24 March 2024: Palm Sunday of the Lord’s Passion B

Procession Reading	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

Lent and Holy Week: discipleship tested, revealed, and redefined

Throughout the season of Lent, the believing community has followed Jesus as he is tested, transfigured, cleanses the temple, explains how God loves, and announces his hour has come. As Lent comes to a close, the readings highlight Holy Week’s contrasts and contradictions: Jesus enters Jerusalem in triumph, celebrates an intimate meal with friends, is betrayed by his own disciples, and suffers a saving and transformative death. The Palm Sunday readings contrast triumphant hopes and deadly reality, suffering and glorification, and the irony of a rejected savior who saves the world.

Processional reading (Mk 11:1-10 or Jn 12:12-16)

The processional reading, from either Mark or John, describes Jesus’ entrance into Jerusalem.

Mark’s pericope uses language and images that echo both Zachariah’s peaceful king (Zech 9:9) and the Maccabees taking back the Jerusalem temple (1 Macc 13:47-52). Mark’s story emphasizes Jesus’ messianic identity through Hebrew scripture prophetic references: the colt, palm branches, and the crowd’s acclamation (“Hosanna” is Hebrew meaning “Save! Now!”). John’s pericope also records the crowd crying “hosanna” (see Ps 118:25-26), a royal messianic acclamation. John tempers their messianic words with Zechariah’s pacifist image (Zach 9:9): Jesus enters Jerusalem on a donkey rather than on a militaristic horse or in a conquering chariot. 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 and their readings.

First reading (Is 50:4-7)

The first reading is from Isaiah, specifically second Isaiah, who prophesied to the Jewish exiles in Babylon. This anonymous prophet lived in the sixth century BC (~550-539 BC). The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all of Isaiah’s narrative. Second Isaiah (chapters 40-55) offers hope for Jerusalem’s future beyond the city’s destruction and the end of the monarchy and national state.

In today’s pericope, Isaiah announces his prophetic role: God sends him to bring light to those who prefer darkness. God remains with Isaiah, even when he is humiliated; the prophet knows that God will vindicate him.

The Lectionary editors chose this reading because its themes of humiliation and vindication echo Jesus’ passion in today’s gospel.

Second reading (Phil 2:6-11)

The second reading is from Paul’s letter to the ekklesia in Philippi, written in the mid-50s. Philippians is a composite: two or three letters from Paul, written from prison in Ephesus and from Corinth after his release; a later editor merged Paul’s correspondence into the single letter we now have. Paul encourages the Philippians toward unity, humility, peace, and joy.

In today’s pericope, Paul uses a hymn (Phil 2:5-11) familiar to the Philippians to retell Christ’s redemptive work. Although preexistent as God, Christ empties himself of divine power to be incarnated as a human. Fully human, Christ completes God’s saving plan, redeeming everyone by his self-emptying death. Because of Christ’s act of humble service to all, God exalts Christ as Lord, raising Christ to his preexisting, exalted place. Paul’s goal in this teaching is to have the Philippians imitate Christ’s humility in serving each other, which will strengthen their unity and fellowship.

The Lectionary editors chose this reading because it emphasizes the humility of Jesus’ saving act, summarized in this reading and fully described in the gospel.

Gospel (Mk 14:1–15:47)

Mark’s gospel is his narrative of Jesus’ passion and death. Mark’s passion has three parts: first, a story of betrayal and eucharist; second, a story of Jesus’ identity and the revealing of others’ identities; and third, a story of death that brings new life.

