Reflection on Palm Sunday, March 28, 2021. Year B.
Readings
Theme: Who Is This Man?
Reading Before the Procession — Mk 11:1–10
Jesus’ entry into Jerusalem is simpler and less elaborate than in the other synoptics. Bethphage and Bethany (v 1) were towns close to Jerusalem; the Mount of Olives ringed the city to the east. Although there is no direct quotation from Zechariah, Jesus’ mounting the young donkey to make his entry is an allusion to the prophet’s symbol of the humble, lowly Messiah (Zech 9:9). Jesus’ specifying exactly where the colt will be found is to be credited to his foreknowledge. The Marcan note that it will be returned soon is probably actual historical recall and points up the almost casual character of the original event (vv 2f).
The group surrounding Jesus as he enters does not appear to be that sizeable. A single mention is made of “many people” (v 8), but no “crowds” (Mt 21:9) or “multitude” (Lk 19:37). If Mark is the more accurate reporter, such an entry at the time of a feast would not have occasioned great notice. The “Hosannas” (literally: “Save now”) with the accompanying chant (Ps 118:26) and the leafy branches could well have been part of the overall liturgical scene, with the branches, however, being more appropriate for the feast of Tabernacles than for Passover. In the chanting of the psalm, Jesus is not directly addressed in messianic terms (vv 8ff).
In context the narrative highlights the entry of Jesus as the final step in his salvific journey. The reign of God is about to be inaugurated. Mark sees the event against this end-time background and the other synoptics will build on it.
First Reading — Is 50:4–7
The servant of the Lord appears four times in Deutero-Isaiah. In the first instance (42:1–4), his initial call is described; in the second (49:1–7), there are indications that his work has met opposition. Today’s reading is the third song in which the servant is bitterly reviled. Only in the last song (52:13–53:12) will it be clear that the servant’s mission consisted as much in what he endured as in what he preached.
The servant’s is a prophetic role in which he provides a word of consolation to the needy (v 4). It is to the faint-hearted and sorely tried that his message is particularly destined. The servant’s statement that he has been tested but has not withdrawn (v 5) prepares the reader for the startling description that follows.
The abuse which the servant has suffered is both physical and mental. His face has been struck and is covered with spittle. Plucking the beard (v 6) was a demeaning and serious insult. Yet the servant remains undaunted in his determination (v 7), thus following in the great prophetic tradition (Jer 1:8, 18; Ez 3:8f).
Nowhere in the Hebrew scriptures is the servant identified. He remained an enigmatic prophetic figure who suffers on behalf of others. New Testament writers see in the servant the profile of Jesus himself.
Responsorial Psalm — Ps 22
An individual lament, the psalm has two main parts, which describe the suffering of the psalmist (vv 1–22) and his deliverance (vv 23–32). Appearing frequently in the passion narratives, the psalm has long been seen as being distinctly applicable to Christ’s suffering and exaltation.
The cause of the psalmist’s suffering is not indicated. Attention is directed to his mental duress caused by rejection and abuse. To part one’s lips and to wag the head (v 8) were cruel forms of derision. The conclusion that God had forsaken him (v 9) is related to the Hebrew idea of retribution. Suffering results from sin, just as well-being accompanies a virtuous life (Ex 20:5ff). The notion of divine rejection made the bearing of pain and suffering even greater. This leads the psalmist to moments when he is close to despair (v 20). His adversaries are depicted as fierce dogs in attack; they leave him broken and disconsolate. Taking him for dead, his enemies rob him and cast lots for his clothing (vv 17ff). Finally, delivered from his trials, the psalmist is vindicated and sees the liturgical assembly as the appropriate place to acclaim the Lord’s mercy (vv 23f).
Second Reading — Phil 2:6–11
The Philippians hymn, like the first reading from Isaiah, appears on Palm Sunday in each of the three years (A, B, C). Because of its rhythmic character and distinct vocabulary, commentators today generally agree that it is an early Christian hymn which Paul has inserted here, with a possible single addition of his own.
