PALM SUNDAY – YEAR C
Commentary by Fr. Fernando Armellini
Greetings to all!
The liturgy presents today the story of the Passion and Death of Jesus according to Luke. All the Evangelists describe at length this event in the life of Jesus. It is important to remember that the Evangelists are not telling a detailed, impassioned chronicle of the events. They have another objective. They want to tell us about a passion of love. The love that Jesus showed during his whole life but especially at the most important moment: when he gave himself completely.
The Evangelists want the readers to participate in this love story. The descriptions of the facts are substantially the same in the four gospels. Each Evangelist has a special sensitivity when telling this passion of love. Each of them describes episodes or underline certain details important for catechetical themes. And as I mentioned, the version that today we shall talk about is the one narrated by Luke. And in our commentary today we will see where these details are shown that are of interest to Luke.
We begin with the first of these themes that happen during the institution of the Eucharist. There is one detail that only Luke has. "When the hour came, he took his place at table with the apostles. Then he took the bread, said the blessing, broke it, and gave it to them, saying... This is my body, which will be given for you; do this in memory of me". We know by heart the narration of the institution of the Eucharist that we have heard. But there is a detail that we only find in Luke. It is Jesus' sentence: "Do this in memory of me". What did Jesus wanted to say?
Certainly, that the gesture of sharing the bread be repeated liturgically through the centuries as it is the institution of the Eucharist, but not only that. "Do this". What did he wanted to say? When Jesus shared the bread with his disciples, he was saying... You need to know that all my life, my history, I give in a gesture: I made myself bread. I became food for life. Where there is a need I make myself available because of love. "Do this in memory of me." It means: You must repeat with your life what I have done. Become bread of life for the brothers and sisters. If we do not do this sign in our life that is brought alive in the Eucharistic banquet... the liturgical celebration could be reduced to an empty and hypocritical rite. Our life cannot ignore the Eucharistic sign that we celebrate.
"An argument broke out among them about which of them should be regarded as the greatest. He said to them, 'The kings of the Gentiles lord it over them and those in authority over them are addressed as "Benefactors"; but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. For who is greater: the one seated at the table or the one who serves? It is not the one seated at table? I am among you as the one who serves.
Many times we find unpleasant episodes in the Gospels. We now look at the disciples and the episode when Jesus raises his voice. This time the disciples begin to argue about who is the most important, ...who should preside over the rest, who commands, who is superior to the others. This desire of being important, to do something that makes one fulfilled is in human nature placed by God. The question is how to answer to this need that we all have.
There are two answers. The first is the one suggested by people. You will feel fulfilled when you show your worth and claim up as high as possible... ...even if by doing so you have to step on others. To goal is to get to the first place and you will be happy and fulfilled. This is the first answer. The second is the one of Jesus. You are going to be great, fulfilled, with a meaningful life... ...not by going "up", but by going "down". Not by getting the first place, but by making yourself slave of all, giving an answer of love to anybody who needs your help and then you will be great. Go to the last place! It is hard for us to understand this. We may think that certain honorary titles, certain reverences, genuflections are insignificant signs of respect that we do not need to give importance to. No place for that in Jesus community.
What does Luke do? We have heard the story of the discussion that happened precisely during the Last Supper. Precisely after the institution of the Eucharist, when the disciples should have embraced their decision to follow the Teacher becoming 'bread' for the brethren. Nothing of that! They explode in a discussion about who should be first among them. The Greek word used here is FILONEiKIA: 'love being the first'.
The Evangelist places this discussion precisely after the institution of the Eucharist. These discussions happened several times during the public life of Jesus, but Luke is the only Evangelist that places it immediately after the institution of the Eucharist. What did he want to convey? He wanted us to understand that this 'command' to go to the last place to serve our brethren is the most important aspect of Jesus proposal about life.
Jesus words: "The one who wants to be first be the servant of all" -- placed in this context have the greatest value because they are the testament left to us by the Teacher. And as his last wish, these are sacred words, inviolable, never to be infringed. "Going out he went as it was his custom, to the Mount of Olives and the disciples followed him. When he arrived at the place he said to them, "Pray that you may not undergo the test." After withdrawing about a stone's throw from them and kneeling, he prayed, saying: "Father, if you are willing, take this cup away from me; still not my will but yours be done." And to strengthen him an angel from heaven appeared to him.
