Christ The King
Preaching
Lectionary Preaching Workbook, SERIES II
for use with Common, Lutheran, and Roman Catholic Lectionaries
Comments on the Lessons
The 2 Samuel reading is an account of David being made king of Israel. The Jeremiah passage foretells the coming of a righteous Branch of David, one who will reign as king and deal wisely, unlike the false shepherds of Israel. The Colossians reading describes Christ as the image of the invisible God, the head of the body, the church, through whom all things are reconciled to God. In the John passage we have an account of Jesus' entry into Jerusalem as he dramatically manifests himself as the Messiah. The universal dimension of Christ's reign is emphasized in "the world has gone after him." (v. 19) Luke tells of the pathos of the crucified Christ, not his exaltations as king.
2 Samuel 5:1-5 (C)
2 Samuel 5:1-3 (RC)
This passage is important because it tells of the fulfillment of the promise to David as he became king, not only over all the people but also king in Jerusalem. David had been anointed king of Judah (2:4) and now he is anointed by the elders of Israel. But realize that this did not mean that the two kingdoms coalesced; rather, they remained distinct entities. David ruled over these two kingdoms which eventually drew apart. (1 Kings 12) This kingdom joined in the person of David might be called a "personal union." What comes later is only confirmation and assurance of this very great event of David's anointing.
In verses 1-2, we have what seems to be the work of an editor, in the spirit of the Late Source of 1 Samuel (since in the Early Source David was not a general in Saul's army). David was not promised the kingship of Israel. The transfer to David of the kingship over Israel follows as a direct consequence of the murder of Ishbaal (also called Ishbosheth, 4:8). David is the only possible candidate and his reign is supported for three reasons:
1. His connection with Saul's family by blood
2. His historical right as leader of the troops by which David exercised the office of ruler in practice
3. By the promise of the Lord
Consider that the enthronement and anointing of David seems to have taken place in two stages:
1. By the active and responsible men of the tribes (as a preliminary action), and
2. By the "elders" who form a higher authority and are an official body. David concludes a covenant with them, and not they with him. This indicates that David takes pledges of their loyalty. (v. 3) They offer their homage and recognize David as king. (v. 3)
Mark that the anointing takes place at the sanctuary of Hebron. This is indicated by the phrase "before the Lord." (v. 3) By this action David becomes king in the full sense. The role of the sanctuary or holy place in the enthronement of kings and queens continues in Europe: French royalty at Rheims, and English at Westminster Abbey, London.
Appreciate the similarities and differences between Saul and David as they were enthroned. In the case of David it is not a united kingdom that is achieved, as noted earlier, but a personal union.
In verses 4-5 Jerusalem is mentioned, but it was captured only after David was enthroned. The chronological note by an editor in verses 4-5 may be approximately correct, but David could hardly have been thirty years old at this time. Remember that "forty years" (seven and thirty-three years) is a common biblical expression, meaning a reasonably long time.
In the verses that follow we are told of the capture of Jerusalem by David's men.
Jeremiah 23:2-6 (L) (RC)
Israel's rulers are referred to here as shepherds. This is a messianic oracle in which the coming of the righteous Branch is foretold, one we see fulfilled in the life and work of Jesus Christ.
Jeremiah reproaches the rulers of Israel for scattering Judah, the flock. The rulers have been like wolves devouring the flock, but now God will judge them. But in verse 4 there is a comforting assurance that God will set over his flock shepherds who will care for them. This foreshadows the coming of Jesus the "Good Shepherd" who lays down his life for his sheep.
Jeremiah foretells the coming of a righteous Branch of David, one who will reign as king and will deal wisely and execute justice and righteousness in the land. (v. 5) This king will not be a weakling like Zedekiah, whose name means "the Lord is righteous," but a new king, a real king who is a righteous Branch. Here is a play on the word "righteous," which forms the first part of Zedekiah's name. When this king comes, Judah will be saved and Israel will dwell securely. This will be a deliverance even more glorious than that from Egypt. "The Lord is our righteousness" will be the king's name.
Colossians 1:11-20 (C)
Colossians 1:13-20 (L)
Colossians 1:12-30 (RC)
Paul moves from a prayer, that his hearers may be strengthened with all power for all endurance and patience with joy, to giving thanks to the Father. God is called "father" three times in Colossians. Each time it is in connection with the thanks due God for salvation. "Giving thanks to the Father who has qualified us to share in the inheritance of the saints in light," verse 12. Paul tells the Colossians that God has delivered Christians from the dominion of darkness and transferred them to the kingdom of his beloved Son, in whom they have redemption, the forgiveness of sins.
