Veiled Victory

Jeremiah 18:1-6                    2 Corinthians 4:1-7                  John 19:25-30

Veiled Victory

Imagine yourself, for a moment, as a follower of Jesus on the road to Jerusalem on Palm Sunday. The jubilant cries of "Hosanna!" fill the air, while vibrantly coloured garments are cast onto the ground before Jesus. Dust rises from the stamping and dancing feet of the crowds. Tall palm branches wave above, and the sounds, smells, and sunlight fuel your racing thoughts and soaring emotions. You've been waiting for this moment for years. Finally, the Messiah will be revealed, and he will restore the kingdom to Israel. Can you feel the excitement? There’s your Rabbi, riding on the back of a donkey’s foal, fulfilling ancient prophetic Scripture. You feel important, proud, fulfilled, triumphant even, as you walk beside the one being hailed by the crowds as the Son of David.

Now, try to imagine yourself as Mary, the mother of Jesus, walking perhaps at a respectful distance behind your son. What emotions fill your heart? For years, you have pondered the words of the angel Gabriel in your heart, the words of the shepherds, the Magi, Anna, the prophetess, and the aged Simeon. You’ve remembered the words of your twelve-year-old son in the Temple, you’ve listened to his teachings, and you’ve been witness to his miracles. And now, your unwavering faith in him appears to be paying off. Even when you were mocked and scorned by those who didn’t believe your explanation of your pregnancy, by those who didn’t understand – even members of your own family, your own children – even then, you held onto what you knew was true. Perhaps, from time to time, the words of Simeon about a sword piercing your heart troubled you, but for the most part, it was easy to suppress even the most foreboding of statements and predictions, even those uttered by Jesus himself. And now, you seem vindicated. Your son will soon be crowned king by the crowds.

But then, imagine only a few days later, standing at the foot of a Roman cross, watching as your hope, along with the lifeblood of Jesus, drain away, drop by agonising drop. What conflicting thoughts and emotions tug at your heart now? While the soldiers callously gamble for the only earthly belongings your son possessed, you stand helpless, not knowing what to do or expect. Perhaps you wail, or perhaps you are stunned into silence. Now, you hear the words of Simeon echoing in your ears as waves of pain and anguish sweep over you. All your hopes, all your dreams, all your ambitions are slowly dying before your eyes.

Imagine for a moment, Mary’s exhausted mind trying to make sense of it all – groping for something, anything to hold on to. Perhaps she thought that her whole life had been one long nightmare. Perhaps this was all a cruel joke. Had she deceived herself into thinking her son was God’s Messiah? But then, how could she explain him? How could she explain his words? His life? His miracles? The water turned to wine…

The disciples, too, were no longer feeling so proud and triumphant. No more hosannas. No jubilant crowds to bolster their faith. We all know that it is easier to display courage when surrounded by like-minded individuals, but when you are all alone…well, only a faith that has been tried in the fires of affliction can stand on its own.

Now, besides the executioners, a few of the leaders, perhaps a few friends or family members of the thieves, and others with a morbid fascination with the sufferings of the victims, there were very few devoted and brave followers of Jesus gathered at the foot of the cross that day. There were three Marys: Mary, the mother of Jesus; the well-known Mary Magdalene, whose devotion to Jesus is unparalleled in the Gospels; and an unknown Mary, the wife of a man named Clopas. It is possible that this Clopas and Cleopas, mentioned in Luke 24:18, are the same person, which could explain why Luke associates him and his partner with the other disciples, but we cannot be sure.

There was also an unnamed sister of Mary, the mother of Jesus, standing by. Much scholarly debate has gone into attempting to identify this woman. Some have thought that she is Salome, mentioned in Mark 15:40 and 16:1, who followed and ministered to Jesus in Galilee. Others have thought she was the unnamed mother of the sons of Zebedee, James and John, which would make the ‘beloved disciple’ a cousin of Jesus. This may explain why Jesus entrusted his mother to John’s care, but again we cannot be certain.

You may well ask why Jesus didn’t commit his mother to the care of his siblings. Remember, at this point, his siblings did not believe in him—they only changed their views after the resurrection. So, it’s reasonable to assume that Jesus wanted his mother cared for by a believer, rather than an unbeliever. And therefore, he committed her into the care of her spiritual family rather than her physical family.

Which opens up an interesting possibility regarding God's view of "family." Who truly constitutes the family, and why? A family is generally defined as a group of people related by birth, marriage, or adoption. But is this how God defines family? John’s adoption of Mary as his mother may indicate that family transcends blood or legal relations. Indeed, the bloodline that binds believers together—the blood of Jesus—is stronger than any earthly connection.

And then God’s adoption of us into his family constructs a completely different paradigm regarding those we consider our parents and siblings. Remember when Jesus was told that his family was waiting outside for him? “Who is my mother, and who are my brothers?” he asked. And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:48–50). This seems to align with his words in Matthew 10:37: “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.” Perhaps this was the very choice Mary had to make as she stood at the foot of the cross.

Now, it’s clear from Scripture that belief in Jesus can and does divide families. However, while becoming a believer might cost you your parents, siblings, or you’re your children, the family you receive is far more glorious, because it is eternal. Just think about it. Beyond the vast family of God that encompasses the past, present, and future, you’ve been grafted into what Scripture calls the Body of the Lord. This is why, in the New Testament, Paul refers to those he writes to as “brothers” and “sisters”, and perhaps why he occasionally refers to himself as a “father” – even though the churches he founded were made up of people from every nation, tribe, and tongue. Indeed, there are no human-made distinctions in this family – no Jew, no Gentile – because we are all one in Jesus, united by his blood.

John, as we’ve seen in other passages, is not overly concerned with every single detail of the events. Rather, he focuses on the theological implications that arise from them. He skips over several incidents recorded in the other Gospels to highlight what he deems of greater importance.

At this point in his narrative, John emphasizes that Jesus perceived in his spirit that his earthly ministry was nearing its end. He had been sent to reveal the Father to his disciples, to provide full atonement, and to satisfy the penalty for humanity’s sin. As we saw last week, he who knew no sin became sin for us. He took upon himself the curse that was ours. And now, he was ready to give up his spirit.

But notice Jesus’ determination. He did not stop until all was accomplished. He did not give up halfway. He followed his mission to its bitter end, even though the physical and spiritual agony must have been unbearable. Should we perhaps follow his example? While he would never expect us to bear what he bore, he may very well call us to a life of frustration and suffering so that his name may be glorified in our response to adversity.

Which prompts me to ask: how do you respond to perceived suffering? Do you get angry? Depressed? Anxious? Do you wonder, "Why me, Lord? What did I do to deserve this?" Or do you think God is unfair? Perhaps you ask, "Why did you make me this way, Lord?" Or, as Tevye says in Fiddler on the Roof, "Lord, who made the lion and the lamb, you decreed I should be what I am. Would it spoil some vast eternal plan if I were a wealthy man?" Do you despair? Do you give up?

