Narrative Lectionary for the Fourth Sunday of Lent, 30 March 2014

Narrative Lectionary for the Fourth Sunday of Lent, 30 March 2014

Lectionary Scriptures:

John 18: 28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they might not be defiled, but might eat the Passover. 29 Pilate therefore went out to them, and said, “What accusation do you bring against this man?”

30 They answered him, “If this man weren’t an evildoer, we wouldn’t have delivered him up to you.”

31 Pilate therefore said to them, “Take him yourselves, and judge him according to your law.”

Therefore the Jews said to him, “It is not lawful for us to put anyone to death,” 32 that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.

33 Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?”

34 Jesus answered him, “Do you say this by yourself, or did others tell you about me?”

35 Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?”

36 Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.”

37 Pilate therefore said to him, “Are you a king then?”

Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.”

38 Pilate said to him, “What is truth?”

When he had said this, he went out again to the Jews, and said to them, “I find no basis for a charge against him. 39 But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews?”

40 Then they all shouted again, saying, “Not this man, but Barabbas!” Now Barabbas was a robber.

Psalm 145: 10 All your works will give thanks to you, Yahweh.

    Your saints will extol you.

11 They will speak of the glory of your kingdom,

    and talk about your power;

12 to make known to the sons of men his mighty acts,

    the glory of the majesty of his kingdom.

13 Your kingdom is an everlasting kingdom.

    Your dominion endures throughout all generations.

Yahweh is faithful in all his words,

    and loving in all his deeds.[a]

Footnotes:

a. Psalm 145:13 Some manuscripts omit these last two lines.

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Commentary on John 18:28-40  by Craig A. Satterlee

Jesus is led, bound, from Caiaphas’ house to Pilate’s headquarters on the day of preparation for Passover (cf. John 18:24, 28.).

On the day of preparation for Passover, the religious leaders come to Pilate to sacrifice the Lamb of God. For it is as Jesus stands before Pilate that he is revealed to be both a king and the true Passover lamb. In actuality, two trials take place. Inside Pilate’s headquarters, Jesus stands trial before Pilate; outside Pilate’s headquarters, Pilate stands trial before the Judeans.

When they arrive with Jesus, the religious leaders remain outside the headquarters to maintain their ritual purity. Pilate goes out to the religious leaders (John 18:29-32) and the trial of Pilate begins. He asks what accusation they bring against Jesus. Rather than state the charges, the religious leaders respond that they have already determined that Jesus is a criminal. Pilate answers that, if the religious leaders found Jesus guilty, they should also punish him. The leaders indicate that Jesus must die at Roman hands. Jesus must be lifted up from the earth in order to draw people to himself, just as he said (cf. John 12:32).

If Jesus is to die a Roman death, he must be a revolutionary. Pilate must go in and question Jesus to determine if he is one (John 18:33-38). “Are you the king of the Jews?” Pilate asks, “What have you done that the chief priests handed you over to me?” Jesus answers that his kingdom is not of this world; it is not political, violent, or revolutionary. Jesus’ kingdom rests on making God known in the world, bearing witness to the truth, and gathering those who listen to the truth to his kingdom (cf. John 18:36-37).

Though Pilate asks Jesus whether he is a king, Jesus speaks of a “kingdom” -- a place where God reigns, a community of those who are of God. Rather than threatening Rome, Jesus subtly invites Pilate to enter this place. Jesus invites Pilate to receive his testimony and be part of the truth, but Pilate dismisses Jesus’ offer with his question, “What is truth?”

Though Pilate cannot enter Jesus’ kingdom of truth, he does not find Jesus to be a political revolutionary. So Pilate goes out to Jesus’ accusers and declares Jesus innocent (John 18:38-40). Pilate has found a legal loophole to release Jesus -- the custom of setting someone free at Passover. But Jesus’ accusers ask for Barabbas, a violent revolutionary.

Not ready to crucify Jesus, Pilate has him flogged (John 19:1). In the process of torturing Jesus, the soldiers ironically coronate him king. They crown Jesus with thorns and dress him in a purple robe. Then the soldiers mockingly but truthfully hail Jesus as “the king of the Jews” (John 19:3). Jesus is crowned, clothed, and proclaimed king by Roman soldiers.

Pilate goes out to Jesus’ accusers again (John 19:4-7) and declares Jesus innocent a second time. Jesus comes out under his own power, still in control, dressed as a king. Unlike the synoptic gospels, Jesus remains dressed in purple robe and crown. He goes to the cross, his glorification, as a king. Pilate calls Jesus “the man,” as in Son-of-Man. The chief priests and police demand that Pilate crucify Jesus.

