Isaiah 50: 4 – 7
The passage that we will hear this Sunday comprises a portion of the prophet Isaiah’s third of four Servant-of-the-Lord oracles. In Isaiah 50:4-9 the Servant speaks; in Isaiah 50:10-11 God reproves the people for not following the Servant.
4 The Lord GOD has given me a well-trained tongue, That I might know how to speak to the weary a word that will rouse them. Morning after morning he opens my ear that I may hear;
5 And I have not rebelled, have not turned back.
I have not rebelled, have not turned back:The Servant does not refuse the divine vocation.
6 I gave my back to those who beat me, my cheeks to those who plucked my beard; My face I did not shield from buffets and spitting.
Plucked my beard: a grave insult, since the beard was a sign of age and wisdom.
7 The Lord GOD is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame.
Philippians 2:6 -11
We hear from Paul’s letter to the Philippians this Sunday. It prepares us so well for the reading of the Passion, so let’s examine it first. Many scripture scholars believe that Paul is quoting an early Christian hymn. The short rhythmic lines fall into two parts, Phil 2:6-8 where the subject of every verb is Christ, and Phil 2:9-11 where the subject is God. The general pattern is thus of Christ’s humiliation – first by becoming a human and then by dying – and then exaltation, adoration by the universe and new title: Lord. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d-8, 9, 10, 11) or into three stanzas (Phil 2:6-7ab, 7cd-8, 9-11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c.
6 Who, though he was in the form of God, did not regard equality with God something to be grasped.
though he was in the form of God: Either a reference to Christ’s preexistence and those aspects of divinity that he was willing to give up in order to serve in human form, or to what the man Jesus refused to grasp at to attain divinity. Many see an allusion to the Genesis story: unlike Adam, Jesus, though . . . in the form of God (Genesis 1:26-27), did not reach out for equality with God, in contrast with the first Adam in Genesis 3:5-6.
7 Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance,
emptied himself: In becoming man, Jesus divested himself of the privilege of divine glory. He did not empty himself of divinity, but of the status of glory to which he had a right and which would be restored at his exaltation.
Taking the form of a slave, coming in human likeness: or “. . . taking the form of a slave. Coming in human likeness, and found human in appearance.” While it is common to take Phil 2:6, 7 as dealing with Christ’s preexistence and Phil 2:8 with his incarnate life, so that lines Phil 2:7b, 7c are parallel, it is also possible to interpret so as to exclude any reference to preexistence (see the note on Phil 2:6) and to take Phil 2:6-8 as presenting two parallel stanzas about Jesus’ human state (Phil 2:6-7b; 7cd-8); in the latter alternative, coming in human likeness begins the second stanza and parallels 6a to some extent.
8 he humbled himself, becoming obedient to death, even death on a cross.
he humbled himself: There may be reflected here language about the servant of the Lord, Isaiah 52:13-53:12 especially Isaiah 53:12.
even death on a cross: the lowest point of Jesus’ humiliation. Not only did he die, but he died as a common criminal. This phrase, probably added by Paul, expresses the point farthest removed from his celestial and glorious status.
9 Because of this, God greatly exalted him and bestowed on him the name that is above every name,
God greatly exalted him: literally, “has superexalted him, raised him to the loftiest heights.”
the name:The name: “Lord” (Phil 2:11), revealing the true nature of the one who is named.
10 that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth,
Every knee should bend . . . every tongue confess: cf. Isaiah 45:23. A reference to the three levels in the universe, according to ancient thought, “heaven, earth, under the earth,” has been inserted, indicating that Jesus will be adored by the entire universe.
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Jesus Christ is Lord: a common early Christian acclamation; cf 1 Cor 12:3; Romans 10:9. But doxology to God the Father is not overlooked here (Phil 2:11c) in the final version of the hymn.
to the glory of God the Father: Jesus’ occupying the heavenly throne constitutes no rivalry to the Father; rather the honor given to him will bring honor to the Father.
