Are You Ready? Jesus Is Coming Back Soon -- Lectionary Reflection for Christ the King/Reign of Christ Sunday (Revelation 1)
1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place; he made it known by sending his angel to his servant John, 2 who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw.
3 Blessed is the one who reads aloud the words of the prophecy, and blessed are those who hear and who keep what is written in it; for the time is near.
4 John to the seven churches that are in Asia:
Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.
7 Look! He is coming with the clouds;
every eye will see him,
even those who pierced him;
and on his account all the tribes of the earth will wail.So it is to be. Amen.
8 “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.
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Advent
is on the horizon. You can feel it in the air (well you can see the growing
presence of the holiday season making itself known), but we’re not quite there.
While the four Sundays of Advent are usually understood to be a time of
preparation before the coming of Christmas (the first advent) the season not
only looks backward it also looks forward into the future. While we prepare to
celebrate that moment in the first century when, according to the Gospel of
John, the Word of God became flesh and dwelt among us (John 1:14), that is not
the end of the story. The season of Advent looks forward to the moment
celebrated on the final Sunday of the Christian/Liturgical Year—Reign of
Christ/Christ the King Sunday—when Jesus is said to return, and the realm of
God will come in its fullness. Christ may already be reigning, but that reign
has not reached its culmination as envisioned in the Book of Revelation. So, we
gather on the final Sunday of the Christian year to celebrate the promise that
God is the Alpha and Omega, the one “who is and who was and who is to come.” We
might not know when and how that day will come, but the promise is there.
The
Gospel reading for the day comes from John 18. In this passage, we hear Jesus’
response to Pilate’s question about whether Jesus is the king of the Jews. In
this exchange, Jesus tells Pilate that his “kingdom is not from this world.” If
it was, Jesus tells Pilate that his followers would be fighting to keep him
from being handed over (John 18:33-38). He doesn’t deny his calling, but he
redefines it. If you’ve read the Frank Herbert novel Dune, the first
half of which has been recently set to film, you will see something like what
Jesus denied being. Whatever his kingdom looks like, it doesn’t come into
existence through the force of arms.
This
reflection takes up the reading from the first chapter of Revelation. While
there is a strong apocalyptic thread running throughout the New Testament, the Book
of Revelation offers the most explicit apocalyptic vision in the New Testament.
The book’s very name conveys that premise since “revelation” is the English
translation of the Greek apocalypsis. In essence, an apocalypse is
simply an unveiling, thus it need not be understood as a word of doom and
catastrophe. That’s the meaning we’ve attached to it. Nevertheless, because of
its use of metaphor and myth, Revelation is a book that presents difficulties
to us as we attempt to interpret it in our day. In fact, that has been true
from almost the very beginning, which has led to a wide variety of
interpretations. Some of these interpretations have taken on a life of their
own and as a result, the apocalyptic genre has been deemed too hot to handle.
Thus, it seems as if preachers either indulge this literature or avoid it
altogether. Since the New Testament is thoroughly apocalyptic, the typical way
of engaging the apocalyptic elements is to demythologize them. Unfortunately,
in my mind, that takes much of the power away from the text. We might need to
demythologize the text at points, but we need to be careful as to how we do it.
After all, Ernst Käsemann
famously declared that “apocalyptic was the mother of all Christian theology.” That
is because it is the apocalyptic dimension of the story that holds the key to
the proclamation of the realm of God. Or, more specifically, as Käsemann
states, “apocalyptic, Christianly understood, is a theology of liberation and
salvation, not of anxiety” [On Being a Disciple of the Crucified Nazarene,
p. 5]. If we can understand apocalyptic theology in such a way that the focus
is not on doom but liberation and salvation, perhaps we can better appreciate
the message of the Book of Revelation.
So, we
come to the reading from Revelation 1 designated by the creators of the Revised
Common Lectionary for Reign of Christ Sunday. It’s not often that the
lectionary invites us to hear a word from Revelation, and the word we hear this
morning is the introductory statement before John the Revelator addresses each
of the seven churches of Asia (Rev. 1:4b-8). I decided to include in the
reading above the prior verses to give context to the reading. The word that John
the Revelator writes to these churches comes from the one “who is and who
was and who is to come, and from the seven spirits who are before his
throne, 5 and from Jesus Christ, the faithful
witness, the firstborn of the dead, and the ruler of the kings of the earth.”
It is meant as a word of “grace to you and peace.” Yes, the word to come is one
of grace and peace. It is intended to be a word of encouragement to churches
feeling pressure to conform to the ways of the Roman Empire, including the
worship of the empire’s gods.
We
start with the identification of God as the one “who is and who was and who is
to come.” This tri-part declaration is a common identifier of divine beings.
