CCC 557-560: Christ’s entry into Jerusalem
CCC 602-618: The Passion of Christ
CCC 2816: Christ’s kingship gained through his death and Resurrection
CCC 654, 1067-1068, 1085, 1362: The Paschal Mystery and the liturgy
CCC 602-618: The Passion of Christ
CCC 2816: Christ’s kingship gained through his death and Resurrection
CCC 654, 1067-1068, 1085, 1362: The Paschal Mystery and the liturgy
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| “Christ’s Entry into Jerusalem” by Benjamin Robert Haydon, 1814-20 |
to Bethphage and Bethany at the Mount of Olives,
he sent two of his disciples and said to them,
"Go into the village opposite you,
and immediately on entering it,
you will find a colt tethered on which no one has ever sat.
Untie it and bring it here.
If anyone should say to you,
'Why are you doing this?' reply,
'The Master has need of it
and will send it back here at once.'"
So they went off
and found a colt tethered at a gate outside on the street,
and they untied it.
Some of the bystanders said to them,
"What are you doing, untying the colt?"
They answered them just as Jesus had told them to,
and they permitted them to do it.
So they brought the colt to Jesus
and put their cloaks over it.
And he sat on it.
Many people spread their cloaks on the road,
and others spread leafy branches
that they had cut from the fields.
Those preceding him as well as those following kept crying out:
"Hosanna!
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
Hosanna in the highest!"
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Commentary on Mk 11:1-10
“Jesus had visited Jerusalem various times before, but he never did so in this way. Previously he had not wanted to be recognized as the Messiah; he avoided the enthusiasm of the crowd; but now he accepts their acclaim and even implies that it is justified, by entering the city in the style of a pacific king. Jesus’s public ministry is about to come to a close: he has completed his mission; he has preached and worked miracles; he has revealed himself as God wished he should; now in this triumphant entry into Jerusalem he shows that he is the Messiah. The people, by shouting ‘Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is coming!’, are proclaiming Jesus as the long-awaited Messiah. When the leaders of the people move against him some days later, they reject this recognition the people have given him.” [5]
Or: John 12:12-16
that Jesus was coming to Jerusalem,
they took palm branches and went out to meet him, and cried out:
"Hosanna!
"Blessed is he who comes in the name of the Lord,
the king of Israel."
Jesus found an ass and sat upon it, as is written:
Fear no more, O daughter Zion;
see, your king comes, seated upon an ass's colt.
His disciples did not understand this at first,
but when Jesus had been glorified
they remembered that these things were written about him
and that they had done this for him.
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Commentary on Jn 12:12-16
Reflection:
The infant child, son of Joseph of Nazareth and Mary has come a long way. Now a grown man, we saw him come into his ministry as John the Baptist reluctantly baptized him in the Jordan, recognizing the destiny of the humble carpenter’s son.
At the Mass
Reading 1: Isaiah 50:4-7
a well-trained tongue,
that I might know how to speak to the weary
a word that will rouse them.
Morning after morning
he opens my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
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Commentary on Is 50:4-7
“The poem is neatly constructed in three stanzas, each beginning with the words, ‘The Lord God’ (vv. 4, 5, 7), and it has a conclusion containing that same wording (v. 9). The first stanza emphasizes the servant’s docility to the word of God; that is, he is not depicted as a self-taught teacher with original ideas, but as an obedient disciple. The second (vv. 5-6) speaks of the suffering that that docility has brought him, without his uttering a word of complaint. The third (vv. 7-8) shows how determined the servant is: if he suffers in silence, it is not out of cowardice but because God helps him and makes him stronger than his persecutors. The conclusion (v. 9) is like the verdict of a trial: when all is said and done, the servant will stand tall, and all his enemies will be struck down.” [7]
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Responsorial Psalm; Psalm 22:8-9, 17-18, 19-20, 23-24
they mock me with parted lips, they wag their heads:
"He relied on the LORD; let him deliver him,
let him rescue him, if he loves him."
R. My God, my God, why have you abandoned me?
Indeed, many dogs surround me,
a pack of evildoers closes in upon me;
They have pierced my hands and my feet;
I can count all my bones.
R. My God, my God, why have you abandoned me?
They divide my garments among them,
and for my vesture they cast lots.
But you, O LORD, be not far from me;
O my help, hasten to aid me.
R. My God, my God, why have you abandoned me?
I will proclaim your name to my brethren;
in the midst of the assembly I will praise you:
"You who fear the LORD, praise him;
all you descendants of Jacob, give glory to him;
revere him, all you descendants of Israel!"
