37A At the Procession with Palms
Catechism Links
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
CCC Cross Reference:
Mt 21:1-11 559; Mt 21:9 439
Is 50:4-10 713; Is 50:4 141
Ps 22 304
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
Mt 26:17-29 1339; Mt 26:20 610; Mt 26:26 1328, 1329; Mt 26:28 545, 610, 613, 1365, 1846, 2839; Mt 6:29 1403; Mt 26:31 764; Mt 26:36-44 2849; Mt 26:38 363; Mt 26:39 536, 612; Mt 26:40 2719; Mt 26:41 2733, 2846; Mt 26:42 612; Mt 26:52 2262; Mt 26:53 333, 609; Mt 26:54 600; Mt 26:64-66 591; Mt 26:64 443; Mt 26:66 596; Mt 27:25 597; Mt 27:39-40 585; Mt 27:48 515; Mt 27:51 586; Mt 27:52-53 633; Mt 27:54 441; Mt 27:56 500
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Gospel
Mt 21:1-11
When Jesus and the disciples drew near Jerusalem
and came to Bethphage on the Mount of Olives,
Jesus sent two disciples, saying to them,
“Go into the village opposite you,
and immediately you will find an ass tethered,
and a colt with her.
Untie them and bring them here to me.
And if anyone should say anything to you, reply,
‘The master has need of them.’
Then he will send them at once.”
This happened so that what had been spoken through the prophet might be fulfilled:
Say to daughter Zion,
“Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them,
and he sat upon them.
The very large crowd spread their cloaks on the road,
while others cut branches from the trees
and strewed them on the road.
The crowds preceding him and those following
kept crying out and saying:
“Hosanna to the Son of David;
blessed is the he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem
the whole city was shaken and asked, “Who is this?”
And the crowds replied,
“This is Jesus the prophet, from Nazareth in Galilee.”
38ABC At the Mass
Is 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.
Responsorial Psalm
Ps 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?
Reading II
Phil 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.
Gospel
Mt 26:14—27:66 or 27:11-54
One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity
to hand him over.
On the first day of the Feast of Unleavened Bread,
the disciples approached Jesus and said,
“Where do you want us to prepare
for you to eat the Passover?”
He said,
“Go into the city to a certain man and tell him,
‘The teacher says, (My appointed time draws near;
in your house I shall celebrate the Passover with my disciples.”’”
The disciples then did as Jesus had ordered,
and prepared the Passover.
When it was evening,
he reclined at table with the Twelve.
And while they were eating, he said,
“Amen, I say to you, one of you will betray me.”
Deeply distressed at this,
they began to say to him one after another,
“Surely it is not I, Lord?”
He said in reply,
“He who has dipped his hand into the dish with me
is the one who will betray me.
The Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born.”
Then Judas, his betrayer, said in reply,
“Surely it is not I, Rabbi?”
He answered, “You have said so.”
While they were eating,
Jesus took bread, said the blessing,
broke it, and giving it to his disciples said,
“Take and eat; this is my body.”
Then he took a cup, gave thanks, and gave it to them, saying,
“Drink from it, all of you,
for this is my blood of the covenant,
which will be shed on behalf of many
for the forgiveness of sins.
I tell you, from now on I shall not drink this fruit of the vine
until the day when I drink it with you new
in the kingdom of my Father.”
Then, after singing a hymn,
they went out to the Mount of Olives.
Then Jesus said to them,
“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.”
Peter said to him in reply,
“Though all may have their faith in you shaken,
mine will never be.”
Jesus said to him,
“Amen, I say to you,
this very night before the cock crows,
you will deny me three times.”
Peter said to him,
“Even though I should have to die with you,
I will not deny you.”
And all the disciples spoke likewise.
Then Jesus came with them to a place called Gethsemane,
and he said to his disciples,
“Sit here while I go over there and pray.”
He took along Peter and the two sons of Zebedee,
and began to feel sorrow and distress.
Then he said to them,
“My soul is sorrowful even to death.
Remain here and keep watch with me.”
He advanced a little and fell prostrate in prayer, saying,
“My Father, if it is possible,
let this cup pass from me;
yet, not as I will, but as you will.”
When he returned to his disciples he found them asleep.
He said to Peter,
“So you could not keep watch with me for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing, but the flesh is weak.”
Withdrawing a second time, he prayed again,
“My Father, if it is not possible that this cup pass
without my drinking it, your will be done!”
Then he returned once more and found them asleep,
for they could not keep their eyes open.
He left them and withdrew again and prayed a third time,
saying the same thing again.
Then he returned to his disciples and said to them,
“Are you still sleeping and taking your rest?
Behold, the hour is at hand
when the Son of Man is to be handed over to sinners.
Get up, let us go.
Look, my betrayer is at hand.”
While he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a large crowd, with swords and clubs,
who had come from the chief priests and the elders
of the people.
His betrayer had arranged a sign with them, saying,
“The man I shall kiss is the one; arrest him.”
Immediately he went over to Jesus and said,
“Hail, Rabbi!” and he kissed him.
Jesus answered him,
“Friend, do what you have come for.”
Then stepping forward they laid hands on Jesus and arrested him.
And behold, one of those who accompanied Jesus
put his hand to his sword, drew it,
and struck the high priest’s servant, cutting off his ear.
Then Jesus said to him,
“Put your sword back into its sheath,
for all who take the sword will perish by the sword.
Do you think that I cannot call upon my Father
and he will not provide me at this moment
with more than twelve legions of angels?
But then how would the Scriptures be fulfilled
which say that it must come to pass in this way?”
At that hour Jesus said to the crowds,
“Have you come out as against a robber,
with swords and clubs to seize me?
Day after day I sat teaching in the temple area,
yet you did not arrest me.
But all this has come to pass
that the writings of the prophets may be fulfilled.”
Then all the disciples left him and fled.
Those who had arrested Jesus led him away
to Caiaphas the high priest,
where the scribes and the elders were assembled.
Peter was following him at a distance
as far as the high priest’s courtyard,
and going inside he sat down with the servants
to see the outcome.
The chief priests and the entire Sanhedrin
kept trying to obtain false testimony against Jesus
in order to put him to death,
but they found none,
though many false witnesses came forward.
Finally two came forward who stated,
“This man said, ‘I can destroy the temple of God
and within three days rebuild it.’”
The high priest rose and addressed him,
“Have you no answer?
What are these men testifying against you?”
But Jesus was silent.
Then the high priest said to him,
“I order you to tell us under oath before the living God
whether you are the Christ, the Son of God.”
Jesus said to him in reply,
“You have said so.
But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
Then the high priest tore his robes and said,
“He has blasphemed!
What further need have we of witnesses?
You have now heard the blasphemy;
what is your opinion?”
They said in reply,
“He deserves to die!”
Then they spat in his face and struck him,
while some slapped him, saying,
“Prophesy for us, Christ: who is it that struck you?”
Now Peter was sitting outside in the courtyard.
One of the maids came over to him and said,
“You too were with Jesus the Galilean.”
But he denied it in front of everyone, saying,
“I do not know what you are talking about!”
As he went out to the gate, another girl saw him
and said to those who were there,
“This man was with Jesus the Nazorean.”
Again he denied it with an oath,
“I do not know the man!”
A little later the bystanders came over and said to Peter,
“Surely you too are one of them;
even your speech gives you away.”
At that he began to curse and to swear,
“I do not know the man.”
And immediately a cock crowed.
Then Peter remembered the word that Jesus had spoken:
“Before the cock crows you will deny me three times.”
He went out and began to weep bitterly.
When it was morning,
all the chief priests and the elders of the people
took counsel against Jesus to put him to death.
They bound him, led him away,
and handed him over to Pilate, the governor.
Then Judas, his betrayer, seeing that Jesus had been condemned,
deeply regretted what he had done.
He returned the thirty pieces of silver
to the chief priests and elders, saying,
“I have sinned in betraying innocent blood.”
They said,
“What is that to us?
Look to it yourself.”
Flinging the money into the temple,
he departed and went off and hanged himself.
The chief priests gathered up the money, but said,
“It is not lawful to deposit this in the temple treasury,
for it is the price of blood.”
After consultation, they used it to buy the potter’s field
as a burial place for foreigners.
That is why that field even today is called the Field of Blood.
Then was fulfilled what had been said through Jeremiah the prophet,
And they took the thirty pieces of silver,
the value of a man with a price on his head,
a price set by some of the Israelites,
and they paid it out for the potter’s field
just as the Lord had commanded me.
Now Jesus stood before the governor, and he questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, "Barabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
—which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel!
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
“Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
Here all kneel and pause for a short time.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“(Truly, this was the Son of God!”
There were many women there, looking on from a distance,
who had followed Jesus from Galilee, ministering to him.
Among them were Mary Magdalene and Mary the mother of James and Joseph,
and the mother of the sons of Zebedee.
When it was evening,
there came a rich man from Arimathea named Joseph,
who was himself a disciple of Jesus.
He went to Pilate and asked for the body of Jesus;
then Pilate ordered it to be handed over.
Taking the body, Joseph wrapped it in clean linen
and laid it in his new tomb that he had hewn in the rock.
Then he rolled a huge stone across the entrance to the tomb and departed.
But Mary Magdalene and the other Mary
remained sitting there, facing the tomb.
The next day, the one following the day of preparation,
the chief priests and the Pharisees
gathered before Pilate and said,
“Sir, we remember that this impostor while still alive said,
‘After three days I will be raised up.’
Give orders, then, that the grave be secured until the third day,
lest his disciples come and steal him and say to the people,
‘He has been raised from the dead.’
This last imposture would be worse than the first.”
Pilate said to them,
“The guard is yours;
go, secure it as best you can.”
