Easter Sunday of the Resurrection of the Lord - April 20, 2025

 Easter Sunday of the Resurrection of the Lord - April 20, 2025

Acts 10:34a, 37-43; Col 3:1-4; John 20:1-9

 

Theme: The Mystery of the Empty Tomb: “He Saw, and He Believed” 

A. A Brief Exegetical Analysis of John 20:1-9

 

1.      Historical and Literary Contexts

The evangelist placed this passage story about the Empty Tomb immediately after the accounts of Jesus’ crucifixion and burial (19:17-42) and before a series of stories of Jesus’ appearances (20:11-29). Before announcing Jesus’ resurrection through a series of appearances, the sacred author wanted his readers first to have some facts proving the resurrection of Jesus. The pieces of evidence Peter and the “other disciple” found in the tomb, such as the empty tomb, the burial clothes, and the cloth that covered Jesus’ head, which was enrolled in a separate place, are sufficient proof attesting that Jesus has truly risen.

 

2.      Form, Structure, and Movement

The Gospel passage is a narrative story. It can be structured into two parts. The narrator first tells Mary Magdala’s experience of the rolled stone from the tomb’s entrance (vv. 1-2) before he recounts Peter's and the “other disciple's” experience of the empty tomb (vv. 3-9). 

 

3.      Detailed Analysis

Vv. 1-2. These verses recount Mary of Magdal’s experience, not of the empty tomb but of the rolled stone from the tomb's entrance. John is the only Gospel who reports that Mary of Magdala was alone in this visit to the tomb. Matthew says there were two women, “Mary Magdalene and the other Mary (Mt 28:1). Mark speaks of three women: Mary Magdelene, Mary, the mother of James, and Salome (Mk 16:1). Luke talks about three women, Mary Magdalene, Joanna, and Mary the mother of James, and “the others who accompanied them,” (Lk 24:1, 10).

The narrator details the day and time Mary of Magdala came to the tomb. It was the “first day of the week.” This is the day after the Jewish Passover feast. The first day of the week for the Jews is Sabbath (Sunday for the Christians.)  Regarding the time, all four Gospels do not say the same things. The narrator in John says it was early in the morning, and he clarifies that it was still dark. Matthew describes this time as “dawning” (Mt 28:1); according to Mark, the sun had risen (Mk 16:1); and for Luke, it was at daybreak (Lk 24:1). The author of the fourth Gospel emphasizes “darkness” here because, in his whole Gospel, he contrasts darkness to light in different contexts. In this passage’s context, the “darkness” symbolizes the absence of faith in Jesus’ resurrection. So, Mary of Magdala came to the tomb early in the morning, while she had not yet believed in Jesus’ resurrection. She finds the heavy stone that covered the entrance of the tomb removed. She does not go in to experience the empty tomb. Her spontaneous reaction is to run back home and report to Simon and the “other disciple whom Jesus loved.” (Most biblical scholars think that this “other disciple whom Jesus loved” is the apostle John, son of Zebedee. However, they have debated the authorship of the Johannine books (the Gospel of John, the three Epistles of John, and the Book of Revelation.)  In her report, she does not mention anything about the resurrection because her faith in Jesus’ resurrection is still in “darkness.” She reports that the Lord has been taken from the tomb by an unnamed plural pronoun, “they.”  Also, she employs another plural pronoun, “we,” in her following statement, “we don’t know where they put him.” With the plural pronoun “we,” it is not clear if she refers to Peter and the “other disciple” or perhaps to another woman (or other women) who was with her but was not mentioned in v. 1. By using “we” Mary of the Magdala includes others to her “darkness of faith.”

Vv. 3-9. These verses tell the experience of the empty tomb done by Peter and the “other disciple.” Upon being informed by Mary of Magdala about the missing of Jesus’ body from the tomb, Peter and the “other disciple” run toward the tomb. The narrator contrasts two directions of running: Mary of Magdala ran from the tomb (v. 2), and here, these two disciples ran toward the tomb (vv. 3-4). The “other disciple” runs faster than Peter. This can refer to his love for Jesus, which is the response to Jesus’ love for him that makes his faith run faster. It can also be because of his younger age compared to Peter’s that makes him run faster than Peter.

This “other disciple” is the first to arrive at the tomb, but he waits for Peter to enter before him because he respects Peter’s leadership. Peter enters first, and he enters next. Both disciples see the same evidence (the burial clothes and the cloth that had covered his head rolled up in a separate place), but the narrator mentions just the “other disciple” who believes; he says nothing about Peter if he also believes or not. The narrator comments in v. 9, “For they did not yet understand the scripture that he had to rise from the dead.” Does this comment contrast understanding and believing, reason and faith? Which one comes first, believing (faith) or understanding (reason)? Reading v. 8 in parallel with v. 9, we get that the “other disciple” believed before he understood the Scriptures. He first used his faith in Jesus before he could figure out intellectually how Jesus’ resurrection could be possible. The narrator concludes the story in v. 10, which the lectionary has omitted, by telling the readers that these two disciples return home.

 

4.      Synthesis

On the Sabbath day, after the Jewish Passover feast, Mary of Magdala went to the tomb early in the morning while it was still dark. Darkness here can refer to her lack of faith in Jesus’ Resurrection. She realized that the stone that covered the entrance to Jesus’ tomb had been removed. She did not deal with the empty tomb since she did not enter it. She preferred to run back home and announce to the disciples. She reported to Peter and the “other disciple whom Jesus loved” that Jesus’ body had been taken from the tomb by an unknown plural pronoun “they.” She employed another plural pronoun, “we,” associating others with her lack of faith when she said, “[And] we don’t know where they put him.” The plural pronoun “we” could be Mary of Magdala and perhaps Peter, and this other disciple, or she with another woman (or other women) who may have been with her at the tomb but was not mentioned in v. 1. The two disciples ran toward the tomb. The “other disciple” ran faster than Peter and arrived before him, but he let Peter enter the tomb first, perhaps respecting Peter’s leadership. They both saw the same evidence of the empty tomb: the burial clothes and the cloth that had covered Jesus’ head rolled up in a separate place. The “other disciple” believed, but the narrator said nothing about Peter, whether he believed or not. In v. 9, he mentions that they did not yet understand the Scripture that Jesus had to rise from the dead. Then, he concludes the story in v. 10 that the lectionary has omitted by informing the readers that these two disciples returned home.

B. Pastoral Implications 

 1.      Liturgical Context

All of today’s Scripture readings testify that our Lord has risen; he is alive. Three witnesses (Mary of Magdala, Peter, and the “other disciple”) give us the report of their experiences of the “empty tomb” (Gospel). Peter summarizes Jesus’ life and calls us to believe in Jesus’ Resurrection to receive forgiveness of sins through Jesus’ name (first reading). Because we are now raised with Christ and start a new life with him, Saint Paul exhorts us to seek and think of what is above, not what is on earth (second reading).