In verses 12-20 we have one of the great christological hymns of the New Testament. Compare this one to Philippians 2:6-11, and John 1:1-4. It may be a baptismal hymn. Consider how the hymn deals with two different works of the beloved Son: (1) his pre-existent being and work, and (2) his redeeming work. Paul says he is the image of the invisible God, the first-born of all creation in whom all things were created. He was before all things, and in him all things cohere. This is the pre-existence. Then Paul says he is the head of the body, the church (see Bishop J. A. T. Robinson's classic book, The Body). Consider that the Son's saving work is not listed in chronological order. The hymn refers to the incarnation, "for in him all the fullness of God was pleased to dwell." (v. 19) It refers to the atonement through the Cross, by which God reconciled to himself all things, whether on earth or in heaven. (v. 20)
This hymn is appropriate for Christ the King Sunday since we are transferred into the Kingdom of Christ by the acts of God in Christ, celebrated in this hymn. The church is Christ's body in which Christ's kingship, though hidden still, is nevertheless acknowledged and proclaimed. Christ is before all things, and in him all things hold together. (v. 17) He is the ruler of the universe.
In verse 21 Paul reminds his readers that they who once were estranged and hostile in mind, doing evil deeds, have now been reconciled in his body of flesh by his death, provided they continue in the faith, not shifting from the hope of the Gospel which they heard.
Paul sees their pagan past as a time of estrangement, hostility and wickedness. They are now reconciled, with a reordering of their lives, including a restoration and renewal of their lives. Paul corrects the false notion that salvation can only be found by separation from the created world, either through some mystic vision or by holding to ascetic rules. But this reconciliation requires a steadfast fidelity to tradition.
In verses 24--2:5 Paul describes his ministry. Paul cites his apostolic authority and appeals to the Colossians through two bulwarks of the faith in its combat with heresy: (1) the historic tradition, and (2) the apostolic office. Paul says he finds joy in his sufferings for their sake. This is characteristic of Paul's thought. But the meaning of "and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is the church," verse 24, is not clear. Surely it does not mean that Christ's suffering and death are defective in giving salvation. One possible meaning is that Paul is participating in Christ's sufferings as he encounters persecution in preaching the Gospel. The preaching of the Gospel is accompanied by afflictions similar to those of Christ, suffering and death.
In verse 26 Paul says the apostolic office exists in order to "make the word of God fully known." Note carefully that the word "mystery," used here and elsewhere in the New Testament, has a differ-ent meaning from that of the mystery cults. It is always associated with the publicly-proclaimed Gospel, as in verse 26.
The mystery of Christ is dealt with in verse 27-29. The content of this mystery is "Christ in you, the hope of glory." (v. 27) Although hope is something waiting for the faithful Christians, it may also indicate Christian preaching in general. "Christ in you" is not a mystical formula, but refers to the crucified Christ, as indicated in verse 22.
The goal of this preaching is to "present every man (person) mature in Christ." The term "mature" was used in Hellenistic religions to refer to the fully-initiated member of a cult. Thus Paul uses terms from pagan religions, but in a different context and with a different meaning. The Colossians teachers may have used this term also, for they ranked believers in different gradations. But now in Christ all such social and religious barriers have been destroyed. Paul works with all the energy God gives him to accomplish this task of presenting every person mature in Christ.
John 12:9-19 (C)
Our pericope combines two sections: (1) verses 9-11, dealing with Jesus' popularity and peril, and (2) verses 12-19, describing his triumphal entry into Jerusalem. Be conscious of the attitude toward Jesus before and after his raising of Lazarus from the dead. The Jewish leaders hated him. There was a mixed reaction on the part of the people. Some of the people had true faith, while others had only the beginnings of faith inspired by the miracles. In verse 10 we learn of the determination of the chief priests to kill Lazarus whom Jesus had just raised from the dead. Note the symbolism here: the chief priests want to deal out death, while Jesus has just given life!
Contrast the raising of Lazarus in John, which provoked the final clash between the chief priests and Jesus, with the cleansing of the temple in the Synoptics, an event that precipitated the crisis. John places the cleansing of the temple at the beginning of the ministry. The miracle of the raising of Lazarus stirred up popular excitement, and immediately the Sanhedrin began to plan for the arrest of Jesus. (11:53, 57) Jesus escaped their wrath by fleeing to a town named Ephraim. Many Jewish pilgrims had come to Jerusalem early enough to allow for the prescribed quarantine, to prevent any ceremonial defilement from preventing their sharing in the festival. In 11:56 we learn that many were speculating about the expected appearance of Jesus in Jerusalem at Passover. So, when they heard he was at Bethany, they went out of the city, across the Kidron Valley and the Mount of Olives, to the town - not only to see Jesus, but also to see Lazarus who had been raised from the dead. No wonder the chief priests were alarmed over this revival of popular fantacism. No wonder they marked Lazarus as a man to be eliminated.
