The Solemnity of Our Lord Jesus Christ, King
of the Universe
Lectionary: 160
Lectionary: 160
Thus says the Lord GOD:
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
As for you, my sheep, says the Lord GOD,
I will judge between one sheep and another,
between rams and goats.
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
As for you, my sheep, says the Lord GOD,
I will judge between one sheep and another,
between rams and goats.
Responsorial
PsalmPS 23:1-2, 2-3, 5-6
R. (1) The
Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
R. The Lord is my shepherd; there is nothing I shall want.
Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
R. The Lord is my shepherd; there is nothing I shall want.
Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
Reading 21 COR 15:20-26, 28
Brothers and sisters:
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death.
When everything is subjected to him,
then the Son himself will also be subjected
to the one who subjected everything to him,
so that God may be all in all.
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death.
When everything is subjected to him,
then the Son himself will also be subjected
to the one who subjected everything to him,
so that God may be all in all.
AlleluiaMK 11:9, 10
R. Alleluia,
alleluia.
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
R. Alleluia, alleluia.
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
R. Alleluia, alleluia.
GospelMT 25:31-46
Jesus said to his disciples:
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.'
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?'
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.'
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food,
I was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.'
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?'
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.'
And these will go off to eternal punishment,
but the righteous to eternal life."
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.'
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?'
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.'
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food,
I was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.'
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?'
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.'
And these will go off to eternal punishment,
but the righteous to eternal life."
Meditation: Come.. inherit the kingdom prepared for you
Do you allow the love of Christ, who is your Lord and
King, to rule in your heart? Augustine of Hippo (354-430 A.D.) said,
"Essentially, there are two kinds of people, because there are two kinds
of love. One is holy, the other is selfish. One is subject to God; the other
endeavors to equal Him." Jesus came not only to fulfill the law of
righteousness (Leviticus 19), but to transform it through his unconditional
love and mercy towards us.
The Lord Jesus proved his love for us by offering up
his life on the cross as the atoning sacrifice for our sins. His death brings
freedom and life for us - freedom from fear, selfishness, and greed - and new
abundant life in the Holy Spirit who fills our hearts with the love of God
(Romans 5:5). Do you allow God's love to purify your heart and transform your
mind to think, act, and love others as the Lord Jesus has taught through word
and example?
The lesson of separating goats and sheep at the end of
the day
Jesus' description of the "Son of Man", a Messianic title which points to the coming of God's anointed Ruler and Judge over the earth (John 5:26-29, Daniel 7:13ff), and his parable about the separation of goats and sheep must have startled his audience. What does the separation of goats and sheep have to do with the Day of God's Judgement over the earth? In arid dry lands such as Palestine, goats and sheep often grazed together during the day because green pasture was sparse. At nightfall, when the shepherd brought the sheep and goats to their place of rest, he separated them into two groups. Goats by temperament are aggressive, domineering, restless, and territorial. They butt heads with their horns whenever they think someone is intruding on their space.
Jesus' description of the "Son of Man", a Messianic title which points to the coming of God's anointed Ruler and Judge over the earth (John 5:26-29, Daniel 7:13ff), and his parable about the separation of goats and sheep must have startled his audience. What does the separation of goats and sheep have to do with the Day of God's Judgement over the earth? In arid dry lands such as Palestine, goats and sheep often grazed together during the day because green pasture was sparse. At nightfall, when the shepherd brought the sheep and goats to their place of rest, he separated them into two groups. Goats by temperament are aggressive, domineering, restless, and territorial. They butt heads with their horns whenever they think someone is intruding on their space.
Goats came to symbolize evil and the expression
"scape-goat" become a common expression for someone bearing blame or
guilt for others. (See Leviticus 26:20-22 for a description of the ritual
expulsion of a sin-bearing goat on the Day of Atonement.) Jesus took our
guilt and sins upon himself and nailed them to the cross. He payed the price to
set us free from sin and death. Our choice is either to follow and obey him as
our Lord and Savior or to be our own master and go our own separate way apart
from God's way of truth and righteousness (moral goodness).
We cannot remain neutral or indifferent to the
commands of Christ. If we do not repent of our wrongdoing (our sins and
offenses against God and neighbor) and obey the Gospel we cannot be disciples
of the Lord Jesus nor inherit his kingdom of righteousness, peace, and joy. Separation
of the good from the bad is inevitable because one way leads to sin, rebellion,
and death and the other way leads to purification, peace, and everlasting life
with God.
Love of God frees us from inordinate love
of self
The parable of the goats and sheep has a similar endpoint as the parable of the rich man who refused to give any help to the poor man Lazarus who begged daily at the rich man's doorstep (Luke 16:19-31). Although Lazarus was poor and lacked what he needed, he nonetheless put his hope in God and the promise of everlasting life in God's kingdom. The rich man was a lover of wealth rather than a lover of God and neighbor. When Lazarus died he was carried by the angels to Abraham's bosom to receive his reward in heaven. When the rich man died his fortunes were reversed and he was cast into the unquenchable fires of hell to receive his just desserts. The parable emphasizes the great chasm and wall of separation between the former rich man held now bound as a poor and miserable prisoner in hell and Lazarus clothed in royal garments feasting at God's banquet table in the kingdom of heaven.
The day of God's righteous judgment will disclose which kind of love we chose in this present life - a holy unselfish love directed to God and to the welfare of our neighbor or a disordered and selfish love that puts oneself above God and the good of our neighbor.
