Study and Meditations on this Sunday's Scripture Readings: April 17, 2011

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From the *Navarre Bible *commentary with RSV-CE text:

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The Messiah Enters the Holy City
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*[1] And when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, [2] saying to them, "Go into the village opposite you, and immediately you will find an *** tied, and a colt with her; untie them and bring them to me. [3] If any one says anything to you, you shall say, “The Lord has need of them,’ and he will send them immediately.” [4] This took place to fulfill what was spoken by the prophet, saying, [5] “Tell the daughter of Zion, Behold, your king is coming to you, humble, and mounted on an ***, and on a colt, the foal of an ***.” *

**1-5. **In his triumphant entry into Jerusalem Jesus reveals himself as Messiah, as St Matthew and St John (12:14) stress by quoting the prophecy Zechariah 9:9. Although the Latin translation says “mounted on a [female] ***”, the original Hebrew text says “mounted on a [male] ***”, and the latter is text followed in this translation (in the Greek translation of the Septuagint no sex is specified). The other two Synoptic Gospels limit themselves to giving the key fact of Jesus’ messianic entry into the Holy City mounted on the (Mk 11:2; Lk 19:30). St Matthew sees in the fact that the colt is with the further detail of the prophecy, which refers to the colt being the foal of *** (that seems to be why the *** is referred to throughout the account, the *** being with the colt, although Jesus was mounted only on the colt).

In the prophecy in Zechariah 9:9 (which in the original Old Testament is longer than the quotation in Matthew) the future messianic king is described as “humble”. The ***, originally a noble mount (cf. Gen 22:3; Ex 4;20; Num 22:21; Jud 5:10), was replaced by the horse in the period of the Israelite monarchy (cf. 1 Kings 4:26; 10:28; etc). The prophecy, by referring to an ***, shows that the King of peace wins his victory by humility and gentleness by force of arms.

The Fathers have read a deeper meaning into this episode. They see the *** symbolizing Judaism, for long subject to the yoke of the Law, and the on which no one has ridden, as symbolizing the Gentiles. Jesus leads both Jews and Gentiles into the Church, the new Jerusalem.

*[6] The disciples went and did as Jesus had directed them; [7] they brought the *** and the colt, and put their garments on them, and he sat thereon. [8] Most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road. [9] And the crowds that went before him and that followed him shouted, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” *

**9. **The Hebrew word “Hosanna”, which the people use to acclaim our Lord, was originally an appeal to God meaning “Save us”. Later it was used as a shout of joy, an acclamation, meaning something like “Long live…”. The people are demonstrating their enthusiasm by shouting, “Long live the Son of David!” The phrase “Blessed is he who comes in the name of the Lord” comes from Psalm 118:26 and is a jubilant and appreciative greeting to someone entrusted with a mission from God. The Church takes up these acclamations, incorporating them into the preface of the Mass, to proclaim the kingship of Christ.
*
[10] And when he entered Jerusalem, all the city was stirred, saying, “Who is this?” [11] And the crowds said, “This is the prophet Jesus from Nazareth of Galilee.” *

 

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From the 1859 Haydock Commentary with DRV text:

**Christ rides into Jerusalem upon an …
*
1 And when they drew nigh to Jerusalem, and were come to Bethphage, unto Mount Olivet, then Jesus sent two disciples,

Ver. 1. Bethphage, was a village of the priests, and signifies the house of figs and dates, or the house of the fountain, or of the flatterer, situated on the declivity of Mount Olivet, about a mile to the east of Jerusalem, a sabbath-day’s journey. As Bethphage was probably so called from the fig and date trees growing there, Mount Olivet was from the great number of olive-trees: ton elaion. The triumphal entry of Jesus Christ into Jerusalem from Bethania, was on the first day of the week, answering to our Sunday, the very day on which, by the appointment of the law, (Exodus xii. 3.) the lamb was brought hither, to be sacrificed at the Passover. To shew, moreover, that in himself all the figures of the old law were realized, he chose that very night for the institution of the Passover of the new law, the blessed eucharist, which was appointed for the immolation of the paschal lamb in the old law, and the very day for the redemption of the world, in which the people of God had formerly been redeemed from Egyptian bondage. … When they were arrived to the mid-way between Bethania (which he had just quitted) and Bethphage, he sends two of his disciples. In the Greek it is, Kai elthon eis Bethphage; i.e. eporeuonto, they were travelling to Bethphage, and were near the place, within sight of it, but had not reached it, as we learn from both St. Mark and St. Luke.
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2 Saying to them: Go ye into the village that is over against you, and immediately you shall find an *** tied, and a colt with her: loose them and bring them to me.*

