2 Samuel 23:1-7, Psalm 132:1-18, Daniel 7:9-10, Daniel 7:13-14, Psalm 93:1-5, Revelation 1:4-8, John 18:33-37.
A). FAMOUS LAST WORDS.
2 Samuel 23:1-7.
The Bible sometimes permits us to listen in on the death-bed words of a dying saint. We hear Jacob blessing his sons. We hear Moses blessing the twelve tribes. We are interested also to hear the seven last sayings of Jesus from the Cross.
In the passage before us, we are privileged to join the surviving members of King David’s family at his bedside. It has been a turbulent reign, oscillating between triumph and tragedy: but that is already in the past, and David is ready to meet his Maker. Whether a formal testimony, or a bedside conversation, these words are presented to us as David’s “last words” (2 Samuel 23:1).
Listening to words gives us an insight into the personality of the speaker.
(a) David is first of all, just David. There is a deep humility here – for ‘what have we that we did not receive?’ (1 Corinthians 4:7).
(b) David was the youngest son of Jesse, the son who kept the sheep.
(c) If David was anything more at the time of speaking that was not to his own credit, but to the glory of the One who had raised him up on high.
(d) David was the anointed of the God of Jacob.
(e) David was also the sweet psalmist of Israel – the boy who was a shepherd of sheep, who gave us Psalm 23 et al. The man who, under God, was responsible to shepherd his people beyond the transition between ‘the days when judges judged’ (Ruth 1:1) to the establishment of an enduring kingdom.
Furthermore, David identifies himself as one through whom the spirit of the LORD spoke (2 Samuel 23:2). The spirit of the Lord was similarly upon Isaiah (Isaiah 61:1), and upon Jesus Himself (Luke 4:18). In this David is seen as a prophet, just as Jesus acknowledges him to be (Luke 20:42-43).
We see something of the nature of prophecy in the expression, “His words were upon my tongue” (2 Samuel 23:2). All Scripture is ‘God-breathed’ (2 Timothy 3:16), and ‘holy men of God spoke as they were carried along by the Holy Ghost’ (2 Peter 1:21). Isaiah’s mouth was touched by a live coal of the altar (Isaiah 6:7), and the hand of the LORD touched the mouth of Jeremiah (Jeremiah 1:9-10), before either commenced their prophetic ministry. David, in his turn, was speaking from God, and we should listen to his words.
The dying king speaks of the LORD as the speaking God, who is both the God of Israel and the Rock of Israel (2 Samuel 23:3). The reference to the LORD as Rock links with Hannah’s song (1 Samuel 2:2), forming bookends for the two books in our canon which carry Samuel’s name. In the sample Psalm of the previous chapter, David owned the LORD as the foundation of his own life (2 Samuel 22:2-3; cf. Psalm 18:2), and recognised the solid reliability of ‘our’ God (2 Samuel 22:32 = Psalm 18:31).
The oracle itself is short and to the point. The one who rules over men must rule justly, and in the fear of God (2 Samuel 23:3). This is in keeping with Messiah’s manifesto (Psalm 72:2; Psalm 72:13). David’s tongue is the pen of a ready writer (cf. Psalm 45:1) – and here he paints a beautiful word-picture (2 Samuel 23:4) which anticipates the dawning of a light which men cannot comprehend, and which darkness cannot overwhelm (John 1:5).
Older translations of 2 Samuel 23:5 see the first and last clause as negative: “Although my house be not so with God… although He make it not to grow”. Thereby the fact of the failures of David’s house are seen in contrast with the wonderful reality at the heart of the verse: that despite all this, God is still true to His covenant. Modern translations favour the idea of interrogation: “Is this not how my house stands with God… will He not cause it to prosper?” (Both of these questions are begging the answer ‘yes!’)
It is the everlasting covenant at the heart of the verse which gives David the courage to hope. Man may fail, but God will not. It is “ordered in all things and sure” (2 Samuel 23:5) - set in place by God, and guaranteed by God (cf. 2 Samuel 7:16).
David’s “desire” (2 Samuel 23:5), incidentally, reaches its zenith in Messiah’s reign (cf. Haggai 2:7). This is not without a meting out of justice against those who persist in their wickedness (2 Samuel 23:6-7). Just as surely as God’s people are saved, so evil will finally be overthrown.
We thank God for the new covenant in the blood of our Saviour, and look forward to His return to reign.
B). A RESTING PLACE FOR THE ARK OF GOD.
Psalm 132:1-18.
