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
 |
| “Entry of Jesus into |
At the Procession with Palms
Gospel: Luke 19:28-40
Jesus proceeded on his
journey up to Jerusalem
As he drew near to Bethphage
and Bethany
at the place called the Mount of Olives ,
he sent two of his disciples.
He said, “Go into the village
opposite you,
and as you enter it you will
find a colt tethered
on which no one has ever sat.
Untie it and bring it here.
And if anyone should ask you,
‘Why are you untying it?’
you will answer,
‘The Master has need of it.’”
So those who had been sent
went off
and found everything just as
he had told them.
And as they were untying the
colt, its owners said to them,
“Why are you untying this
colt?”
They answered,
“The Master has need of it.”
So they brought it to Jesus,
threw their cloaks over the
colt,
and helped Jesus to mount.
As he rode along,
the people were spreading
their cloaks on the road;
and now as he was approaching
the slope of the Mount of Olives ,
the whole multitude of his
disciples
began to praise God aloud
with joy
for all the mighty deeds they
had seen.
They proclaimed:
“Blessed is the king who
comes
in the name of the Lord.
Peace in heaven
and glory in the highest.”
Some of the Pharisees in the
crowd said to him,
“Teacher, rebuke your
disciples.”
He said in reply,
“I tell you, if they keep
silent,
the stones will cry out!”
---------------------------------------------------------------------
Commentary on Lk
19:28-40
Jesus is now coming back to Jerusalem
and it is clear that the disciples to whom St. Luke is referring are more than
just the twelve (“the whole multitude of his disciples began to praise God
aloud with joy”). Included in this number were those who had seen the signs
he had performed and had expectations of another kind of Messiah.
The acclamation the disciples gave
Jesus in this version of the story is the same one that the angels gave at his
birth: “Blessed is the king who comes in the name of the Lord. Peace in
heaven and glory in the highest.” It is also one reason the Pharisees asked
Jesus to stop them. They did not want the Romans to interpret this acclamation
as rebellion against the emperor. However, they were also aware of the
prophetic image the Lord presented: "Christ is greeted with the prophetic
words referring to the enthronement of the Messiah, contained in Psalm 118:26: 'Blessed
be he who enters in the name of the Lord!' But the people also acclaim him as
king. This is a great messianic demonstration, which infuriates the Pharisees.
One of the acclamations, 'Peace in heaven and glory in the highest', echoes the
announcement made by the angel to the shepherds on Christmas night (cf. Luke 2:14)." [5]
CCC: Lk 19:38 559
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At the Mass
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.
---------------------------------------------------------------------
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 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.” [6]
---------------------------------------------------------------------
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?
---------------------------------------------------------------------
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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Reading II: Philippians 2:6-11
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.
---------------------------------------------------------------------
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 counterpoint to the elevated status of Jesus
revealed as the Messiah – the Only Begotten Son of God. The attitude of
Christ 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
---------------------------------------------------------------------
Gospel
Longer Form: Luke 22:14—23:56
When the hour came,
Jesus took his place at table
with the apostles.
He said to them,
“I have eagerly desired to
eat this Passover with you before I suffer,
for, I tell you, I shall not
eat it again
until there is fulfillment in
the kingdom of God
Then he took a cup, gave
thanks, and said,
“Take this and share it among
yourselves;
for I tell you that from this
time on
I shall not drink of the
fruit of the vine
until the kingdom of God
Then he took the bread, said
the blessing,
broke it, and gave it to
them, saying,
“This is my body, which will
be given for you;
do this in memory of me.”
And likewise the cup after
they had eaten, saying,
“This cup is the new covenant
in my blood,
which will be shed for you.
“And yet behold, the hand of
the one who is to betray me
is with me on the table;
for the Son of Man indeed
goes as it has been determined;
but woe to that man by whom
he is betrayed.”
And they began to debate
among themselves
who among them would do such
a deed.
Then an argument broke out
among them
about which of them should be
regarded as the greatest.
