Daniel 7:1-3, Daniel 7:15-18, Psalm 149:1-9, Ephesians 1:11-23, Luke 6:20-31
A). THE TRIUMPH OF CHRIST’S KINGDOM.
Daniel 7:1-3, Daniel 7:15-18.
Daniel has already reported the last day of Belshazzar, the last king of Babylon (cf. Daniel 5:30). With the beginning of chapter 7, the book changes from narrative to apocalyptic writing, and there is an overlap here as the dating of Daniel’s first “vision” took place in “the first year of Belshazzar king of Babylon.” Daniel had “a dream and visions of his head upon his bed” – much as Nebuchadnezzar had done (cf. Daniel 2:28). Daniel’s vision was important enough for Daniel to write it down (DANIEL 7:1; cf. Habakkuk 2:2-3).
It was night, and no doubt dark (DANIEL 7:2): a scary time to be having vivid dreams of monsters (cf. Daniel 7:3-8)! But the vision is not all just doom and gloom: it is useful to note that the “four winds” that “strove upon the great sea” came from “heaven:” a hint, at least, that there is never a moment when God has lost control over nature - or over the affairs of men - however much we may imagine that we see the contrary!
Daniel saw “four great beasts come up from the sea, diverse one from another” (DANIEL 7:3). This is a dream portraying the chaos of Empire and Empire building, and the cruelty and ultimate futility of it all (cf. Daniel 7:17).
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 (cf. 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).
Just as Nebuchadnezzar had been troubled by his dream (cf. Daniel 2:1-3), so Daniel was by his (DANIEL 7:15). Daniel approached one of the multitude of attendants around the throne of the Ancient of Days, and asked for the interpretation of these things (DANIEL 7:16). The four great beasts, he is told, are four kings, or four kingdoms or empires, echoing the interpretation of Nebuchadnezzar’s dream (DANIEL 7:17; cf. Daniel 2:29-45).
In DANIEL 7:14 we saw that the Son of man, Jesus, was given “dominion, and glory, and a kingdom.” Now the “saints of the most High” (cf. 1 Peter 2:9) shall “possess the kingdom for ever, even for ever and ever” (DANIEL 7:18).
This is corroborated in Daniel 7:27 – ‘And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him.’
B). A HYMN TO THE REDEEMER.
Psalm 149:1-9.
PSALM 149:1. The exhortation to “Praise ye the LORD” is especially addressed to “saints” = those loved by God with His covenant love. All of God’s people are saints, and we are envisaged as met together in congregation, singing His praise. It is only those who are made new in Christ Jesus who can thus “sing unto the LORD a new song” = worshipping God ‘in spirit and in truth’ (cf. John 4:24).
PSALM 149:2. “Let Israel rejoice in Him that made him.” Elsewhere the LORD speaks of Himself as, ‘the Holy One of Israel, and his Maker’ (cf. Isaiah 45:11). He called Israel out of Egypt, and He calls the Church out of the world (cf. Psalm 100:3).
“Let the children of Zion be joyful in their King.” Our Maker is also our King. We are exhorted to be joyful in Him (cf. Philippians 4:4).
PSALM 149:3. “Let them praise His name in the dance.” After the exodus, the women followed Miriam ‘with timbrels and dances’ (cf. Exodus 15:20). When the Ark of the Covenant was brought up to Jerusalem, ‘David danced before the LORD with all his might’ (cf. 2 Samuel 6:14). When the LORD turns our ‘mourning into joy,’ it is cause for ‘rejoicing in the dance’ (cf. Jeremiah 31:13).
“Let them sing praises unto Him with the timbrel and harp.” The key word here is “unto Him.” Worship is to be ‘in spirit and truth’ (cf. John 4:24); and the singing of praise ‘with the spirit and with the understanding’ (cf. 1 Corinthians 14:15).
PSALM 149:4. “For the LORD taketh pleasure in His people.” We take pleasure in Him because He first took pleasure in us. We did not choose Him, but He chose us (cf. John 15:16). ‘We love Him because He first loved us’ (cf. 1 John 4:19).
“He will beautify the meek with salvation.” The meek recognise their lostness, and apply to Jesus for salvation. He clothes them with salvation, deliverance and victory. Meekness speaks of a patient and contented spirit. Like Jesus, they are ‘gentle and lowly in heart’ (cf. Matthew 11:29).
PSALM 149:5. “Let the saints be joyful in glory.” Why should we not rejoice, when Jesus has given us the fulness of His joy (cf. John 15:11)? Our delight is ‘Christ in us the hope of glory’ (cf. Colossians 1:27). Also, the saints in glory shall forever rejoice in the Lord.