So they went and secured the tomb
by fixing a seal to the stone and setting the guard.
or
Jesus stood before the governor, Pontius Pilate, who questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, "Barabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the
praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
— which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel!
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
‘Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
Here all kneel and pause for a short time.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“Truly, this was the Son of God!”
Readings from the Jerusalem Bible
Gospel
Matthew 21:1-11
When they were near Jerusalem and had come in sight of Bethphage on the Mount of Olives, Jesus sent two disciples, saying to them, ‘Go to the village facing you, and you will immediately find a tethered donkey and a colt with her. Untie them and bring them to me. If anyone says anything to you, you are to say, “The Master needs them and will send them back directly”.’ This took place to fulfil the prophecy:
Say to the daughter of Zion:
Look, your king comes to you;
he is humble, he rides on a donkey
and on a colt, the foal of a beast of burden.
So the disciples went out and did as Jesus had told them. They brought the donkey and the colt, then they laid their cloaks on their backs and he sat on them. Great crowds of people spread their cloaks on the road, while others were cutting branches from the trees and spreading them in his path. The crowds who went in front of him and those who followed were all shouting:
‘Hosanna to the Son of David!
Blessings on him who comes in the name of the Lord!
Hosanna in the highest heavens!’
And when he entered Jerusalem, the whole city was in turmoil. ‘Who is this?’ people asked, and the crowds answered, ‘This is the prophet Jesus from Nazareth in Galilee.’
First reading Isaiah 50:4 – 7
The Lord has given me
a disciple’s tongue.
So that I may know how to reply to the wearied
he provides me with speech.
Each morning he wakes me to hear,
to listen like a disciple.
The Lord has opened my ear.
For my part, I made no resistance,
neither did I turn away.
I offered my back to those who struck me,
my cheeks to those who tore at my beard;
I did not cover my face
against insult and spittle.
The Lord comes to my help,
so that I am untouched by the insults.
So, too, I set my face like flint;
I know I shall not be shamed.
Responsorial Psalm: Psalm 21(22):8-9,17-20,23-24
My God, my God, why have you forsaken me?
All who see me deride me.
They curl their lips, they toss their heads.
‘He trusted in the Lord, let him save him;
let him release him if this is his friend.’
My God, my God, why have you forsaken me?
Many dogs have surrounded me,
a band of the wicked beset me.
They tear holes in my hands and my feet
I can count every one of my bones.
My God, my God, why have you forsaken me?
They divide my clothing among them.
They cast lots for my robe.
O Lord, do not leave me alone,
my strength, make haste to help me!
My God, my God, why have you forsaken me?
I will tell of your name to my brethren
and praise you where they are assembled.
‘You who fear the Lord give him praise;
all sons of Jacob, give him glory.
Revere him, Israel’s sons.
My God, my God, why have you forsaken me?
Second reading Philippians 2
Jesus Christ, although he shared God’s nature, did not try to seize equality with God for himself; but emptied himself, took on the form of a slave, and became like a man – not in appearance only, for he humbled himself by accepting death – even death on a cross.
For this, God has raised him high, and given him the name that is above every name,
so that at the name of Jesus every knee will bend, in heaven, on earth, and under the earth,
and every tongue will proclaim “Jesus Christ is Lord”, to the glory of God the Father.
Gospel Matthew 26:14 - 27:66
One of the Twelve, the man called Judas Iscariot, went to the chief priests and said, ‘What are you prepared to give me if I hand him over to you?’ They paid him thirty silver pieces, and from that moment he looked for an opportunity to betray him.
Now on the first day of Unleavened Bread the disciples came to Jesus to say, ‘Where do you want us to make the preparations for you to eat the passover?’ ‘Go to so-and-so in the city’ he replied ‘and say to him, “The Master says: My time is near. It is at your house that I am keeping Passover with my disciples.”’ The disciples did what Jesus told them and prepared the Passover.
When evening came he was at table with the twelve disciples. And while they were eating he said ‘I tell you solemnly, one of you is about to betray me’ They were greatly distressed and started asking him in turn, ‘Not I, Lord, surely?’ He answered, ‘Someone who has dipped his hand into the dish with me, will betray me. The Son of Man is going to his fate, as the scriptures say he will, but alas for that man by whom the Son of Man is betrayed! Better for that man if he had never been born!’ Judas, who was to betray him; asked in his turn, ‘Not I, Rabbi, surely?’ ‘They are your own words’ answered Jesus.
Now as they were eating, Jesus took some bread, and when he had said the blessing he broke it and gave it to the disciples. ‘Take it and eat;’ he said ‘this is my body.’ Then he took a cup, and when he had returned thanks he gave it to them. ‘Drink all of you from this,’ he said ‘for this is my blood, the blood of the covenant, which is to be poured out for many for the forgiveness of sins. From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Father.’
After psalms had been sung they left for the Mount of Olives. Then Jesus said to them, ‘You will all lose faith in me this night, for the scripture says: I shall strike the shepherd and the sheep of the flock will be scattered, but after my resurrection I shall go before you to Galilee’. At this, Peter said, ‘Though all lose faith in you, I will never lose faith’. Jesus answered him, ‘I tell you solemnly, this very night, before the cock crows, you will have disowned me three times’. Peter said to him, ‘Even if I have to die with you, I will never disown you’. And all the disciples said the same.
Then Jesus came with them to a small estate called Gethsemane; and he said to his disciples, ‘Stay here while I go over there to pray’. He took Peter and the two sons of Zebedee with him. And sadness came over him, and great distress. Then he said to them, ‘My soul is sorrowful to the point of death. Wait here and keep awake with me.’ And going on a little further he fell on his face and prayed. ‘My Father,’ he said ‘if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it.’ He came back to the disciples and found them sleeping, and he said to Peter, ‘So you had not the strength to keep awake with me one hour? You should be awake, and praying not to be put to the test. The spirit is willing, but the flesh is weak.’ Again, a second time, he went away and prayed: ‘My Father,’ he said ‘If this cup cannot pass by without my drinking it, your will be done!’ And he came back again and found them sleeping, their eyes were so heavy. Leaving them there, he went away again and prayed for the third time, repeating the same words. Then he came back to the disciples and said to them, ‘You can sleep on now and take your rest. Now the hour has come when the Son of Man is to be betrayed into the hands of sinners. Get up! Let us go! My betrayer is already close at hand.’
He was still speaking when Judas, one of the Twelve, appeared, and with him a large number of men armed with swords and clubs, sent by the chief priests and elders of the people. Now the traitor had arranged a sign with them. ‘The one I kiss,’ he had said ‘he is the man. Take him in charge.’ So he went straight up to Jesus and said, ‘Greetings, Rabbi’, and kissed him. Jesus said to him, ‘My friend, do what you are here for’. Then they came forward, seized Jesus and took him in charge. At that, one of the followers of Jesus grasped his sword and drew it; he struck out at the high priest’s servant, and cut off his ear. Jesus then said, ‘Put your sword back, for all who draw the sword will die by the sword. Or do you think that I cannot appeal to my Father who would promptly send more than twelve legions of angels to my defense? But then, how would the scriptures be fulfilled that say this is the way it must be?’ It was at this time that Jesus said to the crowds, ‘Am I a brigand, that you had to set out to capture me with swords and clubs? I sat teaching in the Temple day after day and you never laid hands on me.’ Now all this happened to fulfil the prophecies in scripture. Then all the disciples deserted him and ran away.
The men who had arrested Jesus led him off to Caiaphas the high priest, where the scribes and the elders were assembled. Peter followed him at a distance, and when he reached the high priest’s palace, he went in and sat down with the attendants to see what the end would be.
The chief priests and the whole Sanhedrin were looking for evidence against Jesus, however false, on which they might pass the death-sentence. But they could not find any, though several lying witnesses came forward. Eventually two stepped forward and made a statement, ‘This man said, “I have power to destroy the Temple of God and in three days build it up”’ The high priest then stood up and said to him, ‘Have you no answer to that? What is this evidence these men are bringing against you?’ But Jesus was silent. And the high priest said to him, ‘I put you on oath by the living God to tell us if you are the Christ, the Son of God’. ‘The words are your own’ answered Jesus. ‘Moreover, I tell you that from this time onward you will see the Son of Man seated at the right hand of the Power and coming on the clouds of heaven.’ At this, the high priest tore his clothes and said, ‘He has blasphemed. What need of witnesses have we now? There! You have just heard the blasphemy. What is your opinion?’ They answered, ‘He deserves to die’.
Then they spat in his face and hit him with their fists; others said as they struck him, ‘Play the prophet, Christ! Who hit you then?’
Meanwhile Peter was sitting outside in the courtyard, and a servant-girl came up to him and said, ‘You too were with Jesus the Galilean’. But he denied it in front of them all. ‘I do not know what you are talking about’ he said. When he went out to the gateway another servant-girl saw him and said to the people there, ‘This man was with Jesus the Nazarene’. And again, with an oath, he denied it, ‘I do not know the man’. A little later the bystanders came up and said to Peter, ‘You are one of them for sure! Why, your accent gives you away.’ Then he started calling down curses on himself and swearing, ‘I do not know the man’. At that moment the cock crew, and Peter remembered what Jesus had said, ‘Before the cock crows you will have disowned me three times’. And he went outside and wept bitterly.
When morning came, all the chief priests and the elders of the people met in council to bring about the death of Jesus. They had him bound, and led him away to hand him over to Pilate, the governor.
When he found that Jesus had been condemned, Judas his betrayer was filled with remorse and took the thirty silver pieces back to the chief priests and elders. ‘I have sinned;’ he said ‘I have betrayed innocent blood’ ‘What is that to us?’ they replied ‘That is your concern.’ And flinging down the silver pieces in the sanctuary he made off and hanged himself; The chief priests picked up the silver pieces and said, ‘It is against the Law to put this into the treasury; it is blood-money’. So they discussed the matter and bought the potter’s field with it as a graveyard for foreigners, and this is why the field is called the Field of Blood today. The words of the prophet Jeremiah were then fulfilled: And they took the thirty silver pieces, the sum at which the precious One was priced by children of Israel, and they gave them for the potter’s field, just as the Lord directed me.
