King Of The Universe
- Deacon Dan DeLuca
- Nov 23, 2022
- 7 min read
Jesus Christ, King of the Universe. What does that mean? What does that title tell us about who Jesus is, who God is, and who we are? The last Sunday of the lirtugical year is dedicated to celebrating this identiy of Christ as King. As we read the Gospel pay close attention to what Gospel the Church selects to honor this important title of Christ’s. That selection speaks to the heart of what it means for Christ to be King. It also tells us what we must expect if we are to follow our King. Let us pray for the wisdom to understand the Kingship of Jesus.
The Solemnity of Our Lord Jesus Christ, King of the Universe
And the people stood by, watching; but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” The soldiers also mocked him, coming up and offering him vinegar, and saying, “If you are the King of the Jews, save yourself!” There was also an inscription over him, “This is the King of the Jews.” One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come in your kingly power.” And he said to him, “Truly, I say to you, today you will be with me in Paradise.” Luke 23 : 35-43
Scriptural Analysis
The Psalms foretell of the mocking that Jesus will endure as he hangs on the cross, “All who see me mock at me, they make mouths at me, they wag their heads.” (Psalms 22:7) Three sets of characters ultimately taunt Jesus, the rulers, the soldiers, and one of the men crucified alongside him. We begin with the rulers. Of note is that Luke takes great care in his Gospel to distinguish between the people and the rulers.
The taunting of the rulers centers around Jesus’s title of Messiah. If he truly is who he claimed to be, they will say, then he can save himself. Again, this recalls the prophecy of the Psalms, “He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him.” (Psalms 22:8) There is a strong emphasis in the verses on the word, save. This is of course the ultimate paradox because by not saving himself, Jesus saves everyone else.
The rulers also mock Jesus as the Chosen One. This title, points back to Isaiah, “Behold my servant, whom I uphold, my chosen.” (Isaiah 42:1) Jesus is the servant foretold of in Isaiah. He is counted among the wicked at his crucifixion, “was numbered with the transgressors.” (Isaiah 53:12) Additionally, Moses was called God’s Chosen One, “Moses, his chosen one.” (Psalms 106:23) At the Transfiguration, Jesus and Moses spoke about the exodus to take place in Jerusalem. Furthermore, the voice from heaven referred to Jesus as the “chosen son.” (Luke 9:35) Jesus is the Chosen One, the new Moses, but the rules do not see it.
The mocking of the Roman soldiers focused on Jesus’s title as King of the Jews. The charge that the Jewish leaders present to Pilate is that Jesus tried to claim he was king: a direct opposition to Ceaser. The cross had a sign above it that proclaimed Jesus was King of the Jews and it is likely this title was processed in front of him as he carried his cross as it was common practice to carry the charges against one as they were lead to crucifixion. All of this was done to mock him. As part of this the soldiers offered him a drink of sour wine, vinegar, which fulfills yeast another of the Psalms associated with Jesus, “for my thirst they gave me vinegar to drink.” (Psalms 23:39)
The decision to crucify Jesus alongside two criminals was deliberate: designed to humiliate him and rank him among the robbers. The criminal who mocks Jesus is strongly rebuked by the other criminal. Knowing that they are going to die he urges him to have fear of God. He mentions that their sentence was just on account of their crimes but then he also recognizes that Jesus was unjustly condemned. He echoes Pilate who, three times, assets that Jesus is not guilty (see Luke 23:4,14,22)
The thief then turns and addresses Jesus. He pleads with Jesus to remember him when he comes into his kingdom. His moment of conversion comes just in time and recalls again the Psalms, “according to thy steadfast love remember me, for thy goodness’ sake, O Lord.” (Psalms 25:7) This is a prayer to the Lord in the Psalms but at this moment the thief is addressing Jesus. His prayer is a prayer of hope for salvation, not from the cross but from his sins.
The final “Amen” of Jesus is to grant the wish of the thief crucified alongside him. He is promised that he will be in paradise with Jesus. Paradise was commonly understood in Jewish literature to be the place of blessedness for the righteous after death. However, this blessedness now comes through Jesus. Originally the Garden of Eden was paradise but, because of his sins, Adam was driven out, “the Lord God sent him forth from the garden of Eden.” (Genesis 3:23). Jesus, as the new Adam, reopens paradise. More than just that, it is a greater paradise of eternal life. Additionally, the promise is fulfilled today and not some distant future event.
Daily Application
When you think of the word, king, what images or names come to mind? The modern American likely thinks initially of the British Monarchy: of King Charles or Prince William. Perhaps you think back to your high school American history class and recall King George, the British monarch at the time of the American Revolution. Or perhaps you go way back in history to Charlemagne, emperpr of the Holy Roman Empire. Regardless of the specific monarch, you envision someone robed in fine clothes, sitting on an ornate throne, decked out in jewels. This person rules their kingdom with complete authority: their word is the law and nobody dares challenge them. This is what the world believes it means to be king.
What does Jesus tell us it means to be king? We can answer that question in large part by examining his life. He was born in a manger, a cave. Although we know he was conceived by the power of the Holy Spirit, to the world he looked like he was conceived out of wedlock. He grew up poor as evidenced by the poor person’s sacrifice his family offered when he was presented to the Lord in the temple, “and to offer a sacrifice according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons.” (Luke 2:24)
He spent his adult life as a nomad, wandering from town to town. Jesus tells us that he has no place to call his own, to lay his head, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head.” (Luke 9:58) He was routinely rejected: especially by the religious leader of his time. Finally, he was arrested, falsely accused, and sentenced to death. He freely mounted his throne, his throne that was the cross. In doing so he solidified his identity as Christ the King.
These are two very different images of what it means to be king. One is a life of wealth and power. The other is a life of poverty and service. One presents an image that, at least on the outside, appears to be an amazing life. The other presents an image of life, of hardship, that most of us would like to avoid. Yet our Lord tells us, “If any man would come after me, let him deny himself and take up his cross daily and follow me.” (Luke 9:23) Do we desire earthly power, or do we want our reward in heaven? That decision tells us what king we are going to follow.
The great Saints have figured out what it means to follow Christ the King. Saint Francis of Assisi and Saint Teresa of Calcutta both understood that Christ’s kingship is a kingship of service. They pursued a path opposite of what the world told them was the path of prominence and power. The result: both of them are in heaven, an eternity in paradise. Yet both of them suffered greatly by following Christ, by modeling the life he lived. Saint Francis of Assis bore the Stigmata, the wounds of Christ. Sain heressa spent fifty years suffering through the dark night of the soul, through a period of spiritual doubt and lonliness.
Yet we know Jesus, God is everywhere. That is what the title Jesus Christ, King of the Universe, pertains to. The entire universe exists soley and only because God wills it to exist. Everything there is, falls under his domain. Perhaps then, we shoudl take this opprotunity to model him more. Serve others, even when we get nothing from it and it hurts. Poor ourselves out completely for the good of others. Stop looking for fame or fortune but be continet with anonimity and poverty.
The world’s definition of king and God’s definition of king are two completely different things. Each of us has a choice to make. We can chase the world’s vision of royalty or we can embrace God’s version of royalty. Only one of those will lead to eternal glory. Jesus Christ is the King of the Universe. Let us resolve to follow our true king.
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