Those whom God delights in cannot help but sing the hymn “When Peace, Like a River, Attendeth My Way” to God.

Those whom God delights in cannot help

but sing the hymn “When Peace, Like a River,

 Attendeth My Way” to God.

 

 

 

 

 

I want to receive the grace given as I meditate on the passage: “And suddenly there was with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among those on whom his favor rests!’” (Luke 2:13–14).

 

 

 

(1)    When I meditate on the passage that says the angel suddenly appeared to the shepherds who were keeping watch over their flock by night in the nearby fields of Bethlehem (Lk. 2:8; 6, 9), and then suddenly a multitude of the heavenly host appeared with the angel and praised God (vv. 13–14) saying, “Glory to God in the highest, and on earth peace among those on whom his favor rests!” (v. 14), the first thing that struck me was the phrase, “a multitude of the heavenly host appeared with the angel” (v. 13) and “praised God” (v. 14).

 

(a)    That led me to look for passages in Revelation where many angels praise God, and I meditated on Revelation 5:11–12: “Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads and thousands of thousands, saying with a loud voice, ‘Worthy is the Lamb who was slain to receive power and riches and wisdom and might and honor and glory and blessing.’”

 

(i)                 In John’s vision he heard the voices of a multitude of angels (v.11) praising the Lamb who was slain (v.12).  Their song declares, “Worthy is the Lamb who was slain to receive power and riches and wisdom and might and honor and glory and blessing” (v.12), which indicates that the Lamb, Jesus Christ, possesses all spiritual and material possessions and sovereign wisdom, and is worthy of the same glory and praise as God (Internet).

 

·         This multitude of angels’ praise proclaims that Jesus Christ is worthy of the same honor, glory, and praise as God.  This praise, presented as the perfect and glorious worship rendered before the heavenly throne, ought to lead not only the angels in heaven but also all creation on earth, under the earth, and over the sea, to give praise, honor, glory, and power to the Lamb, Jesus (Internet).

 

n  The Korean gospel song “O Lamb Who Was Slain, Receive” lyrics:

 

“O Lamb who was slain, receive.  Power and riches and wisdom and might, and also honor and glory and praise.  Worthy Lord, worthy Lord, worthy Lord.  Worthy Lord, worthy Lord, worthy Lord.  Worthy Lord, worthy Lord, worthy Lord.”

 

n  The Korean gospel song “Vision (We Gather Before Our Throne)” lyrics:

 

“We have gathered before our throne. Together we praise the Lord—

God loved us and gave His Son. By His blood we have been saved.

The love poured out on the cross—flows like a river across the earth—

People from every nation, tribe, and tongue are saved and worship the Lord.

Salvation belongs to our God who sits on the throne and to the Lamb.

Salvation belongs to our God who sits on the throne and to the Lamb.

It belongs to the Lamb.”

 

(b)    Thus, after the multitude of angels in Revelation 5:11–12 praise the Lamb who was slain and the Father enthroned, all creatures of heaven, earth, and sea give praise to both the Father on the throne and the Son who is the Lamb: “To Him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever” (Rev. 5:13).

 

(i)                 Then an innumerable multitude praises the Father and the Son in heaven: “Salvation belongs to our God who sits on the throne and to the Lamb” (7:10). These innumerable multitudes are the redeemed—people from every nation, tribe, people, and language—whom I take to include the martyrs. They wear white robes, hold palm branches, and cry out with a loud voice in praise.

 

·         Then all the angels bow down before the throne and respond to the praise of the innumerable multitudes, saying: “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever. Amen” (v.12) (Internet)

 

(c)    While meditating on these praises in Revelation, I became particularly interested in the song of those who have conquered the beast described in Revelation 15:3–4: “Great and marvelous are your deeds, Lord God Almighty!  Just and true are your ways, King of the nations!  Who will not fear you, O Lord, and glorify your name?  For you alone are holy.  All nations will come and worship before you, for your righteous acts have been revealed.”

 

(i)                 Here the beast refers to the beast that rises from the sea (13:1), which symbolizes the Antichrist.  This song is the praise of those who have overcome the Antichrist and his image, and the number of his name, 666.  They sang this song while playing harps before the heavenly glassy sea; the song’s title was “the Song of Moses and the Song of the Lamb” (Internet).

 

·         Those who will one day sing this “Song of Moses and the Song of the Lamb” are the final victors who, by faith in Jesus, have overcome the beast—the Antichrist, who is the devil—and have endured persecution and suffering to the end (MacArthur).  These final victors are God’s people whom God will enable to overcome.  God will enable His people to conquer the beast and the idols worshiped by men and to resist having the beast’s mark (the number of his name, “six hundred sixty-six,” 13:18) placed on their foreheads or right hands (16).  These conquerors will be those who sing “the Song of Moses and the Song of the Lamb.”

