The Solemnity of Our Lord Jesus Christ, King
of the Universe
Lectionary: 161
Lectionary: 161
As the visions during the night continued, I saw
one like a Son of man coming,
on the clouds of heaven;
when he reached the Ancient One
and was presented before him,
the one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
one like a Son of man coming,
on the clouds of heaven;
when he reached the Ancient One
and was presented before him,
the one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
Responsorial
PsalmPS 93:1, 1-2, 5
R. (1a) The
LORD is king; he is robed in majesty.
The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The LORD is king; he is robed in majesty.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The LORD is king; he is robed in majesty.
Your decrees are worthy of trust indeed;
holiness befits your house,
O LORD, for length of days.
R. The LORD is king; he is robed in majesty.
The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The LORD is king; he is robed in majesty.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The LORD is king; he is robed in majesty.
Your decrees are worthy of trust indeed;
holiness befits your house,
O LORD, for length of days.
R. The LORD is king; he is robed in majesty.
Reading 2RV 1:5-8
Jesus Christ is the faithful witness,
the firstborn of the dead and ruler of the kings of the earth.
To him who loves us and has freed us from our sins by his blood,
who has made us into a kingdom, priests for his God and Father,
to him be glory and power forever and ever. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
"I am the Alpha and the Omega, " says the Lord God,
"the one who is and who was and who is to come, the almighty."
the firstborn of the dead and ruler of the kings of the earth.
To him who loves us and has freed us from our sins by his blood,
who has made us into a kingdom, priests for his God and Father,
to him be glory and power forever and ever. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
"I am the Alpha and the Omega, " says the Lord God,
"the one who is and who was and who is to come, the almighty."
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.
GospelJN 18:33B-37
Pilate said to Jesus,
"Are you the King of the Jews?"
Jesus answered, "Do you say this on your own
or have others told you about me?"
Pilate answered, "I am not a Jew, am I?
Your own nation and the chief priests handed you over to me.
What have you done?"
Jesus answered, "My kingdom does not belong to this world.
If my kingdom did belong to this world,
my attendants would be fighting
to keep me from being handed over to the Jews.
But as it is, my kingdom is not here."
So Pilate said to him, "Then you are a king?"
Jesus answered, "You say I am a king.
For this I was born and for this I came into the world,
to testify to the truth.
Everyone who belongs to the truth listens to my voice."
"Are you the King of the Jews?"
Jesus answered, "Do you say this on your own
or have others told you about me?"
Pilate answered, "I am not a Jew, am I?
Your own nation and the chief priests handed you over to me.
What have you done?"
Jesus answered, "My kingdom does not belong to this world.
If my kingdom did belong to this world,
my attendants would be fighting
to keep me from being handed over to the Jews.
But as it is, my kingdom is not here."
So Pilate said to him, "Then you are a king?"
Jesus answered, "You say I am a king.
For this I was born and for this I came into the world,
to testify to the truth.
Everyone who belongs to the truth listens to my voice."
Meditation: "My kingship is not of this world"
Do you recognize that the Lord Jesus have been given
all authority and power to reign over heaven and earth? Jesus was crucified for
his claim to be the Messiah King (John 18:37) who would rule not only over his
people Israel but ultimately over all the nations as well (Daniel
7:13-14).
God is King and Ruler over all
What is the significance or meaning of Jesus' kingship for us? Kingship today seems antiquated, especially in democratic societies where everyone is treated equal and free. God at first did not want to give his people Israel a king. Why? Because God alone was their King and they needed no other. Nonetheless, God relented and promised his people that through David's line he would establish a Ruler and a Kingdom that would last for eternity (Psalm 89:29).
What is the significance or meaning of Jesus' kingship for us? Kingship today seems antiquated, especially in democratic societies where everyone is treated equal and free. God at first did not want to give his people Israel a king. Why? Because God alone was their King and they needed no other. Nonetheless, God relented and promised his people that through David's line he would establish a Ruler and a Kingdom that would last for eternity (Psalm 89:29).
The Jews understood that the Messiah ("Anointed
One") would come as God's anointed King to restore paradise and establish
God's reign of everlasting peace for them. They wanted a Messianic King who
would free them from strife and division and from foreign oppression. Many had
high hopes that Jesus would be the Messiah and Ruler for Israel. Little did
they understand what kind of kingship Jesus claimed to possess.
Jesus' claim to kingship
Jesus came to deliver his people, and the whole world, from the worst kind of tyranny possible - from bondage to sin, condemnation and death, and to free us from Satan's kingdom of deception, oppression, and destruction. Jesus came to conquer hearts and souls for an unshakeable kingdom - a kingdom ruled not by force or fear - but by the power of God's righteousness, peace, and joy in the Holy Spirit (Romans 14:17).
Jesus came to deliver his people, and the whole world, from the worst kind of tyranny possible - from bondage to sin, condemnation and death, and to free us from Satan's kingdom of deception, oppression, and destruction. Jesus came to conquer hearts and souls for an unshakeable kingdom - a kingdom ruled not by force or fear - but by the power of God's righteousness, peace, and joy in the Holy Spirit (Romans 14:17).
When Satan tempted Jesus during his forty day fast in
the wilderness, he offered Jesus all the kingdoms of the world (Matthew 4:8-9)
Jesus knew that the world was in Satan's power. And this was precisely why
Jesus came - to overthrow Satan's power and deception over the earth. Jesus
knew that the way to victory was through submission to his Father's will and
strategy for overcoming sin and Satan in the world. The Father sent his only
begotten Son into the world, not to condemn it, but to save it through the
atoning sacrifice which Jesus would make for us through the shedding of his
blood on the cross of Calvary.
As Jesus was dying on the cross, he was mocked for his
claim to kingship. Nonetheless, he died not only as King of the Jews, but King
of all the nations as well. His victory over the power of sin, Satan, and the
world, was accomplished through his death on the cross and his resurrection.
Jesus exchanged a throne of glory for a cross of shame to restore us from
slavery to sin to glory with God as his adopted sons and daughters. In the Book
of Revelations Jesus is called King of kings and Lord and lords (Revelations
19:16). Do you recognize Jesus Christ as your King and Lord?
Which ruler and kingdom will you serve?
The Scriptures tell us that there are ultimately only two kingdoms in this world which are opposed to one another - the kingdom of light and the kingdom of darkness. Each kingdom is ruled by one lord or master - the Lord Jesus Christ who is the true "Light of the World" - or the false messiah and ruler who is called the "anti-Christ" and an "angel of light" who rules by lies and deception.