Perhaps the hardest thing for us to grasp is the fact that we all have a role to play in this life, just as Jesus did. God will not stop working in you until His purpose for you is complete (Philippians 1:6). Remember, you are his workmanship, re-created in Christ Jesus for good works, which God prepared beforehand that you should walk in them (Ephesians 2:10). You are the clay in the hands of the Master Potter—who are you to argue with him?

If Jesus did not give up halfway while working out your salvation, don’t for a moment think he will give up halfway while working on your sanctification. No, he will continue until all is accomplished, until you have been conformed to his image.

It’s only when all is done that Jesus speaks of his thirst, a statement John links with what had been written. John likely had Psalm 22:15 in mind: “My strength is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death.” Now, the drink he was offered at this time is different from the one in the other Gospels. That first drink, laced with myrrh, was intended to dull his senses and make his sufferings more bearable. It is possible that he refused it because he wanted to remain in control of his senses because he still had several things to say to those gathered below. But now, as he knew his death was imminent, he received the sour wine.

But I think his final statement, “It is finished,” is very important. The Greek word "tetelestai" conveys more than just completing a task—it means fulfilling something so that what was required has been accomplished. This same word is used in the Septuagint (the Greek translation of the Old Testament) in Genesis 2:2 when God is said to have "finished" his work of creation. Perhaps this is why Jesus used this very same word here: on the cross, he had completed the work of re-creation.

As such, the statement tells us that our salvation is, in one sense, a closed book. Of course, there is always the daily need for us to work our our salvation in fear and trembling (Philippians 2:12-13), but when Jesus said, "It is finished," he declared that all the sins of all his people had been dealt with for all eternity. As Paul writes in Colossians: “God erased the record of our debt, which stood against us, by nailing it to the cross” (Colossians 2:14). Or as he said in Romans 8: No one and nothing can separate us from the love of God in Christ Jesus (Romans 8:38–39). Or as Jesus said in John 10: Nothing can snatch us from His hands (John 10:28). “It is finished.” Sin has been paid. Satan has been defeated. The accusation against us has been erased. Our names have been indelibly, permanently,  ineradicably engraved on the palms of His hands (Isaiah 49:16). It is done. There is such peace and security in this powerful and most comprehensive of statements. 

But for those standing at the foot of the cross, peace and security would only come after Jesus had completed his sabbath rest in the tomb. For them, the blessed truth of the crucifixion would only be discovered on the first day of the new creation. They, like us, could only experience joy in salvation by looking back on that event. For them, as for us during our times of struggle, hope seemed hopeless.

And then, there was the final cry, the death rattle, and the last breath. With Jesus' passing, all hopes and dreams were seemingly shattered. The one they believed to be the Messiah was dead, and now there was nothing left to do but prepare the body for burial and begin the painful process of putting their lives back together. No more hope. No more ambition. No more kingdom delusions. No more King. Or so it seemed.

Yet, as I have come to believe, it is often when God is most silent that he is most active.

Life doesn’t stop when you’re exhausted, does it? When your faith is shattered, when your hopes, dreams, and aspirations feel like they’re hanging by a thread. When all feels raw, painful, empty. Perhaps, at this stage, you’ve given up on them, no longer praying or thinking about them. Or perhaps you’ve joined the voices of countless believers throughout history: “How long, O Lord?” Have you forgotten me? Have you forsaken me? 

How long have you held on to a hope that defies worldly logic, waiting for the Lord to help you, relieve you, vindicate you, save you? How long have you held on only to have your hopes deferred or denied time and time again? 

You know, there’s a proverb that says, “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life” (Proverbs 13:12). Is your heart sick? Does everything seem dead right now? Does God seem silent and distant?

Could it be, perhaps, that in this moment, God is doing his deepest work in you?

So, before you come to our Lord’s Table, stand beneath the cross for a while. Stand with John, the Marys, and the other women. Feel their pain. Imagine their confusion, desperation, and hopelessness. Or see yourself as clay in the Potter's hands—hard, soft, or pliable—but being shaped into something only he can create—a vessel to display his  glory.

Do not despise the complex days of despair. Instead, as Paul says, rejoice in your suffering, knowing that suffering produces endurance, endurance produces character, and character produces hope. And hope does not disappoint, because God's love has been poured into our hearts through the Holy Spirit (Romans 5:3–5).

Or as the author of Hebrews writes, “Consider him who endured from sinners such hostility toward himself, so that you may not grow weary or faint-hearted” (Hebrews 12:3). 

So, linger for a moment, if you will, with John and the women. All is not lost, because God is always in control—whether you can see that or not.

Shall we pray?

© Johannes W H van der Bijl 2025

Naked Glory

Philippians 2:5-11                     Hebrews 9:11-15; 13:11-12                               John 19:17-24

Naked Glory

I don’t think I need to tell you that our western cultures tend to promote the idea that greatness or success is measured by the number of valuable possessions we are able to gather and hoard over our lifetime. But the measure of greatness for those who follow in the steps of our Lord Jesus is not in what we accumulate but in whom we imitate…in fact, Paul tells us in Romans 8:29 that the goal of our lives as believers is for us to be conformed to the image of Jesus. 

Paul told the Philippians to cultivate “this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” The message of the cross is the exact opposite of the message of the world and it is for us to figure out which one of those messages shapes our faith and our practice as believers. 

After having worked through so much of the Gospel of John, it should come as no surprise to see that the Apostle once more appears to have purposefully recorded the event of the crucifixion in a very precise and yet selective manner. Every sentence is highly pregnant with meaning and needs to be considered in the context of all of Scripture. Not one word is inconsequential. 

For instance, behind the apparent mere statement of fact in verse 17 lies the account of Abraham’s willingness to sacrifice his son, Isaac, on Mount Moriah. Like Isaac (the intended sacrifice), Jesus carried the wood upon which he would die on his back as he unwaveringly obeyed his father. Only in Jesus’ case, there was no stay of execution nor any replacement, because he was the substitute offering.

And then when Jesus went out from the city, he did so in agreement with the law regarding the commandment about sin offerings. According to Leviticus 16:27, “the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp.” The author to the Hebrews also picked up on this. In chapter 13:11-12 we read, “For the bodies of those animals whose blood is brought into the holy place by the high priest as a sacrifice for sin are burned outside the camp. So Jesus also suffered outside the gate in order to sanctify the people through his own blood.”

In our Gospel passage, Jesus left the city that rejected him, carrying the signs of the curse on his back (the wood he would be hanged on) and on his forehead (the thorns that represented God’s curse on the ground in Genesis 3:17-19), to offer up himself as a sin offering for us so that he might open for us the way back to the place from which we were exiled…back into the Presence of our Holy God…back into the sheepfold…back into Paradise. Remember, according to the law, anyone who was hanged was considered a curse. Deuteronomy 21:23 says: “…his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God.”

