Where do we stand?
Commentary
On this last Sunday of the church year the gospel lesson brings us face to face with Pontius Pilate. Doesn't he belong back in Holy Week? What on earth is he doing here at the end of November? The answer is that this Sunday has traditionally been called The Festival of Christ the King and the kingship of Jesus is John's major theme in chapters 18 and 19 of his gospel. Pilate ironically paid Jesus the highest of tributes by placing on the cross an inscription written in three languages, Jesus of Nazareth, King of the Jews. In an act of defiance directed at the chief priests Pilate unwittingly extended the kingship of Jesus far beyond the borders of Judea.
November is also the time when in many local churches church budgets are being written and stewardship campaigns planned and executed. The framers of lectionaries do not always bear this in mind when listing the November lessons. But, if this is Stewardship Sunday in your church, as it is in the calendar of the United Church of Christ, you need not look elsewhere for scriptural undergirding for an appropriate sermon. The pastor who wishes to place a challenge before the congregation this day can let John the Evangelist put all of us on the spot as he so adroitly does in this gospel lesson. Either way, the Festival of Christ the King or Stewardship Sunday, the gospel lesson gets my nod as the choice for the sermon basis.
Sermon Seeds In The Lessons
2 Samuel 23:1-7
These last words of David are part of the succession document which begins with God's covenant with David promised through Nathan (2 Samuel 7:4-17). The Deuteronomist who wrote this history was quite partial to David because of David's efforts to centralize worship in Jerusalem. Of significance is the kingly duty to rule justly and in the fear of the Lord (verse 3b). The state is placed under the rule of conscience informed by divine imperatives. This comes right out of the prophetic heritage of Israel for it was the Deuteronomists who sought to codify the words of the prophets in a practical way. It is an appropriate reading for this Sunday for it reminds us of the royal lineage of Jesus and points us ahead to his new kind of royalty and claim upon the principalities and powers proclaimed by John of Revelation. Some such commentary as this, perhaps written in a bulletin insert, would be helpful to the listener. As a matter of fact, making up a brief article of notes of the scriptures for inclusion in the bulletin while taking a bit more time on the preacher's part would find a welcome reception from many in the pews. They would pay more attention to the reading of the lessons and this could be a facet of the ministry of teaching. Inviting the congregation to follow the readings via a pew Bible ought also be considered.
Revelation 1:4b-8
The animosity of a state turned demonic has fallen upon the church. John writes to strengthen Christians in their struggles, overcome their fears, challenge the sovereignty of the principalities and powers over their consciences and face the prospect of martyrdom and death. Note how the titles of Jesus speak directly to the needs and situation of the believers. Jesus is "the faithful witness, the firstborn of the dead, and ruler of the kings of the earth." Jesus also is example, conqueror of death, and the sovereign moral authority. The balance of verse 5 states the mission of the church as community under holy orders from on high.
Bishop John Robinson has perceptively pointed out that the sacramental cup shared in the congregation can be compared to the pledging cup. He asks us when sharing the sacramental cup to think of ourselves as proscribed community gathered in secret around our outlawed yet rightful leader and pledging that henceforth our energies, loyalties, and life's blood will flow with his in the service of his kingdom. That is powerful imagery and also frightening. It makes one squirm a bit when considering the implications.
I know there are some who object to words like "King" and "Lordship" because they have associations with imperialism and domination, and the church has at times imitated the kingdoms of this world. John does place a throne at the center of the universe. We want to remember that in the midst of that throne stands the Lamb who was slain. Self-giving love is the name of the game throughout God's vast dominion. To become the liege of that love is to become liberated and truly human. Verses 4-6 could well be used in the order of service on this Sunday as either the greeting or the benediction.