The Scriptures tell us that there are ultimately only two kingdoms in this world which are opposed to one another - the kingdom of light and the kingdom of darkness. Each kingdom is ruled by one lord or master - the Lord Jesus Christ who is the true "Light of the World" - or the false messiah and ruler who is called the "anti-Christ" and an "angel of light" who rules by lies and deception.
If we serve the Lord Jesus Christ he will open our
eyes to the light of his truth and guide us on the course that leads to our
true homeland and security with God. If we follow the course which is set by
the world - a world which is opposed to Christ and blinded by Satan - then we
will discover that sin, pride, and greed will lead us down a path of destruction,
division, and death rather than life, community, and freedom.
Which kingdom will you serve - today and for all
eternity? The world which passes away or God's kingdom which lasts for all
time? If we accept Jesus Christ as Lord and King we become citizens of an
everlasting kingdom which is governed by God's righteousness, peace, and love.
Is your life submitted to the Lordship of Jesus Christ?
"Lord Jesus Christ, you are my King and there is
no other. Be the Lord and Master of my heart, mind, body, and soul. May I
always seek to do your will and to serve your kingdom above all else."
Daily Quote from the early church fathers: My kingdom is not of the world, by
Augustine of Hippo, 354-430 A.D.
"Listen, everyone,
Jews and Gentiles, circumcised and uncircumcised. Listen, all kings of the
earth. I am no hindrance to your rule in this world, for 'my kingdom is not of
this world.' Banish the groundless fear that filled Herod the Great on hearing
that Christ was born. More cruel in his fear than in his anger, he put many
children to death (Matthew 2:3,16), so that Christ would also die. But 'my
kingdom is not of this world,' says Christ. What further reassurance do you
seek? Come to the kingdom that is not of this world. Do not be enraged by fear,
but come by faith. In a prophecy Christ also said, 'He,' that is, God the
Father, 'has made me king on Zion his holy mountain' (Psalm 2:6). But that Zion
and that mountain are not of this world.
"What in fact is Christ's kingdom? It is simply those who believe in him, those to whom he said, 'You are not of this world, even as I am not of this world.' He willed, nevertheless, that they should be in the world, which is why he prayed to the Father, 'I ask you not to take them out of the world but to protect them from the evil one' (John 17:15-16). So here also he did not say, 'My kingdom is not' in this world but 'is not of this world.' And when he went on to prove this by declaring, 'If my kingdom were of this world, my servants would have fought to save me from being handed over to the Jews,' he concluded by saying not 'my kingdom is not here' but 'my kingdom is not from here.'
"Indeed, his kingdom is here until the end of time, and until the harvest it will contain weeds. The harvest is the end of the world, when the reapers, who are the angels, will come and gather out of his kingdom all causes of sin (Matthew 13:48-41). And this could not happen if his kingdom were not here. But even so, it is not from here, for it is in exile in the world. Christ says to his kingdom, 'You are not of the world, but I have chosen you out of the world' (John 15:19). They were indeed of the world when they belonged to the prince of this world, before they became his kingdom. Though created by the true God, everyone born of the corrupt and accursed stock of Adam is of the world. [But] everyone who is reborn in Christ becomes the kingdom that is no longer of the world. For God has snatched us from the powers of darkness and brought us into the kingdom of his beloved Son (Colossians 1:13). This is that kingdom of which he said, 'My kingdom is not of this world; my kingly power does not come from here." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 115.2)
"What in fact is Christ's kingdom? It is simply those who believe in him, those to whom he said, 'You are not of this world, even as I am not of this world.' He willed, nevertheless, that they should be in the world, which is why he prayed to the Father, 'I ask you not to take them out of the world but to protect them from the evil one' (John 17:15-16). So here also he did not say, 'My kingdom is not' in this world but 'is not of this world.' And when he went on to prove this by declaring, 'If my kingdom were of this world, my servants would have fought to save me from being handed over to the Jews,' he concluded by saying not 'my kingdom is not here' but 'my kingdom is not from here.'
"Indeed, his kingdom is here until the end of time, and until the harvest it will contain weeds. The harvest is the end of the world, when the reapers, who are the angels, will come and gather out of his kingdom all causes of sin (Matthew 13:48-41). And this could not happen if his kingdom were not here. But even so, it is not from here, for it is in exile in the world. Christ says to his kingdom, 'You are not of the world, but I have chosen you out of the world' (John 15:19). They were indeed of the world when they belonged to the prince of this world, before they became his kingdom. Though created by the true God, everyone born of the corrupt and accursed stock of Adam is of the world. [But] everyone who is reborn in Christ becomes the kingdom that is no longer of the world. For God has snatched us from the powers of darkness and brought us into the kingdom of his beloved Son (Colossians 1:13). This is that kingdom of which he said, 'My kingdom is not of this world; my kingly power does not come from here." (excerpt from TRACTATES ON THE GOSPEL OF JOHN 115.2)
Solemnity of Christ the King – Cycle B
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 - Daniel 7:13-14
Last week we heard from Daniel’s fourth apocalyptic vision as our first reading and referred to our reading for today as part of our study of the Gospel. Today’s 1st reading is from Daniel’s first apocalyptic vision, the vision of the four beasts, which occupies all of chapter 7. The Jerome Biblical Commentary and The New Jerome Biblical Commentary both say that “all exegetes now agree that the four beasts of this vision stand for the four successive pagan empires:”
a) The Babylonians
b) The Medes
c) The Persians
d) The Greeks
I am going to disagree. The Medes never occupied Jerusalem except as part of an alliance of Persians and Medes (call it Medo-Persian) under the leadership of Cyrus. I propose that the four successive pagan empires are instead:
a) The Babylonians
b) The Medo-Persians
c) The Greeks
d) The Romans
Each of these pagan empires occupied Jerusalem and each of the occupations ended in conversion of the occupier:
a) Babylonians - Nebuchadnezzar - Daniel 2:47; 4:37
b) Medo-Persians - Cyrus - 2 Chronicles 36:23; Ezra 1:2
c) Greeks - Antiochus - 1 Maccabees 6:12-13
d) Romans - Constantine - A.D. 313
The first three occupations ended in conversion to Judaism while the 4th and final one ended in conversion to Christianity.
Another, equally intriguing interpretation is that the 4th beast is the Maccabees. Although they were Jewish and took over from the Greeks, they were not of Davidic descent and therefore were occupiers rather than the rightful inheritors of the throne. Their influence ended when the Temple was destroyed in A.D. 70.
Today’s reading occurs immediately after the fourth beast has been destroyed in Daniel’s vision.