Paul also made this comparison between Jesus and the hanged person in Galatians 3:13: “Christ redeemed us from the curse of the law by becoming a curse for us – for it is written, ‘Cursed is everyone who is hanged on a tree’…” Also in 2 Corinthians 5:21 Paul wrote: “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” 

Now, the name Golgotha, or Place of the Skull has intrigued scholars and theologians for centuries. There are several theories as to why this place had this name. The first one, which was mentioned by the Early Church Father Jerome in the 4th Century, has to do with the shape of the hill or landscape. 

Then others have thought that as this was a general place for public executions, skulls and bones of the dead may have been left exposed there, but as Jewish burial customs typically required the prompt removal of dead bodies, this explantaion is unlikely. 

Another possibility comes from Jewish oral tradition, that links this area with the creation and burial place of Adam (Genesis Rabbah 14:8, Pirkei DeRabbi Eliezer 12, Targum Yerushalmi on Genesis 3:19, The Book of Jubilees), as well as the place of Abraham’s attempted sacrifice of his son, Isaac (Genesis 22:2. It is possible that these traditions are connected to the name of the hill because some Early Christians believed that Jesus was crucified over Adam’s skull (Gospel of Nicodemus). You have no doubt seen this in some later Medieval paintings depicting the crucifixion. 

The theological significance in this explanation is that the Second Adam undid that which the First Adam had done. As Adam’s disobedience had brought death and guilt into the world, so Jesus’ obedience brought life and forgiveness for all who believe in him. 

Then finally, some Early Church Fathers linked the crucifixion (although not the name Golgotha) with Genesis 3:15 where God promised that one day the Seed of the woman would bruise or crush the head or the skull of the serpent (Irenaeus of Lyons, Against Heresies, Book 5, Chapter 21, Justin Martyr, Dialogue with Trypho, chapter 100, Hippolytus of Rome, On Christ and Antichrist, section 26, Augustine of Hippo, City of God, book 16, chapter 32, Tertullian, Against Marcion, book 3, chapter 18). 

Now while these suggestions are all very interesting, none of them are absolutely conclusive and so we have to be content with speculation as to why John recorded the name and if there was any theological significance linked to it. However, we can say, using the words of Paul in Colossians 2, that at the cross Jesus cancelled the record of debt that stood against us with its legal demands, setting it aside by nailing it to the cross, where he disarmed the rulers and authorities and put them to open shame, by triumphing over them. (Colossians 2:14-15) Sounds pretty much like a mighty blow to the skull to me.

It is equally interesting that our Lord’s victory on the cross became an image of our victory as well. In Romans 16:20, Paul promised the believers in Rome that the God of peace would soon crush Satan under their feet. Because Jesus has dealt this blow to the head or the skull of the serpent, we who are in Jesus are enabled to do the same. We are able to plunder the kingdom of darkness…we are able to push back the gates of hell, because Jesus has been given all authority in both heaven and on earth, and because he currently reigns to place all his enemies under his feet. Progressive victory is ensured by Jesus’ victory and the Church presses on until that final day when Jesus will return at the time when the lawlessness of humanity has reached the final tipping point (2 Thessalonians 2:3) to pull up the weeds from his kingdom (Matthew 13:24-43), to cast satan, his followers, death and hell into the lake of fire (Revelation 20:11-15). 

The fatal blow has been struck…let the mopping-up operation continue.

It may also be significant that Jesus was crucified between two wicked men. In Isaiah 53:9 the prophet predicted that the grave of God’s Servant was made “with the wicked – but with the rich at his death. As convicted and cursed criminals, the bodies of the crucified victims, including the body of Jesus, would have been thrown over the cliff into the Kidron valley below where the city garbage was collected and burned. But at his death, a man named Joseph, whom Matthew described as a rich man from Arimathea, was granted permission by Pilate to bury Jesus in his own sepulcher. In other words, although Jesus died with and would have been cast out with the wicked, but he was, as it were, buried with the rich.

But Isaiah 53:12 also says that Jesus was numbered with transgressors. He was not crucifed on his own, but together with sinners, one of which confessed faith in Jesus at the last moment. Is it too much to see here an allusion to the parable of the sheep (on the right hand) and the goats (on the left) in Matthew 25:31-46? Surely the crucifixion was the definitive moment of judgment from eternity past to eternity future as it was there that the final destiny of all people was settled once and for all. It was there that the work of re-creation was “finished” (John 19:30).

It is equally ironic that according to Jewish tradition the most honoured position was the one in the middle (Sanhedrin 37a, Yoma 37a). This concept is also reflected in Midrashic literature, (Midrash Tehillim, on Psalm 82:1), which describes how God is envisioned as sitting in the middle of the heavenly court. Additionally, in Exodus Rabbah 30:4, Aaron, and Hur are described as standing on either side of Moses with Moses in the center during the battle against Amalek, illustrating this hierarchical positioning. Now, while I don’t think anyone purposefully positioned the three victims for this reason, it is possible that John recorded this seemingly insignificant fact for this reason. 

Then there’s the title placed over Jesus’ head. It is generally assumed that this was the common practice of the day…to place above the head of the accused the crime for which they were being punished…but this particular declaration is nothing short of amazing considering who had it written and placed there. In the Gospel of John, the two men chiefly responsible for the crucifixion unwittingly proclaimed the truth. In John 11:49-50, Caiaphas declared that it was expedient that one man should die for the people and not that the whole nation should perish, a declaration John believed to be a prophecy. And then in our passage for today, the pagan governor, Pontius Pilate, proclaimed Jesus as King of his people! I think it is equally significant to note that it was written in three languages, not just one. It was written in Aramaic that the Jews might understand it. It was written in Latin that the Romans might understand it. And it was written in Greek, the lingua franca of the world at that time, so that all nations might learn of it. Of course, it might be that Pilate was still trying to exonerate himself just in case Jesus was one of the gods, but nevertheless, I think this sign was significant.

But I also think that we should be encouraged by all these things because these apparent trivial details tell us that God orchestrates all events, even the ungodly decisions made by those in authority over us. We should therefore rest in the knowledge of his sovereignty and dismiss our anxious thoughts. The Lord who watches over you owns all things and controls all things. 

And finally, in Roman law and custom (Quintilian, Institution Oratoria, 6.3.44, Cicero, Against Verres, 2.5.45) the clothes of an executed person typically became the property of the executioners. This practice was a form of payment or a small reward for the soldiers carrying out the crucifixion. And yet, once again, John interpreted these actions in terms of the Messianic prophecy in Psalm 22:18: “…they divide my garments among them, and for my clothing they cast lots.” The main theological thrust of this statement is that Jesus was stripped of everything he possessed. He was stripped of all the rights he may have had, as well as his dignity, his clothing, and his life. And yet, in a nakedness reminiscent of the time of humanity’s innocence before the Fall, his glory shines most brilliantly. You see, glory is not found in any thing we possess…no, true glory is found in complete and absolute obedience to the will of God regardless of the cost. Jesus was stripped of everything so that we might be clothed in him. This is the mind of Jesus that Paul encourages us to cultivate in ourselves.

