John 19:14 And it was the preparation of the passover, and about the sixth hour: and he said to the Jews, Behold your King! The words are words of scorn, at once angry and bitter. Pilate is exasperated by the obstinate determination of the Jews to have the blood of Jesus. He has an infidel's contempt for the bigotry and fanaticism of these fierce zealots. He has the contempt of a Roman soldier for conquered provincials, writhing in vain under the heel of the conquerer. And yet, for the moment, these fierce fanatics are too strong for him. They know their own mind, and he does not know his. Thus, in this supreme moment, which (humanly speaking) sealed the fate of Jesus, there come into clear view two distinct kingdoms — two absolutely antagonistic forms of royal power: one, represented by the crown of thorns — the other, by the imperial sceptre of Rome; one, impersonated, then and ever since, in Jesus the crucified — the other, for the moment, in a Tiberius. And the question — not then only, but at all times and for all men — is: To which of these two diverse and antagonistic kingdoms shall we yield the homage of our hearts — the indivisible loyalty of soul and will? There is a power which addresses itself to the eye — which dazzles, and by dazzling attracts. And, again, there is a power which addresses itself, not to the eye of sense, but to the spirit within; and which attracts, not by any external dazzling, but by an interior subjugation, to which conscience and heart yield themselves freely and joyfully. The empire of Borne was of the former kind; the empire of Jesus Christ was, and is, of the latter. Power of the former kind is essentially local and fleeting and transient; power of the latter kind may be universal and eternal. The kingdom of Christ has upon it the marks, which indicate, to say the very least, the possibility of such universal and everlasting empire. The ruins and debris of the Roman empire are all that survives to show where and what it once was. Christ's kingdom grows stronger and stronger, larger and larger, with every passing century. Even now it is only in its infancy. What will it be? Now this kingdom is founded upon service and sacrifice. He stoops to conquer. He stoops to the likeness of men, in order to conquer humanity for God. The cross is His passport to the throne of our hearts. In our best moments we all acknowledge His right to reign over us. But ever and again, side by side with that kingdom of His, which is not of this world, there comes into view a kingdom which is of this world; the allurements of wealth, or pleasure, or interest, or power — the life lived to self, and not to God. This is our "Caesar," brethren. It is of this, that we find ourselves, again and again, tempted to cry," "We have no king but Caesar." More than this. According as we yield ourselves to the sway of the one kingdom or of the other — the kingdom which is of this world, or the kingdom which is not of this world — accordingly do we exercise, in nut own small place and day, the powers of that kingdom. They transmit themselves through us as their agents, and we become workers for the one kingdom or the other, as the case may be. Will we offer ourselves to Christ, our rightful king, in a truly loyal allegiance? Forthwith, behold, we become, as it were, a medium of communication between Him and the world around us. He works through us. He seats us, if we may say so, on the lowest step of His own throne. We share His present power, even now; as we shall share His future, final triumph, hereafter. If, on the other hand, we yield ourselves to the Caesar of this world, and allow him practically, in any one or more of his many forms, to rule over us; we do so, not for ourselves only and to the peril of our own souls, but for others also and to the peril of theirs. "No man liveth to himself." No man can so isolate himself from his fellows, that no influence, either for evil or for good, shall pass through him to them. No man can either ruin or save his own soul, without doing something, it may be much, to ruin or to save the souls of others. The picture may seem to some overdrawn. True: it is an ideal picture. In actual experience, no life is wholly surrendered to the sway, either of the kingdom of Christ, or of the kingdom of this world. Motives, actions, characters — all, in real life, are, more or less, mixed. The worst have traits of goodness. The best bear at least the scars of conquered evil. Yet still, the weight of every human soul — the momentum of every human life — is flung distinctly and unmistakably, in its net result, either on Christ's side or on Caesar's. Brethren, which of these two alternatives do we embrace? (D. J. Vaughan, M. A.) Parallel Verses KJV: And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! |
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