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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| “Christ’s Entry into Jerusalem” by Benjamin Robert Haydon, 1814-20 |
At the Procession with Palms
Gospel: Matthew 21:1-11
When Jesus and the disciples drew near Jerusalem
and came to Bethphage on the Mount of Olives ,
Jesus sent two disciples, saying to them,
“Go into the village opposite you,
and immediately you will find an ass tethered,
and a colt with her.
Untie them and bring them here to me.
And if anyone should say anything to you, reply,
‘The master has need of them.’
Then he will send them at once.”
This happened so that what had been spoken through the prophet might be fulfilled:
Say to daughter Zion
“Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them,
and he sat upon them.
The very large crowd spread their cloaks on the road,
while others cut branches from the trees
and strewed them on the road.
The crowds preceding him and those following
kept crying out and saying:
“Hosanna to the Son of David;
blessed is the he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem
the whole city was shaken and asked, “Who is this?”
And the crowds replied,
“This is Jesus the prophet, from Nazareth in Galilee .”
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Commentary on Mt 21:1-11
In this selection, Jesus is coming back to Jerusalem. The focus in St. Matthew’s Gospel is that Jesus came in fulfillment of scriptures. In spite of the fact that the cheering crowds must expect the “royal messiah” who comes according to the line of David, “Hosanna to the Son of David,” we see the author quoting two distinct Old Testament prophecies: Isaiah 62:11 (Say to daughter Zion), and Zechariah 9:9. The true stature of the Lord is meant to correct the misunderstanding of the crowd as St. Matthew reminds his Christian audience: “Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.” The king the Jews expected would have been riding in a royal chariot.
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Reading I: Isaiah 50:4-7
The Lord God has given me
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.
The Lord God is my help,
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
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 accepts 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?
All who see me scoff at me;
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
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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Christ Jesus, though he was in the form of God,
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
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 contrast to the elevated status of Jesus revealed as the Messiah – the Only Begotten Son of God. Christ's attitude is one of humility.
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:
Longer Form: Matthew 26:14—27:66
One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity
to hand him over.
On the first day of the Feast of Unleavened Bread,
the disciples approached Jesus and said,
“Where do you want us to prepare
for you to eat the Passover?”
He said,
“Go into the city to a certain man and tell him,
‘The teacher says, (My appointed time draws near;
in your house I shall celebrate the Passover with my disciples.”’”
The disciples then did as Jesus had ordered,
and prepared the Passover.
When it was evening,
he reclined at table with the Twelve.
And while they were eating, he said,
“Amen, I say to you, one of you will betray me.”
Deeply distressed at this,
they began to say to him one after another,
“Surely it is not I, Lord?”
He said in reply,
“He who has dipped his hand into the dish with me
is the one who will betray me.
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.”
Then Judas, his betrayer, said in reply,
“Surely it is not I, Rabbi?”
He answered, “You have said so.”
While they were eating,
Jesus took bread, said the blessing,
broke it, and giving it to his disciples said,
“Take and eat; this is my body.”
Then he took a cup, gave thanks, and gave it to them, saying,
“Drink from it, all of you,
for this is my blood of the covenant,
which will be shed on behalf of many
for the forgiveness of sins.
I tell you, from now on I shall not drink this fruit of the vine
until the day when I drink it with you new
in the kingdom of my Father.”
Then, after singing a hymn,
they went out to the Mount of Olives .
Then Jesus said to them,
“This night all of you will have your faith in me shaken,
for it is written:
I will strike the shepherd,
and the sheep of the flock will be dispersed;
but after I have been raised up,
I shall go before you to Galilee .”
Peter said to him in reply,
“Though all may have their faith in you shaken,
mine will never be.”
Jesus said to him,
“Amen, I say to you,
this very night before the cock crows,
you will deny me three times.”
Peter said to him,
“Even though I should have to die with you,
I will not deny you.”
And all the disciples spoke likewise.
Then Jesus came with them to a place called Gethsemane ,
and he said to his disciples,
“Sit here while I go over there and pray.”
He took along Peter and the two sons of Zebedee,
and began to feel sorrow and distress.
Then he said to them,
“My soul is sorrowful even to death.
Remain here and keep watch with me.”
He advanced a little and fell prostrate in prayer, saying,
“My Father, if it is possible,
let this cup pass from me;
yet, not as I will, but as you will.”
When he returned to his disciples he found them asleep.
He said to Peter,
“So you could not keep watch with me for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing, but the flesh is weak.”
Withdrawing a second time, he prayed again,
“My Father, if it is not possible that this cup pass
without my drinking it, your will be done!”
