Lectionary Research: November 24, 2025

Christ the King Sunday (Reign of Christ) - Year C

NOTE: November 24, 2025 is a Monday. Christ the King Sunday in Year C is November 23, 2025 (Sunday). This research is prepared for that Sunday.

Liturgical Context

Date: November 23, 2025 (Sunday) Lectionary Year: Year C Season: Last Sunday after Pentecost (Christ the King Sunday) Liturgical Color: White (celebration of Christ’s reign) or Red (royal color) Special Observance: Christ the King Sunday / Reign of Christ Proximity to Advent: November 30, 2025 (First Sunday of Advent - 7 days later)

Liturgical Themes

• End of Church Year: Final Sunday before new liturgical year begins with Advent
• Christ the King Focus: Christ’s sovereignty over all creation, paradoxical kingship revealed on the cross
• Bridge to Advent: From celebrating Christ’s eternal reign to preparing for his coming
• Eschatological Emphasis: The “already/not yet” of Christ’s kingdom - inaugurated but not yet consummated
• Universal Scope: Christ as King of the cosmos, reconciler of all things

Historical Context of the Festival

• Origin: Pope Pius XI instituted the Feast of Christ the King in 1925 through the encyclical Quas Primas in response to 20th-century secularism and totalitarianism
• Lutheran Adoption: When the Inter-Lutheran Commission on Worship adopted the three-year Roman lectionary in the late 1970s, Christ the King Sunday came with it - previously never observed by Lutherans
• LCMS Practice: Lutheran Church–Missouri Synod has never officially observed Christ the King, though some parishes do individually; Lutheran Worship calls it “The Sunday of the Fulfillment”
• ELCA Practice: Evangelical Lutheran Church in America refers to this day as “Christ the King Sunday” or “Reign of Christ Sunday”

Revised Common Lectionary Readings

First Reading: Jeremiah 23:1-6

Woe to shepherds who destroy; the promise of the Righteous Branch

Psalm: Luke 1:68-79 (Benedictus)

The Canticle of Zechariah - horn of salvation from David’s house

Second Reading: Colossians 1:11-20

The Christ Hymn - supremacy over all creation, cosmic reconciliation

Gospel: Luke 23:33-43

The Crucifixion and the Penitent Thief - King on a cross

FIRST READING: Jeremiah 23:1-6

Historical and Textual Context

Dating: Late pre-exilic period (circa 597-587 BCE)

Historical Background:

• Written during the final years of the Kingdom of Judah before Babylonian exile
• Context of failed political and religious leadership under Judah’s last kings
• Economic injustice, oppression of the poor, and abandonment of covenant faithfulness
• Jeremiah indicts the political leaders (kings) as “shepherds” who have failed their flock
• Immediate context: Prophecies against false prophets and corrupt leadership (Jeremiah 21-23)

Literary Structure:

• Verses 1-2: Indictment of the shepherds (woe oracle and accusation)
• Verses 3-4: Divine intervention and restoration (God as true shepherd)
• Verses 5-6: Messianic promise (the Righteous Branch)
• Movement from judgment → restoration → messianic hope

Key Themes

1. Failed Shepherds and Divine Accountability:

• “Woe to the shepherds who destroy and scatter the sheep of my pasture” (v. 1)
• Shepherd imagery = ancient Near Eastern royal metaphor (kings as shepherds of the people)
• The accusation: They have “scattered,” “driven away,” and “not attended to” God’s flock
• Divine accountability: “I will attend to you for your evil doings” (v. 2)
• The test of Good Shepherd and Devoted King: leadership that cares for the least, the lost, and the lonely

2. God as True Shepherd:

• “Then I myself will gather the remnant of my flock” (v. 3)
• Divine initiative replaces human failure
• Promise of return from exile and restoration to the land
• God will raise up shepherds who actually care: “they shall fear no longer” (v. 4)

3. The Righteous Branch (vv. 5-6):

• Hebrew: Tsemach Tsaddiq (צֶמַח צַדִּיק) = “Righteous Branch/Shoot/Sprout”
• Tsemach means “sprout,” “shoot,” or “branch” - symbolizing life, renewal, and divine growth from humble origins
• Different from Isaiah’s usage (Netzer in Isaiah 11:1), but both mean “sprout” or “scion” springing from the root even after the tree has been cut down
• New growth from an established root system, suggesting vitality and continuity with David’s line
• The imagery evokes hope for a new Davidic king who will bring restoration and righteousness

