Christ Already Reigns!
Commentary
It is appropriate that the celebration of Christ the King Sunday, the last Sunday of the church year, focuses us on the theme, Christ already reigns!
Jeremiah 23:1-6
The First Lesson is drawn from a book of prophecies of a late seventh to early sixth century (BC) Prophet of Judah, dictated to his aide Baruch, from the reigns of Josiah, Jehoiakim, and Zedekiah through the era of The Babylonian Captivity. Some of the prophet’s criticism of the house of David and the Temple, giving more attention to the Sinai Covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the Temple and was finally banished. The book seems to have had three sources: (1) An authentic poetic strand; (2) Biographic prose; and (3) Deuteronomic redaction. The interplay of these strands suggests that the final editors saw Jeremiah’s past prophecies as relevant in the new context. The lesson is a messianic oracle.
Judah’s rulers are condemned for scattering the people (v.1-2). Yahweh promises to gather the remnant of the flock himself so that then they will be fruitful (v.3). It is also prophesied that Yahweh will raise up shepherds [leaders], and the people will no longer fear (v.4). The Lord then promises to raise up a righteous branch for David who will be king [the Messiah]. He will deal wisely and execute justice and righteousness. In his days, Judah will be saved. He will be known by the name, “The Lord is our righteousness.” (vv.5-6).
At least two directions for sermons are suggested by this lesson. One possibility is to focus on God’s concern about justice in society. Just a year removed from the US Presidential election and all the Congressional elections, the text’s promise that God will raise up leaders whom we will not fear, leaders concerned with executing justice and righteousness, could inspire sermons on what kind of leadership America needs. Preachers might explore the question of whether the morality of our leaders matter, whether character should be a factor in the politicians we elect. As for justice we might explore whether we have it now in view of the growing imbalance of the poor imprisoned in the American judicial system in comparison with the rich (Charles Murray, Coming Apart, esp.pp.189ff.). Sermons could make clear that God does not want this and promises to change things — at least in the eschatological future.
The other possible direction for this sermon is more in line with Christology, the theme of the day. The lesson links salvation to the theme of the righteousness of God — the core insight of the Protestant Reformation. Martin Luther made clear, we may recall, that the righteousness of God is a statement about what God does, that he makes us righteous. As righteous we are justified, saved (Luther’s Works, Vol.25, p.151). Thus a sermon on this text can make this point, celebrating that the theme of God’s unconditional love for us and justification by grace through faith is also found in the Old Testament. Especially significant is the way the lesson relates the righteousness of God to the heir of David who will be king. Christians understand this text as a prophecy of Christ, how God uses him to save us and as such he rules the earth as its true King.
Colossians 1:11-20
The Second Lesson is drawn from a circular letter that was either written by Paul from prison (4:3,10,18) late in his career or by a follower of Paul who had a hand in assembling a collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the Pauline corpus. The letter addresses Christians in a town in Asia Minor near Ephesus, a church which, though not likely founded by Paul was basically in line with his teachings. But this church was being threatened by ascetic teachings (2:21,23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculation (2:8,20), all of which were related to visionary insights.
The lesson includes a prayer and a discourse on the supremacy of Christ. The author first prays that the Colossians would be made strong, prepared to endure all with patience and joy, giving thanks to the father who enables them to share in the inheritance of the saints (vv.11-12).
The author refers to God rescuing us from the power of darkness through his beloved son in whom we have redemption and forgiveness of sins (vv.13-14). This beloved son is said to be the image of the invisible God, the firstborn of all creation (v.15). In him all things were created (v.16). The son is also said to be before all things, holding them all together (v.17). As such he is the head of the Church and firstborn from the dead (v.18). In him all the fullness of God dwelled and through him God reconciled to himself all things (vv.19-20).
Teaching that Jesus was more than a great human being, that he was divine, is a word that needs to permeate more in American society, especially among the young. A 2014 Barna Research Center poll reported that though the historicity of Jesus is widely accepted by Americans only 56% believe him to be divine. But among Millennials less than half (48%) deem him divine. This lesson links with John 1 in testifying to Jesus’ role as son of God in creating all things, in holding them together. A sermon on this text provides occasion for proclaiming Jesus’ role in the universe as a whole. When we appreciate his role in creation, his dominion over it, it is a little harder to portray him simply as a nice, kind man who saved our souls. Indeed, if he is not the divine king who rules the universe from its origins he could not be our savior. Only God (only if Jesus is divine) can save us!
Luke 23:33-43
This reading is the first part of a two-part history of the Church, traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). This lesson is Luke’s report of Jesus’ crucifixion, with parallels in the other gospels.
