By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 53:10-11; Response: Psalm 33:4-5,18-20,22; Second Reading: Hebrews 4:14-16; Gospel: Mark 10:35-45
This reading (Isaiah 53) comes from a section of Isaiah’s prophecy that depicts the suffering of a “servant” of the Lord God. Four “suffering servant” songs of Isaiah 42–53 have traditionally been seen by Christians as prophetic anticipations of Jesus’ suffering on the cross. For example, in Acts 8:26-40 Philip evangelizes an Ethiopian eunuch by explaining that Jesus Christ is prophetically described in Isaiah 53:7-8: “Like a sheep he was led to the slaughter, and as a lamb before its shearer is silent, so he opened not his mouth ...”
Today’s reading is only a few verses later in Isaiah 53:10-11. It suggests that the Lord God willed “to crush (his servant) in infirmity.” Further, it says that the servant “gives his life as an offering for sin.” This is remarkably similar to Christ’s death on the cross, by which “the will of the LORD [was] accomplished.” This parallel to Christ’s death continues: “Through his suffering, my servant shall justify many, and their guilt he shall bear.”
In most of the Old Testament, suffering is seen as a consequence of sin. For example, when the Babylonians destroyed Jerusalem and its Temple, the writings of Jeremiah and Lamentations said that God had allowed this tragedy to occur because of the Israelites’ sins. This passage from Isaiah 53 is quite different. It depicts suffering as a means by which sin can be forgiven. Further, this passage of Isaiah depicts the Lord’s servant as suffering innocently. His suffering atones for the sins of others. This depiction of the servant’s suffering (Isaiah 53) anticipates the Christian understanding of Jesus’ death as an atoning sacrifice for the sins of humanity.
In our second reading, the letter to the Hebrews describes Jesus as “a great high priest.” This is a comparison of Jesus with the high priest who was the head of the Israelite priesthood in the Jerusalem Temple. While many of the required sacrifices could be offered by the other priests, some sacrifices were offered only by the high priest. The foremost example is the sacrifices of Yom Kippur — the Jewish holy day dedicated to atonement and repentance for sins.
In this reading, Jesus is shown to be a much greater “high priest” since he “has passed through the heavens” and thereby redeemed humanity from sin and death. Further, Jesus is able “to sympathize with our weaknesses” because he has shared our humanity through his incarnation. Indeed, Jesus was “tested in every way” by becoming human, but “without sin.” These phrases explain who Jesus is, and how he has redeemed us.
The remaining phrases describe what we should do in response: 1) “Let us hold fast to our confession,” and 2) “Let us confidently approach the throne of grace to receive mercy and to find grace for timely help.” These are “exhortations” which instruct us how to live faith in Christ. The Letter to the Hebrews both instructs and exhorts us how we are to live faith in Christ Jesus.
Next, this passage from Mark’s Gospel shows James and John asking Jesus for special positions of honor: “Grant that in your glory we may sit one at your right and the other at your left.” By contrast, the parallel account in Matthew depicts their mother as the one who makes this request for them (Matthew 20:20-28). James and John recognize Jesus as the Messiah — the one sent by God to bring a kingdom of justice and peace. But the disciples expect it to be an earthly kingdom. They want to share in the glory of that. However, Jesus will establish God’s justice and peace through his death for humanity’s sins. In this way, Jesus brings “the kingdom of God.”
For this reason, Jesus immediately connects James’ and John’s request to his approaching crucifixion. Jesus uses the imagery of “the cup that I drink” and “the baptism with which I am baptized.” Both images refer to Jesus’ death by crucifixion. Jesus is telling James and John that sharing in his suffering and death is the essential qualification for anyone who would have a place of honor in his coming kingdom.
It is notable that James’ and John’s request (10:35-45) immediately follows Jesus’ third prediction of his Passion in Mark 10:32-24. Likewise, after Jesus’ second prediction of his Passion (9:30-32), there was a similar argument among his disciples — they argued amongst themselves about who was the greatest (9:33-37). Both times, the disciples’ desire for personal greatness is contrasted with Jesus’ approaching passion and death. Jesus commands his disciples to make themselves “the servant/slave of all” in both passages (9:35 and 10:43-44).
This brash request by James and John causes indignation among the other apostles — “the ten.” In response, Jesus contrasts typical worldly authority versus “whoever wishes to be great” among his disciples. Jesus teaches them that “whoever wishes to be first among you will be the slave of all.” Verse 43 uses the Greek diakonos (servant), while verse 44 uses doulos (slave). Here the English translation shows us the similarity and difference in these two terms.
Thus through his own suffering and death, Jesus models what it means to be his disciple. Jesus shows us how to gain honor in God’s kingdom. Then he says: “For the Son of Man did not come to be served, but to serve.” The phrase “the Son of Man” became a title for the expected Messiah because of the prophecy of Daniel 7:13-14: “I saw coming with the clouds of heaven One like a son of man ... (presented before God) ... He received dominion, splendor and kingship; all nations, peoples and tongues will serve him ...” Jesus reverses this image by saying that the Son of Man came not to be served, but to serve.
Finally, the Son of Man will “give his life as a ransom for many.” Here “ransom” is a payment for the release of a slave or prisoner. Jesus the Messiah will give his life for the release of all those needing to be freed from sin and death.