By Father Paul Nord, O.S.B.
Sunday Scripture
Procession with Palms: Luke 19:28-40; First Reading: Isaiah 50:4-7; Response: Psalm 22:8-9, 17-20, 23-24; Second Reading: Philippians 2:6-11; Gospel: Luke 22:14-23:56
Jewish feasts begin and end at sundown, as does the sabbath. So in today’s gospel, Jesus “took his place at table” shortly after sundown, the start of the Passover feast. “When the hour came” suggests that the appointed time (for Jesus’ crucifixion) has arrived within God’s plan of salvation. Jesus tells his apostles about his desire “to eat this Passover with you before I suffer.”
In Matthew and Mark, Jesus blesses the bread and then gives thanks over the cup. By contrast, in Luke’s Gospel, Jesus first gives thanks over the cup, and then blesses the bread, and finally takes a second cup and declares, “This cup is the new covenant in my blood, which will be shed for you.” The Passover meal traditionally included four cups of wine (m.Pesachim 10:1-7). Jesus anticipates the “fulfillment” (22:16) and the “coming” (22:18) of “the kingdom of God.”
Next, Jesus predicts that he will be betrayed by one of his apostles present at the table. Further, Jesus tells Simon Peter, “before the cock crows this day, you will deny three times that you know me” (22:34). Jesus’ comments are prompted by Peter’s vow that he is prepared to be imprisoned and killed for Jesus. But when Jesus is crucified, Peter will fail to keep his vow — as this narrative later describes (22:55-62).
“Then going out, (Jesus) went, as was his custom, to the Mount of Olives, and the disciples followed him” (22:39). It was night-time after the Passover meal. The Mount of Olives is directly east of Jerusalem — perhaps a 20-30 minute walk to its base.
Prayer is emphasized in these verses. Twice Jesus instructs his disciples: “pray that you may not undergo the test” (22:40, 46). After this command, Jesus himself prays: “Father, if you are willing, take this cup away from me; still, not my will but yours be done” (22:42). Jesus “prayed so fervently” that his sweat became like blood. Prayer conforms our will to God’s will — as Jesus models for us.
Suddenly Jesus is approached by a crowd led by Judas. They seek to arrest Jesus. Judas turns the familiarity of a kiss into an act of betrayal. Jesus’ words and actions are full of authority. He rebukes Judas’ betrayal and rebukes his disciples’ use of the sword. Jesus heals the high priest’s servant’s ear. Then he asks, “the chief priests and temple guards and elders” why they are pretending that swords and clubs are necessary to arrest him (22:52). They know Jesus is not violent.
The subsequent sections contrast Jesus’ boldness with Peter’s cowardice. Jesus is brought to the house of the high priest. Peter carefully follows and enters the courtyard of the high priest’s house. There Peter lies to protect himself — thrice denying that he knows Jesus. When Peter realizes what he has done, he “began to weep bitterly.”
Peter lied when questioned by three unimportant people. By contrast, Jesus is brought before the Sanhedrin — a very powerful judicial council composed of Jewish religious leaders — with the high priest presiding. Jesus has been ridiculed and beaten. Despite all this, Jesus boldly tells the truth without trying to protect himself. Jesus does not deny that he is “the Christ” and “the Son of God.” So they take Jesus to Pilate because they wish the Roman authority to kill him.
They devise criminal charges based on what they believe Pilate will accept. They claim that Jesus “opposes the payment of taxes to Caesar and maintains that he is the Christ, a king.” But the Sanhedrin’s real dispute with Jesus is his claim that he is the Son of God and the anointed heir of King David — “the Christ.”
The Jewish authorities try to present Jesus as a threat to Roman authority — “a king” who opposes Caesar — ruler of the Roman Empire. Pilate interrogates Jesus, but then declares: “I find this man not guilty.” But the Jewish authorities persist. They succeed in getting Jesus transferred to “Herod’s jurisdiction” since Herod Antipas ruled Galilee — Jesus’ home region. By contrast, Pilate was governor of Judaea. Pilate was probably happy to be relieved of this headache.
“Herod was very glad to see Jesus” (23:8), but only because Herod was hoping Jesus would perform a sign or answer his questions, but Jesus didn’t. So Herod and his soldiers mock and abuse Jesus — and send him back to Pilate, who again declares Jesus innocent of any “capital” crime (deserving death). But eventually, Pilate permits Jesus to be crucified because the crowd persistently shouts for Jesus’ death.
While carrying his cross toward the crucifixion site, Jesus encounters “many women who mourned and lamented him.” Jesus calls them “Daughters of Jerusalem” — a common Old Testament term. Zechariah 12:10-14 prophesied similar mourning by women on the day of the Lord’s salvation.
Jesus is crucified at “the place called the Skull” (23:33). This name probably comes from the physical shape of the hill. The soldiers jeer at Jesus: “If you are King of the Jews, save yourself.” Jesus is crucified with two criminals. One of them mocks Jesus, but the other repents and recognizes Jesus as an innocent man. The irony is that so many self-righteous people have condemned Jesus, but a criminal recognizes his innocence. Jesus promises him that he will soon enter Paradise.
Jesus’ death is marked by remarkable signs. First is an eclipse of the sun. Second, “the veil of the temple (place of God’s dwelling) was torn down the middle” (Luke 23:45). Jesus cries out “Father, into your hands I commend my spirit” and he dies. Witnessing these things convinces a nearby centurion that Jesus was an innocent man.
After this, Joseph of Arimathea asks Pilate for Jesus’ body and reverently buries him — wrapped in linen cloth and placed in a (costly) rock-hewn tomb. Jesus needed to be buried quickly because “the sabbath was about to begin” (23:54). The Galilean women wish to perfume Jesus’ body as soon as the sabbath concludes. They wait because no work is permitted on the sabbath.