Twenty-ninth Sunday in Ordinary Time
Lectionary: 146
Lectionary: 146
The LORD was
pleased
to crush him in infirmity.
If he gives his life as an offering for sin,
he shall see his descendants in a long life,
and the will of the LORD shall be accomplished through him.
Because of his affliction
he shall see the light in fullness
of days;
through his suffering, my servant shall justify many,
and their guilt he shall bear.
to crush him in infirmity.
If he gives his life as an offering for sin,
he shall see his descendants in a long life,
and the will of the LORD shall be accomplished through him.
Because of his affliction
he shall see the light in fullness
of days;
through his suffering, my servant shall justify many,
and their guilt he shall bear.
R. (22) Lord, let your mercy be on us, as we place our
trust in you.
Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Lord, let your mercy be on us, as we place our trust in you.
Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Lord, let your mercy be on us, as we place our trust in you.
Brothers and
sisters:
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
R. Alleluia, alleluia.
The Son of Man came to serve
and to give his life as a ransom for many.
R. Alleluia, alleluia.
The Son of Man came to serve
and to give his life as a ransom for many.
R. Alleluia, alleluia.
James and John, the
sons of Zebedee, came to Jesus and said to him,
"Teacher, we want you to do for us whatever we ask of you."
He replied, "What do you wish me to do for you?"
They answered him, "Grant that in your glory
we may sit one at your right and the other at your left."
Jesus said to them, "You do not know what you are asking.
Can you drink the cup that I drink
or be baptized with the baptism with which I am baptized?"
They said to him, "We can."
Jesus said to them, "The cup that I drink, you will drink,
and with the baptism with which I am baptized, you will be baptized;
but to sit at my right or at my left is not mine to give
but is for those for whom it has been prepared."
When the ten heard this, they became indignant at James and John.
Jesus summoned them and said to them,
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."
"Teacher, we want you to do for us whatever we ask of you."
He replied, "What do you wish me to do for you?"
They answered him, "Grant that in your glory
we may sit one at your right and the other at your left."
Jesus said to them, "You do not know what you are asking.
Can you drink the cup that I drink
or be baptized with the baptism with which I am baptized?"
They said to him, "We can."
Jesus said to them, "The cup that I drink, you will drink,
and with the baptism with which I am baptized, you will be baptized;
but to sit at my right or at my left is not mine to give
but is for those for whom it has been prepared."
When the ten heard this, they became indignant at James and John.
Jesus summoned them and said to them,
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."
Jesus summoned the
twelve and said to them,
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."
"You know that those who are recognized as rulers over the Gentiles
lord it over them,
and their great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."
29th Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
1st Reading - Isaiah 53:10-11
As we learned before, scripture scholars have divided Isaiah up
into two (or three) groups and attributed authorship of each group to different
individuals (or possibly groups of individuals), although other than Isaiah,
their identity remains unknown. The first century Christians, like their
brother Jews, attributed all chapters of Isaiah to one author: Isaiah.
In the sixth chapter of his book (6:1-3), Isaiah describes his
call to prophetical office: “In the year King Uzziah died (737
B.C.), I saw the Lord seated on a high and lofty throne, with the train of
his garment filling the temple. Seraphim were stationed above; each of them had
six wings: with two they veiled their faces, with two they veiled their feet,
and with two they hovered aloft. ‘Holy, holy, holy is the LORD of hosts!’ they
cried one to the other. ‘All the earth is filled with his glory!’”.
As tradition ranks the choirs of angels, the seraphim are the
highest, the closest to God’s burning love, which is why they are called
seraphim (it means “the burning ones”). The lowest are angels (guardian
angels). Since the Hebrew language cannot describe intangible things, and all
angels (seraph and otherwise) are pure spirits, some form must be given them in
order to describe them. In the case of the seraphim, they are winged serpents –
dragons in the book of Revelation where the fallen seraph, Lucifer, is
described. The snake in the Garden of Eden was also Lucifer, the winged
(although not described) snake. Perhaps he is described without wings because
he has fallen and can no longer fly.
