Home / News & Publications / Michigan Catholic News / 2010 / Would you like to trade your cross for another?
Would you like to trade your cross for another?
by Fr. Richard C. Macey special to The Michigan Catholic
Published March 19, 2010
March 28 Readings
Palm Sunday of the Lord’s Passion
Procession
Luke 19:28-40
First Reading
Isaiah 50:4-7
Second Reading
Philippians 2:6-11
Gospel
Luke 22:14 - 23:56
(Short: Luke 23:1-49) |
Gospel at the Procession: Luke 19:28-40
The use of a colt for the entrance into Jerusalem reflects and fulfills the prophecy about the messianic king who comes in peace in Zechariah 9:9. Some exegetes find a few connections with the Johannine narrative (John 12:12-16). The entry into Jerusalem, and the events that would follow, was the goal of the Lucan narrative. "Going up to Jerusalem" was a major theme in the Gospel. The Journey Narrative to Jerusalem was a major addition to the Synoptic narrative by Luke. It began in Luke 9:51, when Jesus "resolutely determined to journey to Jerusalem."
The people acclaimed Jesus by saying: "Blessed is the king … ." The theme of kingship will be repeated, when Jesus is on the Cross. The soldiers will mock Jesus as King of the Jews, and an inscription on the Cross will make the same statement (Luke 23:37-38). The lineage of Jesus to King David is asserted in the genealogy of Luke 3:31. But the real King of Israel has always been God. Thus, there is also a declaration of divine reign.
I share this curiosity with you from my travels. There is a chapel in the Armenian Quarter of Old Jerusalem, which houses a unique artifact. It is one of the stones that would have cried out, had the disciples not acclaimed Jesus on Palm Sunday, as mentioned by Jesus at the end of this Gospel reading. The local residents of the Holy City will be very happy to show it to you!
First Reading: Isaiah 50:4-7
There are four Servant Songs in this section of the Book of Isaiah (Deutero-Isaiah). Different individuals or even a reference to the nation of Israel have been suggested as the identity for Servant of the Lord in these passages. Early Church commentators applied them to Jesus. This is the first half of the third one. It is the first of three speeches by the Servant.
The "well-trained tongue" can also be translated from the Hebrew as the "tongue of a disciple/scholar." Thus, the prophet is also a student, as he speaks to the people in order to remain faithful and persevere. The speaker finds his strength and courage in the assurance that "the Lord God is my help." Human persecution and indignities will not deter him.
Second Reading: Philippians 2:6-11
Because of its form and language, these verses are usually treated as a pre-existing and separate hymn of the early Christian Church within this letter of Paul. It emphasizes the humility of Jesus Christ. Jesus is intimately connected with the human condition. His life becomes as example for the faithful disciple to follow. It isn't just a way of thinking. It is practical advice for living.
At the same time, Jesus was both "the form of God" and "the form of a slave." There have been many commentaries on the meaning of "form." Basically, it is how something appears to our own senses. Some commentaries also believe that the translation "though" is more causative: "precisely because He was in the form of God … ." The nature of God is to give, not to take hold of everything for Himself. Being "human in appearance" is not just a superficial facade. It means that He has taken on the identity of being human. He proved that by dying. "Death" is repeated. Even His death is humbling, since He accepted a kind of death not inflicted upon a citizen of the empire. Crucifixion was a form of execution for the lowest levels of society and the worst criminals.
The word "grasped" has the connotation of "being snatched" or even our colloquial expression of "being ripped off." There may be a contrasting allusion to the first man, Adam, who succumbed to the temptation of the serpent to "be like gods" (Genesis 3:5). He earned death, while Jesus, who died, was exalted.
The middle of the hymn has a turning point. God is the subject: "God greatly exalted Him." Jesus is given the name of God in the Old Testament. "Lord" is a Greek word, which translates the Hebrew word, Yahweh. It was also used to address the Roman emperor and was prefixed to the names of the Roman gods. Jesus showed that He was greater than these.
Jesus is not replacing God, the Father, since it is God who "exalted Him and bestowed on Him the Name." Whereas Jesus was humbled, now those who recognize His full identity become humbled by bending their knee. The acknowledgment of Jesus as Lord is from all three places of creation: sky, land and the deep. This was a much greater realm than even claimed by the Roman Empire in which Paul lived.
Gospel: Luke 22:14 - 23:56 (Short form: Luke 23:1-49)
The Passion Narrative on Palm Sunday is from the Gospel of that year's cycle. This year, it is Cycle C, the Gospel of Luke. The Gospel of the Easter Vigil is also from the same cycle.
"The hour" has a greater connotation than the fact that it was evening. Luke places the events of the Last Supper in the context of the Passover (Luke 22:7,15). In this account, Jesus offers the cup, then the bread. The first cup is "taken/received." Usually each person has their own cup. Apparently, this one was offered to Him by one of the other people at the table. The words for "giving thanks" in Greek became the name of the sacrament, Eucharist. Afterward, he offers another cup "after they had eaten." This last cup is probably the cup of blessing, which is used in the Jewish seder. There is no way to discover exactly how the Passover meal was observed by the Jews in the first century.
The meal presents a theme of service, which reflects a similar theme in the Gospel of John with the washing of the feet. In Luke's account, Jesus addresses an argument about "which of them (the disciples) should be regarded as the greatest." Jesus cautions them. He tells them that the leader should act "as the servant." Jesus gives His own example at that meal as an example: "I am among you as one who serves."
Jesus calls Simon/Peter by name twice. Elsewhere in the Scriptures, the double calling of a name indicated a special role in the salvation of His people, e.g., Abraham, Abraham (Genesis 22:11); Jacob, Jacob (Genesis 46:2); Moses, Moses (Exodus 3:4); Samuel, Samuel (1 Samuel 3:10); Martha, Martha (Luke 10:41); Saul, Saul (Acts 9:4). His role is to "strengthen your brothers."
When I offer the Eucharist to people coming forward to receive Him, I will use their name, if I know it and remember it. It sparks a certain recognition and acknowledgment in the eyes of the person. Sometimes I hear, "Thank you!" Even without knowing the names of the recipients, there is great power in the giving and receiving of the Eucharist. There is both a bond of faith and a responsibility of service toward those with whom we are united in Christ.
The chief priest, the rulers and the people rejected Jesus three times, calling for His crucifixion. Pilate, "wishing to release Jesus," twice offers to "have him flogged and then release Him." The man, Barabbas, whose name means "son of the father," is guilty of capital crimes and released. Jesus goes to His death instead. Jesus will also promise Paradise to the repentant criminal on the cross with Him. The criminal admitted that he had "been condemned justly."
At the death of Jesus, the Gentile centurion, a witness to these events, pronounced Jesus "innocent beyond doubt." Jesus had already taken the place of a man accused of murder, absolved a crucified criminal, and forgiven those who condemned Him. The work of salvation was well under way, even before the resurrection on Easter!
Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.
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