When Martin of Tours (316-397 AD), a young Roman soldier who had been reluctant to fully commit his life to Christ and be baptized as a Christian, met a poor beggar on the road who had no clothes to warm himself in the freezing cold, Martin took pity on him. He immediately got off his horse and cut his cloak in two and then gave half to the stranger. That night Martin dreamt he saw a vision of Jesus in heaven robed in a torn cloak just like the one he gave away that day to the beggar. One of the angels next to Jesus asked, "Master, why do you wear that battered cloak?" Jesus replied, "My servant Martin gave it to me." Martin's disciple and biographer Sulpicius Severus states that as a consequence of this vision "Martin flew to be baptized" to give his life fully to Christ as a member of his people - the body of Christ on earth and the communion of saints and angels in heaven.
Augustine of Hippo (354-430 A.D.) wrote, "Christ is at once above and below - above in Himself, below in his people. Fear Christ above, and recognize him below. Here he is poor, with and in the poor; there he is rich, with and in God. Have Christ above bestowing his bounty; recognize him here in his need" (excerpt from Sermon 123, 44).
On the day of judgment Jesus will ask "whom did you love"?
When the Lord Jesus comes again as Judge and Ruler over all, he will call each one of us to stand before his seat of judgment to answer the question - who did you love and put first in this life? Inordinate love of self crowds out love of God and love of neighbor. Those who put their faith in Jesus Christ and follow his way of love and righteousness will not be disappointed. They will receive the just reward - life and peace with God in his everlasting kingdom.
If we entrust our lives to the Lord Jesus today, and allow his Holy Spirit to purify our hearts and minds, then he will give us the grace, strength, and freedom to walk and live each day in the power of his merciful love and goodness. Let us entrust our lives into the hands of the merciful Savior who gave his life for us. And let us ask the Lord Jesus to increase our faith, strengthen our hope, and enkindle in us the fire of his merciful love and compassion for all.
"Lord Jesus, be the Master and Ruler of my life. May your love rule in my heart that I may only think, act, and speak with charity and good will for all."
The parable of the goats and sheep has a similar endpoint as the parable of the rich man who refused to give any help to the poor man Lazarus who begged daily at the rich man's doorstep (Luke 16:19-31). Although Lazarus was poor and lacked what he needed, he nonetheless put his hope in God and the promise of everlasting life in God's kingdom. The rich man was a lover of wealth rather than a lover of God and neighbor. When Lazarus died he was carried by the angels to Abraham's bosom to receive his reward in heaven. When the rich man died his fortunes were reversed and he was cast into the unquenchable fires of hell to receive his just desserts. The parable emphasizes the great chasm and wall of separation between the former rich man held now bound as a poor and miserable prisoner in hell and Lazarus clothed in royal garments feasting at God's banquet table in the kingdom of heaven.
The day of God's righteous judgment will disclose which kind of love we chose in this present life - a holy unselfish love directed to God and to the welfare of our neighbor or a disordered and selfish love that puts oneself above God and the good of our neighbor.
When Martin of Tours (316-397 AD), a young Roman soldier who had been reluctant to fully commit his life to Christ and be baptized as a Christian, met a poor beggar on the road who had no clothes to warm himself in the freezing cold, Martin took pity on him. He immediately got off his horse and cut his cloak in two and then gave half to the stranger. That night Martin dreamt he saw a vision of Jesus in heaven robed in a torn cloak just like the one he gave away that day to the beggar. One of the angels next to Jesus asked, "Master, why do you wear that battered cloak?" Jesus replied, "My servant Martin gave it to me." Martin's disciple and biographer Sulpicius Severus states that as a consequence of this vision "Martin flew to be baptized" to give his life fully to Christ as a member of his people - the body of Christ on earth and the communion of saints and angels in heaven.
Augustine of Hippo (354-430 A.D.) wrote, "Christ is at once above and below - above in Himself, below in his people. Fear Christ above, and recognize him below. Here he is poor, with and in the poor; there he is rich, with and in God. Have Christ above bestowing his bounty; recognize him here in his need" (excerpt from Sermon 123, 44).
On the day of judgment Jesus will ask "whom did you love"?
When the Lord Jesus comes again as Judge and Ruler over all, he will call each one of us to stand before his seat of judgment to answer the question - who did you love and put first in this life? Inordinate love of self crowds out love of God and love of neighbor. Those who put their faith in Jesus Christ and follow his way of love and righteousness will not be disappointed. They will receive the just reward - life and peace with God in his everlasting kingdom.
If we entrust our lives to the Lord Jesus today, and allow his Holy Spirit to purify our hearts and minds, then he will give us the grace, strength, and freedom to walk and live each day in the power of his merciful love and goodness. Let us entrust our lives into the hands of the merciful Savior who gave his life for us. And let us ask the Lord Jesus to increase our faith, strengthen our hope, and enkindle in us the fire of his merciful love and compassion for all.
"Lord Jesus, be the Master and Ruler of my life. May your love rule in my heart that I may only think, act, and speak with charity and good will for all."
A Daily Quote from the early church
fathers: Gathering and Separating, by an anonymous early author from
the Greek church
"And he will separate them one from another as a
shepherd separates the sheep from the goats." So then, people on earth are
intermingled, and not only intermingled in that the righteous live side by side
with the wicked, but they are also indistinguishable. Between the righteous and
the wicked there is no apparent difference. Even as in wintertime you cannot tell
the healthy trees apart from the withered trees but in beautiful springtime you
can tell the difference, so too each person according to his faith and his
works will be exposed. The wicked will not have any leaves or show any fruit,
but the righteous will be clothed with the leaves of eternal life and adorned
with the fruit of glory. In this way they will be separated by the heavenly
shepherd and Lord. The earthly shepherd separates animals by their type of
body, whereas Christ separates people by their type of soul. The sheep signify
righteous people by reason of their gentleness, because they harm no one, and
by reason of their patience, because when they are harmed by others, they bear
it without resistance. He refers to sinners as goats, however, because these
vices characterize goats - capriciousness toward other animals, pride and
belligerence." (excerpt from INCOMPLETE WORK ON
MATTHEW, HOMILY 54, the Greek fathers).