• Part 1: life and death (Mk 14:1-52). The opening part of Mark’s passion narrative weaves together contrasting themes of life and death. On the one hand, betrayal dominates: the chief priests and scribes plot to kill Jesus; Judas joins their conspiracy; Mark frames the Last Supper with Jesus’ predictions of Judas’ and Peter’s betrayals; and the chapter closes with Jesus’ arrest. On the other hand, continuing life reappears throughout. A woman anoints Jesus; her gestures of “breaking” the alabaster jar and “pouring out” precious ointment foreshadow Jesus eucharistically “breaking” the bread/his body and “pouring out” the wine/his blood for all. A man carrying a water jar leads the disciples to a prepared room, foreshadowing the early ekklesia gathering in a house-church to relive Jesus’ gestures in his memory. At this part’s center is the Passover meal, which Jesus repurposes as the eucharist. He links the broken bread, blessed and shared, to his coming sacrifice; and the vine’s fruit, crushed to create wine, to the covenant’s saving blood and the atoning blood of Isaiah’s suffering servant. Paradoxically, Jesus points to a death that will give life. Just as Passover recalls the Israelites’ passage from slavery to freedom, eucharist foretells and fulfills a passage for all from death to life; both events are remembered and re-presented in a sacred, shared meal.
• Part 2: true identities revealed (Mk 14:53–15:15). The middle part of Mark’s passion narrative places Jesus’ identity on trial. In the first trial, the high priest condemns Jesus as a blasphemer, even though nothing Jesus says constitutes blasphemy under Jewish law. In the second trial, Pilate condemns Jesus as a potential “king of the Jews,” even though Jesus never claimed that tile or sought Roman power. Between the trials and their false witnesses, Mark shows Peter’s denial. In Mark’s narrative, the high priest, Pilate, and Peter seek to save themselves, only to reveal their true identities: the high priest reveals he is not a religious leader; Pilate reveals he is does not administer justice; Peter reveals he is not a true disciple. Each one’s false witnessing about and to Jesus reveals who they truly are.
• Part 3: from death to life (Mk 15:6-47). The final part of Mark’s passion narrative mixes echoes and patterns of Hebrew scripture, earlier gospel themes, and irony to tell a story that moves toward resurrection and life. From Hebrew scripture, Mark echoes Isaiah’s “suffering servant,” Wisdom’s “just one,” and Ps 22’s persecuted one who calls out to God. Mark highlights the scriptural pattern of God’s servant whom humans doom and reject, but whom God rescues and exalts. From Mark’s gospel, the author repeats words and images to show deeper meaning or irony. The soldiers kneel in mockery before Jesus, recalling earlier stories when people kneel in awe before Jesus. The man forced to carry Jesus’ cross is named Simon; contrasting with Simon the leper who welcomed Jesus, and with Simon Peter who denies Jesus. When Jesus cries out to God (quoting Ps 22), the hearers confuse God (“Eloi”) and Elijah, recalling the confusion about Jesus’ identity.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. At the opening of Holy Week, today’s readings ask us to consider the confusing and overlapping images of Jesus, and to reflect on the Jesus we think we know, and the Jesus who is showing us who he really is.

Throughout Lent, the readings call us to change our minds and hearts and to transform how we think and act. Today’s readings suggest the many ways that people perceive Jesus. How has our Lenten travels with Jesus changed how we see others and ourselves? How has Jesus’ self-emptying life of service changed the way we recognize ourselves and others in broken and shared bread? As we experience these different aspects of Jesus, how does Jesus reveal to us who we really are?

—Terence Sherlock

2 April 2023: Palm Sunday of the Lord’s Passion A

Procession	Reading 1	Response	Reading 2	Gospel
Mt 21:1-11	Is 50:4-7	Ps 22:8-9, 17-18, 19-20, 23-24	Phil 2:6-11	Mt 26:14–27:66 Mt 27:11-54 (short form)
	RCL: Is 50:4-9a		RCL: Phil 2:5-11

Palm Sunday: as foretold, the king arrives in Jerusalem

Throughout Lent, the believing community has followed Jesus as he is tested, transfigured, gives living water to a woman, heals a blind man, raises a dead man, and arrives in Jerusalem. As Lent comes to a close, the readings focus on Jesus’ faithful witness to God’s saving plan: he is the messiah who comes to Jerusalem and the Servant of the Lord whose self-offering saves the world.

Processional reading (Mt 21:1-11)

The reading at the procession of palms is the story of Jesus’ entry into Jerusalem; this year the reading is from Matthew’s gospel.

The pericope is filled with Hebrew scripture citations and with images from prophets, psalms, and Torah. Matthew carefully shows that Jesus fulfills the Hebrew scripture prophecies about the messiah and the Servant of the Lord. The crowd shouts an acclamation of praise (“Hosanna!,” Ps 118:26) for the messiah (“son of David”) who enters Jerusalem as a conquering king, not on a mighty horse, but on a lowly donkey. Jerusalem is “shaken” by Jesus’ arrival; a preview of how the city will be “shaken” again a few days later (Mt 27:51) at Jesus’ death.

The Lectionary editors chose this reading to open Holy Week; it gives scriptural and political context to Jesus’ passion and death.

First reading (Is 50:4-7)

The first reading is from Isaiah, specifically second Isaiah, who prophesied to the Jewish exiles in Babylon. This anonymous prophet lived in the sixth century BC (~550-539 BC). His poems about the Servant of the Lord identify a person (or people) chosen by God to bring justice and salvation to the world.