Mark 14: 1 – 15:47
This Sunday, we will hear Mark’s account of the passion. In the movement of Mark’s gospel the cross is depicted as Jesus’ way to glory in accordance with the divine will. Thus the passion narrative is seen as the climax of Jesus’ ministry.
1 The Passover and the Feast of Unleavened Bread were to take place in two days’ time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.
The Passover and the Feast of Unleavened Bread: the connection between the two festivals is reflected in Exodus 12:3-20; Lev 23:4-8; Numbers 9:2-14; 28:16-17; Deut 16:1-8. The Passover commemorated the redemption from slavery and the departure of the Israelites from Egypt by night. It began at sundown after the Passover lamb was sacrificed in the temple in the afternoon of the fourteenth day of the month of Nisan. With the Passover supper on the same evening was associated the eating of unleavened bread. The latter was continued through Nisan 21, a reminder of the affliction of the Israelites and of the haste surrounding their departure. Praise and thanks to God for his goodness in the past were combined at this dual festival with the hope of future salvation.
The chief priests . . . to death: the intent to put Jesus to death was plotted for a long time but delayed for fear of the crowd (Mark 3:6; 11:18; 12:12).
2 They said, “Not during the festival, for fear that there may be a riot among the people.”
3 When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head.
Bethany: At Bethany on the Mount of Olives, a few miles from Jerusalem, in the house of Simon the leper, Jesus defends a woman’s loving action of anointing his head with perfumed oil in view of his impending death and burial as a criminal, in which case his body would not be anointed. See further the note on John 12:7. He assures the woman of the remembrance of her deed in the worldwide preaching of the good news.
4 There were some who were indignant. “Why has there been this waste of perfumed oil?
5 It could have been sold for more than three hundred days’ wages and the money given to the poor.” They were infuriated with her.
6 Jesus said, “Let her alone. Why do you make trouble for her? She has done a good thing for me.
7 The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me.
8 She has done what she could. She has anticipated anointing my body for burial.
9 Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her.”
10 Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them.
11 When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.
12 On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
The first day of the Feast of Unleavened Bread . . . the Passover lamb: a less precise designation of the day for sacrificing the Passover lamb as evidenced by some rabbinical literature. For a more exact designation, see the note on Mark 14:1. It was actually Nisan 14.
13 He sent two of his disciples and said to them, “Go into the city and a man will meet you, carrying a jar of water. Follow him.
A man . . . carrying a jar of water: perhaps a prearranged signal, for only women ordinarily carried water in jars. The Greek word used here, however, implies simply a person and not necessarily a male.
14 Wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”‘
15 Then he will show you a large upper room furnished and ready. Make the preparations for us there.”
16 The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover.
17 When it was evening, he came with the Twelve.
18 And as they reclined at table and were eating, Jesus said, “Amen, I say to you, one of you will betray me, one who is eating with me.”
One of you will betray me, one who is eating with me: contrasts the intimacy of table fellowship at the Passover meal with the treachery of the traitor; cf Psalm 41:10.
19 They began to be distressed and to say to him, one by one, “Surely it is not I?”
20 He said to them, “One of the Twelve, the one who dips with me into the dish.
21 For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”
The Son of Man indeed goes, as it is written of him: a reference to Psalm 41:10 cited by Jesus concerning Judas at the Last Supper; cf John 13:18-19.
22 While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, “Take it; this is my body.”
He took bread…: Jesus’ actions and words express within the framework of the Passover meal and the transition to a new covenant the sacrifice of himself through the offering of his body and blood in anticipation of his passion and death. His blood of the covenant both alludes to the ancient rite of Exodus 24:4-8 and indicates the new community that the sacrifice of Jesus will bring into being (Matthew 26:26-28; Luke 22:19-20; 1 Cor 11:23-25).
23 Then he took a cup, gave thanks, and gave it to them, and they all drank from it.
24 He said to them, “This is my blood of the covenant, which will be shed for many.
Which will be shed: see the note on Matthew 26:27-28.
many: the Greek preposition hyper is a different one from that at Matthew 26:28 but the same as that found at Luke 22:19,20 and 1 Cor 11:24. The sense of both words is vicarious, and it is difficult in Hellenistic Greek to distinguish between them. For many in the sense of “all,” see the note on Matthew 20:28.