Ver. 2. Go ye into the village; in Latin, Castellum, but in Greek, eis ten Komen, which is, before you, contra vos, as Virgil says,* Italiam contra*. (Æneid i.) Some authors think it was Bethphage. (Haydock) — An *** tied, and a colt with her. This colt, which never yet had been rid upon, represented the people of the Gentiles, to whom God had not given a written law, as he had done to the Jews. Here was manifestly fulfilled the prophecy of Zacharias. (Chap. ix.) It was now the first day of the week, in which Christ suffered; he was pleased to enter into Jerusalem in a kind of triumph, the people making acclamations to him, as to their king and Messias. (Witham) — Both Jews and Gentiles, figured by the *** and the colt, are to be loosed and conducted by the hands of the apostles of Christ to their Redeemer. The Gentiles, represented by the colt, though heretofore unclean, no sooner receive Jesus resting upon them, than they are freed from every stain and rendered perfectly clean. The zeal of the Gentiles stirred up the emulation of the Jews; therefore did the *** follow after its colt. This approach of the Jews to the true faith, after the vocation of the Gentiles, is spoken of by St. Paul, Romans xi. 25. Blindness in part has happened in Israel, until the fulness of the Gentiles should come in. And so all Israel should be saved. (St. Chrysostom, hom. lxvi.) — As it is written, “there shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob. And this is to them my covenant;” when I shall take away their sins. This prophecy of Isaias (lix. 20.) St. Paul applies to the conversion of the Jews; (ibid. [Romans xi. 25]) and thus both Jew and Gentile are to take up our Saviour’s yoke, which is certainly sweet, and his burden light.

*3 And if any man shall say any thing to you, say ye, that the Lord hath need of them: and forthwith he will let them go.

4 Now all this was done that what was spoken by the prophet might be fulfilled, saying:*

Ver. 3-4. The Lord hath need. Not our Lord, or your Lord, but the Lord, viz. of all, both of the beasts and of their masters, and of every creature. Christ here discovers two of his own attributes, his omniscience and his supreme dominion. Now this was done not by accident, not through novelty or to avoid fatigue, but as the evangelist declares, to accomplish the prophecy of Isaias and of Zarcharias.

Continued on the next post…

 

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*5 *Tell ye the daughter of Sion: Behold, thy king cometh to thee, meek, and sitting upon an **, and a colt, the foal of her that is used to the yoke.

**Ver. 5. **Some manuscripts read Isaias, others Zacharias: the text seems to be extracted from both, but particularly the latter, the sense of which is taken, though not verbatim, from the Septuagint version. See Isaias lxii. 2.[11.?] and Zacharias ix. 9.

*6 And the disciples going, did as Jesus commanded them.

7 And they brought the *** and the colt: and laid their garments upon them, and made him sit thereon.*

Ver. 7. Sit thereon. St. Jerome reprobates the opinion of those who suppose that Christ rode upon both the *** and the colt, though without sufficient reason. The Greek indeed, epano auton, upon them, may be referred either to the beasts or to ta imatia, the garments; but the very general sentiment is, that he first sat upon the *** for a short time, and then mounted the colt. It may be asked why Jesus, who through humility had during his whole life travelled on foot, and in no one previous instance is found to have allowed himself the convenience of riding, should on this occasion enter Jerusalem riding? One reason was, as mentioned in note on ver. 4, supra, to fulfil the prophecy of Zarcharias, who had given this mark of the Messias. Hence St. John (Chrysostom, hom. lxvi.) challenges the Jews to shew him any other king of theirs, who had entered Jerusalem riding on an ***. Other reasons were, to give a faint specimen of his real kingly dignity before he suffered; to be publicly acknowledged for the Messias; to confirm the faith of his disciples; and to leave his enemies no excuse for their incredulity. On this, as on all other occasions, magnificence is admirably blended with humility, in our Saviour’s actions. Even in this his triumph, we cannot help admiring his humility, in riding upon an ***. (Jansenius) — The glorious reception he met with from the people, was perfectly voluntary on their parts, the genuine effusions of their hearts, and as such, infinitely superior to the vain and often forced parade bestowed upon earthly princes; and is commemorated in the blessing and distributing of palms in the Catholic Church, on Palm-Sunday, all over the Christian world.

*8 And a very great multitude spread their garments in the way: and others cut boughs from the trees, and strewed them in the way:

9 And the multitudes that went before and that followed, cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord. Hosanna in the highest.

