Other Sunday and Holy Day Readings
THE SOLEMNITY OF CHRIST THE KING (Cycle B)
The Last Sunday in Ordinary Time
Readings:
Daniel 7:13-14
Psalm 93:1-2, 5
Revelation 1:5-8
John 18:33-37
Abbreviations: NABRE (New American Bible Revised Edition), NJB (New Jerusalem Bible), RSVCE (Revised Standard Version Catholic Edition), IBHE (Interlinear Bible Hebrew-English), IBGE (Interlinear Bible Greek-English), or LXX (Greek Septuagint Old Testament translation). CCC designates a citation from the Catechism of the Catholic Church. The words LORD or GOD rendered in all capital letters is, in the Hebrew text, God's Divine Name YHWH (Yahweh).
God reveals His divine plan for humanity in the two Testaments, and that is why we read and relive the events of salvation history in the Old and New Testaments in the Church's Liturgy. The Church's Universal Catechism teaches that our Liturgy reveals the unfolding mystery of God's plan as we read the Old Testament in light of the New and the New Testament in light of the Old (CCC 1094-1095).
The Theme of this Solemnity's Readings: Jesus Christ is
Lord of Lords, King of Kings, and the Origin and Goal of History!
The Church celebrates the Solemnity of Christ the King on
the last Sunday before the beginning of Advent. In our readings, we end the
Church's liturgical year with a vision of the return of Christ the King at the
end of the age, and we celebrate His universal kingship.
"Though already present in his Church, Christ's reign is nevertheless yet to be fulfilled 'with power and great joy' by the King's return to earth. This reign is still under attack by the evil powers, even though they have been defeated definitely by Christ's Passover. Until everything is subject to him, 'until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to his present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the sons of God.' That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him: Marana tha! Our Lord comes!" CCC 671
We become heirs of Christ the King when we receive the Holy Spirit's anointing in the Sacrament of Baptism and become members of a royal family in Christ's Kingdom of the Church. We are a royal priestly people, sharing in our King's crown. While most earthly kings wear jewel-encrusted crowns and sit on golden thrones, our King's crown is one made of thorns, and His throne is the wood of the Cross. He calls us to share in His Kingdom of justice, self-sacrifice, peace, and freedom. And the more our hearts grow spiritually, the more the Holy Spirit purifies us, and the more we come to recognize the face of our royal ruler in the faces of the impoverished, the hungry, and the oppressed. It is the promise our King made to us that has a present and future reality when He said, "Blessed are the pure of heart, for they will see God" (Mt 5:8).
In the First Reading, the prophet Daniel has a vision of the divine Messiah who has the appearance of a human being, "one like a Son of man." The Messiah comes before the throne of God the Almighty to receive power and authority over all earth's peoples, kingdoms, and nations, and His sovereignty will last forever.
The Responsorial Psalm is the first in a series of eight hymns that proclaim the kingship of God. Today's psalm is a confession of faith in God's sovereignty and His dominion over the earth, its peoples, and their nations. It refers to God's Holy Temple in Jerusalem, where His divine presence dwells amid His people. Reading Psalm 93 in the context of the New Covenant Church, St. Eusebius of Caesarea wrote: "This house is the Church. To remain standing forever what it needs above all is holiness. As truth is at the heart of Christ's testimony, so holiness is at the heart of his house" (Commentaria in Psalmos, 92).
In the First Reading, Daniel's vision of the "Son of Man" is the same "Son of Man" St. John saw in the Book of Revelation in the Second Reading. St. John saw the resurrected and glorified Christ who identified Himself by three Messianic titles that referred to the promise of His three-fold mission as God's prophet, priest, and king (CCC 436, 783). God the Father sent God the Son as His supreme prophet and our priestly Shepherd-King who cares lovingly for those who belong to His flock. He is also the Davidic heir and all-powerful King of the Universe to whom we owe our obedience and loyalty. The reading reminds us that Christ will return at the end of the Messianic Age of the Kingdom of the Church to judge the living and the dead! The passage should cause us to ask ourselves the question, "Will His Church and the peoples of the earth be ready for His Second Coming and endure His divine judgment?"
