Isaiah 11:1-10, Psalm 72:1-7, Psalm 72:18-19, Romans 15:4-13, Matthew 3:1-12.
A). A SHOOT FROM THE ROOT.
Isaiah 11:1-10.
The reference to “the stem of Jesse” (Isaiah 11:1) sends us back to the origins of Messiah’s dynasty. Not just to David: but to his father, Jesse. David was the youngest son of Jesse, and probably the last person anybody expected to be anointed king (1 Samuel 16:6-13).
However, with the passage of time the house of David became so decimated as to be left with just a stump. Yet out of this root there would spring a shoot which would grow up into the expected righteous Branch (cf. Jeremiah 23:5). The reference to the coming of the Spirit of the LORD upon “Him” (Isaiah 11:2) points us to Jesus, the Messiah.
This anticipates His baptism, when the heavens were opened, and the Holy Ghost descended upon Him ‘like a dove’ (Luke 3:22). It is also indicative of the opening of His ministry (Luke 4:18-19), in which He took Isaiah 61:1 as the text of His sermon: ‘the Spirit of the LORD is upon me…’
Isaiah 11:2 speaks of the manifestation of “the Spirit of the LORD” in Jesus’ life in several different ways. Of these, wisdom and understanding together touch upon the intellect. Counsel and might pertain to practical ability. Knowledge and the fear of the LORD are gifts of piety.
1. The Spirit of the LORD is the source of all God’s thoughts.
2. The Spirit of Wisdom enables us to think God’s thoughts after Him.
3. The Spirit of Understanding helps us to understand His thoughts.
4. The Spirit of Counsel helps us choose the right course for godliness.
5. The Spirit of Strength empowers us to do God’s will in our lives.
6. The Spirit of Knowledge sees God’s thoughts manifested in our lives.
7. The Spirit of the Fear of the LORD is a reverent walking in His way.
The Syriac reads, “He shall be resplendent in the fear of the LORD” (Isaiah 11:3). The fear of the LORD is the very air that Jesus breathes. There is possibly a play on words between Spirit and breath, which are both the same word in Hebrew. He breathes in the sweet savour of – or takes delight in – the fear of the LORD.
Furthermore, as God (Acts 10:34; Romans 2:11), Messiah shall not judge with partiality (cf. John 7:24). He knows what is in the heart of man (John 2:24-25), and nobody will be able to moan, ‘not fair’ at His judgment. “He will judge the poor with righteousness” (Isaiah 11:4; cf. Psalm 72:2) - with justice and impartiality.
A sharp two-edged sword proceeds from His mouth (cf. Revelation 19:15) with which to “smite the earth” (Isaiah 11:4). This is the ‘rod of iron’ with which the Son dashes in pieces those who oppose Him (Psalm 2:9). It is the power of His word to slay, as well as to make alive (cf. Hosea 6:5).
In fact, we see Jesus here girded about with righteousness and truth (Isaiah 11:5). This is perhaps synonymous with the ‘judgment and justice’ upon which Messiah’s kingdom is founded (cf. Isaiah 9:7).
There follows the most wonderful illustration of the peaceable kingdom of Christ (Isaiah 11:6-8). This image has been fixed in the popular imagination as, ‘the lion shall lie down with the lamb’ – although this is slightly inexact. It is a beautiful picture of creation in harmony with itself, a return to Eden, an odyssey into the idyllic. Nothing could be more desirable than an earth in which our children – even our little children - can live in safety!
There are echoes, too, of the holy mountain of the LORD as the place where swords are beaten into ploughshares, and wars are ended (Isaiah 2:4). No more hurt, no more destruction: but rather, through the gospel emanating from Jerusalem, the whole earth becomes “filled with the knowledge of the LORD” (Isaiah 11:9).
All this arises from the stem of Jesse (Isaiah 11:10). His name is Jesus, and He stands as a rallying point for the nations of the earth, the focal point through which we are able to enter into a right relationship with the true and living God. Those who find their rest in Him find peace with God through Him (Romans 5:1), and shall enter into His glory hereafter (cf. John 14:2).
B). A DOXOLOGY FIT FOR KING JESUS.
Psalm 72:1-7; Psalm 72:18-19.