**Ver. 9. **Hosanna, or hosiah-na, was an acclamation of the Jews: when applied to God, means save us, I beseech Thee; when applied to a sovereign prince, means vivat, in Latin, or long live the king. (Bible de Vence) — Hosanna, says St. Jerome, is the same as, Save, I beseech thee. (Psalm cxvii.) Some will have the word Hosanna directed to Christ himself, and the sense to be, Save us, O thou Son of David; others understand Hosanna, directed to God, as if the people said, Save, O Lord, this our king; by which the people wished peace, safety, and prosperity to Jesus their Messias. (Witham) —It appears that the Holy Ghost, on this occasion secretly inspired their tongues, and through their means caused loud thanks to be offered to Jesus, for an approaching blessing, of which as yet they had no conception. — These same words of acclamation are daily used in the preface of the mass, and represent the exultations of both priest and people, expecting, as it were, and rejoicing at his coming. (Bristow)

10 And when he was come into Jerusalem, the whole city was moved, saying: Who is this?

**Ver. 10. **He entered by the golden gate which looks towards the east, and which was not far distant from the temple, where the procession terminated. There Jesus, as high priest, made his solemn entry into his Father’s house.

11 And the people said: This is Jesus the prophet, from Nazareth of Galilee.

Ver. 11. The Prophet, &c. It was amidst these acclamations that Christ wept, and foretold the destruction of the city. (Luke xix. 42.) (Witham) — It was not without great reason, that the whole city was so much disturbed with the triumphal entry of Jesus. Man was extolled as God, and God extolled in man. The elders, admiring his heavenly virtue, exclaimed, who is the king of glory! (Origen) — This is Jesus, the prophet, (outos estin Iesous o prophetes,) the one promised by Moses, (Deuteronomy xviii. 15.) was the answer of the simple and candid people. (Jansenius)

 

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Other thoughts and commentary on the Processional Gospel:

**
1 When they drew near Jerusalem and came to Bethphage on the Mount of Olives: **“Bethphage” means “House of Unripe Figs”. The fig tree is a symbol of Israel and of Jerusalem. The next day, on re-entering the city, Jesus curses a barren fig tree—symbol of what Jerusalem and all Israel have become. Popular belief seems to have associated the Mount of Olives with the coming of an Anointed One; it was the hill of the oil which was used for anointing.

**Jesus sent two disciples,

2 saying to them, "Go into the village opposite you, and immediately you will find an *** tethered, and a colt with her. Untie them and bring them here to me: This is a striking variation from the accounts of Mark and John where only a donkey is mentioned. The reason for this variation will be explored in a few verses.
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3 And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.": This indicates a fulfillment of Jesus’ prediction based on supernatural knowledge. Everything is going according to plan.

**4 This happened so that what had been spoken through the prophet might be fulfilled:

5 "Say to daughter Zion:** Isaiah 62:11 in the Septuagint form is quoted here.

**'Behold, your king comes to you, meek and riding on an *, and on a colt, the foal of a beast of burden.’": The remainder of this quotation is from Zechariah 9:9 in the Septuagint form except he omits a phrase in Zechariah which alludes to the victory of the king. The text of Zechariah includes the king among the “lowly”.

**6 The disciples went and did as Jesus had ordered them.

7 They brought the *** and the colt and laid their cloaks over them, and he sat upon them:** The scene seems to be a deliberate re-enactment of the prophecy. This was the only type of Messianic claim Jesus would publicly profess—the claim to be the Messiah who was one of the lowly. He comes on a donkey because He is a man of peace—a warrior-king would have ridden a charger. The Church fathers have read a deeper meaning into this episode. They see the *** a symbolizing Judaism, for long subject to the yoke of the Law, and the foal, on which no one has ridden, as symbolizing the Gentiles. Jesus leads both Jews and Gentiles in to the Church, the New Jerusalem.

**8 The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road: **The branches were also intended to soften the road. No palm trees grow in Jerusalem and the synoptic gospels don’t mention palm branches, though Jericho (from whence Jesus had recently arrived) was famous for its dates and palm trees. It was common to greet victorious soldiers and leaders this way (see 1 Maccabees 13:49-52 and 2 Maccabees 10:1-8)

9 The crowds preceding him and those following kept crying out and saying: "Hosanna to the Son of David: A Messianic title.

**blessed is he who comes: **Another Messianic title (see Malachi 3:1)

**in the name of the Lord; hosanna in the highest.": **One who comes as the ambassador comes “in the name” of whom he represents comes with the full authority of that person. In this case, they recognize that Jesus comes with the full authority of God. The phrase “Blessed be he who comes in the name of the Lord” comes from Psalm 118:26 and is a jubilant and appreciative greeting to someone entrusted with a mission from God.

