Drinking cup is the word for these readings.
verse 11 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.
A scholar points out that this prophecy was probably written
during the Babylonian Exile. A shift is taking place from the king to the
priests, to the people themselves as representatives of God. While the king and
priests represent God to the people, the people represent God to the nations.
The suffering servant moves from
king to priest to people to
A scholar words the development as follows, “Judah’s leadership under God as it was prior to the monarchy, just as Deutero-Isaiah envisioned a return to those pre-monarchic times when God alone was to be king (Isa 40:9-11; 52:7), with leadership returned to the people (Isa 55:3-5).…They will be his arrow and his sword with which he brings the nations into covenantal relationship with God (vv. 13-14; cf. Isa 53:11).”
Scholars argue that the suffering
servant carries a biblical sense found in Isaiah
53:11 and Wisdom 2.
This is an important sense. A scholar recognizes a relationship between the
Light is special
to Poor Clares. The Faithful accept suffering
as a light both to the world and to themselves as expiation for sins. Sins
require expiation. God is God. Bringing him Communion, I visit
The Vulgate (circa 410): Iustificabit iustus servus meus multos
Douay-Rheims (1582-1610): shall this my just servant justify many
New American (1970): my servant shall justify many
New Jerusalem (1985): the upright one, my servant will justify many
The Lectionary uses this Psalm at five Sunday liturgies.
Readings Page in Verses used
25A 159 4-5, 18-19, 20, 22 (22)
41B 319 4-5, 6-7, 12-13, 20-22 (5b)
52A 403 1-2, 4-5, 18-19 (22)
117C 763 1, 12, 18-19, 20-22 (12b)
146B 908 4-5, 18-19, 20, 22 (22) Today.
This is the first time the 33rd Psalm appears in the Lectionary readings germane to these Notes.
verse 22 Lord, let your mercy be on us, as we place our trust in you.
This trust, this faithfulness, is the soul of
This section of Hebrews is part of an argument extending from to . The argument is “that Jesus received glory through faithful suffering—a way that others are called to follow.”
verse 14 Since we have a great high priest who has passed through the heavens,
Let us hold fast to our confession.
A scholar identifies this verse as using “the author’s customary paraenetic [Holy Spirit] form.” First comes the imperative, “Let us hold fast,” associated with two indicative statements, “we have a great high priest who has passed through the heavens,” followed by the hortatory subjunctive, “Let us hold fast,” that is both imperative and hortatory.
verse 16 So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
That is exactly what
A scholar explains, “when the author later asks listeners to hold fast to their confession (4:14; 10:23) and their boldness (3:6; 4:16; 10:19), his appeal has integrity, for he does not ask them to do anything that he has not done already,” namely boldly hold fast.
The Son of Man came to serve
And to give his life as a ransom for many.
I do think
A scholar observes that evidently
A scholar observes, “If the author of our gospel verse
speaks of future eschatology, or even of realized eschatology, he shares the
outlook of the rabbinic teachers who hold that distinctions of small and great
are not abolished in the new eon (cf.
Another scholar observes, “The suggestion [of the eventual
failure of the disciples] will become fact as they journey with
Yet another scholar observes, “In the Gospel of Mark, Jesus, while on his way to Jerusalem, makes three solemn predictions that he will have to suffer and die at the hands of his enemies but will rise again `after three days’ (8:31; 9:31; 10:33-34), in readings just before those in the Lectionary, readings never used on Sundays.
verse 39 Can you drink the cup that I drink
A scholar notes, “The cup
is a reference to
verse 45 For the Son of Man did not come to be served
But to serve and to give his life as a ransom for many.”
Nowhere is the Son of
Man translated well from the Greek. The Greek uses the Son of the
Put negatively, these readings turn the Faithful away from
ambitions in the hierarchy toward ambitions in the spiritual life. That
notwithstanding, the Church is organized vertically rather than horizontally,
thereby causing problems such as those associated with the current sexual abuse
scandal. The hierarchy is receiving blame for not caring for the Faithful. The suffering Faithful are saving the
Church in their suffering by
drinking their cup of salvation. Isaiah promises that the suffering servant shall justify many;
the 33rd Psalm places
confidence in that promise, Hebrews
expresses similar confidence, and
For sources, see the Appendix file.
 Dennis Hamm, S.J., “The Tamid Service in Luke-Acts: The Cultic Background behind Luke’s Theology of Worship (Luke 1:5-25; 18:9-14; 24:50-53; Acts 3:1; 10:3, 30),” the Catholic Biblical Quarterly, Vol. 65, No. 2 (April 2003) 225.