Sermon Seeds: Testify to the Truth

Sunday, November 24, 2024
Reign of Christ Sunday | Year B
(Liturgical Color: Green or White)

Lectionary Citations
2 Samuel 23:1-7 and Psalm 132:1-12, (13-18) OR Daniel 7:9-10, 13-14 and Psalm 93 • Revelation 1:4b-8 • John 18:33-37
https://lectionary.library.vanderbilt.edu/texts/?z=p&d=86&y=382

Focus Scripture: John 18:33-37
Focus Theme: Testify to the Truth
Series: Here I Am…Testing and Tested (Click here for the series overview.)

Reflection
By Cheryl A. Lindsay

Where did you get this information? That seems to be the question that Jesus asked Pilate. The fact that Jesus counters Pilate’s question with one of his own, while consistent with Jesus’ interactions with questioning authorities, is not necessarily expected of one facing an investigation of an alleged crime. Jesus rarely did what was expected of him, which explains his current situation as he stands before Pilate accused of what amounts to treason at best and insurgency at worst.

Jesus certainly led a revolution; his accusers and adversaries were right about that. In fact, both his allies and foes would have probably agreed to this truth. The nature, outcome, and value of that revolution would have been under dispute. Clearly, even his detractors could not agree amongst themselves, and his disciples remained bewildered about his mission and identity despite their fulfilled commitment to follow him. Jesus’ query to Pilate, “Do you ask this on your own, or did others tell you about me,” is not a form of defense or deflection from being questioned. Jesus invites Pilate to interrogate his own motives and the source of his curiosity.

For, Pilate does seem to be genuinely curious. The Roman official makes it evident that he is a reluctant participant in these proceedings. All of the gospel readings tell some version of this story. In none of them is Pilate the one instigating the litigative actions. Some accounts reflect his attempts to persuade those calling for the execution of Jesus to either change their minds or let him go as part of a loophole in Roman law that allows a prisoner to be set free based on the favor and mercy of the crowd. Pilate fails to demonstrate the courage to lead and cast judgment based on his own findings and instincts. Further, even if Jesus has actually claimed to be king of the Jews, the implied accusation before him, Pilate does not consider this to be a real threat. Again, he seems more curious than accusatory.

Pilate makes it quite clear that he as governor would have had no objection to Jesus being the king of the Jews. It was the Jewish people (and more specifically the chief priests) who had taken offense at this claim and had handed Jesus over to him for trial (18:35b). So Pilate wanted to find out from Jesus what he had done to arouse such hostility. The question: What is it you have done? (18:35c) indicates what a strange trial this was. The accused was supposed to say what he had done, instead of his accusers pressing charges against him! Of course, as we saw from 18:19, 30, his accusers had no clear-cut charges.
Samuel M. Ngewa

For Pilate, Jesus is not a threat. His actions and following have not led to an insurgency against the Roman Empire for which Pilate has sworn fealty. There’s no risk in letting a small religious sect have a king declared among them. Presumably, word of Jesus’ activities would have reached the Roman Governor. Pilate would have known that rather than raising an army, Jesus often avoided the crowds that gathered when he was near. Pilate may have heard reports of Jesus teaching to give Caesar their due.

Pilate, as a savvy political operative, may have realized that the only ones threatened by Jesus were those entrenched in and privileged by the temple system. The only explicit effort Jesus made to dismantle a system occurred just a couple of days before this encounter, when Jesus denounced the money changes in the temple and started throwing over tables. Of course, his focus on oppressive religious systems was not an endorsement of empire; it simply reflected the finite nature of a focused ministry that still held broader implications.

Still, Pilate became a tool of the religious establishment. Two corrupted systems collided with the Roman Governor caught in the apex. Jesus’ question, on the surface, asked about the origin of Pilate’s question. Going deeper, the question encourages Pilate to consider the basis for his decision. Will he pronounce judgment based on his own wisdom, understanding, and revelation of the truth or is he merely a puppet implementing the will of others without discernment while abdicating his true authority and delegating his power? Pilate could have stopped these events from continuing. Instead of doing the hard thing that is right, he tries to negotiate doing the easy thing that is costly.

Because the Jews must remain outside to avoid pre-Passover ritual defilement (18:28), Pilate goes back and forth between them and Jesus. He confronts Jesus with the claim that he is king of the Jews. Jesus poses a question of his own: “Do you ask this on your own, or did others tell you about me?” (18:34). Pilate reminds him that it is his own people who have handed him over, and now asks more generally, “What have you done?” (18:35). Jesus then responds, enigmatically, to the previous question: “My kingdom is not from this world,” for his disciples are not fighting on his behalf (18:36). Pilate struggles to comprehend: “So you are a king?” (18:37). But Jesus, as always, avoids a direct answer: “You say that I am a king.” As for what he says, “For this I was born, and for this I came into the world, to testify to the truth” (18:37), setting the stage for Pilate’s famous but cryptic question: “What is truth?” (18:38). Without awaiting a response, Pilate goes back out to the Jews and declares that he finds no reason to prosecute Jesus.
Adele Reinhartz

Pilate going back and forth between Jesus and his accusers occurs throughout the larger section surrounding this passage. Instead of simply declaring that prosecution is not justified and hoping that will change the will of the religious establishment, Pilate could have declared Jesus innocent and set him free. But, that is not politically expedient so Pilate fails to meet the moment. While he recognizes the truth, he declines to testify to it.