**10 And when he entered Jerusalem the whole city was shaken and asked, “Who is this?”

11 And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”**

 

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Catechism of the Catholic Church paragraphs referencing Matthew 21:1-11:

439 Many Jews and even certain Gentiles who shared their hope recognized in Jesus the fundamental attributes of the messianic “Son of David”, promised by God to Israel.38 Jesus accepted his rightful title of Messiah, though with some reserve because it was understood by some of his contemporaries in too human a sense, as essentially political.39

38. Cf Mt 2:2; 9:27; 12:23; 15:22; 20:30; 21:9,15.

39. Cf. Jn 4:25-26; 6:15; 11:27; Mt 22:41-46; Lk 24:21.

**Jesus’ messianic entrance into Jerusalem

559** *How will Jerusalem welcome her Messiah? *Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of “his father David”.308 Acclaimed as son of David, as the one who brings salvation (Hosanna means “Save!” or “Give salvation!”), the “King of glory” enters his City “riding on an ***”.309 Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth.310 And so the subjects of his kingdom on that day are children and God’s poor, who acclaim him as had the angels when they announced him to the shepherds.311 Their acclamation, “Blessed be he who comes in the name of the Lord”,312 is taken up by the Church in the “Sanctus” of the Eucharistic liturgy that introduces the memorial of the Lord’s Passover.

308. Lk 1:32; cf. Mt 21:1-11; Jn 6:15.

309. Ps 24:7-10; Zech 9:9.

310. Cf. Jn 18:37.

311. Cf. Mt 21:15-16; cf. Ps 8:3; Lk 19:38; 2:14.

312. Cf. Ps 118:26.

 

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Questions on this Sunday’s Scripture Readings for personal study and reflection:

* The 1st Reading from the prophet Isaiah describes the Suffering Servant of the Lord and how he is faithful to his call. How are we called to imitate this servant in both attentiveness to God’s word, and in bearing our share in the hardships of spreading the Gospel?

* In the 2nd Reading, we hear St. Paul quote and early Christian hymn in praise of the divinity of Christ. How cognizant on a daily basis are we that Jesus Christ, Our Lord and Savior, is both fully man and fully God? What is the implication of each of these truths for our daily lives?

* In the Gospel, to what town has Jesus come? Why (Mt 23:27; Mark 10:32-33; Luke 13:33)?

* Jesus comes on a donkey rather than a stallion. What does this portray (Zech 9:9-10)? What kind of king were the people expecting? How do their wishes compare with the reality of Jesus? How might that discrepancy account for the same crowd jeering and shouting later, “Crucify him!” (Mark 15:12-15)?

* What difference does it make to you that Jesus is a gentle king, and not like the one described in Matthew 20:25? How would you have reacted if you had been there to greet Jesus riding into town? Do you jump on political or religious bandwagons today? Why or why not? Does Jesus’ humility “work” for you? Why or why not?

 

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A meditation on the Processional Gospel from the Daily Scripture Reading & Meditation website:

**
Meditation: **Does the King of glory find a welcome entry in your home and heart? Jesus went to Jerusalem knowing full well what awaited him – betrayal, rejection, and crucifixion. The people of Jerusalem, however, were ready to hail him as their Messianic King! Little did they know what it would cost this king to usher in his kingdom. Jesus’ entry into Jerusalem astride a colt was a direct fulfillment of the Messianic prophecy of Zechariah (9:9): Rejoice greatly, O daughter of Zion. Shout aloud, O daughter of Jerusalem. Lo, your king comes to you; triumphant and victorious is he, and riding on an *** and upon a colt the foal of an ***. The colt was a sign of peace. Jesus enters Jerusalem in meekness and humility, as the Messianic King who offers victory and peace to his people. That victory and peace would be secured in the cross and resurrection which would soon take place at the time of Passover.

Augustine, the great 5th century church father, comments on the significance of Jesus’ entry into Jerusalem: “The master of humility is Christ who humbled himself and became obedient even to death, even the death of the cross. Thus he does not lose his divinity when he teaches us humility. …What great thing was it to the king of the ages to become the king of humanity? For Christ was not the king of Israel so that he might exact a tax or equip an army with weaponry and visibly vanquish an enemy. He was the king of Israel in that he rules minds, in that he gives counsel for eternity, in that he leads into the kingdom of heaven for those who believe, hope, and love. It is a condescension, not an advancement for one who is the Son of God, equal to the Father, the Word through whom all things were made, to become king of Israel. It is an indication of pity, not an increase in power.” [Tractates on John 51.3-4]

Psalm 24 is another prophetic passage which echoes this triumphal procession of the King of glory: Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. Jesus Christ came to bring us the kingdom of God. He is the true King who offers peace, joy, and everlasting life for those who accept his kingship. Does the King of glory find a welcome entry in your heart and home? Do your walls echo with the praise of his glory?

*“Lord Jesus, be the King and Ruler of my heart, mind, life, and home. May my life reflect your meekness and humility that you may be honored as the King of glory!” *

 

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The Gospel Reading of the Passion narrative that we will hear (or have already heard today can be found here. Most of the following meditations and reflections revolve around that Reading.

From The St. Paul Center for Biblical Theology:

All Is Fulfilled

“All this has come to pass that the writings of the prophets may be fulfilled,” Jesus says in today’s Gospel (see Matthew 26:56).