He said to them,
“The kings of the Gentiles
lord it over them
and those in authority over
them are addressed as ‘Benefactors’;
but among you it shall not be
so.
Rather, let the greatest
among you be as the youngest,
and the leader as the
servant.
For who is greater:
the one seated at table or
the one who serves?
Is it not the one seated at
table?
I am among you as the one who
serves.
It is you who have stood by
me in my trials;
and I confer a kingdom on
you,
just as my Father has
conferred one on me,
that you may eat and drink at
my table in my kingdom;
and you will sit on thrones
judging the twelve tribes of Israel
“Simon, Simon, behold Satan
has demanded
to sift all of you like
wheat,
but I have prayed that your
own faith may not fail;
and once you have turned
back,
you must strengthen your
brothers.”
He said to him,
“Lord, I am prepared to go to
prison and to die with you.”
But he replied,
“I tell you, Peter, before
the cock crows this day,
you will deny three times
that you know me.”
He said to them,
“When I sent you forth
without a money bag or a sack or sandals,
were you in need of
anything?”
“No, nothing, “ they replied.
He said to them,
“But now one who has a money
bag should take it,
and likewise a sack,
and one who does not have a
sword
should sell his cloak and buy
one.
For I tell you that this
Scripture must be fulfilled in me,
namely, He was counted among
the wicked;
and indeed what is written
about me is coming to fulfillment.”
Then they said,
“Lord, look, there are two
swords here.”
But he replied, “It is
enough!”
Then going out, he went, as
was his custom, to the Mount of Olives ,
and the disciples followed
him.
When he arrived at the place
he said to them,
“Pray that you may not
undergo the test.”
After withdrawing about a
stone’s throw from them and kneeling,
he prayed, saying, “Father,
if you are willing,
take this cup away from me;
still, not my will but yours
be done.”
And to strengthen him an
angel from heaven appeared to him.
He was in such agony and he
prayed so fervently
that his sweat became like
drops of blood
falling on the ground.
When he rose from prayer and
returned to his disciples,
he found them sleeping from
grief.
He said to them, “Why are you
sleeping?
Get up and pray that you may
not undergo the test.”
While he was still speaking,
a crowd approached
and in front was one of the
Twelve, a man named Judas.
He went up to Jesus to kiss
him.
Jesus said to him,
“Judas, are you betraying the
Son of Man with a kiss?”
His disciples realized what
was about to happen, and they asked,
“Lord, shall we strike with a
sword?”
And one of them struck the
high priest’s servant
and cut off his right ear.
But Jesus said in reply,
“Stop, no more of this!”
Then he touched the servant’s
ear and healed him.
And Jesus said to the chief
priests and temple guards
and elders who had come for
him,
“Have you come out as against
a robber, with swords and clubs?
Day after day I was with you
in the temple area,
and you did not seize me;
but this is your hour, the
time for the power of darkness.”
After arresting him they led
him away
and took him into the house
of the high priest;
Peter was following at a distance.
They lit a fire in the middle
of the courtyard and sat around it,
and Peter sat down with them.
When a maid saw him seated in
the light,
she looked intently at him
and said,
“This man too was with him.”
But he denied it saying,
“Woman, I do not know him.”
A short while later someone
else saw him and said,
“You too are one of them”;
but Peter answered, “My
friend, I am not.”
About an hour later, still
another insisted,
“Assuredly, this man too was
with him,
for he also is a Galilean.”
But Peter said,
“My friend, I do not know
what you are talking about.”
Just as he was saying this,
the cock crowed,
and the Lord turned and
looked at Peter;
and Peter remembered the word
of the Lord,
how he had said to him,
“Before the cock crows today,
you will deny me three times.”
He went out and began to weep
bitterly.
The men who held Jesus in
custody were ridiculing and beating him.
They blindfolded him and
questioned him, saying,
“Prophesy! Who is it that struck you?”
And they reviled him in
saying many other things against him.
When day came the council of
elders of the people met,
both chief priests and
scribes,
and they brought him before
their Sanhedrin.