25 Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God.”
26 Then, after singing a hymn, they went out to the Mount of Olives.
After singing a hymn: Psalm 114-118, thanksgiving songs concluding the Passover meal.
27 Then Jesus said to them, “All of you will have your faith shaken, for it is written: ‘I will strike the shepherd, and the sheep will be dispersed.’
All of you will have your faith shaken: Jesus predicted that the Twelve would waver in their faith, even abandon him, despite their protestations to the contrary. Yet he reassured them that after his resurrection he would regather them in Galilee (Mark 16:7; cf Matthew 26:32; 28:7,10,16; John 21), where he first summoned them to be his followers as he began to preach the good news (Mark 1:14-20).
28 But after I have been raised up, I shall go before you to Galilee.”
29 Peter said to him, “Even though all should have their faith shaken, mine will not be.”
30 Then Jesus said to him, “Amen, I say to you, this very night before the cock crows twice you will deny me three times.”
31 But he vehemently replied, “Even though I should have to die with you, I will not deny you.” And they all spoke similarly.
32 Then they came to a place named Gethsemane, and he said to his disciples, “Sit here while I pray.”
33 He took with him Peter, James, and John, and began to be troubled and distressed.
He took with him Peter, James, and John: The disciples who had witnessed the raising to life of the daughter of Jairus (Mark 5:37) and the transfiguration of their Master (Mark 9:2) were now invited to witness his degradation and agony and to watch and pray with him.
34 Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch.”
35 He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him;
36 he said, “Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will.”
Abba, Father: an Aramaic term, here also translated by Mark, Jesus’ special way of addressing God with filial intimacy. The word abba seems not to have been used in earlier or contemporaneous Jewish sources to address God without some qualifier. Cf Romans 8:15; Gal 4:6 for other occurrences of the Aramaic word in the Greek New Testament. Not what I will but what you will: note the complete obedient surrender of the human will of Jesus to the divine will of the Father; cf John 4:34; 8:29; Romans 5:19; Phil 2:8; Hebrews 5:8.
37 When he returned he found them asleep. He said to Peter, “Simon, are you asleep? Could you not keep watch for one hour?
38 Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak.”
The spirit is willing but the flesh is weak: the spirit is drawn to what is good yet found in conflict with the flesh, inclined to sin; cf Psalm 51:5,10. Everyone is faced with this struggle, the full force of which Jesus accepted on our behalf and, through his bitter passion and death, achieved the victory.
39 Withdrawing again, he prayed, saying the same thing.
40 Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.
41 He returned a third time and said to them, “Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners.
42 Get up, let us go. See, my betrayer is at hand.”
43 Then, while he was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd with swords and clubs who had come from the chief priests, the scribes, and the elders.
44 His betrayer had arranged a signal with them, saying, “The man I shall kiss is the one; arrest him and lead him away securely.”
45 He came and immediately went over to him and said, “Rabbi.” And he kissed him.
46 At this they laid hands on him and arrested him.
47 One of the bystanders drew his sword, struck the high priest’s servant, and cut off his ear.
48 Jesus said to them in reply, “Have you come out as against a robber, with swords and clubs, to seize me?
49 Day after day I was with you teaching in the temple area, yet you did not arrest me; but that the scriptures may be fulfilled.”
50 And they all left him and fled.
51 Now a young man followed him wearing nothing but a linen cloth about his body. They seized him,
52 but he left the cloth behind and ran off naked.
53 They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together.
They led Jesus away . . . came together: Mark presents a formal assembly of the whole Sanhedrin (chief priests, elders, and scribes) at night, leading to the condemnation of Jesus (Mark 14:64), in contrast to Luke 22:66,71 where Jesus is condemned in a daytime meeting of the council; see also John 18:13,19-24.
54 Peter followed him at a distance into the high priest’s courtyard and was seated with the guards, warming himself at the fire.
