THE COLLECT Proper 29 Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. THE COLLECT Proper 29 As is befitting the last Sunday after Pentecost and the Sunday before Advent, the collect this week centers on Jesus and His place in the world. The collect opens with the comment that God sent Jesus to ‘restore’ / reconcile the world and a petition that the world will be united when He returns to rule. The readings from all three years old and new testaments reflect the concept that God will raise a great shepherd to gather the flock, often with a reference that the shepherd will be from the House of David. All as a preparation for the advent season. CHRIST THE KING SUNDAY THE CENTRAL FIGURE IN THE GREAT EAST WINDOW CHIRST CHURCH LITTLE ROCK 2 Samuel 23:1-7 These are the last words of David: The oracle of David, son of Jesse, the oracle of the man whom God exalted, the anointed of the God of Jacob, the favorite of the Strong One of Israel: The spirit of the LORD speaks through me, his word is upon my tongue. The God of Israel has spoken, the Rock of Israel has said to me: One who rules over people justly, ruling in the fear of God, is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land. 2 Samuel 23:1-7 Is not my house like this with God? For he has made with me an everlasting covenant, ordered in all things and secure. Will he not cause to prosper all my help and my desire? But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand; to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot. Introduction to 2 Samuel The second book of Samuel relates the rule of David. In the earlier sequence from 1 Samuel we looked at David’s rise to power. In 2 Samuel we see him gradually assume control of the whole nation. Most scholars believe that 2 Samuel 9-20, together with 1 Kings 1-2, constituted originally an independent document. Commonly admired for its literary qualities as the "Court History" or the "Throne Succession Narrative," this story deals with the domestic and political troubles of David, and tells finally how Solomon assumed the throne. Today’s reading is from 2 Samuel 21-24 a section that may have been inserted by another hand. Context As you will remember at the end of David’s Kingship he grew older so that he could no longer actually fight in battles and spent much time quelling revolts as foretold because of Uriah. The reading for today appears to be an interruption of the story line to cover an earlier incident in the Rule of David that is not reflected elsewhere The preceding chapter is a Thanksgiving poem and recitation of the mighty men of David and a similar listing follows the reading. The Text The reading is something of an appendix. The reading is presented as a hymn of praise represented to be the last words of David. This is basically a Psalm of later composition similar to Psalm 1. The theme of course is the continuity of the House of David. Corrupt Text The text of the last two verses is believed to be corrupt such that the meaning is not completely clear. It is also thought that the poem as related here may not be complete. The change from David’s Kingship to the ‘godless’ is jarring. The meaning about the use of a spear to pick the godless up and the consumption by fire is not clear. André Beauneveu,
King David, from
the Duke du Berry’s Psalter, before 1402
Illumination on parchment
Bibliothèque Nationale, Paris Psalm 132:1-13 (14-19)
Memento, Domine 1 LORD, remember David, *
and all the hardships he endured; 2 How he swore an oath to the LORD *
and vowed a vow to the Mighty One of Jacob: 3 "I will not come under the roof of my house, *
nor climb up into my bed; 4 I will not allow my eyes to sleep, *
nor let my eyelids slumber; Psalm 132:1-13 (14-19)
Memento, Domine 5 Until I find a place for the LORD, *
a dwelling for the Mighty One of Jacob." 6 "The ark! We heard it was in Ephratah; *
we found it in the fields of Jearim. 7 Let us go to God's dwelling place; *
let us fall upon our knees before his footstool." 8 Arise, O LORD, into your resting-place, *
you and the ark of your strength. 9 Let your priests be clothed with righteousness; *
let your faithful people sing with joy. Psalm 132:1-13 (14-19)
Memento, Domine 10 For your servant David's sake, *
do not turn away the face of your Anointed. 11 The LORD has sworn an oath to David; *
in truth, he will not break it: 12 "A son, the fruit of your body *
will I set upon your throne. 13 If your children keep my covenant
and my testimonies that I shall teach them, *
their children will sit upon your throne for evermore." 14 [For the LORD has chosen Zion; *
he has desired her for his habitation: Psalm 132:1-13 (14-19)
Memento, Domine 15 "This shall be my resting-place for ever; *
here will I dwell, for I delight in her. 16 I will surely bless her provisions, *
and satisfy her poor with bread. 17 I will clothe her priests with salvation, *
and her faithful people will rejoice and sing. 18 There will I make the horn of David flourish; *
I have prepared a lamp for my Anointed. 19 As for his enemies, I will clothe them with shame; *