4. The Promise of Righteous Rule:

• “He shall reign as king and deal wisely, and shall execute justice and righteousness in the land” (v. 5)
• Contrast with failed shepherds: This king will actually do what kings are supposed to do
• Justice (mishpat) and righteousness (tsedaqah) - covenant terms for social equity
• Security and salvation: “In his days Judah will be saved, and Israel will live in safety” (v. 6)

5. The Messianic Name:

• “The LORD is our righteousness” - Hebrew: YHWH Tsidqenu (יְהוָה צִדְקֵנוּ)
• Extraordinary theological claim: The Branch bears the divine name YHWH
• Strong evidence of the deity of the Messiah - He is YHWH
• Luther’s insight: This is not human righteousness but divine righteousness imputed to us
• The Messiah embodies God’s righteousness and becomes our righteousness

Lutheran Interpretation

Law/Gospel Movement:

• Law: Indictment of failed leadership, accountability for shepherds who scatter the flock, exposure of human inability to shepherd rightly
• Gospel: God’s promise to gather the remnant himself, the Righteous Branch who brings salvation, divine righteousness given as our righteousness

Key Lutheran Themes:

Justification by Grace:

• The name “YHWH Tsidqenu” (The LORD our righteousness) is central to Lutheran theology
• This is not our righteousness achieved but Christ’s righteousness given
• Luther’s breakthrough: The righteousness of God is not God’s demand but God’s gift
• Christ becomes our righteousness - the foundation of justification by grace alone

Christ as the Righteous Branch:

• Both Jews and Christians agree this is messianic prophecy
• Christian interpretation: Jesus as the fulfillment of the Righteous Branch
• From David’s line (Matthew 1:1-17), yet bearing the divine name
• Humility of origin (sprout from stump) yet divine authority

The Good Shepherd:

• Contrast between failed human shepherds and divine shepherd
• Jesus as Good Shepherd (John 10:11-18) who lays down his life for the sheep
• God’s promise “I myself will gather” fulfilled in Christ’s incarnation
• The King who serves, the Shepherd who saves

Important Hebrew Terms

• Tsemach (צֶמַח): Branch, shoot, sprout - messianic title (also in Zechariah 3:8; 6:12)
• Tsaddiq (צַדִּיק): Righteous, just - covenant faithfulness
• YHWH Tsidqenu (יְהוָה צִדְקֵנוּ): “The LORD is our righteousness” - divine name
• Mishpat (מִשְׁפָּט): Justice, judgment - social equity
• Tsedaqah (צְדָקָה): Righteousness, justice - right relationship

Connections to Other Readings

• Luke 1:68-79 (Benedictus): “Horn of salvation” from “house of David” echoes the Righteous Branch from David’s line; both celebrate God’s covenant faithfulness to David
• Colossians 1:11-20: Christ as image of invisible God parallels YHWH Tsidqenu; Christ’s reign brings reconciliation as the Branch brings justice and righteousness
• Luke 23:33-43: The paradox of kingship - the Righteous Branch revealed as King on the cross; the inscription “King of the Jews” as both mockery and truth

PSALM: Luke 1:68-79 (Benedictus)

Context and Structure

Name: Benedictus (Latin “Blessed be”) or Canticle of Zechariah or Song of Zechariah Genre: New Testament canticle/hymn of praise Speaker: Zechariah, father of John the Baptist Occasion: Circumcision and naming of John (eighth day after birth) Setting: Zechariah’s nine months of silence ended; filled with Holy Spirit Liturgical Use: Traditional morning prayer canticle in Christian liturgy (Morning Prayer/Lauds)

Literary Structure: The canticle naturally falls into two parts:

1. Verses 68-75: Thanksgiving for Messianic redemption and covenant fulfillment
2. Verses 76-79: Prophecy concerning John’s role as forerunner

Alternative outline (three strophes marking salvation history):

