Advent is a between-times season – between Christ’s first coming (with all the prophecies before that in the First Testament) and Christ’s second coming (with all the prophecies for that in both First and Second Testaments). In Advent, we look forward to celebrating Christ’s first coming and also anticipate his second coming – which could be today or in a thousand years.
One part of us looks back in time and grabs hold of all the prophesies that were given about Jesus’ first coming, knowing that these were fulfilled. These fulfilled prophesies strengthen our faith to know that God is good on God’s word – what God says will be, will indeed be. And that nourishes and vitalises our faith. So, we have to read back into the past and clasp those promises made and fulfilled by God, because they nourish and enrich our faith in God.
And another part of us looks forward in time and reaches out to the fulfilment of the prophesies concerning Jesus’ second coming, with the hope that they will be fulfilled. Our hope is not blind, nor futile. Because we have the evidence of previously fulfilled prophesies. Thus our faith flames our hopes.
During this between-times, we are encouraged by Christ to “stand up and lift up your heads” (Luke 21:28). And so, in this very short homily, I act out (in a kind of ‘Advent yoga’) this reaching back and grasping the fulfilled promises of God, and stepping forward and reaching out towards the yet-to-be-fulfilled promises of God. And I get the congregation to stand up and join me in this.
Today we celebrate the Feast of Christ the King. It is the last Sunday of the church calendar. Next Sunday, we start a new church year, beginning with Advent, as we prepare ourselves for the coming of Christ into the world. But the Feast of Christ the King is the culmination of everything we have done over the past year, and climaxes with a celebration of Jesus Christ as the King of Kings and Lord of Lords.
In both the first and second testaments, there are passages that describe Jesus as King and God the Father as King: Moses can see only the back of God, not God’s face in Exodus 33, Daniel see one like the Son of Man in Daniel 7, and Isaiah sees God (but does not describe God; only the seraphim) in Isaiah 6. In all cases, God is powerful, magnificent and awesome, beyond words. They went out of their minds at their experience of the greatness of God. We get similar hints of this in the second testament with Christ: Peter, James and John see Jesus transfigure before them, and are overwhelmed by Christ in his glory (Matthew 17, Mark 9 & Luke 9). Hebrews 1 tells us Jesus is the radiance of God’s glory and the exact representation of God’s being. And Revelation 1 describes John’s vision of Christ, including blazing eyes, feet like burning bronze and a double edged sword coming out of his mouth! John tells us that he feel at Jesus’ feet as though dead!
Our limited human minds cannot begin to comprehend or even see the full glory and magnificence of God as King.
And yet, in both testaments, God reveals God’s self most fully, not in such demonstrations of power, as much as in God’s love and concern for and solidarity with those who are vulnerable.
For example, both Psalms 146 and 147 present the magnificence of God, e.g., “He is the Maker of heaven and earth, the sea, and everything in them”; “The Lord reigns forever”; “Great is our Lord and mighty in power; his understanding has no limit” and “He hurls down his hail like pebbles. Who can withstand his icy blast?”
But interwoven with these references to the power of God the King, we get verses like the following: “He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free, the Lord gives sight to the blind, the Lord lifts up those who are bowed down. The Lord watches over the foreigner and sustains the fatherless and the widow” in Psalm 146, while in Psalm 147: “The Lord gathers the exiles of Israel. He heals the broken-hearted and binds up their wounds. The Lord sustains the humble.”
The power and awesomeness of God is most fully revealed in God’s tender-heartedness, his compassion, his concern for the marginalised, his solidarity with the oppressed, and so on. And the most complete and full revelation of the heart of God is in the person of Christ, who is (as we read in Hebrews) the exact representation of God the Father. We think of Jesus, healing, touching, listening, seeing, walking, helping, weeping – all of these reveal the heart of Christ the King.
Our Gospel reading for today (John 18: 33-37) has Jesus talking with Pontius Pilate about Jesus as King. Jesus is persistently unwilling to refer to himself as a ‘king’ – twice he his pushed by Pilate: are you a king? And both times Jesus declines to answer directly. He is willing, though, to acknowledge that he has a kingdom (not of this world and from another place). I think he makes this concession, because a ‘kingdom’ emphasises the people who live in the kingdom more than the king of the kingdom. He is comfortable to speak about his people, the citizens his of kingdom, but not about his stature as ‘king’.
And in the end he says to Pilate, “You say I am a king”, in other words, you’re saying, not me. But, “in fact, the reasons I was born and came into the world [was not so much to be humanity’s king, but] to testify to the truth.” And what is truth? (as Pilate mockingly and cynically asks) The Truth is that God is, at the core and essence of God’s being, love. That is the ultimate truth of the Gospels and of God’s self revelation to humankind. That God is concerned for us and stands with us and fights for us and protects us and love us. This is Christ the King.