 

2.      What the Church Teaches Us Today

In the Gospel, three witnesses share their experiences of the empty tomb of Jesus. Mary of the Magdala goes to the tomb on Sabbath (Sunday for us Christians) in the darkness, not in a group of women, as in the Synoptic Gospels, but alone without fear. She knows she cannot remove the heavy stone from Jesus’ tomb alone, but she still goes. Her love for Jesus gives her the strength to overcome the darkness of fear, worries, and doubt. She is determined to go toward the light, Jesus. We are called to imitate Magdala. We should strengthen ourselves by the love Jesus has for us and overcome the darkness of fear, worry, and doubt we experience daily.  We cannot let our dark moments prevent us from coming to Jesus. When our dark moments depress and confuse us, we should seek help from others, especially the Church, as Mary of Magdala seeks help from Peter and the “other disciple.”

Peter and the “other disciple” ran toward the tomb of Jesus. The “other disciple” ran faster than Peter. Notice that the narrator describes this “other disciple” as the disciple Jesus loves the most. The love Jesus has for him and each of us increases our energy and makes our faith in Jesus run faster. Let us spiritually run faster to encounter Jesus at the sacraments, especially the Eucharist and Confession, and through our brothers and sisters.

This “other disciple” is the first to arrive at the tomb, but he waits for Peter to enter before him because he respects Peter’s leadership. In their experience of the empty tomb, both disciples see the same evidence (the burial clothes and the cloth that had covered his head rolled up in a separate place), but the narrator mentions just the “other disciple” who believes; he says nothing about Peter. The narrator comments in v. 9, “For they did not yet understand the scripture that he had to rise from the dead.” This comment contrasts understanding and believing, reason and faith. Reading v. 8 in parallel with v. 9, we learn that for the Resurrection of our Lord, we should use our faith in Jesus before we can figure out intellectually how Jesus’ Resurrection can be possible. Jesus’ Resurrection is a matter of faith, not of scientific proof.  In our own experience of the empty tomb, Jesus’ love for us and our love for him must lead us to believe in his resurrection before we even try to understand it. Since we experience the empty tomb and believe in Jesus’ Resurrection, let us now share our own experience of Jesus’ Resurrection with our brothers and sisters as Peter did in our first reading.

Knowing the context of our first reading is essential to comprehending it. Our first reading is a speech attributed to Peter on his visit to the house of a Roman Centurion named Cornelius (see Acts 10:34-43). This Gentile Cornelius was a generous supporter of the Jewish community in Caesarea. One day, while praying, he had a vision and was told to invite Peter to his house. (10:1-8). Peter also had a vision while he was praying. In that vision, God told him to cancel specific food prohibitions that kept both Jews and Gentiles separated from each other. Note that because of this prohibited food, Jews and Gentiles could not enter each other’s homes (10:9-16). The Spirit of God told Peter to go to the house of the Gentile Cornelius (10:17-23). So, Peter, a Jew, entered the house of Cornelius, a Gentile, and dealt with many other Gentiles he found there, namely Cornelius’s household, relatives, and friends. The first thing that Peter did was to acknowledge in their presence that Jews (including himself) were not supposed to associate with or visit Gentiles. But in the vision, God showed him that no human being is to be considered “profane or unclean.” Thus, Peter broke the tradition that separated Jews from Gentiles (10:24-29). In his turn, Cornelius explained his vision to Peter and why he invited him (vv. 30-33). Our first reading story picks up from here.

Peter delivers his testimony to the Gentiles and each of us about the central mystery of the Christian faith. The first words of Peter’s speech are found in vv. 34b-35, which the lectionary omitted from our first reading passage. In these words, Peter encourages unity between Gentiles and Jews and between us and our fellow parishioners, family members, and everyone. He says, “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him.” (10:34b-35). The message of the Resurrection of Christ that we bring to our brothers and sisters should not be one of division but of unity. The new life that the Risen Lord offers us is the new life of togetherness. Let us break all barriers of division that separate us from one another and start a new life of unity with Christ. Peter continues his speech by summarizing Jesus’ life, death, and resurrection. Jesus went about doing good and healing all the oppressed people. He was crucified and raised by God. He appeared to the apostles as the witnesses chosen by God in advance. Jesus commissioned them to preach and testify that he is the one God appointed as judge of the living and the dead. Those who would believe in Jesus would receive forgiveness of sins through his name (vv. 37-43). Here, our Holy Mother Church reminds us that we, Christians, are the successors of the apostles, who witnessed Jesus’ events.  As he did to his apostles, Jesus commissions us today to go wherever we live, teach the people, and testify about the mystery of the Empty Tomb. Jesus is risen; he is alive, and everyone who believes in his resurrection obtains forgiveness of sins.

Now we begin a new life with the Resurrected Jesus. Saint Paul then invites us, who are raised with Christ, to seek now not of what is on earth but of what is above, where Christ is seated at the right hand of God (Col 3:1-3). Let us bring the message of hope of Jesus’ Resurrection to everyone, especially those who are desperate.

May the mystery of the Empty Tomb that we celebrate in this liturgy fill our hearts with the joy of Jesus’ Resurrection. Amen.

Happy Easter!

 

Rev. Leon Ngandu, SVD

Pastor at Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

The Easter Vigil in the Holy Night – April 19, 2025

  The Easter Vigil in the Holy Night – April 19, 2025

Gen. 1:1 – 2:2; Gen. 22:1-18; Ex 14:15 – 15:1; Is 54:5-14; Is 55:1-11; Baruch 3:9-15, 32 – 4:4; Ez 36:16-17a, 18-28; Rm 6:3-11; Mk16: 1-7

 

Theme: “We Begin New Life with the Risen Christ”

The liturgy of this Easter Vigil concludes not only the Paschal Triduum but also Holy Week. During our forty-day penitential journey of Lent, we went into the desert with Jesus to prepare ourselves for tonight's greatest celebration: the Resurrection of our Lord Jesus Christ. For forty days, we observed the Lenten disciplines (Prayer, Fasting, and Almsgiving), overcame Satan with all his temptations, recognized our sins, and confessed them so that tonight we can start a New Life with our Risen Lord. The liturgy of this Easter Vigil draws on the symbolism of light versus darkness. Darkness is associated with sin, ignorance, and fear. The Easter Candle is the symbol of “Christ our light.” Tonight, we heard seven Old Testament readings and two New Testament readings. The seven memorable stories from the Old Testament recount our salvation history. From the beginning, God created the world and called everything good, but sin entered the world. Therefore, redemption was needed. Throughout the readings of the Laws and Prophets, we heard many voices and events leading Israel and the entire world back to the fullness of our relationship with God. This is what tonight's liturgy is about. Through the water of baptism (catechumens will be baptized, and the rest of us will renew our baptismal promises), the fullness of our relationship with God will be restored.

