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Scripture Readings
First Isaiah 50:4-7.
Second Philippians 2:6-11. The
Gospel Procession Gospel: Luke 19: 28-40.
The Passion of Our Lord: Luke 22:14-23:56 or 23:1-49.
1. Subject Matter
• The liturgy contrasts the triumphal procession of disciples that accompanies the Lord into
Jerusalem with their desertion of him during his agony and passion.
• In his glorious death upon the cross, Jesus fulfills all the ancient prophecies of the servant
of God who will be rejected by his own people and their leaders, and suffer a criminal’s
death, being hanged on a cross. The tree of the cross, which is death for him, becomes the
tree of immortal life offered to our first parents, removed from them in their sin, and now
given back as the means by which we feed on the life-giving fruit that hangs from it, the
Body, Blood, Soul and Divinity of Jesus Christ
• The liturgy, in the procession with palms and in the reading of the Passion, invites us to
stand within the story of Jesus’ glorious suffering and death and to find our own place and
response to him within it. This comes to a climax in our participation in the manifestation and
proclamation of his death within the sacrament of the Eucharist.
• For the sake of us sinners, Jesus Christ embraced the most painful and infamous death
of the cross, choosing the instrument of a slave's death to be the means by which he would
raise humanity to eternal glory. By virtue of his incarnation as man, the Son of God,
deathless by nature, was able to taste death in his humanity, and, free among the dead,
made sons for God of us who were enslaved to death and sin.
• By joining the holy Eucharist to his sacred passion and death upon the cross, Jesus
makes the one perfect sacrifice he offered once for all present to us in the Church perpetually
as the sign and instrument of our participation in that saving atonement.
2. Exegetical Notes:
• Isaiah 50:4-7:
This passage, the third of the Suffering Servant’s songs , has its origin in the post-
Exilic period. It speaks with resignation, sadness and darkness of the violent
persecution of the Servant. The word of God remains the source of salvation. The
section finishes (vv.8-9) with the Servant facing Israel herself at as an adversary in
court before the Lord; who is close to the Servant and gives him his vindication.
• On Philippians 2:6-11:
Morphē here indicates outward form, not internal constitution or nature. Morphē
theou, the extensions seems to refer to the outward splendour of God's manifestations
in the Old Testament ; to these Jesus also has a right. Nevertheless he refuses to
stand on this dignity, preferring to manifest himself as one of the slaves to sin and
death that he would save on the cross. For this he empties himself (v.7) without any
exceptional privileges. This kenosis is not only humbling and humiliating, but heroic, “
death on a cross” expressing the point farthest removed from his glorious and godly
status.
• On the Procession Gospel: Luke 19: 28-40:
Luke's account of the procession points towards the struggle within Jerusalem and
eventually its destruction by Roman power. The crowd that accompanies him is
composed of his disciples, who alone give him kingly honors.
• On the Passion of Our Lord: Luke 22:14-23:56 or 23:1-49:
Among the Synoptic Gospels, Luke has a greater affinity to John than to Matthew and
Mark. This is particularly notable in the passion narrative, in which Luke seems to
move away from what was his major written source throughout the Gospel. This
affinity to Johannine material is more in the nature are shared ideas rather than an
identity of words or phrases. Some similarities, negative in quality can be seen as
shared by both Luke and John: no explicit naming of the garden as "Gethsemane" (Lk
22:39); no nighttime deliberation by the Sanhedrin; omission of the cry of Jesus
quoting Ps. 22, “ O God, my God, why have you forsaken me?" Positive similarities
include: the attitude of the apostles at the announcement of Jesus’ betrayal; the
farewell discourse (Lk 22: 24-38); mention of Jesus' custom of praying in the garden
(Lk 22:39); the triple declaration of by Pilate of Jesus’ innocence (Lk 23: 4,14,22.)
(Stuhlmueller) (For Luke), each liturgical celebration of the Eucharist becomes a new
manifestation of the glorious Lord. A till now Luke has consistently presented the
Kingdom of Jesus as "within" (17:20-21), i.e., not yet fully manifested externally. … the
eschatological demands of the Kingdom, however, are felt already within the Church
because Jesus, having ascended to the right hand of the Father, with full regal power
pours forth the Spirit within the Church. The Spirit is even now bringing the Church to
glory, as it brought Jesus, through the agonizing struggles of the cross.
