| Processional | Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|---|
| Mk 11:1-10 or Jn 12:12-16 | Is 50:4-7 | Ps 22:8-9, 17-18, 19-20, 23-24 | Phil 2:6-11 | Mk 14:1–15:47 or Mk 15:1-39 |
| RCL: Mk 11:1-11 | RCL: Mk 14:1–15:47 |
Entering Jerusalem; entering Holy Week
As we enter Holy Week and the Triduum celebration, the Palm Sunday readings introduce ideas and motifs that carry through this week’s liturgies. We see Jesus in triumph, celebrating an intimate meal with friends, betrayed, and suffering a saving and transformative death. Today’s readings invite us to explore Holy Week’s contrasts and contradictions.
The processional reading, from either Mark or John, shows Jesus triumphantly entering Jerusalem. Mark’s story emphasizes Jesus’ messianic identity through Hebrew scripture prophetic references: the colt, palm branches, the crowd’s acclamation (“Hosanna” is Hebrew for “Save! Now!). John’s story expresses the conflict between the crowd’s expectation of a political messiah (“the king of Israel”) and Jesus’ reality of a servant messiah (“your king comes, seated on a young donkey.”) The Lectionary editors chose these readings to set the themes and context for the coming Holy Week liturgies.
The first reading from Isaiah is from his third Servant song. In today’s pericope, the prophet, having received God’s revelation (“he opens my ear that I may hear”), announces God’s words, even if his hearers resist and reject the message (“I have not turned back”). The prophet, speaking for God, does not feel shame despite his public humiliation (“I am not disgraced”). This passage is a proof-text of the prophet as a “suffering servant.” Christians interpret Isaiah’s writing as foretelling Jesus’ passion (“those who beat me,” “blows and spitting”) and his ultimate vindication (“the Lord GOD is my help”). The Lectionary editors chose this reading because of its connections to Mark’s passion narrative.
The second reading from Paul’s letter to the Philippi ekklesia quotes an ancient liturgical song about the meaning of Jesus’ life and self-gift. The hymn describes what Jesus accomplished, how he accomplished it, and how God responded, creating Jesus’ ultimate lordship. The hymn has two parts. The first part describes Jesus’ choice to give up Godhood (“something to be grasped”) and to incarnate as a human (“empty himself”), humbling himself in obedience to God’s saving mission: a transformative death (“death on a cross”). The second part describes God’s response to Jesus’ act: God raises Jesus (“exalted him”) and glorifies him (“bestows on him a name above all names”), which is that Jesus the messiah (“Christ”) is Lord (“God”). The Lectionary editors chose this reading because it summarizes Jesus’ humility in his saving act, which Mark’s passion fully describes.
Mark’s gospel is the passion narrative, in either its full or short form. At its center, Mark’s passion combines two early passion stories with two different theologies:
- Understanding from scripture. This first and older passion story uses words and images from the psalms and prophets to explain how Jesus, God’s righteous, innocent servant, could have suffered crucifixion. When we hear about dividing garments (Ps 22:18), the two crucified revolutionaries (Is 53:12), and Jesus’ crying out (Ps 22:1), we learn Mark’s theology of Jesus’ death foretold in Hebrew scripture. (See today’s first reading, which provides many of Mark’s scripture references.)
- Overcoming powers of evil. The second and later passion tradition interprets Jesus’ death as a conflict between the powers of light and darkness. When we hear Jesus ironically condemned and mocked as “King of the Jews” (Mk 15:2), darkness over the world (Mk 15:33), the Temple’s curtain being torn (Mk 15:38), and the gentile centurion’s confession (15:39), we learn Mark’s theology of Jesus’ transformative death that leads to his exaltation and triumph over the powers. (See today’s second reading, which also uses this motif.)
Palm Sunday begins the celebrations of the liturgical year’s most important feasts. The passion narrative, the story of our salvation, is rich and deep, and deserves a full and careful hearing. The processional reading sets the stage, while Isaiah and Paul’s letter give context to Mark’s gospel. Where do we see ourselves in Mark’s passion story? Do the prophets and psalms words come together for us to give meaning to Jesus’ self-gift? Do the events and actions of others move us to see the truth in the centurion’s comment? Or is Golgotha just another soundbite in our busy, passer-by lives?
—Terence Sherlock
The Lectionary In Context 