Every year on Good Friday, we read St.
John’s account of the Passion from John 18-19.
One of the themes that runs through this
reading is the Priesthood of Christ. This year, I’ve developed this theme also
through the Psalm and the Second Reading.
1. There is priestly language already in
the First Reading, from Isaiah 52 & 53, the famous “Suffering Servant” Song:
See, my servant shall prosper,
he shall be raised high and greatly exalted.
Even as many were amazed at him
so marred was his look beyond human semblance
and his appearance beyond that of the sons of man
so shall he startle many nations,
because of him kings shall stand speechless;
for those who have not been told shall see,
those who have not heard shall ponder it.
he shall be raised high and greatly exalted.
Even as many were amazed at him
so marred was his look beyond human semblance
and his appearance beyond that of the sons of man
so shall he startle many nations,
because of him kings shall stand speechless;
for those who have not been told shall see,
those who have not heard shall ponder it.
This poetic prophecy is remarkable for
its abrupt juxtaposition of the exaltation and humiliation of the servant. First, the prophet says the servant shall
“prosper, be raised high, and be greatly exalted;” but the next line speaks of
him being “marred beyond human semblance.”
What gives, Isaiah? How can you
move between two such statements without any transition or explanation? This is one of many exegetical cruces in the Old Testament that only
make sense in the light of the cross.
The dynamic here of simultaneous exaltation and humiliation is taken up
and developed throughout the Gospel of John, which is marked by the paradoxical
irony that “the hour” of Jesus’ glorification (John 12:23) is actually the hour
of his passion and crucifixion (John 17:1).
Why is the cross a glorification?
Because it is the extreme expression of love; only a God most truly
worthy of love and worship would and could undergo such radical self-sacrifice
for our sakes.
Who would believe what we have heard?
To whom has the arm of the LORD been revealed?
He grew up like a sapling before him,
like a shoot from the parched earth;
there was in him no stately bearing to make us look at him,
nor appearance that would attract us to him.
He was spurned and avoided by people,
a man of suffering, accustomed to infirmity,
one of those from whom people hide their faces,
spurned, and we held him in no esteem.
These verses remind us that the Christ,
when he walked on earth, did not succeed in winning everyone to his cause, even
though he performed many and frequent miracles.
Rather, he was “held in no esteem.”
Surprisingly, he did not even convince all of his own disciples, the men
he had in formation under him, that he was the Messiah and Son of God (think
Judas). Sometimes we have a tendency to
think that if we just had the right argument, the right evangelistic technique,
or the power to perform miracles, we could convert all of society. Yet society disbelieves not because there are
not enough arguments for the existence of God, or strong enough historical
evidence for the life and ministry of Christ, nor for want of miracles: many
have been documented. People disbelieve
because they want to disbelieve. The
message of Jesus is too challenging, requires too much of us. We would prefer it to be untrue.
Yet it was our infirmities that he bore,
our sufferings that he endured,
while we thought of him as stricken,
as one smitten by God and afflicted.
But he was pierced for our offenses,
crushed for our sins;
upon him was the chastisement that makes us whole,
by his stripes we were healed.
We had all gone astray like sheep,
each following his own way;
but the LORD laid upon him
the guilt of us all.
Here the servant is described like a
sacrificial animal, who died vicariously for the sins of the worshiper. The “laying of guilt” upon the Servant
reflects the sacrificial practice of laying hands on the head of the animal to
transfer sin and guilt onto the victim.
In the liturgical economy of the Old Testament, there was a strong
correlation between the priests and the sacrificies. Both priests and sacrifices had hands laid on
their heads. Both bore sins for the
people. The priests ate the “sin” and
“guilt” offerings of the people and thus “bore” their sins in themselves (Lev
6-7). So, this language in which the
servant is assimilated to a sacrifice is in keeping with his priestly role.
Though he was harshly treated, he submitted
and opened not his mouth;
like a lamb led to the slaughter
or a sheep before the shearers,
he was silent and opened not his mouth.
Oppressed and condemned, he was taken away,
and who would have thought any more of his destiny?
When he was cut off from the land of the living,
and smitten for the sin of his people,
a grave was assigned him among the wicked
and a burial place with evildoers,
though he had done no wrong
nor spoken any falsehood.
But the LORD was pleased
to crush him in infirmity.
The English translation makes it sound as
though it gave God pleasure that the Servant was crushed, but such is not the
case. The Hebrew is an idiom often used
for royal decrees or decisions, indicating that it was God’s will, but not
necessarily that He found in enjoyment in it.
It would be better to translate, “It was the will of the LORD to crush
him in infirmity.”
If he gives his life as an offering for sin,
he shall see his descendants in a long life,
and the will of the LORD shall be accomplished through him.
