Almighty God, you sent your Son, our Savior Jesus Christ,
to take our flesh upon him and to suffer death on the cross. Grant
that we may share in his obedience to your will and in the glorious
victory of his resurrection; through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit, one God, now and
forever. Amen
Isaiah 50:4-9a
{4} The Lord GOD has
given me the tongue of a teacher, that I may know how to sustain the
weary with a word. Morning by morning he wakens-- wakens my ear to
listen as those who are taught. {5} The Lord GOD has opened my
ear, and I was not rebellious, I did not turn backward. {6} I
gave my back to those who struck me, and my cheeks to those who pulled
out the beard; I did not hide my face from insult and spitting. {7}
The Lord GOD helps me; therefore I have not been disgraced;
therefore I have set my face like flint, and I know that I shall not
be put to shame; {8} he who vindicates me is near. Who will
contend with me? Let us stand up together. Who are my adversaries? Let
them confront me. {9} It is the Lord GOD who helps me; who will
declare me guilty?
The third of the Servant Songs
in Isaiah. The word "servant" is not used in this passage,
but "the similarity of this passage with the second ‘Song’,
together with the use of the first person sing., leaves no doubt that
it belongs to the same series." [1] Whybray
identifies the Servant of Yahweh with the author of this part of the
book of Isaiah, [2] but in the text the Servant
remains anonymous. 4. the tongue of a teacher: Literally, "the tongue of
those who are taught." This fits better with the second use of
"those who are taught" at the end of the verse. The Servant
is a pupil who is instructed by Yahweh each day. 5-6: The lessons learned are lessons in humiliation. He is
scourged, humiliated (pulling out or shaving the beard), insulted and
spit on by his captors. Last Sunday Hebrews said that Jesus learned
obedience through suffering. 7: The Servant declares his confidence that Yahweh will help
him, that he will not be shamed. 8-9: "The language of these verses is that of the law
court." [3] Verse 8 suggests that the servant
"had been arrested by the Babylonian authorities and put on trial….
Deutero-Isaiah accepts his sufferings willingly, does not complain
about them…. He is confident that Yahweh is on his side, and that he
will vindicate him." [4] No one will dare to
declare him guilty in the face of Yahweh’s help.
Psalm 31:9-16
{9} Be gracious to me, O LORD, for I am in distress;
my eye wastes away from grief, my soul and body also. {10} For
my life is spent with sorrow, and my years with sighing; my strength
fails because of my misery, and my bones waste away. {11} I am
the scorn of all my adversaries, a horror to my neighbors, an object
of dread to my acquaintances; those who see me in the street flee from
me. {12} I have passed out of mind like one who is dead; I have
become like a broken vessel. {13} For I hear the whispering of
many-- terror all around!-- as they scheme together against me, as
they plot to take my life. {14} But I trust in you, O LORD; I
say, "You are my God." {15} My times are in your
hand; deliver me from the hand of my enemies and persecutors. {16} Let
your face shine upon your servant; save me in your steadfast love.
9-12: The singer is in psychological distress.
Grief and sorrow rather than physical illness are the cause of his/her
misery. 12. a broken vessel: Jeremiah 22:28: 48:38; Jeconiah the king
and the country of Moab are likened to broken pots. 13. they scheme together against me…to take my life: The
psalmist’s enemies plot against his life. terror all around: In Jeremiah 20 "Terror-all-around"
is the name Jeremiah gave to the high priest Pashhur,
who had put him in the stocks for prophesying against Jerusalem. See
also Jeremiah 6:25; 20:10; 46:25; 49:29. The phrase sees to be an
expression of pervasive fear. 15. My times are in your hand: The singer places him/herself in
Yahweh’s hand, and prays that Yahweh will deliver him/her. deliver me from the hand of my enemies and persecutors: By
acting to deliver the singer Yahweh restores his/her honor. 16. Let your face shine upon your servant: A recollection of
the Aaronic benediction, Numbers 6:24f. It is a metaphor of Yahweh’s
saving favor (Pss. 4:6; 31:16; 80:3, 7, 19; 119:135; Daniel 9:17). steadfast love: Sometimes translated "covenant
loyalty."
