His Kingdom
The message of Jesus focused on the “Kingdom of God,” the reign of God that bears little resemblance to the political ways of this age.
When Jesus appeared in Galilee, he
began to proclaim the “Kingdom of God” – “Repent, for the kingdom is
at hand.” In his ministry, the reign of God began to invade the world. But
His realm is of an entirely different nature than the political systems of this
world, and on more than one occasion, Christ refused that kind of political
power.
In the wilderness, the Devil tempted Jesus by offering him “all
the kingdoms of the world.” To attain absolute power, all he needed to do
was “render homage” to the Tempter. Surprisingly, he did NOT
dispute Satan’s ability or “right” to dispense political power, but he refused
it. Instead, he submitted to the path of the Suffering Servant of Yahweh
- (Matthew 4:8-11, Luke 4:5-7).
In contrast, over the intervening centuries, many Christians have embraced
the political means and institutions of this present age to advance the Kingdom
of God, though inevitably, this necessitates accommodating biblical principles
to the values of the world.
SATAN’S WAY
According to Satan, submission to his overlordship is the price of
political power. The kingdoms of this age “have been delivered to me and I give
them to whomever I will.” Perhaps his claim goes far to explain the reprehensible
behavior of governments and regimes throughout history.
Although God has destined him to rule all the nations of the earth,
Jesus refused this satanic offer. Scripture confirms his appointment to reign
over the Cosmos, yet he refused the kind of political power so valued by this age
- (Psalm 2:6-8).
But how could Yahweh’s anointed king reign over the rebellious
nations of the earth without
the military and economic might of the all-powerful State?
Imagine the great good that Jesus could accomplish if he held
Caesar’s throne and commanded his legions! With him at the imperial helm, would
not righteousness soon prevail across the empire? Surely, if ever there was
justification for the resort to State power, this was it. Who better to wield the
might and majesty of Rome than the Prince of Peace?
However, rather than employ the political means of this age, Jesus embraced the way of the cross. In the “Kingdom of God,” true victory is achieved through self-denial and sacrifice. “Greatness” is defined and performed by acts of mercy to others, including one’s “enemies.”
Threatening and otherwise coercing others to submit to one’s
diktats has no place in a realm epitomized in the Cross of Christ. He “gave
his life a ransom for many,” and that provides his disciples with the
pattern for how power is to be wielded in his domain. God delights in “mercy,
not sacrifice.”
But the temptation in the “wilderness” was not the end of
Satan’s political intrigues. Following his rebuff, “the Devil departed from
him until an opportune time.”
After he fed a multitude near the Sea of Galilee, certain members
of the crowd planned “to seize him that they might make him king.” But
he walked away at the point the mob had determined to crown him king, thus
turning many minds against him.
HIS WAY
Jesus would not be the militaristic messiah intent on destroying
Rome that so many of his contemporaries desired. And the closer he came to his
death on Golgotha, the more the fickle crowds rejected him as the Messiah of
Israel - (Luke 4:13, John 6:15).
Prior to his execution, Pontius Pilate inquired whether Jesus was
“the king of the Jews.” He did not deny his kingship, and he responded thus
to Rome’s representative - “You say that I am a king, and for this, I was
born.” The Son of God qualified his kingship, stating:
- “My kingdom is not from (ek) this world. If my kingdom was from this world, then my own officers would fight that I should not be delivered up to the Jews. But now, my kingdom is not from here” - (John 18:33-36).
This does not mean his kingdom is strictly “spiritual” or otherworldly,
or that his messianic program is nonpolitical. But the source of his sovereignty
is other than the political power that has characterized the existing world. It
is of an entirely different nature than the realms of this age.
THE CHOICE
Pilate found no fault in him and was about to release Jesus. But
at the instigation of the priestly authorities, the crowd demanded that
Pilate release Barabbas instead, a léstés (Greek) or “brigand.”
Seemingly, the representatives of the nation preferred a violent political
revolutionary and murderer to the Suffering Servant of Yahweh.
Contrary to the messianic expectations of his contemporaries,
Jesus “took on the form of a slave” and became “obedient unto death,
even death on a cross.” Because of this choice, God exalted him and
bestowed on him “the name, which is above every name, that at the name of
Jesus every knee should bow, in heaven and on earth and under the earth.” And
he summons his disciples to adopt this very same mind - (Philippians
2:6-11).
Christianity has a long and sordid history of mixing Church and
State. The temptation to use political power to impose “right” beliefs and conduct
has been too great. Force always appears easier than persuasion.
After all, is it not preferable to do a little “evil” to achieve some far
greater “good”?
But advancing the cause of Christ through the political
means of this fallen age always necessitates resorting to the coercive
power of the State. Anyone who does not go along with the program must be
forced into submission.
The choice before his disciples is between the cruciform and rough
path trod by Jesus, or the expedient and smooth highway offered by Satan. Jesus
declared that when he was “lifted up” on the cross, THEN he would
“draw all men to me,” not when he was seated on Caesar’s throne. And he
calls all men to “deny themselves, take up the cross,” and follow the
same road regardless of where it leads.
Should we, the disciples of the same Jesus who “gave his life a
ransom for many,” embrace what he rejected? Or should we emulate his
example of self-sacrificial service for others? We cannot do both.
To achieve dominion over all the nations, all Jesus needed to do
was render homage to the Devil. And that is precisely what we do when we decide
to acquire and use political power to achieve our ends.
It is high time for the disciples of the Crucified Messiah to return
to the task assigned to them by Jesus to preach “this gospel of the kingdom
of God to all nations,” and to do so in the same manner that he did.
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