PRESENTATION OF THE LORD.
Malachi 3:1-4, Psalm 84, Psalm 24:7-10, Hebrews 2:14-18, Luke 2:22-40
A). THE TWO MESSENGERS.
Malachi 3:1-4.
The name Malachi means ‘My Messenger’ (see Malachi 1:1). The Book of Malachi is the response of the LORD to the Complaints of His people. Not that they were complaining directly To Him, as honest people might occasionally do (Job 21:7; Jeremiah 12:1). No, they were complaining About Him, amongst themselves. We hear the same today: ‘Why does the LORD let this happen?’ Or, more selfishly, ‘Why does the Lord let this happen To Me!’
Yet every time the LORD challenged His people, they in turn sought to deny their sin (Malachi 1:2; Malachi 2:13-14; Malachi 2:17; Malachi 3:7-8). Sad to say, they were only following the example of their wayward priests (Malachi 1:6-7). In such a situation all appearance of ‘religion’ becomes a sham, hypocrisy: play-acting. Outward ceremony, shoddily performed, hardly compensates for a heart-not-right-with-God (Malachi 1:8).
It is fair to say, that in Malachi’s days there was no longer the blatant idolatry that had led to the exile. Yet the people’s religion, like that of Laodicea (Revelation 3:15-16), was barely lukewarm. Blind, sick and lame animals were being offered as sacrifices to the LORD: ‘try offering them to your human leaders,’ mocked the LORD (Malachi 1:8). It is like children imagining that they are doing God a favour when they give last year’s Broken Toys as pre-Christmas gifts to the poor at harvest-time; or like adults sending their outdated, outmoded, thrown-out computers to far-away villages without first checking that they would be useful to people in places with neither the education - nor even the electricity – to be able to make practical use of them.
One of the God-wearying and impertinent questions of the people had been, as it is often today, ‘Where is the God of justice?’ (Malachi 2:17). We have the answer in today’s text (Malachi 3:1). Watch carefully, exhorts the LORD. First I will send my messenger (cf. John 1:6-8), who will prepare the way for the One whom you are seeking.
Notice that John the Baptist’s ministry is nothing without Jesus, and always points to Jesus. This is reflected in the song of his father, Zacharias (Luke 1:68-79). At the forefront of the old priest's mind was not first and foremost his own son, but the visitation of God to His people: a visitation which was about to occur in the Person of our Lord Jesus Christ.
Then, says the LORD, ‘the Messenger of the Covenant in whom you delight will suddenly come to His temple’ (Malachi 3:1). Jesus appeared in the Temple as a baby, without being noticed by many more than two people (Luke 2:22). Then Jesus appeared in the Temple as a boy of twelve: He astonished all, yet still remained unrecognized (Luke 2:47). But as a man He appeared once more, and announced, ‘You have made my Father’s house into a den of thieves’ (cf. John 2:16).
Yet Jesus came to establish a new covenant, and to make the once for all, final, and satisfactory sacrifice for the sins of His people (cf. Hebrews 9:28). This is the ultimate ‘righteous offering’ (cf. Malachi 3:3) to which all the sacrifices have always been pointing: the fulfilment of all the rites and ceremonies of the Old Testament era.
The “house of Levi” (Malachi 3:3) stood as representatives of all Israel: and now the Lord creates a new worship and a new people, and establishes a priesthood of all believers. Our offerings to God, whether in worship or giving, are acceptable to Him only when our worship is centred on our Lord Jesus Christ. This is a return to the worship of former times, to the “days of old” (Malachi 3:4).
Malachi 3:2 reaches beyond the incarnation of Jesus to His return. Judgment must begin, and no doubt has begun, at the house of God (1 Peter 4:17). There was a remnant in the days of Malachi who reverenced the LORD, and remained loyal to Him (Malachi 3:16-18). How will we appear at the day of His coming?
B). THIS PILGRIM WAY.
Psalm 84:1-12.
At the end of the celebration of Passover, in Jewish homes scattered throughout the world, the parting toast is, ‘Next year in Jerusalem!’ The sentiment echoes a common consciousness, a restlessness if you will, which is forever drawing God’s people back towards their roots in the land of their fathers.
The Psalmist was one of those who had been familiar with the days of worship in the tabernacle in the holy land. Immediately prior to the building of the Temple by Solomon, the tabernacle had been situated in the City of David, just below the Temple Mount in Jerusalem. It has been suggested that Psalm 84 was written by King David when he left Jerusalem during the rebellion led by his son Absalom.