The third episode of the Passion of love according to Luke's version. We find two special elements brought only by this Evangelist. The first one is the insistence on prayer. We heard in the reading how Jesus tells his disciples: pray that you may not undergo the test. And he falls to his knees and prays: "Father, if you are willing, take this cup away from me." No other Evangelist insists as Luke does about the prayer of Jesus at Gethsemane. Why? To overcome the temptation -- the proposal made by the devil. A moment ago we heard about the difficulty for the disciples to choose the last place because the impulse we all have to climb up; of making people serve us. This comes from the devil. Without prayer, the devil wins.
Because of this Jesus tells his disciples: Pray if you do not want to fall into temptation. And to pray is not to repeat formulas. It means to maintain the heart constantly united to Jesus' proposal. If we stop just for a moment from this prayer, from this union with the person and proposal of Jesus, the devil explots it. The second detail. An Angel that during the prayer strengthen Jesus because Jesus is fighting against the devil. He conquered temptation through prayer, in union with the Father. And he shows us how to overcome evil.
Who is this angel that appeared to give him strength? When the Bible speaks of "angels" we should not immediately think on spiritual beings that appear in human form or with wings. In the Bible "angel" indicates a mediator of salvation. "Angel" could also be an interior illumination, the revelation that comes in prayer from God to the one who prays. The angel is the effect of prayer. Prayer as a dialogue with the Father made Jesus understand the meaning of his death, of giving up his life. The devil suggested to Jesus that his death will be a failure. In prayer Jesus understood that giving up his life will be the beginning of a new world. This is the "angel" who appeared to Jesus giving him strength to overcome that what is diabolic in us. If we want to overcome our human fragility we should pray intensely as the Master; only then we will overcome the proposals of the devil.
"He was in such agony and he prayed so fervently that his sweat became like drops of blood falling to the ground. When he rose from prayer and returned to his disciples, he found them sleeping with grief. He said to them, 'Why are you sleeping?' Get up and pray that you may not undergo the text." The fourth level of the Passion and Death of Jesus according to Luke. We find three elements that are characteristic of Luke. The first relates to the agony of Jesus.
When we mention "agony" we understand the last moments previous to the death of a person, but the meaning it has in this context and in the etymology of the word is the competition of the athletes, and it is in this sense that it is used by the Evangelist. After the angel strengthened Jesus, the battle begins: the "agony" begins. Since the beginning of his public life --as we heard in the first Sunday of Lent-- Jesus is battling with the devil, the temptation of taking a different pathway than the one expected from him.
These are the same temptations hat each one of us has to confront. There are moments in life when temptations present themselves as an "agony", as a dramatic battle because it deals with very painful matters. That effort means so much from us that it takes blood. We can all verify in our life (I think) the experience that Jesus made. Think, for example, of the interior battle when we are called to forgive those who offended us greatly... not the small offenses, a grave one, a violence that leaves its mark for the entire life. It is an interior battle and we tend to hate, to do harm to the person who offended us. This is the devil's plan. It is a true "agony" that we confront. A fight that cannot be conquered except by deep prayer--as Jesus did. Jesus entered the battle after understanding the real value of giving up his life. This is the first element in Luke's story.
The second element is the sweating of blood that only Luke mentions. This phenomenon is called EMATUIDROSI and it is well known in antiquity. Normal sweating could be at times blood sweating. The interpretation often given is that it was because of Jesus' discomfort at that moment. This is not the meaning that Luke gives. It has no meaning that after Jesus was strengthened by the angel he will fall into discomfort and despair.
What is, then, the meaning of his blood sweating? It points to the tension of the athlete at the proximity of a huge challenge. The athlete sweats because he knows that he must confront a very strong and dangerous adversary. The Evangelist says that it was not so much sweating, but blood sweating. Jesus is extremely concentrated. He is tense because the fight he must confront -- because he has to give up his life. But he also knows that he is much stronger than the devil. The third detail: The disciples sleeping, and the Evangelists adds that it is because of grief. The disciples do not look good during the Passion! Judas betrays him; Peter denies him, and all the rest run away from him. The other Evangelists called this behavior of the apostles vile.
What does Luke do? First of all, in his narration Luke does not tell about the fleeing of the disciples. And says that at Calvary all his acquaintances were present at a distance. Second detail: Luke does not mention Jesus' reproach to Peter: "You could not stay awake with me"... Luke does not mention it.