They said, “If you are the
Christ, tell us, “
but he replied to them, “If I
tell you, you will not believe,
and if I question, you will
not respond.
But from this time on the Son
of Man will be seated
at the right hand of the
power of God.”
They all asked, “Are you then
the Son of God?”
He replied to them, “You say
that I am.”
Then they said, “What further
need have we for testimony?
We have heard it from his own
mouth.”
Then the whole assembly of
them arose and brought him before Pilate.
They brought charges against
him, saying,
“We found this man misleading
our people;
he opposes the payment of taxes
to Caesar
and maintains that he is the
Christ, a king.”
Pilate asked him, “Are you
the king of the Jews?”
He said to him in reply, “You
say so.”
Pilate then addressed the
chief priests and the crowds,
“I find this man not guilty.”
But they were adamant and
said,
“He is inciting the people
with his teaching throughout all Judea ,
from Galilee
where he began even to here.”
On hearing this Pilate asked
if the man was a Galilean;
and upon learning that he was
under Herod’s jurisdiction,
he sent him to Herod who was
in Jerusalem
Herod was very glad to see
Jesus;
he had been wanting to see
him for a long time,
for he had heard about him
and had been hoping to see
him perform some sign.
He questioned him at length,
but he gave him no answer.
The chief priests and
scribes, meanwhile,
stood by accusing him
harshly.
Herod and his soldiers
treated him contemptuously and mocked him,
and after clothing him in
resplendent garb,
he sent him back to Pilate.
Herod and Pilate became
friends that very day,
even though they had been
enemies formerly.
Pilate then summoned the
chief priests, the rulers, and the people
and said to them, “You
brought this man to me
and accused him of inciting
the people to revolt.
I have conducted my
investigation in your presence
and have not found this man
guilty
of the charges you have
brought against him,
nor did Herod, for he sent
him back to us.
So no capital crime has been
committed by him.
Therefore I shall have him
flogged and then release him.”
But all together they shouted
out,
“Away with this man!
Release Barabbas to us.”
— Now Barabbas had been
imprisoned for a rebellion
that had taken place in the
city and for murder. —
Again Pilate addressed them,
still wishing to release Jesus,
but they continued their shouting,
“Crucify him! Crucify him!”
Pilate addressed them a third
time,
“What evil has this man done?
I found him guilty of no
capital crime.
Therefore I shall have him
flogged and then release him.”
With loud shouts, however,
they persisted in calling for
his crucifixion,
and their voices prevailed.
The verdict of Pilate was
that their demand should be granted.
So he released the man who
had been imprisoned
for rebellion and murder, for
whom they asked,
and he handed Jesus over to
them to deal with as they wished.
As they led him away
they took hold of a certain
Simon, a Cyrenian,
who was coming in from the
country;
and after laying the cross on
him,
they made him carry it behind
Jesus.
A large crowd of people
followed Jesus,
including many women who mourned
and lamented him.
Jesus turned to them and
said,
“Daughters of Jerusalem, do
not weep for me;
weep instead for yourselves
and for your children
for indeed, the days are
coming when people will say,
‘Blessed are the barren,
the wombs that never bore
and the breasts that never
nursed.’
At that time people will say
to the mountains,
‘Fall upon us!’
and to the hills, ‘Cover us!’
for if these things are done
when the wood is green
what will happen when it is
dry?”
Now two others, both
criminals,
were led away with him to be
executed.
When they came to the place
called the Skull,
they crucified him and the
criminals there,
one on his right, the other on
his left.
Then Jesus said,
“Father, forgive them, they
know not what they do.”
They divided his garments by
casting lots.
The people stood by and
watched;
the rulers, meanwhile,
sneered at him and said,
“He saved others, let him
save himself
if he is the chosen one, the
Christ of God.”
Even the soldiers jeered at
him.
As they approached to offer him
wine they called out,
“If you are King of the Jews,
save yourself.”
Above him there was an
inscription that read,
“This is the King of the
Jews.”