Perhaps because he lived outside of the community who received the messianic promise, Pilate could not comprehend, in that brief encounter, the significance of the kingship in this context. Perhaps, in all that moving back and forth, the governor was actually seeking an understanding beyond the accusations and superficial claims. Perhaps, Pilate needed to receive a testimony to understand. It’s left to Jesus to explain that his sovereignty does not attempt to overthrow Caesar’s as Caesar’s cannot compare to the realm of God which has no end.

It is important here to avoid a common misunderstanding. That Jesus’ kingship is not “from this world” does not mean that it is merely “spiritual” in the sense of being inward or subjective. It is not simply Christ reigning in the hearts of individuals. The phrase does not so much define the nature of Jesus’ kingship as locate its origin. It is not “from” this present world, just as Jesus himself is not “from this world” (8:23b). Rather, he is “from above” (8:23a), or “from heaven” (3:13; 6:33, 41, 50, 51, 58), and he now wants the reader to know that the same is true of his “kingship.” He says it twice: “My kingship is not from this world,” and “But now my kingship is not from here.” In the same way that “not from this world” implies “from heaven,” or “from above,” the notice that Jesus’ kingship is not “from here” implies that it is “from above” (3:31). In short, it comes not from Jerusalem or Rome, but from heaven, from the very presence of God, and therefore belongs to God. Divine origin implies divine ownership. “Not from this world” implies no allegiance to this world, but allegiance only to God. Jesus’ kingship is not merely “spiritual” but eschatological, rather like the Holy City in Revelation, always coming down “out of heaven from God” (Rev 3:12; 21:2, 10). It is nothing less than Jesus’ all-encompassing “authority over all flesh” (17:2; also Mt 28:18), and in the end it will supersede all human authority. Pilate in the end will pronounce it politically harmless (see v. 38b), but it is more dangerous than he imagines.
J. Ramsey Michaels

Allegiance to the kindom of God is a dangerous claim that requires tangible, spiritual, and relational commitments and actions. A primary test of that commitment and measurement of those actions is the barometer of truth. Jesus prioritizes truth to such a degree that he frames his life’s ministry, from incarnation to this moment and beyond, to his act of testifying to the truth. Truth is so important to Jesus that he told the Samaritan woman at the well that the test of worship is the measure of spirit and truth. Above all, therefore, the good news is centered, anchored, and rooted in truth. This is our test; let it be our testimony.

Testify to the truth.

Reflection from Voices of People of African Descent
The 33rd General Synod adopted a Resolution to Recognize the United Nations International Decade for People of African Descent (2015-2024). As part of its implementation, Sermon and Weekly Seeds offers Reflection from Voices of People of African Descent related to the season or overall theme for additional consideration in sermon preparation and for individual and congregational study.
What passes for identity in America is a series of myths about one’s heroic ancestors. It’s astounding to me, for example, that so many people really appear to believe that the country was founded by a band of heroes who wanted to be free. That happens not to be true. What happened was that some people left Europe because they couldn’t stay there any longer and had to go someplace else to make it. That’s all. They were hungry, they were poor, they were convicts. Those who were making it in England, for example, did not get on the Mayflower. That’s how the country was settled. Not by Gary Cooper. Yet we have a whole race of people, a whole republic, who believe the myths to the point where even today they select political representatives, as far as I can tell, by how closely they resemble Gary Cooper. Now this is dangerously infantile, and it shows in every level of national life.”
— James Baldwin in a Talk to Teachers working in the New York Public School System on October 16, 1963 discussing the American Identity

For Further Reflection
“When I despair, I remember that all through history the way of truth and love have always won. There have been tyrants and murderers, and for a time, they can seem invincible, but in the end, they always fall. Think of it–always.” ― Mahatma Gandhi
“The things you do for yourself are gone when you are gone, but the things you do for others remain as your legacy.” ― Kalu Ndukwe Kalu
“Facts do not cease to exist because they are ignored.” ― Aldous Huxley

Works Cited
Michaels, J. Ramsey. The Gospel of John. Grand Rapids: Wm. B. Eerdmans Publishing Co., 2010.
Ngewa, Samuel M. “John.” Adeyemo, Tokunboh, Ed et al. Africa Bible Commentary. Grand Rapids: Zondervan, 2006.
Reinhartz, Adele. “John.” Gale A. Yee, Ed. Fortress Commentary on the Bible: Two Volume Set . Minneapolis: Fortress Press, 2014

Suggested Congregational Response to the Reflection
This sermon series invites us to explore the call to Christian discipleship and to examine our response. Invite the congregation to evaluate their willingness to testify to the truth.

Worship Ways Liturgical Resources

The Rev. Dr. Cheryl A. Lindsay, Minister for Worship and Theology (lindsayc@ucc.org), also serves a local church pastor, public theologian, and worship scholar-practitioner with a particular interest in the proclamation of the word in gathered communities. You’re invited to share your reflections on this text in the comments on our Facebook page: https://www.facebook.com/SermonSeeds.

A Bible study version of this reflection is at Weekly Seeds.