It is surely no mistake that the benediction which concludes Book II of the Biblical collection of Psalms, is incorporated into the postscript of Psalm 72. This Psalm is one of the most clearly Messianic (or Christological) in the whole Psalter. Christians have, from time immemorial, recognised Jesus as the fullest fulfilment of the ideal king in this chapter.
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, wellbeing. 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, wellbeing. Again, the Psalmist draws our attention to the ordinance of the moon.
The extent of the dominion of the Davidic kings (Psalm 72:8-10) was never fully realised beyond the times of King Solomon - and began to recede rapidly thereafter. King Jesus embraces ‘all nations’ (Psalm 72:11), whether we acknowledge Him or not. Based as it is in the righteousness of God, His reign brings salvation to all who call upon Him (Psalm 72:12-14).
Jesus’ reign is a reign of abundance (Psalm 72:15). The city that submits to King Jesus, whether Geneva or Glasgow or elsewhere, flourishes (Psalm 72:16). (Unknown to many these days, the motto of the City of Glasgow in Scotland - ‘Let Glasgow flourish’ - is an abbreviation of the much longer: ‘Let Glasgow flourish by the preaching of the Word and the praising of His name.’)
The main body of the Psalm passes seamlessly from the benediction of Psalm 72:17, where blessings flow from King Jesus - to the doxology of praise to God in Psalm 72:18-19. When we “bless” God, we add nothing to Him. We are celebrating the blessings which begin with Him, bring blessing to His people (cf. Ephesians 1:3), and which redound to His glory.
Our righteous king cares for every one of us for whom He shed His own covenant Blood. So yes, “let the whole earth be filled with His glory!” To which we add our twofold Amen: “Amen, so let it be” (Psalm 72:19).
C). THE UNITY OF HOPE.
Romans 15:4-13.
In many respects we might view Romans 14:1 to15:13 as the practical outworking of the Jewish/Gentile debate of Romans 9 to 11. There was some dissension in Rome over matters of food and drink, and holy days. It is quite probable that it was a question of Jewish customs within the church.
However, Paul’s discussion of how the “strong” should respect the “weak” has a much broader application. The principles which he underlines are always relevant, and apply to many situations of controversy within the churches to this very day. Paul teaches us what our attitude should be on conscientious differences of opinion in things which are not essential to the Christian faith.
(a) Christ died and rose to be our Lord, so we are accountable to Him (Romans 14:6-9).
(b) We shall all stand before the judgement seat of Christ, so why do we judge one another (Romans 14:10)?
(c) Christ accepts all His people, so accept one another (Romans 15:7).
1. In Romans 15 Paul bases His argument in Scripture. First and foremost, in Romans 15:3, Paul applies Psalm 69:9 to Jesus, arguing that we should follow the unselfish attitude of Christ (see Philippians 2:5-11). We must not forget that Jesus came into this world not only to furnish our nativity scenes with a child for the manger, but ultimately to die for the sins of His people.
2. Having given this quotation as his sermon text, Paul explains the purpose of the Scriptures (Romans 15:4). Jesus and His Apostles are all at great pains to establish their teaching in the foundation of Scripture. The Bible is the only genuinely self-authenticating book in the world: we must approach it with reverence and faith rather than doubt and criticism.
3. Paul prays for the people to whom he is writing (Romans 15:5-6). The prayer takes the form of a benediction, but also carries an exhortation to let God have His way in our hearts. Only when we agree in essentials, and put aside our differences in non-essentials, will true unity come.
4. As we have seen, Paul exhorts his readers to receive one another (Romans 15:7). Again, this is as applicable to us today as it was to the Jewish and Gentile Christians in Rome in Paul’s day. Christ has accepted us, so who are we to put asunder what God has joined?
5. Paul speaks of how Christ became a servant to both Jews and Gentiles (Romans 15:8-9). He is the fulfilment of the promise to the patriarchs Abraham, Isaac and Jacob, but we must remember that the promise to Abraham was in order that he should be a blessing to the nations (Genesis 12:1-3). This is the mission carried on in the worldwide community of Jesus Christ, “the son of Abraham” (Matthew 1:1), to this very day.
6. Paul grounds his thesis very firmly in several carefully chosen passages which underline the universality of the Gospel (Romans 15:9-12). Four more quotations are used, from all three divisions of the Old Testament. Paul, like Jesus, is teaching “Christ in all the Scriptures” (Luke 24:27; Luke 24:44-45).
