” (Galatians 2:8).
Paul was awed by this God-given privilege. What a wonder of grace, that the “less than the least” should be given this responsibility (Ephesians 3:8)! It humbled him, especially when he considered how undeserving he was (1 Corinthians 15:9).
Preaching is a privilege, and a responsibility never to be taken lightly. It is to proclaim the “unsearchable” riches of Christ (Ephesians 3:8). Paul uses the same word in Romans 11:33, as he considers the unfathomable nature of God’s plan for mankind.
These “riches” include redemption from sin through the blood of Jesus Christ (Ephesians 1:7); being seated with Him in heavenly places (Ephesians 2:6); the double reconciliation of people with God, and Gentiles with Jews, making of the two “one new man” (Ephesians 2:14-16). These are riches indeed!
3. The “mystery” (Ephesians 3:9) is not a riddle to be solved, but the declaration of something which has been hidden hitherto in God, but which is now made known to all men. This mystery is carried forward by the church (Ephesians 3:10) as the “manifold wisdom of God” is revealed to angels (1 Peter 1:10-12). God’s “eternal purpose” (Ephesians 3:11) is at last made known in the person of our Lord Jesus Christ, and we have confidence of access to God by faith in Him (Ephesians 3:12).
“Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16).
D). A KING BORN.
Matthew 2:1-12.
It is unusual for somebody to be born already possessing the title of “King” – but this was the case with Jesus. Matthew’s report simply states that Jesus was born in Bethlehem (Matthew 2:1): but he quotes the identity of Jesus as “born King” from the lips of the Magi (Matthew 2:2).
The chief priests and scribes in Jerusalem, quoting Micah 5:2, acknowledged that the ultimate Ruler was to be born in Bethlehem, but (unlike these strangers from the East) did not care enough to check out the rumour of His birth. Head-knowledge of the Bible is not enough, if we will not take the trouble to seek the One to whom the Scripture was always pointing (John 5:39). Wise men still seek Him.
What brought these students of the stars, astronomers rather than astrologers, to the palace of Herod the usurper king, in Jerusalem? Evidently they had been following a “star” which they saw “at its rising” (more usually translated “in the East”). To the naked eye a planet or a comet, or a conjunction of two planets, appears as a star.
These sage travellers were no doubt aware of the expectation of the nations (Haggai 2:7), that One was to be born in Israel who would be a King of universal significance to the whole of mankind (Numbers 24:17). As they travelled westward they had the faith to believe that they were following His star, but when they drew near Jerusalem (where they expected Him to be born, in the king’s palace) they seem to have lost sight of the star. ‘Bad company corrupts good manners' (1 Corinthians 15:33), and it was not until they left the duplicitous Herod that they could truly resume their quest.
When the Magi left Jerusalem, they again saw the star which they had seen at its rising, and followed it to the place where it appeared to stop (as seen from the perspective of people standing upon the surface of the earth). It is no wonder that “when they saw the star, they rejoiced with exceeding great joy” (Matthew 2:10). Wise folks still rejoice in Him.
The visitors had been forthright with Herod: they had come to worship the new-born King (Matthew 2:2). For all his pretensions (Matthew 2:8), Herod had no intention of doing so - as the murderous sequel will prove (Matthew 2:16).
In keeping with their promise and their hope, having come into the house where the infant Jesus was, the wise men fell down and paid homage to Him (Matthew 2:11). Truly wise people still worship Him.
The first recorded Christmas presents, we might say, were gold, frankincense and myrrh. It had been prophesied that Gentiles would come to the Lord’s light (Isaiah 60:3), bringing gold and incense, and showing forth the praises of the LORD (Isaiah 60:6). The gifts are personalized when they are offered to the Messianic King (Psalm 72:10).
‘All nations shall serve Him’ (Psalm 72:11). This is the true meaning of Epiphany.