13 As the visions during the night continued, I saw One like a son of man
In human form. An image appeared in the vision resembling a human being, just as the first four images resembled beasts.
coming, on the clouds of heaven;
From God. The four beasts had come “up from the sea,” from the powers of evil. Just as the four beasts are representative of kingdoms, the human form is not an individual but a symbol; a symbol of the kingdom of the saints of the Most High (verse 18).
The concept of the Son of Man eventually shifted from a figure of speech for the theocratic kingdom into a term for the messianic king himself. This change appears in Enoch, written a century or two before the time of Christ.
When he reached the Ancient One and was presented before him, 14 He received dominion, glory, and kingship; nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.
2nd Reading - Revelation 1:5-8
Today’s reading, from the book of Revelation, comes from the opening greeting and doxology; the portion of any letter which was designed to identify the writer and generally heaps flowery praise on the hearer to set the mood for the teaching which will follow. In this case, the writing is to the seven churches in the province of Asia. Although the seven churches are named, and it is evident from the descriptions which follow that he had these actual churches in mind, it is thought that the universal church is also being addressed; seven being the number of the covenant, the churches being in a circular pattern on a map, and other churches were known to exist in the area.
5 and from Jesus Christ, the faithful witness,
This is a reference to Jesus’ passion. The term “witness” (Greek: martyr) is one who is executed. The significance of Jesus as the “witness” is that He not only witnesses against those who are at war against God, but He also executes them.
the firstborn of the dead
By His resurrection from the dead, He has attained supremacy, having “first place in everything” (Colossians 1:18).
and ruler of the kings of the earth.
Jesus’ exaltation. He is the universal king now, in this age – sitting at His Father’s right hand while all His enemies are being put under His feet (Matthew 22:44; Mark 12:36). These three titles express the essential content of faith.
To him who loves us and has freed us from our sins by his blood,
The precise wording of this phrase is unique in the New Testament to the book of
Revelation. The basic idea is early Christian tradition (see Romans 3:21-26; Galatians 2:20).
6 who has made us into a kingdom, priests for his God and Father,
Jesus’ work fulfills the covenant of Exodus 19:6 put into suspension by the sin of the golden calf. Being a kingdom means being under God’s rule rather than Satan’s. All those who hear and obey God’s word are priests: mediators between God and the rest of humanity. The Kingdom of God is at hand.
to him be glory and power forever (and ever). Amen. 7 Behold, he is coming amid the clouds,
This is one of the most familiar Biblical images for judgment. Here, it calls to mind Daniel 7:13, our first reading.
and every eye will see him, even those who pierced him. All the peoples of the earth will lament him.
Zechariah 12:10. These two Old Testament sayings had, by the time of this writing, been interpreted as prophesies of the return of the risen Jesus as judge (see Matthew 24:30).
Yes. Amen. 8 “I am the Alpha and the Omega,”
The first and last letters of the Greek alphabet; the beginning and the end. (see Isaiah 41:4; 43:10; 44:6; 48:12). The fact that both God and Christ claim “I am the alpha and the omega” proved difficult for some of the earliest commentators on Revelation. Although commentators struggled to explain how the same title could be applied both to God and to Christ, Revelation itself often says of each what can be said of the other, thus highlighting the intimacy of their relationship and the oneness of their nature. The Trinitarian formula wasn’t developed until the Nicene-Constantinoplian Creed (AD 381).
says the Lord God,
This is the first of only two passages in Revelation in which God is identified explicitly as the speaker (the other is 21:5-8). He is the eternal and unchangeable source and goal of all history (Romans 11:36).
“the one who is and who was and who is to come, the almighty.”
Gospel - John 18:33b-37
Because the Gospel of Mark is so short, and this being the last Sunday in the current cycle (Cycle B), we turn to the Gospel of John to see Jesus’ kingship described. Ordinarily when we think of kingship we imagine palaces, royal robes, sumptuous banquets, silver and gold, power and glory. But today we hear about truth, betrayal, blood, death and bitter lamentation
Jesus has been arrested and the High Priest Annas has finished his interrogation the previous evening, and finding nothing wrong, sent Him to another high priest, Caiaphas. We were told the night was cold, and twice Peter was described as warming himself near the charcoal fire. At daybreak (Good Friday) Jesus was brought to Pilate who was unable to secure a clear indictment from the crowd and so has summoned Jesus inside the praetorium (Roman courtroom) to make a private inquiry of Jesus.
The contempt with which Pilate and the Jews regarded one another is well known. Pilate’s questioning does not necessarily mean that he is unaware of the attitude of these men toward Jesus, but he is asking for a charge against him which will have validity in Roman law. This, Jesus’ enemies did not conclusively have, hence their initial effort to bluster Pilate into doing their will without hearing specific charges. Pilate has refused to involve himself under those terms and has forced the Jews to speak bluntly of their designs on Jesus’ life.
The Gospel of John is unique in that, unlike the other three gospels, John places Jesus’ death on the cross on a different date. The synoptic gospels (Matthew, Mark, and Luke) all show the Last Supper as being a Passover meal with Jesus’ sacrifice occurring the next day. John, because of his emphasis upon the Eucharist, places Jesus death at the same time as the sacrifice of the Passover lamb. Saint John draws heavily from Old Testament Passover imagery in his narrative:
Only in John do we hear Jesus being declared “The Lamb of God (John 1:29, 36).
John is very careful to place Jesus’ triumphal entry into Jerusalem on the day
when the Jews are to procure the lamb for the Passover meal (Palm Sunday); they are to observe the lamb for four days to ensure that it is free from any blemishes before the animal is sacrificed (Exodus 12:3-6).
John has Pilate, after carefully examining Jesus, declare that He is without
blemish: “he again went out to the Jews and said to them, ‘I find no guilt in him’” (John 18:38); “Once more Pilate went out and said to them, ‘Look, I am bringing him out to you, so that you may know that I find no guilt in him’” (John 19:4); “Pilate said to them, ‘Take him yourselves and crucify him. I find no guilt in him’” (John 19:6), at which point He is sent to be sacrificed. It is of Pilate’s examination of Jesus that we hear about today.
John goes on to report that Jesus’ sacrifice on the altar of the cross satisfies
the requirements for the Passover lamb: “But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out. ... For this happened so that the scripture passage might be fulfilled: ‘Not a bone of it will be broken’ [Exodus 12:46]” (John 19:33-34, 36).
All this is to show that Jesus becomes the sacrifice of the New Passover, the meal which Jesus promises in His Bread of Life Discourse (John 6:25-70). He becomes the meal which must be eaten if we are to be part of the covenant (Exodus 12:8).
33b [Pilate said to Jesus,] “Are you the King of the Jews?”
