Episcopal Church of the
Incarnation
The Twentieth Sunday after Pentecost [Proper 24B]
Isaiah 53.4-12 Psalm 91.9-16 Hebrews 5.1-10 Mark 10.35-45
Isaiah
53.4-12
1) This passage is part of the fourth “Servant Song” in Isaiah.
a) The servant is one with all people in sorrow, and yet remains distinct in innocence of life and dedication to God.
b) Some scholars identify the Suffering Servant with the prophet Isaiah himself, but this does not appear consistent with the intent of the prophet.
2) This passage marks the first developed appearance in Scripture of the doctrine of “expiatory suffering.”
a) The vocabulary which appears is unique:
i) 46 new words appear, which are otherwise absent for Isaiah.
ii) In Hebrew, the sounds of these words repeat u and o vowels, and h and l consonants.
(1) The phonetic effect is one of a dirge.
3) Jewish tradition has always interpreted this song messianically.
a) This raises the question, who are the “we” in the passage?
i) Perhaps the prophet or his disciples?
4) The messianic thrust of this passage was combined by Jesus with the messianic tradition of the “Son of Man” (see Mark 1.11).
a) The Gospel of John sums up Jesus’ public ministry using the words of the Suffering Servant (John 12.37-43).
Psalm 91.9-16 Qui habitat
1) In content, this psalm closely parallels Psalm 46, but it relates to an individual’s life, rather than the life of the community.
a) The psalm may also be compared to Pss. 20 and 121, for containing declarations and promises of the Lord’s protection, rather than testimony of trust.
b) In the West this psalm has been used, traditionally, at Compline. In the East it is used at Vespers.
2) A psalm of trust, concluding with an oracle of salvation.
a) The psalmist’s security is recounted.
i) vv. 11-13 recite the protection given by angels.
ii) vv. 14-16 include an oracle of salvation.
3) The idea that the Lord provides His servants with guardian spirits was not common in OT times. However:
a) v. 11 is cited by Satan at Christ’s temptation Matthew 4.6; Luke 4.10-11).
Hebrews 5.1-10
1) The epistle speaks of Jesus as High Priest.
a) The author of Hebrews is principally concerned with the sacrifices offered on the Day of Atonement (Yom Kippur) as presaging the sacrifice offered by Jesus.
i) Atonement was not possible under the Law for sins “committed with a high hand” (Num. 15.30). This implies that intentional sins, designed with a set purpose, are not expiated, a point reinforced by the reference to sinners who are “ignorant and wayward”.
2) Psalm 110 (quoted in part here at v. 6) is used frequently in the New Testament. However, only in Hebrews is v. 4 (referencing the priesthood of Melchizedek) quoted (here, at 5.6, and at 7.17, 21).
3) Jesus can sympathize with our weaknesses, having been fully human.
a) Some consider vv. 7-10 to reflect an ancient hymn, similar to that found at Phil. 2.6-11.
Mark
10.35-45
1) This passage comprises the third instruction on christology and discipleship.
a) Each instruction becomes more detailed, because the disciples don’t understand.
2) The lack of understanding of the disciples is emphasized.
a) The request of the disciples is now to sit in glory in the kingdom of heaven.
3) Jesus, in referring to the “Gentiles” is referring to the Roman occupiers.
a) His language is ironic:
i) “lord it over” = katekyrieuousin. An exercise of raw power.
ii) The same is true of the reference to a “tyrant.”
4) Jesus first refers to the need to be a “servant” (diakonos), which emphasizes a general service.
a) He then emphasizes the point be calling on the disciples to each be a “slave” (doulos).
i) A slave does not exercise his own will, but that of his master.
b) As slave of “all” the disciple places the will of others first, for the sake of Christ.
i) The disciple thus substitutes God’s will for his own.