Jesus and Rome

As I re-read the passion narratives, I am struck by the role of Rome. The grand narrative of the Old Testament is God’s efforts to graciously redeem his chosen but stiff-necked people. Israel is called to be a light to the nations but ends up being indistinguishable from them.

So when God sends his son, and the leaders of Israel reject him - then murder the Messiah in the hope they might claim the inheritance, that narrative twist actually fits with the plot thus far.

Ezekiel says of Israel leaders, “Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock? You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock.” (Eze 34:2-3)

I appreciate why the chief priests wish to kill Jesus – but why Pilate? Pilate allows himself to be somehow complicit with the leaders of Israel in the murder of Jesus. This is even after his wife warns him to “have nothing to do with that innocent man.” (Matt 27:19)

Fast forward 2000 years, and we now have state governments, including NSW, introducing “Conversion Practices” legislation. These laws not only prevent rare and questionable treatments, but they also prevent prayer and pastoral care for persons of faith who do not wish to enact some of their sexual desires. Legislation that prevents Christian organisations from hiring only Christian staff is also on the radar.

On the whole, our Western experience of governments has been that they are there to bring order and “punish the wrongdoer.” But Romans 13 is not the only biblical passage that reflects on the State. John (in Revelations) likens Rome to Babylon – an empire diametrically opposed to Jesus and his Kingdom.

Jesus encounters opposition, and followers of Jesus will also encounter opposition – from outside and inside the church, and at times, even from the state. But Jesus is still Lord.

Rev. David Rietveld