Catechism Links[1]
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
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| “Entry of Jesus into |
Commentary:
At the Procession with Palms
Gospel: Luke 19:28-40
Commentary on Lk 19:28-40
Jesus is now coming back to Jerusalem and it is clear that the disciples to whom St. Luke is referring are more than just the twelve (“…the whole multitude of his disciples began to praise God aloud with joy”). Included in this number were those who had seen the signs he had performed and had expectations of another kind of Messiah.
The acclamation the disciples gave Jesus in this version of the story is the same one that the angels gave at his birth: “Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest.” It is also the reason the Pharisees asked Jesus to stop them. They did not want the Romans to interpret this acclamation as rebellion against the Emperor.
CCC: Lk 19:38 559
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At the Mass
Reading I: Isaiah 50:4-7
Commentary on Is 50:4-7
This is the third of four “Servant of the Lord” oracles in Isaiah. God chastises the people for not following the servant who willingly accepts God’s service and even the contempt of the people. The image of humble service is frequently associated with the suffering servant, prophetic of Christ.
“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.”[5]
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Responsorial Psalm: Psalm 22:8-9, 17-18, 19-20, 23-24
R. (2a) My God, my God, why have you abandoned me?
Commentary on Ps 22:8-9, 17-18, 19-20, 23-24
The personal lament in Psalm 22 echoes the abuse and ridicule heaped on God’s servants and the faithful. This selection goes further, prophetically describing the Passion of the Lord (“…They have pierced my hands and my feet” and “They divide my garments among them, and for my vesture they cast lots.”)
CCC: Ps 22 304
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Reading II: Philippians 2:6-11
Commentary on Phil 2:6-11
This 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 and the Messiah – the Only Begotten Son of God. The attitude of Christ is one of humility.
CCC: Phil 2:9 484, 515, 722, 2502; Phil 2:11-13 527
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Gospel
Longer Form: Luke 22:14—23:56
Commentary on Lk 22:14—23:56
The passion according to St. Luke recounts the “Last Supper” the “Prayer in the Garden”, Jesus' arrest, trial, conviction, and execution.
The Last Supper (Luke 22:14-38)
The beginning verses of the Passion set the tone for what is to follow. Jesus is fully aware of what will transpire in the next hours and embraces his mission fully (“I have eagerly desired to eat this Passover with you before I suffer…). “We must therefore approach this mystery, above all, with humble reverence, not following human arguments, which ought to be hushed, but in steadfast adherence to divine revelation.” (Paul VI, Mysterium fidei)[6]
The narrative immediately relates Jesus’ celebration of the Passover with his disciples. The Old Covenant is celebrated as a reminder of God’s love for his people. Jesus then transforms the celebration into the New Covenant. “As Passover recalls Israel’s deliverance from Egypt, so the Eucharist both commemorates and accomplishes our redemption from slavery in sin. Jesus reconfigures this ancient feast by placing himself at the center of its significance; he is the true Lamb offered for sin and given as food to God’s family (John 1:29; 1 Corinthians 5:6-8; CCC 1151, 1340).”[7] The Seder meal which Jesus celebrates is structured based on four cups of wine. The first cup, which the Lord offers is the Sanctifying Cup. Jesus sets this feast as one holy and set aside for the Heavenly Father. The Eucharistic Cup offered after the sacrifice of his body in the bread, was probably the third cup – the Cup of Blessing (1 Corinthians 10:16).
In Luke 22:24-30 an argument among the disciples takes place following the Lord’s announcement that one of his closest friends would betray him. Jesus proceeds to provide the disciples with straightforward teaching about the servant role they were to exemplify. He then promises all of them that, because they will have stood by him, they will also be with him in heaven.
Following this part of the discourse, Jesus predicts Peter’s denials. In Mark 14:27-31 and Matthew 26:31-35 this discussion takes place as the disciples walk with Jesus to the garden at Gethsemane. In Luke it takes place in the upper room. Here, “the theme of trials (v. 28) is continued and has some implications for the Eucharistic celebration. The intimacy of the dinner table casts deeper shadows of shame and guilt about Peter’s denials; Jesus’ anticipated forgiveness lays down a basic condition how Christians are to approach the table.”[8] Peter has already been told by Christ that he is to have a special and important role in continuing the Lord’s ministry. He was told he would be Cephas; “The Rock” upon which the Church would be built (John 1:42). This promise is not withdrawn as Jesus tells Peter he will fail to support the Lord. He will fail but he will not lose faith. “As St. John Chrysostom comments, it is as if our Lord were saying to Peter, ‘I have not prayed that you may not deny me but that your faith may not fail.’ (Hom. On St. Matthew, 3).” [9]
Using the denials of Peter as a point of departure, Jesus predicts his coming passion using a reference from Isaiah 53:12 “He was counted among the wicked.” He effectively warns the disciples of the approaching spiritual battle. His response, when they misunderstand that he is using metaphor when he speaks of swords, is clearly one of frustration “It is enough!”