“How lovely is your tabernacle, O LORD of hosts,” he intoned (Psalm 84:1). Not that God dwells in tents or buildings: but nevertheless our soul is only ever satisfied (as Augustine of Hippo is often quoted as saying) when it finds its rest in the LORD (Psalm 84:2). In fact, our ultimate rest is only found in Jesus, the Word who became flesh and dwelt (tabernacled!) among us (John 1:14).
The Psalmist compares his soul to the sparrow, and to the swallow, little birds that are forever flitting around seeking a home (Psalm 84:3). Not that either of these could ever safely nest on the altar of sacrifice (!) - but his soul has found its rest in the altars (plural) of the LORD of hosts. Without the shedding of blood, there is no remission of sins (Hebrews 9:22), and his rest and ours is found first in the altar of burnt offering, where the sacrifice is presented (representing to us the Cross of Calvary) and next in the altar of incense, where the risen Lord Jesus lifts our prayers, mingled with His, up to the LORD.
The Psalmist calls the LORD of hosts, “my King and my God” (Psalm 84:3). The Christian faith is deeply personal, a relationship rather than a religion. Blessed are those who abide in Christ, and He in them (John 15:4; John 15:7): THEY “shall ever be praising Him” (Psalm 84:4), and ‘shall have confidence and not be ashamed before Him at His coming’ (1 John 2:28). “Selah.” Think on this.
“Blessed is the man whose strength is in thee, in whose heart are the ways” (Psalm 84:5). So reads the Hebrew, without adding any extra words into the translation. The word for “ways” here speaks of a prepared way, as for when a ruling monarch is approaching on their royal tour (cf. Isaiah 40:3-4; Matthew 3:1-3).
So what kind of person is able to say, ‘my strength is in the LORD’ (cf. Psalm 84:5) or ‘I can do all things through Christ who strengthens me’ (Philippians 4:13)? It is a person whose heart has been prepared by the Holy Spirit, that they may ‘repent’ (meaning ‘change their mind about God’)! The light of God has shined into their hearts (2 Corinthians 4:6), and they are made new people in Christ (2 Corinthians 5:17).
Not only are we made new people, but now we are enabled to “walk uprightly” (Psalm 84:11) upon the path of righteousness. We have a new purpose, a new direction in our lives. ‘This is the way, walk ye in it,’ says the Holy Spirit (Isaiah 30:21).
When we are walking in God’s way, it is the LORD who leads us (Genesis 24:27). When we face trials in “the valley of tears” (Psalm 84:6), we can be assured that the LORD knows our way, and will not only bring us through, but will bring us out better (Psalm 23:4; Job 23:10). In all these things we are made ‘more than conquerors through Him that loved us’ (Romans 8:37-39).
The pilgrimage of this life may well be for us a vale of tears, but nevertheless we go on from strength to strength, and will at last appear before God (Psalm 84:7; cf. 2 Corinthians 4:17; Romans 8:18). ‘In this world you shall have tribulation,’ said Jesus, ‘but be of good cheer; I have overcome the world’ (John 16:33).
The Psalmist’s second “Selah” separates between two prayer petitions. The first is that the “LORD God of hosts… the God of Jacob” would “hear” his prayer, and “give ear” (Psalm 84:8). The Psalmist is in no doubt that our God is a prayer hearing, prayer answering God. “Selah.” Think on this!
Then he prays, “Behold, O God our shield, and look upon the face of thine anointed” (Psalm 84:9). Now David was God’s anointed, and if he was the author of this Psalm then he was praying for himself. But the ultimate ‘Anointed One’ is Jesus, great David’s greater Son, and Christian people are anointed in Him. When we pray, ‘in Jesus’ Name,’ we are asking the Father to behold us only inasmuch as we are found in Him.
“For a day in thy courts is better than a thousand” (Psalm 84:10). The superscription of this Psalm includes the words, “to the sons of Korah.” This particular clan were “doorkeepers in the house of God” (Psalm 84:10). This is a time-honoured and honourable job, and much to be preferred than “dwelling in the tents of wickedness.”
“For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will He withhold from them that walk uprightly” (Psalm 84:11). In the words of John Newton’s ‘Amazing Grace’: ‘It is ‘grace that brought me safe thus far, and grace will bring me home.’ Not only to the earthly tabernacle or Temple, but to the heavenly glory.
No wonder the Psalmist can conclude with one final beatitude (cf. the two around the first “Selah,” Psalm 84:4-5). “O LORD of hosts. blessed is the man who trusts in thee” (Psalm 84:12).
C). ANOTHER TRIUMPHANT ENTRY.
Psalm 24:7-10.
The Scottish Metrical version of Psalm 24:7-10 is strong here, and lends itself to an almost antiphonal liturgy, suitable for combined male and female voices.
“Ye gates, lift up your heads on high; ye doors that last for aye,
Be lifted up, that so the King of Glory enter may.