 The first reading (Gen 1:1 – 2:2) makes us recall the moment God brought life to the world. The first thing to be created was the light; the last was a human being God created in his image. There are two important details to note in this story. First, God saw how good everything he created was. As to say, out of great love, God created everything perfectly. Second, God brought into being everything that exists in six days, and on the seventh day, he rested. The lesson here is that we must work for six days and keep the seventh day free for rest and worship of God our Maker.

The second reading (Gen 22:1-18) is also taken from the book of Genesis. From the passage of our first reading to the story of the test of Abraham that we heard in the second reading, the book of Genesis unfolds the introduction of sin into the world (Adam and Eve) and the subsequent return of chaos (Cain and Abel, Noah and the Flood, and Tower of Babel). All these stories demonstrate how far humanity, through its arrogance of exploiting creation for its own success, falls into sin and consequently moves away from God’s original designs. Chapter twelve of this book brings the story of Abraham, with whom God intends to restore the goodness of the original creation. God called Abraham, assigned him a mission to be the father of a great nation, and promised him that his descendants should receive blessings. The future of Abraham’s descendants relies upon his son Isaac. Our second reading then is the story of Abraham being asked by God to sacrifice Isaac as a holocaust. For three days, Abraham, Isaac, his son, and two servants traveled to Moriah, the sacrifice site. We can imagine all sorts of thoughts were running through Abraham’s mind. Visibly, we just saw his obedience put into action. When they arrived close to the place of sacrifice, Abraham asked the two servants to stay at a certain distance and wait for them there. He and Isaac proceeded alone to the site of sacrifice. Isaac carried on his shoulders the wood destined to burn him as an offering. The wood on Isaac’s shoulders metaphorically represents all of Israel laid upon him. Also, Isaac is the prefiguration of Jesus, who carried the cross destined for his crucifixion on his shoulders. To his son’s question about the missing sheep for the holocaust, Abraham answers with a profession of faith: “God himself will provide the sheep for the holocaust.” (Exodus 22: 8). The test of Abraham is over. God sees how Abraham is devoted to him. The reading ends with God swearing to bless Abraham abundantly and make his descendants as countless as the stars of the sky and the seashore's sands. (See Genesis 22: 16-18). Isaac was not sacrificed because God would provide a worthy sacrifice, one who would restore the unity of people with God. This worthy sacrifice is Jesus, whose life, death, and resurrection we celebrate tonight.

The third reading (Ex 14:15 – 15:1) continues the story of the salvation of humanity with the account of Moses saving the Israelites from bondage in Egypt. The Israelites were terrified when they realized that Pharaoh and his army had set out after them. They grumbled to Moses. Moses reassured them of God's victory. He called them to keep still (14:10-14.) Then, in our passage, God ordered Moses to lift up his staff, stretch out his hand over the sea, and split it in two. The narrator says that the column of cloud (meaning the presence of God) placed himself behind the people of Israel as they passed through the sea on dry land. When the Egyptian army followed in pursuit after them into the midst of the sea, Moses, per God’s command, stretched out his hand over the sea; the sea returned to its normal flow, and all Egyptians died in the sea. The Israelites feared and believed in the Lord as they saw his incredible power (14:15-31.) They sang a song to the Lord (15:1-21.)

In the story of creation that we heard in our first reading, we saw that God created water to provide life for the creatures. Here, in the book of Exodus, the water has double symbolisms. On the one hand, it symbolizes a new life for the Israelites as they passed through to safety on dry land. On the other hand, the water of the Red Sea is a symbol of death, as it swallowed up and destroyed the Egyptians. The symbol of “death” signifies that in the water of baptism (which the priest will bless tonight and with which the catechumen will be baptized, and Christians will be sprinkled after they renew their baptismal promises,) our old lives die with Christ. The symbol of “new life” means that in the same water of baptism, we are reborn and start a new life with our Resurrected Lord.

The fourth reading (Isaiah 54:5-14) continues the salvation history with the story of the Babylonian Exile. The context of this reading is that God promises his chosen people (pictured as “a wife’ who had been barren and deserted, now suddenly finds herself with numerous children) to bring them back to their land. He asks them to raise a glad cry and break forth in a jubilant song, for their exile is about to end (vv. 1-4.). Our reading picks up from v. 5. Notice different names that Isaiah applies to God: “Husband, Maker, the Lord of hosts, Redeemer, the Holy One of Israel.” (v. 5.) Isaiah uses the images of “Husband” (God) and “the unfaithful wife” (the Israelites). The Babylonian exile is explained as the time God, the “husband,” abandoned his “wife,” Israel because of her sins. God calls her back with great tenderness and enduring love (vv. 6-8). God swears that he will keep his covenant of peace and love for Israel forever (vv. 9-10.) The reading ends with God’s promising Israel that her children will be in great peace and justice as they shall be taught by God himself (vv. 13-14.)

This reading teaches us that our Holy Mother Church is God’s “wife,” and we are the children. God abandoned us because of our sins. Now that we have spent Forty Days of Lent and repented, God calls us back with great tenderness and enduring love. He swears to us that his love and covenant will endure forever. Jesus fulfills all his promises about the time of great peace and justice and that Israel’s children, who shall be taught by God himself. 

The fifth reading (Isaiah 55:1-11.) The previous reading focused on how God loved Israel and all the good things he promised her. In this fifth reading, we hear how God now expects his chosen people to accept his promises freely by coming to him in repentance. The prophet commences his passage by inviting the returned Exiles under the figure of a banquet, “All you who are thirsty, come to the water! You who have no money, come, buy grain and eat; come, buy grain without money, wine and milk without cost!” (v. 1.) The Israelites here are identified as “thirsty people” and “Poor.” God invites them to come to the “water” and to receive free food, milk, and wine. They have the free will to accept God’s invitation or refuse it. That is why God encourages them to listen to him so that they may have life in a renewed everlasting covenant with Him (v. 3.) This covenant with God will make them “the missionaries” to attract people to God (v. 5). The chosen people must seek and call upon God in repentance. God’s mercy is near them (vv. 6-7.)

God’s invitation under the figure of the banquet was fulfilled by Jesus when he instituted the Sacrament of the Eucharist, the liturgy that we commemorated two days ago, on Holy Thursday, Mass of the Lord Supper. At Mass, Christ invites us “who are thirsty and have no money” to come to eat free food (his Body) and drink free wine (his Blood). Jesus is the fulfillment of the new and everlasting covenant that God promised to his chosen people in this reading. The Holy Eucharist makes us the missionaries who attract other people to become members of this new covenant. What we need to do is to seek and call upon God in repentance. His mercy is near to us.