(i). Paul applies David’s song in 2 Samuel 22:50 and Psalm 18:49 to Jesus Christ, “the son of David” (Matthew 1:1), the one whom one of our carols refers to as “great David’s greater son.” There the witness of Jesus among the nations is anticipated (Romans 15:9). The church joins in this testimony in our Psalms and hymns and spiritual songs (Colossians 3:16).
(ii). In Deuteronomy 32:43, Moses exhorts the nations to join in with these praises (Romans 15:10). It is not wrong to see churches full of “unbelievers” at Christmas and other festivals: it is in this place that they are most likely to encounter Jesus. As we join in the celebration of the birth of Christ, perhaps its truth and relevance will break through all the tinsel and trimmings.
(iii). The exhortation to praise the LORD in Psalm 117:1 is addressed to all nations, and to all people (Romans 15:11). It may well be the shortest Psalm in the Old Testament manual of praise, but it is both universal and inclusive. Paul sees in it another argument for unity within the church.
(iv). Isaiah 11:10 anticipates the coming of the Messiah to take up the sceptre to rule over the nations (Romans 15:12). Jesus is identified with the kingly line of David, the son of Jesse. The Christ child is also seen as the hope of the nations.
7. Paul rounds off his discussion with another benediction (Romans 15:13). We are blessed with hope, joy, peace, faith, and power in the Holy Spirit. How can we possibly continue to live at odds with one another?
D). JUDGMENT AND HOPE IN THE PREACHING OF JOHN.
Matthew 3:1-12.
Without any warning from the narrator, John the Baptist bursts onto the pages of Matthew’s Gospel (Matthew 3:1) as suddenly as Elijah had burst onto the pages of Israel’s history centuries before (1 Kings 17:1). And like Elijah (2 Kings 1:8), this rugged character (Matthew 3:4) dwelt in the wilderness: on the fringes of the nation, and outside the limitations of established religion. Our Lord Jesus would later indicate that ‘soft raiment’ belonged to king’s palaces, not to John (Luke 7:25).
John came preaching, and his message was not soft and woolly, but as abrasive as his raiment. The spiritual diet which John offered to his hearers was as strict as his own bodily diet (Matthew 3:4). No gentle words to tickle their ears drew the multitudes out of Jerusalem, Judaea, and the region about Jordan (Matthew 3:5): but rather the straightforward declaration of the need for repentance, and the nearness of the kingdom of heaven (Matthew 3:2).
Sad to say, but sometimes it is necessary to cross parish boundaries to discover the right preaching of God’s Word. Sometimes, too, the true prophets of the true and living God are found not in His Temple, but outside it (Jeremiah 7:2). Yet such was the working of the Holy Spirit in the hearts of the people that they braved the ridicule, and sought out this bizarre, unorthodox preacher - “and were baptised of him in Jordan, confessing their sins” (Matthew 3:6).
What is surprising here is that these people were already members of the Jewish faith. Baptism had only existed hitherto for non-Jews converting to Judaism, in the self-administered ‘bath’ to wash away ‘Gentile impurities.’ Now, here comes John, calling God’s own people to a baptism with a view to the forgiveness of sins.
John’s conversation with the Pharisees and Sadducees is relevant here. John warns them in no uncertain terms concerning “the wrath to come” (Matthew 3:7). The preacher looks not only for a professed repentance, but the fruits that arise from it (Matthew 3:8).
Also, he says, your claim to be children of Abraham does not suffice to bring you into the kingdom (Matthew 3:9). Similarly, belonging to a ‘Christian’ nation, being brought up in a Christian church, even baptism itself, does not make us Christians. There is the need for true repentance, and amendment of life.
Judgment is indicated in the two images of fire (Matthew 3:10; Matthew 3:12). Yet the wind of ‘purging’ also indicates hope for those represented by “the wheat” (Matthew 3:12). And both wind and fire represent the Holy Ghost (Matthew 3:11).
The judgment and the hope are centred in Jesus (Matthew 3:11), whose shoes John is unworthy to bear. If we refuse Jesus, to whom John is forever pointing, we face the fire of retribution. But when we receive Him, it is Jesus who baptises us with the Holy Ghost - with images of both wind and fire (Acts 2:2-3).