R. My God, my God, why have you abandoned me?
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Commentary on Ps 22:8-9, 17-18, 19-20, 23-24
CCC: Ps 22 304
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Reading II: Philippians 2:6-11
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
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Commentary on Phil 2:6-11
CCC: Phil 2:6-11 2641, 2667; Phil 2:6 449; Phil 2:7 472, 602, 705, 713, 876, 1224; Phil 2:8-9 908; Phil 2:8 411, 612, 623; Phil 2:9-11 449, 2812; Phil 2:9-10 434; Phil 2:10-11 201; Phil 2:10 633, 635
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Gospel: Mark 14:1—15:47
were to take place in two days' time.
So the chief priests and the scribes were seeking a way
to arrest him by treachery and put him to death.
They said, "Not during the festival,
for fear that there may be a riot among the people."
in the house of Simon the leper,
a woman came with an alabaster jar of perfumed oil,
costly genuine spikenard.
She broke the alabaster jar and poured it on his head.
There were some who were indignant.
"Why has there been this waste of perfumed oil?
It could have been sold for more than three hundred days' wages
and the money given to the poor."
They were infuriated with her.
Jesus said, "Let her alone.
Why do you make trouble for her?
She has done a good thing for me.
The poor you will always have with you,
and whenever you wish you can do good to them,
but you will not always have me.
She has done what she could.
She has anticipated anointing my body for burial.
Amen, I say to you,
wherever the gospel is proclaimed to the whole world,
what she has done will be told in memory of her."
went off to the chief priests to hand him over to them.
When they heard him they were pleased and promised to pay him money.
Then he looked for an opportunity to hand him over.
when they sacrificed the Passover lamb,
his disciples said to him,
"Where do you want us to go
and prepare for you to eat the Passover?"
He sent two of his disciples and said to them,
"Go into the city and a man will meet you,
carrying a jar of water.
Follow him.
Wherever he enters, say to the master of the house,
'The Teacher says, "Where is my guest room
where I may eat the Passover with my disciples?"'
Then he will show you a large upper room furnished and ready.
Make the preparations for us there."
The disciples then went off, entered the city,
and found it just as he had told them;
and they prepared the Passover.
And as they reclined at table and were eating, Jesus said,
"Amen, I say to you, one of you will betray me,
one who is eating with me."
They began to be distressed and to say to him, one by one,
"Surely it is not I?"
He said to them,
"One of the Twelve, the one who dips with me into the dish.
For the Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born."
he took bread, said the blessing,
broke it, and gave it to them, and said,
"Take it; this is my body."
Then he took a cup, gave thanks, and gave it to them,
and they all drank from it.
He said to them,
"This is my blood of the covenant,
which will be shed for many.
Amen, I say to you,
I shall not drink again the fruit of the vine
until the day when I drink it new in the kingdom of God."
Then, after singing a hymn,
they went out to the Mount of Olives.
"All of you will have your faith shaken, for it is written:
I will strike the shepherd,
and the sheep will be dispersed.
But after I have been raised up,
I shall go before you to Galilee."
Peter said to him,
"Even though all should have their faith shaken,
mine will not be."
Then Jesus said to him,
"Amen, I say to you,
this very night before the cock crows twice
you will deny me three times."
But he vehemently replied,
"Even though I should have to die with you,
I will not deny you."
And they all spoke similarly.
Then they came to a place named Gethsemane,
and he said to his disciples,
"Sit here while I pray."
He took with him Peter, James, and John,
and began to be troubled and distressed.
Then he said to them, "My soul is sorrowful even to death.
Remain here and keep watch."
He advanced a little and fell to the ground and prayed
that if it were possible the hour might pass by him;
he said, "Abba, Father, all things are possible to you.
Take this cup away from me,
but not what I will but what you will."
When he returned he found them asleep.
He said to Peter, "Simon, are you asleep?
Could you not keep watch for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing but the flesh is weak."
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep,
for they could not keep their eyes open
and did not know what to answer him.
He returned a third time and said to them,
"Are you still sleeping and taking your rest?
It is enough. The hour has come.
Behold, the Son of Man is to be handed over to sinners.
Get up, let us go.
See, my betrayer is at hand."
Judas, one of the Twelve, arrived,
accompanied by a crowd with swords and clubs
who had come from the chief priests,
the scribes, and the elders.
His betrayer had arranged a signal with them, saying,
"The man I shall kiss is the one;
arrest him and lead him away securely."