55 The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none.
56 Many gave false witness against him, but their testimony did not agree.
57 Some took the stand and testified falsely against him, alleging,
See the notes on Matthew 26:60-61 and John 2:19.
58 “We heard him say, ‘I will destroy this temple made with hands and within three days I will build another not made with hands.'”
59 Even so their testimony did not agree.
60 The high priest rose before the assembly and questioned Jesus, saying, “Have you no answer? What are these men testifying against you?”
61 But he was silent and answered nothing. Again the high priest asked him and said to him, “Are you the Messiah, the son of the Blessed One?”
The Blessed One: a surrogate for the divine name, which Jews did not pronounce.
62 Then Jesus answered, “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.'”
I am: indicates Jesus’ acknowledgment that he is the Messiah and Son of God; cf Mark 1:1. Contrast Matthew 26:64 and Luke 22:67-70, in which Jesus leaves his interrogators to answer their own question.
You will see the Son of Man . . . with the clouds of heaven: an allusion to Daniel 7:13 and Psalm 110:1 portending the enthronement of Jesus as judge in the transcendent glory of God’s kingdom. The Power: another surrogate for the name of God.
63 At that the high priest tore his garments and said, “What further need have we of witnesses?
64 You have heard the blasphemy. What do you think?” They all condemned him as deserving to die.
65 Some began to spit on him. They blindfolded him and struck him and said to him, “Prophesy!” And the guards greeted him with blows.
66 While Peter was below in the courtyard, one of the high priest’s maids came along.
67 Seeing Peter warming himself, she looked intently at him and said, “You too were with the Nazarene, Jesus.”
68 But he denied it saying, “I neither know nor understand what you are talking about.” So he went out into the outer court. (Then the cock crowed.)
(Then the cock crowed): found in most manuscripts, perhaps in view of Mark 14:30,72 but omitted in others.
69 The maid saw him and began again to say to the bystanders, “This man is one of them.”
70 Once again he denied it. A little later the bystanders said to Peter once more, “Surely you are one of them; for you too are a Galilean.”
71 He began to curse and to swear, “I do not know this man about whom you are talking.”
72 And immediately a cock crowed a second time. Then Peter remembered the word that Jesus had said to him, “Before the cock crows twice you will deny me three times.” He broke down and wept.
CHAPTER 15
1 As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate.
Held a council: the verb here, poieo, can mean either “convene a council” or “take counsel.” This reading is preferred to a variant “reached a decision” (cf Mark 3:6), which Mark 14:64 describes as having happened at the night trial; see the note on Matthew 27:1-2. Handed him over to Pilate: lacking authority to execute their sentence of condemnation (Mark 14:64), the Sanhedrin had recourse to Pilate to have Jesus tried and put to death (Mark 15:15); cf John 18:31.
2 Pilate questioned him, “Are you the king of the Jews?” He said to him in reply, “You say so.”
The king of the Jews: in the accounts of the evangelists a certain irony surrounds the use of this title as an accusation against Jesus (see the note on Mark 15:26). While Pilate uses this term (Mark 15:2,9,12), he is aware of the evil motivation of the chief priests who handed Jesus over for trial and condemnation (Mark 15:10; Luke 23:14-16,20; Matthew 27:18,24; John 18:38; 19:4,6,12).
3 The chief priests accused him of many things.
4 Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.”
5 Jesus gave him no further answer, so that Pilate was amazed.
6 Now on the occasion of the feast he used to release to them one prisoner whom they requested.
(6-15) See the note on Matthew 27:15-26.
7 A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion.
Barabbas: the name means “son of the father”. The irony of the choice offered between this man and Jesus, the true Son of the Father, would be evident to the audience.
8 The crowd came forward and began to ask him to do for them as he was accustomed.
9 Pilate answered, “Do you want me to release to you the king of the Jews?”
10 For he knew that it was out of envy that the chief priests had handed him over.
11 But the chief priests stirred up the crowd to have him release Barabbas for them instead.
12 Pilate again said to them in reply, “Then what (do you want) me to do with (the man you call) the king of the Jews?”
13 They shouted again, “Crucify him.”
Crucify him: incited by the chief priests and elders, the crowd demands that Jesus be executed by crucifixion, a particularly cruel form of capital punishment. See the note on Matthew 27:22.