In verses 12-19 we have the account of Jesus' triumphal entry into Jerusalem. Jesus is first greeted by the pilgrims who had come for the great feast, and who learned of the raising of Lazarus. They took branches of palm trees and went out to meet Jesus. No palm trees grow in Jerusalem. Either the word is loosely used here, or the pilgrims had brought the palm branches to Jerusalem in preparation for the Feast of Tabernacles.
The people shouted "Hosanna!" ("save now"), "Blessed is he who comes in the name of the Lord, even the King of Israel!" (See Psalm 118:25ff; John 1:49.) Their shout and their actions indicate they were greeting Jesus as the expected messianic king. This makes our text particularly fitting for Christ the King Sunday. Recall that a similar crowd at an early Passover had wanted to make Jesus king, but in a way totally alien to the mission given him by God the Father. (6:4f, 15) Consider how Jesus chooses a young ass to ride upon as he enters Jerusalem. He does not ride on a charger, as a conquering military king might have done. Jesus fulfills Zechariah 9:9, a messianic prophecy which pictures Messiah in a way somewhat different from that of earlier texts, describing him as a man of peace and humility, riding on an ass.
Realize that the disciples did not understand the significance of Jesus' action until much later, after the Holy Spirit had been given at a time when the church was given the fuller meaning of his life and ministry. The Pharisees were alarmed by the possibility of a messianic riot, which might lose them their control of Jerusalem (should the Roman authorities learn about it). They said to one another, "You see that you can do nothing; look, the world has gone after him." (v. 19) While they are complaining, they are also speaking ironical truth. In the verses that follow we find that indeed the "world has gone after him" as Greeks came saying, "Sir, we wish to see Jesus." (v. 21)
Luke 23:35-43 (L) (RC)
Our pericope overlaps two sections: verses 33-38, describing the crucifixion; and verses 39-43, dealing with the penitent thief. In verse 35, note that Luke clearly distinguishes between the people who stood by watching, and the rulers (Sanhedrinists) who sneered and scoffed. The word for sneering means literally "turning up the nose." The Greek word translated "but" emphasizes this difference in attitude. The soldiers also derided Jesus. Luke seems to have revised Mark 15:23, 36, influenced by Psalm 69:21.
The saying "let him save himself" combines Psalm 2:7-8 with Wisdom 2:13; 17:29. Notice that the Gospel writers do not give the exact words of the mockers, but show them as the enemies of the Gospel. Thus they are a universal symbol.
In verse 38 is mentioned the title, "This is the King of the Jews." The Greek says literally "The king of the Jews is this one," which gives added emphasis. Roman custom called for putting a placard around the neck of the criminal, or fastening it to his/her cross, to give the legal charge against him/her. There is a marginal note in the RSV saying it was "in letters of Greek and Latin and Hebrew." This points up the universal kingship of Jesus over all people.
The penitent thief is described in verses 39-43. Note that in Mark's account both robbers who were crucified with Jesus joined the bystanders and Jewish rulers in mocking Jesus. Luke distinguishes between the repentent and non-repentent thief. In verse 42 the thief asks Jesus to remember him when he comes into his kingly power. The imperfect form of the verb indicates that he repeated his request over and over. His words may even refer to the Parousia when Christ returns: "... when you come with regal glory." This fits better with Luke's preference not to see the Kingdom of God in a geographical form, but instead to see it within. (17:21) When Jesus tells him he will be with him that day in Paradise, he speaks his last words to another person. "Today" means "before the sun sets." The repentent thief is promised more than he even asked for, since he will not need to wait until Jesus inaugurates his Kingdom. Instead, his joy in Paradise will begin that very day. Paradise is a Persian word referring to a walled garden or park. It refers in the New Testament to the abode of the righteous. Jesus tells him he will be sharing his royalty that very day. Jewish thought at that time held that the souls of the righteous would go at death to their eternal reward, in contrast to earlier Jewish thought that disembodied spirits would remain in Sheol until the resurrection and final judgment.