“Let them sing aloud upon their beds.” Worship is not only a duty for the congregation, but also of the individual Christian. We can rest in peace when we are peace with God (cf. Psalm 4:8). And if we should rest in death, we have the hope of the resurrection (cf. 1 Peter 1:3).
PSALM 149:6. “Let the high praises of God be in their mouth.” We praise the Most High God, with the high praises of our mouth. We add nothing to Him, but He nevertheless ‘inhabits the praises of His people’ (cf. Psalm 22:3) and is exalted thereby.
“And a two-edged sword in their hand.” Christian warfare is spiritual, not physical (cf. 2 Corinthians 10:4-5). The two-edged sword is the word of God (cf. Hebrews 4:12). The two-edged sword proceeds out of the mouth of Jesus (cf. Revelation 1:16), and answers every temptation with ‘It is written’ (cf. Matthew 4:4, Matthew 4:7, Matthew 4:10).
PSALM 149:7. When Jesus began His ministry in Nazareth (cf. Luke 4:16-21), He stopped the Bible reading (cf. Isaiah 61:1-2) in the midst of the second verse at ‘the acceptable year of the Lord' - thereby leaving ‘the day of vengeance of our God’ in abeyance, awaiting His return (cf. Psalm 2:8-9; Revelation 19:1-3).
PSALM 149:8. In the meantime the church of our Lord Jesus Christ has the power of the keys, “to bind” and to 'loose' as the word of God leads (cf. Matthew 16:19). The preaching of the gospel declares who does and who does not have access into the kingdom of God (cf. John 3:18). It also has a restraining power, subduing those who would otherwise rise up against the Lord and His gospel. This is the power of the Word.
PSALM 149:9. In the end judgment must come, and “the saints” have some part to play in this (cf. Matthew 19:28). Until then our duty is to offer the mercy of God, on God’s terms, even as we have received mercy ourselves. This is our greatest “honour.”
“Praise ye the LORD.”
C). OUR INHERITANCE IN CHRIST.
Ephesians 1:11-23.
I). The seal of our inheritance (Ephesians 1:11-14).
We have an inheritance (Ephesians 1:11), which is sealed by the Holy Spirit (Ephesians 1:13). Put another way, the Holy Spirit is given as the down payment of our inheritance (Ephesians 1:14). The benefits of this privilege are shared both by those who first believed (Ephesians 1:12), and those who would follow after (Ephesians 1:13) - including ourselves (if we believe).
II). Implications of the Ascension of Jesus (Ephesians 1:15-23).
This single-sentence prayer is a follow-up to the single-sentence praise of Ephesians 1:3-14. God has blessed Paul’s readers with faith (Ephesians 1:15), so the Apostle ceases not to give thanks for them, and continues to pray for them (Ephesians 1:16). Paul prays that his readers would be able to grasp the full implication of their inheritance in Christ Jesus (Ephesians 1:17-18); and that they may tap into “the immeasurable greatness of His power towards us who believe” (Ephesians 1:19).
This “working of the might of God’s strength” (Ephesians 1:19) is demonstrated in Christ’s resurrection, ascension, and seating at the right hand of God (Ephesians 1:20). It is customary to reflect upon the ascension of our Lord Jesus Christ in terms of the event: the cloud, the two angels in white, the promise of His return ‘in like manner’ (Acts 1:9-11). But Ephesians 1:20-23 points us towards the implications of the event.
1. Christ being seated at the right hand of God “in the heavenlies” (Ephesians 1:20) is replicated in our own spiritual experience. We are ‘quickened together with Christ’ (Ephesians 2:5), and ‘raised up together in Christ’ (Ephesians 2:6): but we are also ‘seated together in the heavenlies in Christ Jesus’ (Ephesians 2:6). We are already citizens of heaven, and we should live accordingly (Philippians 3:17-21).
2. Furthermore, Christ is thus elevated in order to establish His reign (Ephesians 1:21). The Psalmist envisioned the enthroning of the Lord Jesus at the ‘right hand’ of the LORD God, ‘until His enemies are made His footstool’ (Psalm 110:1). He is set above every principality, and power, and authority, and lordship: and above every “named name” both now and hereafter (Ephesians 1:21).
Again, the inference for the Christian is not far to seek. Paul later exhorts us to ‘put on the whole armour of God, that we may be able to stand against the wiles of the devil. For’ (he says) ‘we wrestle not against flesh and blood, but against principalities, against authorities, against the world-rulers of the darkness of this age, against the spiritual (powers) of wickedness in the heavenlies’ (Ephesians 6:11-12). From heaven, Christ rules over these, but there are still pockets of resistance which have not yet yielded to His authority (Ephesians 2:2).
