Palm(Passion) Sunday, Cycle A

Procession Gospel: Matthew 21:1-11 (At the Procession with Palms)

The Messiah Enters the Holy City
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[1] And when they drew near to Jerusalem and came to Bethphage, to the Mount
of Olives, then Jesus sent two disciples, [2] saying to them, "Go into the village
opposite you, and immediately you will find an ass tied, and a colt with her; untie
them and bring them to me. [3] If any one says anything to you, you shall say,
"The Lord has need of them,' and he will send them immediately." [4] This took
place to fulfill what was spoken by the prophet, saying, [5] "Tell the daughter of
Zion, Behold, your king is coming to you, humble, and mounted on an ass, and
on a colt, the foal of an ass." [6] The disciples went and did as Jesus had direc-
ted them; [7] they brought the ass and the colt, and put their garments on them,
and he sat thereon. [8] Most of the crowd spread their garments on the road,
and others cut branches from the trees and spread them on the road. [9] And
the crowds that went before him and that followed him shouted, "Hosanna to the
Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the
highest!" [10] And when he entered Jerusalem, all the city was stirred, saying,
"Who is this?" [11] And the crowds said, "This is the prophet Jesus from Naza-
reth of Galilee." 

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Commentary:

1-5. In his triumphant entry into Jerusalem Jesus reveals himself as Messiah,as
St Matthew and St John (12:14) stress by quoting the prophecy Zechariah 9:9.
Although the Latin translation says "mounted on a [female] ass", the original
Hebrew text says "mounted on a [male] ass", and the latter is text followed in
this translation (in the Greek translation of the Septuagint no sex is specified).
The other two Synoptic Gospels limit themselves to giving the key fact of Jesus'
messianic entry into the Holy City mounted on the (Mk 11:2; Lk 19:30). St Mat-
thew sees in the fact that the colt is with the further detail of the prophecy, which
refers to the colt being the foal of ass (that seems to be why the ass is referred
to throughout the account, the ass being with the colt, although Jesus wa
mounted only on the colt).

In the prophecy in Zechariah 9:9 (which in the original Old Testament is longer
than the quotation in Matthew) the future messianic king is described as "humble".
The ass, originally a noble mount (cf. Gen 22:3; Ex 4;20; Num 22:21; Jud 5:10),
was replaced by the horse in the period of the Israelite monarchy (cf. 1 Kings
4:26; 10:28; etc). The prophecy, by referring to an ass, shows that the King of
peace wins his victory by humility and gentleness by force of arms. 

The Fathers have read a deeper meaning into this episode. They see the ass
symbolizing Judaism, for long subject to the yoke of the Law, and the on which
no one has ridden, as symbolizing the Gentiles. Jesus leads both Jews and
Gentiles into the Church, the new Jerusalem.

9. The Hebrew word "Hosanna", which the people use to acclaim our Lord, was
originally an appeal to God meaning "Save us". Later it was used as a shout of
joy, an acclamation, meaning something like "Long live...". The people are
demonstrating their enthusiasm by shouting, "Long live the Son of David!" The
phrase "Blessed is he who comes in the name of the Lord" comes from Psalm
118:26 and is a jubilant and appreciative greeting to someone entrusted with a
mission from God. The Church takes up these acclamations, incorporating them
into the preface of the Mass, to proclaim the kingship of Christ.


1st Reading: Isaiah 50:4-7

Third Song of the Servant of the Lord
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[4] The Lord GOD has given me the tongue of those who are taught; that I may
know how to sustain with a word him that is weary. Morning by morning he wa-
kens, he wakens my ear to hear as those who are taught. [5] The Lord GOD
has opened my ear, and I was not rebellious, I turned not backward. [6]I gave
my back to the smiters, and my cheeks to those who pulled out the beard; I
hid not my face from shame and spitting.

[7] For the LORD GOD helps me; therefore I have not been confounded; there-
fore I have set my face like a flint, and I know that I shall not be put to shame;

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Commentary:

-----
번역자 주: 가톨릭 보편 교회의 전례력에 있어 네 개의 "고통받는 종의 노래들"은 다음과 같이 
발췌되고 있다:
(i) 첫 번째 고통받는 종의 노래는 이사야서 42,1-4/9
    (매년 성 월요일 및 매년 주님 세례 축일 제1독서에 포함됨), 
(ii) 두 번째 고통받는 종의 노래는 이사야서 49,1-6
    (매년 성 화요일, 가해 연중 제2주일 및 매년 세례자 요한 탄생 대축일 제1독서), 
(iii) 세 번째 고통 받은 종의 노래는 이사야서 50,4-9/11
    (매년 성 수요일 제1독서, 나해 연중 제24주일 제1독서, 매년 주님 수난 성지 주일  
    제1독서를 포함함), 그리고 
(iv) 네 번째 고통받는 종의 노래는 이사야서 52,13-53,12 
    (매년 성 금요일 제1독서, 나해 제29주일 제1독서를 포함함)에 있다.
-----

