Jesus never speaks of his own suffering, death, and resurrection without connecting it to the lives of his followers. We have seen this already is his first two statements (8:31-38; 9:30-37) in which he makes it clear that following him in the suffering of the cross and in service to all are essential requirements of participation in his kingdom. Here, following his third prediction of the passion (vv 32-34), which takes place on the way to Jerusalem and very close to when the event will happen, the spirited dialogue with James and John not only reinforces his previous teaching, but also makes it clear to them the exact nature of his messiahship and kingdom.

The "cup" and the "bath" are both images of God’s judgment in the Hebrew Scriptures. The cup of judgment is one which sinners will have to drink to the dregs (see Jer 25:15-29; Ez 23:31-35; Is 51:17-23). A bath of fire —sometimes seen as purifying, sometimes as merely destroying — awaits those who come under God’s judgment (see Gn 19; Is 9:17-18; Jer 44:5-6; Zeph 3:8-9). Clearly Jesus is here identifying himself as the suffering servant of Is 53:4-11. He turns around the apostles’ notion of judgment: they wanted to become judges with him, meting out punishments on their enemies. He tells them that he must stand as the accused, the judged, in place of the world in order to redeem the world. Rather than lust after the throne of power, his followers must identify with him precisely as rejected, judged, and put to death.

This understanding of judgment can shed some light on how to interpret a similar passage in Lk 13:49-53. Jesus takes upon himself the judgment and divisions of humanity in order to pardon and heal. Note also, in comparison with the parallel in Mt 20:20-28, that Mark omits the request of the mother, but is richer in preserving the images of judgment. In Matthew, the request seems to echo the promise of Jesus in Mt 19:28, which is omitted in Mark’s account (see Mk 10:28-31).

These verses about the suffering servant underscore the aspect of Jesus’ messiahship of substituting for the world in taking on himself the judgment and punishment for sin it deserves. We must, however, never allow this concept of redemption to be understood in an impersonal or mechanistic sense, as if Jesus did it all for us without us. What he accomplished in himself still needs to be fulfilled in us. As he identified with us by taking on our condemnation and misery, we must now identify with him by following him in his passage through redemptive death.

This psalm reaffirms God’s goodness in creation as the reason to hope for merciful deliverance. Response: "Lord, let your mercy be on us, as we place our trust in you."

The letter to the Hebrews was written for Christians of Jewish background, and assures them that they have lost nothing of their original faith, but rather that it has been fulfilled in Christ. The function of a mediator is to represent two opposing parties to one another. In the relation of God and humanity, Jesus can do this perfectly because as fully a man he can represent humankind, and as truly Son of God, he is the face of God for us, even as glorified and seated at the Father’s side.

This passage, plus vv 7-9, is read on Good Friday. Vv 7-9 alone appear on the Fifth Sunday of Lent, Year B.

1. How do the visual images of a cup being drained to its dregs and baptism of fire speak to you of God’s judgment? or Jesus redemptive work? or your own participation in it?

2. What is a mediator? What does Jesus as mediator mean to you? Do you share in his function as mediator in any way?