Breaking Open the Word

2 Samuel 5:1-3
Colossians 1:12-20
Luke 23:35-43
 
 
I have written previously about 2 Samuel, but it is always good to remind ourselves what we have learned before. We need to review a little of our Deuteronomic History as we try to put Samuel into perspective. Originally 1 and 2 Samuel, 1 and 2 Kings and 1 and 2 Chronicles were just one book for each and not two. When the original Hebrew scriptures were translated into the Greek Septuagint, they were broken up into the two books we see today. It is from the Septuagint that the Latin and English translations of the bible originate.
 
These books are part of the larger collection called the Deuteronomistic History of Israel. The writers based their theology on the teachings from the Book of Deuteronomy. That theology is one of them being the selected by God to be His chosen people. He redeemed the people through Moses by leading them out of slavery in Egypt and has settled them in Canaan and he continues to be with them, correcting them through the prophets during the time of their kings. This time frame is from about the 12th century BC through the time of the Babylonian Captivity, 587-586 BC.
 
This theology is one of being faithful to God and in return, God will ensure their prosperity and peace in the land. If, however, they disobey, they can expect punishment through natural disasters, invasion and exile. When they follow the commands of the Lord, the Lord will show them favor and peace. This is not a historical writing of the events that took place, but a theological narrative of how the Lord dealt with His chosen people.
 
One thing we need to point out is that David was anointed by Samuel (1 Samuel 16) to be King, but he does not immediately rise to the position, even when it was offered to him the first time.
 
In our reading today of the first 3 verses from chapter 5, we see that now is the time when David accepts the anointing of the people. The Northern and Southern Kingdoms have been separated for a long time and we learn today that the tribes from the North have come to anoint David as their King. Just the fact that they are doing so is significant.
 
What adds weight to the whole thing is that they acknowledge David as their brother when they say “…, your bone and your flesh.” This act by them follows what they were taught as part of the Deuteronomic law (Deut 17:15), that they were to have no foreign ruler as their King, that the King must be from one of their own tribes.
 
The second significant point from this text is that they recognize David for his bringing Israel and Judah together when Saul was King over the people. When he brought them together the Lord made the promise to David that he would be the shepherd of the people of Israel and that he would also be their commander.
 
As we often see with Paul, his opening remarks in his letters include some sort of thanks giving and a prayer. Paul’s understanding is that the Father has included them to be among the holy ones and therefore it is only right we acknowledge that by prayer to the Father. Paul is praying for the community while at the same time praying a prayer of thanks to God.
 
Paul then goes on to write about Christ’s role in the plan of God’s salvation for the people. He writes in a hymn like fashion to describe Jesus. He writes about His role as the image of the invisible God, the first born, the head of the body called the church, Jesus is before all things, all things were created through Him and for Him.
 
An interesting point here is that the author understands Paul’s use of “head of the church” is that of the local community, whereas the author himself speaks of the “church” as a universal, an all-encompassing entity.
 
On this last Sunday in the Liturgical year, our last reading from Luke is from Jesus’ crucifixion. We begin where the rulers have begun to mock Jesus as He is hanging on the cross. They say that He should be saving Himself, because He had saved others. Little do they understand that His whole mission has always been to save others through His life, death and resurrection.
 
The rulers refer to Jesus as the chosen one, which comes from the transfiguration when God calls Him His chosen one, rather than the King of Israel, which can be found in both Mark and Matthew. We also hear the soldiers mock Him and say that if He is King of the Jews then He should save himself.
 
It is at his point we hear a very unique Lukan narrative when he writes about the “good thief.” Luke is the only place where we hear the good thief ask Jesus to remember him when he enters the Kingdom. Jesus’ reply that he will be with Jesus when he enters paradise.
 
As we conclude our liturgical year, all of these readings today point to the Jesus being the King of the Universe, but instead of this being the end of the story, this day also is pointing us to the beginning where we anticipate the birth of the new born King with Jesus’ birth. We begin that period of anticipation, that period we call Advent as we link together His death on the cross with His birth in a stable. It is through His life, death and resurrection that we see Him in His Kingship, both through His birth and death.
 
I want to conclude with the lyrics of a song written by Dave Moody. The title is: All Hail, King Jesus
 
All hail King Jesus
All Hail Emmanuel
King of Kings
Lord of lords
Bright Morning Star
And throughout eternity I’ll sing your praises
And I’ll reign with you throughout eternity.