Commentary

Isaiah 53:4-12
This text from “second” Isaiah is often described as one of the prophecies about
a suffering servant. In this version, a person or a group is chosen to suffer for
everyone. The images include being crushed under the weight of the punishment,
healing through hurt, and begin quiet as a lamb. This one or group is killed and
his/their grave(s) is found among the sinful. This author then tells us that it is
the L ORD’s will that the person or group be punished. Despite his/their suffering,
he/they will see his/their descendants and he/they will be rewarded.

Isaiah 53:4 Surely he has borne our infirmities – This chosen one or group has
been inflected by God.

Isaiah 53:5 he was wounded for our transgressions – The pain we caused is
visible.

Isaiah 53:6 All we like sheep have gone astray – No one has managed to stay on
the straight and narrow path.

Isaiah 53:7 He was oppressed, and he was afflicted – External forces struck the
person/group.
yet he did not open his mouth – But He did not complain.

Isaiah 53:8 By a perversion of justice he was taken away. – Death came and took
the person/group from existence.

Isaiah 53:9 They made his grave with the wicked – Rather than being buried with
the God-fearing people, this one person/group is forever associated with the
evil ones.

Isaiah 53:10 Yet it was the will of the L ORD to crush him with pain. – God is the
reason behind this behavior.

Isaiah 53:11 Out of his anguish he shall see light – Justice shall be given to this
one/group.

Isaiah 53:12 I will allot him a portion with the great – Despite the death of this
one/group, the author will share the future with him/the group.

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Psalm 91:9-16
The psalmist tells us that those who trust in the L ORD will be secure. This in-
terpretation does not tell us if the protection against evil occurs in this or in the
next age. The problem with psalms like this one is interpreting them literally after
millenniums of persecution.

Psalm 91:9

Psalm 91:10 no evil shall befall you – The promise is that God will protect you.
The question is when, if ever, the promise is fulfilled.

Psalm 91:11 For he will command his angels concerning you to guard you in
all your ways. – God will protect the faithful. Once again, the question that
must be answered is when this will happen.

Psalm 91:12 you will not dash your foot against a stone – Not even the most com-
mon accident will happen. These words do not help with all the suffering in
the world.

Psalm 91:13 You will tread on the lion and the adder – You will protected even
from foolish behavior. This attitude only promotes foolish behavior.

Psalm 91:14 Those who love me, I will deliver – The condition is now revealed.
Only those who truely love God will be protected from harm.

Psalm 91:15 I will rescue them and honour them – God promises to help those
who love Him.

Psalm 91:16 With long life I will satisfy them – This is yet another benefit of
loving God. However, we all know of the just being struck down in their
prime.

Hebrews 5:1-10
The high priest knows how to deal with humans since he is also a human. This
honor is given to him because of God’s calling. The same analogy applies to Jesus.

Hebrews 5:1 in charge of things pertaining to God on their behalf – The high
priest’s work in life is simply communicating with God on the behalf of the
people.

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 Hebrews 5:2 He is able to deal gently with the ignorant and wayward – One
of the advantages of being a human is that you have seen in yourself the
problems others have.

Hebrews 5:3 he must offer sacrifice for his own sins – The priest is not perfect.

Hebrews 5:4

Hebrews 5:5 So also Christ did not glorify himself in becoming a high priest, but
was appointed – Christ’s position was one given to Him.

Hebrews 5:6 You are a priest for ever – Filling this roll permanently changed
Jesus.

Hebrews 5:7 Jesus offered up prayers and supplications – Just like other believ-
ers, Jesus prayed.

Hebrews 5:8 Although he was a Son, he learned obedience through what he

suffered – The author asserts that being a human fundamentally changed
Jesus.

Hebrews 5:9 he became the source of eternal salvation for all who obey him –
Salvation in this section occurs because of obedience.