Because of his affliction
he shall see the light in fullness of days;
through his suffering, my servant shall justify many,
and their guilt he shall bear.
Therefore I will give him his portion among the great,
and he shall divide the spoils with the mighty,
because he surrendered himself to death
and was counted among the wicked;
and he shall take away the sins of many,
and win pardon for their offenses.
Isaiah speaks of the servant “making
himself an offering for sin,” “justifying many,” “bearing their guilt,” “taking
away the sins of many,” and “winning pardon for offenses.” These were primarily priestly roles in the
Old Testament, because the priesthood bore the guilt of Israel and took away
their sins through the sacricial liturgy (Lev. 4:30,36,32 et passim; 5:5; 22:16). The
Servant is simultaneously priest and sacrifice.
P.
Our Responsorial Psalm is Psalm 31:
R.
(Lk 23:46) Father, into your hands I commend my spirit.
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me.
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
R. Father, into your hands I commend my spirit.
For all my foes I am an object of reproach,
a laughingstock to my neighbors, and a dread to my friends;
they who see me abroad flee from me.
I am forgotten like the unremembered dead;
I am like a dish that is broken.
R. Father, into your hands I commend my spirit.
But my trust is in you, O LORD;
I say, “You are my God.
In your hands is my destiny; rescue me
from the clutches of my enemies and my persecutors.”
R. Father, into your hands I commend my spirit.
Let your face shine upon your servant;
save me in your kindness.
Take courage and be stouthearted,
all you who hope in the LORD.
R. Father, into your hands I commend my spirit.
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me.
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
R. Father, into your hands I commend my spirit.
For all my foes I am an object of reproach,
a laughingstock to my neighbors, and a dread to my friends;
they who see me abroad flee from me.
I am forgotten like the unremembered dead;
I am like a dish that is broken.
R. Father, into your hands I commend my spirit.
But my trust is in you, O LORD;
I say, “You are my God.
In your hands is my destiny; rescue me
from the clutches of my enemies and my persecutors.”
R. Father, into your hands I commend my spirit.
Let your face shine upon your servant;
save me in your kindness.
Take courage and be stouthearted,
all you who hope in the LORD.
R. Father, into your hands I commend my spirit.
This is yet another todah or Thanksgiving psalm, and one that Our Lord famously quotes
from the cross. The Psalm actually
appears to be two psalms fused together: 31:1-8 plus 31:9-24. Both sections of the psalm progress from
complaint to trust to thanksgiving.
The Psalmist here sounds very much like
the Servant of Isaiah 53. This is not
accidental. Traditionally, the psalmist
of Ps 31 and most of the psalms in Book 1 (Pss. 1-41) is David, and I and
others have argued that the “Servant” of Isaiah is a royal figure, the Davidic
king (see esp. Isaiah 42:1-7, where the Servant is described in terms strongly
reminiscent of the Davidic king in Psalm 89, Ps. 72, 1 Sam 16, and
elsewhere. So, in addition to the Servant’s
role as priest and sacrifice from our first reading, we can say he is a king in
the model of David the suffering monarch.
2.
Our Second Reading comes from Hebrews 4:14-16 and 5:7-9:
Brothers and sisters:
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
In the days when Christ was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
In the days when Christ was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
Having seen the priestly and royal roles
of Jesus in our First Reading and Psalm, we now turn to the Book of Hebrews,
which delights in comparing Jesus to Melchizedek, that famous priest-king from
Genesis 14. Our Reading stresses Jesus
as the “High Priest” who can empathize with us, so that we may approach his
“throne of Grace”—a royal image.
Hebrews stresses the human nature of
Christ in a way that can be theologically uncomfortable. How could Jesus “learn obedience” and become
“perfect”? Wasn’t he perfectly obedient? Didn’t he already know all things? How can God learn?
We might speculate that God has all
positive knowledge, knowledge of all that exists. But sin and evil is a privation, a “lack,”
and it is not in the nature of God to experience privation, but rather
blessedness. In his human nature, Christ
experienced things that are not natural to the experience of the divine person,
so perhaps in this sense we can speak of Christ “learning.” And with regard to “being made perfect,” I
believe we should interpret this in a sacrificial sense, as the Old Testament
sacrificial animals needed to be tammim,
“perfect” (Exod 12:5). The process of
“being made perfect,” then, is not an increase of moral perfection (which
Christ had already), but the process of his self-offering, of becoming the tammim lamb of God.
