November 24, 2024
The Solemnity of Our Lord Jesus Christ, King of the Universe (Year B)
As we approach Advent, we celebrate a special Feast Day – The Solemnity of Our Lord Jesus Christ, King of the Universe. Yet there is something ironic about the readings for today. This is because if we take a close look at them, they seem more appropriate for Lent and Holy Week than they do for the Christmas season.
In the First Reading (Dan. 7:13-14) we hear the familiar vision from the book of Daniel concerning the Son of Man, the anointed one of God, the messianic figure who will come at the end of time. In his dominion, splendor, and kingship all people will serve him as he judges between those who are loyal or opposed to God. He is presented to the Ancient of Days, God the Father, and given the seat of honor at His right hand.
Jesus uses the term, Son of Man numerous times throughout the gospels to refer to himself, for example, during his passion predictions (Mt. 20:18; Lk.18:31), as an agent of God (Jn. 5:27), and as an example of discipleship (Mt. 20:28). Jesus also identifies his mission as a time of messianic fulfillment, proclaiming that the kingdom of God has arrived with his ministry.
Most notably, Jesus uses the term, Son of Man in reference to himself during the inquest before the Jewish Sanhedrin, when he is asked, specifically, if he is the “Messiah, the son of the Blessed One” (Mk. 14:61). Quoting Daniel explicitly, Jesus replies in the affirmative, “I am; and ‘you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.’” (Mk. 14:62, Mt. 24:20; Dan. 7:13).
In the Old Testament the clouds were often associated with a theophany or manifestation of God’s holy presence, as when a pillar of clouds guided the Israelites through the desert, filled the Temple in Jerusalem, and came over the mountain of the Transfiguration. That Jesus says he is “coming on the clouds” is significant because this was something only God could do. Thus, with this verse he is claiming equality with God, which according to Jewish custom was blasphemous and a direct insult against God, punishable by death.
The Jewish penalty for blasphemy at the time of Jesus was stoning. But the religious leaders wanted Jesus to be condemned by the more demeaning, painful, and cursed type of death of crucifixion which only the Romans could sanction. So, they sent Jesus off to a trial before the Roman procurator, Pontius Pilate. This is where we find the scene of the Gospel (John 18:33b-37).
As Jesus appears before Pilate we once again hear about his kingship. Pilate asks Jesus directly, “Are you the king of the Jews?” (Jn. 18:33). Jesus answers in a vague way which seems to Pilate that he is indeed declaring to be a king. He says, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.” (Jn. 18:36).
Now Pilate was a shrewd, malicious leader and he senses that this trial has been carefully choreographed by the Jewish leaders to coerce him to condemn Jesus, but he really finds nothing about Jesus that indicates that he is guilty against Roman law. Pilate does not care about blasphemy against Jewish law or other religious matters, but the Jewish leaders find a way to manipulate Pilate with this charge of kingship. For when Pilate decides to release Jesus the Jewish leaders threaten him with a serious charge: “If you release him, you are no friend of Caesar. Everyone who makes himself a king opposes Caesar.” (Jn. 19:12).
At this point Pilate has something serious to consider. If Jesus is actually claiming to be a king, then he is directly opposing Caesar. And if Pilate releases Jesus, he is also opposing Caesar. Something which would call into question his loyalty to the emperor and earn him a charge of treason and certain death. Thus, even though Pilate knows that Jesus is innocent and was handed over only because of the envy of the chief priests, he cannot afford a bad report to Rome by releasing Jesus. So, he releases the criminal known as Barabbas instead and sends Jesus off for crucifixion.
However, to antagonize the Jewish leaders Pilate has a sign made and attached to the cross of Jesus which reads, “Jesus of Nazareth, King of the Jews.” The chief priests take exception to this and demand that Pilate change it to read, “He Claimed to be King of the Jews.” But Pilate refuses to be their pawn and leaves the sign as written.
What can we make of all of this as we consider the feast day we are celebrating? Perhaps it comes down to this one exchange between Jesus and Pilate: “So Pilate said to him, “Then you are a king?” And Jesus answered, “You say 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.” (Jn. 18:37).
This is the irony in the details of the readings for today. Jesus is accused and condemned for claiming to be the Son of Man and divine equal of God the Father. The Jewish leaders believe he is making a false claim and commit him to a sentence of death. But just as he has testified, Jesus is speaking the truth. And his Jewish disciples who come to believe in Jesus with his preaching of the kingdom, his miracles, and his ultimate resurrection, will spread this truth to the end of the known world as far as Rome.
Moreover, Jesus is condemned for claiming to be the King of the Jews. Here again he has testified to the truth. But it is not the truth as the chief priests or Pilate understand it. For Jesus is not aspiring to political power or attempting to start a revolt. Rather he is what the first century Jewish people hoped for as a messiah-king ushering in the kingdom of God. And it is this kingdom of God on earth that the disciples will establish as the Church after his resurrection.
Thus the truth to which Jesus has testified and the truth to which Christians have belonged for over two thousand years is that which we celebrate today: Our Lord Jesus Christ is the King of the Universe.