 

-          All the saints whom the Lord has saved and will enable to overcome will together ascend to heaven and sing before God’s throne; the content of that song praises God’s almighty power (15:3), God’s kingship (v.3), and God’s holiness (v.4).

 

(2)    In the Luke 2:13–14 passage I studied today, the second phrase that struck me most was, “Glory to God in the highest, and on earth peace among those on whom his favor rests!” (v.14).  What captured my interest here is the contrast between “the highest” [“the highest heaven” in the modern translation] and “the earth,” and between “glory” and “peace.”

 

(a)    First, I wondered why the contrast is made between “the highest” and “the earth” rather than simply “heaven” and “earth.”

 

(i)                 The Greek word ὑψίστοις (hypsistois)—translated “the highest”—occurs 13 times in the New Testament, and in four of those occurrences it appears in acclamations of praise, including Luke 2:14 and three other places: (1) Matthew 21:9: “Those who went before and those who followed were shouting, ‘Hosanna to the Son of David!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Hosanna in the highest heaven!’”; (2) Mark 11:10: “Blessed is the coming kingdom of our father David! Hosanna in the highest!”; (3) Luke 19:38: “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!”

 

·         From these passages we see that the word translated “the highest” was used three times when the crowds loudly praised Jesus as he entered Jerusalem on a donkey before his crucifixion (Palm Sunday), while the fourth occurrence is in Luke 2:14, where a multitude of angels praised God at the birth of Jesus Christ (the Savior).  Here “the heavenly host” (v.13) refers to the army of heaven that serves God and carries out his will—a large company of angels (Internet).

-          In short, of the thirteen occurrences of ὑψίστοις, four are used in acclamations of praise; one of those four occurs after Jesus’ birth, and the other three occur before his crucifixion.

 

·         Thus, while ὑψίστοις appears four times in passages of praise, the remaining nine occurrences are used as a divine title (“the Most High”); two of those appear in Gabriel’s message to Mary in Luke 1:32 and 1:35: “He will be great and will be called the Son of the Most High …” (v.32), and “The angel answered, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God’” (v.35).

 

-          These two passages indicate that the Son of the Most High—the Lord Jesus Christ—would incarnate and come into this world [“the earth,” as opposed to “the heavens,” (2:14) (Internet)].  The Most High God lowered Himself and came into the world in the form of a creature, taking on human nature so that he will save his people from their sins (Mt. 1:21).

 

n  The method of that salvation was that although Jesus “existing in the form of God, did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant, being made in human likeness, and humbled himself by becoming obedient to the point of death—even death on a cross” (Phil. 2:6–8).

 

(b)    Next, I asked why the contrast is “Glory in the highest” (Lk. 2:14) and “on earth peace among those on whom his favor rests” (v.14) rather than another wording. I became interested in the distinction between the “heavenly glory” and the “earthly peace.”

 

(i)                 I first examined the meaning of the Greek word εὐδοκίας (eudokias), translated “those on whom his favor rests” or “those whom God delights in,” and I found an interesting article about its New Testament occurrences and categories (Internet):

 

·         Divine delight in redemptive revelation: Matthew 11:26; Luke 10:21: “Yes, Father, for such was your good pleasure.”  The Father rejoices to reveal the kingdom to “little children,” showing that saving knowledge is given by God’s pleasure, not human merit.

 

·         Divine delight in the Incarnation: Luke 2:14: “Glory to God in the highest, and on earth peace among those on whom his favor rests.”  The angelic hymn celebrates God’s favor embodied in the birth of Jesus Christ, linking εὐδοκία to the peace brought by the Messiah.

 

·         Divine delight in election and adoption: Ephesians 1:5–6: “He predestined us for adoption as sons through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace.”  Ephesians 1:9: “He made known to us the mystery of his will, according to his good pleasure that he set forth in Christ.”  God’s saving plan flows from his delighted purpose and culminates in praise of his grace.

 

·         Divine delight energizing sanctification: Philippians 2:13: “For it is God who works in you, both to will and to work for his good pleasure.” The believer’s obedience is empowered by the same gracious purpose that designed salvation.

 

·         Human goodwill shaped by the gospel: Romans 10:1: “Brothers, my heart’s desire and prayer to God for them is that they may be saved.” Paul’s longing mirrors God’s saving pleasure.  Philippians 1:15: “Some preach Christ out of envy and rivalry, but others out of goodwill.” Spirit-born goodwill motivates genuine proclamation.  2 Thessalonians 1:11: Paul prays that God would “fulfill every good resolve and work of faith,” asking that believers’ aspirations align with divine pleasure.

 

(ii)               I also found the theological significance of “those on whom God’s favor rests” (Lk. 2:14) interesting (Internet):

 

·         Sovereign grace: εὐδοκία emphasizes that salvation originates from God’s delighted purpose rather than human initiative (Eph. 1:5).