Luke's presentation of Jesus in the garden present him as reflected, praying kneeling,
not prostrate. He specifically mentions Jesus custom of praying in the Garden of
Olives (22:39). In general, Luke's Gospel emphasizes Jesus persistence in prayer,
and recommends of the apostles themselves continue in prayer during their long
period of testing. As usual, Luke also suppresses the details more embarrassing to
the apostles, such as that Jesus three times found the apostles asleep. Luke, with
John, specifically, and alone among the Evangelists, remembers the curing of the right
ear of Malchus.
Luke's passion narrative presents Satan as active in the testing of Christ and of his
Church, whom he puts into the crucial goal like Job. Jesus tells Peter and that Satan
wishes to " sift him" like wheat (22:31-32); Jesus anticipates both Peter’s denials and
his own forgiveness. Like the Lord, the Church must be tested and proved by
suffering. Peter discovers Jesus’ prophecy about his denials coming true; his
repentance begins as Jesus turns and looks at him (v.61), and he himself turns away,
weeping bitterly.
The simplified account of Jesus trial before the Sanhedrin, culminates in the
interrogation of Christ by the elders as to whether he is the Son of God (22:70-71).
Stuhlmueller suggests that they “ meant no more by this title than it signified in the OT
– the specially chosen one, particularly the Davidic King, through whom God's
promises to the nations would reach fulfillment; … that this humiliated, rejected man
to presume to reveal and mediate the Lord's glory to Israel was a supreme irreverence
to God.” A stronger reason, however, for their reaction might be the result of a
connection to Johannine material: The Lord says “You say that egó eimi,” i.e. the
divine name “I AM” , revealed by God to Moses in the appearance in the burning bush
in Exodus 3.
Luke’s Gospel makes the chief priests, rulers and elders of the people the chief
instigators of his crucifixion. Pilate tries to avoid the problem by sending Jesus to
Herod (an event mentioned only in Luke), and in fact tries to release him three times.
He is in for the sake of his own reputation and career. 23:25 “ he handed over to their
will, not only emphasizes the responsibility of the Jewish authorities, but is an allusion
to Isaiah 53:6,12, and shows Jesus to be the Suffering Servant foretold by the
prophet.
Jesus last words are to the thief crucified with him, who has continued to ask him for
mercy; Jesus assures him that he will be “with him” (meth’ emou), i.e., sharing Christ’s
regal glory. Jesus forgiveness, and mission of bringing God's pardon is a constant
theme in Luke's Gospel
4. Patristic Commentary
• St. Ambrose (Commentary on Luke 10,60): When he says: "not my will but thine be done,”
he is referring to his own human will, while the fathers is the will of the Godhead. The will of
the Man is temporal, but that of the Godhead is eternal. The will of the Father is not one
thing and the will of the Son another; for there is but one will where there is one Godhead.
• Ibid., 10,88: Peter was sorrowful and he wept because, being a man, he had strayed. I do
not find that he said anything: but I do find that he wept. I read about his tears, but I do not
read about any satisfaction. But what cannot be defended can be washed away. Tears
washed clean the fault, which he would have blushed to confess in words… (89): Those are
good tears which cleanse from guilt.
• St. Cyril of Jerusalem, Catechetical Lectures 13,6: [Our Lord] did not give up his life by
compulsion, nor was he put to death by a butchery of his life, except it were voluntary. …
well then, he came of set purpose to his passion, rejoicing at the noble deed, smiling at the
Crown, cheered by the salvation of men. He was not ashamed of the cross, for it was
effecting the salvation of the world. Indeed, it was no common man who was suffering. It
was God made man, striving for the prize of his endurance.
• Ibid.,13,33: The Savior endured these things, and made peace through the blood of the
Cross for things in heaven and things on earth. We were enemies of God through sin, and
God had appointed the sinner to die. It was necessary, then, that one of two things should
happen: either that God, in his truth, should destroy all men, or that in his loving kindness he
should blot out the sentence. But behold the wisdom of God: he preserved both the truth of
his sentence, and the exercise of his loving kindness. Christ bore our sins in his body on the
tree, so that by his death we might die to sin and live to righteousness. He who died for us
was of no small account. He was not literally a sheep; nor was he merely man. Neither was
he only an angel. Indeed, he was God made man. The transgression of sinners was not so
great as the righteousness of him that died for them. The sin which we committed was not
so great as the righteousness worked by him who laid down his life for us, who laid it down
when he pleased, and took it up again when he pleased. Do you wish to know that he did
not lay down his life by its being violently wrested from him, and that he did not give up the
spirit unwillingly? He cried to the fathers saying, "Father, into your hands, I commend my
spirit; I commend it, so that I may take it up again." Then having said these things, he gave
up the spirit; but not for any great length of time, because he quickly rose again from the
dead.
