April 3, 2009
Sunday Scripture
Palm Sunday of the Lord’s Passion
BY FATHER DONALD DILGER
Mark begins with the historical information that the chief priests came to a final solution to rid themselves of this troublesome preacher and healer from Nazareth. From their point of view Jesus was out of their control. He was far too popular. That too was one of the factors leading to John the Baptizer’s martyrdom. Jesus’ preaching and healing activities were unauthorized by them. But the straw that broke the camel’s back was his attack on the temple during Passover week. The temple was the territory of the chief priests.
In the meantime Jesus visits friends in Bethany, a town close to Jerusalem. Here he submits to the kindness of a woman who pours precious ointment on his head. Some object to such a waste of money, but Jesus accepts the anointing as a preparation for his approaching burial. He commends the woman for her kindness. Since we learn from John’s gospel that Judas was the treasurer of Jesus’ apostles, this “waste” may have been a factor in Judas approaching the chief priests to get rid of Jesus.
Jesus sends two disciples to prepare the Passover Supper. The meal begins with a tragic announcement. One of those at table with Jesus would betray him. Not all the blame goes to Judas in Mark’s theology, because the Scriptures had determined what was to happen, and they must be fulfilled. During and at the end of the Passover meal Jesus institutes the Eucharist. The words he uses indicate that the power of the Eucharist flows from the cross, “ . . . my blood which is poured out for many,” and also prepares for the next life, “I shall not drink this cup again until I drink it anew in the kingdom of God.”
Jesus points out that all those present would abandon him that night. Peter protests, “All might do so, but not I.” Jesus assures Peter that he will do the worst of all of them. While Jesus prays to be delivered from the horrible death which awaits him, Peter, James and John fail him. They fall asleep. No relief comes from the Father. No human consolation from his closest disciples. Jesus is arrested after Judas points him out in the darkness. There is a half-hearted attempt to help Jesus. Jesus cuts the attempt short, but in the brief altercation a slave of the high priests loses an ear, which Jesus promptly reattaches. When Jesus is led away, a young man follows wrapped only in a sheet. The arrestors capture him. He slips out of his sheet and runs away naked. An apt symbol for his disciples who, at the beginning of the ministry leave all to follow Jesus. Now they leave even their clothes behind to get away from him.
Peter must have returned after fleeing. He follows the crowd into the courtyard of the high priest. While Jesus is on trial for his life, Peter warms himself by the fire and publicly denies him three times. A rooster crows, and Peter realizes that what Jesus had said of his future denials actually had happened. Jesus is condemned to death for blasphemy when he speaks the divine name of himself, “I AM!” Jesus is now mocked, abused and tortured. The Romans did not permit the Jews to inflict the death penalty, so the chief priests must send Jesus to the Roman governor, Pontius Pilate, for the condemnation which they bring about through extreme pressure on Pilate. Jesus is to be crucified as a rebel against Roman power.
On the cross three sets of mockers express their ridicule with the final temptation — to save himself by coming down from the cross. It was not to be. After three hours of darkness in which the world itself seems to mourn the departure of light, Jesus shouts the final cry of abandonment. No longer does he address God as Father. Even the Father seems to have abandoned him. Therefore, “My God! My God! Why have you abandoned me?” Thus the mysterious life of the Son of God on earth ends with a question. Nevertheless Mark does not leave us without hope. A stranger, a Gentile affirms, “Indeed this man was Son of God.” The resurrection follows within forty-eight hours.
This is the third of four songs of poems in the Book of Isaiah, poems called the “Songs of the Servant of the Lord.” The servant of the Lord is never identified by the prophet, but at least in this song he seems to be the very prophet to whom the song is attributed. We call him “Second Isaiah.” He is in exile with his people in Babylon. They object to his message and kill him. The description of his sufferings and torture were used by Paul, the gospels and other New Testament authors to depict the sufferings and death of Jesus.
Paul incorporates this profoundly beautiful hymn into this letter to his favorite community because of their constant bickering, disagreements and attempts to gain power over their fellow parishioners. The hymn glorifies the humility of Jesus. He was God but became a servant to all, obedient all the way to his death. Could the offenders perhaps imitate Jesus and become servants to each other? Then his glory would be theirs.