Christ and His Love are In Charge
Commentary
The theme for the final Sunday of the church year is a reminder that Christ already reigns! We already see hints of his rule at the end of time, even today.
2 Samuel 23:1-7
This lesson is taken from a book which has its origins as a distinct body of literature derived from the Greek translation of the Hebrew scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). The book is probably the result of two or three sources: (1) Early traditions about Samuel and Saul; (2) Editor-molded materials brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so advocating that the nation should be set under the rule of God and Samuel his prophet; and (3) Incorporating the previous strand into the more Deuteronomistic (D) oral tradition responsible for the Pentateuch. Recall that this latter strand was the result of sweeping religious reforms launched under King Josiah in 621 BC. The role of this last source not surprisingly entails that a central theme is the struggle to remain obedient to the Torah, to be God’s covenant people, and to inherit divine blessings. This book especially relates to the reign of David as King of Israel. Thus it is fitting in this lesson that we consider the last words of David, a song of thanksgiving following the preceding hymn of praise (chapter 22). This is a later composition, perhaps written after the composition of the Psalms.
The lesson begins with noting David’s credential as the anointed one [mashiach] of God whom he exalted (v.1). Verse 2 indicates that the Spirit rests on David and his words. This could indicate that what follows is inspired, a word not just for David but for all Israel. (This point is suggested in verse 3a.) But the Spirit being on David is a reminder of his status as a leader of Israel, since the Spirit was only poured out on certain leaders in the ear of the Hebrew Bible (Judges 6:34; 1 Samuel 11:6).
The psalm seems next to move beyond David to an exposition of the just ruler. He/She is compared to the light of the morning of the sun that causes vegetation to sprout (vv.3b-4). The everlasting covenant [ad berith] of God with David making all things secure (7:15-16: 2 Chronicles 13:5; the assigned Psalm [132]) is noted (v.5). The text of the last two verses is corrupt and so the exact meaning is obscure. The reference to the godless being like thorns consumed by fire suggests that they are just the opposite from the sun nurturing good vegetables (images associated with the good ruler of the Davidic line).
A 2017 Gallup poll found that 47% of us believe the Bible is inspired. An earlier (2000) poll by Barna Reasearch found that almost the same number of Americans (50%) believe the Bible accurate in all principles.
At first glance this looks like a troublesome text. It is as if the Jews have been deceived. No king in the Davidic line has served the Jews for over 2500 years. Can God’s promises be trusted? Help parishioners to see that references to David in the lesson can be read as promises to us about one in the Davidic line, the Messiah or anointed one, Jesus. His Kingdom has already been realized in part. We have the Bible’s word on it too. When God makes a promise he keeps it! This is a message that we want to keep in mind whenever we face challenges and disappointments.
Psalm 132:1-12 (13-18)
This psalm is drawn from a collection of Hebraic hymns of praise, most of which were composed to accompany worship in the Temple of Jerusalem. Some were written early in Israel’s history; others after the Babylonian captivity. The tradition of ascribing psalms to David does not historically substantiate his authorship. It is indicative of the great esteem in which David was held as a singer.
This psalm is a Song of Ascents (a Pilgrim Psalm), which is so named because the pilgrims to Jerusalem had to ascend a mountain in order to get to The Jerusalem Temple. This one is a liturgy commemorating God’s choice of Zion (a hill probably outside the Old City of Jerusalem, but in this context referring to the mountain on which The Temple was built) and the Davidic dynasty. After reminding God of all David’s hardships to fulfill his vow, attention is devoted to how David provided the Lord with a sanctuary and set up a tent to house The Ark of Covenant (vv.1-5; cf. 2 Samuel 6:17). What follows (vv.6-10) is a recollection of finding The Ark (1 Samuel 7:1-2) and bringing it to Jerusalem (2 Samuel 6). Reference is made to the line of David continuing forever (vv.11-12; 2 Samuel 7:14-15), but this is conditional on his heir’s obedience. The final verses represent the role of Jerusalem in the Davidic dynasty, how it will be the place where the Lord resides and so will be blessed with provisions and its priests with salvation. Reference is made to an anointed one [mashiach] of David’s line (v.17).