This passage may be developed into a sermon on the theme of "the king on a cross," with the thrust that Jesus rules by the power of divine love, love revealed in his death on the Cross. Thus his kingship is a radically different kind from that of earthly kings who rule by might and power of weapons. The sermon might contrast the role of love manifested by the church's mission through medical work, teaching, and preaching, with the rule of dictators who rule as thugs and are hated by their subjects, and are overthrown again and again.
Theological Reflections
The kingship of Jesus is foreshadowed or discussed in the texts for today, as we would expect. The 2 Samuel text describes the anointing of David as king at Hebron. David's anointing foreshadows Jesus' kingship, since Jesus' ancestry is traced to David. David was a man of war, but Jesus was a man of peace. Jeremiah contrasts the wicked shepherd/kings of Israel, who have scattered God's flock, with the coming righteous Branch of David, who shall reign as king and deal wisely, executing justice and righteousness in the land. Christians have taken this as a prophecy of Christ, the righteous Branch of David. The Colossians passage speaks of Jesus, the Son, as the one in whom all things hold together, who has reconciled to God all things, making peace by the blood of his Cross. Thus his kingship is one of love revealed on the Cross. John describes the response of the people to Jesus' miracle of raising Lazarus, in which he demonstrated his kingly power over death. He describes his triumphal entry into Jerusalem on an ass. The Pharisees ironically say "the world has gone after him," and indeed it has been drawn to him by the power of love to become his subjects in his Kingdom. Luke describes Jesus' crucifixion and title: "This is the King of the Jews." His assurance to the penitent thief is that he would be with him in Paradise that very day. Again, Jesus demonstrates his power over death in assuring the thief that they would be together in Paradise.
Homiletical Moves
2 Samuel 5:1-5 (C)
2 Samuel 5:1-3 (RC)
David, the Shepherd/King of God's People
1. The tribes of Israel came to the sanctuary at Hebron and anointed David as their king
2. The elders of Israel made a covenant with David before the Lord
3. The Lord had declared David to be shepherd and prince of Israel
4. Christ, the messianic king who descended from David, rules as the shepherd of love
5. Let us come to Christ and covenant with him to be faithful in response to his love
Jeremiah 23:2-6 (L)
Christ, the Righteous Branch of David
1. The false shepherds scattered God's sheep, Israel
2. God will judge the false shepherds
3. God will gather the remnant out of all the countries and bring them back to the fold
4. The remnant shall be fruitful and multiply, and God will set good shepherds over them
5. Christ has come as the fulfillment of the prophecy of a righteous Branch of David, one who reigns as king, dealing wisely and executing justice and righteousness
6. Let us repent and turn to Christ, accepting his righteousness by faith and living in obedience to Christ the Good Shepherd/King
Colossians 1:11-20 (C)
Colossians 1:13-20 (L)
Colossians 1:12-30 (RC)
In Christ the King All Things Hold Together
1. Christ is the image of the invisible God
2. In everything he is preeminent, for in him the fullness of God dwells
3. You who once were estranged and hostile have been reconciled in his body of flesh by his death
4. Let us continue in the faith, stable and steadfast, not shifting from the hope of the Gospel which we heard
John 12:9-19 (C)
Fear Not, Your King is Coming!
1. Jesus raised Lazarus from the dead, demonstrating his kingly power over death
2. A great crowd came to greet Jesus as he rode into Jerusalem on an ass, a symbol of peace
3. The crowd cried out, "Hosanna! ("save now, or "save, pray") Blessed is he who comes in the name of the Lord, even the King of Israel!"
4. The disciples did not understand the meaning of this until after his resurrection and the coming of the gift of the Holy Spirit
5. Christ who came in Bethlehem is coming again at the End of the age, as the King of kings and Lord of lords
6. Let us watch and be ready for his coming by repentance and obedience to the law of love
This Preacher's Preference
Luke 23:35-43 (C) (RC)
The King Who Rules From a Cross
1. The people stood by watching Jesus' crucifixion while the rulers and soldiers scoffed at him
2. An inscription was placed over Jesus' Cross, "This is the King of the Jews," written in Greek, Latin and Hebrew
3. One criminal railed at Jesus
4. The other criminal was repentant and rebuked the thief, saying Jesus had done nothing wrong
5. Jesus promised the repentant thief that he would be with him that very day in Paradise
6. Let us come to the King on the Cross, who rules by the power of love, and live in obedience to him.
Hymn for Christ the King: The King of Love My Shepherd Is
Prayer
God of wisdom, justice and love, we thank you for Christ, the image of you who is the first-born of all creation. We thank you for his kingship by love, revealed in his death and on the Cross. May we continue in the faith, steadfast and stable until Christ comes again at the End. We thank you for the riches of the glory of Christ, Christ in us, the hope of glory. Amen
The 2 Samuel reading is an account of David being made king of Israel. The Jeremiah passage foretells the coming of a righteous Branch of David, one who will reign as king and deal wisely, unlike the false shepherds of Israel. The Colossians reading describes Christ as the image of the invisible God, the head of the body, the church, through whom all things are reconciled to God. In the John passage we have an account of Jesus' entry into Jerusalem as he dramatically manifests himself as the Messiah. The universal dimension of Christ's reign is emphasized in "the world has gone after him." (v. 19) Luke tells of the pathos of the crucified Christ, not his exaltations as king.
