Psalm 72:1-8, Zechariah 8:1-8, Romans 12:1-5, Luke 2:41-52.
A). THE REIGN OF MESSIAH.
Psalm 72:1-8.
The name of Solomon is associated with this Psalm, and it is quite possible that this sacred song was premiered on the occasion of his coronation. However, Christians recognise 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 (cf. Romans 2:11), but the poor in spirit do have God’s favour (cf. 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 (cf. Isaiah 32:17). Jesus Himself is our righteousness (cf. 1 Corinthians 1:30), and our peace (cf. Ephesians 2:14).
Psalm 72:4. Jesus our king brings justice and salvation to His people (cf. 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 (cf. 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 (cf. 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.
Psalm 72:8. It is evident that there were limitations to Solomon’s reign, and the monarchy fell into serious decline after his death. However, this only served to intensify the appetite among the godly for the fuller fulfilment which would herald the dawn of Messiah’s reign.
In the fullest sense, this Psalm is all 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.’
B). ORACLES OF RESTORATION.
Zechariah 8:1-8.
The Apostle Paul tells us that ‘All Scripture is given by inspiration of God’ (cf. 2 Timothy 3:16-17). The Apostle Peter tells us that ‘the word of the LORD endures forever’ (cf. 1 Peter 1:25).
So when we find the expression “Thus saith the LORD” repeated throughout our current passage, it should make us sit up and listen. He is the “LORD of hosts” (ZECHARIAH 8:1), the God of the armies of heaven, and not to be trifled with.
(i). At the end of the previous chapter the LORD had scattered His people among the nations, and the ‘pleasant land’ was laid desolate by their enemies (cf. Zechariah 7:14). Now the LORD is offering comfort into that situation. He begins by speaking of His “great jealousy” for Zion (ZECHARIAH 8:2; cf. Zechariah 1:14).
It is certainly comforting to us to know the intensity of God’s “jealousy” on our behalf. His jealousy is not like man’s selfish jealousy, whereby we might covet something that someone else has. His jealousy is quite the opposite: it is a jealous care of the other (cf. Zechariah 1:16-17). Such jealousy arises from the love wherewith He has ‘loved us with an everlasting love’ (cf. Jeremiah 31:3).
(ii). ZECHARIAH 8:3. The manifestation of this love is seen in the fact that the LORD has “returned unto Zion” (a present reality), and would “dwell in the midst of Jerusalem” in an even more special way when the Temple would be completed (cf. Exodus 25:8; Zechariah 4:9).
A further fulfilment of this prophecy was seen when ‘the Word became flesh, and dwelt among us’ (cf. John 1:14), and Jesus, who is ‘the Truth’ (cf. John 14:6) taught His truths in the “city of truth.” And when the Spirit came upon His church at Pentecost, introducing the Gospel era, “the mountain of the LORD of hosts, the holy mountain” was ‘exalted,’ and (in a figure of speech) ‘all nations flowed to it’ (cf. Isaiah 2:2).
We await another fulfilment when Jesus shall return with power and great glory (cf. Matthew 24:30), and all His angels (the angelic “host”) with Him (cf. Matthew 25:31).
The fullest fulfilment of the prophecy of this verse comes with the descent of the new Jerusalem (cf. Revelation 21:2-3).
(iii). There follows a picture of Jerusalem as a healthy, happy community. Men and women living into old age, and if they carry a staff it is not because of sickness, but because of “very age” (ZECHARIAH 8:4; cf. Isaiah 65:20). Children are safe and carefree, “playing in the streets thereof” (ZECHARIAH 8:5).
This is also a picture of the Church, with some who have been Christians a long time, and others just beginning in the faith: all continuing to ‘grow into the stature of the fulness of Christ’ (cf. Ephesians 4:13).
(iv). ZECHARIAH 8:6 is a question expecting the answer ‘no.’ There is no doubt that what the LORD is doing is “marvellous” or ‘wondrous’ in our eyes (cf. Exodus 15:11; Psalm 118:23). But nothing is impossible with God (cf. Matthew 19:26; Luke 1:37)!
(v). The LORD was already in process of bringing His people back from Babylon, which lay to the north; but now He speaks of “saving” His people from the east and the west (ZECHARIAH 8:7). Recent history has certainly shown us an Israel repopulated with Jews, from the east and from the west. But this might also speak of the ongoing ministry of the apostles to the Gentiles, from Pentecost onwards (cf. Malachi 1:11).