The sixth reading (Baruch 3: 9-15, 32 – 4: 4) of this Easter Vigil is taken from the book of the Prophet Baruch. Here, Baruch is praising “Wisdom,” which he says is “the book of the precepts of God.” He exhorts the people of Israel to embrace the book of God's precepts as a lasting treasure and the source of life. The Church places this reading into the context of salvation history to teach us that the observance of God’s commandments is necessary to be saved. People often forsake God’s Laws because they are distracted by worldly concerns. Prophet Baruch reminds us that if we turn our hearts to “wisdom,” we will not be disappointed. Baruch ends his hymn by inviting us to receive “wisdom.” He says that “wisdom,” the book of the precepts of God, is the law that endures forever. She existed on earth and moved among people since the foundation of the world. Therefore, “all who cling to her will live, but those will die who forsake her.” (Baruch 4: 1). Let us then turn and receive “Wisdom” and walk by her light towards splendor as Baruch calls us to. (See Baruch 4: 2-4). As our relationship with God will soon be renewed through the water of baptism that we will receive tonight, let us decide to receive “wisdom” and follow God's commandments.

The seventh reading (Ezekiel 36:16-17a, 18-28) is tonight's last Old Testament reading. Like Isaiah and Baruch in our previous readings, Ezekiel also writes his book from the perspective of the Babylonian exile. Ezekiel does not see the Israelites as the victims of the Babylonian conquest. Instead, he holds them responsible for defiling the land and bringing ruin to the nation. (See Ezekiel 36: 16-17a, 18). He even says that the Lord himself, not the Babylonians, scattered the people to captivity, “dispersing them over foreign lands.” (See v. 19). So, God recognizes that the dispersal of the Israelites also defines his name because when the people from other nations see God’s people scattered, they mock and ridicule the relationship God has with his chosen ones. Consequently, God decides to bring Israel back to their land to restore the honor of his holy name (see. V. 24). He clarifies that this decision is not for their sake but for his holy name's sake.  (See v. 22).

We, too, defile when we sin, whether before or after baptism. This reading calls us to repent and return to God whenever we go astray. Notice what God promises to do to his chosen people as the restoration of his relationship with them: “I will sprinkle clean water upon you to clean you from all your impurities, and from all idols, I will cleanse you. I will give you a new heart and place a new spirit within you, taking from your bodies your stony hearts and giving you natural hearts.” (Vv. 25-26). This is what happens tonight in this Easter Vigil Mass. The sprinkling of the baptismal water we are about to receive cleanses us from all our sins and restores our relationship with God. We begin this Easter time with a new heart and a new spirit.

We have concluded our contemplation of the mystery of salvation history in seven different stories of the Old Testament. We now turn to the New Testament with the readings from the Epistle and Gospel. We saw how God is intimately involved with the goodness of his creation. He leads his people out of slavery into freedom. In return for all that he has done for us, we are asked to love him and follow his commandments. As we move now to the New Testament readings, we Christians believe that this salvation history that started in the Old Testament comes to a definitive resolution through the incarnation of our Lord Jesus, his life and ministry in our world, and the ultimate gift of his Paschal Mystery (his Passion, Death, and Resurrection.)

The eighth reading (Romans 6:3-11). In this reading, Saint Paul reminds the Romans and all of us that in our baptism, we were baptized into Christ’s death, buried with him, and resurrected with him. The resurrection of Christ brought us a New Life. We live in a newness of life (see Romans 6: 3-4). Soon, the catechumen will be baptized, and all Christians will renew our baptismal promises tonight. Our “old self” will die with Christ, and we will start a New Life with our Risen Lord. Let us not forget that “dying with our Lord Jesus and rising up to a new life” is an ongoing process until it is fully realized in eternal life. That is why, as soon as sins damage our “New Life” with Christ, we must quickly return to Jesus through the Sacrament of Confession to renew it. 

The ninth reading (Mark 16:1-7). We begin a new life with our Risen Lord, not in darkness but in the light, not in fear and doubt but with hope and courage. Our Gospel says that Mary Magdalen and other women went to the tomb to anoint Jesus’s body. They were concerned that they would not be strong enough to roll the stone away from the entrance to the tomb, yet they continued going. The new life with Christ must move us with this great faith. The difficult situations we encounter, even those that seem impossible to solve, must not prevent us from moving forward toward Jesus.

A new life with Jesus makes us the messengers of the good news to others. These women of our Gospel find the stone that covered the entrance of the tomb of Jesus rolled back. They enter the tomb, but they do not see the body of their master. We can imagine their feelings at first sight. They are troubled, frustrated, and afraid. Sometimes, we experience the same feelings. There are people around us who go through these painful feelings. They need people to help them with the good news that will change their attitude. Who does announce this good news to the women in the synoptic Gospels? In Matthew’s account, it is the “angel of the Lord” (Liturgical Year A); in Mark’s version, it is a “young man sitting on the right side and clothed in a white robe” (Liturgical Year B); and in the Gospel according to Luke, “two men” (Liturgical Year C). The role of these “messengers” is to calm the women down by reassuring them that Jesus has risen. In our Gospel, the angel (young man clothed in a white robe) comforts these women with these words: “Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold, the place where they laid him.” (V. 6). When we experience trials that make us feel afraid and troubled, let us remember the message of hope of this messenger. Also, we are called to be the messengers who comfort our brothers and sisters who are anxious about their suffering. This is what “a new life with Jesus” is about. You and I become Jesus’ messengers. Let us announce the good news to our brothers and sisters.

We live this “New Life with Christ” in our ordinary lives. The “young man” of our Gospel asks the women to go and tell his disciples that Jesus is going before them to Galilee; there they will see him. In other words, they will find the Risen Christ in their ordinary lives back in Galilee. The disciples did nothing extraordinary to meet Jesus after he rose from the dead. They just needed to return to their ordinary everyday lives. We spent a forty-day Lenten journey in the desert with Jesus and had a beautiful celebration this holy week of the Passion, Death, and Resurrection of Jesus. Now, we are called to return to our “Galilee,” where, with eyes of faith, we will see and meet our Risen Lord present in our everyday lives.

Now, I will bless the new Easter Holy Water, with which we will be sprinkled after we renew our baptismal promises and reject Satan so that we begin a new life with Christ. When we renew our baptismal promises and embrace the gift of a new life that our Risen Lord offers us, let us mean what we say. Amen.

Happy Easter!