2 Samuel 5:1-5 (C)
2 Samuel 5:1-3 (RC)
This passage is important because it tells of the fulfillment of the promise to David as he became king, not only over all the people but also king in Jerusalem. David had been anointed king of Judah (2:4) and now he is anointed by the elders of Israel. But realize that this did not mean that the two kingdoms coalesced; rather, they remained distinct entities. David ruled over these two kingdoms which eventually drew apart. (1 Kings 12) This kingdom joined in the person of David might be called a "personal union." What comes later is only confirmation and assurance of this very great event of David's anointing.
In verses 1-2, we have what seems to be the work of an editor, in the spirit of the Late Source of 1 Samuel (since in the Early Source David was not a general in Saul's army). David was not promised the kingship of Israel. The transfer to David of the kingship over Israel follows as a direct consequence of the murder of Ishbaal (also called Ishbosheth, 4:8). David is the only possible candidate and his reign is supported for three reasons:
1. His connection with Saul's family by blood
2. His historical right as leader of the troops by which David exercised the office of ruler in practice
3. By the promise of the Lord
Consider that the enthronement and anointing of David seems to have taken place in two stages:
1. By the active and responsible men of the tribes (as a preliminary action), and
2. By the "elders" who form a higher authority and are an official body. David concludes a covenant with them, and not they with him. This indicates that David takes pledges of their loyalty. (v. 3) They offer their homage and recognize David as king. (v. 3)
Mark that the anointing takes place at the sanctuary of Hebron. This is indicated by the phrase "before the Lord." (v. 3) By this action David becomes king in the full sense. The role of the sanctuary or holy place in the enthronement of kings and queens continues in Europe: French royalty at Rheims, and English at Westminster Abbey, London.
Appreciate the similarities and differences between Saul and David as they were enthroned. In the case of David it is not a united kingdom that is achieved, as noted earlier, but a personal union.
In verses 4-5 Jerusalem is mentioned, but it was captured only after David was enthroned. The chronological note by an editor in verses 4-5 may be approximately correct, but David could hardly have been thirty years old at this time. Remember that "forty years" (seven and thirty-three years) is a common biblical expression, meaning a reasonably long time.
In the verses that follow we are told of the capture of Jerusalem by David's men.
Jeremiah 23:2-6 (L) (RC)
Israel's rulers are referred to here as shepherds. This is a messianic oracle in which the coming of the righteous Branch is foretold, one we see fulfilled in the life and work of Jesus Christ.
Jeremiah reproaches the rulers of Israel for scattering Judah, the flock. The rulers have been like wolves devouring the flock, but now God will judge them. But in verse 4 there is a comforting assurance that God will set over his flock shepherds who will care for them. This foreshadows the coming of Jesus the "Good Shepherd" who lays down his life for his sheep.
Jeremiah foretells the coming of a righteous Branch of David, one who will reign as king and will deal wisely and execute justice and righteousness in the land. (v. 5) This king will not be a weakling like Zedekiah, whose name means "the Lord is righteous," but a new king, a real king who is a righteous Branch. Here is a play on the word "righteous," which forms the first part of Zedekiah's name. When this king comes, Judah will be saved and Israel will dwell securely. This will be a deliverance even more glorious than that from Egypt. "The Lord is our righteousness" will be the king's name.
Colossians 1:11-20 (C)
Colossians 1:13-20 (L)
Colossians 1:12-30 (RC)
Paul moves from a prayer, that his hearers may be strengthened with all power for all endurance and patience with joy, to giving thanks to the Father. God is called "father" three times in Colossians. Each time it is in connection with the thanks due God for salvation. "Giving thanks to the Father who has qualified us to share in the inheritance of the saints in light," verse 12. Paul tells the Colossians that God has delivered Christians from the dominion of darkness and transferred them to the kingdom of his beloved Son, in whom they have redemption, the forgiveness of sins.