As a response to the first lesson the Psalm pleads
for rescue from enemies who are plotting the psalmist’s death. The
singer put his trust in Yahweh for deliverance and salvation.
Philippians 2:5-11
{5} Let the same mind be in you that was in Christ
Jesus, {6} who, though he was in the form of God, did not
regard equality with God as something to be exploited, {7} but
emptied himself, taking the form of a slave, being born in human
likeness. And being found in human form, {8} he humbled himself
and became obedient to the point of death-- even death on a cross.
{9} Therefore God also highly exalted him and gave him the name
that is above every name, {10} so that at the name of Jesus
every knee should bend, in heaven and on earth and under the earth,
{11} and every tongue should confess that Jesus Christ is Lord, to
the glory of God the Father
5-11: The Carmen Christi. The mind that
is supposed to indwell the Christians in Philippi is the mind
described in this song, a mind of humility and obedience and
self-denial. [5] 6. he was in the form of God: Greek morphe,
"form" implies that Jesus had the essential attributes of
God. There are similar expressions in 2 Corinthians 4:4; Colossians
1:15; Hebrews 1:3. something to be exploited: Literally, "did not regard it
as a prize," a treasure to be held on to at all costs, like the
treasure in the field in Matthew 13:44. The phrase means protecting
something one has, while the translation "exploited"
suggests the use of a possession for an inappropriate benefit. The
point is not that Jesus misused his deity for selfish ends, but that
instead of insisting on his divine prerogatives he "emptied
himself." 7. emptied himself: Greek kenosis, to make empty.
Russian Christianity has emphasized this "kenotic" doctrine
of the Incarnation. G. P. Fedotov writes, "The ideal of the
literal imitation of Christ in his poverty and humiliation on earth is
an apprehension of religious genius which was to mold permanently the
mentality of the Russian people…." [6] being born in human likeness: In Genesis 1:26 God created
humanity in his image and likeness. found in human form: skemati, form, external shape and
appearance, rather than nature. 8: Even in his death Jesus was in charge. 9. God also highly exalted him: The self-humbled, obedient
Jesus was highly honored in the presence of human beings by being
named, by God, Son of God. the name that is above every name: A reference to the
"name" of God, as in Exodus 3:15. The "name" is
the tetragrammaton, [YHWH "Yahweh"]. This name is
translated in the Septuagint with the Greek word, kurios, "Lord".
In verse 11 every tongue is to confess Jesus Christ is Lord.
10. at the name of Jesus: Literally, "in the name of
Jesus." It is through Jesus that the creation worships the
Creator.
Mark 15:1-39 [40-47]
{1} As soon as it was morning, the chief priests
held a consultation with the elders and scribes and the whole council.
They bound Jesus, led him away, and handed him over to Pilate. {2} Pilate
asked him, "Are you the King of the Jews?" He answered him,
"You say so." {3} Then the chief priests accused him
of many things. {4} Pilate asked him again, "Have you no
answer? See how many charges they bring against you." {5} But
Jesus made no further reply, so that Pilate was amazed. {6} Now
at the festival he used to release a prisoner for them, anyone for
whom they asked. {7} Now a man called Barabbas was in prison
with the rebels who had committed murder during the insurrection.
{8} So the crowd came and began to ask Pilate to do for them
according to his custom. {9} Then he answered them, "Do
you want me to release for you the King of the Jews?" {10} For
he realized that it was out of jealousy 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
spoke to them again, "Then what do you wish me to do with the man
you call the King of the Jews?" {13} They shouted back,
"Crucify him!" {14} Pilate asked them, "Why,
what evil has he done?" But they shouted all the more,
"Crucify him!" {15} So Pilate, wishing to satisfy the
crowd, released Barabbas for them; and after flogging Jesus, he handed
him over to be crucified. {16} Then the soldiers led him into
the courtyard of the palace (that is, the governor's headquarters);
and they called together the whole cohort. {17} And they
clothed him in a purple cloak; and after twisting some thorns into a
crown, they put it on him. {18} And they began saluting him,
"Hail, King of the Jews!" {19} They struck his head
with a reed, spat upon him, and knelt down in homage to him. {20} After
mocking him, they stripped him of the purple cloak and put his own
clothes on him. Then they led him out to crucify him. {21} They
compelled a passer-by, who was coming in from the country, to carry
his cross; it was Simon of Cyrene, the father of Alexander and Rufus.