Hebrews 5:10

Mark 10:35-45
Even though this is the third time that He has said this, the news that Jesus must
die “shocks” the disciples.1
The background of for this reading is the servant songs in Second Isaiah (Isa-
iah 42:1-9, 49:1-7; 50:4-9; 52:13-53:12).2 Is this person a king of Judah, a high
priest, a leader, or even Israel itself?3 The Christian interpretation is found in Acts
8:26-40.4
1
Brian P. Stoffregen, Mark 10.35-45 Proper 24 - Year B, http://www.crossmarks.
com/brian/mark10x35.htm.
2
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 315.
3
Ibid.
4
Ibid.

3
 Something very odd happens if we stop there and exempt God, but it
is the most common assumption. We are to be like this; Jesus is like
this. Is God like this, too? Surely not the almighty father, the king of
creation? There is much in the Bible with which to rescue God from
that fate. Yet when we examine the teaching of Jesus and the wisdom
of the Church’s reflection on who he was, we find that this is, indeed,
what he meant. At its simplest we can say: Jesus is just like God and
God is just like Jesus. His idea of God as father and as king matched
his lifestyle and mission: in his hands these were images less of power
and more of compassion and caring. Jesus is not an exception in the
life of God, an interim stunt, a temporary abnormality which we call
grace; Jesus is not the exception, but “the rule”. Such a theology is
almost unbearable - it survives with great difficulty. Images of power,
triumph, defeat of foes, flood back to rescue God from such vulnera-
bility - and soon we see Jesus pictured in full battle dress at his right
hand.
Mark will confront us with the absurdity of this claim (by usual stan-
dards). In 10:45b he keeps us on track: “The Son of Man came not to
be served but to serve and give his life a ransom for many”. It is an
image of liberation, redemption.5

Mark 10:35

Mark 10:36

Mark 10:37 “One at your right hand and one at your left, in your glory.” –

Now the only other reference in Mark to anyone on the right and
left of Jesus happens in the passion narrative: “And with him they
crucified two bandits, one on his right and one on his left” (Mark
15:27). Asking for places at the right and left of Jesus in his glory
is a dangerous prospect, especially here, on the way to Jerusalem,
after Jesus has – with plain speech and repeated announcements
– identified his destiny with the cross. Jesus tries to tell James and
5
William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 20,
http://wwwstaff.murdoch.edu.au/˜loader/MkPentecost20.htm.

4
 John of the danger when he says, “Are you able to drink the cup
that I am to drink?” They don’t get it. They don’t understand.6

In Mark, glory is dripping blood from the cross.

Mark 10:32 on their way – This is the introduction to the third passion prediction.
leading the way – Jesus is definitely moving toward His crucifixion.
disciples were astonished, while those who followed were afraid. This is
clearly an editorial decision since the text reads ἐθαμβοῦντο οἱ δὲ ἀκο-
λουθοῦντες ἐφοβοῦντο καὶ παραλαβὼν πάλιν There is no mention of the
disciples in this fragment. It could be that the disciples are the ones who are
afraid.7
took the Twelve aside – Once again the disciples do not know what is hap-
pening.
what was going to happen to him – This is the most detailed report for the
passion that we have in Mark.

Mark 10:33 “We are going up to Jerusalem.” – Since Jerusalem is in the moun-
tains, you must ascend to go to the city.8
Son of Man – This is the same phrase that was used in the first passion
prediction. Despite the extra details that are provided in this version of the
passion prediction, Jesus does not say that He will die on the cross.

Mark 10:34

Mark 10:35 James and John – This is the only incident in Mark that James
and John appear without Peter.9 Matthew’s account only has the mother
of Zebedee.
“Why should we blame James and John? Are they not just wanting to be
like God?”10 This is not the image of God in the Bible.

Mark 10:36
6
Mary Hinkle Shore, Pilgrim Preaching, http://maryhinkle.typepad.com/
pilgrim_preaching/2003/10/secret_ambition.html.
7
Donahue and Harrington, Mark, p. 310.
8
Ibid., p. 301.
9
Ibid., p. 311.
10
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 20’.