If such be the case, in analyzing its content it must be remembered that it is poetry and not a narrow theological treatise. The hymn raises many theological questions not all of which admit of an easy response because of the genre that is here employed.
The context of the hymn finds Paul underlining the importance of mutual concern and help in a spirit of humility within the Christian community. He continues here by indicating that the Philippians’ mindset should be commensurate with their life in Christ, or, more briefly, they are to act as Christians should (v 5). The mention of Christ Jesus is sufficient to serve as a bridge to the hymn, which will illustrate Christ’s own spirit of humility.
The hymn has a majestic sweep. It can be divided into two major sections. The first (vv 6–8) begins on the highest level of being in “God-like” form, followed by a dramatic descent to humanity and obedient death. With this “sweep” of descent complete, the second section (vv 9–11) highlights the reascent of Christ. The move is from a humiliating death as a man to a recognized and proclaimed equality with God in lordship. It should be noted that the theological curve of descent/reascent is matched by the peerless structure of the hymn.
In the form of God (Gr: morphe theou) (v 6): The “form” is the external appearance which serves as the key to what something truly is. Humans, animals, vegetables, all have their distinctive “form” which permits identification and classification. The “form” of the pre-existent Jesus was that of God-hood or divinity (Jn 1:1f). Holding such a formidable status, Christ does not see it as something to be jealously retained or guarded (v 6b). He emptied himself (Gr: ekenosen) (v 7a): This expresses the total self-surrender of personal interests and the claims accompanying Godhood which transpires in the incarnation. There is no mention of Christ’s actual birth, only his emergence on the human scene.
The appearance of Jesus is that of a slave (v 7). This is his new “form.” Elsewhere in the Pauline literature, it refers to humanity in its weakened, unredeemed state (Gal 4:1–7), the condition of being “in the flesh.” Thus he is now found “human in appearance” who began “in the form of God.”
In this state of being weak and suffering, Christ manifests obedience, the centerpiece of Christian soteriology (Heb 10:5–10). It was an obedience which led him to death in a type of Roman execution which was hardly utterable (v 8). At this point the hymn reaches its lowest point in speaking of complete abasement. Even death on a cross (8c): The expression disturbs the poetic structure of the strophe and is probably Paul’s own addition. The entire verse may be a subtle allusion to the death of the Lord’s servant (Is 53:12).
In the reascent, God places the man Christ in a position superior to all other created beings. There is a threefold repetition of the “name” (vv 9f), which, as the final verse makes clear (v 11), is the name “Lord.” With the conferring of this title, there is poetic contrast between the acquired Lordship of Jesus as opposed to his previous state of slavehood. The description of universal acclamation reflects the recognition given Yahweh himself in Isaiah (45:23), with the addition of the various levels of the Hebrew cosmos: the earth, the heavenly sphere, and the underworld (v 10).
In his exaltation, Jesus is re-established in his original position, with the added dimension of universal recognition of his lordship, which now embraces his humanity and obedient death. Jesus Christ is Lord (v 11b): a common faith expression in the early church (1 Cor 12:3; Rom 10:9). With the curve of descent/reascent complete, all presented as accomplished by the Father, it is finally seen as done for him as well (v 11). Christ is the manifestation of God’s glory (Gr: doxa), the concrete revelation of his design for the reintegration of the created order.
Third Reading — Mk: 14:1–15:47
The Anointing and Betrayal (14:3–11). Mark gives few particulars surrounding the anointing other than the fact that it took place at Bethany close to Passover (15 Nisan). Neither the woman nor her critics are identified. The event takes on symbolic significance at this juncture in Jesus’ life. His death is imminent, already foreshadowed in the plotting of his enemies (14:1f). The action of the woman is seen as a burial anointing (v 8); its being performed on Jesus head (v 3) gives it a royal, messianic note in contrast to the feet-anointing of Luke (7:38) and John (12:3). The symbolism points to Jesus’ coming into his reign via death and burial. Faced with the accusation of inappropriate luxury, Jesus gives the event its symbolic meaning and indicates that the woman’s action will be recounted wherever the “good news” is preached (vv 8f).
