10 April 2022: Palm Sunday of the Lord’s Passion C

Procession	Reading 1	Response	Reading 2	Gospel
Lk 19:28-40	Is 50:4-7	Ps 22:8-9, 17-18, 19-20, 23-24	Phil 2:6-11	Lk 22:14–23:56 or Lk 23:1-49
	RCL: Is 50:4-9a		RCL: Phil 2:5-11	Lk 22:14–23:56

Palm Sunday: Jesus arrives in Jerusalem

In the season of Lent, the believing community has followed Jesus as he is tested, transfigured, tells parables, forgives, and arrives in Jerusalem. As Lent comes to a close, this week’s readings focus on the roles of prophet, servant, healer, comforter, and savior.

Procession with palms reading (Lk 19:28-40)

The processional reading is from Luke’s gospel, which tells the story of Jesus’ entry into Jerusalem. For Jesus, his entry signals a last attempt to engage the people about the coming of God’s kingdom, knowing that his action might cost him his life. For his disciples, the meaning of Jesus’ entry didn’t become clear until after Jesus’ death and resurrection: Jesus is a king processing to his coronation, whose crown is made of thorns and whose throne is a cross. In today’s pericope, Luke doesn’t mention palm branches, possibly because palms were a national and political symbol. Instead, Luke emphasizes the crowd spreading their cloaks, a reference to Jehu’s entry (2 Kgs 9:14), with cries of “Jehu is king.” Jesus is acclaimed as “king” and “the one who comes.” “Peace in heaven and glory in the highest” deliberately echoes the angels’ song at Jesus’ nativity. The Lectionary editors chose this reading to introduce Jesus’ arrival in Jerusalem and the start of Holy Week.

First reading (Is 50:4-7)

The first reading is from the prophet Isaiah, specifically Second Isaiah, a prophet of the sixth century BC who foretold the exiles’ return and restoration. Today’s pericope is from Isaiah’s third servant song, which describes a prophet speaking to the Jewish people in exile in Babylon. The prophet does not refuse his divine vocation (“I have not rebelled”), even though he knows hearers will resist his message and assault him (“those who beat me”). The prophet, speaking for God, knows that God will support him (God is my help); he isn’t shamed by public humiliation (“I shall not be put to shame”). The Lectionary editors chose this reading because it echoes Jesus’ rejection and suffering in Luke’s passion narrative.

Second reading (Phil 2:6-11)

The second reading is from Paul’s letter to the Philippi ekklesia. He writes to the Philippians to encourage them toward unity, humility, peace, and joy. Paul confronts the believing community’s division, which Paul sees as rooted in their pride. 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’ life. Disciples who wish to be exalted by God (that is, be resurrected) should practice self-emptying humility. The Lectionary editors chose this reading because it echoes Isaiah’s servant song and summarizes Jesus’ saving work described in Luke’s passion narrative.

Gospel (Lk 22:14–23:56)

Luke’s gospel retells Jesus’ passion and death.

• Pericopes vs the passion narrative. The gospel authors based their writings on stories and oral traditions handed down within different believing communities. The writers collected and combined these short, isolated healings, exorcisms, signs, parables, sayings, and appearance stories into short units that scholars call pericopes. A pericope, from the Greek word περικοπή/pericopē, meaning “a snippet” or “a cutting,” is a quick snapshot of Jesus and his teaching. By contrast, all four gospels record Jesus’ passion as a single, continuous narrative, suggesting that the ancient oral traditions considered Jesus’ passion and death as the central, single meaning and message of his life. For this reason, the Lectionary editors present each evangelist’s complete passion narrative during Holy Week.
• The passion narratives. The evangelists’ stories of Jesus’ passion and death converge on the key events: Jesus came to Jerusalem to celebrate Passover in the holy city; he taught in the Temple; he disrupted the Temple-approved sales of sacrificial animals and the exchange of foreign money, which offended and worried the religious leaders; he was betrayed to the religious leaders by a friend; he celebrated a meal with his friends, during which he established a new memorial and covenant practice; he was arrested and questioned by the religious leaders; he was turned over to the Roman authorities, who condemned Jesus for sedition and crucified him.
• Luke’s choices and themes. Luke’s passion narrative shows Jesus as a prophet, one who heals, one who serves, a suffering righteous one, a universal savior; themes that Luke has developed throughout his gospel. Luke’s passion narrative also adds stories from his own research and his ekklesia‘s traditions: healing the high priest’s slave’s ear, Herod’s interrogation, Jesus meeting the women of Jerusalem, Jesus assuring the “good thief,” Jesus quoting Ps 31:6 (rather than Ps 22:2) at his death. In Luke’s passion, Jesus continues ministering and serving to the moment of his saving death.

