Penelope Bridges
Did today’s Gospel come as a surprise? We don’t usually hear about the crucifixion until Holy Week, but here we are in November, the last Sunday of the lectionary year, and we are thrust into the darkness and tragedy of Good Friday. Why is that? Because today we celebrate the feast of Christ the King, and Luke’s version of the crucifixion story revolves around Jesus’ identity as King of Kings. It’s a stark reminder that this king is not like other kings.
Luke emphasizes the kingship of Jesus by contrasting it with other rulers: Caesar, who demands crippling taxes; and Herod Antipas, the puppet king who in this Gospel is the one who dresses Jesus in royal robes; and the accusation brought against him by the religious authorities is that he claimed to be king, a claim they obviously don’t accept, but which is more true than his accusers could know.
Here is the paradox of the Cross: that the one who rules over all things allowed himself, as an innocent victim, to be tortured and killed in the most brutal and unjust way, alongside those who were guilty. This is the Savior who came to save not the righteous but sinners; the one who cares for those who have been despised and rejected by society. The grace and forgiveness that Jesus offers, even in the midst of terrible suffering, highlights the unique qualities of this, our only King.
The sign over his head says “This is the King of the Jews”, which we know is true, but which is meant ironically. Jesus is the center of attention: the people are watching, the leaders are scoffing, the soldiers are mocking, one of the criminals derides him, using royal language- “if you are the Messiah” – just as Satan once used it, when Jesus was tempted at the beginning of his ministry. But it is precisely because he is God’s Messiah that he declines to save himself.
Only one person in this scene genuinely recognizes him as king, and that is the second criminal. And he is the person Jesus pays attention to, offering him a crumb of comfort in response to his plea. As we’ve seen throughout this year, it is typical of Luke’s Gospel that Jesus speaks to the one who is despised by everyone else. Even in his own suffering he reaches out to comfort an acknowledged sinner, a powerful example of the way his kingship differs from earthly kings.
In the public crucifixion of Jesus we witness the ultimate expression of the despicable practice of inflicting fear and pain on innocent people, an extreme form of bullying which when practiced on a large scale becomes a definition of terrorism. We have seen this practice recently in our own country, when uniformed and masked individuals descend upon a school, a workplace, a social gathering, even a church, and indiscriminately drag people away to unknown destinations. This is domestic terrorism in action, and it is unacceptable in any society.
Before his crucifixion Jesus stood before Pilate and he spoke of truth. Pilate himself was trapped in a system of terror which he had to perpetuate in order to survive in that environment. Pilate ruled by fear; he had lost the ability to recognize or live by the truth. Even though in Luke’s telling Pilate had declared the innocence of Jesus three times, he lacked the will or the power to release him. Pilate was part of a huge lie: the lie that might makes right; that one group of people has the right to dominate and oppress another group; that freedom is reserved for a small minority; that those who rule are authorized to take innocent lives.
The prophet Jeremiah speaks to a people who are worn down, divided, and fearful (we know that feeling). He gives them a word of hope, a future that is better than the present moment. He has strong words for those who rule over others. “Woe to the shepherds who destroy and scatter the sheep of my pasture! Says the Lord”. The prophet lays out the consequences of the abuse of power, and offers instead the dream of God’s kingdom, when the King of creation will rule with wisdom, mercy and justice. Jeremiah foreshadows the coming of Christ into his glory, the vindication of the innocent victim, the institution of the true peace of God.
The Kingdom that Jesus rules is very different from the realms of the evil shepherds as described by Jeremiah or the corrupt oppressors in the pay of the Roman Empire. Jesus is committed to truth and to speaking that truth to the powers of this world. He refuses to play the games of the religious and secular authorities. In rejection of Satan’s temptations, he freely gives away his power. He faces death in confidence that death is not the worst thing that can happen; it is a worse fate to lose sight of the humanity of each person, to lose sight of truth, to buy into the great lie of abusive power.
Jesus is free from fear; free to love, to give, and to live fully and generously, even to live beyond death. He speaks to us from the Cross, promising to stay with us no matter what, offering that same word of hope of a future that is better than the present moment. He is our only King, our role model, our ultimate authority; and he rules, not by compulsion or force, but by invitation and humility.
We do not have to live in a world governed by fear; in fact we must not, because we belong to the Kingdom of God, where fear has been overcome by love.
We do not have to participate in oppressive practices or condone falsehood and corruption; in fact we must not, because we belong to the Kingdom of God, whose citizens speak truth rather than lies and seek to serve rather than to dictate.
We do not have to lock the doors and turn away from the stranger; in fact we must not, because we belong to the Kingdom of God, where the commandment is to go out into the community in vulnerability and openness, to care for the widow, the orphan, the refugee, and all who lack status in the world.
We do not have to insulate ourselves from risk and loss, because we belong to the kingdom of God, where abundance reigns and death is swallowed up in victory.
So how shall we live? How shall we proclaim our allegiance to the kingdom that is not of this world?
We will refuse to participate in hateful speech or actions.
We will speak up against injustice and the exploitation of the powerless.
We will take the risks necessary to demonstrate the boundless love of God.
We will share of our abundance so that others may know abundant life.
This is God’s work: work of evangelism, work of formation, work of service, work of reconciliation, work of changing the world by honoring individual dignity and the holiness of all creation. It takes resources to do this work, resources both of money and of volunteer time. I know that this congregation is made up of generous and courageous people, and I believe that we can together provide the resources to bring our shared ministries to serve the world.
Today we celebrate our citizenship in the Kingdom of God. We give honor to the King who rules above all earthly authority, who loves us with the perfect love that casts out fear. Today we have an opportunity to demonstrate our citizenship in that Kingdom. Just as Jesus freely gave of himself for us, we will now step forward to give ourselves to him and to his service, confident in the love that created us, that redeemed us, and that will lead us and all humanity to life abundant. Amen.
