The Unlikely Ruler of Eternity – 20 November 2022
Luke 23:33–43
To hear Luke’s distinctive account of the crucifixion on the Sunday of Christ the King (Reign of Christ) ought to allay the misgivings of those who are uncomfortable with triumphalist notions of royalty. Despite the title above the cross and the surprising plea of the penitent thief, Jesus is obviously not a king in any ordinary sense of the word. The subjects of this king are an assortment of fisherfolk, prostitutes, tax collectors, and other riffraff, who, instead of rendering him absolute obedience, desert him at the first sign of trouble and deny that they ever knew him.
Luke alone, however, mentions one unlikely witness to this powerless pretender—who does not join in the general laughter and scorn. Turning from his own cross to the one who hangs beside him, this political revolutionary manages to gasp, with unprecedented familiarity, “Jesus, remember me when you come into your kingdom.” . . . Even as Jesus is dying, this condemned revolutionary has the faith to see and believe, not only that Jesus can remember him, but also that Jesus actually is the one who is going to rule as king. The mocking inscription is true— this actually is the King of the Jews. . .
To this unlikely witness, Jesus [says] “Truly I tell you, today you will be with me in Paradise.” Originally a royal garden, Paradise in the Septuagint refers to the Garden of Eden and later becomes a metaphor for salvation. The ambiguity should not be overlooked. Jesus, who takes on the mantle of Isaiah to proclaim salvation to the poor and the marginal, now proclaims salvation to one who is, like himself, marginal and rejected. –– John D. Grabner
Colossians 1:11–20
At the heart of Colossians is a Christological dispute over whether what has already been accomplished in Christ has actually liberated the believers from the powers of the universe and given them proper access to God. The opponents seem to be urging asceticism, observance of special holy times, and worship of celestial powers as means of gaining wisdom and access to God. A part of the lengthy thanksgiving with which the letter begins, Colossians 1:11–20 includes the Christ hymn (1:15–20), which is the bulwark of the letter. –– John D. Grabner
Jeremiah 23:1–6
Along with verses 7–8, [this passage] has been called Jeremiah’s woe oracle in which shepherd is a metaphor for king. The shepherds or kings of Judah have, continuing the metaphor, allowed God’s flock to stray. In the ancient Near East, “shepherd” was a frequent title for kings; it was used of Hammurabi in his law code. Although the oracle begins with God’s judgment against Judah’s apostate shepherds who have allowed God’s flock to scatter, God also promises to be a shepherd who will gather the flock and bring it home. God will then appoint faithful shepherds as future kings who will rule wisely and establish justice in the restoration of righteous Davidic rule in which both Israel and Judah will be reunited. –– John D. Grabner
John D. Grabner exercises a regular Sunday supply ministry in diocesan congregations that are between clergy or that are no longer able to support a full-time resident priest. He serves in the Episcopal Diocese of Spokane in eastern Washington and northern Idaho.
Homily Service 43, no. 4 (2010): 144–155.