{22} Then they brought Jesus to the place called Golgotha (which
means the place of a skull). {23} And they offered him wine
mixed with myrrh; but he did not take it. {24} And they
crucified him, and divided his clothes among them, casting lots to
decide what each should take. {25} It was nine o'clock in the
morning when they crucified him. {26} The inscription of the
charge against him read, "The King of the Jews." {27} And
with him they crucified two bandits, one on his right and one on his
left. {29} Those who passed by derided him, shaking their heads
and saying, "Aha! You who would destroy the temple and build it
in three days, {30} save yourself, and come down from the
cross!" {31} In the same way the chief priests, along with
the scribes, were also mocking him among themselves and saying,
"He saved others; he cannot save himself. {32} Let the
Messiah, the King of Israel, come down from the cross now, so that we
may see and believe." Those who were crucified with him also
taunted him. {33} When it was noon, darkness came over the
whole land until three in the afternoon. {34} At three o'clock
Jesus cried out with a loud voice, "Eloi, Eloi, lema
sabachthani?" which means, "My God, my God, why have you
forsaken me?" {35} When some of the bystanders heard it,
they said, "Listen, he is calling for Elijah." {36} And
someone ran, filled a sponge with sour wine, put it on a stick, and
gave it to him to drink, saying, "Wait, let us see whether Elijah
will come to take him down." {37} Then Jesus gave a loud
cry and breathed his last. {38} And the curtain of the temple
was torn in two, from top to bottom. {39} Now when the
centurion, who stood facing him, saw that in this way he breathed his
last, he said, "Truly this man was God's Son!" {40} There
were also women looking on from a distance; among them were Mary
Magdalene, and Mary the mother of James the younger and of Joses, and
Salome. {41} These used to follow him and provided for him when
he was in Galilee; and there were many other women who had come up
with him to Jerusalem. {42} When evening had come, and since it
was the day of Preparation, that is, the day before the sabbath,
{43} Joseph of Arimathea, a respected member of the council, who
was also himself waiting expectantly for the kingdom of God, went
boldly to Pilate and asked for the body of Jesus. {44} Then
Pilate wondered if he were already dead; and summoning the centurion,
he asked him whether he had been dead for some time. {45} When
he learned from the centurion that he was dead, he granted the body to
Joseph. {46} Then Joseph bought a linen cloth, and taking down
the body, wrapped it in the linen cloth, and laid it in a tomb that
had been hewn out of the rock. He then rolled a stone against the door
of the tomb. {47} Mary Magdalene and Mary the mother of Joses
saw where the body was laid.