 

Rev. Leon Ngandu, SVD

Pastor at Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

Palm Sunday of the Passion of the Lord, Year C - April 13, 2025

Palm Sunday of the Passion of the Lord, Year C - April 13, 2025

Luke 19:28-40; Isaiah 50:4-7; Philippians 2:6-11; Luke 22:14 – 23:56

 

Theme:  Following Jesus until the End of our Lives

 A. A Brief Exegetical Analysis of Luke 22:14–23:56

 

1.      Historical and Literary Contexts

Our Gospel passage takes up all the Passion Narrative sections except vv. 1-13, which the lectionary has omitted. The passage that immediately precedes this section is the last ministry of Jesus in Jerusalem (21;37-38), and after this section immediately comes a new section, the Resurrection of Jesus (24:1-53). So, Jesus' teaching in Jerusalem in 21:37-38 marks the conclusion of his public ministry. He is ready to go through his Passion and Death to fulfill his Father’s will. Luke emphasizes Jesus’ mercy, compassion, and healing power. He shows Jesus not going to death lonely and deserted but accompanied by people who follow him on the way to the cross.

 

2.      Form, Structure, and Movement

The Gospel text is the Passion narrative account. It can structured into five sections: (1)  The Last Supper and farewell discourse (22:14-38), (2) The events on Mount of Olives (22:39-53), (3) Jesus brought to the high priest’s house (22:54-71; (4) Jesus’ trials before Pilate (twice) and Herod (23:1-25); (5) Jesus on his way to the place of Skull, his death, and his burial (23:26-56).

 

3.      Detailed Analysis

The first section (22:14-38) recounts the Last Supper and farewell discourse. Luke shows clearly that this supper of Jesus with his Twelve is the Jewish Passover meal. Although there is no exact description of the Jewish Passover celebration at this early date, the mention of the two cups (v. 17, 20) is a little detail attesting that this is the Jewish Passover.^[1] It is called “Last Supper” because it is the last time Jesus eats this Jewish Passover meal before he dies. Jesus reinterprets the significance of this Jewish Passover by connecting it directly to the kingdom of God and transforming it into the Eucharistic celebration (vv. 17-20). The Sinai covenant expressed in Ex 24:4-8 and reiterated in Jr 31:31; 32:40 and Zech 9:1 became an “old covenant” because Jesus here inaugurates the New Covenant through his blood (v.20). He recommends his disciples to continue celebrating this new covenant Eucharistic liturgy in his remembrance (22:19).

The Passover represents for the Jews their deliverance from slavery and death in Egypt to freedom and new life in the promised land. Because Jesus’ final days occur at this Jewish Passover, Luke wants to mean that Jesus’ Passion, Death, and Resurrection are the Passover from slavery of sin and death to new, eternal, and eschatological life.^[2] (vv. 14-20).

Jesus denounces his betrayer. “And yet behold, the hand of the one who is to betray me is with me on the table.” (22:21, NABRE). These words recall Ps 41:10, “Even my trusted friend, who ate my bread, has raised his heel against me.” (NABRE). The disciples argue among themselves about who among them is the traitor. Unlike all other gospels, Luke does not include the detail in which Jesus gives Judah a morsel of the bread dipped in the dish as a sign that he is the betrayal. Jesus acknowledges that he goes to the cross as it has been determined by God. While Jesus discusses his cross, his disciples argue among themselves about who among them is the greatest. They first debated about this topic after Jesus announced his Passion for the second time (Lk 9:46-48). At this first time, Jesus exhorted them to follow the example of unpretentious children. Here, the lesson is more expanded. Jesus flips social expectations. His disciples, to whom he confers the leadership positions, must assume the open humility of children by being the youngest and servants like him. Benefactors (v. 25) is one of the tiles of Greek rulers. (22:21-30).

Jesus reveals that Satan, who already possessed Judah, tries to bring the rest of the disciples to his camp. He tells Peter that he has prayed for his faith to stay strong so that he, Peter, recomforts his brothers. Peter promises to support Jesus even if it takes him to go to prison and die. In response to him, Jesus predicts that Peter will deny him three times before the cock crows. Realizing that his disciples do not fully understand what they are about to undergo, he tells them directly now. He reminds them of the two missionary journeys he had previously commissioned, to the twelve alone (Lk 9:1-6) and to the seventy (Lk 10:1-12). He limited what they could take on those journeys, calling them to depend on the hospitality of the people they ministered. Here, however, he allows them to take what is necessary because they may not encounter hospitality like before but hostility. Jesus alludes to the future period of his Church during which his apostles and their successors must be prepared for the opposition and hostility they will face in their ministries. Luke abruptly ends Jesus’ farewell discourse with Jesus’ words: “It is enough!” (v. 38b). This is Jesus’s reply to the disciples’ misunderstanding of his message regarding the hostility they will face in the future. The disciples present two swords, suggesting they are ready to fight to prevent the hostility Jesus speaks of from happening. (22:31-38).

The second section (22:39-53) unfolds the events on the Mount of Olives. The Last Supper of Passover and its farewell discourse is concluded. Jesus leaves the Upper Room and goes to the Mount of Olives, and his disciples follow him. In biblical language, the “Mount” is the place of prayer and encounter with God. Luke comments that going to the Mount of Olives was Jesus’ custom. This means Jesus often goes to the Mount of Olive to encounter his Father in prayer, as is the case on this occasion. He recommends his friends to pray. The object of their prayer is that this circumstance of Jesus’ Passion may not lead them into the time of trial. This means the disciples must pray to stay spiritually strong and not flee and abandon Jesus. He himself prays because he knows that this temptation is greater than what he already faced, including that in the desert at the beginning of his ministry (see Lk 4:1-6). He prays that he does not fall into Satan’s temptation to run away from his cross but to follow his Father’s will. Most scholars agreed that vv. 43-44 were not part of Luke’s text but were added later. These two verses say that because of his fervent prayer, Jesus’ sweat became like drops of blood falling on the ground, and an angel came from heaven to strengthen him.

For Matthew and Mark, Jesus prayed three times, and each time, he returned to his disciples, who were asleep because of their human weakness. So, they showed that Jesus felt abandoned by his disciples. This is not the case in Luke. The Lukan Jesus prays just once, and he finds his disciples asleep, not because of their cluelessness, but because of great sorrow. Matthew and Mark also tell us that Jesus was “sorrowful even to death” as he went to pray. (See Matthew 26: 38; Mark 14: 34). However, here in Luke, from the beginning of his journey, Jesus “steadfastly set his face” toward Jerusalem (See Luke 9: 51), and he remains steadfast until the end of this tragedy. (22:39-46).