Judas is in evident contrast with the dedicated and generous woman (vv 10f). His cooperation with the priests enables them to move their death wish forward (v 1).
Passover Preparations (14:12–21), Mark views the final supper as a Passover meal, celebrated on the evening of 15 Nisan; he is followed in this by the other synoptics. For John it is a farewell supper, celebrated on 14 Nisan, the day before the feast (Jn 18:28; 19:14). Both chronologies have strong theological concerns. In Mark and the synoptics there is the clear intention to unite the meal on the eve of Jesus’ death with Passover, the great feast of deliverance and salvation. The feast, beginning in the evening, would then continue until dusk the following day, enveloping the whole of Christ’s passion.
Jesus’ knowledge of the place and the particulars (vv 13ff) parallels his earlier prediction prior to the entry into Jerusalem (11:1–6). It casts a supernatural aura over the emerging events of this final week. This foreknowledge continues in his prediction of betrayal by one of the twelve (v 18). Meal-sharing in antiquity had a sacred character. To share a meal was to wish another well in a way that carried the symbolism of a life-giving concern. Enemies did not share meals, and to do so with duplicity was particularly grievous (Ps 41:10). In addition, this meal was Passover, which added to its significance. Thus, the betrayal takes on the worst aspects of treachery (v 20). For Mark, the death of Jesus is divinely willed, but such does not diminish human culpability (v 21).
The Eucharist (14:22–31). The institution of the eucharist in a Passover setting underscores its sacrifical character. The formula (vv 22ff), unrelated to the Passover ritual, is inserted into the narrative and is easily excised, reflecting its original liturgical setting in the life of the early church. The eucharistic formulas of Mark and Matthew (26:26–29) are largely the same; Luke (22:15–20) and Paul (1 Cor 11:23ff) reflect a slightly different tradition. The body to be eaten and the blood to be drunk anticipate the death of Jesus on the following day. This will inaugurate the new covenant (Jer 31:31–34), with a clear allusion made to the first covenant (v 24; Ex 24:8). This presentation of the death of Jesus is real, i.e. a living symbol. It is also placed in an end-time setting. The death of Jesus will inaugurate the reign of God at which time Jesus will participate in the eschatological banquet (v 25).
As the group makes its way to the garden, Jesus sees his arrest and death as the occasion of the apostles’ dispersion, drawing on Zechariah’s prophecy (13:7). His resurrection, however, will bring about their reassembling (vv 27ff), words reflective of actual post-Easter events. Despite Peter’s protestations, Jesus predicts his denial, as Peter himself will have reason to remember (vv 29ff, 62–72). It is the stark and even embarrassing truth about central figures in the narrative, such as Peter, that gives the entire picture an authentic ring. Such stories were not created.
Gethsemane (14:32–42). This incident vividly depicts the human dread of Jesus in the face of his impending death. Gethsemane was a garden on the Mount of Olives outside the city. The three disciples who witnessed Jesus’ transfiguration glory (9:2) are now called to share the depths of his human anguish (v 33). Jesus’ request for watchfulness, the equivalent of moral alertness, is met with sleep, the symbol of spiritual torpor (v 34). Abba (v 30), the Aramaic familiar form for “father” was not customarily used of God without qualifiers. Here it points to Jesus’ unique filial relationship. As Jesus struggles in the hope that the Father’s decree might be altered, he nonetheless expresses complete acceptance (v 36). Three times he returns to the disciples, who remain separated from him by sleep. It is the spirit that calls the Christian to the good, the ideal which beckons; the flesh is the residue of weakness and fragility drawing the believer away from the ideal (v 35). Again Jesus foreknowledge (vv 41f) puts him beyond human machinations in fulfilling a divine plan.