Solemnity of Christ the King – Cycle A
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
Instituted by Pius XI in 1926, this feast was celebrated on the last Sunday of October to foster the awareness of Christ’s dominion over all people and to establish peace among nations. After Vatican Council II the feast was transferred to the last Sunday of the Liturgical Year, the Sunday before Advent, on which the human race is consecrated to the Sacred Heart through the Litany of the Sacred Heart and a prayer recited before the Blessed Sacrament.
This feast celebrates Christ’s Kingship in an altogether non-worldly way. Jesus was anointed by the Father with the oil of gladness as the Eternal Priest and Universal King. As Priest He offered His life on the altar of the Cross and redeemed the human race by this one perfect sacrifice of peace. As King He claims dominion over all creation that He may present to the almighty Father a Kingdom of truth and life, a Kingdom of holiness and grace, a Kingdom of justice, love, and peace.
1st Reading - Ezekiel 34:11-12, 15-17
It is Ezekiel who pronounces the death sentence upon the kingdom with its entire political and religious structure of king, priest, and prophet. The earliest date mentioned in his book is 593 B.C. and the latest is 571 B.C. He was one of those deported by Nebuchadnezzar to Babylon in 597 B.C.
The book of Ezekiel falls into four major parts:
1) Chapters 1 through 24 which are threatening discourses before the fall of Jerusalem
2) Chapters 25 through 32 which are oracles against the nations
3) Chapters 33 through 39 which contain discourses of promise after the fall of Jerusalem (from which our reading for today comes)
4) Chapters 40 through 48 which are descriptions of the future restoration of the Temple, Jerusalem, and Israel
It is interesting that St. Jerome, in his preface to the book of Ezekiel notes that rabbinic tradition was that no one was permitted to read the beginning and the end of the book (also the beginning of Genesis and all of the Song of Songs) until he reached the age at which priests began their ministry (age 30) because “full maturity of human nature is necessary for perfect knowledge and mystical understanding” such as are called for by the material in these passages.
The 10 verses preceding today’s reading are a bitter indictment of the wicked shepherds of God’s people. In today’s reading we hear Yahweh proclaim that he will judge between the sheep and inaugurate an age of peace.
11 For thus says the Lord GOD: I myself will look after and tend my sheep.
Since the kings, priests, and prophets have been ineffective and even led to denial of God, there will be a return to the theocracy, God will be in control. Biblical tradition sees God as Israel’s shepherd (Psalm 23; Isaiah 40:11; Jeremiah 31:10).
12 As a shepherd tends his flock when he finds himself among his scattered sheep, so will I tend my sheep. I will rescue them from every place where they were scattered when it was cloudy and dark. 15 I myself will pasture my sheep; I myself will give them rest, says the Lord GOD. 16 The lost I will seek out, the strayed I will bring back, the injured I will bind up, the sick I will heal
God will reverse the evil done by bad human shepherds.
(but the sleek and the strong I will destroy), shepherding them rightly.
Those who would lead the others astray by setting bad example or rebellion. God is a good provider, defender of justice and upholder of the weak.
17 As for you, my sheep, says the Lord GOD, I will judge between one sheep and another, between rams and goats.
This is an application of the principle of individual responsibility.
2nd Reading - 1 Corinthians 15:20-26, 28
In Paul’s day Corinth was a bustling city with a cosmopolitan population drawn from all parts of the Roman Empire. It was a center of government and of commerce; its population included Roman officials and military, businessmen, merchants, and sailors from Greece, Italy, Syria, Palestine, Egypt, and other parts of the empire. The city was also famous as a sports center. It was the home of the Isthmian games celebrated every second spring. Athletes from all of Greece and the empire flocked to Corinth to compete in these contests. In a pagan world notoriously tolerant of sexual license, Corinth had a reputation for debauchery and licentiousness. In the Greek language, “to live like a Corinthian” meant to live a dissolute life. Also, the expression “Corinthian girl” was a euphemism for a prostitute. The patron deity of the city was Aphrodite, whose temple is said to have been serviced by a thousand priestesses, who were sacred prostitutes.
Against this background, Saint Paul established the Church in Corinth in early A.D. 51 and eighteen months later left there a flourishing community of Jewish and Gentile converts.
This letter to the Corinthians is the second of four, two having been lost. In it Paul addresses disorders in the Church and provides answers to questions they have posed to him in a letter.
20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
Firstfruits is more than first in time. It is a Jewish cultic term. The offering of the first fruits was the symbol of the dedication of the entire harvest to God. The resurrection of all who are in Him.
“Paul says this in order to get at the false prophets who claimed that Christ was never born and thus cannot have died. The resurrection from the dead proves that Christ was a man and therefore able to merit by His righteousness the resurrection of the dead.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles 1
Corinthians 15:20]
21 For since death came through a human being, the resurrection of the dead came also through a human being.
“The very human nature which was cast down must itself also gain the victory. For it was by this means that the reproach was wiped away.” [Saint John Chrysostom (ca. A.D. 392), Homilies on the First Epistle to the Corinthians 39,5]
22 For just as in Adam all die, so too in Christ shall all be brought to life,
The parallelism between Christ and Adam is a favorite Pauline teaching.
23 but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ; 24 then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.