Indeed, we have reached the climax of the liturgical year, the highest peak of salvation history, when all that has been anticipated and promised is to be fulfilled.

By the close of today’s long Gospel, the work of our redemption will have been accomplished, the new covenant will be written in the blood of His broken body hanging on the cross at the place called the Skull.

In His Passion, Jesus is “counted among the wicked,” as Isaiah had foretold (see Isaiah 53:12). He is revealed definitively as the Suffering Servant the prophet announced, the long-awaited Messiah whose words of obedience and faith ring out in today’s First Reading and Psalm.

The taunts and torments we hear in these two readings punctuate the Gospel as Jesus is beaten and mocked (see Matthew 27:31), as His hands and feet are pierced, as enemies gamble for His clothes (see Matthew 27:35), and as his enemies dare Him to prove His divinity by saving Himself from suffering (see Matthew 27:39-44).

He remains faithful to God’s will to the end, does not turn back in His trial. He gives Himself freely to His torturers, confident that, as He speaks in today’s First Reading: “The Lord God is My help…I shall not be put to shame.”

Destined to sin and death as children of Adam’s disobedience, we have been set free for holiness and life by Christ’s perfect obedience to the Father’s will (see Romans 5:12-14,17-19; Ephesians 2:2; 5:6).

This is why God greatly exalted Him. This is why we have salvation in His Name. Following His example of humble obedience in the trials and crosses of our lives, we know we will never be forsaken. We know, as the centurion today, that truly this is the Son of God (see Matthew 27:54).

 

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Reflecting on the Gospel for Palm Sunday of the Lord’s Passion

From Speaking of Scripture, the blog of the Catholic Commentary on Sacred Scripture:

From The Gospel of Matthew by Curtis Mitch and Edward Sri, reflecting on Matthew 26:26-28:

The words of Jesus at the Last Supper inform not only our sacramental understanding of the Eucharist but also our theological understanding of the Messiah’s death. Were one to read Matthew’s Passion Narrative apart from this account, the death of Jesus would seem to be little more than an execution at the hands of Roman authorities. One could reason that Jesus died for an important cause, but the historical circumstances speak of a capital sentence carried out against a perceived troublemaker. Christianity, however, claims that Jesus’ death was a cultic act of sacrifice. It is principally the Eucharistic words of Jesus that give us this insight into the mystery of Good Friday.

First, the blood of Jesus is poured forth as an expiatory sacrifice that effects the remission of sins (see Jer 31:31–34). Second, Jesus offers his life to the Father as a vicarious sacrifice; his suffering is not for his own guilt, but for those he represents and has come to save (see Isa 53:4–5, 11–12). And third, Jesus’ death is a covenant sacrifice that establishes a new foundation on which the Father and the human family can be reunited in fellowship and love (see Exod 24:4–8). According to Matthew, the sacrificial interpretation of Jesus’ death, so prevalent in the New Testament, originates with Jesus himself.

 

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See What the End Shall Be – A Meditation on the Gospel of Passion Sunday
By: Msgr. Charles Pope

The Passion which we read in today’s liturgy is too long to comment on in detail. We are only able to take a portion and examine it.

It may be of some value to examine the “middle range” of problems and personalities. The usual villains such as the Temple leaders, Judas, and the recruited crowd which shouted “Crucify him!” are fairly obvious in displaying their sinfulness and are unambiguously wicked. But there are others who participate in the Passion accounts whose sinfulness, struggles and neglect are more subtle, but still real. It is perhaps in these figures that we can learn a great deal about ourselves who, like them, may not overtly shout “crucify,” but who are often not as unambiguously holy and heroic as the persecutors are unambiguously wicked and bold.

As these behaviors are noted, we must understand that WE do these things. For the Passion accounts are not merely portraits of people long gone, they are portraits of you and me. We do these things.

So, lets look at this middle range group in three stages.

I. The Perception that is Partial – Near the beginning of today’s passion account the apostles, who are st the Last Supper with Jesus are reminded of what the next days will hold. Jesus says,
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This night all of you will have your faith in me shaken, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed;’ but after I have been raised up, I shall go before you to Galilee.*

Note that the apostles are reminded of these facts since Jesus has said them before on a few occasions. For example:

1. *From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. *(Matt 16:21)
2. *When they came together in Galilee, he said to them, “The Son of Man is going to be betrayed into the hands of men.They will kill him, and on the third day he will be raised to life.” And the disciples were filled with grief. *(Matt 17:22-23)
3. We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!” (Matt 20:19)

Thus we see that the Lord has consistently tried to teach and prepare them for the difficulties ahead. He has told them exactly what is going to happen and how it will end, NOT in death, but rising to new life. But though he has told them over and over, they still do not understand or see. Thus he predicts that their faith in in will be shaken.