The crowd arrives to arrest Jesus. This crowd includes the temple officials, guards, soldiers, chief priests, and elders. Judas, one of the Twelve, is with them. He betrays Jesus with a kiss, a total reversal of Ps 85:11, which says, “Love and truth will meet; justice and peace will kiss.” (NABRE). The disciples’ question about using the sword and the action of striking the high priest’s servant and cutting his right ear in 22:49-50 connects with their suggestion to fight in 22:38. Luke does not reveal the name of this high priest’s servant either the name of the disciples who cuts his ear. From John, the readers know that Peter is the one who cut the ear of Marcus (see John 18:10). Jesus firmly stops any further violence here as he did in 22:38. He heals the ear of the high priest’s servant without saying a word to him, and the healed man also did not say a word to Jesus. Jesus’ act of healing attests to Jesus’ mercifulness. Jesus’ question to his captors in vv. 52-53, on why they did not arrest him while he was teaching in the temple area, shows that Jesus has total control of the situation. Jesus told them that this hour is their hour with Satan as they become Satan’s agents (vv. 47-53).

The third section (22:54-71) covers the scenes when Jesus is brought to the high priest’s house. Peter denied Jesus three times. Previously, Jesus warned all disciples to pray so they would not fall into Satan’s temptation (see 22:40, 46). Satan’s goal is that all the disciples abandon Jesus, and then Jesus will have no support, which will weaken him, and consequently, he also will run away from the cross. Here, Peter falls into Satan’s trap.  Luke is the only evangelist who recounts that Jesus turns and looks at Peter. With this look of the Lord, Peter remembers Jesus’ words foretelling his denial (see 22:34). This memory of culpability makes Peter cry bitterly (vv. 54-65). Peter’s cry can be interpreted as his act of contrition seeking forgiveness. Jesus is ridiculed and beaten by the “men who held [him] in custody. These “men” are the chief priests, temple guards, and elders (see 22:52, 54).  (3) Jesus is before the Sanhedrin. This is a council comprised of the same men (chief priests, scribes, and elders) who arrested Jesus. Though they do not conduct a trial, they have a hearing from which they can determine infractions against Jewish law and constitute a case they will present to Pontius Pilate. They consider the fact that Jesus declares he is the Son of God (22:70-71) and twist it into a treasonous threat against Roman power (see 23:2).^[3]

The fourth section recounts Jesus’ trials before Pilate (twice) and Herod (23:1-25). Luke constructs this trial in three phases: before Pilate, then before Herod, and finally before Pilate again.  (1) The Sanhedrin present their accusation against Jesus to Pilate, Pilate interrogates Jesus and declares him innocent, and the Sanhedrin disagree with Pilate (23:1-5). 

(2) Pilate sends Jesus to Herod. While Pilate and Herod initially do not get along, they become friends just for the condemnation of an innocent Jesus. In 23:8, Luke mentions that Herod was very glad to see Jesus performing some sign and had been waiting for this occasion for a long time. This curiosity goes unrewarded. It is faith in Jesus, not curiosity, that is rewarded (see Lk 7:50; 8:48, 50; 17:19).^[4] Herod questions Jesus at length, but Jesus gives him no answer. This can be because Jesus is aware that for a long time, Herod longed to kill him (see Lk 13:31-32). Herod and his soldiers, including all the accusers, treated Jesus contemptuously before they sent him back to Pilate.

Only Luke recounts Jesus’ appearance before Herod, and he does it for a couple of theological purposes. First, in its infancy narratives, Luke draws strong parallels between the birth of John the Baptist and Jesus. This parallel continues in the stories of their deaths: It is this Herod Antipas who beheaded John the Baptist (see Lk 9:9), and it is he here who is involved in Jesus’ death. Second, Jesus’ trial before Herod forms a theological inclusion, in which Jesus faces the same ruler at his death as he does at his baptism and Galilean ministry. It serves to bind the ministries of John the Baptist and Jesus. Third, Luke adds Jesus’ trial before Herod to respect the legislation that requires a crime to have the testimony of two witnesses, in this case, Pilate and Herod (see Dt 19:15), although here Pilate and Herod are both witnesses and judges. Fourth, Luke continues this juxtaposition between Roman and Jewish interrogations in the second volume of his book (Acts of the Apostles), where he recounts Paul standing before both the Roman governor Porcius Festus and the Jewish Herod Agrippa (see Acts 25:13–26:32).^[5]

(3) Jesus reappears before Pilate for the second time. Pilate again declares him innocent. He uses the fact that Herod sent Jesus back to him as a good reason to mean that even Herod did not find Jesus guilty. V. 17, which talks about Pilate’s custom of releasing one prisoner for the festival for the Jews, is omitted here because it is not part of the original text of Luke. It is an explanatory gloss from Mk 15:6 and Mt 27:15.^[6] The crowd shouts out, forcing Pilate to crucify Jesus and release for them the rebel and murderer man called Barabbas. Again here, Pilate declares that Jesus is innocent for the third time. However, the crowd’s voices calling for Jesus’ crucifixion prevailed, and finally, he handed Jesus over to them, allowing them to do with him as they wished.

 The fifth section (23:26-46) recounts Jesus on his way to the place of a Skull, his death, and his burial. The Romains notice that Jesus becomes weak, fearing that he may not reach the place of a skull; they force Simon of Cyrene to carry Jesus’ cross behind him. Jesus ministers to the women of Jerusalem who mourn and lament him. Jesus’ short conversation with them is an eschatological discourse echoing what he said in Lk 21:6-28. Luke is the only one who uses the Greek term skull in lieu of the Aramaic term Golgota. This is because he addresses his Gospel to a Greek-speaking audience. Also, Luke refers to the two men who are crucified with Jesus not as leistes, meaning the “revolutionaries,” as Matthew (27:38) and Mark (15:27) do, but as kakourgos, the “criminals,” because he avoids his audience to misunderstand that the Roman authorities crucify Jesus for the same reason as these two crucified. Luke intends to underscore Jesus’ innocence.

Jesus is crucified between the two criminals. On the cross, he prays to his Father to forgive his persecutors (23:34) and promises the repented criminal that he, the repented criminal, will be with Jesus in Paradise. Luke uses the conversation between the two criminals to demonstrate that Jesus is innocent and righteous. After saying his last prayer to his Father, commending his spirit into his Father’s hands, Jesus dies. It was three in the afternoon. In Luke, Jesus’ final prayer paraphrases Ps 31:6, while in Matthew and Mark, Jesus’ final words come from Ps 22:2, “My God, my God, why have you abandoned me?” Luke does not use this prayer because he avoids his Greek audience to misinterpret it as Jesus’ failure. Using Jesus’ final words from Ps 31:6, “Into your hands, I commend my spirit,” Luke demonstrates that Satan, who used all opportunities to force Jesus to despair and abandon his mission, has failed. Unlike Matthew (27:54) and Mark (15:39), who say that the Roman centurion (Matthew adds “those with him who were guarding Jesus) exclaimed that Jesus was the Son of God, for Luke, the Roman pagan centurion rather testifies that Jesus is innocent (23:47). This is another example showing how Luke strives to demonstrate Jesus’ innocence. 