Something similar was applied to Zeus, for instance. However, what John does is
speak of God coming. Thus, as Brian Blount writes: “John hijacks the
formulation for God. He then adds a direct provocation. His God was also coming
to bring the reality of supernatural rule to the natural realm.” In the
reference to God as the Alpha and Omega, “John claims that God transcends human
history and therefore controls it. Rome had already staked that claim by conquering
Asia Minor and the people of God who lived in it. It is at just the point of
this theological difference of opinion that religious confrontation escalates
into political combat. When John records God’s second self-reference at v. 8,
he uses the very language Moses used to describe the liberator God in the Exod3:14 account: Egō Eimi (I AM).” [Blount, Revelation (2009): A Commentary (The New Testament Library) (p. 34). Kindle Edition].
This
declaration that God is in control can give the reader a sense of assurance
when the world seems to be out of control. It does pose a problem for those of
us who envision an open future that requires our participation, especially if
we assume that God is powerful but is limited in some way either in essence or
due to decisions to give us freedom. That offer of freedom of course is more
amenable when things are going well and perhaps less hopeful when you need
help. For early Christians facing a hostile empire, they needed outside help if
they were going to survive. So, it’s no wonder that Revelation takes on a more
deterministic posture.
As we
ponder how God is defined here, as the Alpha and Omega and the one “who is and
who was and who is to come, the Almighty” (vs. 8), we’re told that God is not
acting alone. There are also the Seven Spirits, which represent God’s expansive
power. A close reading of the Revelation of John reveals the regular presence
of the number seven is important. As this passage sets the foundation for the
words given to the seven churches, it is important to note that each church has
its own angel. The reference to Seven Spirits could also have in mind the Holy
Spirit through whom God will work in the world of these churches.
This
word also comes from Jesus who is the “faithful witness, the firstborn of the
dead, and the ruler of the kings of the earth.” Here again, we have a
three-fold formula. The first of these revelations of Jesus’ identity speaks of
him as the “faithful witness” to the things of God. It is the testimony of
Jesus given by God and then shared with John by the angel that serves as the
foundation of what is to come (Rev. 1:1-2). Theologically, if we are to know
the identity of God, who is before all things and after all things, then we
need to look to Jesus, to his life and teachings. He is the unveiling of God. Secondly,
he is the “firstborn of the dead.” That is, Jesus is the first to be
resurrected. Our resurrection is rooted in his resurrection. As such, he is the
“ruler of the kings of the earth.” Though he was killed by the powers that be
represented by Pilate, Jesus was lifted up from the dead and now takes his
place as the “ruler of the kings of the earth.” In making this declaration,
we’re reminded that the emperor understood himself to be the ruler of the kings
of the earth. Caesar might allow certain rulers within the empire to style
themselves as kings, but their power derived from that of Caesar, or so Caesar
believes. So, as followers of Jesus, we might not be the firstborn of the dead
or the ruler of the kings of the earth, but we can be faithful witnesses and it
is to this that we are called.
Here is
the word for us. John gives praise to the who loves us and frees us by his
blood. Not only that but Jesus makes us a kingdom of priests. In other words,
Jesus is the one who rules the kingdom of God, and we act as priests who serve
God the Father to whom is given glory and dominion forever. With that doxology,
we hear the proclamation that Jesus will come with the clouds so that every eye
will see him. Not only will every eye
see him, but this is especially true of those who pierced him—those who nailed
him to the cross will see him. While the first advent may have come in the form
of a baby born in a humble abode in a small village, the second advent will be
visible to all. As a result, all the tribes of the earth will wail. This is, of course, traditional apocalyptic
language in that it promises a day of judgment, especially the vision provided
in Daniel 7.
As I watched in the night visions,
I saw one like a human being [Son of Man]
coming with the clouds of heaven.
And he came to the Ancient One
and was presented before him. (Daniel 7:13)
In other words, when Jesus returns in the clouds, as the Son
of Man, the earth will turn and repent of its sins. As Ron Allen writes, this
vision offers us the foundation for hearing “the rest of the Book of
Revelation. To those in the Johannine congregations who are faithfully
witnessing to the presence and coming of the Realm of God, the book is a word
of pastoral comfort” [Allen, I Will Tell You the Mystery, p. 8]. So, as
faithful witnesses to the gospel, they offer the opportunity to others to
repent and receive this act of grace of God. So, are you ready for Jesus to come back in the clouds?
This is
the word that comes to John from the Alpha and Omega, the one who is, who was,
and who is to come! There is good news. Despite what it may seem like at the
moment, Caesar will not win. That is because God has this covered. So let us
give praise to God because Jesus is setting up the realm of God.
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