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 Luke. In the processional reading, Jesus is the anointed one (a king and prophet) who enters Jerusalem to announce the coming of God’s kingdom. Isaiah reflects on the prophet’s role to communicate God’s message to people who don’t always want to hear it. Paul uses a poem of prayer and worship to urge the Philippians to humility and to a Christ-centered life. Luke’s passion narrative reveals Jesus as prophet, servant, healer, comforter, and savior.

Jesus’ journey and triumphal entry into David’s city leads to his saving exodus. As we reflect on Jesus’ journey and our own Lenten journeys, we ask: How have we been tested, and how have we responded? How have we been transfigured, and how has that changed us? How have we learned patience, and how have we practiced it? What have we learned about forgiveness, and whom have we forgiven? What new things have we seen, and what new things have we given to others? Who has served us, and whom have we served?

—Terence Sherlock

9 January 2022: Baptism of the Lord C

Reading 1	Response	Reading 2	Gospel
Is 42:1-4, 6-7 or Is 40:1-5, 9-11	Ps 29:1-2, 3-4, 3, 9-10 or Ps 104:1b-2, 3-4, 24-25, 27-28, 29-30	Acts 10:34-38 or Titus 2:11-14; 3:4-7	Lk 3:15-16, 21-22
RCL: Is 42:1-9		RCL: Acts 10:34-43

Lectionary note: The Baptism of the Lord readings
The Lectionary presents optional readings for the Baptism of the Lord (Year C): the first reading can be either Isaiah 42 or Isaiah 40, the responsorial psalm can be either Psalm 29 or Psalm 104, and the second reading can be either Acts 10 or Titus 2.

Christmastime: baptism’s empowerment and mission

On this final Sunday of the Christmas season, the Lectionary presents us with the final event in Jesus’ early life. The feast of the Baptism of the Lord celebrates Jesus’ role in salvation and the start of his mission. The readings focus on God’s self-revelation in Jesus, and God’s empowerment in prayer and baptism.

First reading (Is 42:1-4, 6-7)

The first reading is from the prophet Isaiah, specifically Second Isaiah, a prophet of the sixth century BC who foretold the exiles’ return. Today’s pericope is from Isaiah’s first “servant song,” which focuses on the servant’s preparation for his mission. God has “put [God’s] Spirit” on this “chosen one,” with whom God is “well pleased.” Luke uses these same words in today’s gospel to describe Jesus’ baptism and theophany (God made visible to humans). God charges the servant with “bringing forth justice to all nations” on the earth. This servant will be a “covenant,” heal the blind, free prisoners, and give light to all. Luke will use this description as a blueprint of Jesus’ ministry. The Lectionary editors chose this reading because Luke repeats Isaiah’s themes and images in today’s gospel.

Second reading (Acts 10:34-38)

The second reading is from Luke’s Acts of the Apostles. This excerpt is part of a larger story in which the Spirit leads Peter to baptize the gentile Roman centurion Cornelius, along with his household. In today’s pericope, Luke presents Peter’s kerygmatic speech to Cornelius’ household. Peter explains how he gradually comes to understand (“I see”) that a disciple is “acceptable” to God not because of ethnicity (“every nation”), but through a faith response (“fears [shows awe before] God and acts uprightly”). Peter recounts God’s saving actions through Jesus, beginning with Jesus’ baptism. At baptism, God “anointed” Jesus with the “Spirit” and “power,” which enabled Jesus to “go about doing good” and “healing,” because God was “with him.” The Lectionary editors chose this reading because it contains the only reference to Jesus’ baptism outside the gospels.

Gospel (Lk 3:15-16, 21-22)

Luke’s gospel has two parts: the Baptizer’s proclamation of baptism, and Jesus’ empowerment and affirmation.