Jesus, then, was brought before the governor, and the governor put to him this question, ‘Are you the king of the Jews?’ Jesus replied, ‘It is you who say it’. But when he was accused by the chief priests and the elders he refused to answer at all. Pilate then said to him, ‘Do you not hear how many charges they have brought against you?’ But to the governor’s complete amazement, he offered no reply to any of the charges.
At festival time it was the governor’s practice to release a prisoner for the people, anyone they chose. Now there was at that time a notorious prisoner whose name was Barabbas. So when the crowd gathered, Pilate said to them, ‘Which do you want me to release for you: Barabbas, or Jesus who is called Christ?’ For Pilate knew it was out of jealousy that they had handed him over. Now as he was seated in the chair of judgement, his wife sent him a message, ‘Have nothing to do with that man; I have been upset all day by a dream I had about him’.
The chief priests and the elders, however, had persuaded the crowd to demand the release of Barabbas and the execution of Jesus. So when the governor spoke and asked them, ‘Which of the two do you want me to release for you?’ they said, ‘Barabbas’. ‘But in that case,’ Pilate said to them ‘what am I to do with Jesus who is called Christ?’ They all said, ‘Let him be crucified!’ ‘Why?’ he asked ‘What harm has he done?’ But they shouted all the louder, ‘Let him be crucified!’ Then Pilate saw that he was making no impression, that in fact a riot was imminent. So he took some water, washed his hands in front of the crowd and said, ‘I am innocent of this man’s blood. It is your concern.’ And the people, to a man, shouted back, ‘His blood be on us and on our children!’ Then he released Barabbas for them. He ordered Jesus to be first scourged and then handed over to be crucified.
The governor’s soldiers took Jesus with them into the Praetorium and collected the whole cohort round him. Then they stripped him and made him wear a scarlet cloak, and having twisted some thorns into a crown they put this on his head and placed a reed in his right hand. To make fun of him they knelt to him saying, ‘Hail, king of the Jews!’ And they spat on him and took the reed and struck him on the head with it. And when they had finished making fun of him, they took off the cloak and dressed him in his own clothes and led him away to crucify him.
On their way out, they came across a man from Cyrene, Simon by name, and enlisted him to carry his cross. When they had reached a place called Golgotha, that is, the place of the skull, they gave him wine to drink mixed with gall, which he tasted but refused to drink. When they had finished crucifying him they shared out his clothing by casting lots, and then sat down and stayed there keeping guard over him.
Above his head was placed the charge against him; it read: ‘This is Jesus, the King of the Jews’. At the same time two robbers were crucified with him, one on the right and one on the left.
The passers-by jeered at him; they shook their heads and said, ‘So you would destroy the Temple and rebuild it in three days! Then save yourself! If you are God’s son, come down from the cross!’ The chief priests with the scribes and elders mocked him in the same way. ‘He saved others;’ they said ‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him. He puts his trust in God; now let God rescue him if he wants him. For he did say, “I am the son of God”.’ Even the robbers who were crucified with him taunted him in the same way.
From the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour, Jesus cried out in a loud voice, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, my God, why have you deserted me?’ When some of those who stood there heard this, they said, ‘The man is calling on Elijah’, and one of them quickly ran to get a sponge which he dipped in vinegar and, putting it on a reed, gave it him to drink. ‘Wait!’ said the rest of them ‘and see if Elijah will come to save him.’ But Jesus, again crying out in a loud voice, yielded up his spirit.
At that, the veil of the Temple was torn in two from top to bottom; the earth quaked; the rocks were split; the tombs opened and the bodies of many holy men rose from the dead, and these, after his resurrection, came out of the tombs, entered the Holy City and appeared to a number of people. Meanwhile the centurion, together with the others guarding Jesus, had seen the earthquake and all that was taking place, and they were terrified and said, ‘In truth this was a son of God.’
And many women were there, watching from a distance, the same women who had followed Jesus from Galilee and looked after him. Among them were Mary of Magdala, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.
When it was evening, there came a rich man of Arimathaea, called Joseph, who had himself become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Pilate thereupon ordered it to be handed over. So Joseph took the body, wrapped it in a clean shroud and put it in his own new tomb which he had hewn out of the rock. He then rolled a large stone across the entrance of the tomb and went away. Now Mary of Magdala and the other Mary were there, sitting opposite the sepulchre.
Next day, that is, when Preparation Day was over, the chief priests and the Pharisees went in a body to Pilate and said to him, ‘Your Excellency, we recall that this impostor said, while he was still alive, “After three days I shall rise again”. Therefore give the order to have the sepulchre kept secure until the third day, for fear his disciples come and steal him away and tell the people, “He has risen from the dead”. This last piece of fraud would be worse than what went before.’ ‘You may have your guard’ said Pilate to them. ‘Go and make all as secure as you know how.’ So they went and made the sepulchre secure, putting seals on the stone and mounting a guard.
Alternative gospel Matthew 27:11-54
Jesus was brought before Pontius Pilate, the governor, and the governor put to him this question, ‘Are you the king of the Jews?’ Jesus replied, ‘It is you who say it.’ But when he was accused by the chief priests and the elders he refused to answer at all. Pilate then said to him, ‘Do you not hear how many charges they have brought against you?’ But to the governor’s complete amazement, he offered no reply to any of the charges.
At festival time it was the governor’s practice to release a prisoner for the people, anyone they chose. Now there was at that time a notorious prisoner whose name was Barabbas. So when the crowd gathered, Pilate said to them, ‘Which do you want me to release for you: Barabbas, or Jesus who is called Christ?’ For Pilate knew it was out of jealousy that they had handed him over. Now as he was seated in the chair of judgement, his wife sent him a message, ‘Have nothing to do with that man; I have been upset all day by a dream I had about him.’
The chief priests and the elders, however, had persuaded the crowd to demand the release of Barabbas and the execution of Jesus. So when the governor spoke and asked them, ‘Which of the two do you want me to release for you?’ they said, ‘Barabbas.’ ‘But in that case,’ Pilate said to them ‘what am I to do with Jesus who is called Christ?’ They all said, ‘Let him be crucified!’ ‘Why?’ he asked ‘What harm has he done?’ But they shouted all the louder, ‘Let him be crucified!’ Then Pilate saw that he was making no impression, that in fact a riot was imminent. So he took some water, washed his hands in front of the crowd and said, ‘I am innocent of this man’s blood. It is your concern.’ And the people, to a man, shouted back, ‘His blood be on us and on our children!’ Then he released Barabbas for them. He ordered Jesus to be first scourged and then handed over to be crucified.
The governor’s soldiers took Jesus with them into the Praetorium and collected the whole cohort round him. Then they stripped him and made him wear a scarlet cloak, and having twisted some thorns into a crown they put this on his head and placed a reed in his right hand. To make fun of him they knelt to him saying, ‘Hail, king of the Jews!’ And they spat on him and took the reed and struck him on the head with it. And when they had finished making fun of him, they took off the cloak and dressed him in his own clothes and led him away to crucify him.
On their way out, they came across a man from Cyrene, Simon by name, and enlisted him to carry his cross. When they had reached a place called Golgotha, that is, the place of the skull, they gave him wine to drink mixed with gall, which he tasted but refused to drink. When they had finished crucifying him they shared out his clothing by casting lots, and then sat down and stayed there keeping guard over him.
Above his head was placed the charge against him; it read: ‘This is Jesus, the King of the Jews.’ At the same time two robbers were crucified with him, one on the right and one on the left.
The passers-by jeered at him; they shook their heads and said, ‘So you would destroy the Temple and rebuild it in three days! Then save yourself! If you are God’s son, come down from the cross!’ The chief priests with the scribes and elders mocked him in the same way. ‘He saved others;’ they said ‘he cannot save himself. He is the king of Israel; let him come down from the cross now, and we will believe in him. He puts his trust in God; now let God rescue him if he wants him. For he did say, “I am the son of God.”’ Even the robbers who were crucified with him taunted him in the same way.
From the sixth hour there was darkness over all the land until the ninth hour. And about the ninth hour, Jesus cried out in a loud voice, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, my God, why have you deserted me?’ When some of those who stood there heard this, they said, ‘The man is calling on Elijah’, and one of them quickly ran to get a sponge which he dipped in vinegar and, putting it on a reed, gave it him to drink. ‘Wait!’ said the rest of them ‘and see if Elijah will come to save him.’ But Jesus, again crying out in a loud voice, yielded up his spirit.
At that, the veil of the Temple was torn in two from top to bottom; the earth quaked; the rocks were split; the tombs opened and the bodies of many holy men rose from the dead, and these, after his resurrection, came out of the tombs, entered the Holy City and appeared to a number of people. Meanwhile the centurion, together with the others guarding Jesus, had seen the earthquake and all that was taking place, and they were terrified and said, ‘In truth this was a son of God.’
Readings and Commentary from the Navarre Bible
Palm Sunday of the Lord's Passion
From: Matthew 21:1-11 (At the Procession with Palms)
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 ass 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 ass, and on a colt, the foal of an ass." [6] The disciples went and did as Jesus had directed them; [7] they brought the ass 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!" [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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Commentary:
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] ass", the original Hebrew text says "mounted on a [male] ass", 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 ass (that seems to be why the ass is referred to throughout the account, the ass being with the colt, although Jesus wa 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 ass, 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 ass, 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 ass 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.
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.