There is nothing in the preceding narrative which would prepare us for this question. Saint John presupposes that Pilate has obtained more precise information about Jesus than that contained in his discussion with the Jews in verses 30-32. Events such as those Saint John describes in 6:15 and 12:12 could have been used as a source of denouncing Jesus as the leader of a nationalist movement, the only charge that would be taken seriously by the Romans.
34 Jesus answered, “Do you say this on your own or have others told you about me?”
By replying with another question, Jesus is not refusing to answer – He is trying to make clear, as He has always done, that His mission is a spiritual one. [compare with Jesus’ response to Peter’s profession (Matthew 16:17)]. Pilate’s question is not an easy one to answer. To a Gentile, a king of the Jews is a subverter of the Empire. To a Jewish nationalist, the King-Messiah was a political-religious liberator who would obtain their freedom from Rome.
35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me.
Pilate’s scorn for the Jews is made evident. He is there to look out for the affairs of the Empire.
What have you done?”
Have you done something which should concern the Empire?
36 Jesus answered, “My kingdom does not belong to this world.
Jesus’ answer separates His kingship from anything that could threaten the Empire, since He claims that it can be proved that His kingship is not of this world. He has no followers fighting to secure His release. After the miracle of the multiplication of the loaves and fish, Jesus fled because the people wanted to proclaim Him an earthly king (John 6:15). However, Jesus did enter Jerusalem in triumph, and He did accept acclamation as King-Messiah (John 12:13). He acknowledges before Pilate that He is truly a king – but He also makes it clear that His kingship is not an earthly one.
If my kingdom did belong to this world, my attendants (would) be fighting to keep me from being handed over to the Jews.
Jesus’ reference to “the Jews” separates Him from those who have already rejected Him.
But as it is, my kingdom is not here.” 37 So Pilate said to him, “Then you are a king?”
Like a courtroom today, just answer “yes” or “no”. Pilate wants a direct answer.
Jesus answered, “You say I am a king.
In Pilate’s sense of the word, Jesus is not a king. In another sense, as Jesus has already implied by speaking of His kingdom, He is a king.
For this I was born and for this I came into the world, to testify to the truth.
He is not a worldly king, but a king who “came into the world” to testify to the truth. In the last verses we hear the Word in this gospel. (see John 1:14, 17; 8:32; 14:6; 14:17; 15:26; 16:13; 17:17-19)
Everyone who belongs to the truth listens to my voice.”
Jesus implicitly calls on Pilate to take a stand – on the side of truth and life, or with those who have rejected Him.
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 - Daniel 7:13-14
Last week we heard from Daniel’s fourth apocalyptic vision as our first reading and referred to our reading for today as part of our study of the Gospel. Today’s 1st reading is from Daniel’s first apocalyptic vision, the vision of the four beasts, which occupies all of chapter 7. The Jerome Biblical Commentary and The New Jerome Biblical Commentary both say that “all exegetes now agree that the four beasts of this vision stand for the four successive pagan empires:”
a) The Babylonians
b) The Medes
c) The Persians
d) The Greeks
I am going to disagree. The Medes never occupied Jerusalem except as part of an alliance of Persians and Medes (call it Medo-Persian) under the leadership of Cyrus. I propose that the four successive pagan empires are instead:
a) The Babylonians
b) The Medo-Persians
c) The Greeks
d) The Romans
Each of these pagan empires occupied Jerusalem and each of the occupations ended in conversion of the occupier:
a) Babylonians - Nebuchadnezzar - Daniel 2:47; 4:37
b) Medo-Persians - Cyrus - 2 Chronicles 36:23; Ezra 1:2
c) Greeks - Antiochus - 1 Maccabees 6:12-13
d) Romans - Constantine - A.D. 313
The first three occupations ended in conversion to Judaism while the 4th and final one ended in conversion to Christianity.
Another, equally intriguing interpretation is that the 4th beast is the Maccabees. Although they were Jewish and took over from the Greeks, they were not of Davidic descent and therefore were occupiers rather than the rightful inheritors of the throne. Their influence ended when the Temple was destroyed in A.D. 70.
Today’s reading occurs immediately after the fourth beast has been destroyed in Daniel’s vision.
13 As the visions during the night continued, I saw One like a son of man
In human form. An image appeared in the vision resembling a human being, just as the first four images resembled beasts.
coming, on the clouds of heaven;
From God. The four beasts had come “up from the sea,” from the powers of evil. Just as the four beasts are representative of kingdoms, the human form is not an individual but a symbol; a symbol of the kingdom of the saints of the Most High (verse 18).
The concept of the Son of Man eventually shifted from a figure of speech for the theocratic kingdom into a term for the messianic king himself. This change appears in Enoch, written a century or two before the time of Christ.
When he reached the Ancient One and was presented before him, 14 He received dominion, glory, and kingship; nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.
2nd Reading - Revelation 1:5-8
Today’s reading, from the book of Revelation, comes from the opening greeting and doxology; the portion of any letter which was designed to identify the writer and generally heaps flowery praise on the hearer to set the mood for the teaching which will follow. In this case, the writing is to the seven churches in the province of Asia. Although the seven churches are named, and it is evident from the descriptions which follow that he had these actual churches in mind, it is thought that the universal church is also being addressed; seven being the number of the covenant, the churches being in a circular pattern on a map, and other churches were known to exist in the area.
5 and from Jesus Christ, the faithful witness,
This is a reference to Jesus’ passion. The term “witness” (Greek: martyr) is one who is executed. The significance of Jesus as the “witness” is that He not only witnesses against those who are at war against God, but He also executes them.
the firstborn of the dead
By His resurrection from the dead, He has attained supremacy, having “first place in everything” (Colossians 1:18).
and ruler of the kings of the earth.
Jesus’ exaltation. He is the universal king now, in this age – sitting at His Father’s right hand while all His enemies are being put under His feet (Matthew 22:44; Mark 12:36). These three titles express the essential content of faith.
To him who loves us and has freed us from our sins by his blood,
The precise wording of this phrase is unique in the New Testament to the book of
Revelation. The basic idea is early Christian tradition (see Romans 3:21-26; Galatians 2:20).
6 who has made us into a kingdom, priests for his God and Father,
Jesus’ work fulfills the covenant of Exodus 19:6 put into suspension by the sin of the golden calf. Being a kingdom means being under God’s rule rather than Satan’s. All those who hear and obey God’s word are priests: mediators between God and the rest of humanity. The Kingdom of God is at hand.
to him be glory and power forever (and ever). Amen. 7 Behold, he is coming amid the clouds,
This is one of the most familiar Biblical images for judgment. Here, it calls to mind Daniel 7:13, our first reading.
and every eye will see him, even those who pierced him. All the peoples of the earth will lament him.