The consummation of time when Christ, having completed His redemptive mission and brought all the elect to the glory of His resurrection, manifests His total victory over the evil spirits. Then, having completed His work, He hands over to His Father the royal authority that was conferred on Him as Savior of the world and Head of the Church.
25 For he must reign until he has put all his enemies under his feet.
See the messianic psalm, Psalm 110:1; a psalm sung by the pilgrims as they journeyed to Jerusalem for the Passover.
“Will the Lord rule only until He has put all His enemies under His feet? Will He then stop ruling? Obviously it is only then that He will really begin to rule in the full sense of the word!” [Saint Jerome (ca. A.D. 383), Against Helvidius: The Perpetual Virginity of the Blessed Virgin Mary 6]
26 The last enemy to be destroyed is death. 28 When everything is subjected to him, then the Son himself will (also) be subjected to the one who subjected everything to him, so that God may be all in all.
Gospel - Matthew 25:31-46
This parable has no parallel in the other Gospels, it is unique to Matthew. It follows immediately after the parable of the talents which we heard last week.
31 “When the Son of Man comes in his glory,
Son of Man is a title which only Jesus uses for Himself. It recalls the vision of Daniel 7:9, 13-14. Here, the Son of Man acts in the place of God.
and all the angels with him, he will sit upon his glorious throne, 32 and all the nations will be assembled before him.
It is God who will do the gathering.
And he will separate them one from another, as a shepherd separates the sheep from the goats. 33 He will place the sheep on his right and the goats on his left.
The separation of the sheep from the goats can be observed in Palestine today. The sheep and goats are pastured together but are separated when it is time for them to be moved.
34 Then the king will say
The Son of Man as king, is executing His Father’s will. With a blessing He invites the saved to enter the kingdom, which always exists but which we enter when He decides to bring it and admit us to it.
to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, 36 naked and you clothed me, ill and you cared for me, in prison and you visited me.’
This lists six of the seven corporal works of mercy: gave me food, gave me drink, clothed me, welcomed me, comforted me, visited me. The missing virtue is to bury the dead.
37 Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 When did we see you a stranger and welcome you, or naked and clothe you? 39 When did we see you ill or in prison, and visit you?’
The “just” show surprise. They did these things because they wanted to, not because they were trying to buy God off or force His hand.
40 And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’
Service of the needy is identified with the love of Christ. A “least brother” is not necessarily a member of the Christian community, but any human being.
41 Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’ 44 Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ 45 He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’
These have failed to observe God’s family covenant. They have failed to care for their brothers.
46 And these will go off to eternal punishment, but the righteous to eternal life.”
See Daniel 12:2.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
Introduction
Instituted by Pius XI in 1926, this feast was celebrated on the last Sunday of October to foster the awareness of Christ’s dominion over all people and to establish peace among nations. After Vatican Council II the feast was transferred to the last Sunday of the Liturgical Year, the Sunday before Advent, on which the human race is consecrated to the Sacred Heart through the Litany of the Sacred Heart and a prayer recited before the Blessed Sacrament.
This feast celebrates Christ’s Kingship in an altogether non-worldly way. Jesus was anointed by the Father with the oil of gladness as the Eternal Priest and Universal King. As Priest He offered His life on the altar of the Cross and redeemed the human race by this one perfect sacrifice of peace. As King He claims dominion over all creation that He may present to the almighty Father a Kingdom of truth and life, a Kingdom of holiness and grace, a Kingdom of justice, love, and peace.
1st Reading - Ezekiel 34:11-12, 15-17
It is Ezekiel who pronounces the death sentence upon the kingdom with its entire political and religious structure of king, priest, and prophet. The earliest date mentioned in his book is 593 B.C. and the latest is 571 B.C. He was one of those deported by Nebuchadnezzar to Babylon in 597 B.C.
The book of Ezekiel falls into four major parts:
1) Chapters 1 through 24 which are threatening discourses before the fall of Jerusalem
2) Chapters 25 through 32 which are oracles against the nations
3) Chapters 33 through 39 which contain discourses of promise after the fall of Jerusalem (from which our reading for today comes)
4) Chapters 40 through 48 which are descriptions of the future restoration of the Temple, Jerusalem, and Israel
It is interesting that St. Jerome, in his preface to the book of Ezekiel notes that rabbinic tradition was that no one was permitted to read the beginning and the end of the book (also the beginning of Genesis and all of the Song of Songs) until he reached the age at which priests began their ministry (age 30) because “full maturity of human nature is necessary for perfect knowledge and mystical understanding” such as are called for by the material in these passages.
The 10 verses preceding today’s reading are a bitter indictment of the wicked shepherds of God’s people. In today’s reading we hear Yahweh proclaim that he will judge between the sheep and inaugurate an age of peace.
11 For thus says the Lord GOD: I myself will look after and tend my sheep.
Since the kings, priests, and prophets have been ineffective and even led to denial of God, there will be a return to the theocracy, God will be in control. Biblical tradition sees God as Israel’s shepherd (Psalm 23; Isaiah 40:11; Jeremiah 31:10).
12 As a shepherd tends his flock when he finds himself among his scattered sheep, so will I tend my sheep. I will rescue them from every place where they were scattered when it was cloudy and dark. 15 I myself will pasture my sheep; I myself will give them rest, says the Lord GOD. 16 The lost I will seek out, the strayed I will bring back, the injured I will bind up, the sick I will heal
God will reverse the evil done by bad human shepherds.
(but the sleek and the strong I will destroy), shepherding them rightly.
Those who would lead the others astray by setting bad example or rebellion. God is a good provider, defender of justice and upholder of the weak.