The Seraphim are saying “Holy, holy, holy.” Again, the Hebrew
language has no way of applying modifiers to words. They could not say “good,
better, best”. In order to achieve emphasis or degree, the word was repeated.
The number three was the number of completion. When we say the Holy, Holy, Holy
in Mass, we are repeating the prayer of the angels as recorded in Isaiah 6:3
[and complete that prayer with “blessed is he who comes in the name of the
Lord. Hosanna in the highest” (Mark 11:9-10)].
Today we hear from what has been called Deutero- or second
Isaiah. Everyone has heard of the Suffering Servant Songs of Isaiah, the first
being 42:1-4, the second 49:1-6, the third 51:4-44, and the fourth 52:13-53:12.
Today’s reading is the conclusion of the fourth Suffering Servant Song.
Summary: Victory, although never enjoyed by the servant during
his lifetime, is proclaimed.
10 [ T]he LORD was pleased
A strong, determined love – a key word in the second part of
Isaiah and occurs later in this verse where it is translated “the will of the
Lord”.
to crush him in infirmity. If he gives his life
as an offering for sin,
To understand what a sin offering accomplished (expiation of
sins) we must look at Leviticus 16:15-22 and what it did not do – remove all
sinfulness (Leviticus 16:7-10). The sin offering was a liturgical rite which
sanctified the altar and holy places. It is a sacrifice for willful sins.
Phrases such as this accentuate the heavy sin consciousness of Israel;
especially during periods of exile.
he shall see his descendants in a long life, and the will
of the LORD shall be accomplished through him. 11 Because
of his affliction he shall see the light in fullness of
days; Through his suffering,
The Hebrew text reads “by his knowledge”. By full union with a suffering
people.
my servant shall justify many, and their guilt he shall
bear.
He will share his own goodness with them and thus fulfill all
divine promises. Although the servant’s innocence separates him from the rest
of Israel, he always identifies himself with his sorrowful fellow men. His
divine gifts become their means to salvation (Romans 3:2b).
2nd Reading - Hebrews 4:14-16
Last week we heard about God’s judgment and how He can discern
the thoughts and intentions of the heart. This week we begin the section of the
book of Hebrews which discusses how Christ, our high priest, is greater than
the priests of the Mosaic Law. Our confidence is based on Christ’s high
priesthood. He is the perfect priest because He is merciful and compassionate. As
man, He has experienced the sufferings that affect us, although He was free
from sin. Since He knows our weaknesses so well, He can give us the help we
need, and when He comes to judge us, He will take that weakness into account.
We should respond to the Lord’s goodness by staying true to our profession of
faith. A Christian needs to live up to all the demands of his calling; he
should be single-minded and free from doubts.
14 [ S]ince we have a great high priest
This is the only place in the Letter to the Hebrews where Jesus
is designated a “great” high priest. Usually, the author refers to him as “high
priest” or simply “priest”. Here the designation indicates His superiority over
the Jewish high priest, with whom the sacred writer constantly compares Him.
who has passed through the heavens,
Came down from heaven
Jesus, the Son of God, let us hold fast to our confession.
This confession is “Jesus is Lord” (Romans 10:9, 1 Corinthians
12:3). Jesus is mediator of the New Covenant just as Moses was of the old. He
is High Priest like the priests of the Old Covenant prior to the golden calf
and the creation of the Aaronite and Levitical priesthood.
15 For we do not have a high priest who is unable to sympathize
with our weaknesses, but one who has similarly been tested in every way, yet
without sin.
These tests (temptations) did not occur only once (see Matthew
4:1-11 for the temptation in the desert) but were a constant accompaniment of
His life (see Luke 22:28). The only difference is that Jesus never
succumbed to His temptations; unlike His followers.
16 So let us confidently approach the throne of grace to receive
mercy and to find grace for timely help.
The throne of grace is the ark of the covenant where
Jesus’ offering to the Father is being offered continually (Revelation 5:6).