America is enduring its share of hardships. A 2018 Rasmussen Report reveals that 47% of us think America is more divided than ever. We are not just divided politically and ethnically, but by class. A book written several years ago by Charles Murray of the American Enterprise Institute, Coming Apart, made clear that the residential separation we have by class entails that the well-heeled can go for months without any in-depth contact with the working class, never appreciating its members’ way of life. The wage gap continues to grow astronomically. The New York Times reported that if you earn the median salary at Walmart ($19,177) it will take you a thousand years to earn what the CEO made in 2017 ($70.6 million)! And of course minorities like members of the African-American community have always faced hardship, even to this day when driving their automobiles or when racially profiled while shopping. This lesson promises that God will be with us in these hardships, like he was for David. Some of the same points as were suggested in the alternative First Lesson could be made in sermons of this psalm. References to the Davidic dynasty might be taken as referring to Jesus the Messiah for in him the Lord surely resides. And we are then assured again that God is faithful to his promises, that as David saw his hardships overcome so we have that hope.
Revelation 1:4b-8
The Second Lesson is drawn from the last book of the Bible, an apochryphal book written in the last part of the first century expressing hope for salvation after a world-ending new creation. Although part of the book may predate the fall of Jerusalem, it is likely that it achieved its present form during the reign of the Emperor Domitian between 81 and 96 AD. Christians were being persecuted for refusing to address him as lord and god. Though the tradition ascribes the authorship of the book to John (1:1,4,9; 22:8) it is by no means clear that the author is one of the Disciples. However, the book’s semitic Greek style does suggest that its author was Jewish. It relies heavily on eschatological images of the Book of Daniel and other Old Testament texts (see 1:7,12,16; cf. Daniel 7:3; 10:5-9). This lesson is an introductory salutation to the seven churches of Asia Minor, which would receive the seven letters exposited in the book (1:9--3:22).
The typical Greek formula of salutation found at the outset of the lesson refers to God in a tri-fold way (Him who is, was, and will be to come). Reference to seven spirits may allude to angelic beings or to energies of the Spirit (v.4b; cf. Isaiah 11:2). This greeting refers to Jesus Christ in a tri-fold way; He is identified as ruler of kings, is said to love, and to free/loose us by his love. Reference is made to Jesus making us a kingdom of priests, implying the affirmation of the priesthood of all believers (vv.5-6). Poetic testimony follows (vv.7-8). Reference to the coming with the clouds and as one who will make all the tribes wail is an allusion to Daniel 7:13 applied to Jesus’ eschatological coming. God is said to be the beginning and the end (Alpha and Omega).
In the most recent poll on the subject, Pew Research surveys conducted in 2010 found that 47% of American Christians think that Jesus will probably Return by 2050. There is clearly a strong sense of yearning for Christ’s Return and Glorification in pockets of this nation. Perhaps linked to these poll results is a feeling or yearning for better days in the midst of the uncertainties of contemporary American life. In that case this lesson can speak to these dynamics. It addresses the yearning for Christ’s reign. The lesson testifies to the fact that his reign has already begun, that Christ is already King. (We are reminded of the many times in which Christ testifies to how the Kingdom of God is at hand [Mark1:15; Matthew 4:17].) And since in his reign we have been made a kingdom of priests (v.5), it follows that filled with the power of the Sprit we may begin to work on the crises and hardships our king has empowered us to face (see exposition of the psalm above and the Gospel below for examples of and data concerning these crises).
John 18:33-37
The Gospel lesson is drawn from the last of the gospels to be written, probably not composed until the last decades of the first century. It is very different in style in comparison with the other three. It includes many sayings of Jesus, like these verses, not found in the Synoptic Gospels. It is probably based on these earlier Gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved. This claim was made as long ago as late in the first century by the famed theologian Irenaeus (Ante-Nicene Fathers, Vol.1, p.414). It is likely that it is written by a disciple of John. Recently some New Testament scholars have suggested an alternative account of the origins of John’s Gospel. Appealing to the writings of the late first/early 2nd century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses. esp. pp.423ff.; cf. Ante-Nicene Fathers, Vol.1, pp.154-155).