Zechariah 12:10. These two Old Testament sayings had, by the time of this writing, been interpreted as prophesies of the return of the risen Jesus as judge (see Matthew 24:30).
Yes. Amen. 8 “I am the Alpha and the Omega,”
The first and last letters of the Greek alphabet; the beginning and the end. (see Isaiah 41:4; 43:10; 44:6; 48:12). The fact that both God and Christ claim “I am the alpha and the omega” proved difficult for some of the earliest commentators on Revelation. Although commentators struggled to explain how the same title could be applied both to God and to Christ, Revelation itself often says of each what can be said of the other, thus highlighting the intimacy of their relationship and the oneness of their nature. The Trinitarian formula wasn’t developed until the Nicene-Constantinoplian Creed (AD 381).
says the Lord God,
This is the first of only two passages in Revelation in which God is identified explicitly as the speaker (the other is 21:5-8). He is the eternal and unchangeable source and goal of all history (Romans 11:36).
“the one who is and who was and who is to come, the almighty.”
Gospel - John 18:33b-37
Because the Gospel of Mark is so short, and this being the last Sunday in the current cycle (Cycle B), we turn to the Gospel of John to see Jesus’ kingship described. Ordinarily when we think of kingship we imagine palaces, royal robes, sumptuous banquets, silver and gold, power and glory. But today we hear about truth, betrayal, blood, death and bitter lamentation
Jesus has been arrested and the High Priest Annas has finished his interrogation the previous evening, and finding nothing wrong, sent Him to another high priest, Caiaphas. We were told the night was cold, and twice Peter was described as warming himself near the charcoal fire. At daybreak (Good Friday) Jesus was brought to Pilate who was unable to secure a clear indictment from the crowd and so has summoned Jesus inside the praetorium (Roman courtroom) to make a private inquiry of Jesus.
The contempt with which Pilate and the Jews regarded one another is well known. Pilate’s questioning does not necessarily mean that he is unaware of the attitude of these men toward Jesus, but he is asking for a charge against him which will have validity in Roman law. This, Jesus’ enemies did not conclusively have, hence their initial effort to bluster Pilate into doing their will without hearing specific charges. Pilate has refused to involve himself under those terms and has forced the Jews to speak bluntly of their designs on Jesus’ life.
The Gospel of John is unique in that, unlike the other three gospels, John places Jesus’ death on the cross on a different date. The synoptic gospels (Matthew, Mark, and Luke) all show the Last Supper as being a Passover meal with Jesus’ sacrifice occurring the next day. John, because of his emphasis upon the Eucharist, places Jesus death at the same time as the sacrifice of the Passover lamb. Saint John draws heavily from Old Testament Passover imagery in his narrative:
Only in John do we hear Jesus being declared “The Lamb of God (John 1:29, 36).
John is very careful to place Jesus’ triumphal entry into Jerusalem on the day
when the Jews are to procure the lamb for the Passover meal (Palm Sunday); they are to observe the lamb for four days to ensure that it is free from any blemishes before the animal is sacrificed (Exodus 12:3-6).
John has Pilate, after carefully examining Jesus, declare that He is without
blemish: “he again went out to the Jews and said to them, ‘I find no guilt in him’” (John 18:38); “Once more Pilate went out and said to them, ‘Look, I am bringing him out to you, so that you may know that I find no guilt in him’” (John 19:4); “Pilate said to them, ‘Take him yourselves and crucify him. I find no guilt in him’” (John 19:6), at which point He is sent to be sacrificed. It is of Pilate’s examination of Jesus that we hear about today.
John goes on to report that Jesus’ sacrifice on the altar of the cross satisfies
the requirements for the Passover lamb: “But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out. ... For this happened so that the scripture passage might be fulfilled: ‘Not a bone of it will be broken’ [Exodus 12:46]” (John 19:33-34, 36).
All this is to show that Jesus becomes the sacrifice of the New Passover, the meal which Jesus promises in His Bread of Life Discourse (John 6:25-70). He becomes the meal which must be eaten if we are to be part of the covenant (Exodus 12:8).
33b [Pilate said to Jesus,] “Are you the King of the Jews?”
There is nothing in the preceding narrative which would prepare us for this question. Saint John presupposes that Pilate has obtained more precise information about Jesus than that contained in his discussion with the Jews in verses 30-32. Events such as those Saint John describes in 6:15 and 12:12 could have been used as a source of denouncing Jesus as the leader of a nationalist movement, the only charge that would be taken seriously by the Romans.
34 Jesus answered, “Do you say this on your own or have others told you about me?”
By replying with another question, Jesus is not refusing to answer – He is trying to make clear, as He has always done, that His mission is a spiritual one. [compare with Jesus’ response to Peter’s profession (Matthew 16:17)]. Pilate’s question is not an easy one to answer. To a Gentile, a king of the Jews is a subverter of the Empire. To a Jewish nationalist, the King-Messiah was a political-religious liberator who would obtain their freedom from Rome.
35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me.
Pilate’s scorn for the Jews is made evident. He is there to look out for the affairs of the Empire.
What have you done?”
Have you done something which should concern the Empire?
36 Jesus answered, “My kingdom does not belong to this world.
Jesus’ answer separates His kingship from anything that could threaten the Empire, since He claims that it can be proved that His kingship is not of this world. He has no followers fighting to secure His release. After the miracle of the multiplication of the loaves and fish, Jesus fled because the people wanted to proclaim Him an earthly king (John 6:15). However, Jesus did enter Jerusalem in triumph, and He did accept acclamation as King-Messiah (John 12:13). He acknowledges before Pilate that He is truly a king – but He also makes it clear that His kingship is not an earthly one.
If my kingdom did belong to this world, my attendants (would) be fighting to keep me from being handed over to the Jews.
Jesus’ reference to “the Jews” separates Him from those who have already rejected Him.
But as it is, my kingdom is not here.” 37 So Pilate said to him, “Then you are a king?”
Like a courtroom today, just answer “yes” or “no”. Pilate wants a direct answer.
Jesus answered, “You say I am a king.
In Pilate’s sense of the word, Jesus is not a king. In another sense, as Jesus has already implied by speaking of His kingdom, He is a king.
For this I was born and for this I came into the world, to testify to the truth.
He is not a worldly king, but a king who “came into the world” to testify to the truth. In the last verses we hear the Word in this gospel. (see John 1:14, 17; 8:32; 14:6; 14:17; 15:26; 16:13; 17:17-19)
Everyone who belongs to the truth listens to my voice.”