Gospel - Mark 10:35-45
This week we study Jesus’ third teaching on Christology and
discipleship. Each of the other two teachings started with Jesus predicting His
passion. The first prediction ended with Jesus telling Peter “Get behind me,
Satan,” telling him to remain a follower and stop tempting Him. The second
prediction “the Son of Man is going to be betrayed into the hands of men. They
will kill him and after three days he will rise” was not understood by His
disciples and they were afraid to question Him about it – perhaps because of
His reaction to Peter after the first prediction.
This third teaching also starts with a passion prediction,
although it is not included in today’s reading. As way of background, let’s now
listen to this third passion prediction and follow it immediately with the
gospel reading. This is Jesus speaking:
“Behold, we are going up to Jerusalem, and the Son of Man will
be handed over to the chief priests and the scribes, and they will condemn him
to death and hand him over to the Gentiles who will mock him, spit upon him,
scourge him, and put him to death, but after three days he will rise.” (Mark 10:33-34).
35 Then James and John, the sons of Zebedee, came to him and said
to him,
Along with Peter they were the inner circle among the disciples.
These three were the only ones present at the transfiguration, at the raising
of Jairus’ daughter, and in the garden of Gethsemane. They should have
known better than make the request.
“Teacher, we want you to do for us whatever we ask of
you.”
In the parallel gospel (Matthew 20:20) their mother is the one
who makes the request.
36 He replied, “What do you wish (me) to do for you?” 37 They
answered him, “Grant that in your glory
It is not clear whether they yet recognize that Jesus must die
and rise again. They may still be hoping for a messiah who will salvage the
worldly kingdom and reign in glory on earth.
we may sit
The request recalls Jesus’ promise of twelve thrones (Matthew
19:28; Luke 22:28-30).
one at your right and the other at your left.”
The places of honor when the messiah presides at the messianic
banquet
38 Jesus said to them, “You do not know what you are asking.
Can you drink the cup that I drink
The image of the cup is suffering and death (see Isaiah
51:17-22; Jeremiah 25:15). In Jesus’ case this is the third cup of the Passover
meal, the cup of blessing, which started his passion – and the 4th cup,
the cup of completion, which was drunk on the cross (the sour wine) which ended
His passion (see Mark 14:36).
“I bless you, Lord, because you have granted me this day and
hour, that I may be numbered among the martyrs, to share the cup of Christ and
to rise again unto life everlasting, both in body and soul, in the immortality
of the Holy Spirit. May I be received among them this day in Your presence, a
rich and acceptable sacrifice, just as You have prepared and revealed
beforehand and fulfilled, for You who are the God of truth and in You there is
no falsehood” [Saint Polycarp of Smyrna (A.D. 156), as recorded in the Martyrdom
of Polycarp, 14 (written ca. A.D. 158)].
or be baptized with the baptism with which I am
baptized?”
See Romans 6:3; Luke 12:50. Since suffering purifies the soul,
Jesus draws the parallel with baptism which washes away sin (Isaiah 43:2).
39 They said to him, “We can.”
This answer is full of irony considering their subsequent
cowardice during the passion, although James was later martyred (Acts 12:2).
Jesus said to them, “The cup that I drink, you will drink, and
with the baptism with which I am baptized, you will be baptized; 40 but
to sit at my right or at my left is not mine to give but is for those for whom
it has been prepared.”
Matthew 20:23 gives this prerogative to the Father. This saying
implies some subordination of Jesus to the Father and was exploited by the
Arians in early Christological debates. For whom these places are reserved is
not clear.
41 When the ten heard this, they became indignant at James and
John.
This verse attaches the following teaching about Christian
leadership to the preceding story.
42 Jesus summoned them and said to them, “You know that those who
are recognized as rulers over the Gentiles lord it over them, and their great
ones make their authority over them felt.
Leadership is described as raw power.
43 But it shall not be so among you. Rather, whoever wishes to be
great among you will be your servant;
Note the contrast of leadership as service to the previous image
of raw power. Just like the second instruction on discipleship, service is the
key (Anyone who wishes to be first shall be the last of all and the servant
of all) (Mark 9:35). The key to both passages is the Greek word diakonos (means
“one who waits on tables”). [See Acts 6:1-6 for the ordination of the first
deacons].