Presented with their coroneted king, “the innocent Son-of-Man1”, Jesus’ accusers fulfill his words: “When you have lifted up the Son of Man, then you will realize that I am he” (John 8:28). They finally bring their charge against Jesus to Pilate: Jesus claims to be the Son of God (John 19:7). Jesus’ accusers cannot or will not see that Jesus is.

Pilate is “more frightened than ever” (John 19:8) by the possibility that Jesus might be “the Son of God.” He enters the headquarters again and asks Jesus the foundational question of John’s Gospel: “Where are you from?” (John 19:9). But Jesus gives no answer to what we understand to be this foundational Christological question.

In his previous encounter with Pilate, Jesus tried to invite the Roman governor into God’s kingdom and was rejected. Now, Jesus remains silent. Pilate threatens Jesus with his political power over life and death, but Jesus is not impressed. Jesus points to the one “from above,” who has ultimate power over life and death, and in so doing answers Pilate’s question of where Jesus comes from. Could it be that Jesus cannot help himself, but gives even Pilate one more chance to enter Jesus’ kingdom of truth?

Though Pilate is still not ready to enter Jesus’ kingdom of truth, he does, at least, seek to release Jesus. But now, Jesus’ accusers put Pilate on trial. They cry, “If you release this man, you are no friend of the emperor. Everyone who claims to be a king sets himself against the emperor” (John 19:12). 

On the day of preparation for Passover, Pilate brings Jesus out, judges him innocent, declares him king, and expresses surprise that Jesus’ accusers would crucify their king. Then, at noon -- the precise hour when the Passover lambs are sacrificed, as the chief priests declare themselves to be better friends of the emperor than Pilate (John 19:14), Pilate capitulates to their demands and hands Jesus over to be crucified, to be lifted up. The chief priests, who insisted that Jesus be put to death for claiming to be the Son of God, have claimed first Barabbas and now the emperor as their king. Yet, on the cross, Jesus, who has been coroneted, will be enthroned and glorified.

Now we see what John who baptized with water saw long ago: “Here is the Lamb of God who takes away the sin of the world!” (John 1:29). My goal in preaching on this narrative is simply to help my hearers see the Lamb of God as well.

Notes:

1 Francis J. Maloney and Daniel J. Harrington, Sacra Pagina: The Gospel of John (Collegeville: Liturgical Press, 1998), p. 495.

PRAYER OF THE DAY:

God of truth,

Too often we bend truth to fit our needs. Show us how to recognize and follow your truth, shown us by the love and life of your son, Jesus. Amen.

HYMNS:

“Jesus calls us; o’er the tumult” (Author: Cecil F. Alexander (1852))

1. Jesus calls us, o'er the tumult

Of our life's wild, restless sea;

Day by day His sweet voice soundeth

Saying, "Christian, follow Me;"

2. As of old, apostles heard it

By the Galilean lake,

Turned from home and toil and kindred,

Leaving all for His dear sake.

3. Jesus calls us from the worship

Of the vain world's golden store;

From each idol that would keep us,

Saying, "Christian, love Me more."

4. In our joys and in our sorrows,

Days of toil and hours of ease,

Still He calls, in cares and pleasures,

"Christian, love Me more than these."

5. Jesus calls us: by Thy mercies,

Saviour, may we hear Thy call,

Give our hearts to Thy obedience,

Serve and love Thee best of all.

Amen.

“Change my heart, O God” (Author: Eddie Espinosa)

1. Change my heart, O God,

Make it ever true;

Change my heart, O God,

May I be like You.

(chorus)

Jesus, O Jesus, come and fill Your Lambs

Jesus, O Jesus, come and fill Your Lambs

2. Change my heart, O God,

Make it ever true;

Change my heart, O God,

May I be like You

(chorus)

Jesus, O Jesus, come and fill Your Lambs

Jesus, O Jesus, come and fill Your Lambs

3. You are the Potter,

I am the clay;

Mold me and make me,

This is what I pray

(chorus)

Jesus, O Jesus, come and fill Your Lambs

Jesus, O Jesus, come and fill Your Lambs

4. Change my heart, O God,

Make it ever true;

Change my heart, O God,

May I be like You.

(chorus)

Jesus, O Jesus, come and fill Your Lambs

Jesus, O Jesus, come and fill Your Lambs

Bridge: O let the Son of God enfold You

With His Spirit and His love

Let Him fill your heart and satisfy your soul

O let Him have those things that hold You

And His Spirit like a dove

Will descend upon your life

And make you whole.