Jesus implicitly calls on Pilate to take a stand – on the side of truth and life, or with those who have rejected Him.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
SOLEMNITY OF OUR LORD JESUS
CHRIST, KING OF THE UNIVERSE
SUNDAY, NOVEMBER 25, JOHN 18:33b-37
(Daniel 7:13-14; Psalm 93; Revelation 1:5-8)
SUNDAY, NOVEMBER 25, JOHN 18:33b-37
(Daniel 7:13-14; Psalm 93; Revelation 1:5-8)
KEY VERSE: "My kingdom does not belong to this world" (v.36).
TO KNOW: For Israel, kingship belonged to God alone who rules eternally. In Jesus time, there was no king, nor was there a kingdom as Israel formerly knew. Israel awaited the "Day of the Lord" when God would free them from political oppression and reign over the whole universe. Jesus announced that God's kingdom had arrived in his person, his message and his ministry. At his resurrection, Jesus received "dominion, glory, and kingship" from God (Dn 7:14). When Jesus spoke of his kingdom not belonging to the "world", he spoke of the realm of sin, selfishness, hatred, violence of Pilate, Caesar, and Herod. Jesus’ reign was not an earthly kingdom, but a spiritual relationship between God and humankind. Jesus needed no throne, no crown, no royal robes. He needed no geographical boundaries to establish his realm and no armies to protect his domain. Jesus' kingdom lies in the hearts of those who love as he loves them.
TO LOVE: What do I need to do to build up God's reign in my life?
TO SERVE: Lord Jesus, you are my sovereign forever.
NOTE: The Solemnity of Our Lord Jesus Christ, King of the Universe is a relatively recent addition to the Western liturgical calendar, having been instituted in 1925 by Pope Pius XI as an antidote to secularism, a way of life which leaves God out. The feast is intended to proclaim Christ's royalty over individuals, families, society, governments, and nations. In 1970 its Roman Catholic observance was moved to the final Sunday of Ordinary Time, the Sunday before Advent, which awaits the "coming King." On Christmas the Church greets, not the Child of Bethlehem, but the Rex Pacificus — "the King of peace gloriously reigning."
Sunday 25
November 2018
Week II Psalter. Our Lord Jesus Christ, King of The Universe.
Daniel 7:13-14. Psalm 92(93):1-2, 5. Apocalypse 1:5-8. John 18:33-37.
Daniel 7:13-14. Psalm 92(93):1-2, 5. Apocalypse 1:5-8. John 18:33-37.
The Lord is king; he is robed in majesty –
Psalm 92(93):1-2, 5.
‘I was gazing into the visions of the night, when I saw, coming
on the clouds of heaven, as it were a son of man.’
It is easy to forget the greatness of God who is not just our
beginning and end but the beginning and end of everything. The human mind
cannot cope with such scale. Yet this man who defies understanding, who the
very rivers ‘lift up’, from whom all things come and to whom all things must
go, stood before mortality and allowed himself to be tried because his mission
on earth was to bear witness to the truth.
On this feast of Christ the King let us renew our commitment to
the task of continuing this mission.
Saint Catherine of Alexandria
Saint of the Day for November 25
(d. c. 310)
 |
| St. Catherine with Angels | photo by Lawrence OP | flickr |
Saint Catherine of Alexandria’s Story
According to the Legend of St. Catherine, this young
woman converted to Christianity after receiving a vision. At the age of 18, she
debated 50 pagan philosophers. Amazed at her wisdom and debating skills, they
became Christians—as did about 200 soldiers and members of the emperor’s
family. All of them were martyred.
Sentenced to be executed on a spiked wheel, Catherine touched
the wheel and it shattered. She was beheaded. Centuries later, angels are said
to have carried the body of Saint Catherine to a monastery at the foot of
Mt. Sinai.
Devotion to her spread as a result of the Crusades. She was
invoked as the patroness of students, teachers, librarians and lawyers.
Catherine is one of the 14 Holy Helpers, venerated especially in Germany and
Hungary.
Reflection
The pursuit of God’s wisdom may not lead to riches or earthly
honors. In Catherine’s case, this pursuit contributed to her martyrdom. She was
not, however, foolish in preferring to die for Jesus rather than live only by denying
him. All the rewards that her tormentors offered her would rust, lose their
beauty, or in some other way become a poor exchange for Catherine’s honesty and
integrity in following Jesus Christ.
Saint Catherine of Alexandria is the Patron Saint of:
Lawyers
Librarians
Philosophers
Students
Teachers
Librarians
Philosophers
Students
Teachers
34TH SUNDAY OF ORDINARY TIME
-JESUS CHRIST THE KING (B)
Lectio Divina:
Sunday, November 25, 2018 - 10
Jesus is the Messiah King
He takes us with Him into His kingdom of the world to come
We listen to the truth, standing by His throne,
which is the cross
John 18:33-37
He takes us with Him into His kingdom of the world to come
We listen to the truth, standing by His throne,
which is the cross
John 18:33-37
1. OPENING PRAYER
Father, Your Word knocked at my door in
the night. He was captured, bound, and yet He was still speaking, still
calling, and as always He was saying to me, “Arise, hurry up and follow Me!” At
dawn, I saw Him a prisoner of Pilate and, in spite of all the suffering of the
passion, of the forsakenness He felt, He knew me and waited for me. Father, let
me go with Him into the Praetorium where He is accused, condemned to die. This
is my life today, my interior world. Yes, every time Your Word invites me, it
is a little like going into the Praetorium of my heart, a contaminated and
contaminating place, awaiting the purifying presence of Jesus. You know that I
am afraid, but Jesus is with me, I must not fear any more. I stay, Father, and
listen attentively to the truth of Your Son speaking to me. I watch and
contemplate His actions, His steps. I follow Him, such as I am, throughout the
life You have given me. Enfold and fill me with Your Holy Spirit.