Now one of the criminals
hanging there reviled Jesus, saying,
“Are you not the Christ?
Save yourself and us.”
The other, however, rebuking
him, said in reply,
“Have you no fear of God,
for you are subject to the
same condemnation?
And indeed, we have been condemned
justly,
for the sentence we received
corresponds to our crimes,
but this man has done nothing
criminal.”
Then he said,
“Jesus, remember me when you
come into your kingdom.”
He replied to him,
“Amen, I say to you,
today you will be with me in Paradise .”
It was now about noon and darkness came over the
whole land
until three in the afternoon
because of an eclipse of the
sun.
Then the veil of the temple
was torn down the middle.
Jesus cried out in a loud
voice,
“Father, into your hands I
commend my spirit”;
and when he had said this he
breathed his last.
Here all kneel and
pause for a short time.
The centurion who witnessed
what had happened glorified God and said,
“This man was innocent beyond
doubt.”
When all the people who had gathered
for this spectacle saw what had happened,
they returned home beating
their breasts;
but all his acquaintances
stood at a distance,
including the women who had
followed him from Galilee
and saw these events.
Now there was a virtuous and
righteous man named Joseph who,
though he was a member of the
council,
had not consented to their
plan of action.
He came from the Jewish town
of Arimathea
and was awaiting the kingdom of God
He went to Pilate and asked
for the body of Jesus.
After he had taken the body
down,
he wrapped it in a linen
cloth
and laid him in a rock-hewn
tomb
in which no one had yet been
buried.
It was the day of
preparation,
and the sabbath was about to
begin.
The women who had come from Galilee with him followed behind,
and when they had seen the
tomb
and the way in which his body
was laid in it,
they returned and prepared
spices and perfumed oils.
Then they rested on the
sabbath according to the commandment.
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Commentary on Lk
22:14—23:56
The passion according to St. Luke
recounts the “Last Supper,” the “Prayer in the Garden,” as well as Jesus'
arrest, trial, conviction, and execution.
The Last Supper (Luke 22:14-38)
The beginning verses of the passion
set the tone for what is to follow. Jesus is fully aware of what will transpire
in the next hours and embraces his mission fully (“I have eagerly desired to
eat this Passover with you before I suffer…"). “We must therefore
approach this mystery, above all, with humble reverence, not following human
arguments, which ought to be hushed, but in steadfast adherence to divine
revelation.” (Paul VI, Mysterium fidei) [7]
The narrative immediately relates
Jesus' celebration of the Passover with his disciples. The Old Covenant is
celebrated as a reminder of God’s love for his people. Jesus then transforms
the celebration into the New Covenant. “As Passover recalls Israel’s
deliverance from Egypt, so the Eucharist both commemorates and accomplishes our
redemption from slavery in sin. Jesus reconfigures this ancient feast by placing
himself at the center of its significance; he is the true Lamb offered for sin
and given as food to God’s family (John 1:29; 1 Corinthians 5:6-8; CCC
1151, 1340).”[8] The Seder meal
which Jesus celebrates is structured based on four cups of wine. The first cup which
the Lord offers is the Sanctifying Cup. Jesus sets this feast as one holy and
set aside for the Heavenly Father. The Eucharistic Cup, offered after the
sacrifice of his body in the bread, was probably the third cup, the Cup of
Blessing (1
Corinthians 10:16).
In Luke 22:24-30 an
argument among the disciples takes place following the Lord’s announcement that
one of his closest friends would betray him. Jesus proceeds to provide the
disciples with straightforward teaching about the servant role they were to
exemplify. He then promises all of them that, because they will have stood by
him, they will also be with him in heaven.