1. Verses 68-71: Covenant with David (horn of salvation, house of David)
2. Verses 72-75: Covenant with Abraham (mercy, oath to Abraham)
3. Verses 76-79: John the Baptist bringing us into the new Covenant in Christ

Key Themes and Exegesis

1. Divine Visitation and Redemption (vv. 68-69):

• “Blessed be the Lord God of Israel, for he has visited and redeemed his people”
• Greek: epeskepsato (visited) - God’s intervention in history
• Greek: lytrōsin (redemption) - language of liberation, ransom
• “Raised up a horn of salvation for us in the house of his servant David”
• Horn imagery: Ancient Near Eastern symbol of strength and power
• In Hebrew language, “horn” signifies strength - metaphor taken from animals
• Now applied to one from David’s house - Jesus, not John

2. Covenant Fulfillment (vv. 70-75):

• “As he spoke by the mouth of his holy prophets from of old” (v. 70)
• Salvation from enemies and deliverance from oppressors (vv. 71, 74)
• “To show the mercy promised to our fathers, and to remember his holy covenant” (v. 72)
• Oath sworn to Abraham (v. 73) - connection to Genesis 12, 15, 17
• Purpose: “That we, being delivered… might serve him without fear, in holiness and righteousness” (vv. 74-75)
• Service flows from deliverance, not as means to earn it

3. John’s Prophetic Role (vv. 76-77):

• “And you, child, will be called the prophet of the Most High”
• John as forerunner: “You will go before the Lord to prepare his ways”
• Mission: “To give knowledge of salvation to his people in the forgiveness of their sins”
• Greek: aphesis hamartiōn (forgiveness/remission of sins) - central Gospel theme
• Preparation through repentance (Mark 1:4; Luke 3:3)

4. Tender Mercy and Dawn from on High (vv. 78-79):

• Greek: splanchna eleous (tender mercy, compassion) - literally “bowels of mercy,” visceral compassion
• “The dawn from on high will visit us” (v. 78)
• Greek: anatolē (dawn, dayspring, rising sun) - also means “branch” in LXX (Jeremiah 23:5; Zechariah 3:8; 6:12)
• Dual meaning: Christ as dawn/light AND as Branch from David’s line
• “To give light to those who sit in darkness and in the shadow of death” (v. 79)
• Allusion to Isaiah 9:2; 42:7; 60:1-3
• “To guide our feet into the way of peace” (v. 79)
• Hebrew: shalom - wholeness, well-being, reconciliation

Lutheran Interpretation

Theology of Grace and Promise:

• Zechariah’s canticle emphasizes God’s initiative - He visits, He redeems, He remembers
• Covenant faithfulness: God keeps promises made to Abraham and David
• Salvation history: From patriarchs to prophets to fulfillment in Christ
• Not human achievement but divine gift

Christ the King Themes:

• “Horn of salvation” from “house of David” - royal, messianic imagery
• The King comes not as conqueror but as dawn breaking over darkness
• Paradoxical kingship: Mighty Savior born as vulnerable infant
• Service flows from salvation, not as requirement for it

Important Greek/Hebrew Terms

• Epeskepsato (ἐπεσκέψατο): Visited, looked upon with favor - divine intervention
• Lytrōsin (λύτρωσιν): Redemption, ransom, liberation
• Keras sōtērias (κέρας σωτηρίας): Horn of salvation - strength to save
• Aphesis hamartiōn (ἄφεσις ἁμαρτιῶν): Forgiveness/remission of sins
• Splanchna eleous (σπλάγχνα ἐλέους): Tender mercy, compassionate mercy
• Anatolē (ἀνατολή): Dawn, dayspring, rising (also “branch” in LXX)

Connections to Other Readings

• Jeremiah 23:1-6: “Horn of salvation from house of David” echoes “Righteous Branch” from David’s line; anatolē (dawn) also means “branch” in Greek OT
• Colossians 1:11-20: Rescue from “the power of darkness” (Col 1:13) mirrors “those who sit in darkness” (Luke 1:79); covenant promises fulfilled in cosmic Christ
• Luke 23:33-43: The infant in Benedictus grows to be the King on the cross; “salvation” prophesied here enacted at Calvary