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From: Isaiah 50:4-7
Third Song of the Servant of the Lord
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[4] The Lord GOD has given me the tongue of those who are taught; that I may know how to sustain with a word him that is weary. Morning by morning he wakens, he wakens my ear to hear as those who are taught. [5] The Lord GOD has opened my ear, and I was not rebellious, I turned not backward. [6] I gave my back to the smiters, and my cheeks to those who pulled out the beard; I hid not my face from shame and spitting.
[7] For the LORD GOD helps me; therefore I have not been confounded; therefore I have set my face like a flint, and I know that I shall not be put to shame;
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Commentary:
50:4-9. The second song dealt with the servant's mission (cf. 49:6); the third song focuses on the servant himself. The term "servant" as such does not appear here, and therefore some commentators read the passage as being a description of a prophet and not part of the songs. Still, the context (cf. 50:10) does suggest that the protagonist is the servant. 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.
The evangelists saw the words of this song as finding fulfillment in Jesus -- especially what the song has to say about the suffering and silent fortitude of the servant. The Gospel of John, for example, quotes Nicodemus' acknowledgment of Christ's wisdom: "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him" (Jn 3:21). But the description of the servant's sufferings was the part that most impressed the early Christians; that part of the song was recalled when they meditated on the passion of Jesus and how "they spat in his face; and struck him; and some slapped him" (Mt 26:67) and later how the Roman soldiers "spat upon him, and took the reed and struck him on the head" (Mt 27:30; cf. also Mk 15:19; Jn 19: 3). St Paul refers to v. 9 when applying to Christ Jesus the role of intercessor on behalf of the elect in the suit pressed constantly against them by the enemies of the soul: "Who shall bring any charge against God's elect?" (Rom 8:33).
St Jerome sees the servant's docility as a reference to Christ: "His self-discipline and wisdom enabled him to communicate to us the knowledge of the Father. And he was obedient onto death, death on the cross; he offered his body to the blows they struck, his shoulders to the lash; and though he was wounded on the chest and on his face, he did not try to turn away and escape their violence" ("Commentarii In Isaiam", 50, 4). This passage is used in the liturgy of Palm Sunday (along with Psalm 22 and St Paul's hymn in the Letter to the Philippians 2:6-11), before the reading of our Lord's passion.
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From: Philippians 2:6-11
Hymn in Praise of Christ's Self-Emptying
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([5] Have this mind among yourselves, which was in Christ Jesus,) [6] who, though He was in the form of God, did not count equality with God a thing to be grasped, [7] but emptied Himself, taking the form of a servant, being born in the likeness of men. [8] And being found in human form He humbled Himself and became obedient unto death, even death on a cross. [9] Therefore God has highly exalted Him and bestowed on Him the name which is above every name, [10] that at the name of Jesus every knee should bow, in Heaven and on earth and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
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Commentary:
5. The Apostle's recommendation, "'Have this mind among yourselves, which was in Christ Jesus,' requires all Christians, so far as human power allows, to reproduce in themselves the sentiments that Christ had when He was offering Himself in sacrifice--sentiments of humility, of adoration, praise, and thanksgiving to the divine majesty. It requires them also to become victims, as it were; cultivating a spirit of self-denial according to the precepts of the Gospel, willingly doing works of penance, detesting and expiating their sins. It requires us all, in a word, to die mystically with Christ on the Cross, so that we may say with the same Apostle: 'I have been crucified with Christ' (Galatians 2:19)" (Pius XII, "Mediator Dei", 22).
6-11. In what he says about Jesus Christ, the Apostle is not simply proposing Him as a model for us to follow. Possibly transcribing an early liturgical hymn (and) adding some touches of his own, he is--under the inspiration of the Holy Spirit--giving a very profound exposition of the nature of Christ and using the most sublime truths of faith to show the way Christian virtues should be practiced.
This is one of the earliest New Testament texts to reveal the divinity of Christ. The epistle was written around the year 62 (or perhaps before that, around 55) and if we remember that the hymn of Philippians 2:6-11 may well have been in use prior to that date, the passage clearly bears witness to the fact that Christians were proclaiming, even in those very early years, that Jesus, born in Bethlehem, crucified, died and buried, and risen from the dead, was truly both God and man.
The hymn can be divided into three parts. The first (verses 6 and the beginning of 7) refers to Christ's humbling Himself by becoming man. The second (the end of verse 7 and verse 8) is the center of the whole passage and proclaims the extreme to which His humility brought Him: as man He obediently accepted death on the cross. The third part (verses 9-11) describes His exaltation in glory. Throughout St. Paul is conscious of Jesus' divinity: He exists from all eternity. But he centers his attention on His death on the cross as the supreme example of humility. Christ's humiliation lay not in His becoming a man like us and cloaking the glory of His divinity in His sacred humanity: it also brought Him to lead a life of sacrifice and suffering which reached its climax on the cross, where He was stripped of everything He had, like a slave. However, now that He has fulfilled His mission, He is made manifest again, clothed in all the glory that befits His divine nature and which His human nature has merited.
The man-God, Jesus Christ, makes the cross the climax of His earthly life; through it He enters into His glory as Lord and Messiah. The Crucifixion puts the whole universe on the way to salvation.
Jesus Christ gives us a wonderful example of humility and obedience. "We should learn from Jesus' attitude in these trials," St. Escriva reminds us. "During His life on earth He did not even want the glory that belonged to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6-7). And so the Christian knows that all glory is due God and that he must not use the sublimity and greatness of the Gospel to further his own interests or human ambitions.
"We should learn from Jesus. His attitude in rejecting all human glory is in perfect balance with the greatness of His unique mission as the beloved Son of God who becomes incarnate to save men" ("Christ Is Passing By", 62).
6-7. "Though He was in the form of God" or "subsisting in the form of God": "form" is the external aspect of something and manifests what it is. When referring to God, who is invisible, His "form" cannot refer to things visible to the senses; the "form of God" is a way of referring to Godhead. The first thing that St. Paul makes clear is that Jesus Christ is God, and was God before the Incarnation. As the "Nicene-Constantinopolitan Creed" professes it, "the only-begotten Son of God, born of the Father before time began, light from light, true God from true God".
"He did not count equality with God as something to be grasped": the Greek word translated as "equality" does not directly refer to equality of nature but rather the equality of rights and status. Christ was God and He could not stop being God; therefore, He had a right to be treated as God and to appear in all His glory. However, He did not insist on this dignity of His as if it were a treasure which He possessed and which was legally His: it was not something He clung to and boasted about. And so He took "the form of a servant". He could have become man without setting His glory aside--He could have appeared as He did, momentarily, as the Transfiguration (cf. Matthew 17:1ff); instead He chose to be like men, in all things but sin (cf. verse 7). By becoming man in the way He did, He was able, as Isaiah prophesied in the Song of the Servant of Yahweh, to bear our sorrows and to be stricken (cf. Isaiah 53:4).
"He emptied Himself", He despoiled Himself: this is literally what the Greek verb means. But Christ did not shed His divine nature; He simply shed its glory, its aura; if He had not done so it would have shone out through His human nature. From all eternity He exists as God and from the moment of the Incarnation He began to be man. His self-emptying lay not only in the fact that the Godhead united to Himself (that is, to the person of the Son) something which was corporeal and finite (a human nature), but also in the fact that this nature did not itself manifest the divine glory, as it "ought" to have done. Christ could not cease to be God, but He could temporarily renounce the exercise of rights that belonged to Him as God--which was what He did.
Verses 6-8 bring the Christian's mind the contrast between Jesus and Adam. The devil tempted Adam, a mere man, to "be like God" (Genesis 3:5). By trying to indulge this evil desire (pride is a disordered desire for self-advancement) and by committing the sin of disobeying God (cf. Genesis 3:6), Adam drew down the gravest misfortunes upon himself and on his whole line (present potentially in him): this is symbolized in the Genesis passage by his expulsion from Paradise and by the physical world's rebellion against his lordship (cf. Genesis 3:16-24). Jesus Christ, on the contrary, who enjoyed divine glory from all eternity, "emptied Himself": He chooses the way of humility, the opposite way to Adam's (opposite, too, to the way previously taken by the devil). Christ's obedience thereby makes up for the disobedience of the first man; it puts mankind in a position to more than recover the natural and supernatural gifts with which God endowed human nature at the Creation. And so, after focusing on the amazing mystery of Christ's humiliation or self-emptying ("kenosis" in Greek), this hymn goes on joyously to celebrate Christ's exaltation after death.
Christ's attitude in becoming man is, then, a wonderful example of humility. "What is more humble", St. Gregory of Nyssa asks, "than the King of all creation entering into communion with our poor nature? The King of kings and Lord of lords clothes Himself with the form of our enslavement; the Judge of the universe comes to pay tribute to the princes of this world; the Lord of creation is born in a cave; He who encompasses the world cannot find room in the inn...; the pure and incorrupt one puts on the filthiness of our nature and experiences all our needs, experiences even death itself" ("Oratio I In Beatitudinibus").
This self-emptying is an example of God's infinite goodness in taking the initiative to meet man: "Fill yourselves with wonder and gratitude at such a mystery and learn from it. All the power, all the majesty, all the beauty, all the infinite harmony of God, all His great and immeasurable riches. God whole and entire was hidden for our benefit in the humanity of Christ. The Almighty appears determined to eclipse His glory for a time, so as to make it easy for His creatures to approach their Redeemer." (St. J. Escriva, "Friends of God", 111).
8. Jesus Christ became man "for us men and for our salvation", we profess in the Creed. Everything He did in the course of His life had a salvific value; His death on the cross represents the climax of His redemptive work for, as St. Gregory of Nyssa says, "He did not experience death due to the fact of being born; rather, He took birth upon Himself in order to die" ("Oratio Catechetica Magna", 32).
