SOLEMNITY OF OUR LORD JESUS CHRIST, KING OF THE UNIVERSE (YEAR C)

1st Reading                 2 Samuel 5:1-3

Psalm                           122:1-2, 4-5 (R. cf. 1)

R:// "Let us go rejoicing to the house of the Lord"

2nd Reading             Colossians 1:12-20

Gospel                        Luke 23:35-43

YIELD TO HIS RULE

Peace and Goodness, Friends! Today we arrive at the grand conclusion of the Church's calendar, the Solemnity of Christ the King. This magnificent feast, positioned at the 34th and final Sunday in Ordinary Time (Year C), asks us to step back and reflect on the true nature of the sovereignty we profess. We close the Liturgical Year by examining how the ancient expectation of a royal ruler, established in the Old Testament, finds its fulfilment in the New. We shall then tailor our thoughts from the readings of today on the issue of kingship and the ultimate victory of our Lord.

What does the First Reading bring to the table? I want to suggest that we critically consider the foundation upon which David’s powerful reign was established, as it is the very root from which Christ’s kingship springs. 

The first element is the essential bond of kinship and unity. The elders approach David not as a foreign conqueror, but as one of their own. They declared that: "We are your bone and your flesh" (’eṣmekā wûbeśarkā). This declaration secures David's legitimacy as an authentic son of Israel. It unifies the disparate tribes under a shared, familial identity. The kingship is thus based on belonging, a kind that  transforms the fractured nation into a single body ready to enter into covenant with its king. A king ought to unify, rather than divide. In fact, he is one of us. Because he is one of us, he understands our plight.

The second important consideration lies in the recognition of competence and proven service. This is a practical dimension of kingship. The tribes cite David's established history of leadership: "In the past, when Saul was king over us, it was you who led out and brought in Israel." This idiomatic phrase (yoṣē’ wāmēbō’) signifies David's success as a capable military commander and administrator. The people chose a king who had demonstrated the practical skill necessary to secure the nation. This ensured that his rule was founded on reliability and successful governance, not a mere accident of birth or prophecy. David was a tested leader, fit for the immense task of ruling a united Israel. A king should be fit for the job, and his record should show it. 

The third point is the supreme designation of David’s rule as a Divine Mandate. This is rooted in the image of the shepherd. The elders confirm God’s own decree: "You shall shepherd (rō‘eh) my people Israel, and you shall be ruler (nāgîd) over Israel." The Hebrew term nāgîd establishes David as a divinely appointed sovereign, but the word rō‘eh defines the very nature of his authority. His rule is not about domination but about caring for and protecting the people. By making a covenant (bĕrît) "before the Lord," David's throne is consecrated, setting the ideological stage for the Messiah, who must, above all else, be the Good Shepherd. A king has to reflect our mode of worship. He is distinct from and sets the standard of behaviour. 

What does the Gospel (Luke 23: 35-43) offer us on this final Sunday? I think it strips away all earthly assumptions about kingship, showing us the true, spiritual form of Christ’s reign. 

The first test of sovereignty is the Throne of Scorn. The Rulers and the Soldiers, who echoed the earthly demands for power, mock the King's titles, "Messiah of God" and  "King of the Jews" (ho basileus tōn Ioudaiōn) and demand he save himself. They seek a king who conquers enemies and escapes death, failing to understand that Christ is establishing a new sovereignty where power is perfected in weakness. His refusal to come down confirms that his rule is not secured by avoiding suffering but by embracing it, which fulfills the Old Testament shepherd-role through the ultimate act of self-giving.

The second test is found in the Confession of the Outcast, which defines the entry requirements for this new kingdom. While the first criminal joins the jeering crowd in their disbelief, the second performs the ultimate act of faith. He first acknowledges the justice of his punishment and then turns to the Crucified One, pleading, "Jesus, remember me when you come into your kingdom" (eis tēn basileian sou). This man, without lineage, good works, or religious merit, sees the transcendent authority of the King in his most powerless state. His humble plea is a good act of recognition, which establishes that the condition for inclusion in Christ's rule is repentant faith.

The third and final point, sealing the Liturgical Year, is the Immediate Decree of Grace. Christ’s response to the criminal is the definitive royal declaration: "Truly I tell you, today (sēmeron) you will be with me in Paradise (en tō Paradeisō)." This proclamation cuts through all expectation of delay or merit-based entrance. The immediacy of the word sēmeron confirms that the universal rule of Christ the King is based on unconditional mercy. He, the final, perfect Shepherd, exercises his sovereignty from the cross, not by condemning, but by granting the highest eternal reward, which is Paradise, to the one most justly condemned, thus closing the door on the old ways and inaugurating the Kingdom of Grace.

Pax et Bonum