By JONATHAN STA. ROSA
National Churches of Christ in the Philippines
Dn 7:13-14
Ps 93:1, 1-2, 5
Rv 1:5-8
Jn 18:33b-37
Background:
In the year 600 BC, the kingdoms of Jerusalem and Judah found themselves subjugated, first by the Egyptian and then by the Babylonian empires. The empires, as ruling authorities, had control over various aspects of governance. They dictated policies, imposed heavy taxes, and appointed tyrannical vassal kings, with all facets of rule falling under their command.
Prophet Daniel along with his friends were captives picked to serve the palace empire because of their intellects. They were offered the same food and wine that is being serve only for the king but they refused as a sign of faith conviction and protest.
Perhaps in their thoughts, they question, “Can one find pleasure in a luxurious meal knowing it is borne out of the suffering of their fellow compatriots? How can one savor the taste when it is the result of their flesh and blood?”
It is in this context that one night Daniel had a vision:
“In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”
The Son of Man
In the Bible, dreams serve as glimpses of events that will occur in the future, functioning as both a warning and a source of aspiration. They offer divine guidance, providing insights into God’s plans and intentions.
But who is the “Son of Man” that prophet Daniel is referring to? Being called a son of man means being mortal or ordinary and having vulnerabilities. But how can this mortal be in the clouds of heaven? For sure, he will die.
Yet this mortal human being will receive authority and a kindom that will not end. The Son of Man embodies the plight of all captives yearning for their liberation and the restoration of their sovereignty. And as the ruler of the new kindom, he will bring about a permanent end to all injustice and suffering.
In the New Testament, we know that the Son of Man refers to Jesus Christ. The God who made flesh suffered and was tortured to death by the authorities for the salvation of humankind.
But the suffering of Jesus Christ was not in the vision of the prophet Daniel. This is also the reason why every time Jesus speaks of his imminent suffering, death and resurrection, Peter and others will say, “That must never happen to you,” and Jesus will rebuke them.
“Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.“ – John 12:24-25.
During Jesus time, Jerusalem was under a new empire, “The Roman Empire.” “New” does not necessarily mean that everything has changed. Names and faces may have changed, but the tyrannical rule is still the same.
Calling Jesus a king at the time was considered dangerous as it was seen as a challenge to the authority of Roman rule and the existing social order. It was perceived as a potential threat to the security of the empire and could have led to rebellion.
In the conversation between Pilate and Jesus, recorded in John 18, Pilate is attempting to extract a confession from Jesus by asking him if he is the king of the Jews. Jesus responds, “My kingdom is not of this world.”
However, why would a new kingdom be needed if the existing kingdom of the world is already governing with righteousness and justice? History has shown time and again that earthly kingdoms are prone to corruption and power struggles, leading to injustice and inequality. A new kingdom, established on different principles and governed by a new authority, could offer the opportunity for a fresh start and a better future for all its citizens.
Again, in the same context a new dreamer had a vision in the person of John:
“and from Jesus Christ, the faithful witness, the first to be raised from death and who is also the ruler of the kings of the world. He loves us, and by his sacrificial death he has freed us from our sins and made us a kingdom of priests to serve his God and Father. To Jesus Christ be the glory and power forever and ever! Amen.
Look, he is coming on the clouds! Everyone will see him, including those who pierced him. All peoples on earth will mourn over him. So shall it be!” – Rev. 1:5-8.
This time the ruler now had a name, and true enough, he rose from the dead. A mortal is now immortalized. Now ready to claim and rule a kindom that cannot be destroyed, conquered, or subjugated.
In the present day, our nation faces a situation akin to Jerusalem and Judah of the past. We have leaders who purportedly govern, yet they serve the interests of the ruling empire of the world rather than our own. The poverty and social injustice prevalent in our society are a direct result of the tyranny wielded by the few, exacerbating the suffering of our people.
In this context, we envision the same dream as Prophet Daniel and John, but with additional details. Our dream extends beyond the exaltation of Jesus alone; those who follow him in faith and obedience will also be exalted alongside him.
We, the believers, will undergo persecution, suffering and death, just as our lord Jesus did. But fear not, for just as he was resurrected, so too shall we be.
While we may dream and anticipate, we are not only passive observers, but active participants and initiators in bringing about the kindom of God. Our participation in this endeavor is not only necessary but essential to the ultimate victory of God’s kindom on earth.
Balik-Tanaw is a group blog of Promotion of Church People’s Response. The Lectionary Gospel reflection is an invitation for meditation, contemplation, and action. As we nurture our faith by committing ourselves to journey with the people, we also wish to nourish the perspective coming from the point of view of hope and struggle of the people. It is our constant longing that even as crisis intensifies, the faithful will continue to strengthen their commitment to love God and our neighbor by being one with the people in their dreams and aspirations. The Title of the Lectionary Reflection would be Balik –Tanaw , isang PAGNINILAY . It is about looking back (balik) or revisiting the narratives and stories from the Biblical text and seeing, reading, and reflecting on these with the current context (tanaw).