In today’s pericope, Isaiah speaks autobiographically. God has given him the gift of language (“a well-trained tongue”) to encourage the exiles (“the weary”). He accepts his prophetic mission (“I have not turned back”), even when his hearers reject his message, sometimes violently (“those who beat me”). God is with him (“the Lord GOD is my help”); he knows God will vindicate him (“I shall not be shamed”).

The Lectionary editors chose this reading because Jesus’ experience parallels Isaiah’s: Jesus faithfully delivers God’s saving message; Jesus is beaten (and executed); God vindicates Jesus by raising him from death.

Second reading (Phil 2:6-11)

The second reading is from Paul’s letter to the ekklesia in Philippi, written in the mid-50s. Philippians is a composite: two or three letters from Paul, written from prison in Ephesus and from Corinth after his release; a later editor merged Paul’s correspondence into the single letter we now have. Paul encourages the Philippians toward unity, humility, peace, and joy.

In today’s pericope, Paul, quoting from a familiar hymn, cites Christ as a model of humility. Adam thought himself God’s equal; Jesus, who is God’s equal (“in the form of God”) freely chooses (“something to be grasped”) to suspend his divine nature (“emptied himself”) to become human. Jesus’ “humility” and “obedience” to God’s saving work leads to God raising Jesus and “exalting” him. Paul’s point is that the Philippians should model their own lives on Jesus’ self-sacrificing life. Disciples who wish to be exalted by God (that is, to be resurrected) should practice self-emptying humility.

The Lectionary editors chose this reading because it echoes Isaiah’s servant song and summarizes Jesus’ humble faithfulness to God’s saving plan described in the passion narrative.

Gospel (Mt 26:14–27:66)

Matthew’s gospel retells Jesus’ passion and death. His passion narrative emphasizes that everything happens according to the divine plan as recorded in Hebrew scripture, and that Jesus, in faithfully fulfilling God’s plan, controls the course of events.

Fulfilling God’s plan. Matthew cites three explicit quotations about Hebrew scripture or prophecy being fulfilled (Mt 26:54-56 and Mt 27:9), but he also includes more than twenty-five unattributed quotations and actions from Hebrew scripture (Isaiah, Zechariah, Jeremiah; Ps 22 and Ps 69).

Irony. Matthew uses irony to show how those who deny, mock, or shame Jesus actually prove his identity as messiah, Son of God, and King of Israel. A few examples of Matthew’s irony include:

• The plot against Jesus (Mt 26:2) occurs at Passover, the feast celebrating Israel’s liberation from slavery. Jesus, the “Son of Man” and “King of the Jews,” is executed on the feast of freedom.
• Simon Peter denies and deserts Jesus (Mt 26:56, Mt 26:69-75). Another Simon (Simon of Cyrene) takes Peter’s place to carry Jesus’ cross (Mt 26:56).
• The passers-by (Mt 27:40) mock Jesus by saying, “If you are the Son of God…,” echoing Satan’s wilderness tests (Mt 4:3, Mt 4:6). God does rescue Jesus by raising him (Mt 28:6).
• The religious leaders (Mt 27:42) mock Jesus by saying, “He saved others; he cannot save himself,” echoing Jesus’ teaching that “only by losing one’s life can one save it (Mt 16:25).
• At Jesus’ death, only the gentile centurion and his men recognize Jesus as “Son of God” (Mt 27:54).

Matthew recounts the physical suffering of Jesus crucified, but he is also concerned with the meaning of Jesus’ death. Matthew’s passion interprets Jesus’ death as the messiah (“King of the Jews”), faithfully fulfilling God’s plan as foretold in Hebrew scripture.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about the meaning of Jesus’ life and death as interpreted by Matthew. In the processional reading, Jesus is the humble king and Servant of the Lord who enters Jerusalem to fulfill scripture prophecies. Isaiah reflects his prophetic role of communicating God’s message to people who often reject him. Paul uses a liturgical song to urge the Philippians to humility and to a Christ-centered life. Matthew’s passion narrative reveals Jesus as king, shepherd, betrayed friend, healer, and Son of God.

Jesus’ humble entry into David’s city leads to his saving death. As we reflect on our own Lenten journeys, we ask: How have we been tested, and how have we responded? Who has transfigured us, and what changes have we made? Where have we received living water, and to whom have we given living water? When have we experienced enlightenment, and with whom have we shared insight? Who has offered us a new life, and how have others come to new life because of us?

—Terence Sherlock

28 March 2021: Palm Sunday of the Lord’s Passion B

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