He came and immediately went over to him and said,
"Rabbi." And he kissed him.
At this they laid hands on him and arrested him.
One of the bystanders drew his sword,
struck the high priest's servant, and cut off his ear.
Jesus said to them in reply,
"Have you come out as against a robber,
with swords and clubs, to seize me?
Day after day I was with you teaching in the temple area,
yet you did not arrest me;
but that the Scriptures may be fulfilled."
And they all left him and fled.
Now a young man followed him
wearing nothing but a linen cloth about his body.
They seized him,
but he left the cloth behind and ran off naked.
and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest's courtyard
and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin
kept trying to obtain testimony against Jesus
in order to put him to death, but they found none.
Many gave false witness against him,
but their testimony did not agree.
Some took the stand and testified falsely against him,
alleging, "We heard him say,
'I will destroy this temple made with hands
and within three days I will build another
not made with hands.'"
Even so their testimony did not agree.
The high priest rose before the assembly and questioned Jesus,
saying, "Have you no answer?
What are these men testifying against you?"
But he was silent and answered nothing.
Again the high priest asked him and said to him,
"Are you the Christ, the son of the Blessed One?"
Then Jesus answered, "I am;
and 'you will see the Son of Man
seated at the right hand of the Power
and coming with the clouds of heaven.'"
At that the high priest tore his garments and said,
"hat further need have we of witnesses?
You have heard the blasphemy.
What do you think?"
They all condemned him as deserving to die.
Some began to spit on him.
They blindfolded him and struck him and said to him, "Prophesy!"
And the guards greeted him with blows.
one of the high priest's maids came along.
Seeing Peter warming himself,
she looked intently at him and said,
"You too were with the Nazarene, Jesus."
But he denied it saying,
"I neither know nor understand what you are talking about."
So he went out into the outer court.
Then the cock crowed.
The maid saw him and began again to say to the bystanders,
"This man is one of them."
Once again he denied it.
A little later the bystanders said to Peter once more,
"Surely you are one of them; for you too are a Galilean."
He began to curse and to swear,
"I do not know this man about whom you are talking."
And immediately a cock crowed a second time.
Then Peter remembered the word that Jesus had said to him,
"Before the cock crows twice you will deny me three times."
He broke down and wept.
the chief priests with the elders and the scribes,
that is, the whole Sanhedrin held a council.
They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him,
"Are you the king of the Jews?"
He said to him in reply, "You say so."
The chief priests accused him of many things.
Again Pilate questioned him,
"Have you no answer?
See how many things they accuse you of."
Jesus gave him no further answer, so that Pilate was amazed.
one prisoner whom they requested.
A man called Barabbas was then in prison
along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him
to do for them as he was accustomed.
Pilate answered,
"Do you want me to release to you the king of the Jews?"
For he knew that it was out of envy
that the chief priests had handed him over.
But the chief priests stirred up the crowd
to have him release Barabbas for them instead.
Pilate again said to them in reply,
"Then what do you want me to do
with the man you call the king of the Jews?"
They shouted again, "Crucify him."
Pilate said to them, "Why? What evil has he done?"
They only shouted the louder, "Crucify him."
So Pilate, wishing to satisfy the crowd,
released Barabbas to them and, after he had Jesus scourged,
handed him over to be crucified.
that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and,
weaving a crown of thorns, placed it on him.
They began to salute him with, AHail, King of the Jews!"
and kept striking his head with a reed and spitting upon him.
They knelt before him in homage.
And when they had mocked him,
they stripped him of the purple cloak,
dressed him in his own clothes,
and led him out to crucify him.
a Cyrenian, who was coming in from the country,
the father of Alexander and Rufus,
to carry his cross.
— which is translated Place of the Skull —
They gave him wine drugged with myrrh,
but he did not take it.
Then they crucified him and divided his garments
by casting lots for them to see what each should take.
It was nine o'clock in the morning when they crucified him.
The inscription of the charge against him read,
"The King of the Jews."
With him they crucified two revolutionaries,
one on his right and one on his left.
Those passing by reviled him,
shaking their heads and saying,
"Aha! You who would destroy the temple
and rebuild it in three days,
save yourself by coming down from the cross."
Likewise the chief priests, with the scribes,
mocked him among themselves and said,
"He saved others; he cannot save himself.
Let the Christ, the King of Israel,
come down now from the cross
that we may see and believe."
Those who were crucified with him also kept abusing him.
until three in the afternoon.