• The Baptizer as Hebrew prophet. Luke downplays the Baptizer’s role in Jesus’ baptism. Instead, Luke emphasizes the Baptizer as the last of the Hebrew prophets. The Baptizer clearly tells those who think he is the messiah that “one mightier that I is coming.” His words and baptism foretell and foreshadow a greater one who will baptize “with the Holy Spirit and fire.” The Baptizer’s prophecy about baptizing with the Spirit and fire points forward both to Jesus’ ministry (Lk 4:14-15) and to the Spirit’s coming at Pentecost (Acts 2:3-4).
• Jesus’ prayer and the Theophany. Luke regularly presents Jesus at prayer at important points in his ministry (choosing disciples, before Peter’s confession, at his Transfiguration, at the Last Supper, on the cross). Jesus’ prayer seems to continue (“was praying”) though the Spirit’s descent and the voice’s pronouncement. As during the Transfiguration (Lk 9:28-35), Luke allows us to eavesdrop on God’s empowerment of Jesus (“the Spirit descended”) and God’s affirmation of Jesus (“You are my beloved Son; with you I am well pleased“), which happens between Jesus and God during the communication that is prayer.

Summary and reflection

This week’s final Christmas season readings ask us to consider the ways God is revealed to us, and the meaning of God’s self-revelation. Isaiah describes how God chose and empowered a servant who would accomplish God’s saving plan. Peter tells Cornelius’ household that, at Jesus’ baptism, God empowered Jesus to restore creation by doing good and driving out evil. Luke recounts how God reveals the divine plan of salvation through the Baptizer’s prophecies and their fulfillment in Jesus’ ministry and God’s gift of the Spirit.

God’s self-revelation continues throughout human history. Do we look for God’s self-revelation in scripture and personal encounter in sacraments? Do we seek our role in God’s plan through prayer and in the words and actions of Jesus? Do we hear God’s empowering voice in our baptismal mission to do good and drive out evil?

—Terence Sherlock

17 October 2021: Twenty-ninth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 53:10-11	Ps 33:4-5, 18-19, 20, 22	Heb 4:14-16	Mk 10:35-45 or Mk 10:42-45
RCL: Is 53:4-12		RCL: Heb 5:1-10	RCL: Mk 10:35-45

Discipleship: service to others vs power over others

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on discipleship’s call to absolute service.

First reading (Is 53:10-11)

The first reading is from Isaiah’s fourth Servant Song. In today’s pericope, Isaiah describes an unnamed man, God’s servant, who suffers pain (“crushed in infirmity”) and “gives his life” as reparation for others’ sins. Through this servant’s life and death, God’s will is done (“will of the LORD shall be accomplished”); that is, the servant “bears the guilt” so that “many will be justified.” The Lectionary editors chose this reading because Jesus describes his own mission in similar words (“give his life as a ransom for many”) in today’s gospel.

Second reading (Heb 4:14-16)

The second reading continues Ordinary time’s semi-continuous reading from the letter to the Hebrews. The sermon’s author draws parallels between the Jewish priesthood and Jesus’ “priestly” service that offers believers greater access to God. In today’s pericope, the author urges his hearers to “hold fast” to their profession of faith that Jesus is God’s Son. As God’s Son, Jesus enters into God’s presence in the heavenly sanctuary (“passed through the heavens”) and mediates for us as a “high priest.” Although Jesus is the divine Son, through his incarnation he is also fully human and “able to sympathize” with human weaknesses. “Tested in every way” refers to Jesus’ temptations in the wilderness (Mk 1:12-13, Mt 4:1-11, Lk 4:1-13). With Jesus as mediator and high priest, we can “confidently” ask God’s “mercy” and “grace.” The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Mk 10:35-45)

Mark’s gospel concludes his journey narrative. In today’s pericope, Mark presents two more ideas about discipleship: James and John fail to understand the mystery of the cross, and Jesus presents his ideal of servant leadership.