Their perception is partial. They will see only the negative and forget that he has promised to rise. Since they cannot see beyond the apparent defeat of the moment they will retreat into fear and not boldly and confidently accompany him to his passion and glorification (for his passion IS is lifting up, his glorification). Instead they will flee. He has shown the “what the end shall be.” But they cannot see or accept it. Thus fear overwhelms them and draw back into a sinful fear and disassociation from Jesus. Only a few, Mary his Mother, John, Magdalene, and a few other women would see him through to the end.

But as for the rest they see only what is gory and awful and miss what is glory and awesome. Their perception is quite partial and their blindness comes, paradoxically, from not hearing or listening to what Jesus has been telling them all along.

We too can easily suffer from a blindness caused by poor hearing. For the Lord has often told us, that if we trust, our struggles will end in glory and new life. But, blind and forgetful we give way to our fears and fail to boldly walk the way of Christ’s passion. We draw back and disassociate ourselves from Jesus and exhibit some of the same tendencies and problems we will now observe in the people of that day.

So lets examine some of the problems that emerge from the Partial perception and forgetful fear of many of the disciples and others.
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II. The Problems Presented - **The problems that emerge are at least five. They are unhealthy and sinful patterns that emerge from the fear generated in not trusting Jesus vision and refusing to see it. We can consider them one by one. Please understand that the word “we” used here is short hand and does not mean that every single person does this. Rather, it means that collectively we have these tendencies. But no need to take everything here personally.

**A. They Become Drowsy – **One of the common human techniques for dealing with stress and the hardships of life is to just go numb and drowsy. We can just doze off into a moral sleep. Being vigilant to threats posed to our souls by sin, or the harm caused by injustice, (whether to ourselves or others) is just too stressful. So we just tune out. We stop noting or really even caring about critically important matters. We anesthetize ourselves with things like creature comforts, meaningless distractions, alcohol or drugs. We go into a kind of moral sleep and we begin to lack a prayerful vigilance. Prayer and spirituality pose too many uncomfortable questions. So we just tune out and day dream about meaningless things like what a certain Hollywood star is doing, or what the latest sports stats are.

Continued on the next post…

 

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In the passions accounts, Peter, James and John are personally asked by the Lord to pray with him. But they doze. Perhaps it is the wine. Surely it is the flesh (for the Lord speaks of it). But unwilling or unable to deal with the stress the Lord is clearly under they just tune out, go numb, and drowse away. Grave evil is at the very door. But they sleep on. The Lord warns them to stay awake, lest they give way to temptation. But still they sleep. Some one they know and love is in grave danger, but it is too much, so they just tune out, much as we tune out at the overwhelming suffering of Christ in the poor and needy. We just stop noticing. It’s too painful, so we tune out.

The Lord had often warned them to be vigilant, sober and alert (Mk 13:34, Matt 25:13, Mk 13:37; Matt 24:42; Luke 21:36, inter al). Other scriptures would later pick up the theme (Romans 13:11; 1 Peter 5:8; 1 Thess 5:6, inter al). For drowsiness is a significant and serious spiritual problem.

Sadly God described us well when he remarked to Isaiah: *Israel’s watchmen are blind, they all lack knowledge; they are all mute dogs, they cannot bark; they lie around and dream, they love to sleep. *(Is 56:10)

We do this, not only because we might be lazy, but also because we fear. And one strategy is to try and not notice, to go numb, to tune out. But, despite the sleepiness of the disciples, the wicked are still awake, and the threat does not go away by a drowsy inattentiveness to it. Thus we ought to be confident and sober. Life’s challenges are nothing to fear, for the Lord has told us we have already won, if we trust him. But the disciples have forgotten Jesus promise to rise after three days. And so, often, have we. So they, and we just give way to stress and tune out.
**
B. They Seek to Destroy - ** It is said in the text when Peter finally does come awake that he lashes out with a sword and wounds Malchus, the servant of the High priest. The Lord rebukes Peter and reminds him of the vision: Put your sword away! Shall I not drink the cup the Father has given me? (John 18:11). He goes on to heal Malchus who, tradition says later became a follower.

We too, in our fear can often lash out and even seek to destroy our opponents. We usually act in this way because of fear. But if we are already certain of our victory, as the Lord has promised, why do we fear and why do we need to ruthlessly suppress our opponents and enemies. It is one thing to speak the truth in love, boldly and confidently. But too often we aggressively lash out and seek to win a debate. In so doing we may lose a soul. The Lord healed Malchus and saw in him a future disciple. The Lord saw what the end shall be. Peter did not, and in fear, lashed out with an aggression that did not bespeak a confidence in final victory.

It is true that we are required to confront evil, resist injustice and speak to a confuse world with clarity. But above all we are to love those whom we address. There is little place for fear in our conversation with the world. The truth will out, the truth will prevail. We may not win every encounter. But we do not have to, all we have to do is plant seeds. God will water them and others may well harvest them. But in Christ we have already won. And this confidence should give us a serenity.

