Let the real king rule!
Commentary
What a collage of images of God this day presents. A shepherd gathering sheep scattered by careless and treacherous flock-keepers who decimated the charges they should have been willing to die to protect; One who is "in the image of the invisible God," doing battle with "thrones ... dominions ... principalities ... authorities" to transfer captives of the dominion of darkness into the kingdom of his beloved Son; the One we proclaim to be King, the "Chosen One," hanging between a pair of thieves on a cross just like theirs, looking anything but "royal" or in charge, as soldiers mock him, crooked politicians carp at him, and even one of the bandits dying beside him chides him. We would expect that a festival highlighting Christ's kingly role to be one filled with examples of his unequivocal emergence as "potentate of time." If so, then why the inclusion of the centerpiece portrait of him hanging on a cross, under the control of his enemies, if even for a matter of hours?
Why? Because that is the way things appear to be at numerous junctures in the run of history. God, for all of his power, experiences times when he is held captive to the will of human beings. For whatever reason, the Lord has chosen to restrain himself in dealing with his creation even when his will is not being done "on earth as it is in heaven." Early on in the unfolding of life, God was so shunted aside, and his creation so battered, by wayward human beings whose "every imagination of the thoughts of his heart was only evil continually," that it "grieved him to his heart" so that he "was sorry that he had made man on earth (Genesis 6:5-6)." After freeing his people from their slaughter and slavery by the Egyptians, he watches as they trade him in for a god more to their liking even while the Commandments are "fresh cut." And after they are led into the Promised Land their gratitude evaporates quickly as they take on the lifestyles of their pagan neighbors and bat away the hand that led them there, feeding and protecting them along the way. On and on it goes, culminating at Calvary, with his greatest gift of self-giving hanging from a gibbet like a scarecrow, is surrounded by clacking, insulting, taunting tongues in the mouths of the ones to whom the gift had been given. God gets "no respect." So often it appears that when all is said and done he is the "loser." If he began as the King he has been deposed.
What the festival of Christ the King does is set the record straight for those who cannot see past the proverbial "nose on their face." Love has a way of looking like foolishness, even stupidity, at times. In this or that instance the restraint of power that one has to get his or her way can appear to be a sign of weakness. Rambo does not hold back in dealing with opponents. The Terminator uses his entire arsenal of fantastic weapons to straighten out those who stand in his way. And we get hyped up and cheer as they do, and the more carnage they leave in their wake the more fulfilled and exhilarated we feel, and the more tickets we buy.
But God is neither Rambo nor the Terminator. Carnage is not "his thing." He who has the power to call all creation into being with a "word," and can end it with a command, is patient in trying to "woo" it to do his will. From time to time he will unveil signs of his power when situations are so out of hand that nothing short of stunning intervention can save even more devastating results if he allows them to take their course. But his usual penchant is to reach out to those who came from his hand compassionately, even to thieves pushing his Son to take care of their needs in the midst of his own agony.
But this Day gives clues to the power that is in reserve in the Crucified and Risen One. It is the festival that calls the church, and world, to stop, look and listen to the One who said, "All authority in heaven and on earth has been given to me (Matthew 28:18)." Pay attention world. The day will come when, "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Philippians2:10-11)."
OUTLINE I
Bringing in the sheep
Jeremiah 23:2-6
A. v. 2. So you want to be a shepherd, do you? You had better take a better look at what is involved before you sign on the dotted line. It is a tough job for tough folks who are ready to put the welfare of the sheep before themselves, even if that means giving up their lives so one of their charges can make it home safely. I know some shepherds from the Holy Land personally. They are not individuals many western Bible readers would be comfortable with at their dinner table, hoping for polite conversation. At their best they are spontaneous, straight-talking, get-to-the-point people, who can bore a hole right through you if you try to "put them on." Other people may have trouble with shepherds, but sheep trust them and follow them wherever they go. When a shepherd betrays that trust, catastrophe awaits the sheep ... and the shepherd, when the owner of the flocks gets to him, or her. (In "Bible times," as well as today, some of the shepherds were female.) "Behold, I will attend to you for your evil doings, says the Lord."
