Revelation 7:9-17, Psalm 34:1-10, Psalm 34:22, 1 John 3:1-3, Matthew 5:1-12
A). A HEAVENLY SYMPHONY.
Revelation 7:9-17.
As in Revelation 5:11-14, the Lamb is the focus of the praises of the redeemed here in Revelation 7:9-10. We are presented with an innumerable number of worshippers, drawn from “every nation, tribes, peoples, and tongues” (Revelation 7:9). This numberless number - literally: “arithmetically impossible for anyone to number” waved their palms in adulation.
This is a great celebration - but these people had more to celebrate than a Roman triumph, or a modern sporting victory. It was like Palm Sunday all over again (cf. John 12:13) - but better, because there was no more Cross on the future horizon, either for our Lord, or for His followers. It was like the greeting of an Emperor - only better, because the One being worshipped is truly, and not feignedly, the source of our salvation (Revelation 7:10).
“Salvation belongs to Him who sits on the throne of our God, and to the Lamb,” sings the multi-ethnic crowd (Revelation 7:10). The responsorial returns to the angels and the elders and the four living creatures, who each one “fell on their face before the throne, and worshipped God” (Revelation 7:11). “Amen,” they cried, and repeated much of the wording of their earlier worship - but with the exception that ‘wealth’ (cf. Revelation 5:12) is replaced by “thanksgiving” = ‘Eucharist’ (Revelation 7:12).
One of the elders asked John a question, which he himself intended to answer: “Who are these, who are clothed with white robes, and where did they come from” (Revelation 7:13). The tour-guide identifies the believers who “have washed” (past tense) their robes as those who “are emerging” (present tense) from “the great tribulation” (Revelation 7:14). Their robes are “made white in the blood of the Lamb” - see Genesis 49:10-11, and Isaiah 1:18.
1. Tribulation has been with us from the beginning (cf. Acts 14:22).
2. On the night that He was betrayed, Jesus - already assured of victory - said: “In the world you have (present tense) tribulation; but be of good cheer, I have overcome the world” (cf. John 16:33).
3. John identified himself as “a fellow-partaker in the tribulation and in the kingdom and endurance of Jesus Christ” (cf. Revelation 1:9).
4.Salvation is promised to those who endure (cf. Matthew 24:13).
5. Eternal life is promised to those who overcome (cf. Revelation 2:7; Revelation 2:11; Revelation 3:5).
6. Martyrdom awaits some, as indicated at the opening of the fifth seal (cf. Revelation 6:9).
7. Tribulation has its fiercest manifestation as the assured victory draws near (cf. Mark 13:19).
This huge crowd before the throne of God “serve Him day and night in His Temple” (Revelation 7:15). As a result, the Lord literally “pitches His tent” amongst them. There are echoes here of John 1:14, without which there would be no heaven for any of us!
Revelation 7:16-17 echo Isaiah 49:10, which pictures the exiles returning from Babylon with much the same words, except that ‘He who has compassion’ is now identified as “the Lamb” (Revelation 7:17). Psalm 23:1-2 is brought into play in Revelation 7:17, except that it is the “Lamb at the centre of the throne” who is now the shepherd who “will lead them to living fountains of waters” (Revelation 7:17). These are the water-courses after which we have been panting (cf. Psalm 42:1-3) - but now, at last, the tears are wiped away from our eyes (cf. Isaiah 25:8).
B). O YE HIS SAINTS.
Psalm 34:1-10, Psalm 34:22.
David was ‘on the run’ from king Saul. Mistakenly thinking that he might find refuge with the Philistines, he only escaped from their clutches by feigning madness (cf. 1 Samuel 21:10-15). Then he hid in a cave.
Knowing that David was in this place, his family came to encourage him. A company of some four hundred men in humbling circumstances also resorted to him (cf. 1 Samuel 22:1-2). The fugitive’s response was a combination of thanksgiving, witness, evangelism, and wisdom teaching (Psalm 34).
Psalm 34:1. For us to “bless the LORD” is to tell forth His goodness. What we say reflects Whose we are. What we speak about should reflect who we are in Him. To “bless the LORD” is to bow the knee in worship and praise.
