Wednesday, March 28, 2018

Wednesday of Holy Week

(Isaiah 50:4-9a; Matthew 26:14-25)

Few passages of Scripture give better context for appreciating Jesus’ passion than the four so-called Servant Songs from the Book of the prophet Isaiah.  These passages are read in the mass every Monday, Tuesday, Wednesday, and Friday of Holy Week.  They are the work of an unnamed prophet who is called “Second Isaiah” because his writings are attached to those of the great prophet of Judah.  Second Isaiah lived in Babylon with other exiled Jews.  He recognized a call to preach to the people about the wonderful deliverance God was to work on their behalf. 

The Servant Songs comprise an especially noted part of Second Isaiah’s writings.  They tell of a completely new kind of Messiah.  No longer is he a conqueror of armies; rather, he wins the esteem of the world by bearing evil patiently.  In today’s reading the Suffering Servant is pictured as being beaten and humiliated without cursing or striking back.  Who exactly is the Suffering Servant?  Second-Isaiah does not identify him.  Jews are likely to see him as their own nation that has suffered discrimination for centuries.  Christians have from the beginning seen the Suffering Servant as a prefiguring of Jesus.

What Second Isaiah says of the Suffering Servant and what Jesus validates in his being betrayed by a disciple and subsequent ordeal we, his followers, should take to heart.  We are called to make a presumption against the use of force to accomplish our ends.  We are also called to sacrifice our time and energy for the good of others.  Such actions reflect the guiding light to the nations, Jesus himself.  He is the one whom, at least in part, the world will come to acknowledge as Lord.

Wednesday, March 27, 2013

Wednesday of Holy Week

(Isaiah 50:4-9a; Matthew 26:14-25)

Humiliation seldom sinks lower than to be spit upon in the face.  Spittle may transmit infectious germs.  More than that, spitting is a universal sign of contempt.  The Book of Deuteronomy instructs a widow whose brother-in-law will not fulfill his obligation to marry her for the sake of his dead brother to “spit in his face” (Deut. 25:9).  The action is meant to show that the man is like selfish, low-lying scum. 

In the first reading today the Suffering Servant speaks of giving his face to be spit upon.  Conscious of how Jesus fulfills the prophecy of this servant, Matthew’s passion narrative underscores how both Jews and Romans spit upon him.  Although the gospel does not accuse Judas of spitting in Jesus’ face, it plainly shows that Judas’ behavior is tantamount to such disgrace.  He insults Jesus by calling him “Rabbi,” a title which Jesus expressly forbade his followers to use.  More gravely, he hands Jesus over to his enemies for silver. 

Jesus’ humiliation in Matthew’s passion narrative is part of the price that he pays for human disobedience.  Only perfect obedience could heal the fracture between God and humanity related in the story of Adam and Eve’s sin and reflected in our sins.  Jesus carries out God’s will – that he be handed over to his enemies -- which causes him to suffer extreme humiliation, intense pain, and finally brutal death.  For this sacrifice he deserves more than our thanks and admiration.  He merits our imitation and allegiance.

Wednesday, April 20, 2011

Wednesday of Holy Week

(Isaiah 50:4-9a; Matthew 26:14-25)

Humiliation seldom sinks lower than to have another spit in one’s face. Spittle may transmit disease. More than that, spitting is a universal sign of contempt. The Book of Deuteronomy instructs a widow whose brother-in-law will not fulfill his obligation to marry her for the sake of his dead brother to “spit in his face” (Deut. 25:9). The action is meant to show that the man is like selfish, low-lying scum.

In the first reading today the Suffering Servant speaks of giving his face to be spit upon. Conscious of this reference, Matthew’s passion narrative underscores how both Jews and Romans spit upon Jesus. Although the gospel does not say that Judas spits in Jesus’ face, it indicates that Judas’ behavior is tantamount to such disgrace. He insults Jesus by calling him “Rabbi” since Jesus expressly forbade his followers to use that title. More gravely, he accepts money for handing Jesus over to his enemies.

Jesus’ humiliation in Matthew’s passion narrative is part of the price that he pays for human disobedience. Only perfect obedience could heal the fracture between God and humanity related in the story of Adam and Eve’s sin and reflected in each of our sins. Jesus carries out God’s will – that he be handed over to his enemies -- which causes him to suffer extreme humiliation, intense pain, and finally brutal death. For this sacrifice he deserves more than our thanks and admiration. He merits our imitation and allegiance.