B. vv. 3-4, Amos alludes to the kind of courage a "good" shepherd should have. As the shepherd rescues from the mouth of the lion two legs, or a piece of an ear ... (Amos 3:12), speaks of the commitment to his charges expected of the flock-keeper who even in a hopeless situation takes on the most dreaded foe to get back his lamb, putting his life on the live for the remains. Shepherds like that put the sheep at rest with their willingness to step out in front to defend them, or slow down to their pace to examine and treat them when they are hobbled with injuries. "Caring," Hebrew raah, "to tend, to look at with pleasure, to long for, to love," is the word used by Jeremiah in this verse to describe the shepherd's heart. The root from which the shepherd gets his "title" is the same irregular verb as employed here by Jeremiah (See Psalm 23:1 ff).
Jesus builds his own self-image in John 10:1-18 on this understanding of the servant task. Putting duty for those entrusted to you ahead of yourself is par for the course for shepherds. Those who don't are hirelings, unworthy of the title shepherd. The task fulfilled is a flock delivered to the fold intact, with none missing. But the sacrifices made between the start of the journey with them to the return can be as horrendous as the satisfactions are thrilling. It is ones willing to pay the price who are the kind of shepherds for whom God is looking. Knowing that, do you still want the job?
C. vv. 5-6. The days for the arrival of The Shepherd, not just a shepherd, are on the way. He will be king (monarchs often were called "shepherds" in the ancient Near East), one who deals "wisely," and executes "justice" and "righteousness" in the land. What results from his appearance is "salvation" and "security." All of that will be emblazoned on the names applied to him (See Isaiah 9:6-7). God, put a rush on his arrival.
OUTLINE II
Then, now and forever
Colossians 1:13-20
A. vv. 13-14. True dualism, the division of life, the universe, and spiritual realms, into camps or spheres of influence controlled by opposing forces of "Light" and "Darkness" is a late development in the scriptures. In all probability that kind of theological framework did not come into play for the Hebrews until the time of their exile in Babylon after 598 B.C. The Persians, especially, had a well-developed dualism with a realm controlled by a Power of Darkness and another controlled by the Power of Light. Paul here is pointing out to his readers, who lived in the dualistic world of the Greeks of Asia Minor, that Jesus has more power than the Prince of Darkness, who constantly is in a struggle with him for the commitment of humanity. The Ruler of Darkness leads his devotees into slavery then destruction, which will take place finally after the resurrection. Christ, through the forgiveness of sins, can transfer those who once were controlled by "darkness" into his kingdom, where salvation is to be found.
B. vv. 15-17. Christ is the One who holds all of existence together. Existing "before all things," he has the knowledge of what is to come, and the power to deliver on his promises since "in him all things hold together." Though tempted in this world by all sorts of influences to sell out to the values of the "age," it is Christ alone, "the image of the invisible God," who will prevail when the conflict comes at the end of time between God and the Dark Power. Keep that in mind before throwing in your allegiance to the other "tuggers" who try to allure you.
C. vv. 18-20. In everything Christ is to come first. In this verse which brings to mind the first of the 10 commandments, he is clearly shown for who he is, God, not just a new teacher of a new religion. He is the One who is in charge ... "the head of the body, the church," "the beginning, the first-born from the dead, that in everything he might be pre-eminent." He is God "running over the brim" of the human form. (That is the meaning of the Greek term translated "fullness." Remember, Jesus said, "He who has seen me has seen the Father.")
To what does this all add up? To the confidence-giving assurance that all who throw in with Jesus have not misplaced their faith, nor are they, like the devotees of this world, the ones "who are most to be pitied." When the sorting time comes at the dropping of the curtain on time, Christ will be standing there to draw us, "reconcile" us, to himself in the kingdom. There peace, shalom, wholeness, a state where things will be as God envisioned them before time began," will reign without any "darkness" being left to overshadow its inhabitants.