Following this part of the
discourse, Jesus predicts Peter’s denials. In Mark 14:27-31 and Matthew 26:31-35 this
discussion takes place as the disciples walk with Jesus to the garden at
Gethsemane. In Luke it takes place in the upper room. Here, “the theme of
trials (v. 28) is continued and has some implications for the Eucharistic
celebration. The intimacy of the dinner table casts deeper shadows of shame and
guilt about Peter’s denials; Jesus’ anticipated forgiveness lays down a basic
condition how Christians are to approach the table.” [9] Peter has already been told by Christ that he is to have a
special and important role in continuing the Lord’s ministry. He was told he
would be Cephas; “The Rock” upon which the Church would be built (John 1:42).
This promise is not withdrawn as Jesus tells Peter he will fail to support the
Lord. He will fail but he will not lose faith. “As St. John Chrysostom
comments, it is as if our Lord were saying to Peter, ‘I have not prayed that
you may not deny me but that your faith may not fail.’ (Hom. On St. Matthew,
3).”[10]
Using the denials of Peter as a
point of departure, Jesus predicts his coming passion using a reference from
Isaiah 53:12 “He was counted among the wicked.” He effectively warns the
disciples of the approaching spiritual battle. His response, when they
misunderstand that he is using metaphor when he speaks of swords, is clearly
one of frustration: “It is enough!”
Gethsemane (Luke 22:39-63)
Jesus takes his disciples “as was
his custom” to the garden. Only in St. Luke’s Gospel do we understand that he frequently
uses this place to pray. The owner must have been a friend to allow this
access. Jesus moves away from the disciples for private prayer. The imminent
sense of his trials causes him to go into intense prayer. Only in this
situation do we find Jesus explicitly kneeling in prayer, completely humble
before his Father. He shows his human frailty in the fear of what is to come.
At the same time he demonstrates his complete obedience in the prayer he
offers. In a singular gift of loving grace, God’s messenger, an angel, appeared
to him, offering God’s consolation. We note that another time when angels were
present in Jesus’ life was during his temptation in the desert (Matthew 4:11 and Mark 1:13).
Following his prayer which we are told was so intense that “his sweat became
like drops of blood,” Jesus returns to his friends and finds them asleep,
pleading again that they may not suffer as he is about to suffer.
Even as the Lord is chastising his
disciples his betrayer approaches. Judas is to use a pre-arranged signal (Matthew 26:48) to
identify Jesus to the guards who have come with him. Even at this point, the
Lord attempts to offer his disciple a path to redemption saying “Judas, are you
betraying the Son of Man with a kiss?” How tenderly he offers this question in
the face of Judas’ deed. The disciples, however, seeing the threat respond with
violence; one of them (Simon Peter – John 18:10) striking
the High Priest’s servant (Malchus), cutting off his ear. Jesus touches the
slave and heals him, putting an end to resistance from his disciples and
performing his last healing miracle before his death.
The arrest plays out as Jesus
places the action in its proper light. He first asks why they have chosen this
time and place (night and remote). He speaks plainly – it is a cowardly act of
darkness. He submits and is led away to the house of the high priest. In Luke’s
story no mention is made of what became of the other disciples. We hear only of
Peter following along at a distance. When they arrive at the house of the high
priest, Peter is questioned and fulfills the Lord’s prophecy in denying Jesus
three times. The numerical significance is clear. Peter denied Christ
completely in the third repetition. While Peter is fulfilling his destiny, Jesus
is undergoing the first of his humiliations and scourging at the hands of the
temple guards.
The Trial(s) (Luke 22:64–23-25)
When Luke’s account of Jesus’ trial
before the Sanhedrin is compared with the accounts from Matthew 26:59-66 and Mark 14:53-64 it
appears as if there are two trials before the Jewish leadership. Their first of
these, at night, reported in Matthew and Mark, would have established the
charges to be leveled against Jesus. In Luke, the daytime trial before the
whole Sanhedrin takes place. The Jewish leaders want a charge that merits
the death penalty and so attempt to use blasphemy as their avenue. Under
questioning, Jesus is fully aware of the intention of the Sanhedrin and confirms
that he is the Messiah, at which point the assembly takes him before the Roman
Procurator, Pilate.