At the place called The Skull Jesus is crucified with two criminals, one on each side (v.33). Jesus urges God that those involved in the crucifixion be forgiven. His garments are divided by lot (v.34). He is mocked as the messiah who cannot save himself. Soldiers give him sour wine with the same mocking mantra. An inscription of the charge “King of the Jews,” is placed on the cross (vv.35-38). He engages in dialogue with the two criminals crucified with him, the one mocking him for not saving all of them if he is the Messiah and the other rebuking such mocking on grounds that Jesus was innocent (vv.39-41). He requests that Jesus remember him when Jesus comes into the Kingdom, and the Lord responds with the promise that this criminal would join him in paradise (vv.42-43).
Jesus certainly does not appear very kingly in this tragic story. The inscription regarding his royal character placed on his cross by Pilate indicates how much of a stretch it seems to call him King. His kingship is questioned today. In 2008, the Pew Forum on Religion and Public Life published a major study on religious affiliation, beliefs and practices in the United States. One of the significant findings was that 70% of all Americans believe that many religions can lead to eternal life, including 65% of all self-identifying Christians. Jesus as King? Many Americans no longer regard him even as our only savior.
This is precisely the point. Perhaps the reason we no longer recognize him as the only savior is because we have relegated Jesus to the status of just a nice guy. We have this impression of him as well-meaning, but not with much power. That is not just because of the growing secularism in America. It is also a function of our failure to appreciate the surprising, paradoxical ways in which Christ reigns. In the biblical account, even when Jesus, the son of God, suffers, even when he seems least like a king, he reigns over sin and death, he still opens the Kingdom to the worst of sinners (like us). This is a sermon for proclaiming that when things look bad, the son of God and the Father are still in control. Christ’s reign is visible only to the eyes of faith. And then it becomes clearer that his is truly the only way to salvation.
A Sunday with sermons celebrating Christ’s reign, his lordship over our lives, is a wonderful way to cap the Season after Pentecost. How good to be reminded as we end a season of the Church year dedicated to teaching or exhorting us to live the Christian life that we are reminded that in all our actions as Christians we are under the reign of Christ, that all we do is under his and the Spirit’s guidance.
Jeremiah 23:1-6
The First Lesson is drawn from a book of prophecies of a late seventh to early sixth century (BC) Prophet of Judah, dictated to his aide Baruch, from the reigns of Josiah, Jehoiakim, and Zedekiah through the era of The Babylonian Captivity. Some of the prophet’s criticism of the house of David and the Temple, giving more attention to the Sinai Covenant, may relate to his being an ancestor of one of David’s high priests, Abiathar, who lost control of the Temple and was finally banished. The book seems to have had three sources: (1) An authentic poetic strand; (2) Biographic prose; and (3) Deuteronomic redaction. The interplay of these strands suggests that the final editors saw Jeremiah’s past prophecies as relevant in the new context. The lesson is a messianic oracle.
Judah’s rulers are condemned for scattering the people (v.1-2). Yahweh promises to gather the remnant of the flock himself so that then they will be fruitful (v.3). It is also prophesied that Yahweh will raise up shepherds [leaders], and the people will no longer fear (v.4). The Lord then promises to raise up a righteous branch for David who will be king [the Messiah]. He will deal wisely and execute justice and righteousness. In his days, Judah will be saved. He will be known by the name, “The Lord is our righteousness.” (vv.5-6).
At least two directions for sermons are suggested by this lesson. One possibility is to focus on God’s concern about justice in society. Just a year removed from the US Presidential election and all the Congressional elections, the text’s promise that God will raise up leaders whom we will not fear, leaders concerned with executing justice and righteousness, could inspire sermons on what kind of leadership America needs. Preachers might explore the question of whether the morality of our leaders matter, whether character should be a factor in the politicians we elect. As for justice we might explore whether we have it now in view of the growing imbalance of the poor imprisoned in the American judicial system in comparison with the rich (Charles Murray, Coming Apart, esp.pp.189ff.). Sermons could make clear that God does not want this and promises to change things — at least in the eschatological future.
The other possible direction for this sermon is more in line with Christology, the theme of the day. The lesson links salvation to the theme of the righteousness of God — the core insight of the Protestant Reformation. Martin Luther made clear, we may recall, that the righteousness of God is a statement about what God does, that he makes us righteous. As righteous we are justified, saved (Luther’s Works, Vol.25, p.151). Thus a sermon on this text can make this point, celebrating that the theme of God’s unconditional love for us and justification by grace through faith is also found in the Old Testament. Especially significant is the way the lesson relates the righteousness of God to the heir of David who will be king. Christians understand this text as a prophecy of Christ, how God uses him to save us and as such he rules the earth as its true King.