Jesus’ body is buried on the day of preparation for the Sabbath (see 23:54). In the Jewish tradition, the new day begins at sunset. So, in this case, Jesus died about three in the afternoon, and the beginning of a new day, the Sabbath day, is at six in the afternoon. Joseph of Arimathea assures the proper burial of Jesus, and the women from Galilee who accompanied Jesus during these events saw the tomb where Jesus’ body was laid down. All evangelists mention Joseph of Arimathea just once and just here at the burial. Each evangelist describes him differently. Mark and Luke say that he was a member of the Sanhedrin or council. There is no such detail in Matthew and John. Luke 23:51 and Mark 15:43 state that Joseph was awaiting the kingdom of God. This nuances Matthew’s claim, which says that Joseph was a disciple (see Mt 27:57). Luke describes Joseph as a good and righteous man (Lk 23:50), Mark calls him “distinguished” (Mk 15:43), and Matthew says he was a rich (Mt 27:57). Certainly, Joseph of Arimathea possessed all these qualities, especially that of being wealthy, because a poor could never afford a rock-cut tomb. Luke’s description of Joseph of Arimathea proves that certainly not all the Jewish leaders were involved in Jesus’ death.^[7] 

 

4.      Synthesis

Jesus celebrated the Jewish Passover feast for the last time with his disciples. He transformed this celebration into the Eucharistic celebration and recommended that his disciples continue celebrating it in his remembrance. At the table, he shared with them words of farewell, preparing them for their mission after his death. When they finished the Last Supper, Jesus and his disciples went to the Mount of Olives. There, he invited his friends to pray to avoid Satan’s temptation to abandon their discipleship. 

The Roman soldiers and Jewish leaders arrested Jesus on the Mount of Olives and led him first to the high priest’s house, then to Pilate, Herod, and again to Pilate. On their way to the high priest’s house, Peter denied Jesus three times as Jesus predicted. When Peter realized his sin, he cried bitterly, meaning that he regretted his sins and begged for Jesus’ forgiveness. Pilate declared that Jesus was innocent three times. However, the shout of the crowd prevailed, and Pilate finally released the murderer, Barrabas, and handed Jesus to the crowd to be crucified as they wished.

On his way to the place of the Skull, Jesus ministered to the woman of Jerusalem, who mourned and lamented for him. On the cross, he promised the repented criminal (one of the two criminals who were crucified along with Jesus) that this repented criminal would be with him in Paradise. Also, on the cross, Jesus prayed to God to forgive his persecutors. The last prayer of Jesus to his Father was the words from Ps. 31:6, “Father, into your hands, I commend my spirit.” Then, he died. Joseph of Arimathea took care of the burial of Jesus’ body.

 

B.     Pastoral Implication

 

1.      Liturgical Context

The Lenten Season has concluded; we are now ready for the Holy Week. It is called “Holy Week” because this week, we commemorate the significant events of the Paschal Mystery (the Passion, Death, and Resurrection of our Lord Jesus Christ). It is Holy Week also because we ourselves are Holy. We spent forty days of Lent in Prayer, Fasting, and Almsgiving; we confessed our sins and repented. Now, we are spiritually prepared for the Pascal Mystery that we commemorate this week, through which we entered a New Covenant with God. Today is the first day of the “Holy Week.” In this Palm Sunday of the Passion of the Lord, we commemorate the triumphal entry of our Lord Jesus into Jerusalem and the beginning of his passion. Then, we will celebrate the Easter Triduum, the summit of the Liturgical Year. Note that the Easter Triduum is a single liturgical celebration that starts from the evening of Holy Thursday to the Easter Vigil on Holy Saturday. Though it is chronologically three days, Holy Thursday, Holy Friday (Good Friday), and Holy Saturday are liturgically one day during which we celebrate the unity of Christ’s Paschal Mystery. On Holy Thursday, we will celebrate the Mass of the Last Supper of the Lord. In this Mass, Jesus will institute the sacraments of the Holy Eucharist and Priestly Order and inaugurate the Church’s ministry of service. On Holy Friday (Good Friday), we will commemorate the Passion and Death of our Lord on the cross. On Holy Saturday, we will celebrate the mystery of the “Empty Tomb,” leading us to the celebration of the Resurrection of our Lord on Easter Sunday.

The liturgy of this Palm Sunday Mass has two commemorations and two Gospels. The first Gospel, which we read at the procession with palms, is connected to the commemoration of Jesus’ entry into Jerusalem before he endures his passion. The second Gospel, which we read during Mass, is for the commemoration of the Passion of the Lord Jesus. In our first reading, the prophet Isaiah tells us that he did not hide his face from those who insulted and tortured him because he believed his Lord was his help and would not be put to shame. Jesus is the fulfillment of Isiah’s prophecy. In his account of the Passion of the Lord (Gospel,) Luke tells us that Jesus did not run away from the cross. He willingly accepted his Passion and Death on the cross to accomplish God’s plan. Saint Paul exalts this obedience of Jesus in our second reading. In commemorating Jesus’ entry into Jerusalem and his Passion, the Church calls us to follow Jesus until the end of our lives, regardless of the sufferings we face daily.

 

2.      What the Church Teaches Us Today

 

Gospel at the Procession with Palms

The Gospel at the possession with palms (Lk 19:28-40) is typically part of the procession that precedes the celebration of the Eucharist. All four Gospels have a version of this story. This year, we read the version of Saint Luke. Luke commences the account by mentioning that Jesus was going up to Jerusalem. In Luke, this journey started ten chapters earlier with a similar mention stating that Jesus resolutely determined to journey to Jerusalem when the days for his being taken up (meaning, his Passion, Death, Resurrection, and Ascension) were fulfilled (Lk 9:51). During this journey, Jesus taught his disciples about different topics such as missionary activities, prayer, and the dangers of riches. Through various parable stories (like the Good Samaritan, the Rich Fool, the Fig Tree, the Mustad Seed, and the Yeast, the Wedding Feast and the Great Banquet, the Lost Sheep, the Lost Coin, and the Lost Son), Jesus prepared his disciples including us to understand what to follow him to death means.

