Readings for Good Friday of the Lord’s Passion[1][2]
Readings from the Jerusalem Bible at Universalis
Commentary:
Reading 1 Is 52:13—53:12
The last of the four “Servant of the Lord” oracles is used on Good Friday. A prediction of the passion is scene here beginning with the scourged servant and flowing into the salvific image (“Yet it was our infirmities that he bore”). We are reminded that what the servant bore, he took upon himself willingly (“Though he was harshly treated, he submitted”).
The later paragraphs describe how the servant becomes the “sin offering”, a sacrifice in the Jewish tradition in atonement for sins. In this case we are told, “…he shall take away the sins of many, and win pardon for their offenses.”
Responsorial Psalm Ps 31:2, 6, 12-13, 15-16, 17, 25
R. Father, into your hands I commend my spirit.
The psalm response is taken from the Gospel of Luke (Lk 23;46) and the psalm selection is a lament of the people. It echoes the willingness with which the servant submits in Isaiah’s narrative. We also hear of the Lord’s mercy and strength.
Reading II Heb 4:14-16; 5:7-9
In the Book of Hebrews we hear St. Paul comparing Christ to the Jewish High Priest who is esteemed and pampered because of his rank. Jesus, on the other hand was tested and found to be sinless.
In the second paragraph we are told that while Jesus was afraid of the passion, he submitted to the will of the Father. In doing so he became the source of our eternal salvation.
Gospel Jn 18:1—19:42
Many of the specific details of the Passion accounts found in Matthew, Mark and Luke are omitted in St. Johns account (the agony in the garden and the kiss of Judas, nor does he identify the place as Gethsemane or the Mount of Olives.[3]) Also unlike the synoptic Gospels, St. John suggests Roman participation in the arrest of Jesus.
In St. John’s account we are also told that Jesus went through several interrogations (first by Annas and then by Caiaphas) before being taken to Pilate. The philosophical debate between Jesus and Pilate in John’s Gospel is rich with logic and it is understandable why Pilate wanted to release him. In the end (without sending him to Herod) Christ is condemned.
The role of Mary in John’s narrative is significant in that her role represents the Church, the mother of Christians now being given to the care of the Disciple whom Jesus loved. This hand off of the Church was the Lord’s last dying act. Finally we are given the final symbols of the perfect sacrifice; Jesus’ legs are not broken (because according to Jewish Law, the legs of a sacrificial animal are not to be broken) and water (representing baptism) and blood (representing Eucharist) flow from his side.
Reflection:
Our reflection today places us deep within the Passion itself. All that has been foretold by the Prophets has come to pass. The Lord, the Son of God, has given us his great gift and we are filled with the bitter sweet understanding of what this means. We know that what he did was what must have happened and we know that it is for us that this light was extinguished. Yet we feel the loss of the man, Jesus. We feel the pain of his human mother, Mary.
We conclude our reflection this day with the “Reproaches” that will be sung today all over the world:
For your sake I scourged your captors and their firstborn sons,
but you brought your scourges down on me.
My people what have I done to you?
How have I offended you? Answer me!
I led you from slavery to freedom
and drowned your captors in the sea,
but you handed me over to your high priests.
My people what have I done to you?
How have I offended you? Answer me!
I opened the sea before you,
but you opened my side with a spear.
My people what have I done to you?
How have I offended you? Answer me!
I led you on your way in a pillar of cloud,
but you led me to Pilate’s court!
My people what have I done to you?
How have I offended you? Answer me!
I bore you up with manna in the desert,
but you struck me down and scourged me.
My people what have I done to you?
How have I offended you? Answer me!
I gave you saving water from the rock,
but you gave me gall and vinegar to drink.
My people what have I done to you?
How have I offended you? Answer me!
For you I struck down the kings of Canaan,
but you struck my head with a reed.
My people what have I done to you?
How have I offended you? Answer me!
I gave you a royal scepter,
but you gave me a crown of thorns
My people what have I done to you?
How have I offended you? Answer me!
I raised you to the heights of majesty,
but you have raised me high on a cross.
My people what have I done to you?
How have I offended you? Answer me!