• Cultural expectations about discipleship and the kingdom. James’ and John’s culture prizes status and honor. They want Jesus to tell them where they stand and what authority he will give them in his kingdom. Jesus, who has just again spoken about his coming passion and death, asks if their honor and loyalty include experiencing his “cup” and “baptism” (dishonor and death). Their glib response (“we can”) and non-comprehension of Jesus’ passion predictions reveal faulty assumptions about God’s coming kingdom.
• Jesus’ teachings about honor and service. Jesus’ honor comes from service to others. He models his service on the servant in Isaiah’s Servant Songs; the fourth Servant Song (today’s first reading) portrays the servant as one whose transforms his own sufferings as a sacrifice or offering for others’ failings. Jesus expects his disciples to follow his example. Jesus teaches that greatness (honor) comes from being a “slave to all.”
• Jesus’ teachings about power and the kingdom. The Romans (“gentiles”) exercise power through force, intimidation, and a patronage system that ensured loyalty to the emperor. Jesus rejects all abuse of power or authority (“It shall not be so with you”). Jesus comes to “give his life as a ransom for many.” Hebrew scripture uses ransom to describe God’s actions in freeing or saving the Israelites from slavery in Egypt or from exile in Babylon. Jesus uses ransom as a parable to describe the transformative saving results of his death and resurrection. Jesus’ life and self-giving death is the complete opposite of human power. Each disciple and the collective ekklesia must reject the world’s oppressive power structures and follow Jesus’ servant leadership (giving one’s own life so others can be free).

Summary and reflection

This week’s readings ask us to think about service and the limits of power. Isaiah describes God’s servant as giving away his life to bring others to righteousness. The Hebrews’ author call Jesus the mediator through whom we can confidently petition God for mercy and grace. Jesus continues teaching his not-quite-getting-it disciples about how the call to power conflicts with his call to service to others. On what do we base our discipleship? Do we accept the suffering inherent in serving others who need, but may not want, our service? Do we care more about human honor and status than Jesus’ call to service and rejection of oppressive power? Are we willing to give away our own lives so others can be free?

—Terence Sherlock

12 September 2021: Twenty-fourth Sunday in Ordinary time B

Reading 1	Response	Reading 2	Gospel
Is 50:5-9a	Ps 116:1-2, 3-4, 5-6, 8-9	Jas 2:14-18	Mk 8:27-35
RCL: Is 50:4-9		RCL: Jas 3:16—4:3

Discipleship: faithfulness to Jesus and his mission

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the reality of discipleship.

First reading (Is 50:5-9a)

The first reading is from the prophet Isaiah’s third “servant song.” This Isaiah is the second or Deutero-Isaiah, who speaks God’s word to the Jewish exiles in Babylon. In today’s pericope, Isaiah faithfully accepts the responsibility of his calling (“I have not rebelled, have not turned back”), even when his hearers reject God’s message. Although Isaiah seeks to console the exiles, many hearers would have considered his vision of restoration a pipe dream; this is why his hearers mock, insult (“buffets and spitting”), and even rough up (“beat me”) the prophet. Because the prophet speaks for and is supported by God (“God is my help”), he does not feel shamed by this public humiliation. Rather, Isaiah is vindicated by God’s support (“He is near”). The Lectionary editors chose this reading because the prophet’s violent rejection echoes Jesus’ passion prediction in today’s gospel.

Second reading (Jas 2:14-18)

The second reading continues Ordinary time’s semi-continuous reading from the letter of James. This letter’s message to disciples is to “be doers of the word and not hearers only” (Jas 1:22). In today’s pericope, the author exhorts the believing community to put their faith into action. A faith based on only a profession of faith or on only ritual practices cannot save (“faith that does not have works is dead”). The author gives an example of a better-off community member responding to a poor community member with a prayer (“go in peace”) and good wishes (“keep warm, eat well”), but does nothing to help. This comfortable and clueless disciple misses Jesus’ central message to love the neighbor, as well as the Hebrew prophets’ message to care for community members. For a disciple, faith is necessary, but not sufficient. A disciple has to be a “doer” of faith whose living faith shows itself in works. The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from James.

Gospel (Mk 8:27-35)

Scholars divide Mark’s gospel into three parts. The first part (Mk 1:1—8:26) emphasizes Jesus’ authority in his teaching and mighty works, and highlights the misunderstandings and rejections of Jesus. The second part (Mk 8:27—10:45) clarifies who Jesus is (identity and christology) and what it means to follow Jesus (discipleship). The third part (Mk 10:46—16:8) is the account of Jesus’ passion, death, and resurrection. Today’s pericope is the turning point, or hinge, between parts one and two: the start of Jesus’ “way” or “journey” from Caesarea Philippi (Mk 8:27) to Jerusalem (Mk 10:45). This journey is not simply a travelogue but a spiritual journey, during which the disciples (and Mark’s hearers) face the mystery of the cross and the implications of discipleship.