14 Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.”
15 So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.
he had Jesus scourged: the usual preliminary to crucifixion.
16 The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort.
Praetorium: the residence of the Roman governor. Ordinarily, he resided at Caesarea Maritima on the Mediterrranean coast, but he went to Jerusalem during the great feasts, when the great influx of pilgrims posed the danger of a nationalistic riot.
17 They clothed him in purple and, weaving a crown of thorns, placed it on him.
18 They began to salute him with, “Hail, King of the Jews!”
19 and kept striking his head with a reed and spitting upon him. They knelt before him in homage.
20 And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.
21 They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross.
They pressed into service . . . Simon, a Cyrenian: a condemned person was constrained to bear his own instrument of torture, at least the crossbeam. The precise naming of Simon and his sons is probably due to their being known among early Christian believers to whom Mark addressed his gospel. See also the notes on Matthew 27:32; Luke 23:26-32.
22 They brought him to the place of Golgotha (which is translated Place of the Skull).
23 They gave him wine drugged with myrrh, but he did not take it.
24 Then they crucified him and divided his garments by casting lots for them to see what each should take.
divided his garments: the clothing of an executed criminal went to his executioners; the description of this procedure is inspired by Psalm 22:19. See the notes on Matthew 27:35 and John 19:23-25a.
25 It was nine o’clock in the morning when they crucified him.
It was nine o’clock in the morning: literally, “the third hour,” thus between 9 a.m. and 12 noon. Cf Mark 15:33,34,42 for Mark’s chronological sequence, which may reflect liturgical or catechetical considerations rather than the precise historical sequence of events; contrast the different chronologies in the other gospels, especially John 19:14.
26 The inscription of the charge against him read, “The King of the Jews.”
The inscription . . . the King of the Jews: the political reason for the death penalty falsely charged by the enemies of Jesus. See further the notes on Matthew 27:37 and John 19:19.
27 With him they crucified two revolutionaries, one on his right and one on his left.
(28)
This verse, “And the scripture was fulfilled that says, “And he was counted among the wicked,’ ” is omitted in the earliest and best manuscripts. It contains a citation from Isaiah 53:12 and was probably introduced from Luke 22:37.
29 Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days,
See the note on Matthew 27:39-40.
30 save yourself by coming down from the cross.”
31 Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself.
32 Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him.
33 At noon darkness came over the whole land until three in the afternoon.
34 And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” which is translated, “My God, my God, why have you forsaken me?”
Eloi, Eloi, lema sabachthani?:An Aramaic rendering of Psalm 22:2. See also the note on Matthew 27:46.
35 Some of the bystanders who heard it said, “Look, he is calling Elijah.”
Elijah: a verbal link with Eloi (Mark 15:34). See the note on Mark 9:9-13; cf Malachi 4:1. See also the note on Matthew 27:47.
36 One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.”
37 Jesus gave a loud cry and breathed his last.
38 The veil of the sanctuary was torn in two from top to bottom.
See the note on Matthew 27:51-53.
39 When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!”
this man was the Son of God: The closing portion of Mark’s gospel returns to the theme of its beginning in the Gentile centurion’s climactic declaration of belief that Jesus was the Son of God. It indicates the fulfillment of the good news announced in the prologue (Mark 1:1) and may be regarded as the firstfruit of the passion and death of Jesus.
40 There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome.
(40-41) See the note on Matthew 27:55-56.
41 These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem.
42 When it was already evening, since it was the day of preparation, the day before the sabbath,
43 Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus.
Joseph of Arimathea: see the note on Matthew 27:57-61.
44 Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died.
45 And when he learned of it from the centurion, he gave the body to Joseph.
46 Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb.
47 Mary Magdalene and Mary the mother of Joses watched where he was laid.
As we begin Holy Week, let us reflect on our Lord offering himself to us at the first Eucharist and then his great sacrifice for us on the cross. How generous God is in his mercy; let us be grateful!