Of course, this was not the first time Jesus was stripped of his clothing and humbled. Remember, he took off his outer garments at the Last Supper to wash his disciples’ feet as a demonstration of what true greatness looked like. And he was also stripped by the soldiers before he was flogged. But the ultimate stripping occurred at the incarnation…where he emptied himself…where he laid aside his glory, taking on the form of a servant and coming in the likeness of his creatures (Philippians 2:5-8; Hebrews 2:14-17).

This humble naked glory goes against the grain of prideful humanity, but if we wish to share in our Lord’s glory, this is the path we need to take. In Romans 8:17, Paul tells us that we are heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him (see also Philippians 3:10-11; 2 Timothy 2:12; 1 Peter 4:13). Or as he said in Galatians 6:14, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”

Dearest beloved brethren, is this where your glory is to be found? When Jesus was stripped of everything, his glory was most apparent. It is in his obedient humility that true grace is displayed. Is it possible that when we are able to distance ourselves from all the things we consider as gain…all the things we associate with greatness or success…is it possible that when we strip ourselves of all that is worldly that we would most resemble our Lord Jesus?

In closing, I’d like to end with a prayer from Proverbs 30:8-9. 

Let us pray: “Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, “Who is the Lord?” or lest I be poor and steal and profane the name of my God.” Amen.

© Johannes W H van der Bijl 2025

The Steadfast Love of God

Psalm 36:5-9                                  Jeremiah 31:1-6                              Luke 15:11-32

The Steadfast Love of God

As I prayed about what to say today at the dedication of our gorgeous little Naomi, my thoughts kept going back to the parable we examined briefly in our last All Age Service – the parable of the wayward sons. And as I reflected on that passage, I started to think about the many godly parents who have also dedicated or baptised (or circumcised in the case of the prodigals) their children – and have raised them in godly homes – only to experience the pain of them turning away from the faith later in life. Now, this may sound like a real downer at a time when we should be rejoicing but bear with me as the negative does give way to the positive.

Having a child walk away from the faith is probably the most painful thing any Christian parent can ever experience. However, in our pain, we see the pain of the one who is Father to us all. We see the broken heart of God expressed in so many ways in the Scriptures. There’s the first anguished cry in the Garden of Eden, “Adam, where are you?” Then there are many references of God calling for his children to return to him through the voice of his prophets. And then there’s Jesus, weeping over apostate Jerusalem, “How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!” And then finally let’s not forget Paul’s deep sorrow over the wayward in the churches he had established, as well as his anguish for his unconverted fellow Jews.

But I believe that it is here that we find our greatest source of hope and our greatest call to perseverance. If we were to condense the teaching of the Bible into a basic foundational statement, it would be that the Bible teaches us about the steadfast love of our Lord. Never once throughout the Scriptures do we see God give up on his people! Even in his discipline his aim is to draw them back to him. Like the statement we read in our Old Testament lesson for today. To his chastened people, God said: “I have loved you with an everlasting love; therefore, I have continued my faithfulness to you. Again, I will build you, and you shall be built…”

So, just as God the Father longs for all His children to return to a life of righteous obedience to him, so we too join with him in a holy partnership of prayer for our children. There are many stories of parents who prayed unceasingly for their wayward children and who lived to see God do what only he can do. Probably the best-known story is the one about Monica praying for Augustine. She longed for her son to give up his sinful lifestyle to become the man she believed he was meant to be. 

Now, Monica was married to a Roman pagan man named Patricius. They had three children who survived infancy, but he had not allowed any of the children to be baptized.  So, when the young Augustine fell ill, she begged Patricius to allow her to have him baptized.  Patricius agreed, and although Monica found relief in her son’s baptism, that relief was soon turned to sorrow as Augustine became more and more wayward.  

She found some comfort in the fact that her husband became a believer shortly before he died, but she still longed to see her son surrendered to Jesus. Interestingly, Augustine returned to his childhood faith only one year before his mother died. 

But my point in telling this story is that like the father in the parable, Monica did not seek to have endless conversations with her son trying to convince him herself, nor did she try to shepherd him everywhere he went.  Instead, she trusted that God would bring Augustine back to himself.  As parents, we know how difficult it can be to allow their children to fail, because it is a natural desire to want to protect our children from physical, emotional, and spiritual difficulty.  But by her constant intercession, Monica shows us what it means to place our trust in a God who knows our anguish only too well. 

Indeed, I think we need to learn that when we fix our eyes on our ‘prodigal’ things seem impossible, but when we fix our eyes on God and on his neverchanging steadfast love, everything changes because we know that he shares our broken heart – and we also know that all things are possible with God.

Nevertheless, at the end of the day we know that we have neither control over nor responsibility for the choices our adult children make. We can only model good choices and live in a way that reflects Jesus. We can pray, we can love well, and we can trust our perfect Father for the outcome. And, like the father in our parable, we can wait expectantly.

The point I’m trying to make, is that none of the various forms in which we express our desire for our children to be part of our covenant community were ever intended to be a guarentee of salvation. There is no magical power in circumcision or baptism or dedication – the sacrament of inclusion marks the beginning of a lifelong journey – a beginning, not an end. There is yet a walk of faith to be completed by both parents and their children. And the reality of what this service today represents is only secure once the finish line is crossed.

And so, the greatest comfort and strongest hope I believe I can share with any parent is for us to realize that in the prayers and promises we make here today in this service of dedication (or baptism), it is to the God who is the ultimate parent and who is the source and definition of love that we bring our children. We must remember this always, as even though we know that as parents we are engaged in a spiritual battle, not against human beings but a battle against spiritual powers of evil, we also know that we have the one who alone is Almighty by our side. And he has demonstrated his love for all, through the giving of his Son for us as well as for the lives of our sons and daughters.

The battle is not ours…it never was not ever shall be ours, but his. 

So, as we bring little Naomi before his throne of mercy and grace today, I would like for us to reflect on the steadfast love of the one who has never and will never give up on his children. Just prior to writing this short talk, I had written a hymn about God’s steadfast love for us and so I would like us to listen to that now.

The Steadfast Love of God

Verse 1:

Your steadfast love, O Lord, is boundless,

Beyond the furthest galaxy.

Your righteousness like mighty mountains,

Your faithfulness past all we see.

Your judgements deeper than the oceans,

In your presence, we’re secure.

Feasting on your great abundance,

Drinking from your river pure.

Pre-Chorus:

From you the spring of life pours out

And in your light do we see light.

Chorus:

Hallelujah! Love unmeasured, 

God Almighty, strong to save!

Who can stand against his mercy?

Who can steal what Jesus gave?

Depth and height cannot divide us,

It is God who justifies

Not one thing in all creation

Moves the ones for whom he died. 

Verse 2:

Your steadfast love, O Lord, is proven 

Verified through Christ who died

In Jesus love is demonstrated

Measured by the crucified.