King David, ‘the man after God’s own heart’ (Acts 13:22), wanted to bring the ark-of-the-covenant up to Jerusalem. ‘We consulted it not in the days of Saul,’ he reasonably reasoned (1 Chronicles 13:3). However, even our best intentions fall short when they lack due order (1 Corinthians 14:40). King David set about his task in the wrong way, and at the cost of a man’s life (1 Chronicles 13:9-10).
Psalm 132:1-9 begins, “LORD, remember David, and the trouble which he took /his afflictions /the hardships which he endured.” The first few verses of the Psalm join together the two events of (a) David seeking out, finding and fetching the ark (2 Samuel 6), and (b) the king’s resolve to house the ark in something better than a tent (2 Samuel 7:2). The Psalmist alone stresses that David’s desire took the form of a vow (Psalm 132:2-5).
Now the searchers report back, “We heard of it, and now have found it in the fields of the wood around the forest town” (Psalm 132:6). The king’s desire was not wrong: the ark had been on its journey from Mount Sinai to Mount Zion for centuries. Soon pilgrims would be able to look forward with anticipation as they too ascended to Jerusalem, to worship at God’s footstool (Psalm 132:7).
During the wilderness wanderings, each of the forty times that the presence of the LORD set forward (Numbers 33), Moses prayed ‘Rise up LORD’ (Numbers 10:33-36). The liturgy is repeated in David’s days as the first attempt is made to bring the ark forward to its ultimate, and final, resting place. Psalm 132:8-10 is repeated again by Solomon at the dedication of the Temple (2 Chronicles 6:41-42).
Psalm 132:10-16 provides a parallel panel to the preceding verses, and introduces a second person to the narrative. David’s successor could be heard reminding the LORD (again - cf. Psalm 132:1) of His covenant with David. True prayer is based in the covenant and promises of God, which He has given us in Christ Jesus.
It was King Solomon who would eventually build the Temple, and thus David’s resolve became the resolve of the dynasty. “Do not turn away my face (in such a way that I might not see you)”, he pleaded (Psalm 132:10). Neither should any church be content with only ‘a form of godliness, without the power thereof’ (2 Timothy 3:5).
The oath of David (Psalm 132:2-5) found its response in the oath of God in Psalm 132:11-12. This reiterates the promise of God, that whereas David had desired to build God a house, it was God who was going to build David a house: a dynasty and a kingdom which would last for ever (2 Samuel 7:11-16). This reaches beyond its own conditional clause (“If your children…” Psalm 132:12) to a time that is even beyond the resurrection of Christ (Acts 2:30-31).
The place names of Psalm 132:6 may appear obscure, but there is no doubt that Zion is named as God’s habitation in Psalm 132:13-14. Now, at last, the LORD has found the resting place anticipated in Psalm 132:8.
Here again (Psalm 132:15) we see Jesus the Bread of life (John 6:35), the One who provides His poor with bread. The request that the LORD would clothe His priests, and that the faithful should have reason to shout for joy (Psalm 132:9), has its answer in Psalm 132:16.
The epilogue (Psalm 132:17-18) looks forward with keen anticipation to what we can recognise as Advent. The “horn that budded” is the Branch spoken of by the prophets. “The lamp” points us to Jesus, ‘the Light of the world’ (John 8:12). The person who believes in Him shall have the light of life!
C). CHRIST THE KING, OUR ADVENT HOPE.
Daniel 7:9-10; Daniel 7:13-14.
Our reading in Daniel needs to be looked at within its own context: that of a dream portraying the chaos of Empire and Empire building, and the cruelty and ultimate futility of it all.
In DANIEL 7:9, “thrones have been thrown down and the Ancient of days is seated” (Y.L.T.). This is a done deal, outside the realm of time and space. Despite all the upheavals of history, God is still Sovereign.
This is one of fullest descriptions of God that we have. “Ancient of days” is used here as a term of veneration for the LORD. “White” and “wool” indicate purity (cf. Isaiah 1:18). “His throne like a fiery flame” recalls Isaiah 6:1-4. “Wheels as fire” reminds us of Ezekiel 1:13-21.
In DANIEL 7:10, “a flood of fire is proceeding and coming forth from before Him” (Y.L.T.). This is no Santa Claus type figure, then. There is such a thing as the wrath of God against those who oppose Him (cf. Psalm 97:3)!
“A thousand thousands do serve Him” (Y.L.T.). A thousand times a thousand is a million. A representative number, no doubt.
Then “a myriad of myriads do rise up, the Judge is seated, and the books have been opened” (Y.L.T.). We imagine a courtroom: the command comes, ‘All rise!’ The Judge enters and takes his seat.