The chapter can be
divided into five sections: 1-15, the trial before Pilate; 16-20,
torture by the soldiers; 21-36, the act of crucifixion; 37-39, Jesus’
death; 40-47, the burial. 2. Are you the king of the Jews? Pilate is not concerned with
religious questions. His sole concern is whether Jesus is a threat to
the Roman Empire, whether he is a pretender to the throne of Israel. 3. the chief priests accused him of many things: "An
important part of status degradationis the revisionist interpretation
of a person’s past to show that he was evil all along. Thus Jesus is
charged with ‘many things’…yet Mark mentions none of the charges
aside from Pilate’s initial question implying that Jesus was said to
have proclaimed himself a royal Messiah (15:2)." [7] 7. Barabbas: "Throughout Mark we have seen Jesus as the
honored Son of God. Now in a note of supreme irony, the rulers and
crowd cry out for Barabbas (literally, ‘son of the father,’ a
Hellenized form of the Aramaic name Bar ’Abba). A murderer
and Jesus have switched roles. Jesus’ degradation, affirmed by all
present (v. 13), is now complete." [8] 10. he realized that it was out of jealousy that the chief priests
had handed him over: In Mark 14:61f. the high priest asked Jesus
if he was the Messiah and he responded, "Yes." Pilate’s
concern was whether his Messiahship was a threat to the empire. By
this time he was convinced that Jesus was no political threat, so he
sought to release him. 15. Pilate, wishing to satisfy the crowd, released Barabbas…handed
[Jesus] over to be crucified: The priests stage managed the crowd
to demand Barabbas. Pilate’s judgment was motivated by expediency
not justice. 19. They struck his head with a reed, spat upon him: See Isaiah
50:6. 21. Simon of Cyrene, the father of Alexander and Rufus:
"The fact that Simon is described, without further explanation,
as the father of Alexander and Rufus shows that all three, or at least
the sons, were known to Mark and his readers." [9] to carry his cross: Simon was compelled to accept Jesus’
demand from Mark 8:34. 23. wine mixed with myrrh: A Jewish custom based on Proverbs
31:6. 24. they…divided his clothes among them: "The garments
of the condemned were the perquisites of the soldiers who guarded the
cross." [10] 26: Though Pilate knew better Jesus was crucified as a threat
to the State. 27. bandits: "The Greek term used here by Mark (lēstai) is consistently employed
by Josephus to describe the phenomenon of social banditry," a
Robin Hood sort of brigandage caused by the marginalization of the
poor. [11] 31. He saved others; he cannot save himself. Let the Messiah, the
King of Israel, come down from the cross now, so that we may see and
believe: The irony of the ridicule is that it is precisely true:
"He saved others; he cannot save himself." That’s the
whole point, if he were to same himself, then he could not save
others. If the mockers had eyes of faith they would be able to see the
new thing God is doing and believe. 33: There was darkness from the sixth hour (noon) until the
ninth hour (3:00 p.m.). "Surrounding Jesus’ death are a number
of cosmic signs indicative of God’s presence: the darkness over all
the land (v. 33), the tearing of the Temple curtain (revealing the
forbidden Holy of Holies to one and all, v. 38)." [12] 34-36. At three o’clock: Jesus’ cried out words from Psalm
22:1 in Aramaic. Mark translated the words for the benefit of his
Greek-speaking readers. "The depths of the saying are too deep to
be plumbed, but the least inadequate interpretations are those which
find in it a sense of desolation in which Jesus felt the horror of sin
so deeply that for a time the closeness of His communion with the
Father was obscured." [13]
Jesus was crucified at 9:00 a.m. ("the third hour," verse
25); he died after 3:00 p.m. 39. Truly this man was God’s Son! What God had said at Jesus’
baptism is recognized by the centurion.
The Servant in the first lesson was tortured by
his/her enemies, but escaped shame and disgrace because (s)he was
helped by God. Jesus was not only tortured, but humiliated, disgraced,
shamed, and victimized by religious authority which could not
understand the new thing that God was doing.
Reflection This Sunday
embraces themes of both Palm Sunday and Passion Sunday, the Gospel and
Psalm 118 reflecting the former, and the first and second lessons, the
latter. The two themes are not in opposition to each other, but rather
two sides of the same reality. Jesus' triumph over the powers of evil
in the world is accomplished through his Passion. Jesus' Passion
contains within it the reality of his triumph. Through the season of Lent the first
lessons have been grouped around various expressions of God’s
covenant with his people: Noah, Abraham, Sinai, the new covenant. On
this last Sunday in Lent the expression of God’s relationship with
his people is reflected by the Suffering Servant. The Servant knows
that God is with him and than in spite of his suffering he is not
disgraced. Jesus accepted the role of suffering servant for our sake,
taking upon himself the burden of our sins, and reconciling us with
God. The full weight of human disobedience and rebellion on Jesus is
shown by his cry of dereliction, for he fully felt the loss of God
that would have been ours save for his obedience to the Father’s
will. As Barabbas switched places with Jesus and was allowed to go
free, so we, too, have been set free by his sacrifice.
Hymns
[14] With One Voice (e.g. 762v), Hymnal Supplement 1991
(e.g. 725s) and LBW (e.g. 32).