17 As for you, my sheep, says the Lord GOD, I will judge between one sheep and another, between rams and goats.
This is an application of the principle of individual responsibility.
2nd Reading - 1 Corinthians 15:20-26, 28
In Paul’s day Corinth was a bustling city with a cosmopolitan population drawn from all parts of the Roman Empire. It was a center of government and of commerce; its population included Roman officials and military, businessmen, merchants, and sailors from Greece, Italy, Syria, Palestine, Egypt, and other parts of the empire. The city was also famous as a sports center. It was the home of the Isthmian games celebrated every second spring. Athletes from all of Greece and the empire flocked to Corinth to compete in these contests. In a pagan world notoriously tolerant of sexual license, Corinth had a reputation for debauchery and licentiousness. In the Greek language, “to live like a Corinthian” meant to live a dissolute life. Also, the expression “Corinthian girl” was a euphemism for a prostitute. The patron deity of the city was Aphrodite, whose temple is said to have been serviced by a thousand priestesses, who were sacred prostitutes.
Against this background, Saint Paul established the Church in Corinth in early A.D. 51 and eighteen months later left there a flourishing community of Jewish and Gentile converts.
This letter to the Corinthians is the second of four, two having been lost. In it Paul addresses disorders in the Church and provides answers to questions they have posed to him in a letter.
20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
Firstfruits is more than first in time. It is a Jewish cultic term. The offering of the first fruits was the symbol of the dedication of the entire harvest to God. The resurrection of all who are in Him.
“Paul says this in order to get at the false prophets who claimed that Christ was never born and thus cannot have died. The resurrection from the dead proves that Christ was a man and therefore able to merit by His righteousness the resurrection of the dead.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles 1
Corinthians 15:20]
21 For since death came through a human being, the resurrection of the dead came also through a human being.
“The very human nature which was cast down must itself also gain the victory. For it was by this means that the reproach was wiped away.” [Saint John Chrysostom (ca. A.D. 392), Homilies on the First Epistle to the Corinthians 39,5]
22 For just as in Adam all die, so too in Christ shall all be brought to life,
The parallelism between Christ and Adam is a favorite Pauline teaching.
23 but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ; 24 then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.
The consummation of time when Christ, having completed His redemptive mission and brought all the elect to the glory of His resurrection, manifests His total victory over the evil spirits. Then, having completed His work, He hands over to His Father the royal authority that was conferred on Him as Savior of the world and Head of the Church.
25 For he must reign until he has put all his enemies under his feet.
See the messianic psalm, Psalm 110:1; a psalm sung by the pilgrims as they journeyed to Jerusalem for the Passover.
“Will the Lord rule only until He has put all His enemies under His feet? Will He then stop ruling? Obviously it is only then that He will really begin to rule in the full sense of the word!” [Saint Jerome (ca. A.D. 383), Against Helvidius: The Perpetual Virginity of the Blessed Virgin Mary 6]
26 The last enemy to be destroyed is death. 28 When everything is subjected to him, then the Son himself will (also) be subjected to the one who subjected everything to him, so that God may be all in all.
Gospel - Matthew 25:31-46
This parable has no parallel in the other Gospels, it is unique to Matthew. It follows immediately after the parable of the talents which we heard last week.
31 “When the Son of Man comes in his glory,
Son of Man is a title which only Jesus uses for Himself. It recalls the vision of Daniel 7:9, 13-14. Here, the Son of Man acts in the place of God.
and all the angels with him, he will sit upon his glorious throne, 32 and all the nations will be assembled before him.
It is God who will do the gathering.
And he will separate them one from another, as a shepherd separates the sheep from the goats. 33 He will place the sheep on his right and the goats on his left.
The separation of the sheep from the goats can be observed in Palestine today. The sheep and goats are pastured together but are separated when it is time for them to be moved.
34 Then the king will say
The Son of Man as king, is executing His Father’s will. With a blessing He invites the saved to enter the kingdom, which always exists but which we enter when He decides to bring it and admit us to it.
to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, 36 naked and you clothed me, ill and you cared for me, in prison and you visited me.’
This lists six of the seven corporal works of mercy: gave me food, gave me drink, clothed me, welcomed me, comforted me, visited me. The missing virtue is to bury the dead.
37 Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 When did we see you a stranger and welcome you, or naked and clothe you? 39 When did we see you ill or in prison, and visit you?’
The “just” show surprise. They did these things because they wanted to, not because they were trying to buy God off or force His hand.
40 And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’
Service of the needy is identified with the love of Christ. A “least brother” is not necessarily a member of the Christian community, but any human being.
41 Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’ 44 Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’ 45 He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’
These have failed to observe God’s family covenant. They have failed to care for their brothers.
46 And these will go off to eternal punishment, but the righteous to eternal life.”
See Daniel 12:2.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
SOLEMNITY OF OUR LORD JESUS CHRIST,
KING OF THE UNIVERSE
SUNDAY, NOVEMBER 26, MATTHEW 25:31-46
(Ezekiel 34:11-12, 15-17; Psalm 23; 1 Corinthians 15:20-26, 28)
SUNDAY, NOVEMBER 26, MATTHEW 25:31-46
(Ezekiel 34:11-12, 15-17; Psalm 23; 1 Corinthians 15:20-26, 28)
KEY VERSE: "Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world" (v 34).