Jesus now enters Jerusalem, riding on a traditional animal, as King David and all kings in his culture did. The people sing and proclaim praising words for him: “Peace in heaven and glory in the highest” (Lk 19:38). These words of praise echo the words proclaimed on the night of his birth by the multitude of the heavenly host. Luke does not mention the palm branches, but he emphasizes the cloaks that the crowds put down to cover the path of Jesus. In Jesus’ time, one’s cloak was precious, especially for the poor, since it was used as a coat to keep out the cold and as a sleeping bag. It was very painful for the poor people when the lenders took their clothes as security for a loan (see Exodus 22:26; Dt 24:13). By mentioning the cloaks here, Luke wants us to know how these crowds who accompanied Jesus were willing to give what was precious for them to support Jesus and his mission. We are gathered here to do the same thing. Let us show Jesus that we are willing to do all it takes to support him and his mission.  Like the crowds of our Gospel, we process to the Church with the songs of praise. Remember, if we do not want to cry out in singing for Jesus, the stones will do it (Lk 19:40). So, we cannot let the rocks sing on our behalf, can we?  Let us join our choir and sing the words of pilgrimage in Ps 118: 26, “Blessed is the King who comes in the name of the Lord…” as we process to the Church.

 

Scripture Readings at Mass

The first section (22:14-38) recounts the Last Supper and farewell discourse. Luke shows clearly that this supper of Jesus with his Twelve is the Jewish Passover meal. It is called “Last Supper” because it is the last time Jesus eats this Jewish Passover meal before he dies. Jesus reinterprets the significance of this Jewish Passover by connecting it directly to the kingdom of God and transforming it into the Eucharistic celebration (vv. 17-20). Then, he recommends his disciples and us today to continue celebrating this new covenant Eucharistic liturgy in his remembrance (22:19). So, all Masses we celebrate daily are the same Mass Jesus celebrated in the Upper room. This means that when we attend each Mass, like now, we participate actively in this Eucharistic celebration of the Last Supper. The Passover represents for the Jews their deliverance from slavery and death in Egypt to freedom and new life in the promised land. Because Jesus’ final days occur at this Jewish Passover, Luke wants to mean that Jesus’ Passion, Death, and Resurrection are our Passover from the slavery of sin and spiritual death to new and eternal life. So, when we attend Mass, we pass from the slavery of sin and spiritual death to new and eternal life (vv. 14-20). Also, in this section, Jesus reveals that Satan, who already possessed Judah, tries to bring the rest of the disciples and us to his camp. He tells Peter and us that he has prayed for our faith to stay strong so that, in turn, we can comfort our brothers and sisters in our daily trials.

The second section (22:39-53) unfolds the events on the Mount of Olives. Jesus is in an intensive prayer moment because he knows this temptation is greater than all temptations he already faced, including that in the desert at the beginning of his ministry (see Lk 4:1-6).  He prays that he does not fall into Satan’s temptation to run away from his cross but to follow his Father’s will. Our Holy Mother Church reminds us that Satan continues to tempt us today. His goal is to make us abandon our Christian faith and separate us from God. The only way to resist him and his temptations is to be in an intensive prayer life like Jesus. That is why Jesus asks his disciples and us to pray. Let us be the men and women of prayer. Jesus showed us an example. He often went to the mountains to meet his Father in prayer. Our mountain is everywhere we meet God in prayer, especially our Churches. It must be our custom to come here in this Church often to meet our God during Masses, confessions, and other spiritual activities. When we do so, God sends his heavenly angels to strengthen us as he did with Jesus here.

Matthew and Mark tell us that Jesus was “sorrowful even to death” as he went to pray (see Mt 26:38; Mk 14:34). However, here in Luke, from the beginning of his journey, Jesus “steadfastly set his face” toward Jerusalem (Lk 9:51). He remains steadfast until the end of this tragedy (22:39-46). This echoes the courage of the prophet Isaiah in our first reading. He gave his back to those who beat him, his cheeks to those who plucked his beard, and he did not shield his face from insults and spitting. Prophet Isaiah remained steadfast because he believed that God was his help and that he would not be put to shame (Is 50:4-7). Jesus and Isaiah set examples for us to imitate. When we face our own sufferings, we must not be afraid and abandon our faith. Instead, we must remain steadfast and obedient to God, believing that God is our help and we “shall not be put to shame.” In our second reading, Saint Paul reminds us that God greatly exalted Christ because of his obedience (Christ’s obedience) to the point of death, even death on a cross. No matter what we go through, let us remain steadfast and obedient to God until the end of our lives, and God will exalt us as he did with his Son Jesus.

When Jesus is arrested, one of the disciples strikes and cuts the right ear of the higher priest’s servant. Jesus heals the ear of this servant and stops his disciples from responding with violence. The lesson we learn here is that when we are treated with violence, we should never respond with violence because violence is Satan’s method, not God’s. Employing violence makes us become Satan’s agents.

   The third section (22:54-71) covers the scenes when Jesus is brought to the high priest’s house. Peter denies Jesus three times, and then he cries bitterly, expressing his act of contrition and a need for forgiveness. Like Peter, many of us continue to deny Jesus today, especially when we are ashamed and afraid to live our Christian faith “exteriorly” in public. Many religious and ordained ministers avoid people discovering their religious identities while they have vowed that they would represent him even amid trials. Many Christian couples do not love their spouses and are no longer the sacramental sign of love for the people around them as they vowed in their wedding ceremonies. Many of us have broken our baptismal promises. Let us “cry bitterly,” like Peter, expressing our contrition and imploring God for forgiveness in the sacrament of Confession.

The fourth section recounts Jesus’ trials before Pilate (twice) and Herod (23:1-25).  Pilate declares that Jesus is innocent three times, but because of the crowd’s pressure, calling for Jesus’ crucifixion, he finally hands Jesus over to them to crucify him. Many of us continue to act like Pilate. We make the wrong decisions out of fear or to please the people.

The fifth section (23:26-46) recounts Jesus on his way to the place of a Skull, his death, and his burial. Jesus is crucified between the two criminals. On the cross, he prays to his Father to forgive his persecutors (23:34) and promises the repented criminal that he, the repented criminal, will be with Jesus in Paradise. Jesus continues ministering to the people and praying for them, including his persecutors, until the last moment of his life. He sets an example for us to follow. Our daily difficulties (illnesses, unemployment, etc.) cannot stop us from being good Christians. Let us continue to serve and pray for our brothers and sisters, especially those we consider our enemies and oppressors.   

May this Eucharistic celebration enable us to follow Jesus until the end of our lives. Amen.

 

Rev. Leon Ngandu, SVD

Pastor at Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator   

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[1] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1351.

[2] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1350.

 

 

[3] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1354.

[4] NABRE, note to Luke 23:6-12.

[5] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1355-1356.

[6] NABRE, note to Luke 23:17.

[7] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1355-1359.

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[1] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1351.

[2] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1350.

 

 

[3] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1354.

[4] NABRE, note to Luke 23:6-12.

[5] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1355-1356.

[6] NABRE, note to Luke 23:17.

[7] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1355-1359.