Laying down his life for sinners

Wiping out required debt

Eliminating condemnation

And charges against the Lord’s elect.

Pre-Chorus:

From you the spring of life pours out

And in your light do we see light.

Chorus:

Hallelujah! Love unmeasured, 

God Almighty, strong to save!

Who can stand against his mercy?

Who can steal what Jesus gave?

Depth and height cannot divide us,

It is God who justifies

Not one thing in all creation

Moves the ones for whom he died. 

Verse 3:

Spirit, strengthen us with power,

Root and ground us, help us see

Love that passes understanding

Binds us all inseparably.

Breadth and length and height unmeasured,

Depths no mind could yet explore,

Filling us with all your fullness,

Dwell in us forevermore.

Pre-Chorus:

From you the spring of life pours out

And in your light do we see light.

Chorus:

Hallelujah! Love unmeasured, 

God Almighty, strong to save!

Who can stand against his mercy?

Who can steal what Jesus gave?

Depth and height cannot divide us,

It is God who justifies

Not one thing in all creation

Moves the ones for whom he died. 

Doxology:

Now to Him whose power is working,

Far beyond what we conceive,

Be all glory and all honour

To the one whom we believe.

Praise unceasing, never ending,

To the King upon the throne,

Throughout every generation

Sing his name, and his alone!

Based on Psalm 36; Romans 8:31-39; Ephesians 3:16-21.

© Johannes W H van der Bijl 2025

Who is in Control?

Isaiah 53:4-6                             Romans 15:1-7                         John 19:1-16

Who is in Control?

Last week I mentioned someone some of you had never heard of…a man by the name of Lucius Aelius Sejanus. On October 18, AD 31, this powerful and highly influential man – he was the Prefect of the Praetorian Guard – was arrested and executed, along with many of his followers, for conspiring against Caesar Tiberius. He had been killing supporters of Tiberius (who had retired to Capri) while placing his own supporters in positions of power in an attempt to overthrow Tiberius and make himself Caesar. 

Now, the reason I mentioned this man last week and why I am mentioning him now is because Pontius Pilate just happened to be a favoured acquaintance of his and had probably gained the coveted status of “Friend of Caesar” through his influence. You see, it was Sejanus, not Tiberias, who appointed Pilate as proconsul of Judea.

Now, Caiaphas, the High Priest, was far too shrewd a politician not to know what was happening in Rome and he could very well have used the suspicious nature of Tiberius to his advantage. If one sets the date of the trial, sentencing, and execution of Jesus to some time after AD 31, then the fear of following the fate of Sejanus and his supporters must have been uppermost in Pilate’s mind. This would explain his total capitulation after the Jewish leaders played their trump card: “If you release this man,” they shouted, “you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.”

In the light of this deadly political game of cunning and trickery, the question I would like for us to examine this afternoon is simply this: “Who was in control of the events recorded in our Gospel passage?” Or, to make it a little more practical and applicable: “Who is in control of all things at all times?”

This is not a simple question and should not be answered without much prayer and serious consideration. Of course, it is often easier to answer the question when we look back over time, reevaluating the actions of all parties involved in terms of the eventual consequence, but it is far less easy when we are in the thick of it all, isn’t it?

However, as our Gospel passage draws back the curtain, so to speak, on the most central event of all history, we are given a workable principle – a plumb-line, if you will, against which we may measure all other tragedies, disasters, and wicked plots and deeds. Of course, there are many other passages in Scripture that clearly show how God controls all events, even the decisions of the ungodly to fulfil his higher purpose, but in just about every account, God’s hand appeared to be hidden from those who were involved at the time. However, as Paul reminds us, “whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures, we might have hope.” (Romans 15:4)

How odd then that we – we who know the Scriptures – we who know the character of our God – we who know his attributes and his promises – how odd then that we often want or even demand an explanation from God concerning the events we face in the present. Surely, what God requires from us, his people, is trust…to trust him despite our uncertainty, our bewilderment, our questions, our ignorance, our suffering, or our discomfort. You see, trust displaces fear (or anxiety) as it boldly states: “I believe what I know to be true, rather than what I am currently experiencing or feeling.” 

We begin our Gospel story with another on of Pilate’s strategic moves toward an acquittal. As we saw last week, Pilate knew that Jesus was innocent, yet even so he appeared to be more concerned with his own position as governor than the ethics or morality of the case, and so he stopped short of taking any personal stand. Why he thought that flogging Jesus would change the Jewish leader’s position is anyone’s guess as they had already clearly stated that they wanted him dead…but as he did not seem to have the courage to defend what he knew to be right, they played with him as a cat plays with its prey until he was forced to make a decision contrary to what he knew to be true.

Now, the flogging procedure involved stripping the victim and binding them to a post or a pillar. They were then beaten by several torturers, one following another, until the victim’s flesh hung in bloody shreds. In the provinces, soldiers usually carried out this task. 

Three types of implements were commonly used. Rods, sticks, and scourges or whips. These scourges or whips were made of leather thongs fitted with spikes or pieces of bone or metal and it was more than likely this implement that was used on Jesus. This method of punishment was brutal. It was reported that victims often collapsed or died during the ordeal even though it was never intended to be used as a means of execution. First century historian, Flavius Josephus wrote about having his own opponents flogged until their entrails were exposed. 

This is probably the reason why Jesus was unable to carry his cross all the way to the place of crucifixion. But I’ve described this awful procedure because I simply cannot understand why Pilate prescribed such a vicious beating for a man he believed was innocent. True, he was often described by his contemporaries as exceptionally hard and cruel and, according to Josephus, he was was later removed from office because he violently and savagely suppressed a Samaritan uprising at Mount Gerizim, but this still does not explain his actions here. 

There are only three possible reasons, I think, why Pilate chose to have Jesus flogged. The first is that perhaps he hoped that the horrific result of the flogging would engender sympathy from Jesus’ accusers and gain support for his plan to acquit Jesus. The second possible reason is that he might have thought that the vision of a bloodied pulp of a man would prove to everyone that Jesus was no threat to Rome. The final possible reason is that if the flogging had had a fatal result, the accusers would have been satisfied while he would be free from moral guilt of having ordered the execution of a man, he believed to be innocent.

Whatever the reason, imagine Pilate’s total exasperation when this did not have any impact on the leaders of the Jews! His response to their insistence that he crucify Jesus shows disgust and anger. And yet we know that a higher hand was moving them to do his bidding as Isaiah tells us that it was “the will of the Lord to crush him.” Even so, although both Pilate and the Sanhedrin were repeatedly confronted with the truth, they remained completely blind to it.

Now, the Sanhedrin’s appeal to the Jewish law against blasphemy in verse 7 did not negate the political charge but rather added a religious one. They caftilly blended together Jewish and Roman law to a) force Pilate’s hand and to b) exonerate or absolve themselves in the eyes of the crowds. 

But this new accusation seemed to fill Pilate with fear and awe. You must remember, both Greek and Roman mythology tell stories of the gods taking on human form and punishing the mortals who mistreated them. 

