Luke 23,35-43.
Immediately before this section In Luke’s gospel Jesus has just forgiven his executors because “they do not know what they are doing” in putting him to death. The routine nature of the task for them is illustrated by their game of casting lots for his clothing.
As the people stand by the cross watching the crucified Jesus, perhaps hoping for a final decisive miracle by which he would step down from the cross and show his messianic power, the leaders deride him as a counterfeit Messiah. At least, they grudgingly give him credit for saving others. Saving himself was their criterion for proving he was the Messiah, the complete reverse of how the self-giving Jesus thought and acted. The soldiers repeat the leaders’ challenge by suggesting that he save himself. Ironically, the inscription authorised by Pilate describes accurately who Jesus is: the King of the Jews.
Luke alone has the story of the two criminals. One of the two crucified criminals urges upon Jesus the fact that he is the Messiah and to use his powers to save himself and them from death on a cross. The second criminal comes to Jesus’ defence by affirming their criminal guilt and his innocence. Having bravely defended Jesus he goes on to make the perfect request of the King of Heaven and earth – to be remembered by Jesus when he enters his kingdom. True to form, Jesus assures him of salvation, a place with him in Paradise – his last earthly saving act before his saving death takes place.
The curiosity of the crowds, the derision of the leaders, the mockery of the soldiers, the challenge of the criminal combine to emphasize the isolation and uniqueness of Jesus. He is a king but is the direct opposite of the human ways and values of earthly kings. He commands no army, sails no navy, owns no wealth, collects no taxes, wears no crown, exercises no power except that of love, forgiveness, mercy, and compassion. Here on Calvary his throne is a cross and the territory He rules is the human heart.
Everybody at the cross is concerned about whether Jesus will or can save himself from death on the cross – not knowing that ironically it is in dying on the cross he was saving them and all humankind from eternal death
The dialogue of the two crucified criminals goes nearest to stating the kind of salvation Jesus had come to give. They both extend the notion of Jesus saving/salvation to include them as well, and the second criminal appreciates that salvation is pure gift on Jesus’ part. He asks graciously to be remembered when Jesus enters his kingdom. By asking for the salvation that Jesus came to give he gets it.
On this feast of Christ the King of heaven and earth we remind ourselves that by his death on the Cross and his resurrection – his total self- giving for us, we see the power of His love for us and not his love of power, and we become heirs to his kingdom, his adopted brothers and sisters, spiritual royals. We honour Jesus as king of heaven and earth not by waving banners but by promoting the love and values that He stood for.
Whenever and wherever we promote “truth and life, holiness and grace, justice, love and peace,” (words from the Preface of the Mass of today’s feast), we bring his kingdom of love nearer and we make our petition: “Thy kingdom come, ” a reality in our world.
Fr Geoff O’Grady