Then he returned once more and found them asleep,
for they could not keep their eyes open.
He left them and withdrew again and prayed a third time,
saying the same thing again.
Then he returned to his disciples and said to them,
“Are you still sleeping and taking your rest?
Behold, the hour is at hand
when the Son of Man is to be handed over to sinners.
Get up, let us go.
Look, my betrayer is at hand.”
While he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a large crowd, with swords and clubs,
who had come from the chief priests and the elders
of the people.
His betrayer had arranged a sign with them, saying,
“The man I shall kiss is the one; arrest him.”
Immediately he went over to Jesus and said,
“Hail, Rabbi!” and he kissed him.
Jesus answered him,
“Friend, do what you have come for.”
Then stepping forward they laid hands on Jesus and arrested him.
And behold, one of those who accompanied Jesus
put his hand to his sword, drew it,
and struck the high priest’s servant, cutting off his ear.
Then Jesus said to him,
“Put your sword back into its sheath,
for all who take the sword will perish by the sword.
Do you think that I cannot call upon my Father
and he will not provide me at this moment
with more than twelve legions of angels?
But then how would the Scriptures be fulfilled
which say that it must come to pass in this way?”
At that hour Jesus said to the crowds,
“Have you come out as against a robber,
with swords and clubs to seize me?
Day after day I sat teaching in the temple area,
yet you did not arrest me.
But all this has come to pass
that the writings of the prophets may be fulfilled.”
Then all the disciples left him and fled.
Those who had arrested Jesus led him away
to Caiaphas the high priest,
where the scribes and the elders were assembled.
Peter was following him at a distance
as far as the high priest’s courtyard,
and going inside he sat down with the servants
to see the outcome.
The chief priests and the entire Sanhedrin
kept trying to obtain false testimony against Jesus
in order to put him to death,
but they found none,
though many false witnesses came forward.
Finally two came forward who stated,
“This man said, ‘I can destroy the temple of God
and within three days rebuild it.’”
The high priest rose and addressed him,
“Have you no answer?
What are these men testifying against you?”
But Jesus was silent.
Then the high priest said to him,
“I order you to tell us under oath before the living God
whether you are the Christ, the Son of God.”
Jesus said to him in reply,
“You have said so.
But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
Then the high priest tore his robes and said,
“He has blasphemed!
What further need have we of witnesses?
You have now heard the blasphemy;
what is your opinion?”
They said in reply,
“He deserves to die!”
Then they spat in his face and struck him,
while some slapped him, saying,
“Prophesy for us, Christ: who is it that struck you?”
Now Peter was sitting outside in the courtyard.
One of the maids came over to him and said,
“You too were with Jesus the Galilean.”
But he denied it in front of everyone, saying,
“I do not know what you are talking about!”
As he went out to the gate, another girl saw him
and said to those who were there,
“This man was with Jesus the Nazorean.”
Again he denied it with an oath,
“I do not know the man!”
A little later the bystanders came over and said to Peter,
“Surely you too are one of them;
even your speech gives you away.”
At that he began to curse and to swear,
“I do not know the man.”
And immediately a cock crowed.
Then Peter remembered the word that Jesus had spoken:
“Before the cock crows you will deny me three times.”
He went out and began to weep bitterly.
When it was morning,
all the chief priests and the elders of the people
took counsel against Jesus to put him to death.
They bound him, led him away,
and handed him over to Pilate, the governor.
Then Judas, his betrayer, seeing that Jesus had been condemned,
deeply regretted what he had done.
He returned the thirty pieces of silver
to the chief priests and elders, saying,
“I have sinned in betraying innocent blood.”
They said,
“What is that to us?
Look to it yourself.”
Flinging the money into the temple,
he departed and went off and hanged himself.
The chief priests gathered up the money, but said,
“It is not lawful to deposit this in the temple treasury,
for it is the price of blood.”
After consultation, they used it to buy the potter’s field
as a burial place for foreigners.
That is why that field even today is called the Field of Blood.
Then was fulfilled what had been said through Jeremiah the prophet,
And they took the thirty pieces of silver,
the value of a man with a price on his head,
a price set by some of the Israelites,
and they paid it out for the potter’s field
just as the Lord had commanded me.
Now Jesus stood before the governor, and he questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, "Barabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
—which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
“Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
Here all kneel and pause for a short time.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“(Truly, this was the Son of God!”
There were many women there, looking on from a distance,
who had followed Jesus from Galilee , ministering to him.