And at three o'clock Jesus cried out in a loud voice,
"Eloi, Eloi, lema sabachthani?"
which is translated,
"My God, my God, why have you forsaken me?"
Some of the bystanders who heard it said,
"Look, he is calling Elijah."
One of them ran, soaked a sponge with wine, put it on a reed
and gave it to him to drink saying,
"Wait, let us see if Elijah comes to take him down."
Jesus gave a loud cry and breathed his last.
When the centurion who stood facing him
saw how he breathed his last he said,
"Truly this man was the Son of God!"
There were also women looking on from a distance.
Among them were Mary Magdalene,
Mary the mother of the younger James and of Joses, and Salome.
These women had followed him when he was in Galilee
and ministered to him.
There were also many other women
who had come up with him to Jerusalem.
since it was the day of preparation,
the day before the sabbath, Joseph of Arimathea,
a distinguished member of the council,
who was himself awaiting the kingdom of God,
came and courageously went to Pilate
and asked for the body of Jesus.
Pilate was amazed that he was already dead.
He summoned the centurion
and asked him if Jesus had already died.
And when he learned of it from the centurion,
he gave the body to Joseph.
Having bought a linen cloth, he took him down,
wrapped him in the linen cloth,
and laid him in a tomb that had been hewn out of the rock.
Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses
watched where he was laid.
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Commentary on Mk 14:1—15:47
The passion according to St. Mark recounts Christ’s anointing and the reaction of Judas and his betrayal. We are given the story of the Last Supper and the “Prayer in the Garden,” Jesus' arrest, trial, conviction, and execution.
Preparation for the Passover: Mark 14:12-16
In this part of the Passion narrative from St. Mark’s Gospel, the disciples prepare to celebrate the Passover and follow Jesus’ instructions. It is likely that the “man carrying a water jar” was a prearranged signal for only women carried water jars. However, the Greek version says it is a person, not necessarily a man.
Announcement of Betrayal: Mark 14:17-21
There are two different traditions of this part of the passion narrative. In St. Mark’s and St. Luke’s Gospels (Luke 22:21-23) the betrayer is not named. In St. Matthew’s (Matthew 26:25) and St. John’s (John 13:21-30) the betrayer is identified as Judas Iscariot. It is speculated that identifying the traitor before the Eucharist as Mark does, may have been to show that Judas did not participate in that part of the final celebration.
Institution of the Eucharist: Mark 14:22-25
Next the institution of the Eucharistic meal is taken up. “The actions and words of Jesus express within the framework of the Passover meal and the transition to a new covenant the sacrifice of himself through the offering of his body and blood in anticipation of his passion and death. His blood of the covenant both alludes to the ancient rite of Exodus 24:4-8 and indicates the new community that the sacrifice of Jesus will bring into being (Matthew 26:26-28; Luke 22:19-20; 1 Corinthians 11:23-25).” [8] The Passover meal concludes with a hymn of praise (Psalms 114-118).
Gethsemane: Mark 14:26-42
Following the Last Supper, Jesus takes his disciples to a garden, probably one familiar to them. Gethsemane (literally “oil press”) is a small garden outside the eastern wall of Jerusalem on the Mount of Olives. He has eight of his disciples sit down to wait but invites the three who had witnessed the raising to life of the daughter of Jairus (Mark 5:37) and the transfiguration of their Master (Mark 9:2) to be with him while he prays in this ominous hour.
His address, beginning with the word "abba" (or dad/daddy in colloquial English) conveys the familial relationship between the Father and the Son more intensely than almost anywhere else in Scripture. The prayer itself has a plea to the Father, recognizing that all things are possible for him. This plea is coupled immediately with abject subjugation of the Lord's will to the Father as he humbly paraphrases the prayer he gave his disciples "thy will be done."
We see, in St. Mark's Gospel the symbolism of the disciples' inability to comprehend the events unfolding. Three times (using Hebrew numerology - the absolute) he finds his three friends unable to stay awake (to understand). The symbolism is that they are completely uncomprehending of what is happening. "The spirit is willing but the flesh is weak": the spirit is drawn to what is good yet found in conflict with the flesh, inclined to sin; cf. Psalm 51:5, 10. Everyone is faced with this struggle, the full force of which Jesus accepted on our behalf and, through his bitter passion and death, achieved the victory." [9] Finally, he tells them that the hour has come and his arrest is imminent.