The accusations placed before
Pilate are intended to paint the Lord as a revolutionary rather than one who is
the target of religious zeal. They charge him with refuting the authority of
Caesar and attempting to assume political power in opposition to Roman rule. If
these charges had been authentic, Pilate would not have hesitated to condemn
Jesus to death. However, in the exchange between Pilate and Jesus, no such
resistance to the Roman rule is seen. Indeed Jesus likely makes an impression
on Pilate who quickly finds Jesus not guilty. Those who brought the charges
immediately challenge the innocent verdict. Pilate discovers that Jesus is a
Galilean and therefore belongs to Herod’s jurisdiction and defers the decision
to him.
Jesus' trial before Herod is
uneventful since Jesus stands mute before him. Herod for his part was looking
forward to being shown a sign, like the ones he had heard of in Jesus' public
ministry. Instead, he sends him back to Pilate with no real evidence of wrongdoing
either way. He does, however mock the Lord intending humiliation as punishment.
When Jesus arrives before Pilate
again, the Procurator clearly intends to release Jesus after having scourged
him. The Jewish leadership is adamant that Jesus is a threat to Roman rule and
becomes increasingly more agitated, finally demanding that he be crucified.
They asked instead that Barabbas be released. (Barabbas was, according to historical
accounts a zealot and a revolutionary). Because of the zeal of the crowd
demanding Jesus’ death, Pilate finally accedes to their demand.
The Crucifixion of Jesus (Luke 23:26-43)
Jesus, now condemned is led away to
the place of execution. Reference is made in Luke 23:35-43 to
the most grievous charge leveled against Jesus before Pilot. The Sanhedrin told
the Proconsul that Jesus had claimed kingship over the Jews in opposition to
the rule of Caesar. We recall that at the head of the Cross was a sign that
read “Jesus of Nazareth, King of the Jews.”
Luke’s account, while it omits a
number of events such as the crowning with thorns and the taunting of Jesus by
the pretorian guards, expands the agonizing journey to the place of execution
into the description of the Way of the Cross.
At Golgotha (the Place of the
Skull) (Note: Luke does not use this name. The later term Calvary comes from
the Latin word for skull – calvaria.), Jesus is crucified with two
criminals to further fulfill the prophecy from Isaiah 53:8ff wherein
the Messiah is assigned a place among evildoers though he has done no wrong. In
this part of the passion we hear the jeering of those in leadership because of
what they perceived to be the Christ’s ironic fate. Even one of the two
criminals begins to take up the insult but is silenced by the other who seems
to understand that the kingdom of Jesus is not of this world, but rather the
Kingdom of God. Demonstrating the love only the Savior is capable of, the Lord
forgives those who have tortured and crucified him even as his life’s blood flows
down the wood of the cross.
The Death and Burial of Jesus (Luke 23:44-56)
As the Savior cries out and
breathes his last several events occur that are significant to the life of the
Church. The darkening of the sky occurs signifying that the light of Jesus who
once walked the earth as a sign of God’s unimaginable love for his people has
departed from this life. The curtain in the temple being torn in the middle is
significant as it depicts the destruction of the old covenant and the beginning
of the New Covenant. “The curtain being referred to was the one hanging between
the Holy Place and the Holy of Holies (Exodus 26:31ff). In Hebrews 9:12 and 10:20 this
event is interpreted as the suppression of the Mosaic cult and the admission of
all men, Gentiles as well as Jews, into the heavenly sanctuary.” [11]
We note that Luke does not mention
the verification of Jesus’ death, rather a centurion professes his conviction
that Jesus was the Son of God (he glorified God) and that there was no guilt in
him. The grief of those followers of the Lord who were present at his death is
expressed through the beating of their breasts. They must have been fearful of
additional reprisals for we are told they stood at a distance.
Luke next relates how Joseph of
Arimathea, a member of the Sanhedrin, petitions Pilate for the body of Jesus and
is granted permission to remove it. This would have been important as it was
Friday, the day before the Sabbath and preparations needed to be made quickly.