• Jesus’ question. “Who do you say I am?” is Mark’s gospel’s central theme. Throughout the gospel’s first part, Jesus reveals his identity through his powerful teachings and mighty works (miracles). Now Jesus asks his disciples directly what they have decided about him. Peter speaks for all the disciples, but Mark intends that every hearer answer Jesus’ question personally.
• Jesus’ description of discipleship. Jesus first describes what his faithfulness to God means: he “will suffer, be rejected, be killed, and rise after three days.” He then calls his disciples and the crowd (everyone who might wish to following him in the future) and describes how to follow him faithfully: deny yourself (act in a selfless way and give up your central place in your life), take up your cross (share fully in Jesus’ own faithfulness to God), and follow me (persevere in discipleship). Discipleship is neither safe nor comfortable, but Jesus promises eternal life to those who remain faithful.

Summary and reflection

This week’s readings ask us to think about our faithfulness in discipleship. Isaiah accepts God’s call to be God’s prophet despite his calling’s hardships and rejections. The author of James warns his ekklesia that, unless they do and live God’s word, their faith and discipleship is dead. Mark shows Jesus speaking bluntly about his identity and what faithfulness to God and Jesus means for disciples. How alive and real is our discipleship? Is my discipleship strong enough to withstand the questions and critiques of others within and outside my community? Do my words and good works witness that my faith and discipleship is alive? What do my daily and moment-by-moment discipleship choices reveal about my commitment to follow Jesus?

—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

5 April 2020: Palm Sunday of the Lord’s Passion

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

Ancient stories and songs: identity and irony

 As Lent draws to a close, the Palm Sunday readings offer the believing community many images to reflect on during Holy Week. This week’s readings ask (and answer) who Jesus is and ask us who we are.

The processional reading from Matthew is filled with scripture citations and images from Zechariah, Samuel, Isaiah, the psalms, and Deuteronomy. Matthew carefully shows that Jesus fulfills the Hebrew scripture prophecies about the messiah and God’s suffering servant. The Lectionary editors chose this reading as the opening reading for Holy Week; the reading sets the stage for Jesus’ passion and death.

The first reading from Isaiah is from the third Servant song. Israel in Babylon rejects Isaiah’s message of comfort and turns on him, finding his constant promises of restoration tiresome in their ongoing exile. Isaiah, undeterred, continues delivering God’s words, despite their personal cost. The Lectionary editors chose this reading because the gospel uses Isaiah’s servant images in the passion story: Matthew shows Jesus as the fulfillment of Isaiah’s prophecy about God’s servant.

The second reading from Paul’s letter to the Philippi ekklesia quotes an ancient liturgical song about the meaning of Jesus’ life. In their “psalms, hymns, and inspired songs” (Eph 5:19), the believing community first articulated in worship what they thought about Jesus. They borrowed images and metaphors from Jewish tradition, including messianic psalms and Wisdom writings, to praise and thank God and to teach about Jesus. Culturally, women and men participated in liturgical singing to express koinonia (“community” or “common life”). Today’s hymn sings about Christ’s preexistence, his choice to become incarnate, his choice of a humbling death, and Christ’s ultimate exaltation by God for his saving work. The Lectionary editors chose this reading because it tells compactly Jesus’ saving act, which the gospel more fully describes.

Matthew’s gospel is the passion story, in either its full or short form. Matthew focuses on Jesus fulfilling Hebrew scripture words and prophecies. Here are two ideas to look for in Matthew’s passion story:

• Identity: prophecy fulfilled. The passion story is the oldest preserved Christian tradition. Paul version is short and simple form: Christ died for our sins, was buried, and was raised on the third day (1 Cor 15:3b-5, written in 56-57 AD). As the ekklesia‘s first generation began to die, witnesses and early believers developed a longer oral narrative: Jesus was arrested, tried, and crucified. They also added Hebrew scripture quotes and images to explain Jesus’ words and actions. The evangelists, writing in the late first century, brought together different elements. Mark and Matthew focus on fulfillment themes, especially from Psalms 22 and 69 and Isaiah. Matthew cites three explicit quotations about scripture or prophecy being fulfilled, but he also includes more than twenty-five unattributed quotations and actions from scripture. Matthew uses these scripture references to show that Jesus is the promised messiah and savior.