This Second Reading reminds us that
Christianity alone, of all world religions or philosophies, holds that God—the
one necessary being and the source of all that exists—is a person and not a
force or formula. Furthermore, this
person who is the source of all, has also come down and shared the human
condition and “learned” what it is like to suffer with us. Buddhism, Hinduism, Islam, Judaism, and other
faiths do not claim this: in fact, to most of them it seems almost blasphemous
to claim that this is true. But
Christianity alone claims it is not impossible for God to take to himself a
human nature, because, having been made in the image of God, a human nature is
not contradictory to the divine nature, even if it is incomparable to it. And so the Christian God is uniquely
different from all other conceptions of God.
The Christian God understands our experience and so is uniquely compassionate,
uniquely willing to grant “mercy” to those who approach his “throne of grace”
or “gracious throne.”
3.
Turning to the Gospel Reading in context, we note that priestly themes
precede the passage we read in Mass (Jn 18-19), beginning already in the Last
Supper complex (Jn 13-17). For example,
the discourse on the Holy Spirit in John 16:4-15 contains priestly
concepts. Holy Spirit is sent to empower
judgment of guilt vs. innocence, which reminds us of the tribunal of confession
(cf. Jn 16:7 with Jn 20:22-23). The Holy
Spirit is upon Jesus, and will be given to the apostles, for the purpose of
forgiving sin and making moral judgment, which in the Old Testament was the
prerogative of the priests (see Lev 4:20; Deut 17:9).
The Holy Spirit, furthermore, is sent to
the Apostles to lead them into truth—the charism of truth shared by the
successors of the apostles.
When the Spirit of
truth comes, he will guide you into all the truth; for he will not speak on his
own authority, but whatever he hears he will speak, and he will declare to you
the things that are to come (16:13).
However, it is important to note that this
promise is given, in the first place, to the college of Apostles as a group,
not to each Christian operating as an individual. John 16:13 does not mean every Christian can
just pray and become infallible.
Jesus is shown to be a High Priest in the
so-called “High Priestly Prayer” of John 17.
The High Priesthood of Christ is
foreshadowed earlier in the Gospel of John.
John 2:21 says, “But He spoke of the Temple of his Body.” When we ask, where in Judaism is there
precedent for a man’s body being the Temple?—we find the precedent is given by
the High Priest:
Wisdom of Solomon
18:24: For upon [the High Priest’s] long robe the
whole world was depicted, and the glories of the fathers were engraved on
the four rows of stones, and your majesty on the diadem upon his head.
Philo, Life of
Moses 2:143: Then [Moses] gave [the priests] their
sacred vestments, giving to his brother [Aaron, the High Priest] the robe which
reached down to his feet, and the mantle which covered his shoulders, as a sort
of breast-plate, being an embroidered robe, adorned with all kinds of
figures, and a representation of the universe.
Philo, Life of
Moses 2:135: The High Priest “represents the world”
and is a “microcosm” (brachys kosmos).
Josephus, Jewish
Antiquities 3:180: for if anyone do but consider the fabric of the
tabernacle, and take a view of the garments of the high priest, and of those
vessels which we make use of in our sacred ministration, he will find … they
were every one made in way of imitation and representation of the universe.
In other words, the garments of the High
Priest marked him as the “cosmic man,” a man whose body represented the
universe. And in Jewish thought, the whole
universe was the cosmic Temple.
This theme is picked up later in John in
this throw-away line: “His tunic was without seem, woven from top to
bottom.” (John 19:23). The only
known seamless garment in ancient Judaism was worn by the High Priest:
Josephus, Antiquities
3:159-161: “The high priest is indeed adorned with … a vestment of a blue
color. This also is a long robe, reaching to his feet … Now this vesture was not composed of two
pieces, nor was it sewed together upon the shoulders and the sides, but it was
one long vestment so woven as to have an aperture for the neck …”
Returning to John 17, “The High Priestly
Prayer,” we note that it is Parallel in Structure to the Day of Atonement
ritual, as we see in Leviticus:
Lev. 16:17: “There
shall be no man in the tent of meeting when he enters to make atonement in the
holy place until he comes out and has made atonement (1) for himself and (2)
for his house and (3) for all the assembly of Israel.”
This is also Jesus’ pattern in John 17,
as he prays first for himself, then for the Apostles (his household), and
lastly for “all those who will believe through them,” i.e. the whole Church,
the new Israel.
In an important theme in John 17 is the
revelation of the divine name from Jesus to the Apostles: “I have manifested
thy name to the men whom thou gavest me out of the world.” (John 17:6)
The divine name (YHWH) was not spoken in
Judaism (Mishnah, Sanhedrin 11:1: “Whoever speaks distinctly will have no share
in the world to come.”) But on the Day
of Atonement, the High Priest pronounced it three times (Mishnah Yoma 3:8, 4:2
and Sirach 50:20; Num 6:22-27).
