Introduction

When Emperor Tiberius rules Rome, John the Baptist appears along the Jordan River. Hiswords spark excitement, awaken expectations, and raise hopes. The political and religious authorities are concerned because they view his message as subversive. He proclaims: “The Kingdom of heaven is near” (Mt 3:2). Following him, Jesus travels through towns and villages,announcing everywhere: “The time is fulfilled and the Kingdom of God is imminent” (Mk1:15). At times, he also declares: “The kingdom of God is already in your midst” (Lk 17:21). The kingdom is central to Jesus’ preaching. In the New Testament, the theme of the Kingdom of God appears 122 times, with as many as 90 of those occurring in Jesus’ words.

A few years after Jesus’ death, his disciples proclaimed the Kingdom of God throughoutthe empire’s provinces and in Rome (Acts 28:31). While we would like the Baptist, Jesus, and the apostles to clarify the meaning of this expression, none do. However, Jesus distances himself from those who interpret his mission in political and nationalistic terms (Mk 4:8). Nonetheless, his message carries an undeniable subversive weight that challenges existing societal structures. He is viewed as a threat by those in political and religious power.

Starting as a tiny seed, the kingdom will grow into a mighty tree (Mt 1:31-32). It is endowed with an irresistible force that will provoke a radical transformation of the world and its people. The kingship of Jesus is challenging to comprehend. He has caused Pilate’s head to tilt (Jn 18:33-38). It is vastly different from the kingdoms of this world. How many times over the centuries has it been misunderstood!

“YOUR KINGDOM COME!”

First Reading: 2 Samuel 5:1-3

David was a poor shepherd from Bethlehem. He led a very adventurous life from his youth: he positioned himself as the leader of a band of misfits; he sought refuge in the desert and began to fight against the Philistines and his king, Saul. Impressed by his abilities—his intelligence, strength, and courage—the members of the tribe of Judah proclaimed him king. Initially, the kingdom was relatively small: it covered a limited area south of Israel. The entire northern region is occupied by other tribes who remain loyal to Saul.

Today’s reading describes how one day, the elders of the northern tribes approachedDavid in Hebron and said to him: we recognize that God has chosen you as a leader, not only of a tribe but of all Israel. Even when Saul was king over us, you led us against our enemies and helped us achieve victory in all our battles. Consider us your subjects; we are like ‘your bone and your flesh.’ David agrees and is anointed king over all of Israel. Thus begins the reign of David, a great and powerful kingdom that the world’s peoples admired, awed, andrespected for about ten years.

Then David dies and is succeeded by his son Solomon. He manages to keep his father’s kingdom united, but soon, the tribes separate again, and Israel returns to being an insignificant people, derided by the larger neighboring countries. Rebuilding the great kingdom of David one day and becoming the ruler of the world is the dream of the Israelites during Jesus’ time. For this, they pray daily to the Lord to send his messiah.

Why is this story presented as the First Reading on the feast of Christ the King? Theanswer is simple: Jesus is God’s response to the prayers and expectations of his people. He is the Messiah, the king who “will rule from sea to sea, from the river to the ends of the earth”(Ps 72:8). So, why did the Israelites not accept him? Why did the elders of the people have him killed instead of anointing him king, as their ancestors did with David in Hebron? The reason will be explained in the Gospel.

Second Reading: Colossians 1:12-20

Paul is in prison (Col 4:3, 10, 18) when Epaphras arrives to visit him from the valley of Lycus in Asia Minor. He is a great apostle who founded and nurtured the communities in that region. The news he brings is alarming. Strange doctrines have seduced the Christians; they believe that the heavens are populated by powers and spirits that move the universe. They consider these spirits endowed with mysterious powers that can affect people’s lives. They are frightened and convinced that these entities are superior to Christ. Paul writes to the Colossians and advises them to circulate his letter among the neighboring communities (Col 4:16).

It begins with the hymn to Christ presented to us in today’s reading. The first part (vv. 12-17) celebrates Christ’s primacy over all creation. The second part (vv. 18-20) proclaims that Christ is first in the new creation because He is the first to conquer death and be reconciled to God. Thus, He has subjected to His power the Thrones, Dominions, Principalities, and Powers (the names used by the Colossians to describe the mysterious spirits that instill fear in them). The fear of evil spirits, spells, evildoers, belief in magicalrituals, and superstitions are incompatible with faith in Christ’s victory and dominion over all creation.