And a third significant detail of Luke: They were sleeping because of grief. What does Luke want to say? Luke is a shepherd of souls and tells how the shepherd of souls have to interpret the weakness of the apostles (sins). They have to do as Jesus did: regard it as ignorance, not knowing what they are doing, a weakness that is common to us all. Let us notice how Luke tries to excuse those who fail.
He is the only Evangelist that presents the disciples as saying: They are in love with Jesus but they are weak... as we all are. This is a very important message for the shepherds of souls. It is no good to come hard on those who make mistakes, to humiliate them, to blame them because the person who does not feel accepted, esteemed despite his weakness ends up closing the door of recovery.
Luke is saying to all shepherd of souls: know how to excuse, to understand all from those who made mistakes. "Judas, one of the Twelve, went up to Jesus to kiss him. Jesus said to him, "Judas, are you betraying the Son of Man with a kiss? His disciples realized what was about to happen, and they asked, "Lord, shall we strike with a sword:" And one of them struck the high priest's servant and cut his right ear. But Jesus said in reply, "Stop, no more of this!" Then he touched the servant's ear and healed him". All the Evangelists mention that there was confusion at the time of Jesus' apprehension. And that the servant of the high priest was wounded.
When somebody hurts us, the instinctive reaction is self-defense. And if there is friction, one can say: "He looked for it!" The Evangelist says that in this situation the disciples were ready to fight, in fact, Luke is the most direct one regarding the proposal made by Jesus' disciples: "Lord, shall we strike with a sword?" The original text is even stronger. It says: "Lord, now we strike with the sword!" Not a question but a decision against which the Lord immediately intervenes. "Stop, no more of this!" A total refusal to the use of violence. This refusal against violence, even against the aggressor, is present in all four Evangelists. Jesus repudiates all resource to violence. From a wrong - another follows.
In the story of Luke there is a detail that is not present in the other Evangelists. Jesus cures immediately the wounded man. Jesus' disciples not only cannot attack the one attacking him but should be ready to repair the damage the other made. He heals even the one who continues doing harm. It is easy to distinguish the people who do not think like a disciple. If he is an enemy - he has to be destroyed, eliminated. A Christian cannot have enemies. He can have adversaries say a person who make a violent injustice or promotes a project about people and society that contradicts the values of the Gospel. We can call them "adversaries" but these people cannot be hurt or hated. People have to be loved. Arms are used by those who have enemies, not by the one who has as the only mission to change the adversary into a brother or sister.
The disciple of Jesus does not have enemies.... only adversaries. These are brothers that need to be loved even when they attack and want to take one's life. "After arresting him they led him away and took him into the house of the high priest. Peter was following at a distance; they lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them. When a maid saw him seated in the light, she looked intently at him and said: "You too are one of them." But Peter answered, "My friend, I am not." About one hour later, still another insisted, "Assuredly, this man too was with him, for he is also a Galilean." But Peter said, "My friend, I do not know what you are talking about." Just as he was saying this, the cock crowed, and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." He went out and began to weep bitterly.
All the four Evangelists recall Peter's denials. The strongest ones are Matthew and Mark, using a very strong expression. They say that Peter after saying, "I do not know that man" to be more credible he started to curse; to say a curse against "that man". He cursed Jesus to clear himself that he had nothing to do with "that man". Very strong...Matthew and Mark. The three synoptics say that after denying the Master at the house of the high priest Peter went out and cried. But only Luke introduces a detail. Luke says that after Peter denied Jesus, the Lord turned and looked at Peter.
What is the meaning if this "look"? It will be completely wrong for us to interpret it as a reproach by the Master. This is not the meaning of that look. First of all let's say that Peter was the only one who had the courage of mingling with the high priest's servants knowing all the risks involved; but when he had the chance to declare himself a disciple, he did not do it. Peter had a deep love for the Master and Jesus understood the love of his disciple. This "look" in Greek does not mean just 'looking'. The word (EMBLEPO) means that he looked 'inside' Peter. Jesus understood how big Peter’s love for him was even if he was not ready to follow him offering his life. "Looked at Peter" means: I understand that you love me, in spite of what you said - I know that you love me.
