The Way of a Servant -- A Lectionary Reflection
Isaiah 53:4-12
Hebrews 5:1-10
Mark 10:35-45
The Way of a Servant
Everything in our culture runs
against the idea of being a servant. We all,
if we’re honest, chafe at the idea of sublimating our own egos to that of
others. This is especially true for
white males like me, who are expected to lead and to control. A candidate for President who exhibits
softness and deference is seen as weak.
Even women politicians must be driven by a degree of testosterone. We understand that this is the way of the
world, but is it the way of Jesus? Could
it be that Jesus expects something radically different from us?
As we contemplate these kinds of
questions, which I myself struggle with, we encounter a set of texts that
invite us to consider what it means to be a follower of Jesus. Who is
he and what is his demeanor? There is in
each of these three texts a focus on both suffering and servanthood as marks of
faithfulness. But interestingly enough
the point isn’t that we should be subservient or be doormats, but that we can
find a sense of power in service. It is,
therefore, a call to reframe the nature of human relationships. Power isn’t found in dominance, but in
relationships. But, I need to add a
caveat here because some of our cultural expectations have sought to keep women
and persons of color (at least in Western European and American contexts) in a
subservient role, so a call to servanthood has a different connotation for
those who traditionally have been placed in subservient roles by their
culture.
Taking into consideration these caveats, what does it mean to
be a follower of Jesus, the suffering servant of God?
The reading from Isaiah 53 will be
familiar to many Christians. If nothing
else we’ll see in it words that appear in Handel’s Messiah. Consider a chorus like:
Surely He hath borne our griefs, and carried our sorrows! |
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(Isaiah 53: 4-5) |
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Scholarship
has offered numerous interpretations of the identity of this suffering servant –
from Hezekiah to Israel, but for Christians, this passage has helped define
Jesus’ identity. He is the suffering
servant who has “borne our griefs and carried our sorrows.” It is by his wounds or stripes that we are
healed. Often this is taken in support
of theologies of substitutionary atonement, but we needn’t read it in this
way. Rather, we can see in it a reminder
that unjust suffering has the potential to turn things upside down. What we expect to see happen, is reversed by
the one who suffers. And those who
embrace the cause, and join with the cause, and do so not passively, but
powerfully, even if non-violently and even if it involves suffering, can turn
the tide. We saw this happen in the
Civil Rights Movement. When the nation
watched as police in Selma and Birmingham used water cannons, tear gas, and dogs
to deter protesters, its conscience was pricked, and change began to
happen. Although verses 10 and 11
suggest that God would crush and cause to suffer the servant, we must be
careful in how we use these verses to define God and God’s purpose. Although I can’t abide the idea that God
causes the innocent to suffer, I can see God bring victory as the innocent turn
suffering into power to change the world, so that light will shine and wounds
will heal, guilt will be addressed and a new day will dawn. For
Christians this passage helps define our experience and expectations of the
cross. It’s a reminder that the way of
the servant isn’t easy. But consider the
good that comes as the one who suffers unjustly, pleads on behalf of the
oppressor, and thus restores the oppressor to right relationship with God and
with the rest of humanity.
The text from Hebrews follows a
similar pattern. One suffers, all are
made clean. In this passage the author
speaks of high priests – those who offer sacrifices for sins committed – and
notes their human frailty. They are
human beings, after all, and like Aaron, they fall short of their calling. As a result, they offer sacrifices not only
for the other, but also for themselves.
But there’s something else present in the passage. To change this dynamic, a different sort of
priest is required, a priest whose calling isn’t inherited, but is by
appointment from God. And this priest, a
priest according to the order of Melchizedek, restores relationships with God
and humanity through obedience that includes suffering as a servant of
God. Indeed, this priest learns obedience
through this suffering, and thus is made perfect. From this, this high priest whom God raises up
becomes the source of salvation for all who obey. To this one, God says – you’re my son and
you’re a priest according to the order of Melchizedek (Ps. 110: 1, 4). From this position, this priest offers up
prayers, requests, cries and tears – as sacrifices to the one able to save from
death. Why is this? Because of his godly devotion. Though a son and thus liberated from such a
need, he showed us a way of obedience in his suffering. Those who follow him and suffer with him, they
receive their salvation. As a result, of
this act of this high priest, there is no more need for intermediaries between
God and humanity. There’s no need for a
top down hierarchy. No need for frail
humans to hold the keys of salvation.
The way has been paved, but it does require of us obedience to the ways
of God – it involves being the follower of God’s suffering servant.
As we come to the reading from the
Gospel of Mark, we’ve already been made aware of the role of God’s suffering
servant in changing the world dynamics.
Through the suffering servanthood of Christ, the wounds are healed and
salvation is made present for those who walk in his ways. In Mark we encounter two of Jesus’ disciples
making a demand upon him. They’ve not
yet learned the lesson of servanthood.
They look at the world from a hierarchical view, and if Jesus is the
king, the ruler, then they want to have top seats at the table. Like the old pictures of the Soviet
leadership standing on the Kremlin wall, they want to be seen standing close to
Jesus. They want their pictures taken so
everyone will know that they’re the go-to persons. They want the portfolios of State and Defense,
the top spots in the Cabinet. In
contrast to the high priest in Hebrews 5, they promote themselves, to which
Jesus responds by questioning their own resolve. Do they understand what they’re asking
for? Can they drink from his cup and experience his
baptism? While they assure him they can do this, in the end Jesus
says that while they will, as his followers drink from his cup and share in his
baptism (of suffering), the decision as to who stands where is in the hands of
another. Those spots have already been
filled. In other words, this isn’t to be the thing
you reach for. Don’t put yourself above
others, seeking top billing. That’s not
easy to do. As I write this we’re in the
midst of a Presidential election. You
have to have a lot of gall to run for President of the United States. You have to believe yourself able and worthy
to lead a powerful nation. Not everyone
is equipped for this responsibility. Not
everyone has the necessary ego. And it’s
clear that being President and being a servant aren’t necessarily
compatible.
Jesus understands the way of the
world and declares that the way of the world isn’t the way of God’s realm. Not surprisingly the other ten disciples are
upset that James and John pushed themselves forward, clearly believing that
they are better candidates – don’t you think yourself to be more worthy? Well, that’s the way of the world, but not the
way of Jesus. For Jesus, authority is
wielded not in a top-down fashion.
Unlike the world’s leaders, the leaders in the kingdom of God don’t
assert authority over the other.
Instead, the one who seeks to be great will be a servant – and surely
Isaiah 53 is a defining text for Jesus.
If you want to be first, then be slave.
Why? Well, Jesus offers the
answer – the Son of Man or the Human One “doesn’t come to be served, but to
serve and to give his life to liberate many people” (vs. 45 CEB).
Yes, this is a different way of
living. It’s surely not the American
way. It’s not “peace through
strength.” No, it’s peace through service. It’s peace through laying down one’s
life. It’s not an easy road. Indeed, it’s a road less traveled, a road I,
myself, hesitate to trod. It is,
however, the road Jesus takes.
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