Our Lord's obedience to the Father's saving plan, involving as it did death on the cross, gives us the best of all lessons in humility. For, in the words of St. Thomas Aquinas, "obedience is the sign of true humility" ("Commentary on Phil., ad loc."). In St. Paul's time death by crucifixion was the most demeaning form of death, for it was inflicted only on criminals. By becoming obedient "unto death, even death on a cross", Jesus was being humble in the extreme. He was perfectly within His rights to manifest Himself in all His divine glory, but He chose instead the route leading to the most ignominious of deaths.
His obedience, moreover, was not simply a matter of submitting to the Father's will, for, as St. Paul points out, He made Himself obedient: His obedience was active; He made the Father's salvific plans His own. He chose voluntarily to give Himself up to crucifixion in order to redeem mankind. "Debasing oneself when one is forced to do so is not humility", St. John Chrysostom explains; "humility is present when one debases oneself without being obliged to do so" ("Hom. On Phil., ad loc.").
Christ's self-abasement and his obedience unto death reveals His love for us, for "greater love has no man than this, that a man lay down his life for his friends" (John 15:13). His loving initiative merits a loving response on our part: we should show that we desire to be one with Him, for love "seeks union, identification with the beloved. United to Christ, we will be drawn to imitate His life of dedication, His unlimited love and His sacrifice unto death. Christ brings us face to face with the ultimate choice: either we spend our life in selfish isolation, or we devote ourselves and all our energies to the service of others" (St. J. Escriva, "Friends of God", 236).
9-11. "God highly exalted Him": the Greek compounds the notion of exaltation, to indicate the immensity of His glorification. Our Lord Himself foretold this when He said, "He who humbles himself will be exalted" (Luke 14:11).
Christ's sacred humanity was glorified as a reward for His humiliation. The Church's Magisterium teaches that Christ's glorification affects his human nature only, for "in the form of God the Son was equal to the Father, and between the Begetter and the Only-begotten there was no difference in essence, no difference in majesty; nor did the Word, through the mystery of incarnation, lose anything which the Father might later return to Him as a gift" (Pope St. Leo the Great, "Promisisse Me Memini", Chapter 8). Exaltation is public manifestation of the glory which belongs to Christ's humanity by virtue of its being joined to the divine person of the Word. This union to the "form of a servant" (cf. verse 7) meant an immense act of humility on the part of the Son, but it led to the exaltation of the human nature He took on.
For the Jews the "name that is above every name" is the name of God (Yahweh), which the Mosaic Law required to be held in particular awe. Also, they regarded a name given to someone, especially if given by God, as not just a way of referring to a person but as expressing something that belonged to the very core of his personality. Therefore, the statement that God "bestowed on Him the name which is above every name" means that God the Father gave Christ's human nature the capacity to manifest the glory of divinity which was His by virtue of the hypostatic union: therefore, it is to be worshipped by the entire universe.
St. Paul describes the glorification of Jesus Christ in terms similar to those used by the prophet Daniel of the Son of Man: "To Him was given dominion and glory and kingdom, that all peoples, nations and languages should serve His Kingdom, one that shall not be destroyed" (Daniel 7:14). Christ's lordship extends to all created things. Sacred Scripture usually speaks of "heaven and earth" when referring to the entire created universe; by mentioning here the underworld it is emphasizing that nothing escapes His dominion. Jesus Christ can here be seen as the fulfillment of Isaiah's prophecy about the universal sovereignty of Yahweh: "To Me every knee shall bow, every tongue shall swear" (Isaiah 45:23). All created things come under His sway, and men are duty-bound to accept the basic truth of Christian teaching: "Jesus Christ is Lord." The Greek word "Kyrios" used here by St. Paul is the word used by the Septuagint, the early Greek version of the Old Testament, to translate the name of God ("Yahweh"). Therefore, this sentence means "Jesus Christ is God."
The Christ proclaimed here as having been raised on high is the man-God who was born and died for our sake, attaining the glory of His exaltation after undergoing the humiliation of the cross. In this also Christ sets us an example: we cannot attain the glory of Heaven unless we understand the supernatural value of difficulties, ill-health and suffering: these are manifestations of Christ's cross present in our ordinary life. "We have to die to ourselves and be born again to a new life. Jesus Christ obeyed in this way, even unto death on a cross (Philippians 2:18); that is why God exalted Him. If we obey God's will, the cross will mean our own resurrection and exaltation. Christ's life will be fulfilled step by step in our own lives. It will be said of us that we have tried to be good children of God, who went about doing good in spite of our weakness and personal shortcomings, no matter how many" (St. J. Escriva, "Christ Is Passing By", 21).
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From: Matthew 26:14-27:66
The Passion of our Lord Jesus Christ according to Matthew
Judas Betrays Jesus
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[14] Then one of the twelve, who was called Judas Iscariot, went to the chief priests [15] and said, "What will you give me if I deliver Him (Jesus) to you?" And they paid him thirty pieces of silver. [16] And from that moment he sought an opportunity to betray Him.
Preparations for the Last Supper
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[17] Now on the first day of Unleavened Bread the disciples came to Jesus, saying, "Where will You have us prepare for You to eat the Passover?" [18] He said, "Go into the city to such a one, and say to him, 'The Teacher says, My time is at hand; I will keep the Passover at your house with My disciples.'" [19] And the disciples did as Jesus had directed them, and they prepared for the Passover.
[20] When it was evening, He sat at table with the twelve disciples; [21] and as they were eating, He said, "Truly, I say to you, one of you will betray Me." [22] And they were very sorrowful, and began to say to Him one after another, "Is it I, Lord?" [23] He answered, "He who has dipped his hand in the dish with Me, will betray Me. [24] The Son of Man goes as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born." [25] Judas, who betrayed Him, said, "Is it I, Master?" He said to him, "You have said so."
The Institution of the Eucharist
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[26] Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." [27] And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; [28] for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. [29] I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."
The Disciples' Desertion Foretold
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[30] And when they had sung a hymn, they went out to the Mount of Olives. [31] Then Jesus said to them, "You will all fall away because of me this night; for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' [32] But after I am raised up, I will go before you to Galilee." [33] Peter declared to him, "Though they all fall away because of you, I will never fall away." [34] Jesus said to him, "Truly, I say to you, this very night, before the cock crows, you will deny me three times." [35] Peter said to him, "Even if I must die with you, I will not deny you." And so did all the disciples.
Gethsemane: The Agony in the Garden
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[36] Then Jesus went with them to a place called Gethsemane, and he said to his disciples, "Sit here, while I go yonder and pray." [37] And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled. [38] Then he said to them, "My soul is very sorrowful, even to death; remain here, and watch with me." [39] And going a little farther he fell on his face and prayed, "My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt." [40] And he came to the disciples and found them sleeping; and he said to Peter, "So, could you not watch with me one hour? [41] Watch and pray that you may not enter into temptation; the spirit indeed is willing, but the flesh is weak." [42] Again, for the second time, he went away and prayed, "My Father, if this cannot pass unless I drink it, thy will be done." [43] And again he came and found them sleeping, for their eyes were heavy. [44] So leaving them again, he went away and prayed for the third time, saying the same words. [45] Then he came to the disciples and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. [46] Rise, let us be going; see, my betrayer is at hand."
The Arrest
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[47] While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and club: from the chief priests and the elders of the people. [48] Now the betrayer had given them a sign, saying, "The one I shall kiss is the man; seize him." [49] And he came up to Jesus once and said, "Hail, Master!" And he kissed him. [50] Jesus said to him, "Friend, why are you here?" Then they came up and laid hands on Jesus and seized him. [51] And behold one of those who were with Jesus stretched out his hand and drew his sword, and struck the slave of the high priest and cut off his ear. [52] Then Jesus said to him, "Put your sword back into its place; for all who take the sword will perish by the sword. [53] Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? [54] But how then should the scriptures be fulfilled, that it must be so?" [55] At that hour Jesus said to the crowds, 'Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me. [56] But all this has taken place, that the scriptures of the prophets might be fulfilled." Then all the disciples forsook him and fled.
Jesus Before the Sanhedrin
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[57] Then those who had seized Jesus led him to Caiaphas the high priest, where the scribes and the elders had gathered. [58] But Peter followed him at a distance, as far as the courtyard of the high priest, and going inside he sat with the guards to see the end. [59] Now the chief priests and the whole council sought false testimony against Jesus that they might put him to death, [60] but they found none, though many false witnesses came forward. At last two came forward [61] and said, "This fellow said, 'I am able to destroy the temple of God, and to build it in three days.' [62] And the high priest stood up and said, "Have you no answer to make? What is it that these men testify against you?" [63] But Jesus was silent. And the high priest said to him, "I adjure you by the living God, tell us if you are the Christ, the Son of God." [64] Jesus said to him, "You have said so. But I tell you, hereafter you will see the Son of man seated at the right hand of Power, and coming on the clouds of heaven." [65] Then the high priest tore his robes, and said, "He has uttered blasphemy. Why do we still need witnesses? You have now heard his blasphemy. [66] What is your judgment?' They answered, "He deserves death." [67] Then they spat in his face, and struck him; and some slapped him, [68] saying "Prophesy to us, you Christ! Who is it that struck you?"
Peter's Denials
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[69] Now Peter was sitting outside in the courtyard. And maid came up to him, and said, "You also were with Jesus the Galilean." [70] But he denied it before them all, saying, "I do not know what you mean." [71] And when he went out to the porch, another maid saw him, and she said to the bystanders, "This man was with Jesus of Nazareth." [72] And again he denied it with an oath, "I do not know the man." [73] After a little while the bystanders came up and said to Peter, "Certainly you are also one of them, for your accent betrays you." [74] Then he began to invoke a curse on himself and to swear, "I do not know the man." And immediately the cock crowed. [75] And Peter remembered the saying of Jesus, "Before the cock crows, you will deny me three times." And he went out and wept bitterly.