In verses 12-20 we have one of the great christological hymns of the New Testament. Compare this one to Philippians 2:6-11, and John 1:1-4. It may be a baptismal hymn. Consider how the hymn deals with two different works of the beloved Son: (1) his pre-existent being and work, and (2) his redeeming work. Paul says he is the image of the invisible God, the first-born of all creation in whom all things were created. He was before all things, and in him all things cohere. This is the pre-existence. Then Paul says he is the head of the body, the church (see Bishop J. A. T. Robinson's classic book, The Body). Consider that the Son's saving work is not listed in chronological order. The hymn refers to the incarnation, "for in him all the fullness of God was pleased to dwell." (v. 19) It refers to the atonement through the Cross, by which God reconciled to himself all things, whether on earth or in heaven. (v. 20)
This hymn is appropriate for Christ the King Sunday since we are transferred into the Kingdom of Christ by the acts of God in Christ, celebrated in this hymn. The church is Christ's body in which Christ's kingship, though hidden still, is nevertheless acknowledged and proclaimed. Christ is before all things, and in him all things hold together. (v. 17) He is the ruler of the universe.
In verse 21 Paul reminds his readers that they who once were estranged and hostile in mind, doing evil deeds, have now been reconciled in his body of flesh by his death, provided they continue in the faith, not shifting from the hope of the Gospel which they heard.
Paul sees their pagan past as a time of estrangement, hostility and wickedness. They are now reconciled, with a reordering of their lives, including a restoration and renewal of their lives. Paul corrects the false notion that salvation can only be found by separation from the created world, either through some mystic vision or by holding to ascetic rules. But this reconciliation requires a steadfast fidelity to tradition.
In verses 24--2:5 Paul describes his ministry. Paul cites his apostolic authority and appeals to the Colossians through two bulwarks of the faith in its combat with heresy: (1) the historic tradition, and (2) the apostolic office. Paul says he finds joy in his sufferings for their sake. This is characteristic of Paul's thought. But the meaning of "and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is the church," verse 24, is not clear. Surely it does not mean that Christ's suffering and death are defective in giving salvation. One possible meaning is that Paul is participating in Christ's sufferings as he encounters persecution in preaching the Gospel. The preaching of the Gospel is accompanied by afflictions similar to those of Christ, suffering and death.
In verse 26 Paul says the apostolic office exists in order to "make the word of God fully known." Note carefully that the word "mystery," used here and elsewhere in the New Testament, has a differ-ent meaning from that of the mystery cults. It is always associated with the publicly-proclaimed Gospel, as in verse 26.
The mystery of Christ is dealt with in verse 27-29. The content of this mystery is "Christ in you, the hope of glory." (v. 27) Although hope is something waiting for the faithful Christians, it may also indicate Christian preaching in general. "Christ in you" is not a mystical formula, but refers to the crucified Christ, as indicated in verse 22.
The goal of this preaching is to "present every man (person) mature in Christ." The term "mature" was used in Hellenistic religions to refer to the fully-initiated member of a cult. Thus Paul uses terms from pagan religions, but in a different context and with a different meaning. The Colossians teachers may have used this term also, for they ranked believers in different gradations. But now in Christ all such social and religious barriers have been destroyed. Paul works with all the energy God gives him to accomplish this task of presenting every person mature in Christ.
John 12:9-19 (C)
Our pericope combines two sections: (1) verses 9-11, dealing with Jesus' popularity and peril, and (2) verses 12-19, describing his triumphal entry into Jerusalem. Be conscious of the attitude toward Jesus before and after his raising of Lazarus from the dead. The Jewish leaders hated him. There was a mixed reaction on the part of the people. Some of the people had true faith, while others had only the beginnings of faith inspired by the miracles. In verse 10 we learn of the determination of the chief priests to kill Lazarus whom Jesus had just raised from the dead. Note the symbolism here: the chief priests want to deal out death, while Jesus has just given life!
Contrast the raising of Lazarus in John, which provoked the final clash between the chief priests and Jesus, with the cleansing of the temple in the Synoptics, an event that precipitated the crisis. John places the cleansing of the temple at the beginning of the ministry. The miracle of the raising of Lazarus stirred up popular excitement, and immediately the Sanhedrin began to plan for the arrest of Jesus. (11:53, 57) Jesus escaped their wrath by fleeing to a town named Ephraim. Many Jewish pilgrims had come to Jerusalem early enough to allow for the prescribed quarantine, to prevent any ceremonial defilement from preventing their sharing in the festival. In 11:56 we learn that many were speculating about the expected appearance of Jesus in Jerusalem at Passover. So, when they heard he was at Bethany, they went out of the city, across the Kidron Valley and the Mount of Olives, to the town - not only to see Jesus, but also to see Lazarus who had been raised from the dead. No wonder the chief priests were alarmed over this revival of popular fantacism. No wonder they marked Lazarus as a man to be eliminated.