• Irony: King of the Jews. Matthew repeats the title “king of the Jews” four times in today’s reading. “King of the Jews” is a secular translation of the Hebrew word māšîaḥ (in English, “messiah”), or the Greek word khristós (in English, “christ”), both of which mean “anointed one.” Matthew uses this title ironically. To Romans, the term means a Jewish revolutionary; to Jewish leaders the title refers to the false claims Jesus made about the Temple’s destruction; to Jewish synagogue leaders in Matthew’s time, the title is about false claims Jesus’ disciples continue to make about Jesus’ messiahship. To Christians, the title is ironically correct, but with a meaning far different from the one intended by secular Roman and Jewish religious leaders.

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. Hebrew and Christian scriptures recount and interpret prophecies and sayings about the anointed one who will suffer and save. Whom do we sing about when we offer thanks and praise? What do we mean when we call Jesus “king?” Whom will we stand with at the end of the week–secular leaders, soldiers, religious leaders, the crowd, or the believing community?

—Terence Sherlock

19 January 2020: Second Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Is 49:3, 5-6 RCL: Is 49:1-7	Ps 40:2, 4, 7-8, 8-9, 10	1 Cor 1:1-3	Jn 1:29-34 RCL: Jn 1:29-42

Lamb: servant, reconciler, son

 During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings present Jesus as one who serves and one who reconciles.

The first reading is from Isaiah, specifically Second Isaiah, an anonymous poet who prophesied toward the end of the Babylonian exile. This reading is the second servant song, one of four poems from Isaiah that describe a figure chosen by God who is rejected and suffers for God’s message. The second servant song is a dialogue between God and the servant. God has predestined the servant to reconcile the people to God; God will vindicate the servant when he accomplishes his reconciling work; the servant will become “a light for the nations.” The Lectionary editors chose this reading because the servant chosen by God to announce salvation echoes the Baptizer’s witness in today’s gospel.

This week begins an eight-week reading from Paul’s first letter to the Corinth ekklesia. In Ordinary time, the second reading is often a continuous reading: for several weeks the Lectionary follows a sequential reading through a single letter or book. Today’s reading is the letter’s salutation. Paul first states his authoritative role and mission (“apostle”), reminding the Corinthians that his mission and the Corinthian ekklesia are God’s work, not Paul’s or the Corinthians’. Paul then emphasizes the Corinthians connection in Christ to other believers (“with all those everywhere”). Finally, Paul prays for “peace” because the community lacks peace; he prays for “grace” because the Corinthians misunderstand the charisms (graces, gifts) they have. Paul will spend the rest of this letter correcting the Corinthians’ misunderstandings.

John’s gospel interrupts this year’s usual readings from Matthew’s gospel. John’s passage continues the Epiphany season’s themes of baptism and manifestation. The Baptizer proclaims Jesus as the “Lamb of God,” a title that operates on several levels.

• Lamb as reconciler. In Jewish ritual practice, a person sacrificed a lamb to show thanks and unite with God, or to reconcile with God after sinning. The Baptizer calls Jesus “God’s Lamb.” God’s Lamb overturns and transcends the traditional idea of a ‘cultic victim’ (that is, people interacting with God indirectly through a sacrificed lamb). Through Jesus, God enters the human story, allowing people to join and to reconcile with God directly.

• Lamb as servant and son. In the Baptizer’s Aramaic language, talya means “lamb,” but also means “servant” and “son/child.” The Baptizer’s choice of this Aramaic word connects Jesus to Isaiah’s servant song (today’s first reading). As the servant of God, Jesus is the “light to all nations,” who brings salvation to all. Because the word talya can also mean “son,” the Baptizer’s title also identifies Jesus as the incarnate Son of God.

In the single phrase “Lamb of God,” the Baptizer announces who Jesus is: God’s reconciliation, God’s servant, God’s Son.

This week’s readings ask us to think about what baptism and discipleship reveal about us. As God chose the servant in Isaiah’s poem, in baptism God chooses us to serve as a light to all people. As God revealed Jesus to the Baptizer, in discipleship God reveals to us our mission of reconciliation and service. Where and when do we practice our ministry of reconciliation? To whom do we offer our ministry of service? How are we actively evangelizing the world through our words and actions?

—Terence Sherlock