Third Sunday after Easter
by the Revd Dr Robert Wilson PhD (Cantab), Old Roman Apostolate UK
Today’s Gospel from St. John states that on the night in which he was betrayed Jesus said to his disciples: “A little while, and now you shall not see me: and again, a little while, and you shall see me: because I go to the Father.” His disciples did not understand what this meant. Jesus told them that they would weep and lament and the world would rejoice. They would be sorrowful, but their sorrow would be turned into joy. “A woman, when she is in labour, hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. So also you now indeed have sorrow: but I shall see you again and your heart shall rejoice: and your joy no man shall take from you.”
These words form part of Jesus’ farewell discourse to his disciples before the time came when he no longer taught, but acted and suffered. It would be a moment of trial for them like that experienced by a woman in labour, but it would be a passing phase that would soon turn into joy. They would be sorrowful for a time, but he would see them again and their sorrow would be turned into joy.
It was widely expected among the Jews that the period before the final coming of the Kingdom would be one of particular trial and tribulation. In the past they had experienced great suffering before being rescued from slavery in Egypt and it seemed reasonable to assume that they would experience a similar period of great adversity before their redemption in the future. It had often been the lot of the most faithful to suffer the most. This theme is reflected in many of the Psalms which speak of the suffering righteous man. The Maccabean martyrs had gone to their deaths confident that they would be vindicated for their faithfulness in refusing to compromise with the attempt by the Seleucid Emperor Antiochus Epiphanes to suppress Judaism.
Jesus drew on this tradition when he repeatedly warned his disciples of his coming death. His messianic destiny, enthronement and rule would come about not by war and conquest, but rather reversal, repudiation and death. He would be the Suffering Servant of Isaiah who was despised and rejected by men, a man of sorrows and acquainted with grief, who bore the sins of many and made intercession for the transgressors. He would take the evil of the situation that he faced upon himself and somehow subsume it into good. The period of tribulation, the so called messianic woes, would be concentrated on himself alone. He would embody the truth of his own message in turning the other cheek and going the second mile. It would be necessary for him to suffer these things and to pass through the valley of the shadow of death before he entered his glory.
His followers would not see him for a little while, but again, after a little while they would see him. He would die, but would rise again and appear to his disciples in his glorified body. Then they would rejoice with a joy that no man would be able to take from them, despite all the sufferings they would subsequently undergo for their faith. The Holy Spirit, the Paraclete, would be their comforter, advocate and guide to strengthen them in their adversity.
Shortly before his own martyrdom under Nero, St. Peter wrote a letter from Rome to the Christians in Asia Minor. He exhorted them “as strangers and pilgrims, to refrain yourselves from carnal desires, which war against the soul, having your conversation good among the Gentiles: that whereas they speak against you as evildoers, they may, by the good works which they shall behold in you, glorify God in the day of visitation.” They were to be subject to kings and governors who had a necessary role to punish evil doers and praise the good. They should not use their liberty as a cloak for malice, but as the servants of God. “Honour all men: love the brotherhood: fear God: honour the king.”
St. Peter had originally been baffled when Jesus told him that he understood his messianic role in terms of suffering and death rather than war and conquest. It was only later that he finally grasped the secret of Jesus’ message and proclaimed the good news of salvation through his life, death and resurrection. It is fitting that in the epistle he wrote shortly before his own martyrdom under Nero he should repeatedly emphasise Jesus’ message of non-violence in the face of oppression. The attitude of the faithful to their pagan overlords should be the same as that of their Lord, one of passive obedience. They were not to violently rebel against the authority of the civil power, which was necessary to preserve the peace in a fallen world. But they could be assured that it was not the ultimate authority, whatever delusions of grandeur those in positions of power might have in this world.
It is important to emphasise that these words about obedience to rulers were written under a tyrant, the Emperor Nero. They are not encouraging the faithful to endorse the behaviour of corrupt rulers, but rather stating that it is better to suffer for doing good than evil. The Emperor had only a civil authority to exercise power, not a moral authority. There was no justification for violent resistance to unjust decrees, but this was very different from an uncritical conformity to the status quo. It was better to suffer for doing good than evil, always being ready to give an account for their Christian hope. They followed one who when he was reviled, reviled not again, but committed himself to the one who judged justly.
Let us make our own the words of today’s Collect:
O God, who dost show to them that are in error the light of thy truth, that they may return into the way of righteousness; grant to all those who profess themselves Christians to reject those things which are contrary to that name, and follow such things as are agreeable to the same.
Leave a Reply