 

·         Christ-centered revelation: God’s pleasure is concentrated in the person and work of Christ (Lk. 2:14; Eph. 1:9).

 

·         Doxological goal: God’s good pleasure leads to the praise of his glory (Eph. 1:6).

 

·         Synergistic sanctification: God is the primary actor (Phil. 2:13), yet believers actively pursue obedience, confident that their efforts fit within his delight.

 

·         Missional impulse: Paul’s longing for Israel’s salvation (Rom. 10:1) and his prayer for the Thessalonians (2 Thess. 1:11) show that believers’ desires should reflect God’s saving goodwill toward the nations.

 

-          Among these five theological points, I was especially drawn to the second—“Christ-centered: God’s pleasure is concentrated in the person and work of Christ (Lk. 2:14; Eph. 1:9)”—probably because that phrase directly relates to today’s Luke 2:14 passage.

 

n  As I meditated on God’s pleasure concentrated in Christ’s person and work, I wondered how much the Father rejoiced over Christ’s obedience to the Father’s word—even to the point of dying on the cross. Indeed, the Father said from heaven to Jesus, “You are my beloved Son; with you I am well pleased” (Lk. 3:22).

 

-          But the Most High God (“the Most High,” 1:32, 35) cast his beloved and pleasing Son, Jesus Christ, out from the heavenly throne into this world, even down to the lowly cross, and finally into the depths of the earth.  The Father drove Jesus—who was obedient to the Father unto death—into the depths of the earth.  Jesus, though he was originally in the form of God and did not regard equality with God as something to be exploited (Phil. 2:6), took on a low and humble human body, was born in the lowly Bethlehem manger (Lk. 2:7), emptied himself and took the form of a servant (Phil. 2:7), and humbled himself to the point of death on the cross (v.8).  The cross form of death applied to the lowly.  Jesus humbled himself even to the “depths of the earth” (Mt. 12:40).  Why?  Because he came to bring us, who by nature are enemies of God condemned to eternal hell, into eternal heaven (Rom. 5:8, 10).  He came to make us “heavenly ones” (1 Cor. 15:48).

 

n  Reflecting on God’s pleasure concentrated in Christ’s person and work also led me to think about the character and ministry of Christ’s disciples—that is, about us.  In other words, our character should imitate Jesus, who humbly obeyed God even to death on the cross, and our ministry should be for Christ and the gospel [Ref.: “Whoever seeks to save his life will lose it, but whoever loses his life for my sake and for the gospel will save it” (Mk. 8:35)].

 

(iii)             Ultimately, as I meditated on the contrast between “heavenly glory” and “earthly peace,” I concluded that Jesus Christ—who left the glory of heaven and was born of the Virgin Mary by the Holy Spirit for the sake of peace on earth—is indeed God’s beloved and pleasing Son (Lk. 3:22).  Those of us who are to be conformed to the image of that Son (Rom. 8:29) must follow him. While Jesus’ earthly example that we should imitate is his suffering (vv.17–18), Romans 8:29 indicates the image of the Son we are to be conformed to is the Son’s heavenly image—that is, “glory” (Chang Seh Kim). Therefore, as we endure suffering on earth in the course of following Christ, we should believe and hope that, just as the heavenly Jesus receives glory, we too will receive glory in the kingdom to come; and we should think, “The sufferings we are experiencing now are not worth comparing with the glory that will be revealed to us” (Rom. 8:18).

 

·         Thus, those who live according to God’s will—those whom God delights in—receive peace. This peace is not what the world can give, but the true peace and tranquility that only God gives (Internet). 

 

-          “This peace goes beyond the mere absence of conflict; it denotes right relationship with God, wholeness, and the true rest that God gives, a blessing bestowed on those who repent and trust in God” (Internet).

 

n  Therefore, those whom God delights in cannot help but praise God with the hymn “When Peace, Like a River, Attendeth My Way”:

 

(V. 1)  When peace like a river attendeth my way,

     when sorrows like sea billows roll;

                                                                 whatever my lot, thou hast taught me to say,

     "It is well, it is well with my soul."

                                                      (V. 2)   Though Satan should buffet, though trials should come,

                                                                       let this blest assurance control:

     that Christ has regarded my helpless estate,

     and has shed his own blood for my soul.

                                                          (V. 3)   My sin oh, the bliss of this glorious thought!

     my sin, not in part, but the whole,

     is nailed to the cross, and I bear it no more;

     praise the Lord, praise the Lord, O my soul!

                                                          (V. 4)   O Lord, haste the day when my faith shall be sight,

    the clouds be rolled back as a scroll;

    the trump shall resound and the Lord shall descend;

    even so, it is well with my soul.

      (Chorus)

    It is well with my soul; it is well, it is well with my soul.