The words which we speak effect our attitudes and behaviour. When we speak positively about the things of the LORD, good things can happen. The converse is also true: when we ‘speak up’ bad things, that is often just what we get! David determined that the praises of the LORD should constantly be in his mouth.
Psalm 34:2. The ‘sweet Psalmist of Israel’ sought to honour God in what amounted to a public act of praise. This Psalm is not addressed to the LORD, but to the congregation. They are “the humble”: the poor, the lowly, the weak, and the afflicted. “Those in distress, those in debt, and the discontented” (cf. 1 Samuel 22:2).
Psalm 34:3. David’s testimony calls for a response, and participation.
Psalm 34:4. This encourages the once-fearful. “The LORD delivered me from all my fears.” Negative fears are the opposite of faith, and destructive to our peace and well-being.
Psalm 34:5. This could be the choir’s response to the voice of the soloist. The once-shameful respond with their own observation. “They looked to Him, and lightened were: not shamed were their faces.”
We are reminded of the glory of the LORD, reflected in the face of Moses. The idea of “being radiant” is echoed in Isaiah 60:5 (NRSV), as the people thrilled at the prospect of the abundance of the nations flowing to Zion. Also in Jeremiah 31:12 (NRSV), as they beamed with satisfaction at the goodness of the LORD.
We are also reminded of “the glory of the Lord in the face of Jesus Christ” (cf. 2 Corinthians 4:6). When we look to Him, the light of the LORD is reflected in our lives.
Psalm 34:6. Those in distress find their encouragement here. “This poor (humble) man cried…” This is answered prayer - even where prayer is scarcely articulated. “The LORD heard the cry of the children of Israel” in Egypt (cf. Exodus 3:9). The LORD hears, and saves, and redeems us from trouble.
Psalm 34:7. The angel of the LORD is in the midst of the camp, surrounding those who have a right kind of fear - reverence and godly fear - toward the LORD. He is there to protect, and deliver.
Psalm 34:8. It is good to wake up in the morning with a word of worship in our mouths. It is good to speak well of the LORD throughout the day. It is good to lie down at night in praise and thanksgiving. Come, says David, “taste” His goodness with me.
We “taste and see” the goodness of the LORD when the words of the LORD have their rightful place in our lives (cf. Psalm 119:103). Along with the good word of God, we also have a powerful foretaste of things to come (cf. Hebrews 6:5). Peter encourages us in our desire for “the sincere milk of the word” which we have already tasted (cf. 1 Peter 2:2-3).
When we first believe, we savour the things of God, and put our trust in the LORD. We feast with Him in our day to day living. We draw nourishment from the table of the Lord, and all that the sacrament represents to us.
When the LORD blesses us, He adds something to us. He saves us from our sins, and redeems us from the full penalty of the law. He sends seasonable weather, and our crops are given increase. He grants health, wealth, wisdom, status, success - and children. The LORD protects us, and delivers us - and gives us “the peace that the world cannot give” (cf. John 14:27).
Building upon his own recent experience of deliverance and answered prayer, David became an encourager. The Father of our Lord Jesus Christ comforts and consoles us not only for our own benefit, but so that we might ‘pass it on’ (cf. 2 Corinthians 1:3-4). The fugitive had just called upon his congregation to “taste and see” (Psalm 34:8) in order to comprehend - and apprehend - the goodness of the LORD.
Psalm 34:9. Now he addressed them as “saints” (sanctified ones). Yet some of these people had only just turned up in David’s life, and were a mixed band of humble folks (Psalm 34:2): the poor, the lowly, the weak, and the afflicted. If the Septuagint heading to the Psalm is to be believed, they were “those in distress, those in debt, and the discontented” (cf. 1 Samuel 22:2).
Preachers are sometimes well advised to address their hearers as believers rather than assuming that everyone needs converting. It is probably better to give people the benefit of the doubt, rather than sitting in judgement on their souls. As John Calvin once said, ‘The Lord alone knows who the elect are.’
David advised the saints to “fear” the LORD. The better translation is “revering Yahweh” - not so much being afraid of the God of Israel as respecting Him, trusting Him, obeying Him, and singling Him out for praise and worship. He is, after all, the one true God (cf. Deuteronomy 6:4-5; Isaiah 45:5; 1 Corinthians 8:4).
