March 22, 2026 John 19:1–16a Participating In A Respectable Silence

In this week's reading, Soren Kierkegaard wrote the most frightening character in the Gospel story is not the mob. It is Pilate acting as the reasonable, respectable man.

The soldiers mock Jesus, pressing a crowned wreath of thorns into his head and draping him in a purple robe. They laugh and strike him. Violence is ugly, but it is at least honest. Brutality rarely pretends to be virtue. Then comes the quieter moment.

Pontius Pilate steps out before the crowd and says something astonishing: “I find no case against him.” Pilate knows the truth as he understands it, and John's gospel makes this unmistakably clear. He questions Jesus. He sees the absurdity of the accusations. He recognizes the envy and fear that animate the priests. He even tries, halfheartedly, to release him.

Yet knowing the truth is not the same as standing in it. Pilate hesitates, and the crowd grows louder. The accusations sharpen. The political pressure closes in. The priests speak the words that reveal the real fear beneath the moment: “If you release this man, you are no friend of Caesar.”

Suddenly, the question is no longer about justice but about consequences. Rather than refuse the crowd, or simply not act. Pilate chooses the path that history has repeated countless times: the path of respectable surrender. He simply allows the machinery of power to move forward.

This is the tragedy of the Passion: evil rarely triumphs through monsters alone. It triumphs through the cooperation of ordinary, respectable people who know better.

Søren Kierkegaard wrote that the crowd before Pilate is untruth, but the greater danger may perhaps be the individual who dissolves himself into the crowd so that he never has to bear responsibility for what he knows. Pilate represents this temptation by being cautious and politically prudent, and so he becomes the perfect instrument of injustice. He chooses safety.

Yet the Gospel reveals something terrifying: Like Peter in last week's scripture, seeking personal safety becomes betrayal. Pilate sits on the judgment seat to judge Jesus. But in the strange reversal that runs through John’s Gospel, Pilate is being revealed. The one who claims authority is shown to be captive to the fragile stability of his position.

The truth stands before him, bruised and silent. Pilate lets Christ be crucified rather than insisting on his judgment. The question this passage asks must make every reader uncomfortable because it is so close to home. Most of us will not be asked to condemn an innocent man to death, but we will face smaller moments that carry the same shape. What is essentially at stake in these "smaller moments" is rarely clear. We don't have an omniscient narrator to give us a clue as to which way is right,

In those moments, we stand in the shadow of where Pilate stood. The Gospel does not ask whether we recognize the truth. Pilate does recognize innocence as truth. Pilate's dilemma for us would be to move forward with something we don't feel is right because it is easy to follow majority rules. The question actually is whether we will stand with innocence when that standing becomes costly.

For the Passion reveals today's painful paradox: that the greatest crimes in history can often required only one thing from us. 

Our silence.

Pastor Emillie's sermon 

March 15 , 2026 John 18:28-40 The Hidden Roots of a Different Kind of Kingdom

Morning has come, but it is not the kind of morning that brings light.

Jesus is led from the house of Caiaphas to the Roman governor’s headquarters. The priests stop at the entrance. They will not enter the building because doing so would make them ritually unclean before Passover. They remain outside, careful to preserve their purity, while the One who is truly pure is handed over to be killed.

The Gospel reveals the tragic irony: those guarding religious purity stand outside the truth.

Inside, there is Pontius Pilate, the representative of imperial power. Pilate understands kingdoms. Rome’s authority rests on legions, taxes, surveillance, and fear. Every throne Pilate has ever known is secured by violence. In the world Pilate inhabits, a king is someone who can command death.

Pilate asks the question that makes sense in his world: “Are you the King of the Jews?

Jesus answers in an unsettling way: “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting…”

Two kingdoms stand starkly face to face. One kingdom is built on force. It sustains itself through fear and death, the kingdom of Rome. This stands for every system that believes power must be protected at all costs, too.