Jesus is Delivered to Pilate
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[1] When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death; [2] and they bound him and led him away and delivered him to Pilate the governor.
Judas' Despair and Death
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[3] When Judas, his betrayer, saw that he was condemned he repented and brought back the thirty pieces of silver to the chief priests and the elders, [4] saying, "I have sinned in betraying innocent blood." They said, "What is that to us? See to it yourself." [5] And throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. [6] But the chief priests, taking the pieces of silver, said, "It is not lawful to put them into the treasury, since they are blood money." [7] So they took counsel, and bought with them the potter's field, to bury strangers in. [8] Therefore that field has been called the Field of Blood to this day. [9] Then was fulfilled what had been spoken by the prophet Jeremiah, saying, "And they took the thirty pieces of silver the price of him on whom a price had been set by some of the sons of Israel, [10] and they gave them for the potter's field, as the Lord directed me."
Jesus Before Pilate
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[11] Now Jesus stood before the governor; and the governor asked him, "Are you the King of the Jews?" Jesus said to him, "You have said so." [12] But when he was accused by the chief priests and elders, he made no answer. [13] Then Pilate said to him, "Do you not hear how many things they testify against you?" [14] But he gave him no answer, not even to a single charge; so that the governor wondered greatly.
[15] Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. [16] And they had then a notorious prisoner, called Barabbas. [17] So when they had gathered, Pilate said to them, "Whom do you want me to release for you, Barabbas or Jesus who is called Christ?" [18] For he knew that it was out of envy that they had delivered him up. [19] Besides, while he was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much over him today in a dream." [20] Now the chief priest and the elders persuaded the people to ask for Barabbas and destroy Jesus. [21] The governor again said to them, "Which of the two do you want me to release for you?" And they said, "Barabbas." [22] Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let him be crucified." [23] And he said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified."
[24] So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this righteous man's blood; see to it yourselves." [25] And all the people answered, "His blood be on us and on our children!" [26] Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.
The Crowning with Thorns
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[27] Then the soldiers of the governor took Jesus into the praetorium, and they gathered the whole battalion before him. [28] And they stripped him and put a scarlet robe upon him, [29] and plaiting a crown of thorns they put it on his head, and put a reed in his right hand. And kneeling before him they mocked him, saying, "Hail, King of the Jews!" [30] And they spat upon him, and took the reed and struck him on the head. [31] And when they had mocked him, they stripped him of the robe, and put his own clothes on him, and led him away to crucify him.
The Crucifixion and Death of Jesus
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[32] As they were marching out, they came upon a man of Cyrene, Simon by name; this man they compelled to carry his cross. [33] And when they came to a place called Golgotha (which means the place of a skull), [34] they offered him wine to drink, mingled with gall; but when he tasted it, he would not drink it. [35] And when they had crucified him, they divided his garments among them by casting lots; [36] then they sat down and kept watch over him there. [37] And over his head they put the charge against him, which read, "This is Jesus the King of the Jews." [38] Then two robbers were crucified with him, one on the right and one on the left. [39] And those who passed by derided him, wagging their heads [40] and saying, "You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross." [41] So also the chief priests, with the scribes and elders, mocked him, saying, [42] "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. [43] He trusts in God, let God deliver him now, if he desires him; for he said, 'I am the Son of God.' [44] And the robbers who were crucified with him also reviled him in the same way.
[45] Now from the sixth hour there was darkness over all the land'" until the ninth hour. [46] And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama sabachthani" that is, "My God, My God, why hast thou forsaken me?" [47] And some of the bystanders hearing it said, "This man is calling Elijah." [48] And one of them at once ran and took a sponge, filled it with vinegar, and put it on a reed, and gave it to him to drink. [49] But the others said, "Wait, let us see whether Elijah will come to save him." [50] And Jesus cried again with a loud voice and yielded up his spirit.
[51] And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; [52] the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, [53] and coming out of the tombs after his resurrection they went into the holy city and appeared to many. [54] When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe, and said, "Truly this was the Son of God!"
[55] There were also many women there, looking on from afar, who had followed Jesus from Galilee, ministering to him; [56] among whom were Mary Magdalene, and Mary the mother of James and Joseph and the mother of the sons of Zebedee.
The Burial
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[57] When it was evening, there came a rich man from Arimathea, named Joseph, who also was a disciple of Jesus. [58] He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. [59] And Joseph took the body, and wrapped it in a clean linen shroud, [60] and laid in his own new tomb, which he had hewn in the rock; and he rolled a great stone to the door of the tomb, and departed. [61] Mary Magdalene and the other Mary were there, sitting opposite the sepulchre.
[62] Next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate [63] and said, "Sir, we remember how that impostor said, while he was still alive, 'After three days I will rise again.' [64] Therefore order the sepulchre to be made secure until the third day, lest his disciples go and steal him away, and tell the people, 'He has risen from the dead,' and the last fraud will be worse than the first." [65] Pilate said to them, 'You have a guard of soldiers; go, make it as secure as you can." [66] So they went and made the sepulchre secure by sealing the stone and setting a guard.
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Commentary:
15. It is disconcerting and sobering to realize that Judas Iscariot actually went as far as to sell the man whom he had believed to be the Messiah and who had called him to be one of the Apostles. Thirty shekels or pieces of silver were the price of a slave (cf. Exodus 21:32), the same value as Judas put on his Master.
17. This unleavened bread, azymes, took the form of loaves which had to be eaten over a seven-day period, in commemoration of the unleavened bread which the Israelites had to take with them in their hurry to leave Egypt (cf. Exodus 12: 34). In Jesus' time the Passover supper was celebrated on the first day of the week of the Unleavened Bread.
18. Although the reference is to an unnamed person, probably our Lord gave the person's actual name. In any event, from what other evangelists tell us (Mark 14: 13; Luke 22:10), Jesus gave the disciples enough information to enable them to find the house.
22. Although the glorious events of Easter have yet to occur (which will teach the Apostles much more about Jesus), their faith has been steadily fortified and deepened in the course of Jesus' public ministry (cf. John 2:11; 6:68-69) through their contact with Him and the divine grace they have been given (cf. Matthew 16:17). At this point they are quite convinced that our Lord knows their internal attitudes and how they are going to act: each asks in a concerned way whether he will prove to be loyal in the time ahead.
24. Jesus is referring to the fact that He will give Himself up freely to suffering and death. In so doing He would fulfill the Will of God, as proclaimed centuries before (cf. Psalm 41:10; Isaiah 53:7). Although our Lord goes to His death voluntarily, this does not reduce the seriousness of Judas' treachery.
25. This advance indication that Judas is the traitor is not noticed by the other Apostles (cf. John 13:26-29).
26-29. This short scene, covered also in Mk 14:22-25, Lk 22: 19-20 and 1 Cor 11:23-26, contains the essential truths of faith about the sublime mystery of the Eucharist--1) the institution of this sacrament and Jesus' real presence in it; 2) the institution of the Christian priesthood; and 3) the Eucharist, the sacrifice of the New Testament or the Holy Mass.
1) In the first place, we can see the institution of the Eucharist by Jesus Christ, when he says, "This is my body..., this is my blood...". What up to this point was nothing but unleavened bread and wine, now--through the words and by the will of Jesus Christ, true God and true Man--becomes the true body and true blood of the Savior. His words, which have such a realism about them, cannot be interpreted as being merely symbolic or explained in a way which obscures the mysterious fact that Christ is really present in the Eucharist: all we can do is humbly subscribe to the faith "which the Catholic Church has always held and which she will hold until the end of the world" (Council of Trent, "De SS. Eucharistia"). Paul VI expresses this faith in these words in his encyclical letter "Mysterium Fidei", 5: "The continuous teaching of the Catholic Church, the traditions delivered to catechumens, the perception of the Christian people, the doctrine defined by the Council of Trent, and the very words of Christ as he instituted the most holy Eucharist, all insist that we profess: 'The Eucharist is the flesh of our Savior Jesus Christ; the flesh which suffered for our sins and which the Father, of his kindness, brought to life.' To these words of St Ignatius of Antioch may be added the statement addressed to the people by Theodore of Mopsuestia. a faithful witness of the Church's belief on this subject: "The Lord did not say: "This is the symbol of my body and this the symbol of my blood." He said: "This is my body and my blood"."'
This sacrament, which not only has the power to sanctify but actually contains the very Author of holiness, was instituted by Jesus Christ to be spiritual nourishment of the soul, to strengthen it in its struggle to attain salvation. The Church teaches that it also confers pardon of venial sins and helps the Christian not to fall into mortal sin: it unites us to God and thereby is a pledge of future glory.
2) In instituting the Blessed Eucharist our Lord laid down that it should be repeated until the end of time (cf. 1 Cor 11:24-25; Lk 22:19) by giving the Apostles the power to perform it. From this passage, and the accounts in St Paul and St Luke ("loc. cit".), we can see that Christ also instituted the priesthood, giving the Apostles the power to confect the Eucharist, a power which they in turn passed on to their successors. This making of the Eucharist takes place at Mass when the priest, with the intention of doing what the Church does, says Christ's words of consecration over the bread and the wine. At this very moment, "a change takes place in which the whole substance of bread is changed into the substance of the body of Christ our Lord and the whole substance of the wine into the substance of his blood" ("De SS. Eucharistia"). This amazing change is given the name of "transubstantiation". Through transubstantiation the unleavened bread and the fruit of the vine disappear, becoming the body, blood, soul and divinity of Jesus Christ. Christ's real presence is to be found also in any little particles which become detached from the host, or the smallest drop from the chalice, after the consecration. It continues when the sacred species are reserved in the tabernacle, as long as the appearances (of bread and wine) last.