Underlying this look of Jesus, Luke wants to tell all Christians how to be considered with the weaknesses of others and even our own weakness: not with reproach but with the Eyes of Jesus. Eyes that instill faith, that give hope. Eyes that know how to discover, even in great sins, a way to love. It is this “look" precisely, that one should share.
"Herod was very happy to see Jesus; he had been wanting to see him for a long time, for he had heard about him. and had been hoping to see him perform some sign. He questioned him at length, but he gave him no answer. The chief priests and scribes meanwhile, stood by accusing him harshly. Even Herod and his soldiers treated him contemptuously and mocked at him, and after clothing him in resplendent garb, he sent him back to Pilate. Herod and Pilate became friends that very day, even though they had been enemies formerly." This seventh episode that we have just heard is present only in Luke.
This story of Pilate sending Jesus to Herod is told only by Luke. The Herod here during Jesus' passion, is Antipas, the son of Herod the Great the one who wanted to kill Jesus when he was born. What kind of a man was he? Jesus said that he was a fox; meaning a man without personality. He was evil, corrupt, null even from a patriotic standpoint and he governed the Galilee, Paerea. Jesus remained a subject of this king during his whole life. Jesus probably worked at Sephoris as an artisan for the palace of this Herod Antipas. At that time Jesus was not famous; he was just a carpenter, probably working with Joseph his father. But it was not there that Herod Antipas heard talking about Jesus but when Jesus started his public life and did extraordinary deeds.
The Gospel says that he even wanted to meet Jesus. Unrepentantly Herod was in Jerusalem, not in Galilee, during the paschal time. Later he changed his residence from Sephoris to Tiberias. Aware that there was no motive for Jesus' condemnation, Pilate heard that Jesus was a Galilean and he thought: Here is Herod Antipas and this man belongs to him; so he sent Jesus to Herod.
What happens when Jesus arrives at Herod's presence? There are three details that Luke mentions when Jesus arrives to Herod. It says, first, the Herod was very glad when he saw Jesus. Why? Because Herod was convinced that Jesus was a magician, a conjurer, an expert in the arts of the occult and we know that in the entire empire magicians were very successful. All emperors had in their courts some magicians that would foretell regarding a battle, to go to battle or to avoid it. So, Herod is very glad when he sees Jesus. Finally, it was his turn to meet this famous person doing extraordinary things.
Second moment: Disillusion. Jesus does not answer. Herod cannot get what he wanted: to witness some prodigies, something extraordinary... Nothing! Third reaction: He began to insult him. The Greek verb used is EXUTENEO meaning: he ignored Jesus. For him Jesus does not count. He made Jesus understand that he was a nobody... that he has been cheated. "I was convinced that you were an extraordinary person, but you are nothing... a nobody.!" Truly, for the values that are in the mentality of Herod Antipas, Jesus does not count because to the eyes of the world Jesus was not great - not of great value.
Herod ignores Jesus: It is the fourth reaction. The Greek expression means: He exploded with laugh. This was Herod's reaction. Jesus did not uttered a word; did not give any answer. Herod did not get what he expected. What is Luke's message? He wants us to be attentive to those who look for Jesus only as a miracle worker. This message is very opportune today, even for today's Christians who approach Jesus to receive help for life's sufferings - special graces or miracles. If they are looking for Jesus only for these favors... they will not get anything. Christianity consists of this: after listening to the Word, after accepting the light Jesus brought, we should know how to orient our life.
Christianity is the religion of love; of giving up our lives for the brethren. It is not a market for miracles. Jesus uses very strong words for these people: perverts... people without faith. Let's be on guard not to fall into the mistake of Herod Antipas: Looking at Jesus as a miracle worker. Jesus illumines us to orient our lives according to God's design.
"A large crowd of people followed Jesus, including many women who mourned and lamented him. Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children, for indeed, the days are coming when people will say, 'Blessed are the barren, the wombs that never bore and the breasts. that never nursed.' At that time people will say to the mountains, "fall upon us!' and to the hills, 'cover us!' for if these things are done when the wood is green what will happen when it is dry?"
Luke is he Evangelist that, more than the others, mentions women; they accompanied Jesus during his public life as disciples and were at his service even with their means bringing help to him. Luke is the only Evangelist who mentions women on the road to Calvary, accompanying Jesus and mourning and lamenting. What is the message the Evangelist wants to convey? Who are these women? They are those who pay the price for the sins of others. Jesus tells them: Do not weep for me; weep instead for what will happen to you. Care for these women who have not nursed because it is going to be great misfortune falling on people. But these misfortunes are not caused by women.