John 18:33-38a
Pontius Pilate, Procurator of the Roman province of Judea from 26-36 A.D., is prominent in this lesson. The preacher will want to review thoughtfully John's account with Jesus which runs through John 19:16. Pilate's prime task was to keep the peace, never an easy task in that volatile part of the world. At times he used heavy-handed tactics. One report states he was finally recalled to Rome and banished for his mistaken slaughter of some Samaritans. Another report says he retired to Vienne in Gaul. He just disappears into history. We do know his wife, Procula, was with him in Jerusalem. Matthew reports that she had a bad dream and warned her husband to do nothing to the innocent Jesus. It is also of interest to note that in the Ethiopian church he is listed as a Saint. Tradition says he was a secret Christian. John gives us a rather human portrait of him, a man caught between a rock and a hard place.
When the captors of Jesus demanded the death penalty, Pilate had to question Jesus. "Are you the king of the Jews?" Note how Jesus throws him off balance and becomes the interrogator. Pilate's response, "I am not a Jew, am I?" seems to mask a deeper question, "Are you my king, also?" Now rattled, Pilate asks Jesus what he has done. Jesus tells him that his is not the way of violence. "So you are a king?" Pilate presses him. Jesus reminds Pilate he is the one who says that and then states his mission. By now Pilate is completely rattled and asks, "What is truth?" Was this a cynical reply, or the beginning of interest, or simply lack of comprehension? Pilate does not wait for an answer. John just leaves the question hanging in the air. Maybe the evangelist wants us to reflect on who or what is truth. Pilate finally caved in to the demands of the enemies of Jesus.
Now, here is a key to preaching from the encounter. We are indebted to Raymond Brown for this astute comment on John's narrative. "We would look on the Johannine Pilate not as a personification of the State but as another representative of a reaction to Jesus that is neither faith or rejection. Pilate is typical not of the state that would remain neutral, but of many honest, well-disposed people who would try to adopt a middle position in a struggle that is total."1 Hey, that could be us! The wavering and cryptic Christians of John's community would see themselves mirrored here. How about us? This passage brings the Kingship of Christ to us with uncomfortable questions. Where do we stand in terms of his royal claim? If this is Stewardship Sunday in your church just ask, "What do the stubs in our checkbooks say about where we stand?"
1. Brown, Raymond E., The Gospel According to John, XIII-XXI, The Anchor Bible (Garden City, New York: Doubleday & Company), p. 864.
November is also the time when in many local churches church budgets are being written and stewardship campaigns planned and executed. The framers of lectionaries do not always bear this in mind when listing the November lessons. But, if this is Stewardship Sunday in your church, as it is in the calendar of the United Church of Christ, you need not look elsewhere for scriptural undergirding for an appropriate sermon. The pastor who wishes to place a challenge before the congregation this day can let John the Evangelist put all of us on the spot as he so adroitly does in this gospel lesson. Either way, the Festival of Christ the King or Stewardship Sunday, the gospel lesson gets my nod as the choice for the sermon basis.
Sermon Seeds In The Lessons
2 Samuel 23:1-7
These last words of David are part of the succession document which begins with God's covenant with David promised through Nathan (2 Samuel 7:4-17). The Deuteronomist who wrote this history was quite partial to David because of David's efforts to centralize worship in Jerusalem. Of significance is the kingly duty to rule justly and in the fear of the Lord (verse 3b). The state is placed under the rule of conscience informed by divine imperatives. This comes right out of the prophetic heritage of Israel for it was the Deuteronomists who sought to codify the words of the prophets in a practical way. It is an appropriate reading for this Sunday for it reminds us of the royal lineage of Jesus and points us ahead to his new kind of royalty and claim upon the principalities and powers proclaimed by John of Revelation. Some such commentary as this, perhaps written in a bulletin insert, would be helpful to the listener. As a matter of fact, making up a brief article of notes of the scriptures for inclusion in the bulletin while taking a bit more time on the preacher's part would find a welcome reception from many in the pews. They would pay more attention to the reading of the lessons and this could be a facet of the ministry of teaching. Inviting the congregation to follow the readings via a pew Bible ought also be considered.