But Peter has forgotten Jesus promise to rise after three days. And so, often, have we. So Peter, and we just give way to fear and lash out, or attack and have a need to win, when we already have won.
**
C. They Deny - **Peter, confronted with the fearful prospect of being condemned with Jesus denies that he knows him or is one of his followers. He disassociates himself from Christ. We too, confronted with the possibility of far lesser things like ridicule, will often deny a connection with the Lord or with the Church.

Someone might say of one of the more controversial passages of scripture (such as prohibitions on divorces, fornication, homosexual activity, commands to tithe, etc), “Oh, you don’t really believe that, do you?” And it’s too easy to give way to fear and either say “no” or to qualify our belief. Why suffer ridicule, endure further questioning, or experience the unpleasantry of debate? So we just disassociate, compromise, or qualify our faith to avoid the stress.We even congratulate ourselves for being tolerant, etc. when we do it.

Jesus says,* If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels. *(Mat 16:21). But too easily we ARE ashamed. And so, like Peter, we engage in some form of denial. Peter was afraid because he has forgotten to “see what the end shall be.” He has forgotten that Jesus will rise after three days. So too do we often forget that. So we lack confidence and give way to fear, and we deny, so as to avoid suffering with Jesus.

Concluded on the next post…

 

[Fidelis]

**D. They Dodge – **Simply put, when Jesus is arrested, all the disciples except John split. They “get the heck out of Dodge.” They are nowhere to be found. After Jesus arrest, it is said that Peter, prior to his own denials had followed the Lord, “at a distance” (Mk 14:54) but as soon as trouble rose, he scrammed.

And we too can run. Sometimes it’s persecutions from the world. But sometimes its just our own self-generated fear that following the Lord is too hard, and involves too many sacrifices we are just not willing to make. Maybe it will endanger our money since the Lord insists that we tithe and be generous to the poor. Maybe it will endanger our playboy lifestyle since the Lord insists on chastity and respect. Maybe we are doing something we have no business doing, that is unjust, excessive or sinful. But, rather than face our fears, whether from within or without, we just high-tail it out.

The disciples forgot that Jesus has shown them what the end shall be. In three days he would win the victory. But, this forgotten, their fears emerged and they ran. We too, must see what the end shall be to resist and confront our many fears.
**
E. They Deflect –** Now in this case our example is Pontius Pilate, not one of the disciples. But the fact is that Pilate was summoned to faith, just like anyone else. Are you a King? he asked Jesus. And Jesus responds by putting Pilate on trial: Are you saying this on your own, or have others been telling you about me.” The fact is, Pilate has a choice to make. Either he will accept what Jesus is saying as true, or he will give way to fear and commit a terrible sin of injustice. Now the text all make it clear that Pilate knew Jesus was innocent. But, because he feared the crowds he handed Jesus over.

Now, note PILATE did this. The crowds tempted him through fear, but HE did the condemning. Yet note that he tries to deflect his choice. The text says, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility!” (Mat 16:21). Well, actually Pilate it is also YOUR responsibility. You had a choice and you made. Your own career and hide were more important that justice. And, though you wanted to do what was right and were sympathetic with Jesus, merely wanting to do what is right is not enough.

So too for us. We also will favor our career or hide over what is right. And in so doing we will often blame others for what we freely choose. “I am not responsible, my mother dropped me on my head when I was two” ….etc.

In effect we are often willing to say, “Look Jesus, I love you. You get my Sundays, and my tithe and, generally I obey you. But you have to understand, I have a career, I need to make money for my family. If I really stand up for what is right, I might not make it in this world. You understand, don’t you?..I know the company is doing some things that are unjust, I know the world needs a clearer witness from me….and I’ll do all that, after I retire. But for now……well, you know. It’s really may boss whose to blame. It’s this old hell bound sin soaked world that’s to blame. Not me!” And we wash our hands and excuse our silence and inaction in the face of injustice and sin.

And all this is done in fear. We forget what the end shall be and get focused on the fearful present. We lack the vision Jesus is trying to give us that in three days we will rise with him. But we stay blind to that and only see the threat of now.

**III. The Path that is Prescribed – **OK, by now you ought to know the path that is prescribed: See what the end shall be! In three days we rise! Why are we afraid. Jesus has already won the victory. It is true, we get there through the cross. But, never forget what the end shall be! Today we read the Gospel of Friday, but wait till Sunday morning! I’ll rise!

We end where we began with this gospel: *This night all of you will have your faith in me shaken, for it is written: ‘I will strike the shepherd, and the sheep of the flock will be dispersed;’ but after I have been raised up, I shall go before you to Galilee.
*
Yes, after he has been raised, he goes before us into Galilee. And for us, Galilee is heaven. Whatever our sorrows, if we are faithful we will see Jesus in the Galilee of heaven. Never forget this vision. After three days we will rise with him and be reunited in Galilee.