This lesson is an account of Pilate’s interaction with Jesus prior to delivering his verdict, an account that appears in all four gospels. Pilate is reported to have summoned Jesus and asks him if he is King of the Jews (v.33). This question had political significance for a number of other first-century prophets in Israel who were claiming messianic kingship and had contended that they were sent to liberate Israel from Roman rule (11:47-48).
The dialogue between Jesus and Pilate is unique to John’s version. Jesus responds to Pilate by asking if the question about his claiming kingship is a question raised on his own account. Pilate answers that he is not a Jew, but that the Jewish leaders have handed Jesus over to him. Then he asks Jesus what he has done (vv.34-35). Our Lord answers by claiming that his kingdom is not from this world, for if it were his followers would have prevented his arrest (v.36). (This response by Jesus is unique to John’s Gospel.) Pilate in turn responds with the conclusion that Jesus is King of the Jews and in this Johannine version Jesus more expressly asserts that he is, claiming that he was born to testify to the truth (v.37).
In view of our ongoing wars and international conflicts, loss of confidence in government and our leaders, the ever-growing opioid crisis, the volcano eruptions, and the most recent floods, it is hard to see how Christ is King. How could his reign be in place with all the evil that confronts us? The key to answering the question is found in the Johannine Jesus’ claim that his kingdom is not of the world. Sermons on this text should develop this theme proclaiming that Jesus is already reigning despite all the turmoil and catastrophes that surround us, all the personal turmoil we encounter. And because he is ultimately in charge, we can remain confident that all the things of the world cannot separate us from his reign over our lives.
This last Sunday of the church year is a great time for offering assurance that Christ and his love are in charge. No matter how tough things are, we can already count on being well cared for by him.
2 Samuel 23:1-7
This lesson is taken from a book which has its origins as a distinct body of literature derived from the Greek translation of the Hebrew scriptures (the Septuagint), which divided the story of Israel’s monarchy into four sections (1 and 2 Samuel and 1 and 2 Kings). The book is probably the result of two or three sources: (1) Early traditions about Samuel and Saul; (2) Editor-molded materials brought together into a connected history, implying a critique of the events, deeming kingship as problematic, and so advocating that the nation should be set under the rule of God and Samuel his prophet; and (3) Incorporating the previous strand into the more Deuteronomistic (D) oral tradition responsible for the Pentateuch. Recall that this latter strand was the result of sweeping religious reforms launched under King Josiah in 621 BC. The role of this last source not surprisingly entails that a central theme is the struggle to remain obedient to the Torah, to be God’s covenant people, and to inherit divine blessings. This book especially relates to the reign of David as King of Israel. Thus it is fitting in this lesson that we consider the last words of David, a song of thanksgiving following the preceding hymn of praise (chapter 22). This is a later composition, perhaps written after the composition of the Psalms.
The lesson begins with noting David’s credential as the anointed one [mashiach] of God whom he exalted (v.1). Verse 2 indicates that the Spirit rests on David and his words. This could indicate that what follows is inspired, a word not just for David but for all Israel. (This point is suggested in verse 3a.) But the Spirit being on David is a reminder of his status as a leader of Israel, since the Spirit was only poured out on certain leaders in the ear of the Hebrew Bible (Judges 6:34; 1 Samuel 11:6).
The psalm seems next to move beyond David to an exposition of the just ruler. He/She is compared to the light of the morning of the sun that causes vegetation to sprout (vv.3b-4). The everlasting covenant [ad berith] of God with David making all things secure (7:15-16: 2 Chronicles 13:5; the assigned Psalm [132]) is noted (v.5). The text of the last two verses is corrupt and so the exact meaning is obscure. The reference to the godless being like thorns consumed by fire suggests that they are just the opposite from the sun nurturing good vegetables (images associated with the good ruler of the Davidic line).
