In my vision at night I looked, and there before me was one like a son of man, 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 nations and peoples 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. [Daniel 7:13-14 (NIV)]
As we left the church, my friend asked “What do the letters INRI above the cross mean?” Unable to say it in Latin, I replied that it was an abbreviation of the words, “Jesus of Nazareth, the King of the Jews.” In Latin, these words would be Iesus Nazarenus Rex Iudaeorum. When someone was crucified, it was usual to affix a sign to the cross declaring the cause of execution. Since the official charge against Jesus seemed to be that he’d challenged Roman rule by proclaiming himself the king of the Jews, Pilate had those words written in Latin, Greek and Hebrew. As Pilate phrased it, however, the words seem more of a title rather than an accusation. When the high priests asked that the sign be changed to read “He said, I am the King of the Jews,” Pilate refused.
Other than that dark day when He was crucified and the title “king of the Jews” was used with scorn and mockery by the soldiers and crowd, Jesus was referred to as “king of the Jews” only one other time: at the visit of the Magi when they asked, “Where is the one who has been born king of the Jews?” [Matthew 2:2] While most of Jesus’s countrymen didn’t acknowledge His identity, it was foreigners who recognized his sovereignty at His birth and a Roman governor who acknowledged His kingship at death.
Was Jesus the king of the Jews? A king’s supremacy is limited to his domain. The ruler of a nation, a king’s power is limited by his lifetime and the borders of his kingdom. He must defend his government from enemy nations and his regime from revolution. A king of the Jews would reign only over Judah’s territory and the children of Israel. When asked if He was king of the Jews, Jesus told Pilate that His kingdom was not of this world. Indeed, Jesus’s kingdom wasn’t limited to Judah and the Jews. Unlike earthly kingships, His reign is absolute, unbreakable, sacred, and everlasting. When God raised Jesus from the dead, He was given power over all of creation and all people on earth, not just the Jews of Judah. Pilate’s sign was wrong. Jesus wasn’t the “king of the Jews;” He was and still is the King of kings and the Lord of lords.
Well, my brothers and sisters, let’s summarize. When you meet together, one will sing, another will teach, another will tell some special revelation God has given, one will speak in tongues, and another will interpret what is said. But everything that is done must strengthen all of you. [1 Corinthians 14:26 (NLT)]
From the viewing platform at the marsh, I watched a Cooper’s hawk soar high in the sky. When I turned to leave, I looked down and saw several white egret feathers on the ground below. Whether it was the hawk, a raccoon, or some other predator, the park had one less egret in the pond. Those beautiful white feathers were a stark reminder of how precarious life is, not just for wild birds, but for us all. I was reminded of Ecclesiastes: “For people and animals share the same fate—both breathe and both must die.” [3:19]
We’re sure to notice God in the Grand Canyon, the multitude of stars in the night sky, or when watching two million wildebeest, zebra and gazelles migrate through the Serengeti. We sense Him in extraordinary or exotic things like the peacock’s splendid tail, Devil’s Tower, or spectacular sunsets and sunrises. But do we notice Him in the commonplace and unremarkable?
You will experience all these blessings if you obey the Lord your God: Your towns and your fields will be blessed. Your children and your crops will be blessed. The offspring of your herds and flocks will be blessed. Your fruit baskets and breadboards will be blessed. Wherever you go and whatever you do, you will be blessed. [Deuteronomy 28:2-6 (NLT)]
“Blessed are You, Lord our God, King of the Universe, the True Judge,” is a blessing often said by Jews when they undergo a death or tragedy. “This is all for the good,” or “Blessed is the true judge,” is often said by other Jews in response to their tragic news. Rather than being about God’s final judgment of a person, these words remind them that only God can judge whether events are good or bad. To illustrate this point, the Talmud has a story about the second century sage, Rabbi Akiva. One night, the rabbi, along with his rooster and donkey, arrived in a village. When no one would give Akiva a place to stay, the rebbe said, “All that God does, He does for the good.” He then walked to a field outside of town, set up camp, and lit his lantern. That evening, a gust of wind knocked over the lantern breaking it, a fox came and ate the rooster, and a lion came and killed the donkey. In spite of all that, Akiva said, “All that God does, He does for the good!” Just before dawn, marauders came and attacked the village but, camped in the field without light, crowing rooster or braying donkey to reveal his presence, the rabbi remained safe.
