The Folly of Sunday Morning Segregation

At the end of John 11 a group of unbelieving Jews sneaks off and tattles on Jesus for raising Lazarus from the dead. The result is that a council is gathered. But the surprising result of the council is that a spiritually dead man proclaims the global atoning work of Christ. We see much in this scene.

The council is made up of chief priests and Pharisees and the initial hullabaloo of the council begins with the words we find in John 11:47-48, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” These words expose much about their hearts.

Firstly, they’re at a loss. They acknowledge that Jesus has truly performed many miracles and that everyone will believe if they continue allowing Him the freedom to do so. It’s understandable that they would feel like this but do you see how they’re making a bit of an exaggeration? Have they forgotten how the massive crowds left Him once He began teaching hard things at the end of John 6? Have they forgotten that just now a group of Jews came to tattle on Jesus after raising Lazarus from the dead? Have they forgotten that not everyone has believed in Him? It seems they have.

Secondly, note their continuing unbelief. They do truly acknowledge that Jesus has done these miracles, yet this acknowledgement doesn’t lead to belief, it only spurs them toward a more wholehearted opposition.[i] This is usually not what we see happen. People in Scripture who recognize Jesus’ power to do what no one else can do usually respond to Him by falling at His feet calling Him Lord. So why do these guys grow more hostile after recognizing His true power? Because of the hardness of the their hearts. They know Jesus’ miracles to be true, to be powerful, and therefore they know His claims to be God must be true as well. But that doesn’t push them toward belief. It pushed them deeper into unbelief.

Thirdly, they’re fearful and anxious. If Jesus continues to gain momentum with the people they believe they’ll lose two things: their place and their nation. By referring to their ‘nation’ they mean the Romans will see Jesus’ movement as a rogue religious Jewish threat and desire to put a quick end to it militarily. If that happens they’ll lose the religious freedom Rome now gives them as a nation and since their religion is what by and large defines them as a nation, Israel as a whole would be lost. But I’m not convinced that’s their main concern.[ii] By stating the concern they have for their ‘place’ first shows what they’re really worried about. Sure the nation may be lost, sure their religion could be wiped out by Rome, but if all that goes what also goes with it? Their prominent role in the spotlight as chief priests, scribes, and Pharisees. So, Jesus was threatening their position of power and prestige among the people. This was their main concern.[iii]

After this first outburst of anxiety this council is silenced by their leader. Caiaphas, the high priest, spoke up in v49-50 saying, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” Into this frazzled mix Caiaphas brings sharp rebuke. He makes it clear that they have no idea how to see this situation for what it is and that only he has a clear enough insight to see things as they are and give the needed answer.[iv] In his wisdom he suggests that they need to kill Jesus in order to save the people. Now be sure to understand that he didn’t mean this in a Christian sense, he meant that they must execute Jesus so that their ‘place’ and ‘nation’ as a whole would continue to exist.[v] But we, and really any reader of John’s gospel after the cross, can’t help but see more in his words. Caiaphas calls for the execution of Jesus for the purpose of self-preservation, but we see a call for the execution of Jesus for the purpose salvation. Lest we think we’re just reading too much into Caiaphas’ words, the beloved disciple John gives us proper interpretation in v51-52, “He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad.”

Now we must pause and linger to see what is being said to us.

I bring these things up because in v51-52 we come face to face with one of the most important matters in the entire Scripture, the atonement of Jesus Christ. The questions ‘Why did Jesus die?’, ‘Who did Jesus die for?’, and ‘What did His death accomplish?’ are all answered for us in this text. In its simplest form we’re told here that Jesus’ death was a death for others and not a death for Himself.[vi] How is it a death for others? It is a death intended to gather in the children of God spread across the nations. In theological terms we’re told here that Jesus’ death was a substitutionary death. Meaning that on the cross, Jesus offered Himself up as a sacrifice, taking our curse upon Himself, bearing the penalty we deserve, satisfying divine justice in our place as our substitute, so sinners like us could be reconciled to God and welcomed into His family at the feather touch of faith. Caiaphas believed it was either the nation or Jesus that would die, and that if Jesus died the nation would live. It would be his life for theirs.[vii] Caiaphas callously and cynically was speaking only in political terms of what Jesus’ death would mean for Israel. But unbeknownst to him, he spoke (prophesied) of what Jesus had come to do as the Lamb of God, not just for believing Israelites but for all those from every nation who believe as well. The irony John points out to us here is that what Caiaphas intended for harm God intended for the eternal salvation of His global people.

Be reminded, in v51-52, why Jesus died, who He died for, and what His death accomplished. But also be reminded that His death is a death that is global in its scope. Any person, from any nation, people, or tribe that hears the gospel, and is struck by the depth of their sin, struck by the breadth of Christ’s beauty, turns away from that sin, and turns toward Christ in faith will become children of God.

Because this gospel is global in its scope every ministry in every nation should be global in its scope. This not only moves us toward giving to missions and sending missionaries to spread the gospel in other parts of the world, this moves us toward being intentional about becoming congregations that reflect the global nature of the gospel. In our racially divided world, do you see what a breath of fresh air the Church ought to be? It is a sad truth of our time that Sunday morning is one of the most segregated hours of the week. v52 ought to make you grieve at that reality.

The global nature of the gospel demands that the culture of Christ’s Church not be defined by the color of our skin but in our common bond in Christ.

Since Christ’s death is multi-ethnic in its scope we must strive to have more than mono-ethnic congregations.

Since Christ’s death is multi-ethnic in its scope we must strive to cease living mono-ethnic lives.

From seeing the global nature of the atonement we must embrace the global scope of the gospel. May this be your desire: there is a wideness in God’s mercy as wide as the sea, far it be from me that His mercy ends with me.

 

 

Citations:

[i] Leon Morris, The Gospel According to John – NICNT, page 563.

[ii] D.A. Carson, The Gospel According to John – PNTC, page 420-421.

[iii] R.C. Sproul, John – St. Andrew’s Expositional Commentary, page 215-216.

[iv] Morris, page 567.

[v] Carson, page 422.

[vi] Morris, page 568.

[vii] Morris, page 568.

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