“And I will bring them” (ZECHARIAH 8:8). Jew and Gentile believers are citizens together of the heavenly Jerusalem (cf. Hebrews 12:22). With Christ as our cornerstone (cf. 1 Peter 2:6) we who in times past were not a people are now the people of God (cf. 1 Peter 2:10.
“and I will be their God in truth and in righteousness” (ZECHARIAH 8:8). Jesus is the truth (cf. John 14:6), and we are made righteous in His righteousness (cf. 2 Corinthians 5:21). We are thus enabled to worship God in spirit and in truth (cf. John 4:24). Amen.
C). THE MEASURE OF FAITH.
Romans 12:1-5.
ROMANS 12:1. “I beseech you therefore, brethren,” begins the application of Paul’s letter to the Romans. These words introduce the practical building blocks laid upon the theological foundation of the previous 11 chapters: hence the “therefore”. This is an exhortation which carries all the authority of Paul’s Apostleship; and is a heartfelt appeal to those whom he considers “brethren.”
The basis of the Apostle’s appeal is God’s mercy. Since we have received such mercy, such gospel grace as is outlined in the first eleven chapters, he seems to say, the appropriate response must surely be to “present our bodies as a living sacrifice to the Lord.” This involves not only formal worship, praise and adoration; but also, an attitude of gratitude which manifests itself in sacrificial obedience.
The sacrifice we are being exhorted to make is described as a “living” sacrifice. It is ongoing. It expresses itself outwardly, rather than in inward contemplation. It is whole life worship.
We worship God in the workplace as well as in the Kirk (church) place. We worship God in our relationships, and in our choices of companions. We worship God in how we use our time, how we treat our bodies; and in the things which we do for others. We worship God in the market place, the voting booth, and in our willingness to stand for what is right. The list could go on and on.
All this is called “a holy sacrifice, well pleasing to God.” Like the burnt offering, it presents ‘a sweet savour’ or a ‘pleasing aroma’ to the LORD (cf. Leviticus 1:9). It is the only reasonable, intelligent, logical response to the mercy which we have received in the gospel (ROMANS 12:1).
This submission of our bodies (which includes our mind) is called our “service” (or in one translation, our “spiritual worship”). Service is not only something which we do in church. Neither is worship.
Neither is it only “spiritual.” It is a whole life commitment to the work of the Lord - and to the Lord of the work. It is “holy” because it involves us being ‘set apart’ for God, and for whatever God wants us to do (cf. Colossians 3:23-24).
How does this work? Well, first, the Apostle points to our attitude towards the outside world (so to speak):
ROMANS 12:2. “Be not conformed to this world.” In fact, as I read the Greek, it is “do not fashion yourselves to this age.” There are better paradigms to emulate.
Second, Paul shows us how this is done. “Be transformed by the renewing of the mind.” It all comes down to what we feed the mind, after all.
This was what Jesus also taught: for example, ‘whoever looks on a woman to lust after her has committed adultery already in his heart’ (cf. Matthew 5:28). The Apostle John teaches, ‘whoever hates another person is a murderer at heart’ (cf. 1 John 3:15). Lust conceives sin, says the Lord’s brother (cf. James 1:15); and again, Jesus argues that what we allow to pollute our minds will also issue forth from our mouths (cf. Matthew 15:11).
So, we need to be constantly renewing our minds. There is a saying, ‘you are what you eat’ - well, you can take that with a pinch of salt, if you do not mind me saying so. But what we ingest spiritually goes a long way towards the renewing of our minds.
‘Read your Bible, pray every day,’ as the song says. Be careful what else you read: not just avoiding the bad stuff, but seeking out the good stuff. Vet whatever media feeds your mind.
Be discerning: “Prove what is good, what is acceptable;” what is in keeping with “the perfect will of God.” Set your mind on what the Spirit desires (cf. Romans 8:5). What is good, acceptable and the mind of the Spirit is what works best towards the establishment of Christ’s kingdom.
If it is “good,” it is in keeping with the law of God. If it is “acceptable,” it is the right thing in which to invest our resources of time, money and talents. If it is the mind of the Spirit, it will incline towards the “perfecting” of God’s will ‘in earth as it is in heaven.’
Paul says elsewhere: ‘Whatever (things) are true, whatever honest, whatever pure, whatever lovely, whatever of good report; if any virtue and if any praise, these things consider’ (cf. Philippians 4:8).
What we feed our minds is foundational to our whole life worship, and to our living the sacrificial lives that God requires of His obedient people.