“The books are opened” (cf. Malachi 3:16-18; Revelation 20:12). This is ominous for the arrogant kingdoms of this earth (cf. Daniel 7:26-27).
Moving on quickly to the next part of the dream:
In DANIEL 7:13, “one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him.” In the Gospels, ‘Son of man’ is Jesus’ favourite name for Himself (cf. Mark 14:61-62). It was understood to be clearly Messianic, even by those who opposed Him.
We have here a picture of the Son of man coming to claim a kingdom, like in Luke 19:12. All this is occurring outside of time and space: but our connection to it, here in the sphere of time, is the ascension of our risen Saviour, and His return (Acts 1:9-11).
In DANIEL 7:14, Jesus is given that kingdom, and is even now seated at the right hand of God (cf. Mark 16:19). And we in Him (cf. Ephesians 2:6-7).
“And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him.” The one who is the ultimate ‘Son of man,’ the new Adam, is given dominion over all mankind.
“His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.”
‘A stone cut out without hands’ shatters the kingdoms of this earth and fills the whole earth (cf. Daniel 2:34-35). ‘The stone which the builders refused is become the head of the corner’ (cf. Acts 4:10-12).
The doctrine of Christ the King gives rise to our Advent hope (Mark 13:26).
D). THE LORD UPON HIS THRONE.
Psalm 93:1-5.
This Psalm is about, first and foremost, the Creator God upon His throne. He is “robed with majesty” (Psalm 93:1). He has also, incidentally, “established” the created order.
However, we are not to worship the creation (I interject), as it is only the Creator who is “from all eternity” (Psalm 93:2). There may be aspects of creation which man considers ‘awesome’ - such as the “floods” / seas / literally “rivers” (Psalm 93:3) - but the Creator is without a doubt greater than His creation (Psalm 93:4). Israel was aware of this, having seen His mastery of both the Red Sea, and the River Jordan.
The permanence of the LORD guarantees the permanence of His order. We see this elsewhere in the Bible: ‘The heavens declare the glory of God’ (Psalm 19:1); ‘The law of the LORD is perfect’ (Psalm 19:7); ‘The fear of the LORD is pure, enduring for ever’ (Psalm 19:9). Result: “holiness adorns your house for ever” (Psalm 93:5).
Jesus spoke of ‘a certain nobleman’ who ‘went into a far country to receive for himself a kingdom, and to return’ (Luke 19:12). Some of the subjects of this nobleman sent a message after him, saying, ‘We will not have this man to reign over us’ (Luke 19:14). Some of Jesus’ hearers may have thought that the ‘nobleman’ represented Herod: but in fact, he represented Jesus.
Forty days after His resurrection, Jesus was taken up in a cloud, and received out of the sight of His disciples (Acts 1:9). This is an earth’s-eye view of the ascension. The disciples were reassured of Jesus’ return (Acts 1:11; cf. Matthew 24:30; Revelation 1:7).
Meanwhile, Jesus was received into heaven to take His seat at the right hand of God (Psalm 110:1). The prophet Daniel was allowed a glimpse of this awesome moment from the perspective of heaven (Daniel 7:13-14).
When the work of new creation (which began with Jesus’ resurrection) is completed, there is another enthronement to come (Revelation 11:15). As we sing, ‘Every knee shall bow, and every tongue confess, that Jesus Christ is Lord’ (cf. Philippians 2:10-11). However, be warned: those servants in Jesus’ parable who refused to have their lord to reign over them were dealt with accordingly (Luke 19:27).
In the meantime, the Lord is upon His throne (Psalm 93:1), and reigns for ever (Psalm 93:5).
E). TO THE SEVEN CHURCHES OF ASIA MINOR.
Revelation 1:4-8.
GREETINGS
Revelation 1:4.
Here in a broad epistle from the Apostle John, “Grace and peace” combines a variation on the customary Greek “Greetings” with a condensed version of the traditional Jewish “Shalom.” The efficacy of the blessing rests in the invocation of “He who is…”
Grace is sometimes described as undeserved love, the free favour of God. That is a description of conversion, from first to last. Peace includes not only absence of conflict, but also presence of abundance.
THE TRINITY
The Father is described as “He who is, He who was, He who is to come.” This is the full impact of the name Yahweh.
The Holy Spirit is described as the “sevenfold Spirit” (Isaiah 11:2).
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.
Revelation 1:5.
Jesus Christ is described as Prophet, Priest and King.
Prophet
He is the “faithful witness”. The word is literally “martyr” - with all that that implies. But the emphasis is also upon His testimony as Prophet.
Priest
He is the Priest who offered Himself, who is the “first-born from the dead”.