TO KNOW: In Jesus' last discourse in Matthew's gospel, he gave a graphic illustration of the last judgment in which the righteous were separated from the wicked. Jesus' image was drawn from the practice of pasturing sheep and goats together during the day, and then separating them at nightfall. At the Last Judgment, the righteous "sheep" were given a favored place at Christ's "right hand" (v 33). They were the ones who heard the shepherd's voice and responded through corporal works of mercy to the poor, alienated, sick and oppressed. Those who recognize the suffering Christ in the world's unfortunate would be eternally blessed by God. The "goats" on the "left hand" were punished for failing to heed his commands. St. John of the Cross wrote: "When the evening of this life comes, we will be judged on love."
TO LOVE: Do I keep the final judgment in mind as I try to live my life according to God's commands?
TO SERVE: Lord Jesus, may we serve, honor, and obey you in our daily lives!
NOTE: The Solemnity of Our Lord Jesus Christ, the King of the Universe is the last Sunday of the liturgical year. On this day, we contemplate the kingship of Jesus our Redeemer. Pope Pius XI instituted the feast of Christ the King in 1925 to remind Christians that their allegiance was to their spiritual ruler in heaven as opposed to earthly supremacy claimed by dictators at that time. In our day, we need this reminder that our first allegiance must be to Christ the King, especially as we face the temptations of our growing culture of secularism. The feast has an eschatological dimension pointing to the end of time when the kingdom of Jesus will be established in all its fullness to the ends of the earth. It also leads into Advent, when the Church commemorates the arrival of the newborn king. The Liturgical Year will begin with the First Sunday of Advent, December 3.
Sunday 26
November 2017
Our Lord Jesus Christ, Universal King.
Ezekiel
34:11-12, 15-17. Psalm 22(23):1-3, 5-6. 1 Corinthians 15:20-26, 28. Matthew
25:31-46.
The Lord
is my shepherd; there is nothing I shall want — Psalm 22(23):1-3, 5-6.
‘Whatever
you do to the least of my brothers and sisters you do to me.’
Today we are reminded that Jesus
is still among us in those in need of his compassion and love. His feet are
fastened, his hands are tied, his tongue silenced. Now it is our turn to be his
feet, hands, voice. Every time we do good to another it makes a difference in
the world because it makes a difference to that one person.
Where do we find Jesus? Wherever
there is need for a word of encouragement, a listening ear, a bowl of soup, a
visit to someone unable to leave their house. It is not only physical needs, but
the needs of the soul and the spirit.
‘The greatest evil in the world is
the lack of love, the terrible indifference towards one’s neighbour’ (St Teresa
of Calcutta). Lord, may we as your disciples produce the fruits of love.
LECTIO DIVINA: JESUS CHRIST,
KING OF THE UNIVERSE (A)
Lectio Divina:
Sunday, November 26, 2017
Jesus identifies Himself with the least
of His brethren
The criterion for entering the Realm
Mt 25:31-46
The criterion for entering the Realm
Mt 25:31-46
1. Opening prayer
Spirit of truth, sent by Jesus to guide
us to the whole truth, enlighten our minds so that we may understand the
Scriptures. You who overshadowed Mary and made her fruitful ground where the
Word of God could germinate, purify our hearts from all obstacles to the Word.
Help us to learn like her to listen with good and pure hearts to the Word that
God speaks to us in life and in Scripture, so that we may observe the Word and
produce good fruit through our perseverance.
2. Reading
a) The context:
Our text is part of a long
eschatological discourse (Mt 24:1-25, 46) given by Jesus on the Mount of Olives
to His disciples privately (Mt 24:3). The discourse begins with the
proclamation of the destruction of Jerusalem in order to speak of the end of
the world. The two events become confused as though they were one. This part of
the discourse ends with the coming of the Son of man with great power and
glory. He will send His angels to gather His elect (Mt 24:30-31). Here the
chronological flow of the events proclaimed is interrupted by the insertion of
some parables on the need to watch so as not to be caught by surprise at the
coming of the Son of man (Mt 24:24-25,30). The eschatological discourse comes
to its literary and theological peak in our text. This text ties up with (Mt
24:30-31) and speaks once more of the coming of the Son of man accompanied by
His angels. The gathering of the elect here takes the form of a final judgment.
b) The text:
When the Son of man comes in His glory,
escorted by all the angels, then He will take His seat on His throne of glory.
All nations will be assembled before Him and He will separate people one from
another as the shepherd separates sheep from goats. He will place the sheep on
His right hand and the goats on His left. Then the King will say to those on
His right hand, "Come, you whom my Father has blessed, take as your
heritage the kingdom prepared for you since the foundation of the
world. For I was hungry and you gave me food, I was thirsty and you gave
me drink, I was a stranger and you made me welcome, lacking clothes and you
clothed me, sick and you visited me, in prison and you came to see me."
Then the upright will say to Him in reply, "Lord, when did we see you
hungry and feed you, or thirsty and give you drink? When did we see you a
stranger and make you welcome, lacking clothes and clothe you? When did we find
you sick or in prison and go to see you?" And the King will answer,
"In truth I tell you, in so far as you did this to one of the least of
these brothers of mine, you did it to me."
Then He will say to those on His left hand, "Go away from me, with your curse upon you, to the eternal fire prepared for the devil and His angels. For I was hungry and you never gave me food, I was thirsty and you never gave me anything to drink, I was a stranger and you never made me welcome, lacking clothes and you never clothed me, sick and in prison and you never visited me." Then it will be their turn to ask, "Lord, when did we see you hungry or thirsty, a stranger or lacking clothes, sick or in prison, and did not come to your help?" Then He will answer, "In truth I tell you, in so far as you neglected to do this to one of the least of these, you neglected to do it to me." And they will go away to eternal punishment, and the upright to eternal life.