but as for him, his crown will shine."] Psalm 132 The initial sections of this “song of ascents” is a recommendation of King David for the hardships he endured and his determination to build a temple. You will remember that this determination was in the face of a Devine message to David that warned him not to build the Temple and punished his only attempt. Beginning at V 12, the words are those of the Lord in response. The promise that if David’s children obey the law – good things will happen. Daniel 7:9-10, 13-14 As I watched, thrones were set in place, and an Ancient One took his throne, his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire. A stream of fire issued and flowed out from his presence. A thousand thousands served him, and ten thousand times ten thousand stood attending him. Daniel 7:9-10, 13-14 The court sat in judgment, and the books were opened. As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him. To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed. Introduction to Daniel As we discussed law week Daniel consists of six stories and four visions. The reading today is from a different vision than last week. The author was a pious Jew living in 167 - 164 B.C. Generally, the four visions predict the coming time when faithful Jews will have ultimate victory. The book is partly written in Aramaic and Hebrew. The Vision This week another vision from the ‘first year of King Belshazzar’s reign. The vision includes four strange beasts – eagle winged lions, a three tusked bear, a leopard, a beast with iron teeth, and one that looks like a leopard with iron teeth. Text The year is thought to be 554 B C the beasts represent Babylonians, the Medes, the Persians and the Greeks. The ancient one is God and the judgment is that God will give dominion to a ‘one like a human’ The ‘one’ was likely meant to be the Archangel Michael and identified as the Messiah. Interpretation The text after the reading purports to interpret it. The riddle is solved “17 “As for these four great beasts, four kings shall arise out of the earth. 18 But the holy ones of the Most High shall receive the kingdom and possess the kingdom forever—forever and ever.” The author then intended this to address the geo-political situation of his day. Christians see an advent message about the coming time of Jesus. Psalm 93 Dominus regnavit1 The LORD is King;
he has put on splendid apparel; *
the LORD has put on his apparel
and girded himself with strength. 2 He has made the whole world so sure *
that it cannot be moved; 3 Ever since the world began, your throne has been established; *
you are from everlasting. Psalm 93 Dominus regnavit 4 The waters have lifted up, O LORD,
the waters have lifted up their voice; *
the waters have lifted up their pounding waves. 5 Mightier than the sound of many waters,
mightier than the breakers of the sea, *
mightier is the LORD who dwells on high. 6 Your testimonies are very sure, *
and holiness adorns your house, O LORD,
for ever and for evermore. Psalm 93 Dominus regnavit The Psalm is one of series extoling God and His kingly rule. These were thought to have been used for a festival, perhaps the Festival of Booths mentioned in the New Testament. Revelation 1:4b-8Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Revelation 1:4b-8 To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen. Revelation 1:4b-8 Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen. Revelation 1:4b-8 "I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty. Monogram of Christ with Chi-Rho, Alpha and Omega, undated
Part of a marble catacomb gravestone of Seberus,
with Chi-Rho, Omega and Alpha
Pio Cristiano: Vatican Museum Fragment of a Sarcophagus, 700s?, Frankish;
From the Monastery of Saint-Guilhem-le-Désert, southwestern France
Stone 29 1/4 x 16 1/2 in., The Cloisters Collection, Metropolitan Museum
The monogram of Christ along with the alpha and omega, referring to Christ as the beginning and end of all things, were common motifs on Christian tombstones. This piece, like several others from the region, oddly displays the alpha and omega upside down, probably a mistake on the part of the non-Greek-speaking sculptor. Introduction to the Book of Revelation The Apocalypse, is a fitting close to the Scriptures of the Old and New Testaments, for its final chapters depict the culmination of the message of redemption. It is composed of magnificent poetic imagery - the details of its pictures are intended to contribute to the total impression and not to be isolated and interpreted with wooden literalism. More on Revelation Some of the book may have been written before the fall of Jerusalem in A.D. 70, it is probable that the author, whose name is John put the book in its present form toward the close of the reign of the Emperor Domitian (A.D. 81 - 96). Domitian was known for a particularly cruel persecution of death and exile which the author had suffered. Yet even More on Revelation One reason for the author's use of imagery and metaphors was to prevent the imperial police from recognizing that this book is a trumpet call to the persecuted, assuring them that, despite the worst that the Roman Empire could do, God reigns supreme. Today’s reading makes the improbable comment that even the Romans will wail. The Text The use of the