OUTLINE III
Hanging on the promises
Luke 23:35-43
A. vv. 35-38. Jesus told it "as it is," even when to do so cost him. Nothing changed when he was spiked to cross: "My God, my God, why have you forsaken me?" When the soldiers and onlookers standing near his feet picked up on his question and added to it, "He saved others; let him save himself, if he is the Christ of God, his Chosen One." It was an understandable query about divine power. Isn't it a fair assumption that God will take care of those he loves, and those who love him? Crosses really should not be on the horizons for the faithful. Crosses should be reserved for the ingrates, the corrupt, the shredders of people, don't you think? After all, fair is fair. In our hearts the assumption lives eternally, but hidden, that the payoff for faithfulness to God obligates him to set aside the needs of those less loyal than we so ours can be met first. If that doesn't happen then something is out of whack. Either we have been disobedient, or disloyal, or God has lost his power to act. The sign above Jesus' head said "King," and the people heard the claim made for him, "Christ of God." Goodness, plus Power, should equal distance from suffering and grief. So, "Come down ... Save yourself." Leave dealing with pain to somebody else.
B. vv. 39-42. Billy Graham tells what happened to him the first time he attempted to visit Mother Teresa during a stop-over in Calcutta. "You will have to wait. She is busy now," said the nun who met him at the door of the hospice. "She is cradling in her arms a man who is dying." Power does not always run from suffering and pain. Nor does it always save those who are subject to it from those realities. Often what it does do is join the bleeding, and even the expiring, and stay to experience it with them. That happens when love and power get intertwined. That combination keeps the ones who have it within them "in place," sometimes bringing ridicule from those who don't understand that "blend" in action. That produces the "railing," ... "Use your power to get me out of this." ... that Jesus gets that from one of the thieves who is at his side on Golgotha. Returning hostility to the One who doesn't deliver on the "order" is the knee-jerk response to not having God respond as we think we would if we were God.
The other bandit, showing a deeper insight into what is transpiring, asks for no suspension of the agony of the moment. From him comes a glimmer of revelation about Who is hanging next to him, "staying in place" despite the resources in reserve he has to separate himself from all the gore. And he asks for something more profound than his compatriot, "Jesus remember me when you come into your kingdom." What that may involve he doesn't say. When it will become a reality, he doesn't ask. Could it be that he had heard or seen, or had heard reports about, Jesus before Friday morning? Could he have begun to understand that Christ was hanging there so that he could open the way for all who would believe in him to have an eternal abode with him? And beyond that, could he have begun to sense that Christ was there to cradle a pair of thieves in the hour of their deaths?
C. v. 43. "Truly, I say to you, today you will be with me in Paradise." Or was it, "Truly, I say to you today, you will be with me in Paradise." The comma makes all the difference as to when the promise of Paradise will be delivered. But, for the second thief it didn't really matter when, because he already knew that the One who stayed pinned to the cross beside him as he died could be trusted to be good to his word. Hanging on to the promise, he could die in peace. So can we.
Why? Because that is the way things appear to be at numerous junctures in the run of history. God, for all of his power, experiences times when he is held captive to the will of human beings. For whatever reason, the Lord has chosen to restrain himself in dealing with his creation even when his will is not being done "on earth as it is in heaven." Early on in the unfolding of life, God was so shunted aside, and his creation so battered, by wayward human beings whose "every imagination of the thoughts of his heart was only evil continually," that it "grieved him to his heart" so that he "was sorry that he had made man on earth (Genesis 6:5-6)." After freeing his people from their slaughter and slavery by the Egyptians, he watches as they trade him in for a god more to their liking even while the Commandments are "fresh cut." And after they are led into the Promised Land their gratitude evaporates quickly as they take on the lifestyles of their pagan neighbors and bat away the hand that led them there, feeding and protecting them along the way. On and on it goes, culminating at Calvary, with his greatest gift of self-giving hanging from a gibbet like a scarecrow, is surrounded by clacking, insulting, taunting tongues in the mouths of the ones to whom the gift had been given. God gets "no respect." So often it appears that when all is said and done he is the "loser." If he began as the King he has been deposed.
What the festival of Christ the King does is set the record straight for those who cannot see past the proverbial "nose on their face." Love has a way of looking like foolishness, even stupidity, at times. In this or that instance the restraint of power that one has to get his or her way can appear to be a sign of weakness. Rambo does not hold back in dealing with opponents. The Terminator uses his entire arsenal of fantastic weapons to straighten out those who stand in his way. And we get hyped up and cheer as they do, and the more carnage they leave in their wake the more fulfilled and exhilarated we feel, and the more tickets we buy.
