Luke 4:5-8: Then the devil led him up a high mountain and showed him in an instant all the kingdoms of the world. And the devil said to him, "To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. If you, then, will worship me, it will all be yours." Jesus answered him, "It is written, 'Worship the Lord your God, and serve only him.'"
We have again come to Passiontide, and again we must collect our thoughts that we may understand what it means. Christ on the cross—that was the proclamation with which Paul set out. That was his God. That was the God for whom the first martyrs died. It was the God whom Luther rediscovered. And it is the same God whom we today are about to understand anew; or better, the same God who seizes us today anew. Christ on the cross, Christ the hidden king of the hidden kingdom—that is the message of the Protestant Church. Christ the revealed king of a visible kingdom—that is the message of the Catholic Church. Hence it is important that we understand what Passiontide is about. The time of Christ's passion begins not just in Passion Week, but on the first day of his preaching. He renounced the kingdom as a kingdom of this world not just on Golgotha, but from the very outset. These are the ideas expressed in our story.
Jesus could have become the lord of the world. As the Messiah of Jewish dreams, he could have liberated Israel and led it to glory and honor. His entry procession could have been that of the visible king of this world. What a remarkable man this was, a man to whom dominion over this world is offered even before he begins his own work. And he is all the more remarkable in that he rejects the offer. So it is simply true, and not just biblically intended, that Jesus could have become the most splendid and powerful of all the kings of this world. He would have been honored; he would have been believed had he then dared to say he was the Son of God. After all, even the Roman emperors were believed when they said it. The world really would have become Christian. It would have had Christ as its king. It would have had the one who had been expected so long. The one whose power extends over all the earth, who establishes a reign of peace on earth.
So Jesus could have had all that. He realizes in this instant that now, high on a mountain, for a moment, he is gazing upon all the kingdoms of the world, knowing he could be their ruler. But he also knows that a price must be paid for such dominion, a price which he deems too high. Dominion would be his only at the cost of his obedience to God's will. He must bow before the devil, go down on his knees before him, worship him. And that means he would have become a slave, and would no longer be free. He would be a slave to his own ambition; a slave of those who want him so eagerly. But he remains the free Son of God, and recognizes the devil who is trying to enslave him. [...]
Jesus knows what that means. It means debasement, revilement, persecution. It means being misunderstood. It means hatred, death, the cross. And he chooses this way from the very outset. It is the way of obedience and the way of freedom, for it is the way of God. And for that reason it is also the way of love for human beings. Any other path—be it ever so pleasing to people—would be a way of hatred and of contempt toward human beings, for it would not be the way of God. And this is why here, then, Jesus rejects the devil. Because it is the way of God through the world, he chooses from the very outset the way to the cross. And we are going with him, as individuals and as the church. We are the church beneath the cross, that is, in disguise. Yet here as well, all we can do is realize that our kingdom, too, is not of this world.
Excerpted from: Meditations on the Cross by Dietrich Bonhoeffer
We have again come to Passiontide, and again we must collect our thoughts that we may understand what it means. Christ on the cross—that was the proclamation with which Paul set out. That was his God. That was the God for whom the first martyrs died. It was the God whom Luther rediscovered. And it is the same God whom we today are about to understand anew; or better, the same God who seizes us today anew. Christ on the cross, Christ the hidden king of the hidden kingdom—that is the message of the Protestant Church. Christ the revealed king of a visible kingdom—that is the message of the Catholic Church. Hence it is important that we understand what Passiontide is about. The time of Christ's passion begins not just in Passion Week, but on the first day of his preaching. He renounced the kingdom as a kingdom of this world not just on Golgotha, but from the very outset. These are the ideas expressed in our story.
Jesus could have become the lord of the world. As the Messiah of Jewish dreams, he could have liberated Israel and led it to glory and honor. His entry procession could have been that of the visible king of this world. What a remarkable man this was, a man to whom dominion over this world is offered even before he begins his own work. And he is all the more remarkable in that he rejects the offer. So it is simply true, and not just biblically intended, that Jesus could have become the most splendid and powerful of all the kings of this world. He would have been honored; he would have been believed had he then dared to say he was the Son of God. After all, even the Roman emperors were believed when they said it. The world really would have become Christian. It would have had Christ as its king. It would have had the one who had been expected so long. The one whose power extends over all the earth, who establishes a reign of peace on earth.
So Jesus could have had all that. He realizes in this instant that now, high on a mountain, for a moment, he is gazing upon all the kingdoms of the world, knowing he could be their ruler. But he also knows that a price must be paid for such dominion, a price which he deems too high. Dominion would be his only at the cost of his obedience to God's will. He must bow before the devil, go down on his knees before him, worship him. And that means he would have become a slave, and would no longer be free. He would be a slave to his own ambition; a slave of those who want him so eagerly. But he remains the free Son of God, and recognizes the devil who is trying to enslave him. [...]
Jesus knows what that means. It means debasement, revilement, persecution. It means being misunderstood. It means hatred, death, the cross. And he chooses this way from the very outset. It is the way of obedience and the way of freedom, for it is the way of God. And for that reason it is also the way of love for human beings. Any other path—be it ever so pleasing to people—would be a way of hatred and of contempt toward human beings, for it would not be the way of God. And this is why here, then, Jesus rejects the devil. Because it is the way of God through the world, he chooses from the very outset the way to the cross. And we are going with him, as individuals and as the church. We are the church beneath the cross, that is, in disguise. Yet here as well, all we can do is realize that our kingdom, too, is not of this world.
Excerpted from: Meditations on the Cross by Dietrich Bonhoeffer
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