44 whoever wishes to be first among you will be the slave of all.
Even more humble than a servant
45 For the Son of Man did not come to be served but to serve and to
give his life as a ransom for many.”
(See Isaiah 53:11-12) Since the golden calf, the Israelites have
been the slaves of God. They have been unable to approach God without an animal
sacrifice. Now, through Jesus’ sacrifice, we are no longer slaves but sons of
God (Romans 8:15-17).
“He is our sanctification, as Himself being purity, that the
pure may be encompassed by His purity. He is our redemption, because He sets us
free who were held captive under sin, giving Himself as a ransom for us, the
sacrifice to make expiation for the world. He is our resurrection, because He
raises up, and brings to life again, those who were slain by sin” [Gregory
of Nazianz (A.D. 380),Theological Orations, 4,20].
“He shared with us our punishment, but not our sin. Death is the
punishment of sin (Genesis 2:17). The Lord Jesus Christ came to die; He did not
come to sin. By sharing with us the penalty without the sin, He canceled both
the penalty and the sin” [Saint Augustine of Hippo (between A.D.
391-430), Sermons on the Liturgical Seasons, For the Easter Season,
(No. 231,2)].
Summary: Our attitude should be that of our Lord: we should seek to
serve God and men with a truly supernatural outlook, not expecting any return.
We should serve even those who do not appreciate the service we do them. This
doesn’t make any sense if judged by human standards but the Christian
identified with Christ takes pride in serving others – by doing so he shares in
Christ’s mission. If Jesus is truly King, then we must be His willing servants,
willingly doing His bidding.
St. Charles Borromeo Catholic Church, Picayune, MS
Meditation: "Are
you able to drink the cup that I drink?"
Would you rather be the leader or a follower, take first place
or the last? Two of Jesus' disciples boldly asked Jesus to promote
them to first place in his kingdom. The desire for greatness seems to be inbred
in all of us. Who wants to be last or least? Jesus did the unthinkable - he
reversed the order to true greatness and glory. If we want to be first and
great, then we must place ourselves at the disposal of others by putting their
interests first and by taking on their cares and concerns as if they were our
own.
Jesus wedded authority with unconditional love and service with
total sacrifice - the willing sacrifice of one's life for the sake of another.
Authority without sacrificial love is brutish and self-serving. Jesus also used
stark language to explain what kind of sacrifice he had in mind. His disciples
must drink his cup if they expect to reign with him in his kingdom. The cup he
had in mind was a bitter one involving crucifixion - laying down one's life
even to the point of shedding one's blood for the sake of Christ.
What kind of cup does the Lord have in mind for each one of us?
For some disciples such a cup entails physical suffering and the painful
struggle of martyrdom - the shedding of one's blood for the sake of Christ's
name. But for many of us, it entails the long routine of the Christian life,
with all its daily sacrifices, disappointments, set-backs, struggles, and
temptations. The Lord Jesus has offered his life for our sake and he calls us
to freely offer our lives in a daily sacrifice of love and service for others.
What makes such sacrifice a joy rather than a burden is love - the kind of love
which has power to transform and change our lives and the lives of those around
us. Paul the Apostle tells us that this "love" is a pure gift
"which God has poured into our hearts through the Holy Spirit which has
been given to us" (Romans 5:5). If we allow God's love to transform our
lives, then no sacrifice will be too great or hard to make.
An early church father summed up Jesus' teaching with the
expression: "to serve is to reign with Christ." We share in God's
power, authority, and kingdom by loving others as he has loved us and by laying
down our lives in humble caring service for the sake of our neighbor's welfare.
Are you ready to lay down your life and to serve others as Jesus did?
"Lord Jesus, set me free from fear and pride that I may be
a servant of love and compassion for others. May the fire of your love inflame
my heart that I may give generously and serve joyfully for your sake."