Among them were Mary Magdalene and Mary the mother of James and Joseph,
and the mother of the sons of Zebedee.
When it was evening,
there came a rich man from Arimathea named Joseph,
who was himself a disciple of Jesus.
He went to Pilate and asked for the body of Jesus;
then Pilate ordered it to be handed over.
Taking the body, Joseph wrapped it in clean linen
and laid it in his new tomb that he had hewn in the rock.
Then he rolled a huge stone across the entrance to the tomb and departed.
But Mary Magdalene and the other Mary
remained sitting there, facing the tomb.
The next day, the one following the day of preparation,
the chief priests and the Pharisees
gathered before Pilate and said,
“Sir, we remember that this impostor while still alive said,
‘After three days I will be raised up.’
Give orders, then, that the grave be secured until the third day,
lest his disciples come and steal him and say to the people,
‘He has been raised from the dead.’
This last imposture would be worse than the first.”
Pilate said to them,
“The guard is yours;
go, secure it as best you can.”
So they went and secured the tomb
by fixing a seal to the stone and setting the guard.
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Commentary on Mt 26:14—27:66
The passion according to St. Matthew recounts the “Last Supper,” the “Prayer in the Garden,” and Jesus' arrest, trial, conviction, execution, death and burial. (See also commentary on Luke22:14 – 23:56)
Judas’ Betrayal Mt 26:14-25
This section begins with Judas striking the bargain with members of the Sanhedrin. The thirty pieces of silver is reminiscent of the price paid for the shepherd of the flock to be slaughtered in Zechariah (Zechariah 11:12). The event is followed by Matthew’s account of the selection of the place for the Last Supper. Jesus again tells the disciples that one of them will betray him. This time Judas, who has already committed to betray Jesus, compounds his sin as he answers, “Surely it is not I, Rabbi?”
The Lord’s Supper Mt 26: 26-30
St. Matthew’s account of the consecration is very close to that used in the Gospel of St. Mark and has some differences from the Pauline-Lucan formula (1 Corinthians 11:23-26; Luke 22:19-20). “This short scene, covered also in Mark 14:22-25, Luke 22:19-20 and 1 Corinthians 11:23-26, contains the essential truths of faith about the sublime mystery of the Eucharist--1) the institution of this sacrament and Jesus' real presence in it; 2) the institution of the Christian priesthood; and 3) the Eucharist, the sacrifice of the New Testament or the Holy Mass.” [6]
“Matthew's Last Supper account highlights three aspects of the Eucharist (CCC1339-40). (1) Jesus identifies the unleavened bread and the chalice with his body and blood (Mt 26:-28). Through his spoken words the mystery of "transubstantiation" takes place. His body and blood replace the entire substance of the bread and wine. Although his presence remains undetected by the senses, the force of the verb "is" (Gk. estin) should not be reduced to "represents" or "symbolizes". The Church's faith rests entirely on Jesus' solemn words (cf John 6:68; 2 Corinthians 5:7). (2) Jesus links the Eucharist with his forthcoming sacrifice on the Cross (27-35, John 19:34). The expression 'poured out' (26:28) recalls how Old Covenant priests poured the blood of sacrificial offerings at the base of the Temple's altar to make atonement for sin (Leviticus 4:16-20; cf, Deuteronomy 12:26, 27; Isaiah 53:12). Shedding his own blood, Jesus is both the high priest and the sacrificial victim of the New Covenant; his priestly offering is present in an unbloody manner in the sacrament and secures for us the forgiveness of sins. (3) Christ's presence in the Eucharist makes the sacrament a true communion with Jesus (1 Corinthians 10:16). The phrase 'blood of the covenant' is drawn from Exodus 24:8, where God entered a covenant of love and communion with Israel through sacrifice. The consumption of blood - always forbidden under the Old Covenant (Leviticus 17:11-12) - is now enjoined in the New, since it communicates Christ's divine life to the believer (John 6:53; CCC1329,1374,1381)." [7]
Following the Lord’s Supper, Jesus and the disciples go to the Mt. of Olives. Along the way Jesus prophetically tells his closest friends that their faith will soon be tested and they will all run away in fear. He does this using a citation from the Book of the Prophet Zechariah (Zechariah13:7). Peter’s profession of faith is refuted by the Lord, again predicting his three-fold denial of the Lord: “’Amen, I say to you, this very night before the cock crows, you will deny me three times.’” (which will be reversed by his three-fold profession of faith on the shores of Sea of Tiberias (John 21:15ff).