A 2017 Gallup poll found that 47% of us believe the Bible is inspired. An earlier (2000) poll by Barna Reasearch found that almost the same number of Americans (50%) believe the Bible accurate in all principles.
At first glance this looks like a troublesome text. It is as if the Jews have been deceived. No king in the Davidic line has served the Jews for over 2500 years. Can God’s promises be trusted? Help parishioners to see that references to David in the lesson can be read as promises to us about one in the Davidic line, the Messiah or anointed one, Jesus. His Kingdom has already been realized in part. We have the Bible’s word on it too. When God makes a promise he keeps it! This is a message that we want to keep in mind whenever we face challenges and disappointments.
Psalm 132:1-12 (13-18)
This psalm is drawn from a collection of Hebraic hymns of praise, most of which were composed to accompany worship in the Temple of Jerusalem. Some were written early in Israel’s history; others after the Babylonian captivity. The tradition of ascribing psalms to David does not historically substantiate his authorship. It is indicative of the great esteem in which David was held as a singer.
This psalm is a Song of Ascents (a Pilgrim Psalm), which is so named because the pilgrims to Jerusalem had to ascend a mountain in order to get to The Jerusalem Temple. This one is a liturgy commemorating God’s choice of Zion (a hill probably outside the Old City of Jerusalem, but in this context referring to the mountain on which The Temple was built) and the Davidic dynasty. After reminding God of all David’s hardships to fulfill his vow, attention is devoted to how David provided the Lord with a sanctuary and set up a tent to house The Ark of Covenant (vv.1-5; cf. 2 Samuel 6:17). What follows (vv.6-10) is a recollection of finding The Ark (1 Samuel 7:1-2) and bringing it to Jerusalem (2 Samuel 6). Reference is made to the line of David continuing forever (vv.11-12; 2 Samuel 7:14-15), but this is conditional on his heir’s obedience. The final verses represent the role of Jerusalem in the Davidic dynasty, how it will be the place where the Lord resides and so will be blessed with provisions and its priests with salvation. Reference is made to an anointed one [mashiach] of David’s line (v.17).
America is enduring its share of hardships. A 2018 Rasmussen Report reveals that 47% of us think America is more divided than ever. We are not just divided politically and ethnically, but by class. A book written several years ago by Charles Murray of the American Enterprise Institute, Coming Apart, made clear that the residential separation we have by class entails that the well-heeled can go for months without any in-depth contact with the working class, never appreciating its members’ way of life. The wage gap continues to grow astronomically. The New York Times reported that if you earn the median salary at Walmart ($19,177) it will take you a thousand years to earn what the CEO made in 2017 ($70.6 million)! And of course minorities like members of the African-American community have always faced hardship, even to this day when driving their automobiles or when racially profiled while shopping. This lesson promises that God will be with us in these hardships, like he was for David. Some of the same points as were suggested in the alternative First Lesson could be made in sermons of this psalm. References to the Davidic dynasty might be taken as referring to Jesus the Messiah for in him the Lord surely resides. And we are then assured again that God is faithful to his promises, that as David saw his hardships overcome so we have that hope.
Revelation 1:4b-8
The Second Lesson is drawn from the last book of the Bible, an apochryphal book written in the last part of the first century expressing hope for salvation after a world-ending new creation. Although part of the book may predate the fall of Jerusalem, it is likely that it achieved its present form during the reign of the Emperor Domitian between 81 and 96 AD. Christians were being persecuted for refusing to address him as lord and god. Though the tradition ascribes the authorship of the book to John (1:1,4,9; 22:8) it is by no means clear that the author is one of the Disciples. However, the book’s semitic Greek style does suggest that its author was Jewish. It relies heavily on eschatological images of the Book of Daniel and other Old Testament texts (see 1:7,12,16; cf. Daniel 7:3; 10:5-9). This lesson is an introductory salutation to the seven churches of Asia Minor, which would receive the seven letters exposited in the book (1:9--3:22).