In the Gospel Reading, Jesus tells the Roman governor Pontius Pilate that His Kingdom is not "of this earth," meaning it is not political. Instead, His Kingdom is spiritual, and the reign of the earthly Kingdom of His Church will continue in its mission to battle evil and the enemies who oppose those who belong to the collective "Body of Christ."
At His Ascension, Jesus became the priest-king of the Father's heavenly kingdom and "sits at God's right hand," the place of honor (Acts 2:33-34; Col 3:1; Heb 1:13; 8:1; 10:12; 12:2 1 Pt 3:22). In the heavenly Sanctuary, He continually offers His one perfect sacrifice and intercedes for His Church on earth. In the meantime, we continue our journey to salvation "until His enemies will be made His footstool" (Heb 10:13), an event that will occur in Jesus's Second Advent and the end of time as we know it. At that time, the faithful, resurrected body and soul will sing with the angels in Heaven as we sing in today's Psalm: "The Lord is King; He is robed in majesty!"
The First Reading Daniel 7:13-14 ~ The Everlasting Kingship
of the Son of Man
13 As the visions during the night continued, I
saw one like a Son of man coming, on the clouds of heaven; when he reached the
Ancient One and was presented before him, 14
the one like a Son of man received dominion, glory, and kingship; all
peoples, nations, and languages serve him. His dominion is an everlasting
dominion that shall not be taken away, his kingship shall not be destroyed.
The prophet Daniel's vision began in Daniel 7:9, where he saw God's heavenly court. First, Daniel saw God the Father seated on a throne with His radiating glory encircled by angels. Divine judgment was about to be announced, followed by the Divine Judge's sentence for the righteous and the wicked. Next, the Books of Deeds, containing the actions of all men and women during their lifetimes, were opened (verse 10). Then Daniel saw a figure that had the appearance of someone sharing the human condition "coming on the clouds of heaven" (verse 13). When presented to God, the mysterious figure received kingship and dominion over all peoples and nations of the earth. His kingship is announced as everlasting (verse 14), fulfilling the promise of the eternal covenant God promised King David's heir, the Messiah, who would have authority over all peoples of the earth forever (2 Sam 7:16, 29; 23:5).
Reading this passage in light of the ministry, death, resurrection, and ascension of Jesus Christ, we understand that Daniel received a vision in the 6th century BC of Christ ascending to God the Father from a heavenly perspective. It is the same event witnessed by Jesus's Apostles and disciples from an earthly perspective, centuries later in AD 30 at His Ascension in Acts chapter 1. Daniel saw the resurrected and glorified Jesus Christ, whose favorite title for Himself was "Son of Man." Jesus used this title for Himself not only because He possessed two natures, human and divine, but because He is the anticipated divine Messiah Daniel saw in his vision. Scripture applies this title to Jesus some eighty times in the Gospels and in all but two times as a self-designation by Jesus; outside the Gospels, the phrase occurs only four times.
Jesus alluded to the passage from Daniel 7:13-14 when He is on trial before the high court of the Jewish Sanhedrin. He quoted from Daniel 7:13 in answer to High Priest Joseph Caiaphas's demand to tell the court if He is the Messiah. When Jesus quoted from the passage, Caiaphas realized Jesus was claiming to be the divine Messiah of Daniel's vision, and he and the court immediately condemned Jesus to death on the charge of blasphemy (Mt 26:64-66; Mk 14:61-64).
Responsorial Psalm 93:1-2, 5 ~ The Lord is King
Response: "The Lord is king; he is robed in majesty."
1 The LORD is king,
in splendor robed; robed is the LORD and girt about with strength.
Response:
2 And he has made the
world firm, not to be moved. Your throne stands firm from of old; from everlasting
you are, O LORD.
Response:
5 Your decrees are
worthy of trust indeed; holiness benefits your house, O LORD, for length of
days.
Response:
LORD in capital letters replaces the Divine Name, Yahweh, in the NAB translation and several other translations. The NJB always uses the Divine Name when it appears in Scripture. The four Hebrew consonants YHWH read with vowels as "Yahweh" appear in Scripture as God's holy Covenant name about 6,800 times, more than any other title or name. In the five verses of Psalm 93, the Divine Name is repeated five times. This psalm is the first in a series of eight hymns that proclaim the kingship of God. It is a confession of faith in God's sovereignty and His dominion over the earth. The Psalm begins by focusing on God's majesty as the victorious king who rules the world (verse 1). His rule is everlasting with no beginning and no end (verse 2; cf. Ps 10:16). The psalmist proclaims that Yahweh makes laws like earthly kings, but unlike them, His commands/decrees are always just, and everyone can trust the wisdom and rightness of His laws.
