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Christ the King

Readings: Jeremiah 23: 1-6

21/11/04

Before I start to speak this morning, I’d like all those who can turn around to do so, and
to look at the stained glass window at the back of the church. In it you’ll see a picture of
Christ the King, in royal robes and seated on a throne. Under his feet is the earth, as his
footstool; we see it flooded, in judgement, but with the ark floating on the surface of the
water. About him are the white robed hosts of heaven. On one side of him is Mary, his
mother, and on the other King David, each representing his human ancestry.

Today is the last Sunday in the church year, which begins again next week with Advent
Sunday, today is also the festival of Christ the King. It is an opportunity to contemplate
the glory, the grandeur, the majesty of God in Jesus Christ who “ascended to the throne of
heaven that he might rule over all things as Lord and King”, as we heard in this morning’s
collect.

What do you think of when you hear the word King? Ceremonial occasions, the State Coach,
Crown Jewels, palaces, servants, or perhaps scandal in the media? There are only a few
countries in the world which still have a monarchy, of which ours is one, but royals tend to
wear suits these days and to look more or less like the rest of us, the pomp and
circumstance is saved for special occasions. Most world leaders are actually career
politicians, elected in a more or less democratic way, depending on which part of the world
they govern. Other leaders have placed themselves in a position of dictatorship by military
means. We might have different views of whether they are the kind of shepherds who “destroy
and scatter” or gather the flock into safety.

The Jews of Jesus’ time had very definite ideas of what a king was or should be, even if
they didn’t all agree with each other. Traditionally, the king was responsible for
protecting his people and for dispensing justice; he was the ultimate authority under God.
The Jews had some examples of kingship, both contemporary and historical: They had their own
king, Herod, who was a political puppet appointed by Rome to appease the rebellious Jewish
people. They had the example of Caesar who was emperor of most of the then-known world, who
ruled with military might and complex political and administrative structures. The
scriptures gave them the historical example of David, a military leader, a hero, and a good
man generally speaking, although not perfect by any means. They also knew from prophecy
recorded in scripture, including today’s old testament reading, that although they had been
scattered and defeated that the Lord would “raise up for David a righteous Branch, and he
shall reign as king and deal wisely, and shall execute justice and righteousness in the
land. In his days Judah will be saved and Israel will live in safety.”

They wanted this king so badly that it wasn’t difficult to stir up a riot in Jerusalem by
making claims to be God’s Messiah and it happened a lot around the time that Jesus lived.
Israel was known as a dangerous and rebellious place, probably not unlike the situation in
the Middle East right now. This was the kind of leadership they understood and expected,
they wanted a Messiah who would defeat the Roman Empire and establish a kingdom in Israel.
It would be a material kingdom, established by military might, in which the Jews would rule
themselves.

But this was not the kingdom Jesus had come to proclaim. When Jesus was tempted in the
desert before his ministry began he was offered all the kingdoms of the world if he would
worship the Devil, but he refused, saying he would worship and serve only the Lord. He knew
that he was to be a different kind of king, a Servant King. God would give Jesus the world
as his footstool, but it had to be done His way.

Jesus devoted much time to explaining the kingdom of heaven, through his parables, through
miraculous signs, and through his own example of prayer and behaviour to others, and yet he
was still misinterpreted.

The religious leaders of the people scoffed at him as he hung on the cross “let him save
himself if he is the Messiah of God” and he asked the Lord, his Father, to forgive them not
to make reprisals as would a military leader in the same situation.

Jesus died with the words “this is the King of the Jews” carved on a sign over his head at
Pilate’s orders, although he made no claim to an earthly kingdom. Did his discussions with
Jesus give him any real insight? Did he do that to humiliate Jesus? Did he want to irritate
the religious leaders? He certainly managed that much, but we can’t know the true answer,
although there have been many interpretations both academic and fictional.

The two criminals also have different interpretations of Jesus’ role as Messiah, Saviour and
King. One of the criminals derided Jesus as his leaders did, saying “Save yourself and us!”
But the other accepted his judgement asking only to be remembered when Jesus comes into his
kingdom and Jesus accepted him accordingly. The second man had the attitude of repentance
which is always acceptable to God. However, he seemed to see Jesus’ kingdom as a Paradise he
would go to after death. But that is not the whole story. The kingdom of heaven is more than
that.

Paul writes, in his letter to the Colossians, that the Father has “rescued (them) from the
power of darkness and transferred (them) into the kingdom of his beloved Son, in whom we
have redemption, the forgiveness of sins.” He speaks of a present kingdom in which they
lived, redeemed and forgiven; and yet also of their inheritance. It is also the kingdom in
which we live and our inheritance.

For Paul, Jesus was “a very present help”, as had been the psalmists experience, but was
also present throughout history – Jesus Christ was involved in the creation, he was the
incarnation of God, he is “the head of the body, the church”. What a strange and wonderful
mystery that is.

Jesus, as the Son of God, has “glorious power”; a power he uses to strengthen his people,
and power over “things visible and invisible, whether thrones or dominions or rulers or
powers”. And yet, at a certain point in history, he chose to use his power to “reconcile to
himself all things, whether on earth or in heaven, by making peace through the blood of his
cross.” His kingship is not one of military might and destruction, but of reconciliation and
peace making. It wasn’t an easy message to hear, and it still isn’t.

All our human systems of government and organisation are just pale imitations of God’s
kingdom, no matter how democratic or peaceful or socially responsible; they will always be
imperfect. The leaders of our governments are equally imperfect, however good their
intentions and they will be held to account for their stewardship of our world. Jesus is set
above all of them and all of us, as the true wise, just and righteous ruler of Jeremiah’s
prophesy.

Think again of the images portrayed in the stained glass window, look at it again if you
need to remind yourself. Jesus sits on his throne with the earth as his footstool; the flood
reminds us of his judgement, while the ark reminds us that he saves a remnant of his people;
the white-robed hosts who worship around his throne remind us of the kingdom of heaven we
have been brought into by Jesus’ sacrifice.

He is the head of the Church, but also the head of our church of All Hallows. We all must
behave as a body to Jesus, we are his hands and feet and voice and heart in North Greenford.
We will all, leaders and followers, be held to account for our stewardship of God’s world.
We must try to live in a way that reveals his glory to the world, a way that draws others to
him.

As we look forward to the celebration of his coming into the world in history, we should be
prepared to bring him into our world today and every day by our actions, living as “saints
in the light”, without fear, worshiping him with our lives, as he deserves.