The burial must have taken place immediately as no work could be done on the
Sabbath and touching a corpse would have made them ritually unclean. This is
why later “on the first day of the week," the Marys would have been going
to complete the entombment preparations.
CCC: Lk 22:15-16 1130; Lk
22:15 607; Lk
22:18 1403; Lk
22:19-20 1365; Lk
22:19 610,
611, 621, 1328, 1381; Lk 22:20 612; Lk
22:26-27 894; Lk
22:27 1570; Lk
22:28-30 787; Lk
22:29-30 551; Lk
22:30 765; Lk
22:31-32 641,
643; Lk 22:32 162,
552, 2600; Lk 22:40 2612; Lk
22:41-44 2600; Lk
22:42 532,
2605, 2824; Lk 22:43 333; Lk
22:44 2806; Lk
22:46 2612; Lk
22:61 1429; Lk
22:70 443; Lk
23:2 596; Lk
23:19 596; Lk
23:28 2635; Lk
23:34 591,
597, 2605, 2635; Lk 23:39-43 440,
2616; Lk 23:40-43 2266; Lk
23:43 1021; Lk
23:46 730,
1011, 2045; Lk 23:47 441
---------------------------------------------------------------------
OR
Shorter Form: Luke 23:1-49
The elders of the people,
chief priests and scribes,
arose and brought Jesus
before Pilate.
They brought charges against
him, saying,
“We found this man misleading
our people;
he opposes the payment of
taxes to Caesar
and maintains that he is the
Christ, a king.”
Pilate asked him, “Are you
the king of the Jews?”
He said to him in reply, “You
say so.”
Pilate then addressed the
chief priests and the crowds,
“I find this man not guilty.”
But they were adamant and
said,
“He is inciting the people
with his teaching throughout all Judea ,
from Galilee
where he began even to here.”
On hearing this Pilate asked
if the man was a Galilean;
and upon learning that he was
under Herod’s jurisdiction,
he sent him to Herod who was
in Jerusalem
Herod was very glad to see
Jesus;
he had been wanting to see
him for a long time,
for he had heard about him
and had been hoping to see
him perform some sign.
He questioned him at length,
but he gave him no answer.
The chief priests and
scribes, meanwhile,
stood by accusing him
harshly.
Herod and his soldiers treated
him contemptuously and mocked him,
and after clothing him in
resplendent garb,
he sent him back to Pilate.
Herod and Pilate became
friends that very day,
even though they had been
enemies formerly.
Pilate then summoned the
chief priests, the rulers, and the people
and said to them, “You
brought this man to me
and accused him of inciting
the people to revolt.
I have conducted my investigation
in your presence
and have not found this man
guilty
of the charges you have
brought against him,
nor did Herod, for he sent
him back to us.
So no capital crime has been
committed by him.
Therefore I shall have him
flogged and then release him.”
But all together they shouted
out,
“Away with this man!
Release Barabbas to us.”
— Now Barabbas had been
imprisoned for a rebellion
that had taken place in the
city and for murder. —
Again Pilate addressed them,
still wishing to release Jesus,
but they continued their
shouting,
“Crucify him! Crucify him!”
Pilate addressed them a third
time,
“What evil has this man done?
I found him guilty of no
capital crime.
Therefore I shall have him
flogged and then release him.”
With loud shouts, however,
they persisted in calling for
his crucifixion,
and their voices prevailed.
The verdict of Pilate was
that their demand should be granted.
So he released the man who
had been imprisoned
for rebellion and murder, for
whom they asked,
and he handed Jesus over to
them to deal with as they wished.
As they led him away
they took hold of a certain
Simon, a Cyrenian,
who was coming in from the
country;
and after laying the cross on
him,
they made him carry it behind
Jesus.
A large crowd of people
followed Jesus,
including many women who
mourned and lamented him.
Jesus turned to them and
said,
“Daughters of Jerusalem, do
not weep for me;
weep instead for yourselves
and for your children
for indeed, the days are
coming when people will say,
‘Blessed are the barren,
the wombs that never bore
and the breasts that never
nursed.’
