Mark 15:1-20
People reject Jesus for all kinds of different reasons. Some of them are deeply emotional and personal reasons, and some of them are thought through and deliberate. Things were no different when Jesus walked the streets of Judea, and in these courtroom scenes in Mark, we learn why the religious leaders and why the political leader of the day rejected Jesus.
The Sanhedrin were desperate to find something to use against Jesus that would send him to his death. They were so desperate they broke all their normal rules for trial and accusation, concocted false witnesses and searched for any testimony that would condemn Jesus. They finally landed on a misrepresentation of Jesus’ own words, “I will destroy this temple that is made with hands, and in three days I will build another not made with hands” (14:58). The religious leaders looked for and found a religious reason to reject Jesus.
It might sound odd to put it this way, but people often reject Jesus for religious reasons. The threat Jesus posed to them was to their tightly-packaged and self-styled religion. It is true they were trying to be devout followers of God, but their legalism had become their idol and their means of controlling the people. Jesus openly, and sometimes violently, rejected the legalism of the Pharisees. He even did it before crowds of people, changing their loyalties from the scribes and Pharisees to himself. Jesus freed the people from the religious leaders’ monopoly of religious practice.
What is important is that when the Sanhedrin were confronted with the truth, they clung instead to what they wanted to be true. This is a powerful force in the human heart. To be confronted with the truth of Jesus Christ means I need to change. It means I need to come to the realization I am no longer in control, and I am no longer my own lord and master. On the other hand, if I get to set the religious rules and realities, I am much more comfortable. Paul tells us that people will reject the truth because what is false suits their own pleasures (2 Timothy 4:3).
Pilate, on the other hand, was not a religious man. He was a political creature who worked his way up the ladder of power, and eventually took his own life when he has his position stripped from him. What is important for our discussion here, is that he was convinced of Jesus’ innocence. Three times in Mark 15 Pilate presses the crowd and Sanhedrin to make sure they want to condemn Jesus to death. The record of Pilate in the other Gospels makes it even clearer that he knew Jesus to be innocent—his wife even had a dream warning him not to have anything to do with Jesus’ conviction. So what caused him to send an innocent man to a tortuous death? Mark 15:15 provides the answer, “So Pilate, wishing to satisfy the crowd…delivered him to be crucified.”
Pilate, face-to-face with the truth, picked the false path because it was politically and culturally expedient; it pleased and placated the crowd. He chose the path of least social resistance. This is another powerful force in the human heart. It is easier for us to pick our own ease and comfort and the accolades of others over the truth of Jesus Christ. But when we do, there is a high price to pay. When my own desires, ease and comfort are king, I will be willing to bend and compromise everywhere else. Pilate went so far as to send Jesus to his death. I will compromise on all my commitments, including friends, family, career, and even God.
But if I chose Christ, against what is easy religiously and culturally, I gain the whole world. When I lose my soul to him, I get it back. When I accept the truth of Jesus Christ, it sets me free.
Tuesday, November 25, 2008
Monday, November 3, 2008
Willing Slaves of Christ
Revelation 1:1
The book of Revelation tends lay in a fog. We may only read it when we get worried about world events, or at the end of our yearly reading program, and it is almost always a frustrating book to try and figure out. It contains odd and difficult to understand visions, dreams, beasts and creatures. Much of what John sees and writes down is in a form foreign to us, and we don’t always know how to go about tackling the interpretation of the book.
This is an odd, though common, irony. From the very start of the book, it is intended to be a revelation of Jesus Christ. Though that word “revelation” is the Greek word for apocalypse, it means to have something unfolded and explained to us. And who or what is the target of that unfolding? It is Jesus Christ. The book of Revelation, for all its uniqueness, reveals Jesus Christ to us in ways the rest of the NT only hints at.
One of the keys to the revelatory nature of this book lies in an important concept John uses twice in his opening thoughts. God reveals the contents of this book to his servants in general, and reveals it specifically to his servant John (1:1). By the time John writes this book down (probably as late as 95 A.D.), the title of “servant” of Christ is loaded with meaning.