The Arrest of Jesus: Mark 14:43-54
The arrest of Jesus is told in a matter-of-fact way by St. Mark. The actions of the Sanhedrin are expected. We note that Judas’ kiss, historically an act of affection (see Luke 7:45; Romans 16:16; and 1 Peter 5:14) was changed to an act of betrayal (see Proverbs 27:6).[10]
Jesus offered no resistance. “Thereby fulfilling the prophecies about him in the Old Testament, particularly this passage of the poem of the Servant of Yahweh in the Book of Isaiah: ‘like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth…because he poured out his soul to death…’ (Isaiah 53:7; 12). Dejected only moments earlier in the beginning of his prayer in Gethsemane, Jesus now rises up strengthened to face his passion.” [11]
The Trial: Mark 14:55-65
The trial of Jesus before the Sanhedrin is presented by St. Mark. In all accounts Jesus is falsely accused (see also Matthew 26:60–61 and John 2:19) and the difficulty of finding witnesses to testify is stressed. The testimony regarding the destruction of the temple is likely a misunderstood reference to Jesus' eschatological prediction of his own death and resurrection (see Matthew 23:37). The author’s account of a key point in the trial differs from other accounts in that Jesus, in this account, proclaims his identity as the Messiah to the Sanhedrin. This has the immediate effect of ending further discussion about his guilt and results in his condemnation. The trial with the Sanhedrin ends with the beginnings of the passion as Jesus is mocked and spit upon.
Jesus before Pilate: Mark 15:1-15
Those present at Jesus' trial the night of his arrest, already aware that Jesus is condemned to death, must convene the whole governing body of the temple (“chief priests with the elders and the scribes, that is, the whole Sanhedrin”). They lack the authority to execute Jesus so they must take their case to Pilate, the Roman governor, to accomplish the sentence they have passed.
St. Mark portrays Pilate as being amazed at Jesus’ responses to his questioning and because of what follows, we must assume Pilate to be reluctant to pass judgment against him (see also Luke 23:14 and Matthew 27:18). Seeking a means to avoid outright condemnation Pilate uses a local tradition of releasing one prisoner. Because the Hebrew leadership has support among those in the crowd present, a convicted felon, Barabbas, is released instead, and Jesus' fate is sealed. Jesus is scourged and handed over to the guards to be crucified.
Jesus Mocked: Mark 15:16-20
St. Mark describes the mocking of Jesus by the guards of the Praetorium (Fortress of Antonia). Pilate, after having him scourged, has given in to the apparent will of the crowd and placed Jesus in the custody of the paid guards. The soldiers jeer at Jesus as a "pretend king," placing upon him the purple cloak and the crown of thorns. This image of suffering and pain has become a symbol of all human pain and humiliation under the title "Ecce Homo." "But, as St. Jerome teaches, 'his ignominy has blotted out ours, his bonds have set us free, his crown of thorns has won for us the crown of the kingdom, his wounds have cured us.' (comm. in Marcum, in loc.)" [12]
The Crucifixion: Mark 15:33-46
In this passage we are given St. Mark's narrative about the final moments of Jesus' earthly life as he hung upon the cross and the interment of Lord in the tomb. St. Mark's narrative begins with darkness blanketing the whole land, probably a reference specifically to Judea, as the Messiah is sacrificed. This could also be a veiled recollection of the darkness called down by Moses (see Exodus 10:22).
Jesus cries out "Eloi, Eloi, lema sabachthani?" which is translated by Mark immediately. It is also found in Psalm 22:2. There the phrase is spoken as the suffering of the upright individual who turns to God at a time of extreme need. Here, in the voice of Christ, we hear the despair not of failing in his mission but rather more a plea for God not to abandon those he loves. The fact that a bystander misunderstands the cry as one invoking Elijah is likely representative of a confusion of language between the Greek and Hebrew. Elijah was of course expected by the Hebrews to return at the time the Messiah was to appear (see Malachi 3:1ff). Hearing him cry out one of the bystanders wet a sponge with wine to see if the mistaken request would be answered. Christians see this as a fulfillment of Psalm 69:22b "and for my thirst they gave me vinegar."