2. READING
a) Placing this passage in its context:
These few verses help us to understand
better the story of the Passion and lead us almost into an intimate
relationship with Jesus, in a closed place, set apart, where He is alone,
facing Pilate: the Praetorium. He is questioned, He answers, in turn asks,
continues to reveal His mystery of salvation and to invite people to come to
Him. It is here that Jesus shows that He is king and shepherd; He is bound and
crowned while under sentence of death. Here He leads us to the green pastures
of His words of truth. This passage is part of a larger section, vv. 28–40,
which tells us about the trial of Jesus before the governor. After a whole
night of interrogation, beatings, jeers and betrayals, Jesus is handed over to
the Roman authorities and is condemned to death. But it is in this very death
that He reveals Himself as Lord, the One who came to give His life, the just
One for us unjust, the innocent One for us sinners.
b) An aid to the reading of the passage:
vv.33-34: Pilate goes back into the Praetorium and begins to
question Jesus. His first question is, “Are You the king of the Jews?” Jesus
does not reply directly but draws Pilate into making it absolutely clear what
he means by such kingship. He leads Pilate to think further. King of the Jews
means the Messiah, and it is as Messiah that Jesus is judged and
sentenced.
v.35: In his reply, Pilate seems to despise the Jews, who are clearly the ones accusing Jesus, the high priests and the people, each bearing responsibility, as we read in the prologue: “He came to His own domain, and His own people did not accept Him” (Jn 1:11). Then comes Pilate’s second question to Jesus, “What have You done?”, but He does not get a reply to this question.
v.36: In Jesus’ reply to Pilate’s first question, three times He uses the expression “My kingdom”. Here we have a wonderful explanation as to what really is the kingdom and the kingship of Jesus: it is not of this world, but of the world to come.He does not have guards or servants to fight for Him, only the loving commitment of His life into His Father’s hands.
v.37: The questioning comes back to the first question, and Jesus still answers in the affirmative: “Yes, I am a king”, but goes on to explain His origin and His mission. Jesus was born for us. He was sent for us, to reveal the truth of the Father from whom we have salvation and allow us to listen to His voice and to follow Him by being faithful to Him all our life.
v.35: In his reply, Pilate seems to despise the Jews, who are clearly the ones accusing Jesus, the high priests and the people, each bearing responsibility, as we read in the prologue: “He came to His own domain, and His own people did not accept Him” (Jn 1:11). Then comes Pilate’s second question to Jesus, “What have You done?”, but He does not get a reply to this question.
v.36: In Jesus’ reply to Pilate’s first question, three times He uses the expression “My kingdom”. Here we have a wonderful explanation as to what really is the kingdom and the kingship of Jesus: it is not of this world, but of the world to come.He does not have guards or servants to fight for Him, only the loving commitment of His life into His Father’s hands.
v.37: The questioning comes back to the first question, and Jesus still answers in the affirmative: “Yes, I am a king”, but goes on to explain His origin and His mission. Jesus was born for us. He was sent for us, to reveal the truth of the Father from whom we have salvation and allow us to listen to His voice and to follow Him by being faithful to Him all our life.
c) The text:
Pilate said to Jesus, "Are you the
King of the Jews?" Jesus answered, "Do you say this on
your own or have others told you about me?" Pilate answered, "I am
not a Jew, am I? Your own nation and the chief priests handed you over to me.
What have you done?" Jesus answered, "My kingdom does not belong to
this world. If my kingdom did belong to this world, my attendants would be
fighting to keep me from being handed over to the Jews. But as it is, my
kingdom is not here." So Pilate said to him, "Then you are a
king?" Jesus answered, "You say I am a king. For this I was born and
for this I came into the world, to testify to the truth. Everyone who belongs
to the truth listens to my voice."
3. A MOMENT OF PRAYERFUL
SILENCE
so as to enter into the Praetorium and
to listen carefully to each word that comes from the mouth of Jesus.
4. A FEW QUESTIONS
To help me draw closer to the King and
to hand over to Him my whole existence.
a) I look at the movements of Pilate,
his wish to make contact with Jesus, even though he is not aware of doing so.
In my own life, why might it be difficult for me to enter into, ask, call and
hold a dialogue with the Lord?
b) The Lord wishes to have a personal relationship with me. Am I capable of getting involved or of allowing myself to be drawn into a real, intense, vital relationship with the Lord? And if I am afraid of doing so, why? What is it that separates me from Him, that keeps me at a distance from Him?
c) “Handed over”. I stop at these words and try to reflect on them, to hold them in my heart and to confront them with my life, my everyday behavior.
d) Three times Jesus repeats that His kingdom “is not of this world”, and, thus, invites me forcefully to go on to another reality. Once again He upsets me, putting before me another world, another kingdom, another power. What kind of kingdom am I expecting?
e) The final piece of the passage is amazing: “Listen to My voice”. I, who am so absorbed in a thousand tasks, commitments, meetings, where shall I turn my ear to? To whom shall I listen? Of whom shall I think? Every morning I receive new life, but really to whom do I think I owe this regeneration?
b) The Lord wishes to have a personal relationship with me. Am I capable of getting involved or of allowing myself to be drawn into a real, intense, vital relationship with the Lord? And if I am afraid of doing so, why? What is it that separates me from Him, that keeps me at a distance from Him?
c) “Handed over”. I stop at these words and try to reflect on them, to hold them in my heart and to confront them with my life, my everyday behavior.
d) Three times Jesus repeats that His kingdom “is not of this world”, and, thus, invites me forcefully to go on to another reality. Once again He upsets me, putting before me another world, another kingdom, another power. What kind of kingdom am I expecting?
e) The final piece of the passage is amazing: “Listen to My voice”. I, who am so absorbed in a thousand tasks, commitments, meetings, where shall I turn my ear to? To whom shall I listen? Of whom shall I think? Every morning I receive new life, but really to whom do I think I owe this regeneration?
5. A KEY TO THE READING
Jesus, the bound King handed over
In these lines a strong verb stands out,
repeated again and again from the beginning of the story of the Passion: it is
the verb to hand over, said, here first by Pilate and then by
Jesus. The “handing over of the Christ” is a theological reality, yet at
the same time vital, of supreme importance, because it leads us on a journey of
wisdom and excellent training. It might be useful to seek out this verb in the
pages of Scripture. It first appears that the Father Himself handed over Jesus
His Son as a gift for all and for all time. In Romans 8:32 we read, “Since God
did not spare His own Son, but gave Him up to benefit us all, we may be
certain, after such a gift, that He will not refuse anything He can give.”
However, I also see that Jesus Himself, in the most intimate of fusions with
the will of the Father, hands Himself over, offers His life for us, in an act
of supreme freely given love. St. Paul says, “Follow Christ by loving as He
loved you, giving Himself up in our place…” (Eph 5:2-25), and I also recall the
words of Jesus: “I lay down My life for My sheep… No one takes it from Me; I
lay it down of My own free will” (Jn 10:15-18). Thus, above and beyond all
handing over lies this voluntary handing over, which is purely a gift of love.
In the Gospels we see the evil handing over of Judas, properly called the
traitor, that is, the one who “hands over”, the one who said to the high
priests, “What are you prepared to give me if I hand Him over to you?” (Mt
26:15); see also Jn 12:4; 18:2-5. Then it is the Jews who hand Jesus over
to Pilate: “If He were not a criminal, we should not be handing Him over to
you” (Jn 18:30-35) and it is Pilate who represents the Gentiles, as Jesus had
said before: “The Son of Man… will be handed over to the Gentiles” (Mk 10:33).