SECOND READING: Colossians 1:11-20

Historical Context

Author: The Apostle Paul Recipients: Church at Colossae, a city in Asia Minor (modern-day Turkey) Date: Circa 60-62 CE, during Paul’s Roman imprisonment Occasion: Combating false teaching (likely proto-Gnostic) that diminished Christ’s sufficiency and supremacy

Literary Structure

Two Main Sections in vv. 11-20:

I. Prayer for Spiritual Strength (vv. 11-14):

• Strengthened with power, endurance, patience, joyful thanksgiving
• Qualified by the Father to share in the inheritance of the saints
• Rescued from the power of darkness, transferred to kingdom of the Son
• Redemption and forgiveness of sins

II. Christ Hymn (vv. 15-20): Scholars widely recognize vv. 15-20 as an early Christian hymn, possibly pre-Pauline.

Strophe 1 (vv. 15-17): Christ’s Preeminence Over Creation

• He is the image of the invisible God
• The firstborn of all creation
• For in him all things were created
• All things created through him and for him
• He is before all things
• In him all things hold together

Strophe 2 (vv. 18-20): Christ’s Preeminence Over the New Creation

• He is the head of the body, the church
• The beginning, the firstborn from the dead
• That in everything he might be preeminent
• For in him all the fullness was pleased to dwell
• Through him to reconcile all things to himself
• Making peace by the blood of his cross

Key Themes and Exegesis

1. Strengthened for the Kingdom (vv. 11-14):

• “Strengthened with all power according to his glorious might” (v. 11)
• Purpose: “For all endurance and patience with joy”
• “Giving thanks to the Father” (v. 12)
• “Qualified you to share in the inheritance of the saints in light” (v. 12)
  • Passive voice: God qualifies, not our self-qualification
• “Rescued us from the power of darkness, transferred us into the kingdom of his beloved Son” (v. 13)
  • Exodus imagery: Deliverance from bondage
• “In whom we have redemption, the forgiveness of sins” (v. 14)

2. Image of the Invisible God (v. 15a):

• Greek: eikōn tou theou tou aoratou - “image of the invisible God”
• Not mere representation but visible manifestation
• Christ makes the unseeable God seeable
• John 1:18: “No one has ever seen God; the only Son… has made him known”

3. Firstborn of All Creation (v. 15b):

• Greek: prōtotokos pasēs ktiseōs
• Not: First created being (Arian heresy)
• But: Supremacy and preeminence over creation
• “Firstborn” = status, authority, inheritance rights, not chronology

4. Agent and Goal of Creation (v. 16):

• “For in him all things were created”
• “In heaven and on earth, visible and invisible”
• “Thrones, dominions, rulers, powers”
• “All things were created through him and for him”
  • Christ is not only Creator but the purpose of creation

5. Sustainer of Creation (v. 17):

• “He is before all things”
• “In him all things hold together”
  • Christ is cosmic glue, sustaining all reality

6. Head of the Church (v. 18a):

• “He is the head of the body, the church”
• Church as Christ’s body - organic unity

7. Firstborn from the Dead (v. 18b):

• Greek: prōtotokos ek tōn nekrōn
• Christ is pioneer/firstfruits of resurrection
• “That in everything he might be preeminent”

8. Fullness Dwelling in Christ (v. 19):

• “For in him all the fullness was pleased to dwell”
• Greek: pan to plērōma - “all the fullness”
• ALL fullness dwells in Christ alone

9. Cosmic Reconciliation (v. 20):

• “Through him to reconcile all things to himself”
• “Whether on earth or in heaven”
• “Making peace by the blood of his cross”
  • Reconciliation achieved through historical event
  • Peace through cross - cosmic shalom through suffering

Lutheran Interpretation

Justification and Reconciliation:

• Verse 14: “Redemption, the forgiveness of sins” - core Lutheran concern
• Reconciliation flows from forgiveness
• Not our work but Christ’s work - passive voice throughout

Law/Gospel Distinction:

• Law: Reveals our captivity to “dominion of darkness”
• Gospel: God rescues, transfers, redeems, forgives, reconciles

Christ the King Themes:

• Absolute supremacy: “In everything he might be preeminent”
• Universal kingship: Over creation, church, resurrection, reconciliation
• Paradoxical kingship: Supremacy enacted through “blood of his cross”

Important Greek Terms

• Eikōn (εἰκών): Image, representation, visible manifestation
• Prōtotokos (πρωτότοκος): Firstborn - status, preeminence
• Synestēken (συνέστηκεν): Hold together, cohere, consist
• Plērōma (πλήρωμα): Fullness, totality, completeness
• Apokatallaxai (ἀποκαταλλάξαι): To reconcile completely

Connections to Other Readings

• Jeremiah 23:1-6: Christ as reconciler bringing peace parallels the Branch bringing justice; fullness of deity dwelling in Christ
• Luke 1:68-79: Rescue from “dominion of darkness” mirrors “those who sit in darkness”
• Luke 23:33-43: “Blood of his cross” is the concrete historical event; cosmic reconciliation enacted at Calvary

GOSPEL: Luke 23:33-43

Context and Structure

Literary Context:

• Climax of Luke’s Gospel - the crucifixion narrative
• Part of Luke’s Passion Narrative (Luke 22:1-23:56)

Unique Lukan Elements:

• Only Gospel to include the penitent thief episode
• Emphasizes Jesus’ innocence
• Jesus as Savior even in the midst of suffering
• Theme of reversal: Outcasts welcomed into the kingdom

Setting: Golgotha (the Skull), place of execution outside Jerusalem

Exegesis

The Crucifixion (v. 33):

• “When they came to the place that is called The Skull”
  • Greek: Kranion (skull) = Latin Calvaria = Aramaic Golgotha
• “They crucified him and the criminals, one on his right and one on his left”
  • Fulfillment of Isaiah 53:12: “Numbered with the transgressors”
  • Jesus literally in the middle

Jesus’ First Word from the Cross (v. 34a):

• “Father, forgive them, for they know not what they do”
  • Fulfilled in Jesus what he taught: “Love your enemies”
  • Universal scope: Roman soldiers, Jewish leaders, all humanity
  • Intercessory kingship: The King prays for his executioners

Dividing the Garments (v. 34b):

• “And they cast lots to divide his garments”
• Fulfillment of Psalm 22:18
• Ultimate humiliation

The Rulers Scoff (v. 35):

• “The rulers scoffed at him”
• “He saved others; let him save himself, if he is the Christ of God, his Chosen One!”
  • Ironic truth: He DOES save others PRECISELY BY not saving himself
  • Conditional: “IF he is the Christ”
  • “Chosen One” (eklektos) - echoes Isaiah 42:1

The Soldiers Mock (v. 36-37):

• “The soldiers also mocked him, coming up and offering him sour wine”
• “If you are the King of the Jews, save yourself!”
  • Misunderstanding of kingship: They expect self-preservation, not self-sacrifice

The Inscription (v. 38):

• “There was also an inscription over him: ‘This is the King of the Jews’”
  • Intended as mockery and warning
  • Unwitting truth: He IS the King
  • The throne is a cross; the crown is thorns

The Two Criminals (vv. 39-43):

The First Criminal (v. 39):

• “One of the criminals who were hanged railed at him”
• “Are you not the Christ? Save yourself and us!”
  • Self-interest: “Save us”
  • Echoes Satan’s temptations

The Second Criminal - The Penitent Thief (vv. 40-42):

• “But the other rebuked him, saying, ‘Do you not fear God?’”
  • Fear of God - reverence, recognition of divine accountability
• “We are receiving the due reward of our deeds, but this man has done nothing wrong”
  • Confession of sin: Acknowledges guilt
  • Confession of Christ’s innocence
• “Jesus, remember me when you come into your kingdom”
  • Greek: mnēsthēti mou - “remember me”
  • “When you come into your kingdom” - faith in Jesus’ future reign despite present humiliation
  • Minimal request (“remember me”), maximal faith

Jesus’ Promise - The Second Word from the Cross (v. 43):

• “Truly, I say to you, today you will be with me in Paradise”
  • “Truly” (Amēn): Solemn assurance
  • “Today”: Immediate, not delayed; no purgatory
  • “You will be with me”: Fellowship, communion, presence
  • “In Paradise”:
    • Greek: paradeisō - Persian loanword meaning “garden”
    • Eden imagery - restoration of original communion with God

Key Themes

1. Paradoxical Kingship:

• Christ the King enthroned on a cross
• Reigns through suffering, not coercion
• Saves others by NOT saving himself
• Power perfected in weakness

2. Justification by Grace Through Faith Alone:

• The thief brings nothing but confession of sin and plea for mercy
• No good works, no baptism, no time for sanctification
• Saved by grace through faith alone - Lutheran core doctrine
• What did this man do to deserve paradise? Nothing. Grace alone.