In verses 12-19 we have the account of Jesus' triumphal entry into Jerusalem. Jesus is first greeted by the pilgrims who had come for the great feast, and who learned of the raising of Lazarus. They took branches of palm trees and went out to meet Jesus. No palm trees grow in Jerusalem. Either the word is loosely used here, or the pilgrims had brought the palm branches to Jerusalem in preparation for the Feast of Tabernacles.
The people shouted "Hosanna!" ("save now"), "Blessed is he who comes in the name of the Lord, even the King of Israel!" (See Psalm 118:25ff; John 1:49.) Their shout and their actions indicate they were greeting Jesus as the expected messianic king. This makes our text particularly fitting for Christ the King Sunday. Recall that a similar crowd at an early Passover had wanted to make Jesus king, but in a way totally alien to the mission given him by God the Father. (6:4f, 15) Consider how Jesus chooses a young ass to ride upon as he enters Jerusalem. He does not ride on a charger, as a conquering military king might have done. Jesus fulfills Zechariah 9:9, a messianic prophecy which pictures Messiah in a way somewhat different from that of earlier texts, describing him as a man of peace and humility, riding on an ass.
Realize that the disciples did not understand the significance of Jesus' action until much later, after the Holy Spirit had been given at a time when the church was given the fuller meaning of his life and ministry. The Pharisees were alarmed by the possibility of a messianic riot, which might lose them their control of Jerusalem (should the Roman authorities learn about it). They said to one another, "You see that you can do nothing; look, the world has gone after him." (v. 19) While they are complaining, they are also speaking ironical truth. In the verses that follow we find that indeed the "world has gone after him" as Greeks came saying, "Sir, we wish to see Jesus." (v. 21)
Luke 23:35-43 (L) (RC)
Our pericope overlaps two sections: verses 33-38, describing the crucifixion; and verses 39-43, dealing with the penitent thief. In verse 35, note that Luke clearly distinguishes between the people who stood by watching, and the rulers (Sanhedrinists) who sneered and scoffed. The word for sneering means literally "turning up the nose." The Greek word translated "but" emphasizes this difference in attitude. The soldiers also derided Jesus. Luke seems to have revised Mark 15:23, 36, influenced by Psalm 69:21.
The saying "let him save himself" combines Psalm 2:7-8 with Wisdom 2:13; 17:29. Notice that the Gospel writers do not give the exact words of the mockers, but show them as the enemies of the Gospel. Thus they are a universal symbol.
In verse 38 is mentioned the title, "This is the King of the Jews." The Greek says literally "The king of the Jews is this one," which gives added emphasis. Roman custom called for putting a placard around the neck of the criminal, or fastening it to his/her cross, to give the legal charge against him/her. There is a marginal note in the RSV saying it was "in letters of Greek and Latin and Hebrew." This points up the universal kingship of Jesus over all people.
The penitent thief is described in verses 39-43. Note that in Mark's account both robbers who were crucified with Jesus joined the bystanders and Jewish rulers in mocking Jesus. Luke distinguishes between the repentent and non-repentent thief. In verse 42 the thief asks Jesus to remember him when he comes into his kingly power. The imperfect form of the verb indicates that he repeated his request over and over. His words may even refer to the Parousia when Christ returns: "... when you come with regal glory." This fits better with Luke's preference not to see the Kingdom of God in a geographical form, but instead to see it within. (17:21) When Jesus tells him he will be with him that day in Paradise, he speaks his last words to another person. "Today" means "before the sun sets." The repentent thief is promised more than he even asked for, since he will not need to wait until Jesus inaugurates his Kingdom. Instead, his joy in Paradise will begin that very day. Paradise is a Persian word referring to a walled garden or park. It refers in the New Testament to the abode of the righteous. Jesus tells him he will be sharing his royalty that very day. Jewish thought at that time held that the souls of the righteous would go at death to their eternal reward, in contrast to earlier Jewish thought that disembodied spirits would remain in Sheol until the resurrection and final judgment.
This passage may be developed into a sermon on the theme of "the king on a cross," with the thrust that Jesus rules by the power of divine love, love revealed in his death on the Cross. Thus his kingship is a radically different kind from that of earthly kings who rule by might and power of weapons. The sermon might contrast the role of love manifested by the church's mission through medical work, teaching, and preaching, with the rule of dictators who rule as thugs and are hated by their subjects, and are overthrown again and again.