This type of “fear” - if we may still call it that - is the antidote for the dread fears and terrors of Psalm 34:4. It reaps a result. When we trust the LORD in this way, we “have no want.”
Psalm 34:10. When we respect the LORD aright, we will “seek” Him (cf. Psalm 105:4; Isaiah 55:6). Good results follow (cf. Matthew 6:33). He sends seasonable weather, and our crops are given increase. He grants health, wealth, wisdom, status, success - and children.
Those who trust in their own strength - even like the “young lions” of the illustration here - will know lack, and hunger. When we “seek” Him, we shall “lack no good thing.” This reminds us of Psalm 23.
Psalm 34:22. The LORD “redeems” the soul of His servants. This echoes the positive assertion of verse Psalm 34:20. The idea of rescue echoes the beatitude of Psalm 34:8.
There is “no condemnation” to those who are in Christ Jesus - redeemed by the blood of the Lamb - “walking not after the flesh but after the Spirit” (cf. Romans 8:1).
C). PRIVILEGE AND RESPONSIBILITY FOR THE HOPEFUL.
1 John 3:1-3.
“Behold,” says John. Pause for thought and reflection. For it is indeed a wonderful demonstration of God's love that “we” should be called the sons of God (1 John 3:1).
This was not what we deserved, but as we know from other Scriptures, it was ‘while we were yet sinners’ that Christ died for us (cf. Romans 5:8). This is addressed to Christians, of course: we who “were” sinners, but who are now ‘made righteous’ by the blood of Jesus (cf. Romans 5:19). The prodigal son desired to be restored to his father as a servant (cf. Luke 15:18-19), but when we come to God through the Lord Jesus Christ we are brought into all the privileges of son-ship.
Yet these privileges also carry responsibility (cf. 1 John 3:13).
Fathers and brothers have been known to bury an empty coffin in a gesture of rejection when a member of their family becomes a believer. Peer pressure is exerted against the new convert by former friends. Even employers use their economic advantage to try to extinguish the light of the new Christian.
The fact of the matter is that society feels threatened by the Christ within us. The world hates us because it hated Jesus first (cf. John 15:18-19). The world “knows us not, because it knew Him not” (1 John 3:1).
Those who are beloved of Christ “are” the sons of God (1 John 3:2).
Upon self-examination we may not feel as if we are sons of God, but the Christian does not live by his feelings. It may not look to ourselves that we are any such thing, but the whole creation awaits the manifestation of the sons of God (cf. Romans 8:19). What we are, and whose we are will not be fully evident until the Lord returns for His own.
Then we shall see Him as He is – not as he was, despised, rejected, mutilated and crucified, but as the risen conquering glorified Saviour. Then we shall be transformed, and fully conformed to His image.
Meantime, however, we are not to be idle. We have been made holy by Christ, but we are also to pursue holiness (1 John 3:3). The work of sanctification, which is God's work for sure, requires our participation (cf. Philippians 2:12-13).
D). BLESSED TO SEE GOD.
Matthew 5:1-12.
The Sermon on the Mount is directed towards those who are already disciples of Jesus (Matthew 5:1). This is important. It counters both those religious hopefuls who find the Beatitudes impossible to keep, and those religious moralists who glibly announce, “I live by the Sermon on the Mount.”
In Adam we cannot attain the ideals of this code of life, but in Christ we can. In Adam it is as law to us, and only highlights our inability to keep the law. This teaching belongs to the Christian.
Sometimes the Sermon on the Mount has been the called the new Law. This is not necessarily helpful. We are not under law, but under grace.
Those who are joint-heirs with Christ do not strive to enter into the kingdom of heaven by good works, for they are already its citizens. On the contrary, they demonstrate their faith by their works (cf. James 2:18). The believer is saved by faith not by works, but is nevertheless saved unto good works (cf. Ephesians 2:8-10).
The poor in spirit, according to the text in front of us, are already in possession of the kingdom of heaven (Matthew 5:3). They are already enabled to fulfil the obligations of the Sermon. The rewards throughout these verses are rewards of grace, not of merit.
