Cross Examinations: A Practical Man

Lectionary readings for the Passion/Palm Sunday

LITURGY OF THE PALMS
Luke 19:28-40
Psalm 118:1-2, 19-29

LITURGY OF THE PASSION
Isaiah 50:4-9a
Psalm 31:9-16
Philippians 2:5-11
Luke 22:14-23:56 or 23:1-49

TEXT: Mark 14:43-50

LISTENING TO THE TEXT

Perception is not reality when it comes to the Kingdom of God. The Kingdom of God is eschatological in nature, which means that our present history is being redefined based on God's future. God's Present and Coming Kingdom calls us to see the world not only as "it is", but how it "will be."

Mark emphatically reminds us that Jesus' life, death, and resurrection turns the world order upside down. In God's Kingdom those who would be first must become last, those who would lead must be servants, and children become model disciples (9:33-37). Authentic power is no longer used to dominate but to serve (10:43-45). Suffering is no longer meaningless but redemptive. Everything is different!

Even the position of insiders and outsiders is reversed. Those who are in positions of authority and privilege reject Jesus and his message. Even Jesus' own disciples seem slow to understand his teaching. Outsiders, however - those who find themselves socially and spiritually on the margins (Gentiles, demon-possessed, lepers, blind Bartimaeus, the bleeding woman) - gladly embrace the Kingdom because their need is so great. These are the members of Mark's Faith Hall of Fame.

This is not good news for those who prefer business as usual. It was not good news for Judas. Judas has been an enigma throughout church history. He was clearly disappointed with the direction Jesus' ministry was taking. In fact, he was shaken by it. But his decision to betray Jesus into the hands of the chief priests and scribes remains a mystery. Some suggested motives include: greed, fear, misguided zealotry. Mark doesn't seem interested in offering a clear motive for Judas' actions.

However, a clue is given by the event that precipitated Judas' final decision to act. When he witnessed the extravagant anointing of Jesus by the unnamed woman something snapped in him. Apparently that was the last straw for Judas. The Kingdom just didn't make sense anymore. Judas' idea of the kingdom and Jesus' message of the kingdom were not compatible.

ENGAGING THE TEXT
THE NEED

It is frightening to realize how near we can be to the Kingdom and miss it. Judas' life teaches us that it is possible to be in Christ's presence, participate in religious activities, be regarded as a person with spiritual authority and yet still be far away from God. Proximity is not a sign of spirituality.

There is something within every person that clutches to what is familiar and secure. There is something obsessively practical that keeps us from letting go and following Jesus completely and with a whole heart. That self-centered something is called sin.
Judas wanted God's Kingdom, but he wanted it on his own terms in ways that made sense to him. All he could see was how things were, not as they could be. Judas clearly stands for any impulse in the church today characterized by self-preservation over Kingdom values.

GOD'S ANSWER

Even in the hour of our betrayal God extends love to us. In the act of table fellowship and sharing a covenant cup, Jesus was offering intimate friendship with Judas to the very end. Forgiveness and reconciliation was made available. As Judas was "lifting his heel" Jesus was "extending his hand."

While Judas' betrayal was imminent it had not been consummated. The deed was not yet done. Jesus sees it coming and, while the sinner contemplates the sin, Walter Wangerin suggests that he offered Judas three critical gifts:

1. Knowledge. Judas now knows the moral quality and the consequence of the deed. This is betrayal. Betrayal is wrong!

2. Free will. Knowledge frees Judas from both ignorance and from the unconscious compulsion. He now can choose whether to do, or else not to do, the deed.

3. Sole responsibility. If Judas proceeds with it, then, he alone shall own the deed.*
Surrounding all of these gifts from God we are offered empowering grace that restores and transforms. It is never too late for mercy!

OUR RESPONSE

Repentance is the appropriate response to unfathomable mercy. Judas' was not the only disciple to betray Jesus. All of them fled in terror and abandoned him in his most desperate moment. What was different was the response. Judas was filled with remorse and killed himself. The other disciples were confronted with their sin and turned to God. The crowning error of Judas' life was underestimating the power of redeeming love and transforming grace. Just as there is nothing we can do to earn God's love, so there is nothing we can do to minimize God's love. We can only respond in faith, turn away from our sin, and turn toward Him.

PREACHING THE TEXT

The story of Judas is of interest to people because of the mystifying nature of his betrayal. One way to begin this sermon is by asking the simple question that many in our congregations are wondering: "How could Judas betray Jesus?" Theories abound as to the motivations including greed, patriotism, and even religious beliefs. Proposing each of these theories, with their strengths and weaknesses, enables the preacher to then move beyond hypotheses to teach what is factually known about the man called Judas Iscariot.

The most important aspect of the Judas saga, however, is not Judas's response to Jesus, but Jesus' response to Judas. Despite Jesus' clear understanding of the betrayal, the text is clear that He continued to offer Judas covenant love and friendship. The sacrifice about to be made on the Cross was for friends and enemies.

This addresses the fundamental meaning of unconditional love and unmerited grace. While very few would want to align themselves with the person of Judas, many feel as if they have crossed the line of God's acceptance and betrayed any opportunity for a new beginning in God's kingdom. This sermon can offer the hope that it is never too late to turn from our sin and turn to God.

*Walter Wangerin, Reliving the Passion: Meditations on the Suffering, Death, and Resurrection of Jesus as Recorded in Mark (Grand Rapids: Zondervan, 1992), 52.