3. The Wide Scope of Jesus’ Offer of Salvation:

• Even criminals, even the dying
• No evil or crime is a barrier to acceptance into Jesus’ kingdom
• The ultimate outsider becomes ultimate insider

4. Faith Amid Mockery:

• Surrounded by mockery, the penitent thief confesses faith
• Sees King in crucified man
• Faith is the evidence of things not seen

5. Immediate Assurance:

• “Today” - no purgatory, no soul sleep
• Death = immediate presence with Christ

6. Intercessory and Forgiving King:

• First word from cross: “Father, forgive them”
• Jesus prays for executioners

Lutheran Interpretation

Law/Gospel Distinction:

• Law: The crucifixion exposes human sin; the thief acknowledges his guilt
• Gospel: “Today you will be with me in Paradise”

Justification by Grace Alone Through Faith Alone:

• The penitent thief is the poster child for sola gratia, sola fide
• “I am the criminal” is the necessary confession
• The thief receives eternal life with “one last minute confession”

Simul Iustus et Peccator:

• The thief is simultaneously guilty criminal (sinner) and justified saint (going to Paradise)
• No transformation required before justification

No Works, Only Faith:

• The thief had no opportunity for baptism, Eucharist, good works
• Yet he is saved - faith alone, not works

The Theology of the Cross (Theologia Crucis):

• God’s glory revealed in weakness, not strength
• The King saves by dying, not by conquering

Important Greek Terms

• Kranion (Κρανίον): Skull, Calvary
• Aphes (ἄφες): Forgive, release (imperative)
• Eklektos (ἐκλεκτός): Chosen one, elect
• Mnēsthēti (μνήσθητί): Remember (aorist imperative)
• Amēn (Ἀμήν): Truly, verily
• Paradeisō (παραδείσῳ): Paradise, garden

Connections to Other Readings

• Jeremiah 23:1-6: The Righteous Branch revealed as the King on the cross; YHWH Tsidqenu becomes OUR righteousness on Calvary
• Luke 1:68-79: “Horn of salvation” is Jesus on the cross
• Colossians 1:11-20: “Making peace by the blood of his cross” is the concrete event

THEMATIC CONNECTIONS ACROSS READINGS

1. Paradoxical Kingship - The King on the Cross

• Jeremiah 23:1-6: The Righteous Branch will “reign as king”
• Luke 1:68-79: “Horn of salvation” - symbol of strength
• Colossians 1:11-20: Christ’s supremacy over all creation
• Luke 23:33-43: All visions converge at the cross - the King reigns from a cross

Preaching Angle: “The Upside-Down Kingdom” - Christ the King reigns from a cross, wears a crown of thorns, conquers through death. We don’t need to be strong to enter his kingdom - we need only to say, “Jesus, remember me.”

2. Justification by Grace Alone - The LORD Our Righteousness

• Jeremiah 23:5-6: “YHWH Tsidqenu” - the Righteous Branch becomes OUR righteousness
• Luke 1:68-79: “Salvation in the forgiveness of their sins”
• Colossians 1:12-14: “Qualified you,” “rescued us,” “redemption, the forgiveness of sins”
• Luke 23:39-43: The penitent thief justified with zero good works

Preaching Angle: “The Criminal’s Confession: ‘Remember Me’” - The thief on the cross had nothing to offer but his need for mercy, and he received Paradise. Christ IS our righteousness.

