Reflection on John 19
John tells us that this is all happening on Passover, the annual celebration of Israel’s liberation from slavery, God’s victory over Pharaoh through the Exodus, which was always potentially a politically sensitive time. It isn’t hard to connect a few dots in your mind between Egypt and Rome, in other, if you were in Pontius Pilates place, you never knew when some Galilean hothead would stir up riots against the hated Empire. (Barabbas in Luke’s account as an example of this!)The religious leaders knew this and were taking advantage of it in how they were bargaining with Pilate.
Pilate’s job was to make sure that an uprising would not happen. There was enormous pressure on him to maintain order.
How does the conversation between Pilate and Jesus go? When asked if he’s a king or what he has done to upset the Jewish priests, Jesus tells Pilate, “My kingdom is not of the world.”
Pilate, who only knows of one world, this world — not Jesus’s world — doesn’t understand what Jesus is talking about, and only manages to grab hold of the word he does understand, and asks him: “So you are a king?”
So he totally misses it. “My Kingdom of not of this world.”
Friends it doesn’t matter how many times we hear this. Christians have always struggled with how to interpret Jesus’s statements about the Kingdom of God. Even if we think we’ve got it nailed down conceptually — practically, we’re never quite sure how to work it out. What does this mean, we want to ask Jesus? Many of us have probably heard the saying, “in the world but not of the world,” but the implications of this are rarely clear. Most of the time, we take choose one or the other — in or of — and run with it!
Because, on the one hand, when we’re looking for redemption, as Israel certainly still was, the temptation is to trust in their effort to acquire or benefit from worldly power. The power of Rome’s political and military might. The religious leaders were trying to manipulate it for their own purposes so they could keep the Temple life and Jewish community the way they wanted it to be!
I mean, how many times do we do this! Obviously, it’s happening right now in the political arena in our country. But it also happens in every area of life. We resort to manipulation, deception, passive aggression, resentful treatment of each other in order to get our way. We make power moves and play these political games to fight over getting our share of the pie. This is human nature. Or, on the other hand, we want a savior, a messiah, who just goes and gets these things for us! Gives us what we want.
And finally, there is also the path that lets us check out altogether when it comes to concern for the kingdoms of this world. It’s a way that we look for escape, so that we can create our own separate, uncontaminated space in the world on the sidelines, where it’s safe from harm. It’s how we can sometimes mistakenly understand what it means to not be of the world — by looking to escape it.
Now, Pilate doesn’t seem too alarmed at first, when Jesus says he’s a King, because he doesn’t appear to be very threatening. He doesn’t have armed followers. He’s not talking about a political revolution. But then the religious leaders say that “if you let this man go, you are no friend of Caesar’s. Anyone who claims to be a king opposes Caesar!” Again, they’re playing the power game.
And then we’re told that Pilate becomes afraid. And when he asks them, finally, “shall I crucify your king?” What is there response? “We have no king but Caesar.”
The question that I think this poses to us is fairly straightforward: whose Kingdom are we living in? Because how easy is it, to want Jesus to be a king that looks more like Caesar? I mean do we not want that? Of course we do. We want Jesus to be in control, and in charge of everything that’s happening. We want him to command everyone’s attention and allegiance and worship because of how grand and majestic his works are on the earth. We want Palm Sunday, but without the donkey. Let’s put Jesus on a high horse!
Yeah, because what we don’t want… is the call that comes with citizenship in his kingdom. And that is the call to follow him. It makes me a think of story from earlier in the Gospels.
If you look in your booklet at the beginning in the section that walks you through the stations of the cross, I want to call your attention to two statements in the liturgy there. First the passage underneath the heating of the Fifth Station — the second half of that first paragraph.
If you’re familiar with the Gospels at all, you’ve probably heard these words from Jesus, so I’ll read them:
“If anyone would come after me, let him deny himself and take up his cross and follow me.”
Stopping there for just a moment.. (Jesus says this in Mark 8, Matthew 14, Luke 9)
Jesus says this to Peter right after what’s called the transfiguration. It’s the turning point in Jesus’s public ministry. He’s been teaching and healing people, and now he’s turning toward Jerusalem with a mission to go to the cross. But Peter doesn’t want him to do this, does he. What does Peter want. Peter wants to build an altar, a place of worship, to stay there and probably have some good church services every week in this sacred and holy place, where he can always be reminded of what happened and what he saw there, when God showed up in a powerful way. This is what the Temple had become!
But honestly, Jesus seemed much more interested in teaching people to follow him than to worship him. But I think what we actually learn from the passion narrative is that we are supposed to worship Jesus, and the way we do that, is by following him. We do not follow Jesus, by worshiping him, we worship Jesus by following him.
Ok but then look what it says after that: “Take my yoke upon you, and learn from me; for my yoke is easy, and my burden is light.” Now, this is not the next verse in any of these passages. Whoever worked to compile this liturgy pulled this verse, from a totally different place (three chapters earlier in Matthew 11). Which can be a little bit misleading, because as you’re reading this, you might think the verses are right next to each other in the Bible, but they’re not.
But actually, I think this is very good theology. See this is what theology does. It backs up a little bit from the zoomed up view, and tries to connect the idea in one revelation in Scripture, with another, and from what is often a very different place — one that might even seem to contradict the first one!! But it tries to then make sense of how the two can be part of one and the same truth.
The truth is paradoxical, in this case. Y’all know what that means, if something is a paradox, right? It’s not a contradiction rather an apparent contradiction. In fact, there is a deep resonance between them! It’s like hitting a high and a low note on a musical instrument at the same time. As long as they’re in the same key, they be can octaves apart and still sound good together. And they can be different notes too! Because they make a chord! That’s what harmony does. The beautiful harmony that we enjoyed from the band last night and today.
Flip back one page now to the write-up for the First Station of the Cross in your bulletin to the prayer portion in the middle of the page — it’s the second paragraph. Halfway — about three lines down:
“Mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace.”
Friends, this is the scandalous claim that the whole Christian faith hangs on: somehow, in mysteriousness of God’s wisdom and love, the way of the cross, is also the way of life and peace.
And we actually, like Peter, don’t like that. We don’t want it. We don’t really understand it. Most of the time we reject it. It scares us, it disturbs us… so we turn the cross into something else. We make it into a mechanism, and a means, rather than the path itself that we’re called onto.
We heard this last night too: when Jesus washes the disciples feet. Aren’t we supposed to wash Jesus’s feet?! This doesn’t make any sense. The God of all creation, comes to us, to serve and unconditionally give of himself.
This the good news of the Kingdom of God, the Kingdom that Pilate has no way of understanding, because he lives in a world of fear and preoccupation with power and control. This is the world that God’s love subverts and undermines — not with worldly force, but with divine love, which, as the cross shows, is more powerful than worldly force. This is the way of the cross, and somehow, it brings peace and life. It feels like dying at first, and it is a kind of dying. But it’s what produces transformation.
There is no transformation without great love or great suffering. On the cross, Jesus embraces both, and calls us to be ready to do the same. That’s the mystery of the Kingdom of God, and that’s the good news.