Gethsemane (Luke 22:39-63)
Jesus takes his disciples “as was his custom” to the garden. Only in St. Luke’s Gospel do we understand that he frequently uses this place to pray. The owner must have been a friend to allow this access. Jesus moves away from the disciples for private prayer. The imminent sense of his trials causes him to go into intense prayer. Only in this situation do we find Jesus explicitly kneeling in prayer, completely humble before his Father. He shows his human frailty in the fear of what is to come. At the same time he demonstrates his complete obedience in the prayer he offers. In a singular gift of loving grace, God’s messenger, an angel appeared to him, offering God’s consolation. We note that another time when angles were present in Jesus’ life was during his temptation in the desert (Matthew 4:11 and Mark 1:13). Following his prayer which we are told was so intense that “…his sweat became like drops of blood” Jesus returns to his friends and finds them asleep, pleading again that they may not suffer as he is about to suffer.
Even as the Lord is chastising his disciples his betrayer approaches. Judas is to use a pre-arranged signal (Matthew 26:48) to identify Jesus to the guards who have come with him. Even at this point, the Lord attempts to offer his disciple a path to redemption saying “Judas, are you betraying the Son of Man with a kiss?” How tenderly he offers this question in the face of Judas’ deed. The disciples, however, seeing the threat respond with violence; one of them (Simon Peter – John 18:10) striking the High Priest’s servant (Malchus), cutting off his ear. Jesus touches the slave and heals him, putting an end to resistance from his disciples and performing his last healing miracle before his death.
The arrest plays out as Jesus places the action in its proper light. He first asks why they have chosen this time and place (night and remote). He speaks plainly – it is a cowardly act of darkness. He submits and is lead away to the house of the high priest. In Luke’s story no mention is made of what became of the other disciples. We hear only of Peter following along at a distance. When they arrive at the house of the high priest, Peter is questioned and fulfills the Lord’s prophecy in denying Jesus three times. The numerical significance is clear. Peter denied Christ completely in the third repetition. While Peter is fulfilling his destiny, Jesus is undergoing the first of his humiliations and scourging at the hands of the temple guards.
The Trial(s) (Luke 22:64–23-25)
When Luke’s account of Jesus’ trial before the Sanhedrin is compared with the accounts from Matthew 26:59-66 and Mark 14:53-64 it appears as if there are two trials before the Jewish Leadership. Their first of these, at night, reported in Matthew and Mark, would have established the charges to be leveled against Jesus. In Luke, the daytime trial before the whole Sanhedrin takes place. The Jewish leaders want a charge that merits the death penalty and so attempt to use blasphemy as their avenue. Under questioning, Jesus is fully aware of the intention of the Sanhedrin and confirms that he is the Messiah, at which point the assembly takes him before the Roman Procurator, Pilate.
The accusations placed before Pilate are intended to paint the Lord as a revolutionary rather than one who is the target of religious zeal. They charge him with refuting the authority of Caesar and attempting to assume political power in opposition to Roman rule. If these charges had been authentic, Pilate would not have hesitated to condemn Jesus to death. However, in the exchange between Pilate and Jesus, no such resistance to the Roman rule is seen. Indeed Jesus likely makes an impression on Pilate who quickly finds Jesus not guilty. Those who brought the charges immediately challenge the innocent verdict. Pilate discovers that Jesus is a Galilean and therefore belongs to Herod’s jurisdiction and defers the decision to him.
Jesus’ trial before Herod is uneventful since Jesus stands mute before him. Herod for his part was looking forward to being shown a sign, like the ones he had heard of in Jesus’ public ministry. Instead, he sends him back to Pilate with no real evidence of wrong doing either way. He does, however mock the Lord intending humiliation as punishment.
When Jesus arrives before Pilate again, the Procurator clearly intends to release Jesus after having scourged him. The Jewish leadership is adamant that Jesus is a threat to Roman rule and becomes increasingly more agitated, finally demanding that he be crucified. They asked instead that Barabbas be released. (Barabbas was, according to historical accounts a zealot and a revolutionary). Because of the zeal of the crowd demanding Jesus’ death, Pilate finally accedes to their demand.