So, in this fit of pure pagan panic, Pilate questioned Jesus again. But note that this time he asked him where he was from, probably expecting him to say Mount Olympus. But when Jesus refused to stoop to the level of pagan mythology, Pilate’s frustration boiled over into a threat. “You will not speak to me?” he probably shouted. “Do you not know that I have authority to release you and authority to crucify you?” 

Now, the absurdity of this statement is almost laughable. Pilate may have been Caesar’s representative in Judea…he may have wielded great authority…but he was standing before one whom he feared might be one of the gods, but who was, in reality, the one and only true God.

But it is at this point that Jesus revealed to Pilate the true source of all authority, a reply that was at once both a rebuke and a comfort. All are subject and answerable to God. And yet, while Pilate was by no means excused, his sin was less than those who had initiated this trial because they should have known better…they were the custodians of God’s Law. As James later wrote in his Epistle: “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” (James 3:1)

But what Pilate needed to learn, and perhaps what we need to learn, is that all human authority is derived authority, and his power was measured by the One who is, at all times, in perfect and absolute control of all events…even those done by the ungodly and the wicked. The only reason Pilate had the power to crucify Jesus was because it was divinely ordained. Even the schemes of the wicked are tools in the hands of God.

This statement of Jesus made Pilate even more determined to have him released, but it is at this point that the Jewish leaders played their trump card. The phrase “friend of Caesar” was a technical term which meant that such a one was loyal to the emperor. To lose the status would most certainly mean political doom for Pilate. But their use of a term more than likely gained by his friendship with Sejanus would have set all alarm bells ringing and so Pilate conceded defeat, but not without one last ditch effort. 

Pilate’s statement, “Behold your King” may have been an attempt to excuse himself of blame if Jesus really was a god, or perhaps, a son of the Jewish God. Remember, he believed in a pantheon/plurality/superfluity of gods, so he may have been accusing them of mistreating their God.

The response of the Jewish leaders – “We have no king but Caesar!” – is surprising to say the least. God alone was the King of Israel. And yet with this blasphemy on their lips, they embraced the sovereignty of a pagan man who claimed divinity while rejecting Jesus who was divine! The irony of it all! And then, after having rejected their God and deliverer, they celebrated the Passover! 

But if you have read through the Old Testament this rejection of God as their God or as their King had happened many times in the course of their history. It is equally interesting to note that Pilate’s sentencing of Jesus is not exactly recorded in the Gospels…as John said here, “He delivered him over to them to be crucified.” This may explain why Jesus said to his Jewish accusers in John 8:28, “When you have lifted up the Son of Man, then you will know that I am he…” In this action, or perhaps in this inaction, Pilate may have inadvertently fulfilled Jesus’ prophetic statement, again a reminder of who was really in control.

So, who was to blame for the crucifixion of Jesus? Judas? Caiaphas? The Sanhedrin? The cowardly secret believers who should have intervened? Pilate? Humanity in general? Yes, they were all responsible and all wil be held accountable, but although it was the evil deeds of evil people that made this awful crime possible, who was in control of all events? The Scriptures make it clear that behind the scenes of human injustice the hand of God works to do whatever he has determined beforehand to do. (Acts 4:27-28)

Are you struggling with a sense of injustice or unfairness? Perhaps you are a product of a broken or an abusive home or you were bullied at school and have often wondered where God was during your childhood. Or perhaps you are presently dealing with some painful situation and your trust in God is being severely tested. While there may be no easy answers to our various questions, this passage, as well as many others in Scripture, directs our searching hearts up to the throne of the one who has promised to work all things…all things…good and bad things…he has promised to work all things together for the good of those who love him. (Romans 8:28)

It is as we rest and trust on the will and purpose of a God whose thoughts toward us are for good only and whose plans for us are to prosper us…it is only then that we begin to come to terms with the seemingly unnecessary evil things in life. Remember, it was because of the joy that was set before him that Jesus was able to endure the cross. (Hebrews 12:2) True, we may never fully comprehend his reasoning, but if we believe that he directs our lives as he directed the life of Jesus, then we can be assured that our various paths – smooth, rocky, or steep – will lead to life.

Shall we pray?

© Johannes W H van der Bijl 2025

What is Truth?

Jeremiah 2:11-13                          Ephesians 5:6-17                     John 18:28-40

What is Truth?

Pilate’s question, “What is truth?” (John 18:38), echoes through the ages, but especially in times when those entrusted with upholding God’s Word deviate from it. How does one define truth amid a smorgasbord of options that all claim to be true? Can truth change or adapt? Can God change his position on truth? We all know how we feel about flipflopping politicians…but are we ok with a flipflopping Church, or worse…a flipflopping God? Are there non-negotiable boundaries that delineate truth, and how are we to determine the limits of these borders? What is truth?

The trial of Jesus provides us with a striking example of how human agendas can distort the truth. Recent decisions by revisionists in the Church demonstrate a troubling parallel, as cultural pressures lead to the compromise of Scriptural authority.

The Sanhedrin was the Jewish ruling council, responsible for interpreting and applying God’s law. In other words, they were seen as custodians of God’s truth. Yet, despite their role, the Sanhedrin blatantly and knowingly violated Scriptural principles during Jesus’ trial. Not only had they paid Judas to betray him, but they had held the trial at night, against Jewish legal standards (Deuteronomy 16:18-20). They had relied on false witnesses (Exodus 20:16) and they had prioritized political expediency over justice (John 11:50). And finally, they delivered one of their own to be tried by an unrighteous, pagan governor (see 1 Corinthians 6:1).

Those among the leaders who did believe that Jesus was who he claimed to be, failed to openly acknowledge their faith in him because they were afraid they might be ridiculed or excommunicated. As John put it: “they loved human praise more than praise from God.” (John 12:42-43) For example, Nicodemus came to Jesus under cover of darkness (John 3:1-21) and only cautiously challenged the Pharisees’ misuse of the law, backing down immediately after they dismissively mocked him (John 7:45-52).  Joseph of Arimathea remained a secret disciple of Jesus, right up until after the crucifixion, because he feared the Jewish Leaders (John 19:38). These men wanted to keep their seats in government and, no doubt, their comfortable lifestyles, and so they said and did little that might jeopardise their future. As Edmund Burke reputedly once said: “The only thing necessary for the triumph of evil is for good men to do nothing.”

But what is worse, is that the ecclesiastical leaders had led the people astray. On one level, they had kept them ignorant, calling them an accursed rabble who did not know the law (John 7:49), but on another level they had added so many extrabiblical rules and regulations that the truth had become totally obscured. Quoting Isaiah, Jesus said of the Pharisees and Scribes: “This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.” (Matthew 15:8-9) And all too often, as the leadership goes, so go the people.

