Father Paul Nord
Sunday Scripture
First Reading: Daniel 7:13-14; Response: Psalm 93:1-2, 5; Second Reading: Revelation 1:5-8; Gospel: John 18:33b-37
Jesus frequently calls himself “the Son of Man” in the Gospels. This title for the Messiah was inspired by the prophetic vision of Daniel 7:13-14 — today’s reading. In Jesus’ time, this vision of Daniel was understood as describing the arrival of the Messiah, who would reign as king (in God’s name). The Messiah would also come in judgment to defeat all who do violence against God and God’s holy people.
Shortly before Jesus’ arrest and crucifixion, he prepares his disciples for the end of the current age — when God’s kingdom will triumph over sin and death. Jesus urges his disciples to be watchful because they “do not know the hour.” At that time, Jesus cites this vision of Daniel 7:13-14: “I saw one like a Son of man coming, on the clouds of heaven; when he reached the Ancient One (God) … the one like a Son of man received dominion, glory and kingship.” Jesus cites Daniel’s vision in Matthew 24:30, Mark 13:26, and Luke 21:27 — which are parallel passages.
Later Jesus was arrested by the Sanhedrin — the supreme council of religious and civil Jewish leaders in Jerusalem. The high priest and Sanhedrin confronted and questioned Jesus. They were trying to acquire testimony to convince the Romans to put him to death. This is recorded in Matthew 26:57-75, Mark 14:53-72 and Luke 22:54-71. During the high priest’s questioning, he directly asked Jesus: “Are you the Messiah, the son of the Blessed One?” Jesus replied: “I am; and ‘you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven’” (Mark 14:61-62). In his response, Jesus is quoting the prophetic vision of Daniel 7:13-14. Jesus is confirming that he is the Messiah, and that he will fulfill this prophecy about “one like a Son of Man.”
Many commentators have written about Daniel 7:13-14 and debated how this vision of “one like a Son of Man” ought to be understood. Much disputed also is the meaning of “Son of Man” itself — both in Daniel and in other biblical and non-canonical works. For example, the prophecy of Ezekiel frequently uses “son of man” to emphasize the humanity of the prophet. This contrasts with God’s divinity and power. Thus in Ezekiel’s prophecy, “son of man” does not refer to the Messiah.
But in the Gospels, Jesus uses the phrase “the Son of Man” to refer to himself — and to confirm his identity as Messiah. Jesus repeatedly cites Daniel 7:13-14 with its vision of “one like a Son of Man.” With many parables, Jesus announces the arrival of “the kingdom of God.” He confirms that he is the Messiah — the promised one through whom God brings his kingdom. Jesus, the Son of Man, comes as king and as judge to bring God’s salvation for all people.
Next is Revelation 1:5-8, which says: “Behold, he is coming amid the clouds, and every eye will see him, even those who pierced him. All the peoples of the earth will lament him.” Again, this is a reference to the vision of Daniel 7:13-14 — the Son of Man “coming amid the clouds.” This passage of Revelation emphasizes that Jesus has fulfilled this prophecy — but in an unexpected way. Daniel 7:13-14 is a glorious vision of God’s triumph through the kingly rule of “one like a son of man.” But Revelation 1:7 develops this image by recounting “those who pierced him” — a reference to Jesus’ crucifixion and death.
Thus Jesus’ kingly triumph has been accomplished by his crucifixion. He is “the firstborn of the dead and ruler of the kings of the earth.” He has conquered not only earthly powers — but he has conquered death itself. Further, he “has freed us from our sins by his blood” and he “has made us into a kingdom.” Christ has made us into “children of God.” God’s love for us makes us “a kingdom” far more precious than any earthly kingdom. Jesus’ glory and power are revealed through the weakness and suffering of his cross. God has shown his profound love for humanity.
Today’s Gospel follows Jesus’ arrest. Jesus was first questioned by the high priest, who then turned him over to Pontius Pilate. The high priest and his advisors accused Jesus of claiming to be “the King of the Jews.” They told Pilate that this made Jesus a threat to the authority of the Roman Empire, who ruled the Israelites and the Roman province of Judaea. Pilate was the governor of the province, and so he was responsible for keeping the peace and squashing any threats to Roman rule.
Pilate asks Jesus, “Are you the King of the Jews?” As a powerful governor, Pilate was accustomed to questioning men who were accused of crimes. Such men would normally show fear when Pilate questioned them. But Jesus shows only boldness — not fear. Jesus does not give Pilate a direct answer to his question. Instead, Jesus turns the question back on Pilate: “Do you say this on your own or have others told you about me?”
Pilate retorts that Jesus’ “own nation and the chief priests” have made this accusation against him. Jesus then says, “My kingdom does not belong to this world.” Pilate correctly concludes that if Jesus has a kingdom, then he must be a king. Pilate asks: “Then you are a king?” But Jesus again refuses to answer Pilate directly. Instead, Jesus focuses on his mission: “to testify to the truth.” Jesus says “For this I came into the world” — to proclaim the truth.
When Jesus tells Pilate that his kingdom “does not belong to this world,” this is a clear indication that Jesus’ kingdom is not a threat to the Roman Empire — a kingdom of this world. Jesus notes that he does not have attendants fighting to prevent him from “being handed over” for arrest and execution. In this way, Jesus does not deny that he is a king, but he demonstrates that his kingdom is not of this world.
Benedictine Father Paul Nord is a monk of St. Meinrad Archabbey, and teaches at St. Meinrad Seminary. His Sunday Scripture columns are © Father Paul Nord, O.S.B.