So take courage, see what the end shall be! The end for those who are faithful is total victory. We don’t need to drowse, destroy, deny, dodge and deflect. We’ve already won. All we need to do is hold out.

An old Gospel songs says, I promise the Lord that I would hold out! He said he’s meet me in Galilee! So hold out, Galilee is not far, in three days we rise with him.

 

[Fidelis]

From The Word Among Us magazine:

**Meditation: **Matthew 26:14–27:66

Passion Sunday

Keep watch with me. (Matthew 26:38)

Today marks the beginning of Holy Week, the most significant week of the year. Everything that Jesus said and did while on earth was leading up to this week, to the moment of the cross, the climax of God’s great plan for humanity. So what better way to spend this week than to walk with Jesus through his Passion and death?

In the garden, Jesus told his closest friends: “Remain here and keep watch with me” (Matthew 26:38). He wanted them to spend those last precious hours with him. And now, he is asking you to do the same. He is inviting you, another close friend, to stay with him so that you can observe and receive all the grace that is flowing this week.

Try to imagine yourself in Jerusalem two thousand years ago. Watch and celebrate as Jesus enters Watch as he is anointed at Bethany and shares a final meal with his friends. Watch as the Son of Man, your Savior, is betrayed … seized … and brought to trial. See him be falsely accused … beaten … crowned with thorns … and led up a hill to be crucified. Keep watch as the veil in the Temple tears … the rocks split … the graves open … and the dead rise. Take it all in, and let it change your heart.

As this week unfolds, take time to thank and praise Jesus for the cross. Offer your life to him in deep gratitude. Take time every day to solidify your faith in what Jesus has done for you. He has overcome the devil, sin, and even death itself. He has completely forgiven you. All week long, try to respond to the stirring of the Holy Spirit by repeating with Jesus: “Not as I will, but as you will” (Matthew 26:39).

“Lord Jesus, thank you for enduring the cross. Help me to remain by your side this week, watching you and learning from you.”

Questions for Reflection or Group Discussion:

1. Psalm Sunday celebrates Jesus’ triumphant entry into Jerusalem amidst the cheers of the crowds shouting, “Hosanna.” Yet, we know within a few days, the same crowds were saying, “Crucify him.” Why do you believe such a turn around occurred? In what way can this parallel our own treatment of Jesus as well, especially, in light of the truth that it is our sins that nailed Him to the Cross?

1. The first reading from Isaiah is a powerful prophecy on Jesus’ faithfulness, obedience, and his passion. In what way is it also a testimony to his total trust in the Father’s love and call for his life? When you are in the midst of difficult circumstances, or suffering, do you believe that, “The Lord God is my help, therefore, I am not disgraced?” Are you able to say, “I have set my face like flint, knowing that I will not be put to shame” (Isaiah 54:7)? Share a time when this was true and when it was a struggle for you.

1. The responsorial psalm is also a powerful prophetic word on Jesus’ suffering, his death on the Cross, and his resurrection. It also contains Jesus’ words from the Cross, “My God, my God, why have you forsaken me?” Why do you think Jesus cried out these words from the Cross? Was there ever a time when you felt this way as well? Why?

1. The second reading provides a wonderful witness to Jesus’ humility in that he “emptied himself, taking the form of a slave” and “humbled himself, becoming obedient to the point of death.” If humility is lifting others above yourself, and pride is lifting yourself above others, how do you rate yourself on these characteristics? What steps can you take to reflect more and more the humility of Jesus?

1. It is so easy to take for granted, or passively listen to the familiar words of the passion narrative in the Gospel reading. At Palm Sunday Mass, what steps can you take to prevent this from happening?

1. The meditation ends with these words: “As this week unfolds, take time to thank and praise Jesus for the cross. Offer your life to him in deep gratitude. Take time every day to solidify your faith in what Jesus has done for you. He has overcome the devil, sin, and even death itself. He has completely forgiven you. All week long, try to respond to the stirring of the Holy Spirit by repeating with Jesus: ‘Not as I will, but as you will’” (Matthew 26:39). During Holy week, what steps can you take to spend additional time with Jesus, “watching,” praying with him, and meditating on his journey to the cross?

1. Take some time now and pray for the grace to be faithful to the steps you will be taking during Holy Week to stay close to Jesus. Use the prayer at the end of the meditation as the starting point.

 

[Fidelis]

Lot’s more resources can be found here:

Free Republic Catholic Caucus Thread
Sunday Mass Readings, 04-17-11, Palm Sunday of the Lord’s Passion

 

[odhiambo]

I’m so sorry-- my mistake!

Here is the link:

Thanks Fidelis.
God Bless!