Source: http://montreal.anglican.org/comments/archive/calstm.shtml
Timestamp: 2019-04-22 02:08:59+00:00

Document:
This is the most recently written book in the Old Testament. The first six chapters are stories about Daniel set at the Babylonian and Persian courts. Chapters 7-12 are visions about the end times. As the novel is a popular genre of literature today, so the apocalypse was popular in the ancient world. Daniel 7-12 is the earliest example we have; apocalypses continued to be written until about 200 AD. Apocalypses were written in times of national or community tribulation. Daniel dates from the time of the Seleucid (Hellenistic) king Antiochus IV Epiphanes (175-164 BC), a ruler who tried to wipe out Judaism.
The book is set in the days of the exile in Babylon. Daniel is a famous character from that time; according to Ezekiel, he was renowned for his piety and wisdom. The book was written about 165 BC, in Daniel's name, to give hope to people who suffer persecution under Antiochus IV Epiphanes, a Hellenistic ruler who tried to eliminate Judaism. Our reading is of a vision: earthly kingdoms will pass to make way for the kingdom of God. It presents past events as though in the future and continues slightly into the future.
Out of the primordial “sea” (v. 2), the chaotic “deep” of Genesis 1:2, stirred up by the spirit of God (“winds of heaven”), Daniel sees four beasts arise – all agents of God. The first three are like a “lion” (v. 4), “bear” (v. 5) and “leopard” (v. 6). The fourth beast is too horrible to be likened to any animal; it has horns. Another small horn appears, symbolizing Antiochus. Thrones are set in place and God (“an Ancient One”, v. 9) takes his place, surrounded by attendants; his court sits in judgement. The fourth beast is put to death; the second and third are allowed to linger on. Then “one like a human being” (v. 13, or a son of man) comes from heaven and is presented to God, who gives him a universal, eternal, unconquerable kingdom (v. 14). (Christians saw this figure as the messiah, Christ, but to Jews he represented the archangel Michael and faithful Jews.) The interpretation begins in v. 16. King and kingdom are used interchangeably, so the “four great beasts” (v. 17) symbolize world powers that dominated Israel: Babylon, Medea, Persia and the Seleucids. The “holy ones of the Most High” (v. 18) are Jews who defied Antiochus’ decrees against Judaism; there will again be an independent Jewish state which will last for ever. The current persecutions will end. God has permitted Israel to be conquered, but will act soon to rescue his people.
This psalm was used in a liturgical setting: note “assembly of the faithful”. Worshippers are invited to sing “a new song”, perhaps new because God continually reveals more of himself to the faithful. V. 3 tells us that hymns were accompanied by “dancing”, the “tambourine” and the “lyre”. Praise him because he delights in his people and gives victory (in some sense) to those who hold him in awe. (In v. 5 “glory” is a divine title.) May “the faithful” even “sing for joy” in their homes (“on their couches”). Vv. 6-9 appear to be a call to battle, to a holy war: may God’s people execute on “nations” (v. 7) and “peoples” the “judgement decreed” (v. 9) by God.
This letter of Paul was written from prison, probably in Rome. Whilst the Bible states that it was written to the church at Ephesus, the some early manuscripts do not contain an addressee in 1:1. This would imply that Ephesians was a circular letter, sent to a number of churches. If so, it introduced a new idea into letter writing: we know of no other circular letters from this period. This book celebrates the life of the church, a unique community established by God through the work of Jesus Christ, who is its head, and also the head of the whole creation.
as part of his plan, adopting us “as his children” (v. 5) – all of this through the love he expressed in sending Jesus.
Through Christ’s birth, life and resurrection we are absolved of our deviations from God’s ways. Intellectually and through our experience of the Christian way we have come to know God’s plan, i.e. to “gather up” (v. 10) all he has created, seen and unseen, to him.
how much Christians can achieve using God’s power.
Christ is now raised and equal to the Father; he is above all angelic beings (“rule ... dominion”, v. 21); now God’s power acts through him eternally. Christ is “head” (v. 22) of the Church; it is his “body” (v. 23) – the “head” needs the “body”, and the “body” the “head”.
the persecuted (v. 22) and the popular (v. 26).
The “poor” are those who acknowledge their dependence on God. The “rich” do not want to commit themselves to Jesus and the Kingdom; they are comfortable in their self-sufficiency. The word translated “consolation” (v. 24) is a financial term: they do not realize what they owe to Jesus. The “hungry” hunger for the word of God, the good news; the “full” are satisfied. In v. 22, “exclude” means being socially ostracized and excluded from the synagogue and Temple. The “Son of Man” includes Jesus and his followers: they will be persecuted, as Israel (“their ancestors”, v. 23) persecuted Jeremiah, Ezekiel and Amos, but “in that day” (at the end of the era), they will be rewarded. Jeremiah 5:31 says that people spoke well of “false prophets” (v. 26). In vv. 27-29, Jesus expands on v. 22; he tells how to deal with persecution. Followers (“you that listen”) should be willing to give all (even to standing naked, without an inner garment, “shirt”.) When you give, do not expect reciprocity (“again”, v. 30). Emulate God in your actions; seek to match his compassion!

References: v. 
 v. 
 V. 
 v. 
 v. 
 v. 
 v. 
 v. 
 v.