Sermon: 22nd November 2009 - John 18:33-37

Who really has the power?
Pilate looks at the man in front of him and knows he has the power to sentence him to death or to release him.
Pilate’s spies were likely to have already given him information about this man, which adds an irony to the questioning. Pilate thinks this is about his own use of power – his power in relationship to his Roman superiors, his power in relation to the Jewish authorities on this troublesome trade route between the fertile farmland to the north and Rome.
The Jewish leaders are not overly submissive; they are waiting outside, not out of respect, but because they are not prepared to pollute themselves by stepping into his palace. Will Pilate give them what they want? What does he have to gain, or lose, by his response? Will he keep the peace, and the trade routes open, by compliance? Or can he annoy these troublesome people more by refusing their ‘request’ and showing them who is in charge? This is the level of human power use and abuse that faces Jesus.
The Jewish leaders waiting outside are so busy observing the purity regulations that they don’t even hear what Jesus has to say – it is one of those great ironies in the story of Jesus’ life – that when he makes the definitive statement about his divine kingship and his purpose, the key people are not there to hear it.
Pilate looks at this man without any visible trappings of power, and asks, possibly with a sneer, “Are you the king of the Jews.” He hears Jesus’ reply, but his understanding of power is purely political, and is related to domination and subjection, so he cannot understand. Jesus is talking of ideas ‘outside the box’ and Pilate, like so many before him in John’s telling of the story, just doesn’t get it.
Jesus, the powerless prisoner, descendant of King David, Son of the living God, submerging his divine power, undermining all definitions of worldly status, prepares to die for Barabbas and every Barabbas before and since, including you and me, and tells the truth, “My kingdom is not from this world.” I am a King… for this reason I was born, and for this I came into the world.” There is a double statement in there, “I was born”, and “I came” – I am of human and I am of heaven. I am outside your understanding and your experience.
Today’ reading is one of four that are programmed for the main service today, which marks the end of the church year, before we start the season of Advent next week, and answers the question, “Who is this man?” We’ve shared Psalm 93, which tells us
“the LORD is robed in majesty and is armed with strength…Your throne was established long ago; you are from all eternity”
The other readings, from Daniel and Revelation are written in that vivid apocalyptic style that tells us in pictures about the nature of God. The readings are detailed on the Housegroup notes.
In Daniel 7 we read of a vision of heaven in which the Ancient of Days is seated on a throne and the
“Son of Man is led into his presence and given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”
In the corresponding reading from Revelation 1 the same idea is echoed,
“Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.
It speaks of him, “who loves us and has freed us from our sins by his blood”, and “has made us to be a kingdom” and it speaks of a time when there will be no doubt about the nature of the kingdom, available to everyone and forever, “every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him”
"I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come, the Almighty”.
This isn’t a transitory empire or kingdom, like the Roman Empire or the USSR, this is forever, it exists now, and it is to come. This isn’t a message for a select few; this is a message for all of humanity, “every eye will see him”. It is for us, and for those we look down on, and those we look up to, and those we struggle to like as well as for those we love and pray for.
Did you know that Deuteronomy 21:23 says,
“you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God's curse. You must not desecrate the land the LORD your God is giving you as an inheritance.”
The Jewish authorities had already decided that Jesus must die. They had the option of stoning him to death as a sanction within their own legal system, but they wanted Jesus crucified, and I think it was because he would then be seen to be under God’s curse, and the authorities thought this would destroy his mission.
So, back to our story. In front of Pilate stands a vulnerable human being, already condemned by his own people, being offered to the occupying power for crucifixion. This man, who at his birth was brought gifts of gold, frankincense and myrrh, has no visible power. The subsequent mockery of the passion, dressing him in a purple robe, the crown of thorns, title ‘King of the Jews’ above him on the cross all seem to emphasise his powerlessness and his vulnerability.
Or to put it another way, in front of Pilate stands the king of all things, of all time, with all the glory and power inside and beyond this world, and he can’t see it. The Jewish authorities have brought this king to Pilate, but they don’t understand him either.
So the scene is set for the passion, the death and the resurrection of Jesus, and for the true kingship of heaven to be revealed.
This is a kingdom that covers all time and space; in which our membership is voluntary, in which the rich do not exploit the poor for their own pleasure and convenience. It is not about what we get but about what we offer to others; Christ the King gave everything for us, and our response is a depth of love that prompts us to give in return. Our desires are refocused from our own self-interest, to the interests of God’s kingdom.
When we answer those questions in our baptism and confirmation service, “Do you turn to Christ?” and “Do you submit to Christ as Lord?” we are putting ourselves under divine authority, recognising that the only power that does not corrupt is the power of God’s love. God’s kingdom is based on love, so when we answer, Do you come to Christ, the way, the truth and the life?” with “I come to Christ”, we are coming to a kingdom of love and acceptance.
As we have received, so we offer – welcome, value, dignity for all. And we find the future members of God’s kingdom outside the walls of this church, in our communities and workplaces, in our shopping centres, prisons and hospitals; in our schools and sleeping on our streets. Revelation 1 tells us that every eye will see him, so none are excluded. None. At some stage “every eye will see him”.
Revelation is apocalyptic literature, the words paint pictures to help our understanding of the nature of God, but I don’t think they are intended to be literal descriptions of the wallpaper in heaven. I think we are expected to read the message that flows through the words, which tells us that the kingship of heaven is not a myth or a fancy story to make people feel better. In some way that I don’t fully understand it is telling us about the reality of our salvation; that we can believe without doubt the claim that, "I am the Alpha and the Omega," … "who is, and who was, and who is to come, the Almighty.”
In our worship today, our prayers, our liturgy, our Bible reading and our singing, we celebrate this kingdom; the kingdom of Christ here and now and to come. When we pray in the Lord’s prayer, “Your kingdom come”, this is what we are asking for – the eternal reign of Christ in our hearts and lives, a reign that changes our way of looking at the world, and makes us want to do what Christ did – to subvert our worldly power for the benefit of others – to help every eye to see.
Our decision has to be, do we worship the transitory powers of this world, or do we enter into the ‘not from this world’ kingdom of Christ?