The other kingdom stands before Pilate in chains. Jesus’ kingdom has no soldiers, yet it will not be defeated. Pilate cannot understand this Jesus' power. No governor could. The logic of empire cannot comprehend the authority of sacrificial love. Pilate presses him again: “So you are a king?”

Jesus answers: “For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”

This is the heart of Christ’s kingdom: truth. Pilate’s famous reply echoes across the centuries: “What is truth?”

It is not really a philosophical question. It is the weary skepticism of someone who has lived too long within power systems. Pilate has seen truth bent to serve politics and loyalty. For him, truth is mere convenience and is decidedly negotiable.

The tragedy is that Truth itself is standing in front of him. In the Gospel of John, Jesus has already said: “I am the way, the truth, and the life.”

Pilate searches for truth while questioning the One who is truth. The deeper drama of the passage is revealed. The trial is not really about Jesus. It is about us. Humanity stands before the truth and must decide whether it will recognize it.

The crowd chooses Barabbas, a revolutionary. A man of violence seems more believable than a king who reigns through love. Yet the Gospel quietly states which kingdom will endure.

Pilate’s empire once appeared invincible. Its legions marched across continents. Its governors ruled with authority backed by force. And now, Pilate’s empire has long since vanished. Rome’s rulers have turned to dust. The kingdom of Christ continues.

It continues wherever someone listens to his voice. This kingdom does not conquer by destroying enemies. It conquers by transforming them. At the end of the scene, Pilate declares, “I find no case against him.” Still, he will hand Jesus over to be crucified. Power recognizes innocence but sacrifices it to preserve order.

While Jesus recognizes and does not resist because his kingdom will not be established by force. It will be established by self-giving love. However,  this kingdom does not always grow in ways we easily see.

There is a story often told about bamboo forests in Asia. When bamboo is planted, almost nothing appears to happen for years. The seed is watered. The soil is tended. Seasons pass, and the ground looks unchanged.

One year goes by. Nothing. Two years. Still nothing.Three. Four. Then, sometime around the fifth year something remarkable happens. The bamboo suddenly shoots upward, sometimes reaching nearly ninety feet in a matter of weeks. To someone who has not been watching closely, the growth looks sudden and miraculous. But the growth did not begin in the fifth year.

For years the bamboo has been doing its most important work underground. It has been growing an intricate network of roots, spreading wide and deep through the soil. Only when that hidden foundation becomes strong enough does the visible growth appear.

The kingdom Jesus speaks about grows like that. Much of its work happens beneath the surface of history. And in moments like our own, when wars spread, tensions rise, and communities feel fragile; many people quietly ask a painful question:

Is anything we are doing actually making a difference? When change takes longer than we hoped, it is easy to believe that nothing is happening. But the wisdom of the Gospel suggests something different. The most important growth often happens where we cannot see it. When people gather to support one another, roots are growing.

When neighbors refuse to abandon compassion in a climate of fear, roots are growing. When communities continue telling stories of justice, mercy, and dignity even while the culture grows cynical, roots are growing.

None of that work appears dramatic. It rarely makes headlines. It unfolds slowly, too slowly for our impatient hopes, but it matters.

Jesus often described the kingdom of God in this way. He spoke of seeds scattered in a field, seeds that grow quietly through the night while the farmer sleeps. The growth happens beyond human control and often beyond human awareness.

The work of the community rarely unfolds on the timetable we prefer. Like bamboo, it builds its foundation beneath the soil before rising into view. 

The cross itself looked like a failure on the day Jesus died. However, what appeared to be defeat was, in truth, the deepest planting of the kingdom of God. The roots of sacrificial love were sinking into the soil of the world. From those roots, a kingdom has continued to grow.

So the question Jesus places before every reader of this Gospel remains the same one that stood before Pilate:

Which kingdom do we belong to? The kingdom of fear and power, or the kingdom of truth and love? Those who belong to the truth, Jesus says, hear his voice. The kingdom may grow slowly, quietly, even invisibly, yet the roots are spreading.

And these roots can sustain an entire forest.

Pastor Emillie's sermon