"Your house" in verse 5 refers to God's Holy Temple in Jerusalem where His divine presence resided among His covenant people. Reading this Psalm in the context of the New Covenant Church, Church Father, St. Eusebius of Caesarea, wrote: "This house is the Church. To remain standing forever what it needs above all is holiness. As truth is at the heart of Christ's testimony, so holiness is at the heart of his house" (Commentaria in Psalmos, 92).
The Second Reading Revelation 1:5-8 ~ The Alpha and the Omega
5 Jesus Christ is
the faithful witness, the firstborn of the dead and ruler of the kings of the
earth. To him who loves us and has freed us from our sins by his blood, 6 who
has made us into a kingdom, priests for his God and Father, to him be glory and
power forever and ever. Amen. 7 Behold,
he is coming amid the clouds and every eye will see him, even those who pierced
him. All the peoples of the earth will lament him. Yes. Amen. 8 "I am the Alpha and the Omega," says the Lord
God, "the one who is and who was and who is to come, the Almighty."
In verse 5, three Messianic titles identify Jesus. All three are from Psalms 89:26-38, and each calls to mind the promise of the three-fold mission of the Messiah as God's prophet, priest, and king. Jesus is:
"The Faithful Witness": Martyr is the Greek word for "witness." Originally the Greek word martyr, as used in the first century AD, meant one who worked to enforce the Law and assisted in its execution, even to the enforcement of the death penalty. The significance of this title applied to Jesus Christ is that He both witnesses against those opposed to God's divine will and also prosecutes/judges them. As God's supreme prophet, Jesus Christ serves as God's prosecuting attorney in God's judgment against the wicked. He especially fulfilled that role in Matthew Chapter 24's prophecy of the Apocalypse when Jesus pronounced judgment on an unfaithful Old Covenant people and when He met His death at the hands of false witnesses. Many of those who followed Christ, bearing true "witness" to Him as the promised Redeemer-Messiah in their deaths, fulfilled our modern interpretation of the word.
This title finds its fulfillment God's covenant promise to King David in 2 Samuel 7:16-17; 23:5 and Sirach 45:25/31 that someday a Davidic heir would rule forever. Jesus is a direct descendant of the great King David (Mt 1:1, 6-16; Lk 1:32-33). He is the fulfillment of all the Old Testament promises God the Father made concerning the Davidic Redeemer-Messiah and is the fulfillment of the Old Covenant Law (CCC 577-82, 592, also see 2 Sam 7:1a; Ps 89; Is 7:14; 55:3-4; Zec 12:8).
"The firstborn from the dead": St. Paul called Jesus "the firstborn of the dead" as well as the "first-fruits of the dead" (1 Cor 15:18-20; Col 1:18). In His resurrection, Jesus defeated sin and death and obtained supremacy, having "first place" in everything. St. Peter expresses this same concept in his address on the feast of Pentecost in Acts 2:32-36. In Jesus's resurrection, God fulfilled His promise in Psalms 89:27, I will make Him my Firstborn, the highest of the Kings of the earth. St John (and God the Holy Spirit) must have had this passage in mind because the third title he applied to Jesus is from the next verse, Psalms 89:28.
"The highest of earthly kings": Jesus is not only our Savior; He is also the universal King. Christ is the King of kings sitting at the Father's right hand with dominion over the earth. As the supreme King, all earthly kings are subject to Him (1 Tim 6:15; Rev 17:14; 19:16; and see Ps 110:1-7). His will uniquely manifest His kingship in His Second Advent. Read Psalm 89, comparing verses 26-38 with Jesus's titles in Revelation 1:4-5 and with His mission as God's anointed. As the heir of the Davidic covenant, Jesus only appeared to be repudiated by God in His crucifixion. However, He was victorious in conquering death and the grave (Sheol) in His resurrection. Notice the repudiation of God's anointed (Ps 89:38-45), the plea for God's justice in the question "who can save himself from the clutches of Sheol" (Ps 89:48), and the call for God to remember His covenant with David (Ps 89:49).