The Crucifixion of Jesus (Luke 23:26-43)
Jesus, now condemned is led away to the place of execution. Reference is made in Luke 23:35-43 to the most grievous charge leveled against Jesus before Pilot. The Sanhedrin told the Proconsul that Jesus had claimed kingship over the Jews in opposition to the rule of Caesar. We recall that at the head of the Cross was a sign that read “Jesus of Nazareth, King of the Jews”.
Luke’s account, while it omits a number of events such as the crowning with thorns and the taunting of Jesus by the Pretorian guards, expands the agonizing journey to the place of execution into the description of the Way of the Cross.
At Golgotha (The Place of the Skull) (Note: Luke does not use this name. The later term Calvary comes from the Latin word for skull – calvaria.), Jesus is crucified with two criminals to further fulfill the prophecy from the Psalms wherein the Messiah is assigned a place among evildoers though he has done no wrong. In this part of the Passion we hear the jeering of those in leadership because of what they perceived to be the Christ’s ironic fate. Even one of the two criminals begins to take up the insult but is silenced by the other who seems to understand that the kingdom of Jesus is not of this world, but rather the Kingdom of God. Demonstrating the love only the Savior is capable of, the Lord forgives those who have tortured and crucified him even as his life’s blood flows down the wood of the cross.
The Death and Burial of Jesus (Luke 23:44-56)
As the Savior cries out and breathes his last several events occur that are significant to the life of the Church. The darkening of the sky occurs signifying that the light of Jesus who once walked the earth as a sign of God’s unimaginable love for his people has departed from this life. The curtain in the Temple being torn in the middle is significant as it depicts the destruction of the old covenant and the beginning of the New Covenant. “The curtain being referred to was the one hanging between the Holy Place and the Holy of Holies (Exodus 26:31ff). In Hebrews 9:12 and 10:20 this event is interpreted as the suppression of the Mosaic cult and the admission of all men, Gentiles as well as Jews, into the heavenly sanctuary.”[10]
We note that Luke does not mention the verification of Jesus’ death, rather a Centurion professes his conviction that Jesus was the Son of God (he glorified God) and that there was no guilt in him. The grief of those followers of the Lord who were present at his death is expressed through the beating of their breasts. They must have been fearful of additional reprisals for we are told they stood at a distance.
Luke next relates how Joseph of Arimathea, a member of the Sanhedrin, petitions Pilate for the body of Jesus and is granted permission to remove it. This would have been important as it was Friday, the day before the Sabbath and preparations needed to be made quickly. The burial must have taken place immediately as no work could be done on the Sabbath and touching a corpse would have made them ritually unclean. This is why later “on the first day of the week, the Marys would have been going to complete the entombment preparations.
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OR
Shorter Form: Luke 23:1-49
Commentary on Lk 23:1-49
The shorter version of the Passion omits all that preceded Jesus’ trail by Pilate (the Lord’s betrayal by Judas, his arrest in the garden, and confrontation by Herod and the Sanhedrin). It focuses on the final condemnation of Jesus by the people and his physical abuse, followed by his crucifixion and death. While the shorter form may be used for pastoral reasons and does describe the climax of his passion, it should be noted that Christ’s suffering began in earnest with his betrayal by Judas – one of the twelve.
CCC:Lk 23:2 596; Lk 23:19 596; Lk 23:28 2635; Lk 23:34 591, 597, 2605, 2635; Lk 23:39-43 440, 2616; Lk 23:40-43 2266; Lk 23:43 1021; Lk 23:46 730, 1011, 2045; Lk 23:47 441
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Reflection:
The reflection on Palm Sunday is focused on the first Gospel reading from Luke that tells the story of Jesus’ triumphant entry into Jerusalem
And why, we ask, should they not? Jesus would be, by this time, well known to them. He had been seen performing “signs” and rumor must have reached them of even greater works attributed to him, feeding the multitudes and casting out demons of every sort. Here at last was one who preached peace and liberation. Here was the Messiah who would end their servitude and cast out the Romans.
The parts they probably had not heard were his attitude toward his fellow creatures. They must not have been familiar with the person of Jesus, only his reputation. Is it any wonder then, when their religious leaders brought charges of blasphemy against him, and the story of how he had submitted to them humbly, reached the people they would turn against him? Is it surprising that, when their hopes were dashed after cheering his entry to the city, that they would condemn him and free Barabbas?
Don’t we do the same thing when God does not perform according to our desires? Don’t we, even fleetingly, cry to God saying, “It’s not fair, why do you abandon me?” Can we really blame the crowd in Jerusalem
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
[3] The picture is “Entry of Jesus into Jerusalem
[5] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, pp.223
[6] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp. 489
[7] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp.149
[8] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:159, pp. 158
[9] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp. 494
[10] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:173, pp. 162
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