TWENTY-NINTH SUNDAY IN ORDINARY TIME
SUNDAY, OCTOBER 18, MARK 10:35-45
(Isaiah 53:10-11; Psalm 33; Hebrews 4:14-16)
SUNDAY, OCTOBER 18, MARK 10:35-45
(Isaiah 53:10-11; Psalm 33; Hebrews 4:14-16)
KEY VERSE: "For the Son of Man did not come to be served but to give his life as a ransom for many" (v 45).
TO KNOW: Two disciples, James and John, approached Jesus and ask him if he would guarantee them a place of honor in his kingdom. Were they thinking of the popular notion of the messiah as one who would overcome Roman oppression and reclaim the throne of Jerusalem for his earthly kingdom? Jesus' concept of the messiah was not one of power and greatness, but that of the "Suffering Servant" who suffered chastisement for the salvation of his people (Is 53: 5). Jesus told his disciples that they did not understand what they were asking. Were they willing to share in his suffering as well as his glory? His disciples were not to imitate earthly rulers. They must become servants who, like Jesus, would give themselves for others.
TO LOVE: Do I serve with prestige and power or meekness and humility?
TO SERVE: Lord Jesus, help me to grow in your lowly likeness.
WORLD MISSION SUNDAY
World Mission Sunday, instituted in 1926 by Pope Pius XI at the request of the Society for the Propagation of the Faith, calls us each year in the spirit of the Church's unity and universality, to a renewed commitment to everyone's responsibility for the spread of the Gospel message.
"Since the Church is by her very nature missionary, evangelization constitutes a duty and a right for every one of her members" (Vatican II Documents: Lumen gentium, n. 17). "The Lord calls us to go beyond ourselves and to share with others the blessings we have received, beginning with the gift of faith, which cannot be considered as a private privilege but must be seen as a gift to be shared with those who have not yet received it. Such activity will benefit faith itself since faith is strengthened when it is shared" (Pope John Paul II, 1992).
Sunday 18 October 2015
SUN 18TH. 29th Sunday in Ordinary Time.
Isaiah
53:10-11. Lord, let your mercy be on us, as we place our trust in you—Ps
32(33):4-5, 18-19, 20, 22. Hebrews 4:14-16. Mark 10:35-45. [St Luke].
‘Can you
drink the cup that I must drink?’
This
classic passage, of James and John requesting Jesus for prime positions in
heaven, is essentially a story of human nature’s often problematic pursuit of
its ideals. Jesus says to them, ‘You don’t know what you are asking for’, and
then reminds the other disciples that the point is to serve and not be served.
This
feels like a familiar story, where we tend to gravitate toward achieving ideals
but sometimes at the expense of others or for our own personal benefit. On
these occasions, hindsight can cause embarrassment, at the very least.
Today’s
passage suggests we take a closer look at what motivates us in our ambitions
and make some readjustments.
MINUTE MEDITATIONS
|
Serve Others
|
Take your eyes off your own suffering by entering into a
relationship with the poor, the lonely, or the elderly. Check to see if your
parish has a ministry you can get involved in that serves those in need.
October
18
St. Luke
St. Luke
Luke wrote one of the major portions of the New Testament, a
two-volume work comprising the third Gospel and Acts of the Apostles. In
the two books he shows the parallel between the life of Christ and that of the
Church. He is the only Gentile Christian among the Gospel writers. Tradition holds
him to be a native of Antioch, and Paul calls him "our beloved
physician" (Colossians 4:14). His Gospel was probably written between A.D.
70 and 85.
Luke
appears in Acts during Paul’s second journey, remains at Philippi for several
years until Paul returns from his third journey, accompanies Paul to Jerusalem
and remains near him when he is imprisoned in Caesarea. During these two years,
Luke had time to seek information and interview persons who had known Jesus. He
accompanied Paul on the dangerous journey to Rome where he was a faithful
companion. "Only Luke is with me," Paul writes (2 Timothy 4:11).
Comment:
Luke wrote as a Gentile for Gentile Christians. This Gospel reveals Luke's expertise in classic Greek style as well as his knowledge of Jewish sources.
Luke wrote as a Gentile for Gentile Christians. This Gospel reveals Luke's expertise in classic Greek style as well as his knowledge of Jewish sources.