3. Universal Scope of Salvation - “All Things”

• Jeremiah 23:3-6: Promise to scattered, desperate remnant
• Luke 1:68-79: Covenant with Abraham for blessing to all nations
• Colossians 1:16, 20: “All things” created through Christ, “all things” reconciled
• Luke 23:33-43: Even criminals enter Paradise

Preaching Angle: “No One Excluded from the Kingdom” - If a dying criminal can enter Paradise, no one is beyond the reach of grace.

4. From Darkness to Light - Rescue and Redemption

• Jeremiah 23:1-6: From scattering to gathering
• Luke 1:78-79: From “darkness and shadow of death” to light
• Colossians 1:12-13: “Rescued from darkness, transferred to kingdom”
• Luke 23:33-43: From crucifixion to Paradise - “today”

Preaching Angle: “From Death Row to Paradise” - God specializes in dramatic reversals.

SUGGESTED SERMON THEMES / BLOG POST ANGLES

Option 1: “The King on the Cross” (Primary Recommendation)

Gospel Text: Luke 23:33-43

Target Audience: Small town Lutherans, those who feel they haven’t “done enough”

Key Points:

1. The Paradox of Christ the King:

   • Inscription: “This is the King of the Jews” - mockery and truth
   • The throne is a cross, the crown is thorns
   • He saves others by NOT saving himself

2. Three Voices Around the Cross:

   • Rulers: “Let him save himself!”
   • Soldiers: “If you are King, save yourself!”
   • First criminal: “Save yourself and us!”
   • All miss the point: The cross IS the salvation

3. One Voice of Faith: “Jesus, Remember Me”:

   • The penitent thief sees King in crucified man
   • Confession of sin and Christ’s innocence
   • Minimal request, maximal faith

4. The King’s Promise: “Today… Paradise”:

   • Justification by grace alone through faith alone
   • “Today” - immediate, not delayed
   • The criminal becomes the first to enter Paradise with Jesus

Pastoral Application: Small town “good people” syndrome - we’re ALL criminals before God. The King doesn’t demand strength or success - only “Jesus, remember me.”

Option 2: “The LORD Our Righteousness”

Old Testament Text: Jeremiah 23:1-6

Target Audience: Small town Lutherans tempted toward works-righteousness

Key Points:

1. Failed Shepherds, Scattered Sheep
2. God Promises the Righteous Branch
3. The Name That Changes Everything: YHWH Tsidqenu
4. The Cross Reveals the Righteous Branch

Pastoral Application: Small town values (hard work, self-reliance) are good civic values but terrible theology. “The LORD is OUR righteousness” means it’s gift, not wage.

Option 3: “Rescued from Darkness”

Epistle Text: Colossians 1:11-20

Target Audience: Small town Lutherans who feel insignificant

Key Points:

1. The Cosmic King
2. Rescued from the Dominion of Darkness
3. Reconciliation Through the Blood of His Cross
4. You Are Qualified

Pastoral Application: Small town folks often feel insignificant. Your life matters because you’re connected to COSMIC Christ.

CONCLUSION

The November 23, 2025 (Christ the King Sunday) lectionary readings present a stunning portrait of paradoxical kingship perfectly suited for small town Lutheran congregations. All four readings converge on a single, shocking truth: The King of the universe reigns from a cross.

Core Theological Themes:

1. Paradoxical Kingship: The Righteous Branch, Horn of Salvation, Cosmic Christ - all revealed in the crucified King
2. Justification by Grace Alone: YHWH Tsidqenu (the LORD our righteousness), the penitent thief justified without works
3. Universal Scope: “All things” reconciled, even dying criminals welcomed into Paradise
4. Already/Not Yet: Kingdom inaugurated but not consummated
5. Covenant Faithfulness: God keeps his word from Abraham to Calvary

Recommended Preaching Approach:

Lead with the Gospel reading (Luke 23:33-43):

• The visual is powerful: King on cross with inscription
• The penitent thief embodies justification by grace through faith alone
• Connects clearly to Christ the King themes

Emphasize:

• Grace, grace, grace - the heart of Lutheran theology
• The King who saves by NOT saving himself
• “Jesus, remember me” - the prayer of faith for criminals (all of us)
• “Today you will be with me in Paradise” - immediate assurance

The King is on the cross. The cross is his throne. And from that throne, he says to you: “Today you will be with me in Paradise.”