Christmas: The King whose power can be trusted

Western secular culture seems obsessed with the question of power today. Young people are often suspicious of authority and refuse to submit to it and want to make their own way, irrespective of authority figures and institutions. Distrust of power also crops up when we think of politicians, for instance, or certain institutions like banks. No doubt the horrific crimes of the last hundred or so years of ethnic cleansing and genocide, or the more recent financial crisis of 2008 involving the banks contribute to such suspicions. This attitude can also spill over into the Christian faith, where the authority of the Bible is questioned by some and where appealing to Scripture (God says so in the Bible, therefore it must be so) is not necessarily enough. The questions that readers may voice echo the issues of our secular culture about the abuse of power and its self-serving nature. How do we know that God and Christ are any different in their use of power?

Features of Daniel’s human-like figure

Following on from my last post (Advent: Waiting for the King [Dan 7:1-12]), today’s reading highlights further aspects about the use of power.[1] The vision of a human-like figure (the sense of ‘son of man’, Dan 7:13; cf. Ezek 2:1-3) contrasts with the beasts who rise out of the sea (Dan 7:3) and suggests that corrupt, oppressive power makes people less human,[2] and that the reign of the human-like figure coming on the clouds will be qualitatively different. What such human rule is intended to be is spelt out in the creation narrative. Humanity was to rule as image bearers (Gen 1:26), i.e. representing God’s reign and ruling like Him. And how does God use His power in creation? He provides food and living space for His creatures. He does not expect to be served but to serve. This contrasts with the ancient Near Eastern understanding that humans are slaves created to provide the gods with food (sacrifices).[3] Moreover, God in Genesis 1 generously shares His power with all humanity, unlike those who grab power and use it in a self-serving way. While the aspect of service is only implied in the description of a human figure in Daniel’s vision, other elements echo the mandate for human rule in creation. Thus, the human-like figure is presented before God (i.e. submits to His authority) and receives power from Him (v.13), unlike the beasts who trample others down in their thirst for power. Moreover, this figure will share power with God’s people (Dan 7:27).

Jesus as the Son of Man

In Matthew’s Gospel Jesus applies Daniel’s ‘Son of Man’ imagery to Himself (Matt 26:63-64). He fulfils the divine mandate to rule on behalf of all humanity and He comes in human weakness and vulnerability. Yet the image of riding on the clouds also hints that He is more than human (elsewhere God is depicted in this way; e.g., Ps 68:4; 104:3-4; Isa 19:1). As Jesus teaches His disciples about His coming suffering, they, like the world around them, jostle for position ‘to lord it over others’ (Mk 10:32-37, 42). Jesus, however, explains that He came to serve, not to be served (Mk 10:45). Throughout His life He did not use power to satisfy or magnify Himself (Matt 4:1-7), but for the benefit of others. He treated authority as something received from the Father rather than seized, an example for His people to follow (Phil 2:5-11). Indeed, He will share His reign with those whom He has redeemed (Rev 5:9-10).

Compassionate power

There is a beautiful sculpture in the courtyard of Chester cathedral (see image above) depicting Jesus and the Samaritan woman, which illustrates in a striking way what it looks like for Jesus to exercise His power. In the artist’s rendering, Jesus is in the weaker position looking up to the woman who gives Him water. It expresses His willingness to acknowledge His need and His humility to receive water from a woman who was a social pariah shunned and shamed because of her lifestyle (five former husbands and living unmarried with the sixth). Yet looking more closely at the sculpture, one notices that Jesus also holds the woman’s hands – He not only receives but also gives. And we know that the water He offers is for eternal life (John 4:14), an inner spring which quenches the thirst that a series of relationships could not. It is a beautiful image of the vulnerability and compassionate power of God. As we rejoice this Christmas season that God has come among us, we can know that He is not self-serving because He is willing to give up His power, even His life, that we might live as new people. May we submit to His authority and fulfil our mandate as image-bearers serving others as He served us.

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[1] I am not simply appealing to Scripture as the end of all discussion but want to show that there are elements inherent in God’s power that work against the use (and abuse) of power for one’s own ends.

[2] In Dan 7:4 the lion’s wings are plucked, and it is made to stand like a man with a human mind. Interpreters think that this may be a reference to Nebuchadnezzar, who becomes arrogant against God and is portrayed as becoming like a beast until he acknowledges God and his human reason returns (Dan 4:28-37). Thus, Daniel elsewhere makes this connection between right, God-acknowledging rule that gives one human qualities and abusive, arrogant power that makes one a beast. Nebuchadnezzar’s example also highlights that not all human power is all equally evil and nothing but evil.

[3] Although Israel offered sacrifices, too, it is made clear that its purpose is not to ‘feed’ God (Ps 50:12-14).

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