(chorus)

Jesus, O Jesus, come and fill Your Lambs

Jesus, O Jesus, come and fill Your Lambs

“Come to the table” (Michael Card)

1. Come to the table and savor the sight

The wine and the bread that was broken

And all have been welcomed to come if they might

Accept as their own these two tokens

The bread is His body, the wine is the blood

And the One who provides them is true

He freely offers, we freely receive

To accept and believe Him is all we must do

Chorus:

Come to the table and taste of the Glory

And savor the sorrow, He's dying tomorrow

The hand that is breaking the bread

Soon will be broken

2. And here at the table sit those who have loved you

One is a traitor and one will deny

And He's lived His life for them all

And for all be crucified

Come to the table He's prepared for you

The bread of forgiveness, the wine of release

Come to the table and sit down beside Him

The Savior wants you to join in the feast

3. Come to the table and see in His eyes

The love that the Father has spoken

And know you are welcome, whatever your crime

For every commandment you've broken

For He's come to love you and not to condemn

And He offers a pardon of peace

If you'll come to the table, you'll feel in your heart

The greatest forgiveness, the greatest release

Chorus

Come to the table He's prepared for you

The bread of forgiveness, the wine of release

Come to the table and sit down beside Him

The Savior wants you to join in the feast

CHORAL:

“Lead on, O King Eternal” (Author: Ernest W. Shurtleff (1887) (Diane Bish))

1. Lead on, O King eternal,

the day of march has come;

henceforth in fields of conquest

your tents will be our home.

Through days of preparation

your grace has made us strong;

and now, O King eternal,

we lift our battle song.

2. Lead on, O King eternal,

till sin's fierce war shall cease,

and holiness shall whisper

the sweet amen of peace.

For not with swords' loud clashing

or roll of stirring drums

with deeds of love and mercy

the heavenly kingdom comes.

3. Lead on, O King eternal;

we follow, not with fears,

for gladness breaks like morning

where'er your face appears.

Your cross is lifted o'er us,

we journey in its light;

the crown awaits the conquest;

lead on, O God of might.

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John Wesley’s Commentary-Notes for:

John 18:28-40

Verse 20. I spake openly - As to the manner: continually - As to the time: in the synagogue and temple - As to the place. In secret have I said nothing - No point of doctrine which I have not taught in public.

Verse 21. Why askest thou me - Whom thou wilt not believe?

Verse 22. Answerest thou the high priest so? - With so little reverence?

Verse 24. Now Annas had sent him to Caiaphas - As is implied ver. 13. Bound - Being still bound, ver. 12.

Verse 28. They went not into the palace themselves, lest they should be defiled - By going into a house which was not purged from leaven, Deut. xvi, 4. Matt. xxvii, 2; Mark xv, 1; Luke xxiii, 1.

Verse 31. It is not lawful for us to put any man to death - The power of inflicting capital punishment had been taken from them that very year. So the scepter was departed from Judah, and transferred to the Romans.

Verse 32. Signifying what death he should die - For crucifixion was not a Jewish, but a Roman punishment. So that had he not been condemned by the Roman governor, he could not have been crucified. chap. iii, 14.

Verse 36. My kingdom is not of this world - Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, ver. 31, and afterward actually did, chap. xix, 16.

Verse 37. Thou sayest - The truth. To this end was I born - Speaking of his human origin: his Divine was above Pilate's comprehension. Yet it is intimated in the following words, I came into the world, that I might witness to the truth - Which was both declared to the Jews, and in the process of his passion to the princes of the Gentiles also. Every one that is of the truth - That is, a lover of it, heareth my voice - A universal maxim. Every sincere lover of truth will hear him, so as to understand and practice what he saith.

Verse 38. What is truth? - Said Pilate, a courtier; perhaps meaning what signifies truth? Is that a thing worth hazarding your life for? So he left him presently, to plead with the Jews for him, looking upon him as an innocent but weak man.

Psalm 145:10-13

PS 145 This also is an alphabetical psalm. In it David praises God for his greatness, ver. 1-7. For his goodness and everlasting kingdom, ver. 8-13. For his providence, ver. 14-16. For his mercy to his servants, ver. 17-21. David's psalm of praise.

Verse 14. All - All that look up to him for help.

Verse 15. All - Of all living creatures. Wait - Expect their supplies wholly from thy bounty. Expectation is here figuratively ascribed to brute creatures.

Verse 18. Nigh - To answer their prayers. In truth - With an upright heart.

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