Theological Reflections
The kingship of Jesus is foreshadowed or discussed in the texts for today, as we would expect. The 2 Samuel text describes the anointing of David as king at Hebron. David's anointing foreshadows Jesus' kingship, since Jesus' ancestry is traced to David. David was a man of war, but Jesus was a man of peace. Jeremiah contrasts the wicked shepherd/kings of Israel, who have scattered God's flock, with the coming righteous Branch of David, who shall reign as king and deal wisely, executing justice and righteousness in the land. Christians have taken this as a prophecy of Christ, the righteous Branch of David. The Colossians passage speaks of Jesus, the Son, as the one in whom all things hold together, who has reconciled to God all things, making peace by the blood of his Cross. Thus his kingship is one of love revealed on the Cross. John describes the response of the people to Jesus' miracle of raising Lazarus, in which he demonstrated his kingly power over death. He describes his triumphal entry into Jerusalem on an ass. The Pharisees ironically say "the world has gone after him," and indeed it has been drawn to him by the power of love to become his subjects in his Kingdom. Luke describes Jesus' crucifixion and title: "This is the King of the Jews." His assurance to the penitent thief is that he would be with him in Paradise that very day. Again, Jesus demonstrates his power over death in assuring the thief that they would be together in Paradise.
Homiletical Moves
2 Samuel 5:1-5 (C)
2 Samuel 5:1-3 (RC)
David, the Shepherd/King of God's People
1. The tribes of Israel came to the sanctuary at Hebron and anointed David as their king
2. The elders of Israel made a covenant with David before the Lord
3. The Lord had declared David to be shepherd and prince of Israel
4. Christ, the messianic king who descended from David, rules as the shepherd of love
5. Let us come to Christ and covenant with him to be faithful in response to his love
Jeremiah 23:2-6 (L)
Christ, the Righteous Branch of David
1. The false shepherds scattered God's sheep, Israel
2. God will judge the false shepherds
3. God will gather the remnant out of all the countries and bring them back to the fold
4. The remnant shall be fruitful and multiply, and God will set good shepherds over them
5. Christ has come as the fulfillment of the prophecy of a righteous Branch of David, one who reigns as king, dealing wisely and executing justice and righteousness
6. Let us repent and turn to Christ, accepting his righteousness by faith and living in obedience to Christ the Good Shepherd/King
Colossians 1:11-20 (C)
Colossians 1:13-20 (L)
Colossians 1:12-30 (RC)
In Christ the King All Things Hold Together
1. Christ is the image of the invisible God
2. In everything he is preeminent, for in him the fullness of God dwells
3. You who once were estranged and hostile have been reconciled in his body of flesh by his death
4. Let us continue in the faith, stable and steadfast, not shifting from the hope of the Gospel which we heard
John 12:9-19 (C)
Fear Not, Your King is Coming!
1. Jesus raised Lazarus from the dead, demonstrating his kingly power over death
2. A great crowd came to greet Jesus as he rode into Jerusalem on an ass, a symbol of peace
3. The crowd cried out, "Hosanna! ("save now, or "save, pray") Blessed is he who comes in the name of the Lord, even the King of Israel!"
4. The disciples did not understand the meaning of this until after his resurrection and the coming of the gift of the Holy Spirit
5. Christ who came in Bethlehem is coming again at the End of the age, as the King of kings and Lord of lords
6. Let us watch and be ready for his coming by repentance and obedience to the law of love
This Preacher's Preference
Luke 23:35-43 (C) (RC)
The King Who Rules From a Cross
1. The people stood by watching Jesus' crucifixion while the rulers and soldiers scoffed at him
2. An inscription was placed over Jesus' Cross, "This is the King of the Jews," written in Greek, Latin and Hebrew
3. One criminal railed at Jesus
4. The other criminal was repentant and rebuked the thief, saying Jesus had done nothing wrong
5. Jesus promised the repentant thief that he would be with him that very day in Paradise
6. Let us come to the King on the Cross, who rules by the power of love, and live in obedience to him.
Hymn for Christ the King: The King of Love My Shepherd Is
Prayer
God of wisdom, justice and love, we thank you for Christ, the image of you who is the first-born of all creation. We thank you for his kingship by love, revealed in his death and on the Cross. May we continue in the faith, steadfast and stable until Christ comes again at the End. We thank you for the riches of the glory of Christ, Christ in us, the hope of glory. Amen