All the Beatitudes belong to all of Christ's people, not just to an elite few. These words are for the church of Jesus Christ, built upon the rock. These words are for the redeemed, for those who are salt and light. We willingly accept the blessings, but must also embrace the responsibilities.
The followers of Jesus are the poor in spirit, who mourn for their sins. They are the meek, who hunger and thirst after righteousness. They are merciful, and pure-hearted; peaceful, yet persecuted.
It is they who possess the kingdom of heaven, and shall receive comfort. They are the true heirs of the earth, and shall be satisfied. They shall obtain mercy, and meet with God face to face. They shall be revealed as the true sons of God, and are possessors of heaven itself.
To be blessed is to be endowed with divine favour. It is to be proclaimed holy. Some people translate the corresponding Greek word in terms of happiness, but it is much more than that. The pursuit of happiness without holiness is futile. The Beatitudes relate what Christians are in Christ, and pronounces the blessings which belong solely to them.
The poor in spirit (Matthew 5:3)
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. Those who imagine themselves to have no need of Christ are sent away empty (Luke 1:53).
Self-righteousness prays within itself as if all its spiritual needs could be met through self-sufficiency. True poverty of spirit cries with the publican in Jesus' parable, “God be merciful to me, the sinner” (cf. Luke 18:11-13).
The spiritually poor have the gospel preached to them (cf. Luke 4:18). This preaching was one of the marks of Jesus' Messiah-ship. John the Baptist was reminded of this during his incarceration (cf. Luke 7:22).
The blessing attached to the first Beatitude is present possession of the kingdom of heaven. Paul reminds the saints at Ephesus that God the Father has “blessed us with all spiritual blessings in Christ.” The Apostle views us as already seated in heaven with Jesus (cf. Ephesians 1:3; Ephesians 2:6).
Those who mourn (Matthew 5:4)
Having discovered our sinfulness, we bemoan our sin. We confess our failings, and weep with godly sorrow (cf. 2 Corinthians 7:10). Whoever else we may have failed; we acknowledge that we have sinned against the LORD. Such contrition commends us to God (cf. Psalm 51:4; Psalm 51:17).
Christians are no longer under the dominion of sin. We have been washed. We have been sanctified (cf. 1 Corinthians 6:11). Yet still we have occasion to bemoan our failings (cf. 1 John 1:9). We need to have our daily sins washed away by Jesus (cf. John 13:10).
Those who mourn thus shall be comforted. It is a wonderful moment when we first discover that there is forgiveness with the LORD (cf. Psalm 130:4). We pray day by day in the Lord's Prayer, “Forgive us.” It brings a wave of relief when we know that God hears and answers our prayers.
Beyond this, there is the comfort that lies in the hereafter. For God will wipe away every tear from our eyes (cf. Revelation 7:17).
The meek (Matthew 5:5)
Meekness is a gentleness of spirit, not to be confused with weakness. Weakness lacks power, and is liable to give way under pressure. Meekness is humble and considerate, but also has the strength and determination that Jesus showed in going to the Cross on our behalf (blessed be His name).
Moses was described as meek (cf. Numbers 12:3). Yet Moses bore with the murmurings of the people of God throughout forty years in the wilderness, and showed strength where it was necessary. Meekness exercises self-control in the face of adversity.
Meekness is a fruit of the Spirit (cf. Galatians 5:23). It is a quality found in Jesus, and so also in His people. Thus it is that the meek shall inherit the earth (cf. Psalm 37:9-11).
Hungering and thirsting after righteousness (Matthew 5:6)
The righteousness of God is the Lord Jesus Christ. He is the end of the law, the one to whom the law points and who fulfils the law within Himself (cf. Romans 10:4; Matthew 5:17). We are made right with God (which is righteousness) through His blood sacrifice upon the Cross.
Those who hunger and thirst after righteousness have already discovered this - it is to believers that Jesus is speaking. The panting soul still yearns after God (cf. Psalm 42:1). Having begun in faith, we must continue in faith.
The disciples are warned that their righteousness must exceed that of the scribes and Pharisees (cf. Matthew 5:20). Christian morality is more than keeping a set of rules and regulations. The Christian character is shaped by our relationship with Jesus, our continual supping with Him in word and sacrament, prayer and devotion.
