| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Dn 7:13-14 | Ps 93:1, 1-2, 5 | Rv 1:5-8 | Jn 18:33b-37 |
| RCL: Dn 7:9-10, 13-14 | RCL: Rv 1:4-8 |
Discipleship: choosing kings and kingdoms
On this final Sunday of the liturgical year, the believing community celebrates Christ as king of the universe. The readings for this feast focus on our choices of kings and kingdoms.
First reading (Dn 7:13-14)
The first reading is from the book of Daniel, written between 167-164 BC. Daniel is not a prophetic writing, but an example of Jewish apocalyptic literature. The author’s purpose is to strengthen and to comfort the Jewish people, who were being forced to adopt Greek culture and religion. In today’s pericope, the author describes “one like a son of man coming on heavenly clouds.” Jewish hearers recognize this figure, who looks like a human (“a son of man”), as Israel’s angelic guardian Michael. Because Jesus refers to himself as the “Son of Man,” Christians interpret this figure as the resurrected and glorified Christ. The Son appears before God (“the Ancient One”) and receives “dominion, glory, and kingship.” This phrase sums up the idea of kingship in the ancient world. The Lectionary editors chose this reading because it describes one view of kingship; today’s gospel gives a different definition.
Second reading (Rv 1:5-8)
The second reading is from the Book of Revelation, written by John of Patmos (or “John the Seer”) in the mid-90s AD. Revelation is a Christian apocalyptic writing, whose purpose is to strengthen and to comfort Christians who opposed the Roman empire. The author intends his work to be read in the liturgy. Some scholars believe today’s passage might be a dramatic dialogue between the lector and the assembly. In today’s pericope, the author greets his hearers with a triple description of Jesus as “faithful witness,” “firstborn of the dead,” and “ruler over all earthly kings.” These titles have particular meaning to the author’s community. Jesus’ behavior (“faithful witness”) is the model for Christians under Roman authority and persecution; Jesus’ resurrection (“firstborn of the dead”) offers hope for Christians challenged to witness (to death), and Jesus, not Caesar, is the true universal ruler (“ruler of earthly kings”). The reading closes with God (“the Almighty”) speaking, to remind the hearers that God holds supreme power, even over the rulers of the earth. The Lectionary editors chose this reading because it describes the kingship of God and God’s Son, the Christ.
Gospel (Jn 18:33b-37)
John’s gospel is from his passion narrative, specifically Jesus’ appearance before Pilate. In today’s pericope, Pilate interrogates Jesus about Jesus’ kingship. Three ideas about kings and kingdoms collide in this reading.
- The Jewish understanding of “king of the Jews.” Beginning with King Saul, Jewish kings ruled the people for God or in the place of God. God granted the king power, but God’s prophets constantly challenged the morality of the king’s actions. Because the messiah would be from King David’s line, the messiah would also be a king.
- Pilate’s interpretation of kingship. For Pilate, a political animal, kingship is about power over others, and therefore is a political condition. Pilate’s concern is that Jesus is claiming a political kingship to rival Roman power; he is a threat and traitor to Roman order.
- Jesus’ statement of the kingdom. Jesus describes his messianic kingship as making God known to the world, bearing witness to the truth, and drawing all those of the truth into the kingdom. He does not speak of his kingship, but about the kingdom. Jesus’ kingdom is a place where God reigns: it is a community, not a geography. Those who are of God and of the truth respond to Jesus; these disciples see (recognize) and enter into (join) that kingdom.
Summary and reflection
At the close of the liturgical year, this week’s readings ask us to think about our kings (leaders) and our kingdoms (communities). Daniel defines a king as one who wields power and glory over a place and people. John of Patmos describes Jesus as the faithful, resurrected witness whose transcendent glory surpasses all earthly rulers. Jesus reveals himself as the revealer of the Father who witnesses to God’s truth to draw everyone into God’s kingdom. This liturgical year’s readings have focused on discipleship. To whom have we declared discipleship? Do we follow the powerful because they say they will protect us by excluding those who are different? Or do we follow the true and faithful revealer of the Father, who welcomes us to a community in which God already reigns?
—Terence Sherlock
The Lectionary In Context 