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Mark 10:37 Grant us to sit – One cannot tell if the image is one of a throne or
banquet room.11 Additionally, this request is perfectly normal in this soci-
ety.12 For example, this is the how the Essenes thought the messianic ban-
quet would take place: people are ranked by honor.13
in your glory – Glory in Mark is also found in 8:38; 13:26; 14:26.14 Clearly,
the disciples have not been listening to Jesus’ passion prophecies.15

Mark 10:38 Are you able to drink the cup – Donahue and Harrington think that
the cup refers to suffering or wrath (eg Jeremiah 25:15-29; Psalm 75:8;
Isaiah 51:17, 22 cup of suffering Mark 14:24, 36).16
“You do not know what you are asking.” – This almost makes one afraid of
asking God for something in prayer.
By His actions, Jesus subverts the whole Greek/Roman/Patriarchal power
structure.17 He (God) does not want be served but to serve (Mark 10:45).
We are called to work hand in hand with Jesus.18

Mark 10:39 We are able. – This is a foolhardy response.19

the baptism with which I am baptized – Jesus is here referring to a baptism
of blood. Does this bloody “martyrdom” stand-in as a baptism for everyone?
Donahue and Harrington hear echoes of Paul’s Romans 6:3-4.20

Mark 10:40 not mine to grant – Apparently some functions are still left with God
the Father (Mark 13:32).21
it is for those for whom it has been prepared – We do not know who these
people are.22
11
Donahue and Harrington, Mark, p. 311.
12
Ibid., p. 314.
13
Ibid.
14
Ibid., p. 311.
15
Ibid.
16
Ibid.
17
Loader, ‘First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 20’.
18
Ibid.
19
Donahue and Harrington, Mark, p. 311.
20
Ibid.
21
Ibid., p. 312.
22
Ibid.

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Mark 10:42 they began to be angry – Ed Peterman in his sermon that he gave on
October 19, 1997 argues that the disciples are upset since James and John
beat them to the punch.

Mark 10:42 rulers lord it over them – κατακυριεύω This word literally means to
overlord (κατα over κυριεύω to lord). The Christians should have a differ-
ent model. For the Greeks (three layers: gods, world, death), the gods can
live, die, and be resurrected, the function of all ritual is to revive gods, we
are all called to sacrifice one’s life to the gods, and it is the god’s power
that influences slavery and fertility rites. Christians are different. This entire
influence was seen in “force, intimidation, and a network of patronage that
tried to insure absolute loyalty to the emperor.”23 In our system, God created
the universe for people. There is nothing is divine in this world that we must
serve. Our God is totally Other. The Good News of freedom that we are not
slaves to any of the gods.

Mark 10:43 your servant – In Christ’s kingdom, one who serves is great.24

Mark 10:44 slave of all – Jesus has a paradoxical statement here.25 Unlike slaves
who only have one master, Christians have many masters. Additionally, un-
like the Epistles, Jesus tells us that all Christians, not just leaders, are to be
in service of others.26

Mark 10:45 “For the Son of Man came not to be served but to serve, and to
give his life a ransom for many.” – Does this service only exist during time
earth or forever as advocated by McGill? Jesus provides us with the perfect
example of this type of life.27
as a ransom – Theological examples for an atoning sacrifice in the Bible
include 4 Maccabees 17:21 and 2 Maccabees 7)28
for many – The echos Isaiah 53:12. The concept of ransom is a key to Mark
and Paul’s doctrine of salvation.29 This turns the idea that gods/fathers/etc
on its head.
23
Donahue and Harrington, Mark, p. 316.
24
Ibid., p. 315.
25
Ibid., p. 313.
26
Ibid.
27
Ibid.
28
Ibid., pp. 313, 315.
29
Ibid., p. 315.

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References
Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Loader, William, First Thoughts on Year B Gospel Passages from the

Lectionary Pentecost 20, http://wwwstaff.murdoch.edu.au/
˜loader/MkPentecost20.htm, Last checked on October 16, 2009.
Shore, Mary Hinkle, Pilgrim Preaching, http://maryhinkle.typepad.
com/pilgrim_preaching/2003/10/secret_ambition.
html, Last checked on October 16, 2009.

Stoffregen, Brian P., Mark 10.35-45 Proper 24 - Year B, http://www.

crossmarks.com/brian/mark10x35.htm, Last checked on Octo-
ber 16, 2009.