• St. Augustine of Hippo, The Confession 10,43,68: Christ was shown to holy men of old,
that they might be set by faith in his passion to come, just as we are saved by faith in his
passion already past. Inasmuch as he is a man, he is Mediator; inasmuch as he is the Word,
he is not something in between, because he is equal to God, God with God, and together
one God. How much you have loved us, good Father, that you spared not your only son, but
delivered him up for the sake of impious man! How you have loved us! For us, he decided
not to cling to his equality with you, but was made obedient even unto death on the cross, he
alone, who was free among the dead, having the power to lay down his life as well as that of
taking it up again. For us he was to you both Victor and Victim, and Victor because he was
Victim. For us he was to you both priest and sacrifice, and priest because he was sacrifice.
From slaves he made us your sons, by his being a slave to you, who was born of you.
• St. John of Damascus, De fide orth., 3,27: By the fact that at Christ's death his soul was
separated from his flesh, his one person is not itself divided into two persons; for the human
body and soul of Christ have existed in the same way from the beginning of his earthly
existence, in the divine person of the Word; and in death, although separated from each
other, both remained with one and the same person of the Word.
• St, Cyprian of Carthage, The Advantage of Patience, #7: But in that very hour of His passion
and cross, before they had come to the cruel act of His slaughter and the shedding of His blood, what
violent abuses He listened to with patience, and what shameful insults He endured! He was even
covered with the spittle of His revilers, when, but a short time before, with His own spittle He had
cured the eyes of the blind man. He Himself suffered the lash, in whose name His servants now
scourge the devil and His angels. He who now crowns the martyrs with eternal garlands was Himself
crowned with thorns; He who now gives true palms to the victors was beaten in the face with hostile
palms; He who clothes all others with the garment of immortality was stripped of His earthly garment;
He who has given the food of heaven was fed with gall; He who has offered us the cup of salvation
was given vinegar to drink. He the innocent, He the just, nay rather, Innocence Itself and Justice Itself
is counted among criminals, and Truth is concealed by false testimonies. He who is to judge is judged,
and the Word of God, silent, is led to the cross. And although the stars are confounded at the
crucifixion of the Lord, the elements are disturbed, the earth trembles, night blots out the day, the sun
withdraws both its rays and its eyes lest it be forced to gaze upon the crime of the Jews, yet He does
not speak, nor is He moved, nor does He proclaim His majesty, even during the suffering itself. He
endures all things even to the end with constant perseverance so that in Christ a full and perfect
patience may find its realization.
7. Other Considerations
• The mechanics of Jesus’ crucifixion provides a moving subject matter for the instruction of
modern people unfamiliar with this form of execution; the usual bloodless and freeze-
frame presentation of the crucifixion in art does not do justice to the Lord's horrible
sufferings in this matter.
• In his incarnation, the Eternal Son put off the manifestation of Godhead to which he was
rightly entitled, and became the image of sin by manifesting himself as one of us, who are
slaves to sin and death; in his glorious passion, and I death upon the cross he made of
our humanity . a perfect sacrifice to the Father; this sacrifice continues to be manifested in
holy Church; he now shows himself manifested as if he were mere bread and wine, so
that he may become our Passover and source of eternal life, and communicate to us the
grace of what he has won by his passion.
Recommended Resources
Brown, Raymond E., S.S., Fitzmeyer, Joseph, S.J., and Murphy, Roland E., O. Carm. The
Jerome Biblical Commentary. Two Vols. Englewood Cliffs, New Jersey: Prentice-Hall, Inc.,
1968.
Jurgens, William A. The Faith of the Early Fathers. 3 Vols. Collegeville, Minnesota: The
Liturgical Press, 1979.
Thomas Aquinas, St. Catena Aurea: Commentary on the Four Gospels Collected out of the
Works of the Fathers. Volume III- Pt. II: St. Luke. Albany, N.Y.: Preserving Christian
Publications, Inc., 2001.
Barbet, Pierre. A Doctor at Calvary: The Passion of Our Lord Jesus Christ As Described by a
Surgeon . Reprint. Ft. Collins, CO:Roman Catholic Books, Sep 1993.