Even Youths

Day 6: Matthew 27:20-26 The crowd’s fateful choice April 3, 2010

What starts as a prejudiced trial becomes a lynch mob. It is striking that a crowd which whipped itself into a frenzy welcoming the Messiah into Jerusalem on Palm Sunday only five days later calls for his execution. But first-century Palestine was a volatile context – much like contemporary Iraq – a time of pervasive political and social unrest. It was the proverbial tinder box, needing only a match to start a conflagration. Several would-be messiahs provided such matches over the seventy years leading up to the final Roman destruction of Jerusalem.

In fact, that is likely why the crowd chose Barabbas over Jesus. Barabbas was what Jesus only seemed to be; he delivered what Jesus only promised. Barabbas was no petty thief; Romans did not crucify thieves. The Greek word lāstās could also mean ‘insurrectionist, guerilla, rebel’, which was an offense which Rome punished with crucifixion. The crowd chose the sort of savior they wanted: someone who would lead them in war against their occupiers. Jesus offered a different sort of salvation: someone who would lead them in war against their own sinful nature. The Jewish nation chose war, both at the cross and in AD70. And they suffered the consequences. Paul holds out the hope, though, of a wide-scale turning to faith some day (Rom 11:25-32). We can pray toward that day.

Day 5: Matthew 27:11-19 The Roman trial April 2, 2010

History shows that Pilate was a ham-fisted ruler, insensitive to the religious sensibilities of his subjects, eventually recalled by Rome for provoking the Jews to several riots and inflicting severe reprisals on them. The authorities in Rome built their empire on the realization that benign rule led to more cooperation from the local populace, and less need for expensive and disruptive military intervention. By these standards, Pilate was ineffective.

So Matthew has no particular incentive to defend Pilate, or to deny his responsibility in the execution of Jesus. Still, he clearly places the onus upon the Jewish leadership and people. Pilate finds nothing in Jesus’ demeanor or words to validate a charge that he was a dangerous revolutionary or a violent terrorist. He realizes the role that professional religious rivalry plays in the accusations (26:18). In addition, his wife has a disturbing dream about Jesus’ innocence, which she – as often in antiquity – takes as a divine message (26:19). So Pilate strategizes a way to release Jesus, while preserving face for everyone (26:17).

Matthew here underscores the miscarriage of justice inflicted on Jesus. Even an insensitive Roman authority – who presided over Jesus’ political trial – could see through the pretense. Justice did not matter so much to him that he would risk a riot, especially over charges of treason that could make him appear less than diligent in protecting Rome’s interests. Still, Pilate serves to underscore Jesus’ innocence, and the travesty of the injustice which he suffered for us, and for which we rightly worship him.

Day 4: Matthew 27:1-10 Judas’ remorse April 1, 2010

Peter denies Jesus, not just once, but three times; yet he recovers, is forgiven, and goes on to a lifetime of productive, courageous ministry. Judas, on the other hand, betrays Jesus, suffers intense remorse, and then commits suicide. What marks the difference in outcome?

Axiomatically, the difference reflects, the heinousness of the failure: Peter deserts Jesus, but Judas betrays him. As Jesus earlier warned, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (26:24). Even the plotters who benefited from Judas’ treachery put the blame back on him when he tries to rescind his betrayal of an innocent man: “What is that to us? That’s your responsibility” (27:4).

Both Peter and Judas regret their actions. And Judas does what he can – and more than Peter does – to attempt to change the outcome. So Matthew’s point is that forgiveness extends incredibly far, encompassing even Jesus’ closest friends who desert and deny him in his greatest need; yet forgiveness does not extend limitlessly, for it does not encompass Judas. This distinction has often proved important for those who deny their faith due to public harassment or physical torture: Peter holds out hope that their weakness and failure, too, can be forgiven. So, too, it holds out similar hope for us.

Day 3: Matthew 26:69-75 Peter’s denial March 31, 2010

At one point, Peter was confident that he would succeed even if all others failed (26:33). True to his pledge, when the others flee at Jesus’ arrest in Gethsemane, Peter does not (26:56). Instead, he courageously follows Jesus, even into the courtyard to the high priest’s mansion, where he boldly sits among the guards awaiting the outcome of the trial (26:58).

His courage does not last long, however. A low-status servant girl draws attention to him, and he panics: “Me, with Jesus of Galilee? I don’t know what you’re talking about!” (26:69). He slinks a short distance away where another servant girl makes a similar identification. Peter’s denial grows stronger: “Before God, I swear I don’t know the man!” (26:72). “But you must,” claim others, “we can tell from your accent that you are from Galilee” (26:73). Peter issues his strongest denial, invoking imprecations against himself: “God curse me if I am lying!” (26:74).