ROMANS 12:3. “For” connects with the immediately preceding two verses, in which it has been made clear that, as an act of gratitude for God's mercy (outlined in the whole of the preceding 11 chapters), we should submit our bodies to Him as a ‘living sacrifice’ (Romans 12:1). This involves the ‘renewing of our minds’ (Romans 12:2).
“I say through the grace which is given to me” has all the marks of apostolic authority. Yet at the same time, and pertinent to the discussion of the gifts which follows (cf. Romans 12:6-8), the Apostle emphasises that even his apostolic authority is a ‘gift’ of “grace.”
“I say,” he says, “to everyone that is among you.” To whom? ‘To those who are beloved of God, called saints’ (cf. Romans 1:7). To those whom he is addressing as ‘brethren,’ who are ‘presenting their bodies’ and ‘renewing their minds’ (Romans 12:1-2), as all true Christians do.
To these he says, quite literally, “be not high-minded above what is proper to be minded; but be minded so as to be sober-minded.” Very often these multiple references to the ‘mind’ are lost in translation. Yet it is all about our mind-set (cf. Romans 8:5)!
“To each as God divided a measure of faith.” This gives us the permission to self-evaluate, but not according to man’s measure, or comparing ourselves with others, but according to the measure of faith which we have each received. We measure ourselves ultimately by the gospel, by what is later called (literally) ‘the analogy of the faith’ (cf. Romans 12:6). The result may vary according to the level of our individual maturity, or in accordance with whether we have that distinctive ‘gift of faith’ mentioned in 1 Corinthians 12:9 (which is different from ‘saving faith’, which all true believers have.)
ROMANS 12:4-5. Just as we have individual bodies, each with their ‘members,’ so we are individual “members” of the body of Christ. In the church, the body parts are “each one members of each other.” The church, in other words, is an organism, not just an organisation. This is worked out more fully in 1 Corinthians 12:12-27.
D). THE BOY JESUS COMES TO HIS TEMPLE.
Luke 2:41-52.
It was obligatory for men to attend the three main feasts in Jerusalem, but it is evident that Mary and Joseph went up as a couple (Luke 2:41). They also took Jesus with them “according to the custom of the feast” (Luke 2:42). Habits set in youth remain with us throughout life - and we will find Jesus later, as an adult, going into the synagogue in Nazareth on the Sabbath day “as His custom was” (cf. Luke 4:16).
Holy days were also holidays, and a party of extended family and friends would make the arduous journey from Nazareth to Jerusalem in caravan together. This explains the circumstances of Mary and Joseph ‘losing’ Jesus: they each presumed that He was with someone else (Luke 2:44).
Sometimes we lose sight of Jesus, and imagine that He must be ‘lost’ to us. This is not the case. If we trace our steps back towards the point in our lives where we last encountered Him, we will find Him (Luke 2:45). In fact, He has never left the precincts of the Temple (Luke 2:43; Luke 2:46).
“After three days” (Luke 2:46) is sometimes thought to be a covert anticipation of Jesus being ‘three days’ out of sight in the tomb. There may be some symbolism here.
The Rabbis understood the age of twelve to be the threshold between childhood and adulthood: the enquiring mind is beginning to prepare for the day when the youngster must leave the nest. Yet Jesus was not asking questions of those with Doctorates as one who does not know (Luke 2:46) - but rather as a method of teaching them! It was His answers, not His questions, which caused the astonishment (Luke 2:47).
Joseph was not the father of Jesus, as Mary had mistakenly suggested in her frustration (and we can understand her consternation in Luke 2:48). The first recorded words of Jesus (Luke 2:49) may appear stern, but this incident in the Temple was a precursor to the fact that Jesus would one day be leaving the comforts of home, in order to be about the affairs of His heavenly Father (cf. Luke 9:57-58). For the time being, Mary and Joseph could not understand what Jesus was telling them (Luke 2:50).
So Jesus returned with them to Nazareth, and continued to submit Himself to their parenthood (Luke 2:51). Mary, for her part, treasured all the sayings about Him in her heart. Not just what He had said (Luke 2:49), but also the words of Simeon (cf. Luke 2:34-35), and of the angel (cf. Luke 1:32-33).
The incarnate Jesus continued to grow (Luke 2:52; cf. Luke 2:40). This is Jesus subjecting Himself to human limitations: part of the mystery of the incarnation (cf. Philippians 2:6-7). He has been through all the stages of human experience needed to qualify Him as our Great High Priest (cf. Hebrews 4:15-16).