At that time people will say
to the mountains,
‘Fall upon us!’
and to the hills, ‘Cover us!’
for if these things are done
when the wood is green
what will happen when it is
dry?”
Now two others, both
criminals,
were led away with him to be
executed.
When they came to the place
called the Skull,
they crucified him and the
criminals there,
one on his right, the other
on his left.
Then Jesus said,
“Father, forgive them, they
know not what they do.”
They divided his garments by
casting lots.
The people stood by and
watched;
the rulers, meanwhile, sneered
at him and said,
“He saved others, let him
save himself
if he is the chosen one, the
Christ of God.”
Even the soldiers jeered at
him.
As they approached to offer
him wine they called out,
“If you are King of the Jews,
save yourself.”
Above him there was an
inscription that read,
“This is the King of the
Jews.”
Now one of the criminals
hanging there reviled Jesus, saying,
“Are you not the Christ?
Save yourself and us.”
The other, however, rebuking
him, said in reply,
“Have you no fear of God,
for you are subject to the
same condemnation?
And indeed, we have been
condemned justly,
for the sentence we received
corresponds to our crimes,
but this man has done nothing
criminal.”
Then he said,
“Jesus, remember me when you
come into your kingdom.”
He replied to him,
“Amen, I say to you,
today you will be with me in Paradise .”
It was now about noon and darkness came over the
whole land
until three in the afternoon
because of an eclipse of the
sun.
Then the veil of the temple
was torn down the middle.
Jesus cried out in a loud
voice,
“Father, into your hands I
commend my spirit”;
and when he had said this he
breathed his last.
Here all kneel and
pause for a short time.
The centurion who witnessed
what had happened glorified God and said,
“This man was innocent beyond
doubt.”
When all the people who had
gathered for this spectacle
saw what had happened,
they returned home beating
their breasts;
but all his acquaintances
stood at a distance,
including the women who had
followed him from Galilee
and saw these events.
---------------------------------------------------------------------
Commentary on Lk 23:1-49
The shorter version of the Passion
omits all that preceded Jesus’ trial by Pilate (the Lord’s betrayal by Judas,
his arrest in the garden, and confrontation by Herod and the Sanhedrin). It
focuses on the final condemnation of Jesus by the people and his physical
abuse, followed by his crucifixion and death. While the shorter form may be
used for pastoral reasons and does describe the climax of his passion, it
should be noted that Christ’s suffering began in earnest with his betrayal by
Judas – one of the twelve.
CCC:Lk 23:2 596; Lk
23:19 596; Lk
23:28 2635; Lk
23:34 591,
597, 2605, 2635; Lk 23:39-43 440,
2616; Lk 23:40-43 2266; Lk
23:43 1021; Lk
23:46 730,
1011, 2045; Lk 23:47 441
---------------------------------------------------------------------
Reflection:
The reflection on Palm Sunday
is focused on the first Gospel reading from Luke that tells the story of Jesus’
triumphant entry into Jerusalem
And why, we ask, should they
not? 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 and 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.
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. Is
it any wonder then, when their religious leaders brought charges of blasphemy against
him, and the story of how he had submitted to them humbly, reached the people
they would turn against him? Is it
surprising, 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? Don’t we, even fleetingly, cry to God saying,
“It’s not fair, why do you abandon me?”
Can we really blame the crowd in Jerusalem
Pax
[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 is “Entry of Jesus 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 republication is not authorized by USCCB and is
for private use only.
[5]
The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, ©
2002, p. 368
[6]
The Navarre Bible: “Major Prophets,” Scepter Publishers, Princeton, NJ, © 2002,
p.223.
[7]
The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, ©
2002, p. 489.
[8]
Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA.
p.149.
[9]
Jerome Biblical
Commentary, Prentice Hall, Inc., © 1968,
44:159, p. 158.
[10]
The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, ©
2002, p. 494.
[11]
Jerome Biblical
Commentary, Prentice Hall, Inc., © 1968,
44:173, p. 162.
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