The character of Luke
may best be seen by the emphases of his Gospel, which has been given a number
of subtitles: 1) The Gospel of Mercy: Luke emphasizes Jesus' compassion and
patience with the sinners and the suffering. He has a broadminded openness to
all, showing concern for Samaritans, lepers, publicans, soldiers, public
sinners, unlettered shepherds, the poor. Luke alone records the stories of the
sinful woman, the lost sheep and coin, the prodigal son, the good thief. 2) The
Gospel of Universal Salvation: Jesus died for all. He is the son of Adam, not
just of David, and Gentiles are his friends too. 3) The Gospel of the Poor:
"Little people" are prominent—Zechariah and Elizabeth, Mary and
Joseph, shepherds, Simeon, and the elderly widow Anna. He is also concerned
with what we now call "evangelical poverty." 4) The Gospel of
Absolute Renunciation: He stresses the need for total dedication to Christ. 5)
The Gospel of Prayer and the Holy Spirit: He shows Jesus at prayer before every
important step of his ministry. The Spirit is bringing the Church to its final
perfection. 6) The Gospel of Joy: Luke succeeds in portraying the joy of
salvation that permeated the primitive Church.
Quote:
"Then [Jesus] led them [out] as far as Bethany, raised his hands, and blessed them. As he blessed them he parted from them and was taken up to heaven. They did him homage and then returned to Jerusalem with great joy, and they were continually in the temple praising God" (Luke 24:50-53).
"Then [Jesus] led them [out] as far as Bethany, raised his hands, and blessed them. As he blessed them he parted from them and was taken up to heaven. They did him homage and then returned to Jerusalem with great joy, and they were continually in the temple praising God" (Luke 24:50-53).
Patron Saint of:
Artists
Brewers
Butchers
Doctors
Notaries
Painters
Physicians
Surgeons
Artists
Brewers
Butchers
Doctors
Notaries
Painters
Physicians
Surgeons
LECTIO DIVINA:
29TH SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, October 18, 2015
Leaders must serve
Mark 10:35-45
Mark 10:35-45
1. Opening prayer
God of peace and forgiveness, you have given us Christ as an example of total service, even to giving us his very life; grant us to find favour in your sight that we may share the cup of your will to its dregs and live in the generous and fruitful service of each other.
God of peace and forgiveness, you have given us Christ as an example of total service, even to giving us his very life; grant us to find favour in your sight that we may share the cup of your will to its dregs and live in the generous and fruitful service of each other.
2. Reading
a) The context:
This episode comes straight after the third prediction of the Passion (Mk 10: 32-34). As on the occasions of the other predictions, the reaction of the disciples is not positive: two of them are worried about who is going to be first in the Kingdom and the others become indignant. This tells us that the disciples had difficulty in accepting the painful destiny of their Master and in understanding the mystery of the Kingdom. The two who come with a request – James and John – are brothers and are part of the group of friends of Jesus (Mk 1: 19-20). Their nickname isboanerges (“sons of thunder” Mk 3:17). They were, then, a little impetuous.
This episode comes straight after the third prediction of the Passion (Mk 10: 32-34). As on the occasions of the other predictions, the reaction of the disciples is not positive: two of them are worried about who is going to be first in the Kingdom and the others become indignant. This tells us that the disciples had difficulty in accepting the painful destiny of their Master and in understanding the mystery of the Kingdom. The two who come with a request – James and John – are brothers and are part of the group of friends of Jesus (Mk 1: 19-20). Their nickname isboanerges (“sons of thunder” Mk 3:17). They were, then, a little impetuous.
b) The text:
35 And James and John, the sons of Zebedee, came forward to him, and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What do you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" 39 And they said to him, "We are able." And Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared." 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, "You know that those who are supposed to rule over the Gentiles lord it over them, You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. 43 But it shall not be so among you; but whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For the Son of man also came not to be served but to serve, and to give his life as a ransom for many."