The Lord gives a loud cry in St. Mark's Gospel, which differs from the later accounts of Luke 23:46 ("Jesus cried out in a loud voice, 'Father, into your hands I commend my spirit'”) and the more theological account from John 19:30 (“It is finished."). "Patristic writers often regard the cry as a manifestation of the freedom with which Jesus handed over his life to the Father." [13]
The passage from Philippians is known as the Kenotic Hymn, the song of emptying. Christ empties himself of the complete divinity that is his essence and accepts the human condition. As true man he suffers the ultimate humiliation of death (on the cross). The second section of the hymn focuses on God’s resulting actions of exaltation. The Christian sings of God’s great glory in Christ, proclaiming him Lord and Savior. As part of St. Paul’s instructive letters, this is clearly to be used as a liturgical prayer or song. In the context of the Lord’s passion and resurrection, it provides a counterpoint to the elevated status of Jesus revealed as the Messiah – the Only Begotten Son of God. The attitude of Christ is one of humility.
CCC: Mk 14:12-25 1339; Mk 14:18-20 474; Mk 14:22 1328; Mk 14:25 1335, 1403; Mk 14:26-30 474; Mk 14:33-34 1009; Mk 14:36 473, 2701; Mk 14:38 2849; Mk 14:57-58 585; Mk 14:61 443; Mk 15:11 597; Mk 15:34 603, 2605; Mk 15:37 2605; Mk 15:39 444
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Or: Mark 15:1-39
the chief priests with the elders and the scribes,
that is, the whole Sanhedrin held a council.
They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him,
"Are you the king of the Jews?"
He said to him in reply, "You say so."
The chief priests accused him of many things.
Again Pilate questioned him,
"Have you no answer?
See how many things they accuse you of."
Jesus gave him no further answer, so that Pilate was amazed.
one prisoner whom they requested.
A man called Barabbas was then in prison
along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him
to do for them as he was accustomed.
Pilate answered,
"Do you want me to release to you the king of the Jews?"
For he knew that it was out of envy
that the chief priests had handed him over.
But the chief priests stirred up the crowd
to have him release Barabbas for them instead.
Pilate again said to them in reply,
"Then what do you want me to do
with the man you call the king of the Jews?"
They shouted again, "Crucify him."
Pilate said to them, "Why? What evil has he done?"
They only shouted the louder, "Crucify him."
So Pilate, wishing to satisfy the crowd,
released Barabbas to them and, after he had Jesus scourged,
handed him over to be crucified.
that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and,
weaving a crown of thorns, placed it on him.
They began to salute him with, "Hail, King of the Jews!"
and kept striking his head with a reed and spitting upon him.
They knelt before him in homage.
And when they had mocked him,
they stripped him of the purple cloak,
dressed him in his own clothes,
and led him out to crucify him.
a Cyrenian, who was coming in from the country,
the father of Alexander and Rufus,
to carry his cross.
—which is translated Place of the Skull—
They gave him wine drugged with myrrh,
but he did not take it.
Then they crucified him and divided his garments
by casting lots for them to see what each should take.
It was nine o'clock in the morning when they crucified him.
The inscription of the charge against him read,
"The King of the Jews."
With him they crucified two revolutionaries,
one on his right and one on his left.
Those passing by reviled him,
shaking their heads and saying,
"Aha! You who would destroy the temple
and rebuild it in three days,
save yourself by coming down from the cross."
Likewise the chief priests, with the scribes,
mocked him among themselves and said,
"He saved others; he cannot save himself.
Let the Christ, the King of Israel,
come down now from the cross
that we may see and believe."
Those who were crucified with him also kept abusing him.
until three in the afternoon.
And at three o'clock Jesus cried out in a loud voice,
"Eloi, Eloi, lema sabachthani?"
which is translated,
"My God, my God, why have you forsaken me?"
Some of the bystanders who heard it said,
"Look, he is calling Elijah."
One of them ran, soaked a sponge with wine, put it on a reed
and gave it to him to drink saying,
"Wait, let us see if Elijah comes to take him down."
Jesus gave a loud cry and breathed his last.
When the centurion who stood facing him
saw how he breathed his last he said,
"Truly this man was the Son of God!"
-------------------------------------------
Commentary on Mk 15:1-39
CCC: Mk 15:11 597; Mk 15:34 603, 2605; Mk 15:37 2605; Mk 15:39 444
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Pax
[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used is “Christ’s Entry into Jerusalem” by Benjamin Robert Haydon, 1814-20.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible with the exception of the Psalm and its response, which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 285
[6] NAB footnote on John 12:13.
[7] The Navarre Bible: “Major Prophets.” Scepter Publishers, Princeton, NJ, © 2002, p. 223
[8] NAB Footnote on Mark 14: 22-24.
[9] NAB Footnote for Mark 14:38.
[10] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 94.
[11] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 308.
[12] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p.313.
[13] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 42:93, p. 58.
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