E=Entrance; D=Hymn of the Day; I=First Lesson, P=Psalm;
II=Second Lesson; G=Gospel
108 --E--All Glory, Laud,
94 --D--My Song is Love
124/ --D--The Royal Banners
179 --II--At the Name
728s--II--A Stable Lamp
116/7--G--O Sacred Head,
661v --G--My Song Is
727s, 121, 799s, 92,
740v/740s, 631v, 668v
5] A: The Passover crowd gave ready welcome to
its Messiah with palm branches and
shouts of praise. We take up their joyful cry, saying "All hail
most worthy Son of
God," and respond, C: Amen.
A: Let us pray for the ecumenical church.
P: May there be one voice of praise that is lifted in all worship
gatherings, O Christ. Heal the festering sores of jealousy, fracture,
and separation. Turn aside factionalism that denies the cross and the
agony of your death for sin. Reclaim our full allegiance and grant
works of mercy born of your love. All hail, most worthy Son of God. C:
Amen.
A: Let us pray for those countries that prohibit the gospel and the
church. P: Enable those who teach, proclaim, and demonstrate the
message of Christ to do so in non-offensive, attractive ways. Inspire
those who fear the Word to investigate it, that the integrity and
truth of Christ might be known and welcomed. All hail, most worthy Son
of God. C: Amen.
A: Let us pray for those confronting death.
P: Surround the dying with compassionate and skillful comforters, God
of all comfort. Permit such settlement of affairs that will bring an
easy mind. Let pardon in Christ be known and cherished. Let departure
from this life be attended by the entrusting of self to you. All hail,
most worthy Son of God. C: Amen.
A: Let us pray for those newborn in our congregation.
P: We welcome ___________________________, the child of
___________________________. We ask for good health, ready growth, and
a life in the community of the faithful. All hail, most worthy Son of
God. C: Amen.
P: Open our hearts O God of Heaven, to the solemn joys of this Holy
Week and renew our faith in Jesus, the pioneer and perfecter of our
salvation. C: Amen.
Presider
or deacon
As we journey this week with Christ and celebrate the paschal mystery
of his death and resurrection, let us earnestly pray to God for those
following the way of the cross and for all peoples everywhere. Deacon or other leader
For the holy catholic church throughout the world, sharing the death
and resurrection of Christ.
For N our bishop, for presbyters and deacons and all who
minister in Christ, and for all the holy people of God.
For NN our catechumen(s) and NN their sponsors(s). For
all nations, peoples, tribes, clans, and families. For justice, mercy,
and peace in all the world. For all who are tempted, oppressed,
afflicted, or in need. For the dying and the dead, and for those who
mourn.
For our families, friends, and companions, and for all those we love. Presider Blessed are you, Lord our God, who sent your Son among us to bear
the pain and grief of humankind. Receive the prayers we offer this day
for all those in need in every place
and as we near the holy mountain grant us strength on our journey.
Glory to you for ever.
Notes [1] R.N. Whybray, Isaiah
40-66. Greenwood, SC, 1975, p. 150. [2]Ibid.,
p. 71. [3]Ibid.,
p. 152. [4]Ibid.,
p. 151. [5]For a detailed
examination of the song, and its interpretation, see R. P. Martin, Carmen Christi: Philippians ii.5-11
in Recent Interpretation and in the Setting of Early Christian Worship.
Cambridge: University Press, 1967. [6] Quoted in F. W.
Beare, A Commentary on the
Epistle to the Philippians, New York: Harper & Brothers,
Publishers, 1959, p. 82. [7] Bruce Malina
& Richard L. Rohrbaugh, Social Science Commentary on the
Synoptic Gospels. Minneapolis: Fortress Press, 1992, p. 275. [8]Loc. cit. [9] Vincent Taylor,
The Gospel According to St. Mark, London: Macmillan & Co.
Ltd., 1955, p. 588. [10]Ibid.,
p. 589. [11] Malina, ibid.,
p. 270. [12]Ibid.,
p. 276. [13] Taylor, ibid.,
p. 594. [14]http://www.worship.ca/text/wpch0203.txt
[15]http://www.worship.on.ca/text/pray_b1.txt
[16]http://members.cox.net/oplater/prayer.htm