At least four realities follow Peter for the rest of his life, and through Scripture, for the rest of time: (1) What a wimp: he crumbles at the accusation of some socially insignificant servant girl! (2) What a louse: at a time of great need, he deserts his rabbi, his friend, and his Lord! (3) By his own word, he deserves condemnation. (4) In the mercy of God, he, along with the other disciples, is forgiven and restored to leadership (28:10; cf. John 21:15-19).

This clearly is both a warning and an encouragement to Matthew’s original readers, who were likely facing persecution for their faith. It is both a warning and an encouragement also to us, in the face of much milder opposition, which nonetheless may motivate us to duck affiliation with Christ. If even the great apostle Peter’s courage failed, we do well to be wary of the same; if even the great failure Peter may be forgiven, we can hope for the same.

Day 2: Matthew 26:63b-68 The Christ, Son of God, Son of Man March 30, 2010

These titles – and thus, the charges against Jesus – are widely misunderstood. Today, ‘Son of God’ is often taken as a reference to Jesus’ divinity, and ‘Son of Man’, to his humanity. This is not what the titles meant in Jesus’ time.

The high priest first asks Jesus, “Do you claim to be the Messiah, the Son of God?” Literally, ‘messiah’ means ‘anointed one’, and is a reference to a special king whom the Jews expected one day, someone in the model of King David but greater, a God-anointed ruler who would lead them in victory against their enemies and in worship of their God, bringing economic prosperity and international supremacy.
This king would also be ‘the Son of God,’ but not in the sense of being divine. Jewish theology – much like contemporary Muslim theology – emphasized the transcendence, the otherness, of God. He is eternal, omnipresent, omniscient; he cannot take on the limitations intrinsic to human form. Instead, much as in traditional Chinese culture, ‘son of God’ was a metaphorical expression affirming that the king ascends to the throne not by happenstance or by clever political maneuvering, but by divine choice. Of all people, the king has special favor from God, and a special relationship with him: he is ‘son of God’.

While these two titles captured the height of Jewish ambitions for its longed-awaited ruler, they are not sufficient to describe Jesus’ identity and role. He claims to be greater still: ‘the Son of Man’. The title comes from Daniel 7:13-14, “In my vision at night I looked, and there before me was one like a son of man [a human-looking figure], coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was 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.” By this title, Jesus claims that he will reign alongside God in heaven, that he will rule all nations, that he will be worshiped by all peoples, forever and ever.

Christians today take such claims for granted; after all, Jesus is the second person of the Trinity, eternal Son, God-incarnate, creator of all, redeemer of mankind. But it is no wonder that the high priest was outraged by such claims. To him, Jesus was a rural peasant, a self-appointed preacher from backwater Galilee, a rabble-rouser raising hopes of divine intervention, likely to lead – as others had before him – to brutal suppression by the Roman army.

These two options persist today. Either Jesus is unique among all people of all time, or he is a blasphemer and a heretic. Either he is rightly worshipped, or he was justly executed. Those were the only options available in his day; they are the only options available today.

Day 1: Matthew 26:57-63a The Jewish trial March 29, 2010

This trial violates both Jewish legal regulations codified in later centuries, and several common standards of jurisprudence, both ancient and modern. Among the irregularities: (a) there is no presumption of innocence; evidence is sought for pre-determined verdict (26:59-60); additionally, capital trials were: (b) restricted to daylight hours, (c) prohibited on the eve of a Sabbath or a festival, (d) not to render verdict in capital cases on the same day as the trial, (e) to meet only in an official courtroom, and (f) should accept only unimpeachable testimony.

From their own perspective, these leaders were not corrupt, but expedient. They acted urgently to squelch a religious movement that opposed the God-ordained temple, as well as their own leadership. They acted to squelch a political movement that could antagonize the Romans into yet another slaughter of Jews. Still, their determination to bring a swift end to this movement led both to violation of Jewish legal standards and to miscarriage of justice.

For those who suffer injustice of even lesser sort, this trial provides two comforts. First, Jesus experienced worse than we ever shall, and is by our side in our own suffering. Secondly, even this injustice was under God’s sovereign control and achieved his predestined goal. As the persecuted church later prays, “Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen” (Acts 4:27-28).

Day 6: Hebrews 5:7-9 ‘Although he was a son, he learned obedience’ March 27, 2010

The Gospels are not the only New Testament texts to reflect on Jesus’ experience in the Gethsemane olive orchard; the book of Hebrews does also.