Pax
Readings from the Jerusalem Bible at Universalis
Commentary:
Reading 1 Is 52:13—53:12
The last of the four “Servant of the Lord” oracles is used on Good Friday. A prediction of the passion is scene here beginning with the scourged servant and flowing into the salvific image (“Yet it was our infirmities that he bore”). We are reminded that what the servant bore, he took upon himself willingly (“Though he was harshly treated, he submitted”).
The later paragraphs describe how the servant becomes the “sin offering”, a sacrifice in the Jewish tradition in atonement for sins. In this case we are told, “…he shall take away the sins of many, and win pardon for their offenses.”
Responsorial Psalm Ps 31:2, 6, 12-13, 15-16, 17, 25
R. Father, into your hands I commend my spirit.
The psalm response is taken from the Gospel of Luke (Lk 23;46) and the psalm selection is a lament of the people. It echoes the willingness with which the servant submits in Isaiah’s narrative. We also hear of the Lord’s mercy and strength.
Reading II Heb 4:14-16; 5:7-9
In the Book of Hebrews we hear St. Paul comparing Christ to the Jewish High Priest who is esteemed and pampered because of his rank. Jesus, on the other hand was tested and found to be sinless.
In the second paragraph we are told that while Jesus was afraid of the passion, he submitted to the will of the Father. In doing so he became the source of our eternal salvation.
Gospel Jn 18:1—19:42
Many of the specific details of the Passion accounts found in Matthew, Mark and Luke are omitted in St. Johns account (the agony in the garden and the kiss of Judas, nor does he identify the place as Gethsemane or the Mount of Olives.[3]) Also unlike the synoptic Gospels, St. John suggests Roman participation in the arrest of Jesus.
In St. John’s account we are also told that Jesus went through several interrogations (first by Annas and then by Caiaphas) before being taken to Pilate. The philosophical debate between Jesus and Pilate in John’s Gospel is rich with logic and it is understandable why Pilate wanted to release him. In the end (without sending him to Herod) Christ is condemned.
The role of Mary in John’s narrative is significant in that her role represents the Church, the mother of Christians now being given to the care of the Disciple whom Jesus loved. This hand off of the Church was the Lord’s last dying act. Finally we are given the final symbols of the perfect sacrifice; Jesus’ legs are not broken (because according to Jewish Law, the legs of a sacrificial animal are not to be broken) and water (representing baptism) and blood (representing Eucharist) flow from his side.
Reflection:
Our reflection today places us deep within the Passion itself. All that has been foretold by the Prophets has come to pass. The Lord, the Son of God, has given us his great gift and we are filled with the bitter sweet understanding of what this means. We know that what he did was what must have happened and we know that it is for us that this light was extinguished. Yet we feel the loss of the man, Jesus. We feel the pain of his human mother, Mary.
We conclude our reflection this day with the “Reproaches” that will be sung today all over the world:
For your sake I scourged your captors and their firstborn sons,
but you brought your scourges down on me.
My people what have I done to you?
How have I offended you? Answer me!
I led you from slavery to freedom
and drowned your captors in the sea,
but you handed me over to your high priests.
My people what have I done to you?
How have I offended you? Answer me!
I opened the sea before you,
but you opened my side with a spear.
My people what have I done to you?
How have I offended you? Answer me!
I led you on your way in a pillar of cloud,
but you led me to Pilate’s court!
My people what have I done to you?
How have I offended you? Answer me!
I bore you up with manna in the desert,
but you struck me down and scourged me.
My people what have I done to you?
How have I offended you? Answer me!
I gave you saving water from the rock,
but you gave me gall and vinegar to drink.
My people what have I done to you?
How have I offended you? Answer me!
For you I struck down the kings of Canaan,
but you struck my head with a reed.
My people what have I done to you?
How have I offended you? Answer me!
I gave you a royal scepter,
but you gave me a crown of thorns
My people what have I done to you?
How have I offended you? Answer me!
I raised you to the heights of majesty,
but you have raised me high on a cross.
My people what have I done to you?
How have I offended you? Answer me!
Pax
[1] After 05/07
[2] A difficult choice today – the image is “Christ on the Cross” by Peter Paul Rubens 1627
[3] Taken from the footnotes to the NAB at usccb.org
No comments:
Post a Comment