Gospel: Luke 23:35-43

The Israelites expected a great king, envisioning him wrapped in precious garments, strong, and seated on a golden throne. They longed to see him rule over all peoples,humiliating the enemy, forcing them to prostrate at his feet, and licking the dust (Ps 72:9-11). They held onto the hope that his kingdom would be eternal and universal.

In the Gospel passage, God’s response to these expectations is presented. We findourselves at Calvary, where Jesus is crucified with two bandits at his side. Above him, an inscription reads: “ This is the King of the Jews “ (v. 38). Could he be the expected son of David? No, that is impossible; he appears to be an unfortunate man. Where are the signs of kingship?

He does not rule from a golden throne; instead, he is nailed to a cross. He is not surrounded by servants who pay him homage or stoop at his feet. There are no soldiers ready to obey his every command. He stands before people who insult and mock him. He is not wearing luxurious attire and is completely naked. He does not threaten anyone; he uses words of love and forgiveness for all. He does not force his enemies to lick the dust. Instead, it is he who drinks vinegar. He has no ministers or army generals at his side but two criminals.

One day, James and John would ask him, “Grant us to sit, one at your right hand and one at your left” (Mk 10:37). Had they known what they were asking for! What a strange preeminence that of Jesus! It is the opposite of what people are accustomed to imagining. Unfortunately, many Christians have not cultivated a hope different from that of the Jews;they have identified the kingdom of Christ with victories and triumphs and with the respect that the leaders of the Church managed to impose on the great ones of this world.

The inscription on the cross identifies the king of the Jews as a defeated figure, unable to defend himself and stripped of any power. This portrayal of a king shatters all our expectations. The question persistently resurfaces: how can he be the promised messiah? Let us examine closely the three scenes described in today’s Gospel.

In the first scene (vv. 35-37), three groups of people at the foot of the cross, at the foot of the ‘king,’ are introduced. First, let’s consider the people present: How do they behave? They do nothing, neither good nor bad; they merely observe (v. 35). They are amazed,appearing not to realize what is happening. They do not understand how a man who dies without reacting can be the long-awaited king. He is righteous, so why doesn’t God intervene to save him?

We have noticed several times during this liturgical year that Luke sympathizes with the poor, the outcasts, and simple people. This evangelist presents the silent and bewildered individuals at the foot of the cross. He conveys that they are not responsible for the death of Jesus. A few verses later, he notes: “All the people who had gathered to watch the spectacle, as soon as they saw what had happened, went home beating their breasts” (Lk 23:48).

The amazed people represent all those well-meaning individuals who wish to understand God’s plan, but they cannot because the leaders who should enlighten them areblind. In addition to the people, there are the leaders at the foot of the cross. They are the true culprits! Like the elders of Israel who anointed David king at Hebron, they should recognize Jesus as the promised Messiah. Instead, they mock him: he is not the king they desire; he is a failure, unable to save himself, and does not come down from the cross (v. 35).

Why doesn’t Jesus provide the proof they ask for? Why doesn’t he come down from the cross? Why doesn’t he perform the miracle? If he did, he would convince everyone and prevent a great crime. If he descended from the cross, all would believe. But in what would they believe? In a powerful and mighty God, a God who defeats and humbles his enemiesretaliates against the wicked’s provocations, inspiring awe and respect without humor. This is not the God of Jesus.

If he were to come down from the cross, he would betray his mission: he would be supporting the false conception of God that the spiritual leaders have in mind. He would be affirming that the true God is what the powerful of this world have always worshipped because he resembles them: strong, arrogant, oppressive, vindictive, and armed. This mighty God is incompatible with the one revealed to us by Jesus on the cross: the God who loves everyone, even those who oppose him, always forgives, saves, and allows himself to be defeated for love.

God is not all-powerful simply because he possesses immense power and can do as he wishes; instead, he loves so deeply that he willingly puts himself at the service of otherswithout limits or conditions. His power is not one of domination but of service. We witnessthis in Jesus, who humbles himself to wash the disciples‘ feet; this is the authentic face of the almighty God, the King of the universe.

