A distinctive king
Commentary
Kings are not exactly in vogue at the present time. Oh, crowds will flock to see a king or queen, but with a fairly superficial enthusiasm. There is a lure to being associated with anyone who is famous or unusual.
To be ruled by an absolute monarch, however, is not very attractive. Even without the traditions or finery of royalty, an absolute dictator is undesirable. In a democratic government, officials who indulge in misuse of power or privilege are reprehensible.
As a result, use of the terminology and symbolism of monarchy for deity can run into trouble. Once I had a teacher who thought that in the egalitarian society of America it would be better to liken God to a scoutmaster. I was not favorably impressed. But what should be said about Christ the King.
Most obviously, the Davidic monarch, whose imagery was used to understand the Messiah, does not provide a model for earthly government. The era is past when it was common to defend the divine right of kings in that way. In the biblical account, no form of earthly government was ever completely beyond reproach.
Ours may be a particularly good time to refer to God as king. The distinctiveness of God may be clarified with a distinctive title. If anyone deserves to be an absolute monarch, it is God.
Actually, we need to perceive how much freedom God allows in the world. Only so can we understand wrong human choices, injustice, evil that grows until it has become so threatening as to motivate correction.
At the same time, the very definition of God in the Bible includes absolute power. The wonder is all the greater, therefore, when God becomes incarnate in Jesus of Nazareth who is crucified. Even with the resurrection and ascension, his shedding blood remains of fundamental significance, as the New Testament lessons show on this day of celebrating Christ the King.
Yet, the lesson from the Hebrew Bible gives a necessary backdrop. It is apocalyptic literature at its best. The account is dramatic in its movement, cosmic in its proportions. No holds are barred, or better, there are no limits, as the imagination is allowed to soar in an attempt to picture the indescribable God and to encompass the establishment of universal divine rule.
OUTLINE I
God's rule above all
Daniel 7:9-14
A. vv. 9-10. God is pictured as an aged monarch who deserved the greatest respect, imagery that is known from ancient Canaanite literature. The fiery throne with wheels resembles the picture in Ezekiel 1:15-28. The thousands of attendants are like the vision reported in 1 Kings 22:19. God's books are mentioned in several places, such as Psalm 69:28. The description of God has grown from a long development which combines mystery and revelation, dignity and lively power.
B. vv. 11-12. In preceding chapters, beasts had symbolized world empires. A particularly destructive beast had been equipped with horns. The most recent beast, which was also the most destructive and evil, was eliminated. Centuries of the rise and fall of empires has been summarized in two verses. The temporary nature of earthly power is now contrasted with God's permanent purpose.
C. vv. 13-14. In contrast to the beasts that represented Gentile nations, the human figure symbolized the kingdom of God which came from heaven to provide a reign of peace over the whole world. Literally "one like a son of man," a term that was used by the prophet Ezekiel to refer to himself as a mortal human being, eventually was used by apocalyptic writers to refer to a man from heaven who would establish a messianic monarchy. The way was thus prepared for understanding Jesus when he spoke of being the Son of Man.
OUTLINE II
Conversation with royalty
Revelation 1:4b-8
A. vv. 4b-5a. Heavenly greetings. Actually, the words are not those for an ordinary secular salutation. They are distinctive among God's people. "Grace" conveys the undeserved favor of God. "Peace" is a salvation term which describes the resulting condition of comprehensive well-being. The source of it all is of the essence. First, God is identified, as in verse 8, in terms of eternal time. Second, since seven is the number for perfection or completion, the totality of the spirit world, either angels or the Holy Spirit, joins in the greeting. Third is Jesus Christ, known from his witness or martyrdom, crucifixion; from his resurrection, the first ever; and from his ascension to rule over all rulers. Could we say it is an unmatchable, overwhelming greeting?
B. vv. 5b-6. A response of acclaim. The writer leads "us" in a response, but only to Jesus Christ. Note the progression: from Christ's love for us to his freeing us from sin by his life blood, to making us citizens in his kingdom, to installing us as priests of God. Our acknowledgment of his glory and rule for his brilliant prestige and power is fully due to One who has accomplished so much, especially when it has been done for us.
C. vv. 7-8. As though the praise had come none too soon, suddenly attention is called to the fulfillment of Daniel 7:13. In spite of sadness for those who have rejected him, Christ's return to rule is announced by God, who emphasizes his own command of all time and all power.
OUTLINE III
What kind of king?
John 18:33-37
A. vv. 33-35. At Jesus' civil trial, the Roman governor Pilate asked Jesus whether he was a king. Either accusations had been brought that have not recorded or the governor's secret service had brought reports.
As early as the feeding of the multitude, there had been reference to a movement to make Jesus king (6:15). It was expected that the Messiah would be a king and Jesus was proving to be the kind of Messiah that the people wanted.
More likely, the events of Palm Sunday could have worried Pilate. Jesus had entered Jerusalem in a manner prophesied for the Messiah (Zechariah 9:9) and the crowd had hailed him as king (John 12:13-15).
B. v. 36. Jesus made clear his kingdom was not of a worldly nature. It would not be won by military battle. At his arrest, after Peter had wounded the high priest's servant, Jesus had ordered Peter to sheathe his sword. According to the synoptic gospels, Peter had been the first to confess Jesus was Messiah, then the first to object to Jesus being a suffering, rather than a triumphant, Messiah (Mark 8:29-32).
C. v. 37. Jesus is definitely a king, though not the kind Pilate needed to fear. He is a king from outside of the world. His royal commission is to proclaim truth and to recruit all those from everywhere who will hear the truth. He is a complete contrast to the governor who exercised worldly power of life or death, but was skeptical, even scornful, of truth.