To people facing suffering, and in danger of giving up their faith, Hebrews holds up the example of Jesus: ”During the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears to the one who could save him from death” (Heb 5:7). ‘Could save him’, not ‘would save him’. “And he [Jesus] was heard,” the author continues, though apparently God hearing his prayers – or ours – is not always the same as him granting our requests: after all, Jesus did not escape the cross, but died on it. “He was heard because of his reverent submission” (Heb 5:7). Even as son of God, Jesus did not make demands or lay down ultimatums, but submitted to the will of God. So, rightly, do we. Prayer is not a mechanism for forcing the hand of God, or for manipulating his will; in prayer we state our preferences, and submit to his will.

What was the result of Jesus’ experience in Gethsemane and all that followed? There were two. For one, he learned obedience, and matured spiritually: “Although he was a son, he learned obedience from what he suffered and, [was] made perfect [i.e., mature or complete] …” (Heb 5:8). If obedience was something even Jesus had to learn through suffering, if spiritual maturity was something he needed to develop through adversity, likely it will be the same for us. For the other, “once made perfect, he became the source of eternal salvation for all who obey him” (Heb 5:9).

Hebrews holds out Jesus as our example of productive suffering, rather than angry resentment, in submission to the will of God. If his suffering was productive – not only for his own personal growth, but also for the benefit of others – likely ours will be also, if rightly received.

In response, first, give thanks for what you have gained from Jesus’ suffering. Secondly, consider any suffering or challenges that you currently face: (a) how could this adversity, rightly received, promote your maturity? (b) how might God use its effects on you to benefit others? Spend some time in prayer that if God does not remove this suffering, he might use it to produce both (a) and (b).

Day 5: Matthew 26:41 ‘Watch and pray so that you will not fall into temptation.’ March 26, 2010

This is a second dimension of prayer, not just time spent with God, but also spiritual strengthening to resist sin and to live for God. We need prayer, Jesus notes, because ‘the spirit is willing, but the body is weak’ (26:41).

This is a reality that we all share. ‘The Spirit is willing’: we want to overcome sin; we want to please God; we want to stand firm in the midst of discouragement or opposition.

But none of this is within our grasp: ‘the flesh is weak’. (Contrary to the NIV translation [‘the body is weak’], Jesus is not disparaging our physical bodies; ‘flesh’ represents our carnal resistance to spiritual things.) The evidence bears out our spiritual frailty and impotence: Judas betrays Jesus; the sleeping-instead-of-praying disciples desert him; Peter denies him three times.

What to do?

‘Pray,’ says Jesus.

What struggle do you face that undermines your devotion to God? What temptation? What rival for your devotion? What difficult circumstance? Make it the focus of prayer today.

Day 4: Matthew 26:39,42,44 ‘If it is possible’ March 25, 2010

Arguably, in Matthew’s telling, Jesus prayer develops in a sort of progression, softening from an initial emphasis on his own preference to a final submission to God’s will, whatever it may entail. “If it is possible,” Jesus begins (26:39). Then, “if it is not possible” (26:42). Then, after his third prayer, “Rise, let us go! Here comes my betrayer!” Through it all, he adds the caveat, “not as I will, but as you will” (26:39); “may your will be done” (26:42).

This can be one of the chief values of prayer.

Often we use prayer to change our circumstances. Scripture provides some justification for this. While it may be overstatement to suggest that prayer can change the will of God, the Bible does indicate the sometimes God intervenes in response to prayer in a way that he would not intervene in the absence of prayer.

Other times, however, as here, prayer enables us to grow into an acceptance of circumstances that God has no intention of changing, no matter how hard or often we plead. After all, we are eternally indebted to God for not changing Jesus’ circumstances. So when we pray for relief from difficult circumstances, we need to leave open the door to the possibility that God’s purpose in prayer is more to change us – to teach us acceptance of our difficulties and to experience his grace in the midst of difficulties – than to change our circumstances.
Are you now facing difficult or challenging circumstances that you would prefer God to change? Make them the focus of your prayer. At the same time, in this case, consider: if God’s intention is more to change you than to change your circumstances, what positive effect might this experience have on your spiritual growth? Will you submit to God’s will, whether it entails changing these circumstances, or keeping the circumstances the same in order to change you?

Day 3: Matthew 26:40 ‘Could you not keep watch with me for a single hour?’ March 24, 2010

Jesus is in crisis, and he pleads with Peter, James, and John to stay with him while he prays it through: “Stay here and keep watch with me.” Some time later, he returns to find them sleeping (26:40). He awakens and chides them. A second time he finds them sleeping (26:43). And a third (26:45).

While Jesus is no longer in crisis, and the time we spend with him does not need to be in the middle of the night, this is one dimension of prayer: time spent with Jesus. No less than a friend or a spouse, God invites – even expects – us to spend time with him.

Given your current practice of prayer, might Jesus ask this same question of you: “Can you not keep watch with me for a single hour?” Apart from feeling guilty for a little while, what might you usefully do to improve your prayer life?