The third group at the foot of the cross is composed of the soldiers. These are poor mensnatched from their families and sent, for little money, to commit violence against people of different languages, customs, and religions. They are far away from their wives, children, and friends, have lost all human feelings, and unleash themselves against those weaker than them. They are not perpetrators but victims of the folly of others superior to them. They only know how to follow orders. They cannot express their opinion; they repeat the words they have heard uttered by their leaders: “If you are the king of the Jews, save yourself” (v. 36).

Out of fear, for a pittance, and due to ignorance, they sold themselves and their conscience. They collaborate with injustice, abuse, and violence against the most vulnerable. They have been raised to believe in the strength and power of weapons, to respect the victor, and to mock the defeated. Now, Jesus is on the side of the downtrodden.

The second scene (v. 38) occupies the center of the passage, presenting the inscriptionabove the head of Jesus. Luke seems to extend an invitation to the Christians of his community and ours: contemplate the king nailed to the cross. Before him, every lust for glory will reign, and the desire to ascend is folly. From the cross, Jesus reveals to all who isthe king chosen by God: he is the one who embraces humiliation and understands that the only way to glorify God is to determine the last place and serve the poor. We have reflected on the two scenes at the foot of the cross and the inscription posted above.

The third scene (vv. 39-43) occurs at the sides of Jesus, where two criminals arecrucified. Like the people, the leaders, and the soldiers, one of the two criminals fails tocomprehend what is happening. All he expected from the Messiah was freedom from the torture he endured. Jesus does not fulfill his request.

The second thief is the only one who recognizes in Jesus the expected king: “Jesus, remember me when you enter into your kingdom” (v. 42). He calls him by name,understanding that he can confidently do so. He views him as a friend who stands by the sideof another who has lived a devastating life. He does not regard him as a ‘gentleman’ but rather as a traveling companion who, despite being just, accepted the fate of the wicked.

He does not expect a miraculous deliverance from Jesus; he wishes to complete the finalsteps of a life filled with mistakes and crimes. Jesus promises him, “Today you will be with me in paradise” (v. 43).

The history of this crime reflects that of every person who has not acted like him. Who has not sometimes panned the life of a brother with hatred, slander, and injustice? Who has not provoked small or large disasters in society, families, or the Christian community? At heart, many still believe that, on the cross, the kingship of Jesus is not duly celebrated. That was merely an unfortunate moment. The actual manifestation will occur later, at the end of the world, at the moment of reckoning. Then the glory of Christ will shine: he will come with his army of angels and reveal to all, especially to those who crucified him, his power.

Before he died, Jesus issued a judgment of acquittal to his executioners. Will it also be valid, or is a provisional statement open to revision? Is it true that those who condemned and killed him did not know what they were doing (Lk 23:34)? Perhaps someone believes that Jesus on Calvary was not in an ideal position to assess the responsibilities of those crucifying Him objectively, let alone to reveal all his glory.

If we continue to harbor such thoughts, we will not have captured the face of God that Jesus revealed to us. The trial against those who killed Jesus—let it be clear—will not be reopened: there will be no revision of the judgment. Jesus gave his final judgment: heabsolved his executioners, saving them in the most glorious moment of his life when, on the cross, he demonstrated the utmost of his love. For us, a king triumphs when he conquers, defeats, and humiliates. We try in every way to conform the image of Christ the King to that of the kings of this world. We do not want to believe that he triumphs at the moment he loses, at the moment he gives his life. This ruler who reigns from a cross disturbs us because he demands a radical change in the choices we make in our lives. He requires, for example, that we offer unconditional forgiveness to all who do us harm.

In this perspective, the final judgment should not be feared but awaited joyfully becauseit will be reversed. Ultimately, God will not judge us, but we who ‘judge’ Him. Stripped of the misery, pettiness, and greed that have afflicted our minds and stubborn hearts, cured of the spiritual blindness that has prevented us from understanding Scripture (Lk 24:25), “we will behold His face” (Rev 22:4), and “we will see Him as He is” (1 Jn 3:2). Then, we will be in a position to make an objective ‘judgment’ about Him. Amazed, we must admit: “God is greater than our heart” (1 Jn 3:20).