Are the sins of men. Men are the ones who often times bring disasters, that provoke wars and violence. And women are the ones paying the price; price paid by the weakest, especially women. It is a message; an invitation that the Evangelist makes to all of us today... to listen more to the heart, to women's sensibility who perceive better than men, to avoid insane behaviors. If in this world we would listen more to the heart of women; if we could attune more with this sensibility, I believe that the number of wars and crimes would be substantially reduced. "
When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. Then Jesus said, "Father, forgive them, they know not what they do."
What we have just heard is narrated only by Luke. All the Evangelists say that Jesus died among two criminals. Matthew and Mark say that both insulted Jesus. Luke tells the story differently. He says that one of the criminals insulted Jesus, but the other reproached him and turned to Jesus asking him, "Jesus, remember me when you enter your kingdom." And Jesus answers him, "Today you will be with me in Paradise?" It is the only time in the Gospel that the word "paradise" appears.
At the beginning of his Gospel Luke presented Jesus surrounded by thieves. Of course, Joseph and Mary were there, but the first to arrive are the shepherds, the last of society, the leftovers, the impure. They are the ones with Jesus as soon as Jesus entered this world. Then, during his whole life, Jesus was surrounded by publicans, sinners, prostitutes, those who were excluded from the pure, from the "just ones". At the end of his life, with whom could Jesus be found if not with two criminals at his side!
The poor, the unhappy ones who lost everything in life: Jesus came precisely for them. When Jesus came to this world he was received by the last ones; and when he returns to the Father's house with whom is he going? Not with a petty thief, but with a criminal, saved by Jesus. And it is this man that Jesus presents as first-fruit to the Father.
"One of the criminals hanging there reviled Jesus, saying, ""Are you not the Messiah? Save yourself and us." The other, however, rebuking him, said in reply, "Have you not fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal." Then he said, "Jesus, remember me when you come into your kingdom." He replied to him, "Amen I say to you, today you will be with me in Paradise."
In the text we just listened, there is a sentence pronounced by Jesus on the cross that only Luke has it: "Father, forgive them because they do not know what they are doing." To whom was Jesus referring to? Not to the soldiers who were dividing his clothes, but to the true responsible of his death: the religious leaders who did not accept his proposal about God and his proposal of a new man. They wanted to eliminate him. Jesus says that they do not know what they are doing. The answer that Jesus gave to the high priests, Annas, Caiaphas, to the scribes and pharisees who harassed him all his life: They do not know what they are doing.
The one who sins does not do it out of malice; it is because he does not know what he (or she) is doing. If he only knew the harm that he is doing; that is does not has the objective that he is looking for; that the joy, the realization of his own life is missing... then he will not do it. He does not know what he is doing! Jesus tells us how to take care of those who make mistakes in life. When we search the Old Testament, the books of Maccabees for example, where the death of seven brothers is told, martyred because of their faith, we also find that they despise those who are torturing them and the sixth brother even threaten them with punishment from heaven. He says to those who are killing him: "You are not going to be without punishment because of the crime you are committing." Jesus does not use this language and these feelings.
Therefore, the disciple of Jesus should not use this language. He cannot curse, he cannot threat with punishment those who act wrongly. Even at the most dramatic moments, when there is injustice and even death Jesus' disciple should only speak words of love. We have a very good example about a true disciple who behaves like the Master: Stephen, the first martyr. There was an ocular witness: Paul, who was guarding the clothes of those who were lapidating Stephen. Luke tells that Stephen fell on his knees because of the strikes of the stones they were throwing at him, and his last words were: "Lord, do not hold this sin againt them" - and when he said this, he fell asleep.
The disciple following the Master cannot have other feelings, other words for those who are hurting him. When we read the first letter of Peter, that was sent to those who were suffering persecutions in Asia Minor, Ponto, in Galatia, Capadonia, Vitinia... the author of this letter recalls the Master who, when insulted, did not respond with insult, and suffering did not threaten with vengeance. When suffering injustices, vexations, the disciple has to remember always how the Master behaved: to those who were killing him Jesus said: "Father, forgive them; they know not what they are doing." I wish for all of you a good week in preparation for Easter.
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