But who in glory is the King? The mighty Lord is this:
Ev’n that same Lord that great in might and strong in battle is.
“Ye gates, lift up your heads: ye doors, doors that do last for aye,
Be lifted up, that so the King of glory enter may.
But who is He that is the King of glory? (The King of glory) who is this?
The Lord of hosts and none but He, the King of glory is.”
(There may follow a chorus of Alleluias and Amens.)
We may refer to a historic circumstance in David’s own life, when he first brought the Ark of the Covenant, symbolic of the presence of God, into Jerusalem (2 Samuel 6:15). ‘The mountain of Your inheritance’ had been anticipated back in the song of Moses, after the people passed through the Red Sea (Exodus 15:17) - in context this was not a reference to Sinai, but to a mountain in the land. The Psalm echoes the celebration of God’s triumph (Psalm 24:10; cf. Exodus 15:1; Exodus 15:21).
“Glory” speaks of ‘weightiness’: majesty, honour; abundance (cf. Psalm 24:1), greatness, importance. When we ‘glorify’ God we add nothing to Him, but ‘ascribe’ the glory that is already His (Psalm 29:1). Even ‘the heavens’ declare ‘the glory of God’ (Psalm 19:1).
Now the Ark was home at last, where Melchisedec had passed through the same gates to meet Abraham with bread and wine, and to pronounce a priestly blessing (Genesis 14:18-20). Yet the Ark of the Covenant is symbolic of something else. The ultimate ‘presence of God with men’ (cf. Ezekiel 34:30) is Jesus, the Word become flesh who ‘tabernacled’ among us (John 1:14).
Jesus died for us, triumphed over death on our behalf, rose again, and ascended into heaven. As a Man He has entered glory that we may follow. The gates have opened wide for Him, and even now we are bold to enter in to the throne of grace (Ephesians 3:12; Hebrews 4:16).
D). JESUS PROCURES OUR SALVATION.
Hebrews 2:14-18.
1. It was necessary that Jesus should partake of flesh and blood in order to procure our salvation (Hebrews 2:14).
a. Jesus overcomes death (Hebrews 2:14), and the fear of death (Hebrews 2:15), through His own death upon the Cross. Death is swallowed up in victory (1 Corinthians 15:54). The Lord’s people are delivered out of the very jaws of hell (Hosea 13:14).
b. Jesus destroys him that had the power of death, that is, the devil (Hebrews 2:14). He breaks our bondage (Hebrews 2:15) in a new exodus (Luke 9:31), and leads us into everlasting life. No angel could have accomplished this, so it was necessary that He should become man (Hebrews 2:16).
2. Jesus became man, taking upon Himself the seed of Abraham (Hebrews 2:16) - in whom all nations are blessed (Genesis 22:18). He was made like unto His brethren, and therefore has the capacity to be a merciful and faithful high priest. As both High Priest and sacrifice, Jesus makes reconciliation with God for the sins of His people (Hebrews 2:17).
Jesus did not have His life taken from Him, but laid it down - and took it up again (John 10:17-18). The perfection of completion was punctuated in His last words upon the Cross: ‘It is finished’ (John 19:30).
3. Having undergone sufferings, and overcome temptations on our behalf (cf. Hebrews 4:15), Jesus continues to minister to us in the midst of the challenges and changes in our own lives (Hebrews 2:18).
Whether viewed as the babe in a manger, or as the man upon the Cross; as the risen Lord, or as the King upon the throne - Jesus is well able to identify with His people’s personal perplexities.
E). SIMEON, ANNA AND JESUS.
Luke 2:22-40.
I. THE SONG OF SIMEON.
Luke 2:22-35.
Nearly six weeks after the birth of Jesus, Mary and Joseph went up to the Temple in Jerusalem, with baby Jesus, to fulfil the rite of purification. Jesus' parents were obedient to this tenet of the law, which involved both the child and His mother (Luke 2:22; cf. Leviticus 12:2-4).
The Old Testament ceremony dated back to the Exodus, and the sanctification of the first-born to God (cf. Exodus 13:2). The LORD does not require human sacrifice, but dedication. It is remarkable that even as a baby all things were being done in relation to Jesus in such a way as to fulfil the law of God (Luke 2:23; cf. Matthew 3:15).
No lamb was available to sacrifice for the Lamb of God. We are not told why. Mary offered the minimum requirement of the law (Luke 2:24; cf. Leviticus 12:8).
There was a man in the Temple, named Simeon. Perhaps he lived there, like Anna the prophetess. Or perhaps he was a priest, or some other member of the ecclesiastical staff. Simeon was a godly man, clothed in God's righteousness, and committed to the LORD in all that he did. Simeon was longing for God's intervention in the life of His chosen nation, and had received the gift of the Holy Ghost ahead of time (Luke 2:25).
