What does the Reign of Christ look like? What is God’s
Dominion? How does Jesus’ voice give truth that makes it possible for us to
“belong to the truth”?
Given these questions, how could we not find sympathy for
Pilate as he tries to come to grips with the identity of this Jesus who is a
threat to many and a healer to others? Jesus himself refers to his “kingdom,”
his basileia which can be rendered as
“royal power” and “rule,” among other English words. In effect, Jesus tells
Pilate that his power comes from outside this world. These claims are difficult
to wrangle.
And yet, we end the liturgical year on this Sunday with
Christ’s eternal power as the central focus. This is the crowning Sunday, but
it is also not a day of sheer triumph. Jesus, our ultimate power, is dragged
before the political power of a corrupt government. Jesus, thus, knows that the
dominion to which his body will be entrusted is one that will continue to
confront enemies of God’s inclusive love.
John 18:33-37
As the Christian assembly gathers
to celebrate Christ's kingship, the reading from John 18 invites reflection on
the surprising character of Christ's kingly rule. . . Pilate wants to determine
whether Jesus represents a threat to Roman imperial rule. He inquires whether
Jesus is “king of the Jews,” a rival to Caesar's authority. In the conversation
that follows, Jesus reveals two important qualities of his dominion.
First, Jesus indicates that his
kingdom is not from this world. . . The dualism between the kingdoms of this
world and Jesus' kingdom is well expressed by Walter Wink in Engaging the Powers: Discernment and
Resistance in a World of Domination (Minneapolis: Fortress Press, 1992).
Jesus' kingdom does not belong to the world system of domination. For that
reason, Jesus has not prepared his followers to use violence against any
enemies. His followers do not fight, as all other partisans do, because his
kingdom is not from here.
Secondly, Jesus defines what it
means to be a king in terms of testifying to the truth. The testimony Jesus
gives is his life, both lived and offered up on the cross. Because Jesus is the
truth (14:6), this truth cannot be understood or possessed as a proposition or
article of belief. Instead, one belongs to the truth by entering into a
relationship with God in Christ.– Aaron Couch
Again, in Daniel, the reality of the powers of
domination are in the forefront. But here, the Ancient One is the judge.
Daniel 7:9-10,13-14
The apocalyptic imagery of the
vision in Daniel 7, both memorable and grotesque, is interpreted by a heavenly
attendant in 7:15–27. A succession of four monstrous animals in 7:2–8
symbolizes a succession of four empires. The fourth, identified as a terrifying
beast, represents the Seleucid Empire. It sprouts a little horn, which is
Antiochus Epiphanes. The reader who is acquainted with Antiochus' hubris and
his attempt to terrorize the Jewish people into submission will appreciate how
the visionary writer characterizes this ruler as an arrogant little horn.
The lectionary focuses on Daniel's
vision of the divine court of justice passing judgment on the beast and giving
kingship to “one like a human being.” The use of inclusive language may, in
this case, prevent the reader from immediately recognizing the phrase that
Jesus employs as a title: “Son of Man.” Within the vision, this “one like a
human being” receives eternal dominion from God. Although this figure appears
to be an individual, the interpretive section at the end of the chapter makes
it clear that the “one like a human being” is a corporate image representing
the people of Israel. – Aaron Couch
These are cautionary words about reading too much
Christological imagery into Old Testament writings, but it is natural that the
Christ-centered mind will not miss the connection between “one like a human
being” receiving “dominion and glory and kingship.”
When Pastor Couch points out the corporate image of this
one-like-a-human who receives kingship, we might remember that the body of
Christ is a corporate image now, including all the saints, living and dead.
Revelation 1:4b-8
Revelation . . . [is] a letter from John the visionary
(different from John the apostle) to seven church communities in the Roman
province of Asia. . .
Jesus, risen from the dead, is
acclaimed as “ruler of the kings on earth.” By his death he has demonstrated
his deep love for us and has accomplished God's saving work to set us free from
our sins. John pictures the community of God's people in two ways: we are the
domain where Jesus' rule is visible and we are priests who serve Jesus' God and
Father. – Aaron Couch
Inviting the assembly to ponder the contrasting dominions
of power––the secular world vs. the Alpha and Omega––immediately raises the
specter of how any of us can manage to navigate the choices we face without the
guidance of Christ Jesus. We may not be ruled today by Roman soldiers, but the
same temptation exists to dismiss the ultimate power of God’s saving wisdom in
favor of an easier and more comfortable path through life.
This is a day for strong singing that fills the sanctuary
with a sense of belonging to something far greater than any individual alone or
the whole people of God together. Let there be strong Confession and Forgiveness
and an enlightening sermon, praising the One who became human for us.
Aaron Couch is
a co-pastor of First Immanuel Lutheran Church in Portland, Oregon.
Homily Service 39, no. 12 (2006): 49-58.
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