3. As the man at God’s right hand, Jesus is also able to take up man’s primeval dominion over Creation (Ephesians 1:22; cf. Genesis 1:26; Psalm 8:6). This had been marred by the Fall. ‘For in that He put all things in subjection under him (man), He left nothing that is not put under him. But now we see not yet all things put under him: but we see Jesus…’ (Hebrews 2:8-9).
4. Having established that Jesus is “head over all things” (Ephesians 1:22), we are now told that He is “given as head-over-all-things to the church, which is His body” (Ephesians 1:22-23). He who fills the church (Ephesians 1:23), is also the One who - as a result of His ascension - fills all things (Ephesians 4:10). The head of the church is already the head of the world, whether the world acknowledges Him or not!
D). THE SERMON ON THE PLAIN.
Luke 6:20-31.
The Sermon on the Plain is directed towards those who ‘came to hear’ Jesus (Luke 6:17). It was ‘toward His disciples’ that Jesus first lifted up His eyes (Luke 6:20). These are words for those already committed to building upon the rock (Luke 6:47-48).
“And He lifted up His eyes toward His disciples and said -” (Luke 6:20). Jesus addresses THEM as “Blessed poor”; “Blessed who hunger now”; “Blessed who weep now” (Luke 6:20-21). Then He begins to say, “Blessed are ye (all) when -”; “Rejoice ye (all) in that day - for your great reward in heaven” (Luke 6:22-23).
The word used for “Blessed” here, as in the Sermon on the Mount (cf. Matthew 5:1-12), speaks of an already existing state of existence. To be blessed is to be endowed with divine favour. It is to be proclaimed holy. ‘The Blessed’ is who we are in Christ.
Although we are not told that Jesus shifted His gaze, each of these blessings is balanced with a corresponding “woe” against their opposite (Luke 6:24-26). The word “woe” speaks of God’s displeasure, arising from a wrong standing with God.
“The poor” (Luke 6:20) corresponds with ‘the poor in spirit’ (Matthew 5:3; cf. Isaiah 66:2). Such people, says Jesus, are already in possession of the kingdom of God. The poverty spoken of here is not lack of bread or of rice. It refers rather to that humility of spirit which recognises our emptiness without Christ.
“But woe to you who are rich, for you have received your consolation” (Luke 6:24). Think of the rich man in the parable, to whom Abraham said, ‘Son, remember that in your lifetime you received your good things’ (Luke 16:25). The rich man was not condemned to hell because of his riches, but rather for his missed opportunities. He had every opportunity to show compassion to the poor man at his gate but does not appear to have done so.
Those who hunger now (Luke 6:21) again balances with ‘those who hunger and thirst after righteousness’ (Matthew 5:6). Such people, says Jesus, shall be filled. The Christian character is shaped by our relationship with Jesus, our continual supping with Him in word and sacrament, prayer and devotion.
“But woe to you who are full, for you shall hunger” (Luke 6:25). Those who imagine themselves to have no need of Christ are sent away empty (Luke 1:53).
Again, those who weep now (Luke 6:21) corresponds to ‘those who mourn’ (Matthew 5:4). Those who weep tears of true repentance in this life, for example, have their consolation both in the here and now - and in eternity where ‘God shall wipe away all tears from their eyes’ (Revelation 21:4).
But woe to the opposite, whose time of mourning and weeping is yet to come (Luke 6:25)!
The extended Beatitude at the end of the sequence addresses the circumstance of persecution against the Church (Luke 6:22-23; cf. Matthew 5:11-12). It is similar to the way that Israel treated the prophets (cf. Acts 7:51-53). It is hard to go through such things, but, just as in our text, “the Son of Man” presences Himself with us in the midst of them.
The last “woe” of this sequence is, “Woe when men speak well of you. For so did their fathers to the false prophets” (Luke 6:26). This speaks to us of the danger of desiring the praise of men, as opposed to acceptance with God through our Lord Jesus Christ.
We are not told what that woe entails, but it must surely be the opposite of the “great reward in heaven” mentioned above (Luke 6:23).
“Love those hostile to you,” says Jesus (Luke 6:27).
Jesus has already indicated that He is fully aware that His followers will face persecution (Luke 6:22). “DO GOOD to those who hate you,” He says. “BLESS those who curse you. PRAY for those who despitefully use you” (Luke 6:27-28). Throughout these two verses the word “you” is in the plural: in other words “‘ye all’ who hear” (Luke 6:27), collectively.
Then He turns to the singular, personalising the situation. If anyone strikes “you” on the cheek; takes away “your” cloak; to everyone who asks “you”, give; takes away what is “yours” &c. (Luke 6:29-30).
Reverting to the plural of “you”, Jesus presents His version of the ‘Golden Rule’. This is not ‘tit for tat’, but pre-emptive. “According as you desire men do to you, you also do to them in like manner” (Luke 6:31).