King
He is the King, King of kings, “ruler of the kings of the earth”.
DOXOLOGY
There follows a doxology “to Him” - that is, Jesus - “who loved us” (Revelation 1:5). There is the priority of His love to ours: “we love Him because He first loved us” (1 John 4:19).
He “washed us from our sins in His blood” - a metaphor echoed in Revelation 7:14. He is the Passover Lamb, our perfect substitute. He set us free from the clutches of death by His resurrection: in heaven, He is “a Lamb slain standing (Revelation 5:6).
Revelation 1:6.
He has made us, even us, king and priests. His God is our God, His Father is our Father. We can wax bold to approach the throne of grace with our supplications, and to play our part in the outworking of His purposes “in earth as it is in heaven”.
“To Him be glory and might, from ages to ages. Amen.”
HE IS COMING
Revelation 1:7.
He is coming in the clouds (cf. Daniel 7:13-14).
Every eye shall see Him (Philippians 2:9-11).
This includes those who pierced Him (Zechariah 12:10).
The tribes of the earth shall mourn (Matthew 24:30).
JESUS IS LORD
Revelation 1:8.
Now Jesus announces His oneness with the Father: “I am” - the name Yahweh - “the Alpha and Omega, the beginning and the ending.” He is coming back to reap the harvest of His completed work upon the Cross. He is the same One, who is, who was, and who is to come: the Almighty.
“Now is our salvation nearer than when we believed” (Romans 13:11).
F). FOR THIS I CAME.
John 18:33-37.
The interview between Pilate and Jesus paints a pathetic picture. The King of kings stood accused before the tribunal of an earthly governor. The prisoner appeared so unlike the usual kind of revolutionary that you could almost hear the scorn in the prefect’s voice: “You? The King of the Jews?” (John 18:33).
Jesus assured Pilate that He posed no threat to Rome: His kingdom is of another order (John 18:36). Yet He did not deny that He is the One who was to come, hoped for by Israel, and expected by the Gentiles: and that everyone who is of the truth hears (i.e. obeys) Him (John 18:37). Counselled by none other than the ultimate manifestation and personification of truth, the Emperor’s representative whimpered “What is truth” (John 18:38).
A few days before, the excited crowd that had gathered in Jerusalem for the Passover had hailed Jesus as the Messiah, the coming One, the king of the Jews. “Hosanna,” they had cried, acknowledging the salvation they expected (Psalm 118:25-26). “Blessed is the king of Israel who comes in the name of the LORD” (John 12:13).
The trouble is that the people had a different agenda to the Lord. They expected a Messiah who would overthrow the Roman government, but this “son of David” (Matthew 21:9) came instead to die for His people. It is not without reason that Jesus said to Pilate, “but now my kingdom is not from hence” (John 18:36).
When Jesus said, “To this end was I born,” (John 18:37), He was acknowledging His incarnation. The incarnation is real (1 John 5:6), even though there have always been those who deny “Jesus Christ coming in the flesh” (2 John 1:7). When He said, “and for this cause I came into the world” (John 18:37), He was hinting at His Messiah-ship.
John the Baptist was acknowledging Jesus’ Messiah-ship when he spoke of the One “coming after” him (John 1:15; John 1:27). The Baptist sent two of his disciples to Jesus with just this question: “Are you He who is coming?” (Matthew 11:3). “Are you (really) He who was to come?” (Luke 7:19).
Jesus came to bear witness to the truth (John 18:37). He came into the world to save sinners (1 Timothy 1:15). He came that we might have life, and have it more abundantly (John 10:10).
Yet He also came for judgement, to separate the light from the darkness (John 9:39). John the Evangelist said that “He came” - and was rejected (John 1:11). Jesus informs us of a future event, when the Son of man shall “come (again) in His glory” (Matthew 25:31).
In the famous “I am” sayings of John’s Gospel (John 6:35; John 8:12; John 9:5; John 10:7; John 10:9; John 10:11; John 10:14; John 11:25; John 14:6; John 15:1), Jesus was identifying Himself with the name of God - and His enemies persecuted Him because they understood that this was what He meant. When Moses asked God for His name, God had answered “I AM THAT I AM: tell them that I AM has sent you” (Exodus 3:13-14). Amazingly, in the opening greeting of the book of Revelation, John pronounces “Grace and peace” from “the one who is, and who was, and who IS TO COME” - substituting the future of the verb “to be” with the future of the verb “to come” (Revelation 1:4).
Now we await His “coming with the clouds” (Revelation 1:7). “Surely I come quickly,” He says (Revelation 22:20). Amen. Even so, come, Lord Jesus.