Finally Pilate hands Him over to the Jews to be crucified (Jn 19:16). I
contemplate these passages, I see my King bound, chained, as John the Evangelist
tells me in 18:12 and 18:24. I go down on my knees, I bow before Him and ask
the Lord for the courage to follow these dramatic yet wonderful passages that
are like a hymn of the love of Jesus for us, His “yes” repeated to infinity for
our salvation. The Gospel takes me gently into this unique night, when Jesus is
handed over for me, as Bread, as Life made flesh, as entirely love. “On the
same night He was betrayed [handed over], the Lord Jesus took some bread… and
He said: This is My body, which is for you” (1 Cor 11:23). Then I begin to
understand that happiness for me is hidden even in these chains, these knots,
with Jesus, with the great King, and that it is hidden in these passages, which
speak of one handing over after another, to the will of God and to the love of
my Father.
Jesus, the Messiah King
The dialogue between Jesus and Pilate:
in this strange and mysterious questioning, what stands out is that, at first,
Pilate calls Jesus “King of the Jews” and later only “king”, as though there
was a process, whereby he comes to a fuller and truer understanding of the Lord
Jesus. “King of the Jews” is a formula used with a very rich meaning by the
Jewish people of that time, and it contains the basis, the nucleus of the faith
in the expectation of Israel: it clearly signifies the Messiah. Jesus is questioned
and judged on whether He is or is not the Messiah. Jesus is the Messiah of the
Lord, His Anointed, His Consecrated. He is the servant sent into the world for
this, to fulfill in His person and in His life all that the prophets, the law
and the psalms had said concerning Him. Words that speak of persecution, of
suffering, of weeping, wounds and blood, words of death for Jesus, for the
Anointed of the Lord, for the one who is our breath and in whose shadow we
shall live among the nations, as the prophet Jeremiah says in Lam 4:20; words
that speak of pitfalls, of insurrections, conspiracies (Ps 2: 2) and snares. We
see Him disfigured, as a man of suffering, unrecognizable except by that love,
which, like Him, knows suffering only too well. “For this reason the whole
House of Israel can be certain that God has made this Jesus whom you crucified
both Lord and Christ!” (Acts 2:36). Yes, my king is a bound king, a king handed
over, cast aside, despised; He is a king anointed for battle, but anointed to
lose, to sacrifice Himself, to be crucified, to be immolated like a lamb. This
is the Messiah: the King whose throne is the cross, whose purple is His blood
poured out, whose palace is the hearts of men and women, poor like Him, but
made rich and consoled by a continuous resurrection. These are our times, the
times of consolation by the Lord, when He sends the Lord Jesus all the time,
the Jesus whom He destined to be our Messiah.
Jesus, the martyr King
“I came to witness to the truth”, says
Jesus, using a very strong term, which, in Greek, contains the meaning of
martyrdom. A witness is a martyr, one who affirms by his life, his blood,
everything that he is and has, the truth that he believes. Jesus witnesses to
the truth, which is the Word of the Father (Jn 17:17) and He gives His life for
this Word. Life for life, word for word, love for love. Jesus is the Amen, the
faithful and true witness, the beginning of God’s creation (Rev 3:14); in Him
there is only “yes”, forever and from the beginning, and in this “yes” He offers
us the whole truth of the Father, of Himself, of the Spirit, and in this truth,
in this light, He makes of us His kingdom. “They who trust in Him will
understand the truth, those who are faithful will live with Him in love” (Wis
3:8-9). I do not seek further words. I only stay near the Lord, on His breast,
like John on that night. Thus He becomes my breath, my sight, my “yes”
pronounced to the Father, to my brothers and sisters, in witness of my love. He
is the faithful one, the one present, the Truth that I listen to and by whom I
let myself be transformed.
6. PSALM 21 (20)
A hymn of thanksgiving for the
victory,
which comes from God
which comes from God
Refrain: Great is Your love
for us, Lord!
In Thy strength the king rejoices, O
Lord;
and in Thy help how greatly he exults!
Thou hast given him his heart's desire,
and hast not withheld the request of his lips.
and in Thy help how greatly he exults!
Thou hast given him his heart's desire,
and hast not withheld the request of his lips.
For Thou dost meet him with goodly
blessings;
Thou dost set a crown of fine gold upon his head.
He asked life of Thee; Thou gavest it to him,
length of days for ever and ever.
Thou dost set a crown of fine gold upon his head.
He asked life of Thee; Thou gavest it to him,
length of days for ever and ever.
His glory is great through Thy help;
splendor and majesty Thou dost bestow upon him.
Yea, Thou dost make him most blessed for ever;
Thou dost make him glad with the joy of Thy presence.
splendor and majesty Thou dost bestow upon him.
Yea, Thou dost make him most blessed for ever;
Thou dost make him glad with the joy of Thy presence.
For the king trusts in the Lord;
and through the steadfast love of the Most High he shall not be moved.
Be exalted, O Lord, in Thy strength!
We will sing and praise Thy power.
and through the steadfast love of the Most High he shall not be moved.
Be exalted, O Lord, in Thy strength!
We will sing and praise Thy power.
7. CLOSING PRAYER
Father, I praise You, I bless You, I
thank You that You have led me together with Your Son, Jesus, into Pilate’s
Praetorium, into this foreign and hostile land, and yet a land of revelation
and of light. Only You, in Your infinite love, can transform every distance and
every darkness into a place of encounter and life.
I thank You for bringing about the time of consolation, when You sent Your Lamb, seated on the throne, a sacrificed yet living king. His blood is life-giving dewdrops, anointing of salvation. I thank You because He always speaks and sings to me Your truth, which is all love and mercy. I would like to be an instrument in the hands of my king, Jesus, to pass on to all the consoling notes of Your Word.
Father, today I have listened to You in this Gospel. Please grant that my ears may never tire of listening to You, to Your Son, to Your Spirit. Grant that I may be born again from truth so that I may give witness to truth.
I thank You for bringing about the time of consolation, when You sent Your Lamb, seated on the throne, a sacrificed yet living king. His blood is life-giving dewdrops, anointing of salvation. I thank You because He always speaks and sings to me Your truth, which is all love and mercy. I would like to be an instrument in the hands of my king, Jesus, to pass on to all the consoling notes of Your Word.
Father, today I have listened to You in this Gospel. Please grant that my ears may never tire of listening to You, to Your Son, to Your Spirit. Grant that I may be born again from truth so that I may give witness to truth.
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