But God is neither Rambo nor the Terminator. Carnage is not "his thing." He who has the power to call all creation into being with a "word," and can end it with a command, is patient in trying to "woo" it to do his will. From time to time he will unveil signs of his power when situations are so out of hand that nothing short of stunning intervention can save even more devastating results if he allows them to take their course. But his usual penchant is to reach out to those who came from his hand compassionately, even to thieves pushing his Son to take care of their needs in the midst of his own agony.
But this Day gives clues to the power that is in reserve in the Crucified and Risen One. It is the festival that calls the church, and world, to stop, look and listen to the One who said, "All authority in heaven and on earth has been given to me (Matthew 28:18)." Pay attention world. The day will come when, "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Philippians2:10-11)."
OUTLINE I
Bringing in the sheep
Jeremiah 23:2-6
A. v. 2. So you want to be a shepherd, do you? You had better take a better look at what is involved before you sign on the dotted line. It is a tough job for tough folks who are ready to put the welfare of the sheep before themselves, even if that means giving up their lives so one of their charges can make it home safely. I know some shepherds from the Holy Land personally. They are not individuals many western Bible readers would be comfortable with at their dinner table, hoping for polite conversation. At their best they are spontaneous, straight-talking, get-to-the-point people, who can bore a hole right through you if you try to "put them on." Other people may have trouble with shepherds, but sheep trust them and follow them wherever they go. When a shepherd betrays that trust, catastrophe awaits the sheep ... and the shepherd, when the owner of the flocks gets to him, or her. (In "Bible times," as well as today, some of the shepherds were female.) "Behold, I will attend to you for your evil doings, says the Lord."
B. vv. 3-4, Amos alludes to the kind of courage a "good" shepherd should have. As the shepherd rescues from the mouth of the lion two legs, or a piece of an ear ... (Amos 3:12), speaks of the commitment to his charges expected of the flock-keeper who even in a hopeless situation takes on the most dreaded foe to get back his lamb, putting his life on the live for the remains. Shepherds like that put the sheep at rest with their willingness to step out in front to defend them, or slow down to their pace to examine and treat them when they are hobbled with injuries. "Caring," Hebrew raah, "to tend, to look at with pleasure, to long for, to love," is the word used by Jeremiah in this verse to describe the shepherd's heart. The root from which the shepherd gets his "title" is the same irregular verb as employed here by Jeremiah (See Psalm 23:1 ff).
Jesus builds his own self-image in John 10:1-18 on this understanding of the servant task. Putting duty for those entrusted to you ahead of yourself is par for the course for shepherds. Those who don't are hirelings, unworthy of the title shepherd. The task fulfilled is a flock delivered to the fold intact, with none missing. But the sacrifices made between the start of the journey with them to the return can be as horrendous as the satisfactions are thrilling. It is ones willing to pay the price who are the kind of shepherds for whom God is looking. Knowing that, do you still want the job?
C. vv. 5-6. The days for the arrival of The Shepherd, not just a shepherd, are on the way. He will be king (monarchs often were called "shepherds" in the ancient Near East), one who deals "wisely," and executes "justice" and "righteousness" in the land. What results from his appearance is "salvation" and "security." All of that will be emblazoned on the names applied to him (See Isaiah 9:6-7). God, put a rush on his arrival.
OUTLINE II
Then, now and forever
Colossians 1:13-20
A. vv. 13-14. True dualism, the division of life, the universe, and spiritual realms, into camps or spheres of influence controlled by opposing forces of "Light" and "Darkness" is a late development in the scriptures. In all probability that kind of theological framework did not come into play for the Hebrews until the time of their exile in Babylon after 598 B.C. The Persians, especially, had a well-developed dualism with a realm controlled by a Power of Darkness and another controlled by the Power of Light. Paul here is pointing out to his readers, who lived in the dualistic world of the Greeks of Asia Minor, that Jesus has more power than the Prince of Darkness, who constantly is in a struggle with him for the commitment of humanity. The Ruler of Darkness leads his devotees into slavery then destruction, which will take place finally after the resurrection. Christ, through the forgiveness of sins, can transfer those who once were controlled by "darkness" into his kingdom, where salvation is to be found.