35 And James and John, the sons of Zebedee, came forward to him, and said to him, "Teacher, we want you to do for us whatever we ask of you." 36 And he said to them, "What do you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and one at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" 39 And they said to him, "We are able." And Jesus said to them, "The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared." 41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, "You know that those who are supposed to rule over the Gentiles lord it over them, You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. 43 But it shall not be so among you; but whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For the Son of man also came not to be served but to serve, and to give his life as a ransom for many."
3. A moment of silent prayer
to re-read the text with our heart and to recognise in the words
and structure, the presence of the mystery of the living God.
4. Some questions
to see the important points in the text and begin to assimilate
them.
a) Why were the disciples so anxious to take the first places?
b) Does Jesus’ reply make sense?
c) What does Jesus mean by the cup to drink and the baptism to be baptised?
d) On what does Jesus base service in the community?
b) Does Jesus’ reply make sense?
c) What does Jesus mean by the cup to drink and the baptism to be baptised?
d) On what does Jesus base service in the community?
5. Some deepening of the reading
”Grant us to sit, one at your right hand and one at your left, in your glory”
Even though they were careful in the way they phrased their question, it is clear that they were quite ambitious. According to tradition, they may have been cousins of Jesus, and therefore – according to eastern law – they had a special right, as members of the family. In any case, it is clear that they have understood nothing about that which Jesus was about to do. He was on the way to the ignominy of the cross, and they still had not understood him. Jesus’ true power did not consist in distributing places of honour, but in asking them to share his tragic destiny: “Are you able to drink the cup that I drink?”
”Grant us to sit, one at your right hand and one at your left, in your glory”
Even though they were careful in the way they phrased their question, it is clear that they were quite ambitious. According to tradition, they may have been cousins of Jesus, and therefore – according to eastern law – they had a special right, as members of the family. In any case, it is clear that they have understood nothing about that which Jesus was about to do. He was on the way to the ignominy of the cross, and they still had not understood him. Jesus’ true power did not consist in distributing places of honour, but in asking them to share his tragic destiny: “Are you able to drink the cup that I drink?”
“The cup that I drink you will drink”
The dialogue concerning the cup and the baptism (vv. 38-39) is obviously parallel. But it is not easy to understand how the two disciples can drink the cup and be baptised, unless one thinks of the martyrdom both of them suffered later. By these two images, Jesus seems to evoke his violent death, which he foretells as an absolute obligation of fidelity to the Father. The reply to their request to sit next to him is very evasive: but we can understand that it wants to say that their way is not the right way to obtain the request.
The dialogue concerning the cup and the baptism (vv. 38-39) is obviously parallel. But it is not easy to understand how the two disciples can drink the cup and be baptised, unless one thinks of the martyrdom both of them suffered later. By these two images, Jesus seems to evoke his violent death, which he foretells as an absolute obligation of fidelity to the Father. The reply to their request to sit next to him is very evasive: but we can understand that it wants to say that their way is not the right way to obtain the request.
“The ten…began to be indignant”
Clearly they too share the same ambition. However, this verse seems to be an editorial addition to connect two episodes, which originally were not placed together. This changes the subject completely. But the fact that their indignation is recorded, is probably based on some other episode where the disciples do not appear in a good light and is therefore authentic.
Clearly they too share the same ambition. However, this verse seems to be an editorial addition to connect two episodes, which originally were not placed together. This changes the subject completely. But the fact that their indignation is recorded, is probably based on some other episode where the disciples do not appear in a good light and is therefore authentic.
“Those who are supposed to rule over the Gentiles lord it over
them… But it shall not be so among you”
Jesus is referring to political leaders of his time: and really this is also the style of political leadership in all times. On the other hand, the community of disciples must be ruled by service: two terms express this service in a gradual manner. Jesus first speaks of “servant” (diakonos) and then of “slave” (doulos). One cannot choose whom one will serve: one must be a slave of all, thus overturning the worldly order.
Jesus is referring to political leaders of his time: and really this is also the style of political leadership in all times. On the other hand, the community of disciples must be ruled by service: two terms express this service in a gradual manner. Jesus first speaks of “servant” (diakonos) and then of “slave” (doulos). One cannot choose whom one will serve: one must be a slave of all, thus overturning the worldly order.