This word is a powerful indicator of a believer’s relationship with Jesus Christ. It means to be a “bond slave,” or someone who has willingly become the slave of another. For example, after Peter and John suffer persecution at the hands of the religious leaders of the day, they return to their church and pray. Part of what they say is in Acts 4:29:
“And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness.”
The early church took this title of “willing slave” upon themselves: they were not given it, they took it. And as Paul writes to the various churches, he commonly calls himself the servant, or bondservant, of Jesus Christ (Romans 1:1, Philippians 1:1). John also calls himself a servant of Jesus Christ. And as such he faithfully writes down all he sees and hears and compiles the book of Revelation.
It is no small thing to say John faithfully wrote down this book. He was the subject of persecution, the people he wrote to were as well, and the things contained in the book are not all roses and rainbows. John was a servant of Christ even when it meant his own (severe) discomfort, and when he probably didn’t like what he was seeing and getting from God.
As such, he stands as an example of what it means for me to be a willing slave of Jesus Christ. It means he is the most important thing to my life and my decisions. It means God is always right and good even when present circumstances are not easy or comfortable. It means I can and should fulfill my calling no matter what that means for my position and place in life. Taking the label of servant means I act as though God is Lord, not me.
And what results? Well, for one thing, God wants to reveal his Son Jesus Christ to his servants through the pages of Revelation. To encounter this Christ through the lens of the trials and difficulty of this world requires a right relationship with him: being a willing servant to a sovereign God.
The book of Revelation tends lay in a fog. We may only read it when we get worried about world events, or at the end of our yearly reading program, and it is almost always a frustrating book to try and figure out. It contains odd and difficult to understand visions, dreams, beasts and creatures. Much of what John sees and writes down is in a form foreign to us, and we don’t always know how to go about tackling the interpretation of the book.
This is an odd, though common, irony. From the very start of the book, it is intended to be a revelation of Jesus Christ. Though that word “revelation” is the Greek word for apocalypse, it means to have something unfolded and explained to us. And who or what is the target of that unfolding? It is Jesus Christ. The book of Revelation, for all its uniqueness, reveals Jesus Christ to us in ways the rest of the NT only hints at.
One of the keys to the revelatory nature of this book lies in an important concept John uses twice in his opening thoughts. God reveals the contents of this book to his servants in general, and reveals it specifically to his servant John (1:1). By the time John writes this book down (probably as late as 95 A.D.), the title of “servant” of Christ is loaded with meaning.
This word is a powerful indicator of a believer’s relationship with Jesus Christ. It means to be a “bond slave,” or someone who has willingly become the slave of another. For example, after Peter and John suffer persecution at the hands of the religious leaders of the day, they return to their church and pray. Part of what they say is in Acts 4:29:
“And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness.”
The early church took this title of “willing slave” upon themselves: they were not given it, they took it. And as Paul writes to the various churches, he commonly calls himself the servant, or bondservant, of Jesus Christ (Romans 1:1, Philippians 1:1). John also calls himself a servant of Jesus Christ. And as such he faithfully writes down all he sees and hears and compiles the book of Revelation.
It is no small thing to say John faithfully wrote down this book. He was the subject of persecution, the people he wrote to were as well, and the things contained in the book are not all roses and rainbows. John was a servant of Christ even when it meant his own (severe) discomfort, and when he probably didn’t like what he was seeing and getting from God.
As such, he stands as an example of what it means for me to be a willing slave of Jesus Christ. It means he is the most important thing to my life and my decisions. It means God is always right and good even when present circumstances are not easy or comfortable. It means I can and should fulfill my calling no matter what that means for my position and place in life. Taking the label of servant means I act as though God is Lord, not me.
And what results? Well, for one thing, God wants to reveal his Son Jesus Christ to his servants through the pages of Revelation. To encounter this Christ through the lens of the trials and difficulty of this world requires a right relationship with him: being a willing servant to a sovereign God.
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