6 who has made us into a kingdom, priests for his
God and Father, to him be glory and power forever and ever. Amen.
Jesus fulfilled what no Old Covenant animal sacrifice could
accomplish (Heb 9:1-4, 14-22). And, through the merit He won for us, we have the
assurance that we have become a "Kingdom of Priests." It is a privilege that
comes to us through the ministry of our High Priest, Christ Jesus: But you
are a chosen race, a kingdom of priests, a holy nation, a people to be a
personal possession to sing the praises of God who called you out of the
darkness into His wonderful light (1 Pt 2:9;
also see Heb 2:17; 3:1; 4:14; 9:11;
etc.).
As His heirs, we inherit this priestly role in the Sacrament of Baptism when we are spiritually reborn into the family of God and no longer live as a fallen child in the family of Adam. Later, when we complete our baptism in the Sacrament of Confirmation, we take our place as active members of Christ's royal priesthood of believers, becoming apostles of Christ and carrying His Gospel ("good news") message of salvation to the world. The Catechism of the Catholic Church teaches: "Christ, high priest and unique mediator, had made of the Church 'a kingdom, priests for His God and Father.' The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation, the faithful are 'consecrated to be a holy priesthood'" (CCC 1546).
Under the Sinai Covenant, the Israelites were initially designated a "kingdom of priests" because God destined every firstborn son of every Israelite family to serve God in the Sanctuary (Ex 13:12-15; 19:6). However, in the rebellion of the Golden Calf, the firstborn sons did not come to Moses' aid to defend the covenant. Instead, Moses' tribe of the Levites put down the rebellion, and they replaced the firstborn sons as the lesser ministers who assisted the chief priests, Aaron and his sons who were the chief ministerial priests (Ex 19:3-8; 31:1-4, 25-29; Num 3:11-13; 18:6-7). Thus, in fulfillment of God's original plan, we have two divisions in our New Covenant priesthood: baptized believers are all members of the royal priesthood of Jesus Christ, but some of us are called to serve in ministerial priesthood (CCC 1547).
6 who has made us into a kingdom, priests for his
God and Father, to him be glory and power forever and ever. Amen.
Revelation 1:6 is John's doxology of praise to Jesus the
Redeemer-Messiah. Not only are we redeemed from slavery to sin by the power of
His perfect sacrifice, but He has also constituted us as a Kingdom of priests
in the New Covenant priesthood of the laity and the ministerial priesthood. The
end of the Old is the beginning of the New, and Christians are now ruling with
Christ (see Eph 1:20-22; 2:6;
Col 1:13), serving in His Kingdom of the Church,
and spreading His Gospel ("good news") across the world over which only He has
dominion and power.
7 Behold, he is coming amid the clouds
"Coming on the clouds" is an allusion to Daniel 7:13
in our First Reading. St. John uses what is one of the most familiar Biblical
images for judgment: the Glory-Cloud ( see Gen 15:17;
Ex 13:21-22; 14:19-20 & 24; 19:9, 16-19;
Ps 18:8-14; 104:3;
Is 19:1;
Ez 32:7-8; Dan 7:13-14;
Nah 1:2-8;
Mt 24:30; Mk 14:62; and Acts 2:19 ). The Glory-Cloud is God's heavenly
chariot by which He makes His glorious presence known on earth. It is also a
revelation of His throne from which He brings judgment upon the wicked and justice
and deliverance to the righteous (Dan 7:13-14). In Matthew 26:63-66, Jesus
identified Himself with the divine Messiah in Daniel 7:13 and the Davidic king
in Psalms 110:1, when pressed by the High Priest to reveal His true identity: But
Jesus was silent. Then the high priest said to him, "I order you to tell us
under oath before the living God whether you are the Messiah, the Son of God."
Jesus said to him in reply, "You have said so. But, I tell you: From now on
you will see 'the Son of Man seated at the right hand of the Power and coming
on the clouds of heaven'" (Mt 26:63-65). The High Priest immediately
realized Jesus was accepting the title of Messiah in the context of these two
prophetic passages and was claiming divinity and judgment upon Israel and the
world. The High Priest then tore his clothes (the sign of a final and irreversible
judgment) and condemned Jesus to death (Mt 26:66).