In short, it was a classic case of the blind leading the blind. The ecclesiastical leaders were twisting truth to suit their agenda. They rejected Jesus because he threatened their power and their political positions (John 11:48) and they obstinately chose to ignore his truthful and authoritative teaching as well as his corroborating powerful humanly unexplainable deeds.

Now, like the Sanhedrin, the revisionists in the Church, many of whom hold a position of spiritual leadership and have been entrusted to faithfully teach and uphold the Word, have exhibited a total disregard for Scripture. Unlike the liberals of yesteryear, these new revisionists no longer seek to reinterpret certain Scriptures to suit their agendas, but rather they agree with the plain meaning of these texts but they deliberately choose to disregard them because they believe truth has changed.

This is no longer undermining the authority of Scripture (2 Timothy 3:16) to conform to cultural trends that dictate theological shifts. This is no longer twisting truth for Cultural Relevance. No, this is a declaration that truth as defined by Scripture is no longer relevant because truth (or some will even dare to say God) has changed. The Church’s desire to appear inclusive and relevant has led to compromises that prioritize societal approval over Scriptural fidelity. Like the Sanhedrin, there’s a tendency today to not reinterpret God’s Word to fit human agendas, but rather to ignore God’s Word as written, replacing it with “the commandments of men”. 

In Jeremiah 2:11-13, God asked: “Has a nation (and he was talking about pagan nations) changed its gods, even though they are no gods? But my people have changed their glory for that which does not profit. Be appalled, O heavens, at this; be shocked, be utterly desolate, declares the Lord, for my people have committed two evils: they have forsaken me, the fountain of living waters, and (they have) hewed out cisterns for themselves, broken cisterns that can hold no water.” (ESV) 

One may well ask today if our church has changed its God. Since God declares in Scripture that he does not change (Malachi 3:6), if, as the revisionists claim, the god of the church does and has changed, well then, it can no longer be God in our church, can it? It must be something else…some other god.

But at this point in our Gospel story, another party is introduced. Pilate, the pagan Roman governor. Note that although the religious leaders regarded this man with contempt and refused to so much as cross his threshold lest they be ceremonially defiled, they were eager to seek his assistance in their bid to extinguish the Light that consistently exposed their lack of religious reality. Well did Jesus say of them, “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.” (Matthew 23:25-26)

You see, there’s no point in going through the external motions of religiosity if there is no internal basis for such behaviour. If you deny the validity or veracity of the Word of the One you claim to follow, you really aren’t following him now, are you? Then at least be honest and walk away from his Church…don’t try to recreate his Church to mirror your own or society’s image.

And yet, defying all logic, it is at the praetorium, the very symbol of Roman judgement and oppression and everything the leaders defined as unclean, it is there that they seek to extinguish the truth. False piety has no limit to the extent to which it will stretch to keep itself from being exposed as worthless and meaningless. 

They knew they had no legitimate charge to bring against Jesus and yet when Pilate indicated that he knew that too, they were offended. “If this man were not doing evil, we would not have delivered him over to you.” Now Pilate may have been many things, but he was not a fool. He knew he was being used here. If there was no charge specifically relating to Roman law, well then, they ought not to have expected him to conduct a Roman trial.

However, according to Roman law, no one in any occupied territory was allowed to put someone to death. This was more than likely an attempt to protect those who were sympathetic to Rome and thus judged to be traitors by their own people. Nevertheless, this is why the leaders countered Pilate’s attempted dismissal with this fact: it was not lawful for them to put anyone to death. 

And so, at this point their true hearts were exposed. They wanted him dead. As Jesus said in John 8:44, “You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” 

But because the leaders were not allowed to put Jesus to death – a regulation, by the way, they did not always follow, as in the case of Stephen – Jesus would not be stoned to death as was the Jewish custom, but rather he would be crucified which was the Roman custom for non-Roman citizens. John interpreted this as an act of providence. In numerous places, Jesus had indicated that his death would be a result of being “lifted up”. In John 3:14 he is recorded as having said: “…as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up…” Then later as in John 12:32: “And I, when I am lifted up from the earth, will draw all people to myself.” But more specifically, as Matthew recorded Jesus statement in chapter 20 of his Gospel (20:18-19): “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”

It is interesting to note that the Early Church interpreted the trial and execution of Jesus as a fulfilment of David’s prophetic words as recorded in Psalm 2. In Acts 4:27-28 they prayed, “…for truly in this city (Jerusalem) there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate (both representatives of the kings of the earth), along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.” 

Unlike some of our brethren who see the convergence of the nations upon Jerusalem as a future event yet to be fulfilled, the Early believers understood it as an event fulfilled at the crucifixion. Nevertheless, whatever our eschatological presupposition might be, the interpretation of the Early Church concerning the passion of our Lord should help us to look beyond the mere human hands involved to focus on the Divine hand that controls all things to the benefit of those who love him (Romans 8:28). Even though the trial, sentencing, and execution of Jesus was marked by flagrant injustice from start to finish, the Godhead (remember Jesus laid down his life willingly – John 10:18) was in sovereign control of all events and of all peoples involved at all times.

Now, by this time, Pilate had realised that he was in a bit of a pickle. On the one hand, there was no accusation warranting his involvement as a representative of Rome. On the other hand, things were clearly getting out of control. He was already on tender hooks with Caesar because of the underhanded activities of his close friend Sejanus who had risen to power as prefect of the Praetorian Guard but had been executed for treason in AD 31. It is possible that Pilate thought that one misstep might make him the next in line to lose his head. And so, he summoned Jesus to himself.

We do not know the exact motive for this summons, but his line of questioning indicates that he was intent on acquittal. The first question centred on political power and political aspirations. A claim to rulership was a threat to Rome and therefore would have justified Pilate’s intervention. Now, Jesus’ reply is an interesting one. Essentially, he was asking if Pilate was merely parroting the false accusation he had heard or if he had arrived at this conclusion by some other means. If truth is to be owned it must be revealed and received.

Jesus then further exposed the ludicrous nature of the accusation by stating the obvious. If he was some sort of zealot seeking to overthrow the government, his followers would be fighting tooth and nail for his release. Sadly, as it were, just about all of them were in hiding. But this may have been our Lord’s veiled way of uncovering the reason for the leaders’ rejection of him as messiah. Remember, popular belief was that the messiah would be a warrior king who would lead Israel to victory and independence. But Jesus’ aim was not to reinstate the geographical kingdom of Israel. No, his kingdom was not of this world. His kingdom was and is a spiritual kingdom…a heavenly kingdom inhabited by a spiritual Israel.

Pilate’s next question, “So, are you a king?”, led to a divine declaration of purpose. “For this purpose I was born and for this purpose I have come into the world – to bear witness to the truth.” This is where the true horror of the revisionist agenda comes to light. “Everyone,” Jesus said, “who is of the truth listens to my voice.” A rejection of the Word that Jesus described as the Truth in John 17, places those who twist or dismiss the Word in one of two roles: either the role of the Sanhedrin or the role of Pilate. 