Gethsemane Mt 26:36-46
Jesus, and his disciples’ time in the garden at Gethsemane (translated literally meaning “oil press”) is separated into Jesus’ passionate prayer to his Father, and his arrest.
The Lord invites Peter, James and John to join him. This is the third time they have been selected. The first was when they witnessed the Lord raise the daughter of Jairus (Mark5:37) and the second at the Transfiguration (Matthew 17:1).
The Lord is fully man and, as such, fears his coming ordeal. His prayer reflects this fear: “My Father, if it is not possible that this cup pass without my drinking it,” but in the end, he conforms his will to his Father’s with: “your will be done!” Jesus places perfect trust in the Father (Philippians 2:8; Hebrews 5:7).
Jesus’ Arrest Mt 26:47-56
Jesus has finished his passionate prayer. He is just finished chastising his friends for not having the strength to stay awake when Judas ("my betrayer") approaches with a large group, probably temple guards since we are told they were sent by "the chief priests and elders of the people."
In a greeting typical of one between friends and frequently accompanied by "Shalom" (peace), Judas identifies Jesus to those who will arrest him. In Matthew's Gospel we are told this was a prearranged signal. Unlike Luke's account, Jesus does not express knowledge of this fact.
Jesus is seized by the guards, and one of the disciples (Peter- John 18:10 ) strikes the high priest's servant (Malchus, from John's Gospel). This is a likely response to a part of the Lord's discourse at the Last Supper captured in Luke 22:35-38 in which the Lord predicts the coming conflict, specifically telling the disciples (in metaphor) to arm themselves with swords. While no mention is made of Jesus healing the servant with a touch (Luke 22:51), here the Lord rebukes those who would defend him, telling them that he is fully capable of calling on heavenly powers to rescue him if it were not the will of his Heavenly Father and to fulfill prophetic scripture. The passage concludes with Jesus pointing out that this deed (his arrest) was predicted *(Isaiah 53:8ff)
The Trials Mt 26:57-73; 27:1-33
The real trial by the Sanhedrin (“entire Sanhedrin” 71) plays out in fulfillment of scripture. Various charges are laid against Jesus and his prophetic words are taken out of context and used against him.
“26:64 You have said so: Jesus breaks silence under oath. According to Mark 14:62, Jesus' response to Caiaphas is unambiguous: he accepts fully the charge to be Israel's divine Messiah and king. But I tell you: Jesus appears to be the victim, but he claims to be the victor. Drawing from two OT texts (Psalm 110:1 and Daniel 7:13), Jesus anticipates his vindication by God. In context, Psalm 110 and Daniel 7 share common images. Both envision a heavenly throne room in God's presence (Psalm 110:1; Daniel 7:9); both depict a royal Messiah who reigns with God (Psalm 110:1; Daniel 7:14); and both present this figure triumphing over his enemies (Psalm 110:2, 5-6; Daniel 7:23-27). Jesus here weaves these texts into a self-portrait: he is the royal Son of man soon to be vindicated over his enemies and enthroned at God's right hand. By contrast, the high priest and the council are cast as the Messiah's adversaries seeking his death. Caiaphas in particular is toppled from his high position. As Israel's head representative, he is the only person permitted to enter the Temple's innermost chamber. Jesus claims something still greater for himself: as Messiah, he is now the true head of faithful Israel in the Church and will assume his throne in the inner shrine of God's heavenly presence at his Ascension (Mark 16:19; CCC663-64)." [8]
The trial before Pilate is clearly superficial. Pilate does not want to condemn Jesus. He seeks to have Barabbas take his place but the Sanhedrin intimidates the crowd to call for Jesus’ death. Pilate, likely not the sentimental leader portrayed in the Gospel, agrees.
Crucifixion Mt 27:33-50
The crucifixion and death of Jesus on the cross is recorded by Matthew. The Way of the Cross described in Luke's Gospel (Luke 23:26ff) leads Jesus to Golgotha "The Place of the Skull." (The later term Calvary comes from the Latin word for skull –calvaria.) The guards attempt to drug Jesus with gall (fulfilling yet another piece of prophecy - Psalm 69:22) but he refuses. The scene plays out as the guards, having crucified Jesus; now cast lots for his clothing, once more recalling the prophetic song of David in Psalm 22:19.
Ironically the charge against Jesus, inscribed on a sign attached to his cross correctly identifies the Lord as Christ the King. Once more recalling Isaiah 53: "smitten for the sin of his people, a grave was assigned him among the wicked." Jesus is joined by two others, condemned criminals. Even these joined passersby and members of the Sanhedrin in mocking the Lord as he hung upon the cross.