Verse 7 continues: and every eye will see him, even those who pierced him. All the peoples of the earth will lament him. Yes. Amen. This verse is a reference to Zechariah 12:10-11. It is the second time John referred to this passage from the book of the prophet Zechariah. He also used it in the Gospel of John 19:37. Compare the quotes (emphasis mine):
Those who "pierced" Christ are the Romans who crucified Him and everyone who figuratively "pierced" the Messiah by contributing to His death.
These verses signify that one day those who crucified the Messiah would see Him coming in judgment. In other words, they would experience and understand that His coming "on the clouds" prophesied in Daniel 7:13-14 would mean God's judgment on the people of the Old Covenant for their failure to embrace the New Covenant promised in Jeremiah 31:31-34. The Old Covenant was the preparation for the Gospel of Jesus Christ. It was a tutor and guide, but the old Law was incapable of offering eternal salvation because it did not have the grace of the Holy Spirit to fulfill it (CCC #1962-64).
The Zechariah passage occurs in the context of the Southern Kingdom of Judah's mourning in repentance for the people's sins. However, the Judea of St. John's day was beyond the point of no return in its apostasy. They were facing the judgment of "the Last Days" (of the Old Covenant), also called "the Day of the Lord," that Peter announced in Acts 2:17-20. But notice that Zechariah's prophesy also promises redemption fulfilled by the excommunication or "cutting off" of the Old Israel so that the world could be saved through Jesus Christ. The message of salvation was carried out to the world by the redeemed New Israel of His Apostles and disciples (CCC #877), just as Jesus told the Jewish priests in Matthew 21:43.
It was the responsibility of the Jewish followers of Jesus Christ to bring their lost brethren, who still clung to the Old Covenant, into the New Israel of the Universal Church (see Romans Chapters 9-11). The "coming into the New" was how those of the Old Covenant could "turn again to the Lord and be saved." In Acts Chapter 2, St. Peter shocked the Jews by telling them that they had crucified their Messiah: Now when they heard this, they were cut to the heart, and asked Peter and the other apostles, "What are we to do, my brothers?" Peter said to them, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit" (Acts 2:37-41).
Jesus our Messiah (Christ) comes not only for judgment but for "judgment unto salvation": Isaiah 26:9 ~ When Your judgments come upon the earth, the people of the world learn righteousness (NJB). And John 3:17 ~ For God did not send His Son into the world to condemn the world, but that the world might be saved through Him.
8 "I am the
Alpha and the Omega," says the Lord God,
The "I AM" in this verse is significant (see Ex 3:13-15)
because it is understood as God's holy covenant name: YHWH = Yahweh by which
every generation should invoke Him (Ex 3:14-15). In his Gospel, St. John
record's Jesus's use of the words "I AM" (Ego Ami in Greek) seven
different ways: I AM the bread of life, I AM the light of the world,
before Abraham was I AM, etc. (see the Chart of "The Seven I AM's"
in the Gospel of St. John study>).
Alpha and Omega are the first and the last letters of the Greek alphabet and means that Jesus Christ is the beginning and the ending of all things. The Old Testament reference in Isaiah 44:6 expresses this concept: Thus says Yahweh, Israel's king, Yahweh Sabaoth, his redeemer: I am the first and the last; there is no God except me (NJB). Jesus will use the title, "the Alpha and the Omega," three times in Revelation 1:8; 1:17 and 21:6. Then, at the end of the book, in Revelation 22:13, the title appears a fourth time: I am the Alpha and the Omega, the First and the Last, the Beginning and the End.
"the one who is and who was and who is to come, the Almighty."
God exists throughout time and eternity with no beginning
and no end. The title "the Almighty" at the end of Revelation 1:8 is the most
common translation of the Greek word Pantokrator, which means "the One
who has all power and rules over everything" (it is the New Testament
equivalent of the Old Testament "Yahweh Sabaoth," meaning "Yahweh of the Armies
(of heaven and earth)." Jesus is our Shepherd-King who
cares lovingly for those who belong to His flock, and He is also the
all-powerful King of the Universe to whom we owe our obedience and allegiance. Our
eternal King is returning at an unknown time at the end of the age to judge the
living and the dead! Are you prepared to witness His Second Coming and to endure
His divine judgment?