3) At the Last Supper, Christ--miraculously, in an unbloody manner – brought forward his passion and death. Every Mass celebrated from then on renews the sacrifice of our Savior on the cross--Jesus once again giving his body and blood, offering himself to God the Father as a sacrifice on man's behalf, as he did on Calvary--with this clear difference: on the cross he gave himself shedding his blood, whereas on the altar he does so in an unbloody manner. "He, then, our Lord and our God, was once and for all to offer himself by his death on the altar of the cross to God the Father, to accomplish for them an everlasting redemption. But death was not to end his priesthood. And so, at the Last Supper, [...] in order to leave for his beloved spouse, the Church, a sacrifice that was visible, [...] he offered his body and blood under the species of bread and wine to God the Father and he gave his body and blood under the same species to the Apostles to receive, making them priests of the New Testament at that time. This sacrifice was to represent the bloody sacrifice which he accomplished on the cross once and for all" (Council of Trent, "De SS. Missae Sacrficio", chap. 1).
The expression, "which is poured out for many for the forgiveness of sins" means the same as "which is poured out for all" (cf. now on Mt 20:27-28). Here we have the fulfillment of the prophecies of Isaiah (chapter 53), which spoke of the atoning death of Christ for all men. Only Christ's sacrifice is capable of atoning to the Father; the Mass has this power because it is that very sacrifice: "The priest offers the Holy Sacrifice "in persona Christi"; this means more than offering "in the name of" or "in the place of" Christ. "In persona" means in specific sacramental identification with the eternal High Priest who is the Author and principal Subject of this sacrifice of his, a sacrifice in which, in truth, nobody can take his place. Only he -- only Christ -- was able and is always able to be the true and effective 'expiation for our sins and...for the sins of the whole world' (1 Jn 2:2; cf. 4:10)" (John Paul II, "Letter to All Bishops", on the Eucharist, 24 November 1980).
Finally, we should notice that this sublime sacrament should be received with proper dispositions of soul and body--in the state of grace, in a spirit of adoration, respect and recollection, for it is God himself whom one is receiving. "Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself" (1 Cor 11:28-29).
30-35. At the celebration of the Passover, Psalms 113-118 were recited: this is what the reference to the "hymn" means. Our Lord knows what is going to happen --the main events (his death and resurrection) and the lesser ones (such as Peter's denials).
Peter becomes so afraid that he denies his Master three times -- a fall which Jesus allowed to happen in order to teach him humility. "Here we learn a great truth: that a man's resolution is not sufficient unless he relies on the help of God" (St John Chrysostom, "Hom, on St Matthew", 83).
36-46. Here our Lord allows us to glimpse the full reality and exquisite sensitivity of his human nature. Strictly speaking, Christ, because he had complete selfcontrol, could have avoided showing these limitations. However, by letting them express themselves, we are better able to understand the mystery of his genuine humanness--and to that extent, better able to imitate it. After tempting Jesus in the wilderness, the devil "departed from him until an opportune time" (Lk 4:13). Now, with the passion, he attacks again, using the flesh's natural repugnance to suffering; this is his hour "and the power of darkness" (Lk 22:53).
"Remain here": as if he did not want them to be depressed by seeing his agony; and "watch with me": to keep him company and to prepare themselves by prayer for the temptations that will follow. He goes a little farther away--about a stone's throw, St Luke tells us (22:41). Because there was a full moon, the Apostles may have been able to see Jesus; they may also have heard some words of his prayers; but that could hardly explain how they were able to report this scene in such detail. It is more likely that our Lord, after his resurrection, told his disciples about his agony (cf. Acts 1:3), as he must also have told them about the time he was tempted in the wilderness (Mt 4:1).
47-56. Jesus again demonstrates that he is giving himself up of his own free will. He could have asked his Father to send angels to defend him, but he does not do so. He knows why this is all happening and he wants to make it quit clear that in the last analysis it is not force which puts him to death but his own love and his desire to fulfill his Father's Will.
His opponents fail to grasp Jesus' supernatural way of doing things; he had done his best to teach them but their hardness of heart came in the way and prevented them from accepting his teaching.
50. To effect his betrayal Judas uses a sign of friendship and trust. Although he knows what Judas is about, Jesus treats him with great gentleness: he gives him a chance to open his heart and repent. This is a lesson to show us that we should respect even people who harm us and should treat them with a refined charity.
61. As we know from St John's Gospel (2:19), Jesus had said, "Destroy this temple, and in three days I will raise it up", referring to the destruction of his own body, that is, his death and resurrection. They misunderstood him (Jn 2:20), thinking he referred to the temple of Jerusalem.
69. The houses of well-to-do Jews had a front lobby or porter's office; going through the lobby one came into a patio and by crossing the patio one could enter the rooms proper. Peter goes through the lobby but he is afraid to buoy the mill of people around Jesus, so he stays in the patio, with the servants.
70-75. When they went to arrest Jesus in the Garden of Olives, Peter set about defending him and, sword in hand, he struck at the head of the first to lay a hand on his Master, but he only succeeded in cutting off his ear. Our Lord's reaction ("Put your sword back into its place": Mt 26:52) disconcerts Peter. His faith is not in doubt--Jesus himself had praised him above the other Apostles (Mt 16:17) --but it is still too human and needs a profound purification. On Jesus' arrest, all the disciples flee in disarray; thereby the prophecy is fulfilled which says "Strike the shepherd, that the sheep may be scattered" (Zech 13:7). However, Peter keeps following our Lord, though at a distance (Mt 26:58); he is quite demoralized and disconcerted yet brave enough to enter Caiaphas house, where Malchus, the man whose ear he cut off, works (Jn 18:10-11).
Peter's faith is put to the supreme test. A few hours before Jesus' arrest Peter had assured him, "Lord, I am ready to go with you to prison and to death" (Lk 22: 33); and now, as Jesus predicted, he three times denies that he ever knew him. In the midst of his confusion, our Lord's serene glance reinforces his faith (Lk 22: 61) and Peter's tears purify it. What our Lord had said a few hours earlier, in the intimacy of the Last Supper, has come true: "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren" (Lk 22:31-32).
Peter has committed a grave sin, but his repentance also is deep. His faith, now put to the test, will become the basis on which Christ will build his Church (Mt 16:18).
As regards our own lives we should remember that no matter how low we may have fallen. God in his mercy, which is infinite, is ever ready to forgive us, because he does not despise a broken and contrite heart (Ps 51:19). If we sincerely repent, God will use us, sinners though we be, as his faithful instruments.
2. During this period the governor or procurator was the senior official in Judea. Although he was subordinate to the Roman legate in Syria, he had the "ius gladii", the authority to condemn a criminal to death--which was why the Jewish leaders brought Jesus before Pilate: they were seeking a public sentence of death, to counteract Jesus' reputation and erase his teaching from people' minds.
3-5. Judas' remorse does not lead him to repent his sins and be converted; he cannot bring himself to turn trustingly to God and be forgiven. He despairs mistrusting God's infinite mercy, and takes his own life.
6. Once again the chief priests and elders show their hypocrisy. They behave inconsistently: they worry about exact fulfillment of a precept of the Law--not to put into the temple treasury money resulting from an evil action--yet they themselves have instigated that action.
9. By recalling the prophecy of Jeremiah (cf. Jer 18:2; 19:1; 32:6-15) and completing it with that of Zechariah (Zech 11:12-13), the Gospel shows that this incident was foreseen by God.
14. The evangelist possibly wishes to indicate that this silence was foretold in the Old Testament when Is 53:7 speaks of his being "afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb."
Sometimes the right thing for a Christian to do is to remain silent, bearing out what Isaiah says elsewhere: 'in quietness and in trust shall be your strength" (Is 30:15).
"'Jesus remained silent. "Jesus autem tacebat."' Why do you speak, to console yourself or to excuse yourself? Say nothing. Seek joy in contempt; you will always receive less than you deserve. Can you, by any chance, ask: '"Quid enim mali feci?" What evil have I done?"' (St. J. Escriva, "The Way", 671).
18. The chief priests and elders had seen how the crowd followed Jesus. This caused them to be envious of him, an envy which grew into a hatred that sought his death (Jn 11:47). St Thomas observes that just as at the beginning it was envy that caused man's death (Wis 2:24), so it was envy that condemned Christ (cf. "Commentary on St Matthew", 27:18). Envy is indeed one of the causes of hatred (Gen 37:8). "So put away all malice and all guile and insincerity and envy and all slander" (1 Pet 2:1).
23. "It is hard to read that question of Pilate's in the holy Gospel: 'Whom do you wish me to release to you, Barabbas, or Jesus, who is called Christ?'--lt is more painful to hear the answer: 'Barabbas!' And more terrible still when I realize that very often by going astray I too have said 'Barabbas' and added 'Christ?... "Crucifige eum!" Crucify him!"' (St. J. Escriva, "The Way", 296).
24. Pilate tries publicly to justify his lack of courage, even though he has all the material necessary for giving an honest verdict.
His cowardice, which he disguises by this external gesture, ends up condemning Christ to death.
26-50. Meditation on the passion of our Lord has made many saints in the course of Church history. Few things are of more benefit to a Christian than contemplation --slow and devout, to the point of being amazed--of the saving events surrounding the death of the Son of God made man. Our mind and heart will be overwhelmed to see the suffering of him who created the angels, men, heaven and earth; who is the Lord of all creation; the Almighty who humbles himself to this extent (something quite unimaginable, were it not that it happened). He suffers in this way because of sin--the original sin of our first parents, the personal sins of all men, of those who have gone before us and those who will come after us, and each one's own sins. Christ's terrible sufferings spell out for us, as nothing else can, the infinite gravity of sin, which has called for the death of God himself made man; moreover, this physical and moral suffering which Jesus undergoes is also the most eloquent proof of his love for the Father, which seeks to atone to him for man's incredible rebellion by the punishment inflicted on his own innocent humanity; and of his love for mankind, his brothers and sisters; he suffers what we deserve to suffer in just punishment for our sins. Our Lord's desire to atone was so great that there was no part of his body that he did not permit to be inflicted with pain--his hands and feet pierced by the nails; his head torn by the crown of thorns; his face battered and spat upon; his back pitted by the terrible scourging he received; his chest pierced by the lance; finally, his arms and legs utterly exhausted by such pain and weariness that he dies. His spirit, also, is saturated with suffering--the pain caused by his being abandoned and betrayed by his disciples, the hatred his own people turn on him, the jeers and brutality of the Gentiles, the mysterious way his divinity permits his soul to suffer.