Then He will say to those on His left hand, "Go away from me, with your curse upon you, to the eternal fire prepared for the devil and His angels. For I was hungry and you never gave me food, I was thirsty and you never gave me anything to drink, I was a stranger and you never made me welcome, lacking clothes and you never clothed me, sick and in prison and you never visited me." Then it will be their turn to ask, "Lord, when did we see you hungry or thirsty, a stranger or lacking clothes, sick or in prison, and did not come to your help?" Then He will answer, "In truth I tell you, in so far as you neglected to do this to one of the least of these, you neglected to do it to me." And they will go away to eternal punishment, and the upright to eternal life.
3. A moment of prayerful silence
so that the Word of God may enter into
us and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which criterion does Jesus use for
the separation?
b) Who are the least of the brethren with whom Jesus identifies Himself?
c) How did Jesus, in His life, show preference for the least?
d) Who are the least of Jesus’ brethren that I meet?
e) Am I capable of seeing, loving and serving Jesus in them?
b) Who are the least of the brethren with whom Jesus identifies Himself?
c) How did Jesus, in His life, show preference for the least?
d) Who are the least of Jesus’ brethren that I meet?
e) Am I capable of seeing, loving and serving Jesus in them?
5. A key to the reading
for those who wish to go deeper into the
text.
● The Son of man:
The Son of man is a Semitic expression
that simply means a human being (see for instance the parallelism between
"man" and "son of man" in Psalm 8:5). The book of Ezekiel often
uses this term with this meaning when God addresses Himself to the prophet as
"son of man" (Mt 2:1, 3, 6, 8; 3: 1, 2, 4, 10, 16+) in order to
emphasize the distance between God who is transcendent and the prophet who is
but a man. However, in Daniel 7:13-14 the expression acquires a special
meaning. The prophet sees "coming on the clouds of heaven, one like a son
of man" who receives from God "sovereignty, glory and kingship".
This text is still talking of a human being, however, who is introduced into
the sphere of God. The text has been interpreted both in a personal and a
collective sense, but always in a messianic sense. Thus, whether we are dealing
with one person or with all of the People of God, the Son of man is the Messiah
who gives rise to the Realm of God, an eternal and universal realm.
The application of the term "Son of man" to Jesus as it is used in Daniel 7:13-14 is very common in the Gospels. We also find it in Acts 7:56 and the Apocalypse 1:13 and 14:14. Scholars think that Jesus gave Himself this title. In the Gospel of Matthew this term is attributed to Jesus especially when He speaks of His passion (Mt 17:12, 22; 20:18, 28)), His resurrection as an eschatological event (Mt 17: 19; 26:64) and His glorious return (Mt 24:30 and 25:31, the beginning of our text).
The application of the term "Son of man" to Jesus as it is used in Daniel 7:13-14 is very common in the Gospels. We also find it in Acts 7:56 and the Apocalypse 1:13 and 14:14. Scholars think that Jesus gave Himself this title. In the Gospel of Matthew this term is attributed to Jesus especially when He speaks of His passion (Mt 17:12, 22; 20:18, 28)), His resurrection as an eschatological event (Mt 17: 19; 26:64) and His glorious return (Mt 24:30 and 25:31, the beginning of our text).
● Jesus king, judge and shepherd:
Matthew also gives Jesus the title of
king (Mt 1:23; 13:41; 16:28; 20:21). The kingship of God is a theme very dear
to the Bible. Because Jesus is the Son of God, He rules together with the Father.
In our text, the king is Jesus, but He exercises His royal power in close
relationship with the Father. The elect are "blessed of my Father"
and the realm to which they are invited is the realm prepared for them by God,
as the passive form of the verb indicates. This form of the verb, called the
divine passive, is often found in the Bible and always has God as its implicit
subject. In this text, the realm points to eternal life.
In Daniel 7 (see especially verses 22, 26 and 27) and in our text, the royal status of the Son of man is connected with the judgment. The king, especially in ancient times, was always considered the supreme judge. The judgment that Jesus exercises is a universal judgment, a judgment that involves all peoples (see v.32). And yet it is not a collective judgment. It is not the peoples that are judged but individual persons.
In the same way, the pastoral symbolism is connected with royal status. In ancient times, the king was often presented as shepherd of his people. The Old Testament also speaks of God, king of Israel, as shepherd (see for instance Psalm 23, Is 40:11; Ez 34) and the New Testament applies the title to Jesus (Mt 9:36; 26:31; Jn 10) as well. The shepherds of the Holy Land, in the time of Jesus, shepherded mixed flocks of sheep and goats. However, at night they were separated because sheep sleep in the open while goats prefer to sleep under shelter. In our text the sheep represent the elect because of their valuation over goats and because of their white color that often stands for salvation in the Bible.
In Daniel 7 (see especially verses 22, 26 and 27) and in our text, the royal status of the Son of man is connected with the judgment. The king, especially in ancient times, was always considered the supreme judge. The judgment that Jesus exercises is a universal judgment, a judgment that involves all peoples (see v.32). And yet it is not a collective judgment. It is not the peoples that are judged but individual persons.
In the same way, the pastoral symbolism is connected with royal status. In ancient times, the king was often presented as shepherd of his people. The Old Testament also speaks of God, king of Israel, as shepherd (see for instance Psalm 23, Is 40:11; Ez 34) and the New Testament applies the title to Jesus (Mt 9:36; 26:31; Jn 10) as well. The shepherds of the Holy Land, in the time of Jesus, shepherded mixed flocks of sheep and goats. However, at night they were separated because sheep sleep in the open while goats prefer to sleep under shelter. In our text the sheep represent the elect because of their valuation over goats and because of their white color that often stands for salvation in the Bible.