B. vv. 15-17. Christ is the One who holds all of existence together. Existing "before all things," he has the knowledge of what is to come, and the power to deliver on his promises since "in him all things hold together." Though tempted in this world by all sorts of influences to sell out to the values of the "age," it is Christ alone, "the image of the invisible God," who will prevail when the conflict comes at the end of time between God and the Dark Power. Keep that in mind before throwing in your allegiance to the other "tuggers" who try to allure you.
C. vv. 18-20. In everything Christ is to come first. In this verse which brings to mind the first of the 10 commandments, he is clearly shown for who he is, God, not just a new teacher of a new religion. He is the One who is in charge ... "the head of the body, the church," "the beginning, the first-born from the dead, that in everything he might be pre-eminent." He is God "running over the brim" of the human form. (That is the meaning of the Greek term translated "fullness." Remember, Jesus said, "He who has seen me has seen the Father.")
To what does this all add up? To the confidence-giving assurance that all who throw in with Jesus have not misplaced their faith, nor are they, like the devotees of this world, the ones "who are most to be pitied." When the sorting time comes at the dropping of the curtain on time, Christ will be standing there to draw us, "reconcile" us, to himself in the kingdom. There peace, shalom, wholeness, a state where things will be as God envisioned them before time began," will reign without any "darkness" being left to overshadow its inhabitants.
OUTLINE III
Hanging on the promises
Luke 23:35-43
A. vv. 35-38. Jesus told it "as it is," even when to do so cost him. Nothing changed when he was spiked to cross: "My God, my God, why have you forsaken me?" When the soldiers and onlookers standing near his feet picked up on his question and added to it, "He saved others; let him save himself, if he is the Christ of God, his Chosen One." It was an understandable query about divine power. Isn't it a fair assumption that God will take care of those he loves, and those who love him? Crosses really should not be on the horizons for the faithful. Crosses should be reserved for the ingrates, the corrupt, the shredders of people, don't you think? After all, fair is fair. In our hearts the assumption lives eternally, but hidden, that the payoff for faithfulness to God obligates him to set aside the needs of those less loyal than we so ours can be met first. If that doesn't happen then something is out of whack. Either we have been disobedient, or disloyal, or God has lost his power to act. The sign above Jesus' head said "King," and the people heard the claim made for him, "Christ of God." Goodness, plus Power, should equal distance from suffering and grief. So, "Come down ... Save yourself." Leave dealing with pain to somebody else.
B. vv. 39-42. Billy Graham tells what happened to him the first time he attempted to visit Mother Teresa during a stop-over in Calcutta. "You will have to wait. She is busy now," said the nun who met him at the door of the hospice. "She is cradling in her arms a man who is dying." Power does not always run from suffering and pain. Nor does it always save those who are subject to it from those realities. Often what it does do is join the bleeding, and even the expiring, and stay to experience it with them. That happens when love and power get intertwined. That combination keeps the ones who have it within them "in place," sometimes bringing ridicule from those who don't understand that "blend" in action. That produces the "railing," ... "Use your power to get me out of this." ... that Jesus gets that from one of the thieves who is at his side on Golgotha. Returning hostility to the One who doesn't deliver on the "order" is the knee-jerk response to not having God respond as we think we would if we were God.
The other bandit, showing a deeper insight into what is transpiring, asks for no suspension of the agony of the moment. From him comes a glimmer of revelation about Who is hanging next to him, "staying in place" despite the resources in reserve he has to separate himself from all the gore. And he asks for something more profound than his compatriot, "Jesus remember me when you come into your kingdom." What that may involve he doesn't say. When it will become a reality, he doesn't ask. Could it be that he had heard or seen, or had heard reports about, Jesus before Friday morning? Could he have begun to understand that Christ was hanging there so that he could open the way for all who would believe in him to have an eternal abode with him? And beyond that, could he have begun to sense that Christ was there to cradle a pair of thieves in the hour of their deaths?
C. v. 43. "Truly, I say to you, today you will be with me in Paradise." Or was it, "Truly, I say to you today, you will be with me in Paradise." The comma makes all the difference as to when the promise of Paradise will be delivered. But, for the second thief it didn't really matter when, because he already knew that the One who stayed pinned to the cross beside him as he died could be trusted to be good to his word. Hanging on to the promise, he could die in peace. So can we.