To be ruled by an absolute monarch, however, is not very attractive. Even without the traditions or finery of royalty, an absolute dictator is undesirable. In a democratic government, officials who indulge in misuse of power or privilege are reprehensible.
As a result, use of the terminology and symbolism of monarchy for deity can run into trouble. Once I had a teacher who thought that in the egalitarian society of America it would be better to liken God to a scoutmaster. I was not favorably impressed. But what should be said about Christ the King.
Most obviously, the Davidic monarch, whose imagery was used to understand the Messiah, does not provide a model for earthly government. The era is past when it was common to defend the divine right of kings in that way. In the biblical account, no form of earthly government was ever completely beyond reproach.
Ours may be a particularly good time to refer to God as king. The distinctiveness of God may be clarified with a distinctive title. If anyone deserves to be an absolute monarch, it is God.
Actually, we need to perceive how much freedom God allows in the world. Only so can we understand wrong human choices, injustice, evil that grows until it has become so threatening as to motivate correction.
At the same time, the very definition of God in the Bible includes absolute power. The wonder is all the greater, therefore, when God becomes incarnate in Jesus of Nazareth who is crucified. Even with the resurrection and ascension, his shedding blood remains of fundamental significance, as the New Testament lessons show on this day of celebrating Christ the King.
Yet, the lesson from the Hebrew Bible gives a necessary backdrop. It is apocalyptic literature at its best. The account is dramatic in its movement, cosmic in its proportions. No holds are barred, or better, there are no limits, as the imagination is allowed to soar in an attempt to picture the indescribable God and to encompass the establishment of universal divine rule.
OUTLINE I
God's rule above all
Daniel 7:9-14
A. vv. 9-10. God is pictured as an aged monarch who deserved the greatest respect, imagery that is known from ancient Canaanite literature. The fiery throne with wheels resembles the picture in Ezekiel 1:15-28. The thousands of attendants are like the vision reported in 1 Kings 22:19. God's books are mentioned in several places, such as Psalm 69:28. The description of God has grown from a long development which combines mystery and revelation, dignity and lively power.
B. vv. 11-12. In preceding chapters, beasts had symbolized world empires. A particularly destructive beast had been equipped with horns. The most recent beast, which was also the most destructive and evil, was eliminated. Centuries of the rise and fall of empires has been summarized in two verses. The temporary nature of earthly power is now contrasted with God's permanent purpose.
C. vv. 13-14. In contrast to the beasts that represented Gentile nations, the human figure symbolized the kingdom of God which came from heaven to provide a reign of peace over the whole world. Literally "one like a son of man," a term that was used by the prophet Ezekiel to refer to himself as a mortal human being, eventually was used by apocalyptic writers to refer to a man from heaven who would establish a messianic monarchy. The way was thus prepared for understanding Jesus when he spoke of being the Son of Man.
OUTLINE II
Conversation with royalty
Revelation 1:4b-8
A. vv. 4b-5a. Heavenly greetings. Actually, the words are not those for an ordinary secular salutation. They are distinctive among God's people. "Grace" conveys the undeserved favor of God. "Peace" is a salvation term which describes the resulting condition of comprehensive well-being. The source of it all is of the essence. First, God is identified, as in verse 8, in terms of eternal time. Second, since seven is the number for perfection or completion, the totality of the spirit world, either angels or the Holy Spirit, joins in the greeting. Third is Jesus Christ, known from his witness or martyrdom, crucifixion; from his resurrection, the first ever; and from his ascension to rule over all rulers. Could we say it is an unmatchable, overwhelming greeting?
B. vv. 5b-6. A response of acclaim. The writer leads "us" in a response, but only to Jesus Christ. Note the progression: from Christ's love for us to his freeing us from sin by his life blood, to making us citizens in his kingdom, to installing us as priests of God. Our acknowledgment of his glory and rule for his brilliant prestige and power is fully due to One who has accomplished so much, especially when it has been done for us.
C. vv. 7-8. As though the praise had come none too soon, suddenly attention is called to the fulfillment of Daniel 7:13. In spite of sadness for those who have rejected him, Christ's return to rule is announced by God, who emphasizes his own command of all time and all power.
OUTLINE III
What kind of king?
John 18:33-37
A. vv. 33-35. At Jesus' civil trial, the Roman governor Pilate asked Jesus whether he was a king. Either accusations had been brought that have not recorded or the governor's secret service had brought reports.
As early as the feeding of the multitude, there had been reference to a movement to make Jesus king (6:15). It was expected that the Messiah would be a king and Jesus was proving to be the kind of Messiah that the people wanted.
More likely, the events of Palm Sunday could have worried Pilate. Jesus had entered Jerusalem in a manner prophesied for the Messiah (Zechariah 9:9) and the crowd had hailed him as king (John 12:13-15).
B. v. 36. Jesus made clear his kingdom was not of a worldly nature. It would not be won by military battle. At his arrest, after Peter had wounded the high priest's servant, Jesus had ordered Peter to sheathe his sword. According to the synoptic gospels, Peter had been the first to confess Jesus was Messiah, then the first to object to Jesus being a suffering, rather than a triumphant, Messiah (Mark 8:29-32).
C. v. 37. Jesus is definitely a king, though not the kind Pilate needed to fear. He is a king from outside of the world. His royal commission is to proclaim truth and to recruit all those from everywhere who will hear the truth. He is a complete contrast to the governor who exercised worldly power of life or death, but was skeptical, even scornful, of truth.