In John 17:17–19, Jesus requests that God
the Father “sanctify” or “consecrate” the Apostles. In the Old Testament, what kind of men did
you sanctify/consecrate (hagiazo)?
Almost exclusively the priests.
See Ex 19:22; 28:41; 29:1,33,44; 30:30; 40:13; Lev 8:11-12; 21:8.
But what kind of High Priest was Jesus,
to pass on this priesthood to the disciples?
The Book of Hebrews identifies him as a priest after the order of
Melchizedek (Heb 5:10; Ps 110:4). Jewish tradition considered Melchizedek as
Shem, son of Noah, who inherited the primordial priesthood from Adam in
succession from father to firstborn son through the generations. David later entered this Melchizedekian
succession when he became king of Melchizedek’s city, Jerusalem (called “Salem”
in Genesis 14; see 2 Sam 5 for David’s conquest of Jeru-Salem).
In the view of Hebrews, Jesus’
“Priesthood of the Firstborn” is original and superior to the Levitical/Aaronic
Priesthood, which was the result of the sin of Israel (see Exod 32). Thus it is so appropriate that our Second
Reading is a passage from Hebrews 4 describing the nature of Jesus’ priesthood.
Finally moving to Good Friday’s Gospel,
in John 18 we see a contrast between Jesus the High Priest vs. Annas the “High
Priest.” John points out the problems
with the legitimacy of Annas and Caiaphas as High Priests. In John 18:13: “High Priest that year,”—pointedly
showing the Sadducees collusion with Roman oppressors, allowing the Roman
governor to appoint the High Priest on a yearly basis even though it was a
lifelong office. In Jewish law, it was
illegal to have two high priests. But in John 18:24, we see that both Annas and
Caiaphas are sharing the role.
Neither follows the Jewish law
faithfully. A night trial is extremely
dubious (see John 18:19-27). Jewish law
never condoned abuse of defendants (Jn 18:22).
Not to mention Annas/Caiaphas had the
wrong lineage, as neither was true descendant of Zadok, through whom, according
to Ezekiel, the High Priestly line should come (Ezek 40:46). This was the controversy that divided the
Qumran Essenes from participation in the Jerusalem Temple.
No clear charge is made against Jesus
during his trial (Jn 18:30). Thus, John
18 is showing that the priesthood of Annas and Caiaphas is a sham. You have to switch to the priesthood of Jesus
to find real authority.
The culmination of the priestly imagery
comes at the cross in John 19. John
19:23-24 says that Jesus tunic was not torn:
But the tunic
was without seam, woven from top to bottom;
so they said to one another, “Let
us not tear it, but cast lots for it to see whose it shall be.
We note this is in keeping with Jewish
law for the High Priest: Lev 21:10: “The priest who is chief among his
brethren .. shall not … tear his clothes …”
Caiaphas violates this command
during Jesus trial (Mark 14:63).
In John 19:39, we read of the perfumed
body of the Lord being taken from the cross:
Nicodemus also,
who had at first come to him by night, came bringing a mixture of myrrh and
aloes, about a hundred pounds’ weight.
This recalls the practice of anointing
the High Priest with precious perfumed oils: Exod 30:22-33 “Take the finest
spices: of liquid myrrh … and you shall anoint Aaron and his sons …”
In John 19:40, we see Jesus wrapped
entirely in linen:
They took the body
of Jesus, and bound it in linen cloths with the spices, as is the burial
custom of the Jews.
Linen was the only licit fabric for the
High Priest to wear:
Lev 16:4: “He shall put on the holy
linen coat, and shall have the linen breeches on his body, be girded with the
linen girdle, and wear the linen turban; these are the holy garments.”
Jesus is then laid in a virginal tomb:
John 19:41-42: Now
in the place where he was crucified there was a garden, and in the garden a
new tomb where no one had ever been laid.
So because of the Jewish day of Preparation, as the tomb was close at
hand, they laid Jesus there.
Mosaic Law specified the High Priest only
to give himself to a virgin:
Lev 21:13-14 “He shall take a wife in
her virginity … a virgin of his own people.”
The virginal tomb of Christ represents
the virginal womb of the Blessed Virgin and of the Church she embodies. In the Hebrew Scriptures, there is a mystical
relationship between the womb and the earth (see Psalm 139:13,15!).
John is showing us Jesus as both High
Priest and Sacrifice. We close with this
remark of the author of Hebrews:
Heb. 9:11-12: But
when Christ appeared as a high priest of the good things that have come, then
through the greater and more perfect tent (not made with hands, that is, not of
this creation) he entered once for all into the Holy Place, taking not the
blood of goats and calves but his own blood, thus securing an eternal
redemption.
No comments:
Post a Comment