Only one thing can explain why Christ undergoes this redemptive passion--Love, immense, infinite, indescribable love. As he himself taught, the entire Law of God and the Prophets are summed up in the divine commandment of love (cf. Mt 22:36-40).
The four evangelists have filled many pages with their account of the sufferings of our Lord. Contemplation of Jesus' passion, identification with the suffering Christ, should play a key role in the life of every Christian, if he is to share later in the resurrection of his Lord: "Don't hinder the work of the Paraclete: seek union with Christ, so as to be purified, and feel with him the insults, the spits, and the blows, and the thorns, and the weight of the Cross..., and the nails tearing through your flesh, and the agony of a forsaken death.
"And enter through our Lord's open side until you find sure refuge there in his wounded Heart" (St. J. Escriva, "The Way", 58).
27. A cohort, or battalion, consisted of some 625 soldiers. In Jesus' time there was always a cohort garrisoned in Jerusalem, quartered in the Antonia Tower, adjoining the temple. This reported to the governor and was recruited from non-Jewish inhabitants of the region.
28-31. The Gospel describes very soberly how Jesus puts up no resistance to being beaten and ridiculed; the facts are allowed to speak for themselves. He takes upon himself, out of love for the Father and for us, the punishment we deserve to suffer for our sins. This should make us very grateful and, at the same time, cause us to have sorrow for sin, to desire to suffer in silence at Jesus' side and atone for our sins and those of others: Lord, I want never to sin again: but you must help me to stay true to you.
32. Seeing how much Jesus has suffered, the soldiers realize that he is incapable of carrying the Cross on his own as far as the top of Golgotha. There he is, in the center of the crowd, with not a friend in sight. Where are all the people who benefitted from his preaching and healing and miracles? None of them is there to help him. He had said, "If any man would come after me, let him deny himself and take up his cross and follow me" (Mt 16:24). But cowardice and fear have taken over. The soldiers resort to laying hold of a stranger and forcing him to carry the Cross. Our Lord will reward this favor done to him: God's grace will come down on "Simon of Cyrene,...the father of Alexander and Rufus" (Mk 15:21), who will soon be prominent members of the early Church. The experience of pain proves to be the best route to Christian discipleship.
Christ's disciples must try to ensure that cowardice does not undermine their commitment: "See how lovingly he embraces the Cross. Learn from him. Jesus carries the Cross for you: you...carry it for Jesus. But don't drag the Cross ... Carry it squarely an your shoulder, because your Cross, if you carry it like that, will not be just any Cross.... It will be the Holy Cross. Don't carry your Cross with resignation: resignation is not a generous word. Love the Cross. When you really love it, your Cross will be...a Cross without a Cross" (St. J. Escriva, "Holy Rosary", fourth sorrowful mystery).
33. On the outskirts of Jerusalem there was a little hill called "Golgotha", or "the place of a skull", as the evangelist expressly states. It was used as a site for executing criminals. The name "Golgotha" comes from a transcription of an Aramaic word meaning "head". The name "Calvary" comes from a Latin word with the same meaning.
34. They offered Jesus a drink consisting of a mixture of wine, honey and myrrh (cf. Mk 15:23); this was usually given to people condemned to death, as a narcotic to lessen the pain. Our Lord chooses not to take it, because he wants to suffer the full rigor of his passion.
"Let us drink to the last drop the chalice of pain in this poor present life. What does it matter to suffer for ten years, twenty, fifty...if afterwards there is heaven forever, forever...forever? And, above all--rather than because of the reward, "propter retributionem"--what does suffering matter if we suffer to console, to please God our Father, in a spirit of reparation, united to him on his Cross; in a word: if we suffer for Love?..." (St. J. Escriva, "The Way", 182).
35. Some manuscripts add to this verse the following words taken from Jn 19:24: "This was to fulfill the scripture, 'They parted my garments among them, and for my clothing they cast lots"' (cf. Ps 22:19).
45. Approximately from twelve midday to three o'clock in the afternoon. See the note on Mt 20:3.
46. Words from Psalm 22:2, which our Lord uses to show the physical and moral pain he is suffering. In no sense should these words be taken as complaint against God's plans. "Suffering does not consist in not feeling since that is proper to those who have no feelings; nor does it lie in not showing that one feels pain: rather, suffering means that in spite of pain one does not set aside the law or obedience to God. For feeling is natural to the flesh, which is not like bronze; and so reason does not remove it, because reason gives to everything what its nature demands; and our sensitivity is very soft and tender; when it is wounded it of necessity feels, and when it feels it has to cry out" (Fray Luis de Leon, "Exposicisn del Libro de Job").
In his agony in the garden (cf. note on Mt 26:36-46), Jesus experienced a kind of anticipation of the pain and abandonment he feels at this point in his Passion. In the context of the mystery of Jesus Christ, God-and-Man, we should notice how his Humanity-body and soul-suffers without his Divinity assuaging that suffering, as it could have done. "Here before the Cross, we should have sorrow for our sins and for those of all men, for they are responsible for Jesus' death. We should have faith to penetrate deep into this sublime truth which surpasses our understanding and to fill ourselves with amazement at God's love. And we should pray so that Christ's life and death may become the model and motivation for our own life and self-giving. Only thus will we earn the name of conquerors: for the risen Christ will conquer in us, and death will be changed into life" (St. J. Escriva, "Christ is Passing By", 101).
50. The phrase "yielded up his spirit" (literally, "released, exhaled") is a way of saying that Christ really died; like any other man, his death meant the separation of soul and body. The fact that he genuinely did die -- something which everyone, even his enemies, acknowledged -- will show that his Resurrection was a real resurrection, a miraculous, divine fact.
This is the climax of Christ's surrender to the Will of the Father. Here he accomplishes the salvation of mankind (Mt 26:27-28; Mk 10:45; Heb 9:14) and gives us the greatest proof of God's love for us (Jn 3:16). The saints usually explain the expiatory value of Christ's sacrifice by underlining that he voluntarily "yielded up his Spirit". "Our Savior's death was a sacrifice of holocaust which he himself offered to his Father for our redemption; for though the pains and sufferings of his passion were so great and violent that anyone else would have died of them, Jesus would not have died of them unless he so chose and unless the fire of his infinite charity had consumed his life. He was, then, himself the sacrificer who offered himself to the Father and immolated himself, dying in love, to love, by love, for love and of love" (St Francis de Sales, "Treatise on the Love of God", Book 10, Chap. 17). This fidelity of Christ to the point of dying should be a permanent encouragement to us to persevere until the end, conscious of the fact that only he who is true until death will receive the crown of life (cf. Rev 2:10).
51-53. The rending of the veil of the temple indicates that the way to God the Father has been opened up to all men (cf. Heb 9:15) and that the New Covenant, sealed with the blood of Christ, has begun to operate. The other portents which attend Jesus' death are signs of the divine character of that event: it was not just one more man who was dying, but the Son of God.
52-53. These events are undoubtedly difficult to understand. No explanation should say what the text does not say. Nor does any other part of sacred Scripture, or the Magisterium of the Church, help to clarify what actually happened.
The great Church writers have suggested three possible explanations. First: that it was not a matter of resurrections in the strict sense, but of apparitions of these dead people. Second: they would have been dead people who arose in the way Lazarus did, and then died again. Third: their resurrection would have been definitive, that is glorious, in this way anticipating the final universal resurrection of the dead.
The first explanation does not seem to be very faithful to the text, which does use the words "were raised" ("surrexenint"). The third is difficult to reconcile with the clear assertion of Scripture that Christ was the first-born from the dead (cf. 1 Cor 15:20; Col 1:18). St Augustine, St Jerome and St Thomas are inclined towards the second explanation because they feel it fits in best with the sacred text and does not present the theological difficulties which the third does (cf. "Summa Theologiae", III,q. 53, a. 3). his also in keeping with the solution proposed by the "St Pius V Catechism", I, 6, 9.
55-56. The presence of the holy women beside Christ on the Cross gives an example of stoutheartedness to all Christians.
"Woman is stronger than man, and more faithful, in the hour of suffering: Mary of Magdala and Mary Cleophas and Salome! With a group of valiant women like these, closely united to our Lady of Sorrows, what work for souls could be done in the world!" (St. J. Escriva. "The Way", 982).
60. It was customary for well-to-do Jews to build tombs for themselves on their own property. Most of these tombs were excavated out of rock, in the form of a cavern; they would have had a small hall or vestibule leading to the tomb proper. At the end of the hall, which would only have been a few meters long, a very low doorway gave access to the burial chamber. The first entrance door, which was at ground level, was closed off by a huge stone which could be rolled (it was called a "gobel"), fitted into a groove to make rolling easier.
62. The Day of Preparation (the Greek word "parasceve" means "preparation") was the day prior to the sabbath (cf. Lk 23:54). It derived its name from the fact that it was the day when everything needed for the sabbath was prepared, the sabbath being a day of rest, consecrated to God, on which no work was permitted.
66. All these preventative measures (sealing the entrance to the tomb, placing the guard there, etc)--measures taken by Christ's enemies--became factors which helped people believe in his resurrection.
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
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