“For the Son of man also…”
Here we find the basis of the constitutional law of the community: to follow the Master’s style, by giving, like him, one’s life in the spirit of service; thus becoming truly “lords” through the gift of one’s life, not by just pretending. It is difficult to interpret “ransom” or redemption, as Fr. X. Léon Dufour says: we can understand this well when we reflect on the words that Jesus speaks at the Last Supper. Then, Jesus’ whole life appears in the light of “ransom”, of fidelity to the very end for the freedom of humankind. He deprives himself of freedom so that he can give freedom, to ransom those who have no freedom.
Thus the statutes of the community of disciples is characterised by service, by no ambition, by a life given and bound for the ransom of others.
Here we find the basis of the constitutional law of the community: to follow the Master’s style, by giving, like him, one’s life in the spirit of service; thus becoming truly “lords” through the gift of one’s life, not by just pretending. It is difficult to interpret “ransom” or redemption, as Fr. X. Léon Dufour says: we can understand this well when we reflect on the words that Jesus speaks at the Last Supper. Then, Jesus’ whole life appears in the light of “ransom”, of fidelity to the very end for the freedom of humankind. He deprives himself of freedom so that he can give freedom, to ransom those who have no freedom.
Thus the statutes of the community of disciples is characterised by service, by no ambition, by a life given and bound for the ransom of others.
6. Psalm 33 (32)
A prayer for justice and peace
Sing to him a new song,
play skilfully on the strings,
with loud shouts.
For the word of the Lord is upright;
and all his work is done in faithfulness.
He loves righteousness and justice;
the earth is full of the steadfast love of the Lord.
By the word of the Lord the heavens were made,
and all their host by the breath of his mouth.
He gathered the waters of the sea as in a bottle;
he put the deeps in storehouses.
Let all the earth fear the Lord,
let all the inhabitants of the world stand in awe of him!
For he spoke, and it came to be;
he commanded, and it stood forth.
The Lord brings the counsel of the nations to nought;
he frustrates the plans of the peoples.
The counsel of the Lord stands for ever,
the thoughts of his heart to all generations.
Blessed is the nation whose God is the Lord,
the people whom he has chosen as his heritage!
The Lord looks down from heaven,
he sees all the sons of men;
from where he sits enthroned
he looks forth on all the inhabitants of the earth,
he who fashions the hearts of them all,
and observes all their deeds.
play skilfully on the strings,
with loud shouts.
For the word of the Lord is upright;
and all his work is done in faithfulness.
He loves righteousness and justice;
the earth is full of the steadfast love of the Lord.
By the word of the Lord the heavens were made,
and all their host by the breath of his mouth.
He gathered the waters of the sea as in a bottle;
he put the deeps in storehouses.
Let all the earth fear the Lord,
let all the inhabitants of the world stand in awe of him!
For he spoke, and it came to be;
he commanded, and it stood forth.
The Lord brings the counsel of the nations to nought;
he frustrates the plans of the peoples.
The counsel of the Lord stands for ever,
the thoughts of his heart to all generations.
Blessed is the nation whose God is the Lord,
the people whom he has chosen as his heritage!
The Lord looks down from heaven,
he sees all the sons of men;
from where he sits enthroned
he looks forth on all the inhabitants of the earth,
he who fashions the hearts of them all,
and observes all their deeds.
7. Closing prayer
Lord our God, keep your Son’s disciples from the easy ways of
popularity, of cheap glory, and lead them to the ways of the poor and scourged
of the earth, so that they may recognise in their faces the face of the Master
and Redeemer. Give them eyes to see possible ways of peace and solidarity; ears
to hear the requests of sense and salvation of so many people who seek as by
feeling; enrich their hearts with generous fidelity and a sensitiveness and
understanding so that they may walk along the way and be true and sincere
witnesses to the glory that shines in the crucified resurrected and victorious
one. Who lives and reigns gloriously with you, Father, forever and ever. Amen.
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