Matthew records Jesus calling out his final plea quoting the opening line of Psalm 22. Those attending misunderstood his passion as a call for Elijah to come to his aid. He called out loudly once more and gave up his spirit.
Burial Mt 27:62-66
The details related about the nature of Jesus’ tomb and the measures taken to secure it became factors in the acceptance by many converts to Jesus' resurrection.
CCC: Mt 26:17-29 1339; Mt 26:20 610; Mt 26:26 1328, 1329; Mt 26:28 545, 610, 613, 1365, 1846, 2839; Mt 6:29 1403; Mt 26:31 764; Mt 26:36-44 2849; Mt 26:38 363; Mt 26:39 536, 612; Mt 26:40 2719; Mt 26:41 2733, 2846; Mt 26:42 612; Mt 26:52 2262; Mt 26:53 333, 609; Mt 26:54 600; Mt 26:64-66 591; Mt 26:64 443; Mt 26:66 596; Mt 27:25 597; Mt 27:39-40 585; Mt 27:48 515; Mt 27:51 586; Mt 27:52-53 633; Mt 27:54 441; Mt 27:56 500
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OR
Shorter Form: Matthew 27:11-54
Jesus stood before the governor, Pontius Pilate, who questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, "Barabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the
praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
— which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
‘Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
Here all kneel and pause for a short time.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“Truly, this was the Son of God!”
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Commentary on Mt 27:11-54
This shorter form of the Passion narrative omits the events leading up to Jesus’ arrest and begins after the Sanhedrin has already sent him to Pilate so the Roman Governor could be encouraged to execute him (something the Sanhedrin was unwilling to do, claiming that Roman authority precluded them from exacting this punishment). We note that no such prohibition was mentioned at the stoning of St. Stephen (Acts 7:51ff), presumably under the same government. We must therefore infer from the narrative that the Sanhedrin acted in this way because there was no popular support for stoning Jesus for his supposed blasphemy in claiming the Messianic mantle.
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Reflection:
Heavenly Father, we humbly pray that those suffering from the coronavirus be returned quickly to full health by the power of your Son’s healing presence, and those in fear be calmed through the Holy Spirit.
In Christ’s name we pray. – Amen.
There is a general rule that the homily on Palm Sunday be focused on the first Gospel reading from Matthew that tells the story of Jesus’ triumphant entry into Jerusalem. Like the light bulb that flashes brilliantly just before it is extinguished, the Lord enters the holy city on the eve of the great feast of Passover to the cheers, “Hosanna to the Son of David; blessed is the he who comes in the name of the Lord; hosanna in the highest.” It is a prayer, this cry of the people.
And why, we ask, should they not pray? 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, 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. This Jesus was Moses reincarnated, who would lead them out of slavery, rolled up with King David who would return them to “world power and great nation” status they had enjoyed when he was king.
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. They cheered what they perceived to be a royal messiah, one who was coming in power to throw off the Roman yoke of oppression. They did not realize that the Lord had “emptied himself, taking the form of a slave.” Is it any wonder then when their religious leaders brought charges of blasphemy against him, and the story of how he had submitted humbly to them 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? Even now as the world is ravaged by COVID-19, don’t we, even fleetingly, cry to God saying, “It’s not fair, why do you abandon us?” Can we really blame the crowd in Jerusalem
In this strange year where many of us will not be able to receive the Blessed Sacrament or celebrate as a community in our houses of worship, be prepared to receive spiritual communion:
My Jesus,
I believe that You
are present in the Most Holy Sacrament.
I love You above all things,
and I desire to receive You into my soul.
Since I cannot at this moment
receive You sacramentally,
come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.
Amen.
Pax
As an additional resource for your spiritual growth we include this gem from the poet G.K. Chesterton (Thanks to Martin Kochanski of Universalis for reminding us).
The Donkey
When fishes flew and forests walked
And figs grew upon thorn,
Some moment when the moon was blood
Then surely I was born.
With monstrous head and sickening cry
And ears like errant wings,
The devil’s walking parody
On all four-footed things.
The tattered outlaw of the earth,
Of ancient crooked will;
Starve, scourge, deride me: I am dumb,
I keep my secret still.
Fools! For I also had my hour;
One far fierce hour and sweet:
There was a shout about my ears,
And palms before my feet.
In other years on this date: Optional Memorial for Saint Vincent Ferrer, Priest
[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 today is “Christ’s Entry into Jerusalem
[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 re-publication is not authorized by USCCB and is for private use only.
[5] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, p.223
[6] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 196
[7] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 55
[8] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 57