● The least of my brethren:
Traditionally, this Gospel passage was
interpreted to mean that Jesus identified Himself with the poor and
marginalized. Jesus will judge everyone, and especially those who have not had
the chance to know His Gospel, according to the mercy they have shown towards
the needy. All have the opportunity to welcome or reject him, if not
personally, at least in the person of the needy with whom Jesus identifies
Himself.
Modern exegesis tends to read the text in a more ecclesiastical sense. It is placed next to Matthew 10:40-42 and exegetes insist that it is not a question of philanthropy but of a response to the Gospel of the Realm that is spread by Jesus’ brethren, even the most insignificant of them, and not only by the leaders of the Church.
The nations (the pagans) are therefore invited to welcome the disciples of Jesus who preach the Gospel to them and suffer for its sake, as if they were welcoming Jesus Himself. Christians, on their part, are invited to practice generous hospitality towards their brothers who are itinerant preachers of the Gospel and who suffer persecution (see 2Jn 5-8). In this manner, they would show the authenticity of their commitment as disciples.
In the context of Matthew’s Gospel, this latter interpretation is probably more accurate. However, in the context of the whole of the Bible (see for instance Is 58:7; Jer 2:1-9; 1Jn 3:16-19) the first interpretation cannot be set aside entirely.
Modern exegesis tends to read the text in a more ecclesiastical sense. It is placed next to Matthew 10:40-42 and exegetes insist that it is not a question of philanthropy but of a response to the Gospel of the Realm that is spread by Jesus’ brethren, even the most insignificant of them, and not only by the leaders of the Church.
The nations (the pagans) are therefore invited to welcome the disciples of Jesus who preach the Gospel to them and suffer for its sake, as if they were welcoming Jesus Himself. Christians, on their part, are invited to practice generous hospitality towards their brothers who are itinerant preachers of the Gospel and who suffer persecution (see 2Jn 5-8). In this manner, they would show the authenticity of their commitment as disciples.
In the context of Matthew’s Gospel, this latter interpretation is probably more accurate. However, in the context of the whole of the Bible (see for instance Is 58:7; Jer 2:1-9; 1Jn 3:16-19) the first interpretation cannot be set aside entirely.
6. Psalm 72
The Messiah-King promotes justice and
peace
Give the king thy justice,
O God, and thy righteousness to the royal son!
May He judge thy people with righteousness,
and thy poor with justice!
O God, and thy righteousness to the royal son!
May He judge thy people with righteousness,
and thy poor with justice!
Let the mountains bear prosperity for
the people,
and the hills, in righteousness!
May He defend the cause of the poor of the people,
give deliverance to the needy,
and crush the oppressor!
May He live while the sun endures,
and as long as the moon,
throughout all generations!
and the hills, in righteousness!
May He defend the cause of the poor of the people,
give deliverance to the needy,
and crush the oppressor!
May He live while the sun endures,
and as long as the moon,
throughout all generations!
May He be like rain that falls on the
mown grass,
like showers that water the earth!
In His days may righteousness flourish,
and peace abound, till the moon be no more!
May He have dominion from sea to sea,
and from the River to the ends of the earth!
like showers that water the earth!
In His days may righteousness flourish,
and peace abound, till the moon be no more!
May He have dominion from sea to sea,
and from the River to the ends of the earth!
May His foes bow down before Him,
and His enemies lick the dust!
May the kings of Tarshish and of the isles render Him tribute,
may the kings of Sheba and Seba bring gifts!
May all kings fall down before Him,
all nations serve Him!
and His enemies lick the dust!
May the kings of Tarshish and of the isles render Him tribute,
may the kings of Sheba and Seba bring gifts!
May all kings fall down before Him,
all nations serve Him!
For He delivers the needy when He
calls,
the poor and Him who has no helper.
He has pity on the weak and the needy,
and saves the lives of the needy.
From oppression and violence He redeems their life;
and precious is their blood in His sight.
the poor and Him who has no helper.
He has pity on the weak and the needy,
and saves the lives of the needy.
From oppression and violence He redeems their life;
and precious is their blood in His sight.
Long may He live, may gold of Sheba be
given to Him!
May prayer be made for Him continually,
and blessings invoked for Him all the day!
May there be abundance of grain in the land;
on the tops of the mountains may it wave;
may its fruit be like Lebanon;
and may men blossom forth from the cities like the grass of the field!
May His name endure for ever,
His fame continue as long as the sun!
May men bless themselves by Him,
all nations call Him blessed!
May prayer be made for Him continually,
and blessings invoked for Him all the day!
May there be abundance of grain in the land;
on the tops of the mountains may it wave;
may its fruit be like Lebanon;
and may men blossom forth from the cities like the grass of the field!
May His name endure for ever,
His fame continue as long as the sun!
May men bless themselves by Him,
all nations call Him blessed!
Blessed be the Lord, the God of
Israel,
who alone does wondrous things.
Blessed be His glorious name for ever;
may His glory fill the whole earth! Amen and Amen!
who alone does wondrous things.
Blessed be His glorious name for ever;
may His glory fill the whole earth! Amen and Amen!
7. Closing prayer
Lord God, you have set Jesus, your Son,
to be universal king and judge. He will come at the end of time to judge all
the nations. He comes to us every day in a thousand ways and asks us to welcome
Him. We meet Him in the Word and in the broken bread. But we also meet Him in
our broken brothers and sisters, disfigured by hunger, oppression, injustice,
sickness and the stigma of our society. Open our hearts that we may welcome Him
today in our lives so that we may be welcomed by Him in the eternity of His
realm.
We ask this through the same Christ our Lord. Amen.
We ask this through the same Christ our Lord. Amen.
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