Pilate’s final dismissive rhetorical question to Jesus, “What is truth?” reflects a worldview where truth is subjective, making it malleable or changeable to personal or political convenience. He seemed to have been aware of his ignorance…otherwise he would not have sought to have Jesus released…but he also seemed unwilling to admit it and therefore he ultimately rejected it even though he later regreted it. 

Interestingly, there are two stories about Pilate’s untimely end. One says he committed suicide out of remorse for what he did to Jesus…the other that he was executed by Emperor Caligula. Knowing the man and his character, the latter is more likely the reality. 

However, my point is that when some revisionists in the Church abandon the clear teaching of Scripture, for personal or political expediency, their action mirrors Pilate’s relativism, treating God’s eternal truth as negotiable. But as we’ve already seen, Jesus declared God’s Word to be Truth (John 17:17). Indeed, he claimed to embody that truth. “I am the Way, the Truth, and the Life,” he said. “No one comes to the Father except through me.” (John 14:6) Ultimately, truth is not a human construct that needs regular revision to suit cultural shifts. Truth is a divine revelation, defined and delineated by an unchanging and an uncompromising God. 

Jesus stood before the Sanhedrin and Pilate as the embodiment of that Truth (John 14:6). His trial exposed humanity’s rejection of God’s truth for self-serving purposes. What is Truth? Truth was standing right in front of them and yet they chose to ignore him or dismiss him, because their aim was to extinguish him so that they might replace him with themselves. 

Similarly, the revisionists seek to reinvent a church that maintains an external and outward appearance of truth with an interior that is not empty, mark you, but filled with what is diametrically opposed to the very truth they claim to represent. If they say God has changed – and therefore Scriptural truth has changed – well then, they have abandoned God – or at the very least, they have exchanged him for a different god. 

And what are we left with then? A godless organisation pretending to be a church.

If they say that out of pastoral concern or political correctness or expediency, we must disregard the truth as revealed in Scripture, the same is true. Abandoning the words of the one who speaks is the same as abandoning the speaker. And so, the faithful in the Church must stand firm on the foundation of truth (1 Timothy 3:15), even when we face opposition or cultural or political or peer pressure. Faithfulness to God’s Word requires courage, humility, and a willingness to be countercultural.

The trial of Jesus reveals the dangers of rejecting God’s truth for the sake of power, tradition, or cultural acceptance. The Church today faces the very same temptations. Will we twist the truth or ignore the truth or distort the truth or reject the truth for the sake of political pragmatism? 

Pilate’s question, “What is truth?” challenges us to return to what the true Church has believed through the centuries so that we might once again stand firmly on God’s Word as our primary and ultimate standard for all matters of faith and practice. As believers, we are called to uphold and proclaim the unchanging truth of Scripture, regardless of the cost.

What is Truth? God’s Word is Truth. Reject the Word and you reject God.

Shall we pray?

© Johannes W H van der Bijl 2025

Winter Newsletter: Report and Exciting News!

Johann and Louise: Training Disciples to Make Disciples in the Netherlands I am thrilled to share the incredible success of our recent Men’s Day event, held on January 11 at Christ Church, Heiloo. This truly uplifting day brought together 34 men – including two guests who were not believers – for a time of fellowship, worship, and personal growth.   Our featured speaker, Brad Smith, guided us through the inspiring Men of Valor material (see https://www.menofvalor.org/), challenging and equipping us to embrace our identity in Christ. Brad encouraged the group to reject the often-negative messages of secular culture and social media, instead believing the truth of Scripture about how God sees us. His heartfelt teaching reminded us that we are called to live as men of courage, integrity, and faith. A Day of Worship and Fellowship The day began with a hearty breakfast, setting the tone for an atmosphere of camaraderie and openness. Following this, we experienced a historic moment for Christ Church: our first-ever live worship team led us in heartfelt praise and worship, albeit with a few hiccups. The sound of voices lifted together in song was both powerful and humbling, uniting us in spirit and purpose. (https://www.youtube.com/watch?v=Dx4TvGRn2cs) Brad’s message also called us to action. Each participant was encouraged to build intentional friendships with other men, creating a network of mutual support and encouragement to deepen our walk with Christ. These connections are the foundation of the vibrant and devout community we strive to cultivate. The event concluded with a delicious hotdog lunch, providing more time for conversation and reflection. Looking Ahead to April 5 with Phil Knox This Men’s Day was our most impactful event yet, and we’re excited to build on this momentum! Our next gathering will take place on April 5, featuring Phil Knox from the Evangelical Alliance (see https://www.eauk.org/author/phil-knox). Known for his passion for storytelling, evangelism, and friendship building Phil will inspire us to grow in faith and share the hope of Christ with those around us. Also Looking Ahead to May 17 with Jo Frost We are all looking forward to this year’s Women’s Retreat with Jo Frost, also from the Evangelical Alliance (see https://www.eauk.org/author/jo-frost). Jo is married to Andy Frost who was our Men’s Day speaker last year. Last year we had over 100 women sign up (many of whom were seekers) for this day of encouragement and enjoyment…who knows what our Lord will do this year! Thank You for Your Support We are so grateful to everyone who made this day possible – our volunteers, worship team, and, of course, our supporters. Your prayers, encouragement, and financial gifts are vital to events like these. All our outreach events are free to all participants to encourage maximum attendance and so we simply cannot do this without you! As we plan future Men’s Days, Women’s Retreats, Outreaches to Children, our regular services, and other ministry initiatives, we humbly ask for your continued support. If you feel led to partner with us, whether through prayer, time, or resources, please reach out to us! You can find us here on the SAMS-USA website under the "Meet our Missionaries" button:  https://give.samsusa.org/missionary/johann-and-louise-vanderbijl  And please visit Christ Church, Heiloo’s new website: https://christchurchheiloo.nl/  Let’s continue to encourage one another and grow in faith as we walk together as followers of the one who makes us men and women of valor. Blessings, love, and hugs Johann and Louise Support Us Johann and Louise spent two years helping to develop the St. Frumentius Seminary in Gambella, Ethiopia. They then worked in Southern Africa, serving in seven southern African countries, while continuing to work with the Diocese of Egypt, North Africa through engaging in a disciple making movement in order to grow the body of Christ. They are now serving in Heiloo, the Netherlands. We are sent  through the Society of Anglican Missionaries and Senders, a missionary sending community, engaging in building relationships with the worldwide church to experience the broken restored, the wounded healed, the hungry fed, and the lost found through the love and power of Jesus Christ.  Support SAMS Copyright © 2016 Society of Anglican Missionaries and Senders, All rights reserved. www.sams-usa.org      Our mailing address is: PO Box 399 Ambridge PA 15003 Attention to: Johann and Louise van der Bijl Want to change how you receive these emails? You can update your preferences or unsubscribe from this list

This email was sent to Vanderbijl@gmail.com why did I get this?    unsubscribe from this list    update subscription preferences SAMS-USA · PO Box 399 · Ambridge, PA 15003-0399 · USA