The Arrest of Jesus (14:43–15:2). The Marcan account of Jesus’ arrest is summary and succinct. There is no mention of temple (Lk 22:52) or military (Jn 18:3) personnel accompanying the crowd that makes the arrest as directed by the religious authorities (v 43). Judas gives the respectful disciple-master greeting in the form of a kiss. In Mark it carries the bitter note of duplicity, although no comment is made. The cutting off of the ear does not identify the wounded person nor the perpetrators (Jn 18:10f).
Jesus’ comments again accent his control of events (vv 48f). He is not surrendering as one besieged; he fulfills what the scriptures require. Day after day (v 49): An indication of a longer Jerusalem ministry. Mark has no Jerusalem stay apart from the present one, which is quite brief. Attempts to identify Mark’s naked young man (vv 31f) render no adequate solution, although it was evidently a vivid memory at the time. The main point is that he fled like the rest.
Jesus and the Sanhedrin (14:53–65). While historically important in explaining the death of Jesus, this confrontation is theologically significant as well. The death of Jesus must take place within the day of Passover, in keeping with the gospel’s design. This accounts for the highly improbable gathering of the sanhedrin at night, the eve of Passover at that (v 53). Moreover a full complement is gathered (v 53), part of the attempt to place the weight of the blame for Jesus’ death on the Jews and thus lighten Roman guilt. It is also difficult to imagine such a large gathering taking place at the high priest’s home (v 54). It has long been recognized that Mark condenses a more protracted prosecution into a brief period of time in keeping with his literary and theological framework. Peter’s presence is introduced early (v 54) and will be woven into the trial account.
The testimony against Jesus is contradictory and therefore invalid (v 56: Deut 19:15). His condemnation will have to depend on self-incrimination. How Jesus originally spoke of the temple’s destruction and the substitution of himself for it is hard to determine. He certainly spoke of the passing of the old era, with its law and ritual, in view of the inbreaking of God’s reign. The accusation has here been fashioned into a clear resurrection prediction (v 58). Jesus’ silence is that of the servant of the Lord (v 61; Is 53:7).
The question of the high priest is ironically faith-filled (vv 61f). The central theme of Mark’s gospel is the identity of Jesus. “Who is this man?” (4:41) is woven into the gospel’s fabric. The ultimate answer is foretold in the gospel’s introduction: Jesus is the Christ and the Son of God (1:1). This is restated in the high priest’s question. Jesus’ answer is direct and affirmative, as he passes to his eschatological role as the Son of Man returning in glory (Dan 7:13; Ps 110:1). The Christological import of the exchange should be noted. Jesus is the Messiah, Son of God, the representative of the new humanity (Son of Man), and the end-time judge. It is more than sufficient for sentencing (v 64).
Irony follows in the mockery that follows as well (v 65). Prophecy is requested. The preceding exchange with the high priest was the highest form of prophecy. And in their very act of abuse, his mockers fulfill Isaian prophecy (Is 50:6).
Peter’s Denial (14:66–72). Jesus responded affirmatively to the high priest’s questioning. Mark brings out the contrast between the stance of Jesus and that of Peter in weaving the account of Peter’s denial into the narrative at this point. Peter becomes increasingly more volatile before his questioners. He goes from simple denial (v 68) to cursing (v 71), as the number of interrogators mounts (vv 67, 69, 70). Peter’s denial brings to fulfillment Jesus’ earlier prediction (14:30).
Jesus and Pilate (15:1–15). Marcan features continue in Jesus’ appearance before Pilate. Jesus remains the silent servant of the Lord (v 5); the primary responsibility for the sentence is placed on the Jews as the instigators, with Pilate simply an accomplice (vv 8, 10f, 13, 15); the “king of the Jews,” used repeatedly by Pilate (vv 9, 12), has two levels of meaning, one religious-political opposing Roman authority, the other an affirmation of Jesus’ sovereignty over the reign of God.
The choice of Barabbas over Jesus receives in Mark its simplest presentation, based on historical memory. To Pilate’s seemingly well-intentioned questions about Jesus’ guilt (vv 12, 14), the cry of death is the only response (vv 13f). That a common murderer was preferred to the Savior of the world left a deep impression on the early Christian conscience. The account appears in all of the gospels.