number seven of course suggests completeness and perfection. The book is perhaps divided into seven sections, the first part is addressed to seven churches. The first and last image is from Isaiah 44:6 “Thus says the Lord… and his Redeemer…: I am the first and I am the last. To its audience the book was not the least bit unclear. Are you a King? John 18:33-37 Pilate entered the headquarters again, summoned Jesus, and asked him, "Are you the King of the Jews?" Jesus answered, "Do you ask this on your own, or did others tell you about me?" Pilate replied, "I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” John 18:33-37 Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here." Pilate asked him, "So you are a king?" Jesus answered, "You say that 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." Master LCZ
(Unknown German Master),
Christ before Pilate
c. 1500
Pine, 76 x 60 cm
Staatliche Museen, Berlin English Miniaturist, Christ in Glory, c. 1200 Illumination on parchment, 230 x 160 mm British Museum, London Graham Sutherland, Christ in Glory, 1962
tapestry
Coventry Cathedral, England Introduction to the Gospel According to John The fourth Gospel is a treatise on the mystery of the person of Jesus. The narrative of the book is organized to a different idea than the Synoptic Gospels. The book makes extensive use of symbols of light and darkness, life and death, bread, wine and others. As in the other Gospels the author records real events, but goes beyond rote telling and interpreting the events. After a prologue, John sets forth Jesus Christ as the object of faith, depicts Christ's conflict with unbelievers, his fellowship with believers, his death and resurrection. The last Gospel to be written, John reflects a more mature understanding of the events of the life of Jesus. The text The reading is from the trial of Jesus and specifically his appearance before Pilate. Each of the four Gospels has a slightly different take on the appearance. Mark’s is an ambiguous picture of Pilate baffled by His Silence. Matthew adds Pilate’s wife and her warning. Luke has Pilate send Jesus to Herod whose soldiers and not Pilate’s mock Him. John depicts Pilate as reluctant to execute Jesus but helpless before the Jews or God. The Kingdom In John the Kingdom is rather carefully depicted as ‘not of this Earth.’ In some Hebrew thought, God was eternally king owing to the existence of godless heathen empires His kingship was not visible on earth, but would be at the 'Day of the Lord' or the Day of Final Judgment. Some suggested the conception of a spiritual and invisible kingdom of God in this life to which the good man might belong here and now. The Kingdom In NT thought the theme of the Kingdom of God was a central one. Christ modified the idea in contrast to the many who thought mainly of the visible reward to be given to the righteous by an immediate intervention of God. But even to the apostles who after the Resurrection still looked for a quasi-political kingdom under Jesus. Christ stressed the ethical and religious qualities demanded of those who wished to enjoy the Kingdom: these included the giving-up of home and family, eyes and hands even. Many parables beginning with such words as 'The Kingdom of Heaven is like‘…. The Kingdom Three Views Three views each receive some support in the Gospels: (1) The Kingdom as future. To some extent Christ seems to have accepted the current expectation of a future earthly manifestation of the Kingdom traditionally linked with the belief in Christ's *Second Coming professed in the Creeds, and with the idea of the Judgment, Eternal Life, and the Resurrection of the Body. Theologians of liberal sympathies have tended to replace the expectation of a sudden future revelation of the Kingdom by the hope of the progressive realization of better conditions of human life, moral and material, and this ideal state of human affairs has sometimes been loosely identified with the realization of 'the Kingdom of God'. The Kingdom Three Views Three views each receive some support in the Gospels: (2) The Kingdom as present. In Christ's teaching the kingdom of God is also declared to be actually present as He spoke and its coming is represented as a present, but hidden, reality. It is possible that this conception of the Kingdom as a present reality may have occupied a considerably more prominent place in the Lord's teaching than it fills in the Gospels and elsewhere in the NT, where its centrality may have been displaced by the widespread expectation of the early Christians that a visible kingdom was on the point of appearing. Christ taught only one coming of the Kingdom, namely that inaugurated by His own ministry, death and resurrection, and the only fuller realization than this is the life of eternity realized for each Christian after earthly death. The Kingdom Three Views Three views each receive some support in the Gospels: (3) The Kingdom as the Church. The conception of the Kingdom of God as a present reality, including spiritually all who are God's true subjects, suggests a close relation between the Kingdom and the Church. See the promise to St. Peter to give him 'the keys of the kingdom‘