Those who have had a hearty meal today still need to eat tomorrow. Whoever drinks of the well of living water continues drinking from the fountain of life which wells up within them (cf. John 4:14). It is only in heaven that their thirst is fully satisfied.
God's people hunger and thirst after righteousness in the world around us, too. They are described as merciful. Having found peace with God through the Lord Jesus Christ, they are His peacemakers.
Mercy (Matthew 5:7)
Christians are merciful because they have been created anew in the image of Christ. Because we have received mercy, we will also be merciful. We are the merciful.
It is in the nature of mercy that it is free. And because it is free, we will pass it on.
The same formula is applied in the Lord's Prayer (cf. Matthew 6:12; Matthew 6:14-15). First, we obtained forgiveness. We did not merit it. Having received forgiveness, we then become compassionate towards others. If not, then how can we say we have received mercy?
We are merciful and forgiving. How often shall I forgive a brother who has sinned against me? If I am still counting after the 490th time, something is wrong (cf. Matthew 18:21-22).
Mercy is also demonstrated in our attitude to the afflictions of others. The mark of the Good Samaritan was that he was merciful (cf. Luke 10:37).
The blessing of mercy will also come full circle back around to the merciful.
The pure in heart (Matthew 5:8)
The kind of purity that the LORD requires is not just the outward or ceremonial. It is inward, heart purity. We purify ourselves outwardly only when we are pure inwardly (cf. 1 John 3:3).
Our approach to God must be in purity (cf. Psalm 24:3-4; Psalm 51:6; Hebrews 10:22).
God's blessing is extended to the pure (cf. Psalm 73:1; Psalm 119:1).
The pure in heart shall see God. We see Him now with the eye of faith. But in the hereafter we see Him face to face (cf. 1 John 3:2).
Peacemakers (Matthew 5:9)
We have peace with God through the Lord Jesus Christ (cf. Romans 5:1). We have been reconciled, and are called to a ministry of reconciliation (cf. 2 Corinthians 5:18). This is not just for Apostles, or Ministers, but for all of God's people..
Jesus has broken down the middle wall of partition between Jew and Gentile. He has received into His fellowship those who were strangers and aliens to the covenant of God. The LORD has made peace with us through the blood of His only begotten Son.
Peacemakers will seek to bring peace between themselves and estranged brethren. They will be humble and honest with those whom they have offended. They will be forgiving towards those who have offended them.
It is also in the nature of the peacemaker to broker peace between others who are in the midst of strife. This calls for diplomacy and tact. There is a narrow line between well-meaning well-doing and being a busybody!
Sometimes peace-making seems a thankless task. Yet if we are the sons of the God of peace, it is worth the effort.
Persecution (Matthew 5:10-12)
If we will receive the blessing of Christ, we must also embrace persecution. This is the emphasis at the end of the Beatitudes. Jesus teaches elsewhere that what we give up for His cause and the gospel's is recompensed a hundredfold – but not without persecutions – thereafter it issues in eternal life (Mark 10:29-30).
If we must suffer, however, let it be for righteousness sake rather than on account of our sins (cf. 1 Peter 3:14; 1 Peter 3:17; 1 Peter 4:14-16). Let our sufferings be for His sake (Matthew 5:11). After all, Jesus has borne away our sins by His suffering.
Jesus warns us that if He has been persecuted, we will be persecuted also (cf. John 15:20). The world still rages against Christ, and in His absence will strike out against those in whom He dwells. This is cause for rejoicing, says Jesus – for by this token we are proved to be who we say we are: the children of the prophets (and Apostles and martyrs) who were persecuted before us (Matthew 5:11).
Jesus reminds us again that we already possess the kingdom of heaven (Matthew 5:10), and He promises a reward in the hereafter (Matthew 5:12).
Conclusion
The qualities outlined in the Beatitudes are not a rite of entry into the Christian church. Yet they mark out the Christian as surely as love, joy, peace, and the other fruits of the Spirit outlined by Paul (cf. Galatians 5:22-23). If we lack these graces in our lives we must seriously examine our own hearts, and see whether we are truly building our lives on the rock of our salvation, which is the Lord Jesus Christ.