The Crucifixion (15:16–32). Once again certain concerns of Mark should be noted. As in the other evangelists, his account is restrained and limited to a simple statement of the facts. The crucifixion is treated with reverent circumspection. Before leaving the praetorium, the mockery of Jesus includes crowning him with thorns and vesting him in purple. This accompanies his recognition again as “king of the Jews” (vv 16–20). All of this has to be seen against the faith background of the reality of Jesus’ kingship, as it brought to mind the pain through which Jesus came to his sovereignty. This is borne out again in the inscription placed on the cross (v 26). Finally, Mark again points up the suffering of Jesus as a pre-ordained part of God’s plan. Psalm 22 plays an important part in illustrating the scriptural expressions of this plan. It appears on the lips of the dying Jesus (v 34) and in the casting of lots for Jesus’ garments (v 24; Ps 22:1, 19).
The mention of Simon the Cyrenian who carried the crossbeam, as well as the names of his sons, would indicate that they were well known in the Marcan community (v 21).
The time (v 25) and circumstances (v 27) of the crucifixion are noted without comment. The reviling jeers addressed to Jesus on the cross (vv 29–32), like those at his trial, carry a clearly ironic note of truth. The titles belong to him by right. Moreover, the only way Jesus can save himself or others is by not descending from the cross.
The Death and Burial (15:33–47). As stark as Mark’s presentation is, the death of Jesus is vividly painful (v 37). The scriptural imagery highlights the note of fulfillment. This includes the psalm quote on Jesus’ lips (v 34), the darkness on the earth (v 33; Am 8:9), and the cross inscription (v 26). The rending of the temple veil (v 38) symbolizes the end of the former era and the birth of a new covenant and cult, with the access to God open to all. Eloi, Eloi (v 34): Jesus quotes the Aramaic version of the Hebrew psalm, leading to his hearers’ misunderstanding that he is invoking Elijah (vv 35f).
The words of the centurion are climactic in Mark (v 39). The central theme of Mark’s gospel is Jesus as the Christ and the Son of God (1:1). At mid-point, Peter acknowledges Jesus as Christ, the Messiah (8:29), and at the gospel’s end the centurion sees him as Son of God. The fact that the latter is a Gentile portends the mission of the church to the world.
The circumstances of the burial serve two purposes. First, there is the clear affirmation that Jesus truly died. Pilate’s doubts are allayed by the centurion’s word (vv 44f). Then the body is laid to rest in the presence of witnesses (v 47) and the large sealing stone is rolled into place (v 46). Possible misinterpretations of the resurrection make the establishment of death indispensable.
Second, the members of the Christian community who provided this service for Jesus are remembered with respect and affection. Joseph of Arimathea, a Jew and a member of the sanhedrin (v 43), the two Marys and Salome are mentioned. Mark makes no mention of the presence of Jesus’ mother. The presence of the women is important in witnessing to the three major moments: death (v 40), burial (v 47) and resurrection (16:1–6).
Death is inevitable, and one prays for a peaceful passing. When a death is tragic, it takes time for the healing process to give perspective and a broader understanding. It is Mark who brings us face to face with the stark reality of what Jesus endured. There is little adornment or alteration of the facts in his gospel. But as he presents all of this, he is answering the basic question: Who is this man? In one sense the great tragedy is that Jesus is no ordinary man, let alone a common criminal. Mark has answered the question in Peter’s profession that this is the Christ and in the centurion’s recognition of God’s Son. In the midst of Calvary darkness, great light appears.
A crazed psychopath rampaged through a Texas cafeteria at lunch hour, killing people on sight. The initial reaction of the victims’ families and friends was one of heart-rending, inarticulate grief. But gradually this gave way to the serenity of a rural people with a very simple faith. God was not held accountable; God was their solace. When asked as to their choice, these people did not want to have the cafeteria closed as a permanent memorial to a person gone berserk. They wanted it reopened, and it was — a testimonial to ongoing life and the hope of a better future. It was Calvary and the Son of God all over again. The lesson was a simple one.