Revelation 1:4b-8
The animosity of a state turned demonic has fallen upon the church. John writes to strengthen Christians in their struggles, overcome their fears, challenge the sovereignty of the principalities and powers over their consciences and face the prospect of martyrdom and death. Note how the titles of Jesus speak directly to the needs and situation of the believers. Jesus is "the faithful witness, the firstborn of the dead, and ruler of the kings of the earth." Jesus also is example, conqueror of death, and the sovereign moral authority. The balance of verse 5 states the mission of the church as community under holy orders from on high.
Bishop John Robinson has perceptively pointed out that the sacramental cup shared in the congregation can be compared to the pledging cup. He asks us when sharing the sacramental cup to think of ourselves as proscribed community gathered in secret around our outlawed yet rightful leader and pledging that henceforth our energies, loyalties, and life's blood will flow with his in the service of his kingdom. That is powerful imagery and also frightening. It makes one squirm a bit when considering the implications.
I know there are some who object to words like "King" and "Lordship" because they have associations with imperialism and domination, and the church has at times imitated the kingdoms of this world. John does place a throne at the center of the universe. We want to remember that in the midst of that throne stands the Lamb who was slain. Self-giving love is the name of the game throughout God's vast dominion. To become the liege of that love is to become liberated and truly human. Verses 4-6 could well be used in the order of service on this Sunday as either the greeting or the benediction.
John 18:33-38a
Pontius Pilate, Procurator of the Roman province of Judea from 26-36 A.D., is prominent in this lesson. The preacher will want to review thoughtfully John's account with Jesus which runs through John 19:16. Pilate's prime task was to keep the peace, never an easy task in that volatile part of the world. At times he used heavy-handed tactics. One report states he was finally recalled to Rome and banished for his mistaken slaughter of some Samaritans. Another report says he retired to Vienne in Gaul. He just disappears into history. We do know his wife, Procula, was with him in Jerusalem. Matthew reports that she had a bad dream and warned her husband to do nothing to the innocent Jesus. It is also of interest to note that in the Ethiopian church he is listed as a Saint. Tradition says he was a secret Christian. John gives us a rather human portrait of him, a man caught between a rock and a hard place.
When the captors of Jesus demanded the death penalty, Pilate had to question Jesus. "Are you the king of the Jews?" Note how Jesus throws him off balance and becomes the interrogator. Pilate's response, "I am not a Jew, am I?" seems to mask a deeper question, "Are you my king, also?" Now rattled, Pilate asks Jesus what he has done. Jesus tells him that his is not the way of violence. "So you are a king?" Pilate presses him. Jesus reminds Pilate he is the one who says that and then states his mission. By now Pilate is completely rattled and asks, "What is truth?" Was this a cynical reply, or the beginning of interest, or simply lack of comprehension? Pilate does not wait for an answer. John just leaves the question hanging in the air. Maybe the evangelist wants us to reflect on who or what is truth. Pilate finally caved in to the demands of the enemies of Jesus.
Now, here is a key to preaching from the encounter. We are indebted to Raymond Brown for this astute comment on John's narrative. "We would look on the Johannine Pilate not as a personification of the State but as another representative of a reaction to Jesus that is neither faith or rejection. Pilate is typical not of the state that would remain neutral, but of many honest, well-disposed people who would try to adopt a middle position in a struggle that is total."1 Hey, that could be us! The wavering and cryptic Christians of John's community would see themselves mirrored here. How about us? This passage brings the Kingship of Christ to us with uncomfortable questions. Where do we stand in terms of his royal claim? If this is Stewardship Sunday in your church just ask, "What do the stubs in our checkbooks say about where we stand?"
1. Brown, Raymond E., The Gospel According to John, XIII-XXI, The Anchor Bible (Garden City, New York: Doubleday & Company), p. 864.
