The Throne of the Cross: Jesus as New Adam, New David, and New Emperor
Mass Readings for November 23, 2025
As Jesus hangs upon the cross, a mocking crowd labels him “King of the Jews”—yet in this act of utter humiliation, the Gospels reveal his true royal power. This week, we’ll dive deep into Luke’s Passion narrative, unravel the political and prophetic significance of Christ’s title, and discover why the cross is also a throne. Along the way, we’ll unveil surprising connections to Adam, David, and ancient Jewish kingship, painting a vivid portrait of Christ the King. Get ready for Scripture, history, and heart-stirring themes that will transform how you approach the feast of Christ the King.
Diving deep into Luke’s Passion narrative, we’ll spend our episode looking closer at:
The historical roots and motivations behind the establishment of the Feast of Christ the King, including its 100th anniversary and ties to World War I [00:03:31]
The logistical reason behind the division of “the people” and “the rulers” at the crucifixion and why pilgrims from Galilee arrived late to the events in Jerusalem [00:11:02]
How offering Jesus vinegar (oxos) on the cross fulfills prophecy from Psalm 69, and the mocking political weight of the inscription “King of the Jews” traced back to Herod the Great’s royal title [00:24:00]
The remarkable parallel between the two criminals crucified with Jesus and the request of the sons of Zebedee to sit at his right and left, revealing who truly joins Jesus on his throne [00:30:39]
The breathtaking connections between Jesus, Adam, and David—including the meaning of “paradise,” why Adam was a priest and king, and how Christ’s seamless garment, pierced side, and crown reveal his role as high priest, universal bridegroom, and new David [00:35:17]
References
"He committed his cause to the Lord; let him deliver him, let him rescue him, for he delights in him." (Psalm 22:8)
“My God, my God, why have you forsaken me?” (Psalm 22:1)
"Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him, he will bring forth justice to the nations." (Isaiah 42:1)
"He will not fail or be discouraged, till he has established justice in the earth; and the islands wait for his law." (Isaiah 42:4)
"They exchanged the glory of God for the image of an ox that eats grass. They forgot their Savior, who had done great things in Egypt, wondrous works in the land of Ham, and terrible things by the Red Sea." (Psalm 106:20-22)
"Therefore he said he would destroy them— had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them.” (Psalm 106:23)
“They gave me gall for food, and for my thirst they gave me vinegar to drink.” (Psalm 69:21)
“Remember not the sins of my youth, or my transgressions; according to your mercy remember me, for your goodness’ sake, O LORD!” (Psalm 25:7)
“She said to him, ‘Command that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom.’ But Jesus answered, ‘You do not know what you are asking. Are you able to drink the chalice that I am to drink?’ They said to him, ‘We are able.’ He said to them, ‘You will drink my chalice, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father.’” (Matthew 20:21-23)
Paradeisos “came into the Greek language from Old Persian (‘enclosed space, precinct’). It is attested in Greek [...] in the sense of an ‘enclosed park, garden.’ It turns up likewise in Hebrew [...] meaning ‘a treed park.’ Greek paradeisos is used in the LXX to translate gan, ‘garden’ (Gen 2:8, ‘a garden in Eden’).” (Gospel According to Luke X–XXIV by Joseph Fitzmyer, p. 1510-1511)
“This vesture [of the high priest] was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck.” (Antiquities of the Jews, Flavius Josephus, 3.161)
“The tunic was without seam, woven from top to bottom.” (John 19:23)
“Abad” and “shamar” listed at Genesis and at Numbers 3:7-8
Adam given “dominion” at Genesis 1:26 & 28
“During War of Vespasian, the Romans forbade the wearing of crowns by bridegrooms” (cf., Mishnah, Sotah 9:14)
“With the crown with which his mother crowned him on the day of his wedding.” (Song of Songs 3:11)
Discussion Questions
Why did Pope Pius XI establish the Feast of Christ the King in 1925, and how was it meant to respond to the historical events and cultural shifts of the time?
How does Katie explain the distinction between "the people" and "the rulers" present at Jesus’ crucifixion in Luke’s Passion narrative? What historical context shaped this separation?
In what ways does the mocking title “King of the Jews” have important political and religious significance, both in Jesus’ time and in the Gospel narrative?
Discuss the fulfillment of Old Testament prophecies (like Psalm 22 and Psalm 69) in the details of the Passion narrative. What does this reveal about Jesus’ identity?
How does the interaction between Jesus and the two criminals on the cross echo Jesus’ earlier conversation with the mother of James and John? What does this tell us about the meaning of Jesus' Kingdom?
Katie explores the idea of Jesus as both the new Adam and the new David. What are some parallels she draws, and why are these connections significant for understanding Christ’s kingship?
How does the concept of “paradise” at the end of the Gospel passage connect back to the Garden of Eden and the story of Adam?
What does the episode emphasize about the roles of priest, king, and bridegroom in the person of Jesus, especially within the context of the crucifixion?
Reflect on the nuptial covenant made between David and the people in 2 Samuel 5:1-3. How does this foreshadow what Jesus accomplishes on the cross with the Church?
According to Katie, how are we invited to share in Christ’s dominion and freedom? What practical steps might one take to embrace this gift as the “good thief” did?