Furthermore, by the Holy Ghost, Simeon had been given some insight into the timing of God's deliverance. This was not a calculation based upon the seventy weeks of Daniel. Nor was it an expectation that had been birthed with the loosening of Zacharias' tongue upon the birth of John the Baptist. This was a personal word from the LORD to himself. Simeon would not taste death until he had seen, with his own eyes, the Lord's Christ. The question is not whether God still speaks today, but rather whether we are listening (Luke 2:26)!
It was by the Spirit that Simeon came into the Temple, just at the exact time that the parents of Jesus brought Him in. This is God's perfect timing, yet also contingent upon the obedience of both parties. The parents were doing what the law required, and Simeon was moving where and when the Spirit directed (Luke 2:27).
Simeon took the baby Jesus in his arms. What a privilege! What wonderful holy audacity! Yet his motives were true: he blessed God, and spoke forth words which were inspired by the Holy Spirit (Luke 2:28; cf. 2 Peter 1:21).
In effect, Simeon asked the Lord to dismiss him now. With this child, that which God had promised had surely been fulfilled, and Simeon was ready to be received up into glory. It is a good benediction, “Let us depart in peace,” but it can only be “in the name of the Lord.” There is no peace otherwise. Simeon was able to claim a specific promise to himself: “according to thy word” (Luke 2:29).
Simeon held, and beheld, the baby in his arms. For one awesome moment Simeon saw the world's holistic salvation in the Person of that infant (Luke 2:30).
This is a salvation prepared beforehand by God, to be displayed before all people (Luke 2:31; cf. Isaiah 52:10).
This is the light to lighten the Gentiles (cf. Isaiah 42:6; Isaiah 49:6), which would one day even be celebrated in “Galilee of the Gentiles” (cf. Matthew 4:15-16). This is the glory, the Shekinah no less, of the people of Israel (Luke 2:32; cf. Isaiah 46:13).
Of course, Joseph and his wife marvelled at what was being said about Jesus. The incarnation, and all the implications of God becoming man on our behalf should never cease to amaze us (Luke 2:33).
Simeon had one last thing to say, and he was done. It was a blessing, but also a warning. Jesus Christ would be the cause of the fall and the rising again of many (Luke 2:34)! The fall would be like the collapse of a house, a ruin. So Jesus could say to Jerusalem, “Your house is left unto you desolate” (cf. Matthew 23:38). The “rising again” is literally a resurrection. “For if the casting away of Israel is the reconciling of the world, what shall the receiving of them be but life from the dead?” (cf. Romans 11:15). Despite the fact that He is the light of the Gentiles and the glory of His people Israel, Jesus was God's sign that would be spoken against, the stone which the builders rejected, foolishness to the world, a stumbling block to Israel. Sometimes the Lord must take us down a peg or two in order to restore us to where we should be (Luke 2:34).
Mary was also warned of what pains awaited her as the mother of our Lord. She would see Him die a dreadful death that He does not deserve - except on our account. The Cross is the catalyst whereby all shall ultimately be judged (Luke 2:35).
II. THE THANKSGIVING AND TESTIMONY OF ANNA.
Luke 2:36-40.
Anna was a prophetess of great age, who departed not from the temple, and served God with fasting and prayers both night and day (Luke 2:36-37). It is interesting that Luke calls her a "prophetess," since we have long been taught that there was no prophecy in Israel for over four hundred years, from Malachi to John the Baptist. Perhaps this is another part of the miracle which we call 'Christmas.'
This devout woman probably witnessed the presentation of the baby Jesus, and added her own thanksgiving to the message of Simeon. Furthermore, she "spoke of Him to all those who looked for redemption in Israel" (Luke 2:38). Anna shared about Jesus, bringing hope to the hopeful.
We are told nothing about what Anna said, but her testimony, like that of John the Baptist (cf. John 3:30), pointed away from herself to Jesus. Thus there were two witnesses, one a man and one a woman, to the fulfilment of the prophecy: ‘the Messenger of the Covenant in whom you delight will suddenly come to His temple’ (cf. Malachi 3:1).
It is noticeable that Joseph and Mary were devout, too. They did not go home until they had "performed all things according to the law of the Lord" (Luke 2:39). This set the pattern for Jesus' life and upbringing until, at last, He presented Himself as an adult for the baptism of John (cf. Matthew 3:15).
The passage ends with Jesus growing, and becoming strong in spirit, "filled with wisdom: and the grace of God was upon Him" (Luke 2:40; cf. 1 Samuel 2:26; Luke 2:52).
Jesus is as truly man as He is truly God!
