Procession: Matthew 21:1-11

The Synoptic Gospels (Matthew, Mark and Luke) only describe one entry into Jerusalem by Jesus in His adult ministry. It will end with His death on the Cross and His Resurrection. 

The Gospel of Matthew uses many Old Testament allusions and quotations to demonstrate that Jesus is the fulfillment of all that was promised by God, the Father.

Bethphage, which means “house of unripe figs,” was between Bethany and Jerusalem. The entry into the city is described as a peaceful entry by a ruler. The cry of the crowds, “Hosanna,” is a Greek transliteration of the Hebrew phrase, which means “Please help!” from Psalm 118:25. Here, it is used as a cry of exaltation and joy.

First Reading: Isaiah 50:4-7

This is the beginning of the first of three speeches of the Servant in Deutero-Isaiah. There is a fourth “song” that is said about him, the Suffering Servant Song. The Servant identifies himself as a spokesman for God. He is a prophet and a teacher. The term, “well-trained tongue,” can also be translated as “the tongue of a student/scholar.” The speaker acknowledges that he is under the authority of God.

Early Christian Fathers recognized a prediction of the Passion of Jesus in the four Servant Songs. Some scholars believe that the prophet is talking directly about Moses or even all Israel.

Second Reading: Philippians 2:6-11

Most scholars recognize these verses as a hymn of the early Church that was incorporated into Paul’s letter. The structure of these verses, as well as the language used, suggest that it was an independent unit.

The humility of Jesus is emphasized in these verses. They provide an example of the type of service that Paul is urging the Philippians to practice toward one another in the beginning of this chapter.

There is much discussion among scholars about the meaning of the term “form.” The “form of God” and the “form of a slave” are combined in Christ Jesus. It is more than just an outward appearance. It is participating in a mode of life or a condition of existence. It is how something appears to others in perceiving it.

There is a contrast, which is played on by two similar sounding words in Greek. “Vain glory,” which is mentioned earlier in this chapter as a lead into this passage, is contrasted with the “glory of God” at the end of this passage. The reference to a slave appears to allude to the fourth and last of the Servant passages in Isaiah (Isaiah 52:13 - 53:12).

Gospel: Matthew 26:14 - 27:66 (short version: Matthew 27:11-54)

This long narrative is packed with meaning and Old Testament references. I will focus mostly on the unique features of Matthew’s Passion narrative.

All four Gospels identify Judas Iscariot, the betrayer of Jesus, as “one of the Twelve.” Thirty pieces of silver reflects the wages of the shepherd, who would be slaughtered by the sheep merchants in Zechariah 11:12. It is also the price of a slave that was killed by another man’s ox in Exodus 21:32. The passage from Zechariah also recounts the flinging of the coins “into the treasury of the Lord” (Zechariah 11:13), just as Judas will do later in the narrative. Matthew states there that he is quoting from a passage from Jeremiah, but there is no resemblance to any passage from that prophet, except a reference to “the potter” in Jeremiah 18:2-3. The repentance and suicide of Judas is unique to the Gospel of Matthew.

The same Apostles that accompanied Jesus to the mount of the Transfiguration come to the Mount of Olives — “Peter and the two sons of Zebedee” (James and John). They are told to “watch and pray.”

Another unique feature in the Passion narrative of Matthew is the Intercession of the wife of Pilate on behalf of Jesus. Later Christian writings will give her the name of Procula (in the apocryphal Gospel of Nicodemus) or Claudia (in the Chronicle of Pseudo-Dexter). The dreams of Joseph, the foster father of Jesus, and the Magi, averted death earlier in the Infancy Narrative of Matthew. Both Judas and the wife of Pilate testified to the innocence of Jesus. Pilate will be the third person to declare the innocence of Jesus, when he washes his hands, which may be an allusion to Deuteronomy 21:6.

In some versions of this text, the full name of Barabbas (which means “son of the father”) is given as Jesus Barabbas. Thus, the people are given the choice of freeing either accused, whose name in Hebrew means “God saves” (Jeshuah or Joshua). One has a human father and the other a divine.

All four Gospels tell the reader that “they crucified Him.” There is no description of the cruelty of the event. It was clear enough to those who lived in the Roman Empire. They didn’t need further explanation. The inscription over Jesus is worded differently in each of the narratives.

Preparation for the announcement of the Resurrection is assured by the witness of Mary Magdalene. She witnessed the entombment of Jesus. She will also be there to witness to the empty tomb on Easter. Matthew adds the narrative about the guards to insure that there was no human intervention in the removal of Jesus’ body from the tomb. It may reflect an early story to discredit the account of the Resurrection of Jesus.

Matthew seems to be quite vehement that the missing body was more than just a metaphor of bodily resurrection. Some things just really are, not just for historical data, but for the foundation of faith and belief in promises delivered! What do you think… as we wait to celebrate that climactic event in the coming days?

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Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.