Colossians 1:11-20
The Second Lesson is drawn from a circular letter that was either written by Paul from prison (4:3,10,18) late in his career or by a follower of Paul who had a hand in assembling a collection of his epistles. These conclusions follow from the fact that the letter includes vocabulary and stylistic characteristics different from the Pauline corpus. The letter addresses Christians in a town in Asia Minor near Ephesus, a church which, though not likely founded by Paul was basically in line with his teachings. But this church was being threatened by ascetic teachings (2:21,23), ritual practices rooted in Jewish traditions (2:16), and philosophical speculation (2:8,20), all of which were related to visionary insights.
The lesson includes a prayer and a discourse on the supremacy of Christ. The author first prays that the Colossians would be made strong, prepared to endure all with patience and joy, giving thanks to the father who enables them to share in the inheritance of the saints (vv.11-12).
The author refers to God rescuing us from the power of darkness through his beloved son in whom we have redemption and forgiveness of sins (vv.13-14). This beloved son is said to be the image of the invisible God, the firstborn of all creation (v.15). In him all things were created (v.16). The son is also said to be before all things, holding them all together (v.17). As such he is the head of the Church and firstborn from the dead (v.18). In him all the fullness of God dwelled and through him God reconciled to himself all things (vv.19-20).
Teaching that Jesus was more than a great human being, that he was divine, is a word that needs to permeate more in American society, especially among the young. A 2014 Barna Research Center poll reported that though the historicity of Jesus is widely accepted by Americans only 56% believe him to be divine. But among Millennials less than half (48%) deem him divine. This lesson links with John 1 in testifying to Jesus’ role as son of God in creating all things, in holding them together. A sermon on this text provides occasion for proclaiming Jesus’ role in the universe as a whole. When we appreciate his role in creation, his dominion over it, it is a little harder to portray him simply as a nice, kind man who saved our souls. Indeed, if he is not the divine king who rules the universe from its origins he could not be our savior. Only God (only if Jesus is divine) can save us!
Luke 23:33-43
This reading is the first part of a two-part history of the Church, traditionally attributed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon). Along with Acts, the author’s intention was to stress the universal mission of the Church (Acts 1:8). This lesson is Luke’s report of Jesus’ crucifixion, with parallels in the other gospels.
At the place called The Skull Jesus is crucified with two criminals, one on each side (v.33). Jesus urges God that those involved in the crucifixion be forgiven. His garments are divided by lot (v.34). He is mocked as the messiah who cannot save himself. Soldiers give him sour wine with the same mocking mantra. An inscription of the charge “King of the Jews,” is placed on the cross (vv.35-38). He engages in dialogue with the two criminals crucified with him, the one mocking him for not saving all of them if he is the Messiah and the other rebuking such mocking on grounds that Jesus was innocent (vv.39-41). He requests that Jesus remember him when Jesus comes into the Kingdom, and the Lord responds with the promise that this criminal would join him in paradise (vv.42-43).
Jesus certainly does not appear very kingly in this tragic story. The inscription regarding his royal character placed on his cross by Pilate indicates how much of a stretch it seems to call him King. His kingship is questioned today. In 2008, the Pew Forum on Religion and Public Life published a major study on religious affiliation, beliefs and practices in the United States. One of the significant findings was that 70% of all Americans believe that many religions can lead to eternal life, including 65% of all self-identifying Christians. Jesus as King? Many Americans no longer regard him even as our only savior.
This is precisely the point. Perhaps the reason we no longer recognize him as the only savior is because we have relegated Jesus to the status of just a nice guy. We have this impression of him as well-meaning, but not with much power. That is not just because of the growing secularism in America. It is also a function of our failure to appreciate the surprising, paradoxical ways in which Christ reigns. In the biblical account, even when Jesus, the son of God, suffers, even when he seems least like a king, he reigns over sin and death, he still opens the Kingdom to the worst of sinners (like us). This is a sermon for proclaiming that when things look bad, the son of God and the Father are still in control. Christ’s reign is visible only to the eyes of faith. And then it becomes clearer that his is truly the only way to salvation.
A Sunday with sermons celebrating Christ’s reign, his lordship over our lives, is a wonderful way to cap the Season after Pentecost. How good to be reminded as we end a season of the Church year dedicated to teaching or exhorting us to live the Christian life that we are reminded that in all our actions as Christians we are under the reign of Christ, that all we do is under his and the Spirit’s guidance.