The Gospel of John 18:33-37 ~ Christ's Kingdom
33 Pilate said to
Jesus, "Are you the King of the Jews?" 34 Jesus
answered, "Do you say this on your own or have others told you about me?" 35 Pilate answered, "I am not a Jew, am I? Your own
nations and the chief priests handed you over to me. What have you done?" 36 Jesus answered, "My kingdom does not belong
to this world. If my kingdom did belong to this world, my attendants would be
fighting to keep me from being handed over to the Jews. But as it is, my
kingdom is not here." 37 So Pilate
said to him, "Then you are a king?" Jesus answered, "You say I am a king. For this,
I was born, and for this, I came into the world to testify to the truth. Everyone
who belongs to the truth listens to my voice."
Pilate removed Jesus from the presence of His Jewish accusers and privately asked Jesus if He was the King of the Jews. Jesus's answer to Pilate's question was critical to the Romans. Since Herod the Great's death, the only King of the Jews was the Roman Caesar; even Herod's sons did not have this title. All the Gospel accounts record this question as the first words Pilate spoke to Jesus (Mt 27:11; Mark 15:2; Luke 23:3; Jn 18:33). In response to Pilate's question, Jesus asked Pilate if he was asking this of his own accord or if others had told him (verse 34).
Pilate answered, "I am not
a Jew, am I? Your own nations and the chief priests handed you over to me. What
have you done?"
Pilate answered that he did not know anything about Jesus
other than what the Jewish religious leaders told him, and he was willing to
listen to Jesus's defense. In this dramatic exchange, Jesus does not deny his
royal status and explains to the Roman governor that His mission is non-political.
However, His spiritual coronation begins with His Passion and is completed in
His Ascension (see Eph 1:20-23). In Heaven, Jesus rules His earthly dominion across
the earth through the preaching of the Gospel and the sacramental ministry of
His Kingdom of Heaven on earth, the Universal Church (Mt 28:18-20).
Jesus told Pilate that He came to testify to the truth. The revelation of "truth" has the effect of judgment. Jesus said in John 9:39 that it was for judgment that He came into the world to reveal the truth. Those who can discern the truth are those Jesus received from the Father; they heard His voice and followed Him (Jn 10:4). They are the same ones who listened to the truth and belong to Him.
After their exchange, Pilate judged Jesus as innocent, saying I find no fault/guilt in him. Pilate judged Jesus and found Him innocent three times, using this same phrase (John 18:38; 19:4, 7). The irony is that animals offered to Yahweh in sacrifice had to be judged as perfect and without flaw, especially the unblemished Tamid lambs, perpetually offered for the atonement and sanctification of the covenant people. The Tamid was a single sacrifice offered in two worship services around which the entire sacrificial system was centered (Ex 29:38-43; Num 28:3-8; see the book, "Jesus and the Mystery of the Tamid Sacrifice," ). Caiaphas, the Jewish High Priest, chose Jesus as the sacrificial victim when he announced three times that Jesus had to die in John 11:50, 52; 18:14. However, Pilate, a heathen Gentile, judged the intended sacrifice "without fault," using the same words the High Priest pronounced over the sacrifice of the Tamid lamb at the Temple. And on the plaque above the Cross, Pilate ordered the inscription to read: "Jesus of Nazareth, King of the Jews" (Jn 19:19)!
Catechism References for this lesson (* indicates
Scripture quoted or paraphrased in the citation):
Daniel 7:13 (CCC 440*);
7:14 (CCC 664*)
Revelation 1:6 (CCC 1546*, 2855*); 1:8 (CCC 2854*)
John 18:36 (CCC 549*, 600*); 18:37 (CCC 217*, 559*, 2471*)
Christ as Lord and King (CCC 440*, 446*, 450*, 451*, 668*, 669*, 670*, 671*, 672*, 783, 786*, 908*, 2105, (2628*)
Christ a Judge (CCC 678*, 679*, 1001*, 1038*, 1039*, 1040*, 1041*)
"Thy Kingdom Come" (CCC 2816, 2817*, 2818*, 2819*, 2820, 2821*)
Michal E Hunt, Copyright © 2015; revised 2021 Agape Bible Study. Permissions All Rights Reserved.