The typical Greek formula of salutation found at the outset of the lesson refers to God in a tri-fold way (Him who is, was, and will be to come). Reference to seven spirits may allude to angelic beings or to energies of the Spirit (v.4b; cf. Isaiah 11:2). This greeting refers to Jesus Christ in a tri-fold way; He is identified as ruler of kings, is said to love, and to free/loose us by his love. Reference is made to Jesus making us a kingdom of priests, implying the affirmation of the priesthood of all believers (vv.5-6). Poetic testimony follows (vv.7-8). Reference to the coming with the clouds and as one who will make all the tribes wail is an allusion to Daniel 7:13 applied to Jesus’ eschatological coming. God is said to be the beginning and the end (Alpha and Omega).
In the most recent poll on the subject, Pew Research surveys conducted in 2010 found that 47% of American Christians think that Jesus will probably Return by 2050. There is clearly a strong sense of yearning for Christ’s Return and Glorification in pockets of this nation. Perhaps linked to these poll results is a feeling or yearning for better days in the midst of the uncertainties of contemporary American life. In that case this lesson can speak to these dynamics. It addresses the yearning for Christ’s reign. The lesson testifies to the fact that his reign has already begun, that Christ is already King. (We are reminded of the many times in which Christ testifies to how the Kingdom of God is at hand [Mark1:15; Matthew 4:17].) And since in his reign we have been made a kingdom of priests (v.5), it follows that filled with the power of the Sprit we may begin to work on the crises and hardships our king has empowered us to face (see exposition of the psalm above and the Gospel below for examples of and data concerning these crises).
John 18:33-37
The Gospel lesson is drawn from the last of the gospels to be written, probably not composed until the last decades of the first century. It is very different in style in comparison with the other three. It includes many sayings of Jesus, like these verses, not found in the Synoptic Gospels. It is probably based on these earlier Gospels. The book has been identified with John the Son of Zebedee, the disciple whom Jesus loved. This claim was made as long ago as late in the first century by the famed theologian Irenaeus (Ante-Nicene Fathers, Vol.1, p.414). It is likely that it is written by a disciple of John. Recently some New Testament scholars have suggested an alternative account of the origins of John’s Gospel. Appealing to the writings of the late first/early 2nd century Bishop Papias, who may have implied that John’s gospel was the result of eyewitness origins, such scholars have argued that the book is in fact an authentic historical testimony to Jesus (Richard Bauckham, Jesus and the Eyewitnesses. esp. pp.423ff.; cf. Ante-Nicene Fathers, Vol.1, pp.154-155).
This lesson is an account of Pilate’s interaction with Jesus prior to delivering his verdict, an account that appears in all four gospels. Pilate is reported to have summoned Jesus and asks him if he is King of the Jews (v.33). This question had political significance for a number of other first-century prophets in Israel who were claiming messianic kingship and had contended that they were sent to liberate Israel from Roman rule (11:47-48).
The dialogue between Jesus and Pilate is unique to John’s version. Jesus responds to Pilate by asking if the question about his claiming kingship is a question raised on his own account. Pilate answers that he is not a Jew, but that the Jewish leaders have handed Jesus over to him. Then he asks Jesus what he has done (vv.34-35). Our Lord answers by claiming that his kingdom is not from this world, for if it were his followers would have prevented his arrest (v.36). (This response by Jesus is unique to John’s Gospel.) Pilate in turn responds with the conclusion that Jesus is King of the Jews and in this Johannine version Jesus more expressly asserts that he is, claiming that he was born to testify to the truth (v.37).
In view of our ongoing wars and international conflicts, loss of confidence in government and our leaders, the ever-growing opioid crisis, the volcano eruptions, and the most recent floods, it is hard to see how Christ is King. How could his reign be in place with all the evil that confronts us? The key to answering the question is found in the Johannine Jesus’ claim that his kingdom is not of the world. Sermons on this text should develop this theme proclaiming that Jesus is already reigning despite all the turmoil and catastrophes that surround us, all the personal turmoil we encounter. And because he is ultimately in charge, we can remain confident that all the things of the world cannot separate us from his reign over our lives.
This last Sunday of the church year is a great time for offering assurance that Christ and his love are in charge. No matter how tough things are, we can already count on being well cared for by him.