50:4-9. The second song dealt with the servant’s mission (cf. 49:6); the third
song focuses on the servant himself. The term "servant" as such does not
appear here, and therefore some commentators read the passage as being a
description of a prophet and not part of the songs. Still, the context (cf. 50:10)
does suggest that the protagonist is the servant. The poem is neatly construc-
ted in three stanzas, each beginning with the words, "The Lord God" (vv. 4, 5, 7),
and it has a conclusion containing that same wording (v. 9). The first stanza
emphasizes the servant’s docility to the word of God; that is, he is not depicted
as a self-taught teacher with original ideas, but as an obedient disciple. The se-
cond (vv. 5-6) speaks of the suffering that that docility has brought him, without
his uttering a word of complaint. The third (vv. 7-8) shows how determined the
servant is: if he suffers in silence, it is not out of cowardice but because God
helps him and makes him stronger than his persecutors. The conclusion (v. 9)
is like the verdict of a trial: when all is said and done, the servant will stand tall,
and all his enemies will be struck down.

The evangelists saw the words of this song as finding fulfillment in Jesus--
especially what the song has to say about the suffering and silent fortitude of the
servant. The Gospel of John, for example, quotes Nicodemus’ acknowledgment
of Christ’s wisdom: "Rabbi, we know that you are a teacher come from God; for
no one can do these signs that you do, unless God is with him" (Jn 3:21). But
the description of the servant’s sufferings was the part that most impressed the
early Christians; that part of the song was recalled when they meditated on the
passion of Jesus and how "they spat in his face; and struck him; and some
slapped him" (Mt 26:67) and later how the Roman soldiers "spat upon him, and
took the reed and struck him on the head" (Mt 27:30; cf. also Mk 15:19; Jn 19:3).
St Paul refers to v. 9 when applying to Christ Jesus the role of intercessor on
behalf of the elect in the suit pressed constantly against them by the enemies
of the soul: "Who shall bring any charge against God’s elect?" (Rom 8:33).

St Jerome sees the servant’s docility as a reference to Christ: "His self-discipline
and wisdom enabled him to communicate to us the knowledge of the Father. And
he was obedient onto death, death on the cross; he offered his body to the blows
they struck, his shoulders to the lash; and though he was wounded on the chest
and on his face, he did not try to turn away and escape their violence" ("Commen-
tarii In Isaiam", 50, 4). This passage is used in the liturgy of Palm Sunday (along
with Psalm 22 and St Paul’s hymn in the Letter to the Philippians 2:6-11), before
the reading of our Lord’s passion.
　

2nd Reading: Philippians 2:6-11

Hymn in Praise of Christ's Self-Emptying
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([5] Have this mind among yourselves, which was in Christ Jesus,) [6] who,
though He was in the form of God, did not count equality with God a thing to be
grasped, [7] but emptied Himself, taking the form of a servant, being born in the
likeness of men. [8] And being found in human form He humbled Himself and
became obedient unto death, even death on a cross. [9] Therefore God has
highly exalted Him and bestowed on Him the name which is above every name,
[10] that at the name of Jesus every knee should bow, in Heaven and on earth
and under the earth, [11] and every tongue confess that Jesus Christ is Lord, to
\the glory of God the Father.

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Commentary:

5. The Apostle's recommendation, "'Have this mind among yourselves, which
was in Christ Jesus, requires all Christians, so far as human power allows, to
reproduce in themselves the sentiments that Christ had when He was offering
Himself in sacrifice--sentiments of humility, of adoration, praise, and thanks-
giving to the divine majesty. It requires them also to become victims, as it were;
cultivating a spirit of self-denial according to the precepts of the Gospel, willingly
doing works of penance, detesting and expiating their sins. It requires us all, in
a word, to die mystically with Christ on the Cross, so that we may say with the
same Apostle: 'I have been crucified with Christ' (Galatians 2:19)" ([Pope] Pius
XII, "Mediator Dei", 22).

6-11. In what he says about Jesus Christ, the Apostle is not simply proposing
Him as a model for us to follow. Possibly transcribing an early liturgical hymn
(and) adding some touches of his own, he is--under the inspiration of the Holy
Spirit--giving a very profound exposition of the nature of Christ and using the
most sublime truths of faith to show the way Christian virtues should be prac-
ticed.

This is one of the earliest New Testament texts to reveal the divinity of Christ.
The epistle was written around the year 62 (or perhaps before that, around 55)
and if we remember that the hymn of Philippians 2:6-11 may well have been
in use prior to that date, the passage clearly bears witness to the fact that
Christians were proclaiming, even in those very early years, that Jesus, born
in Bethlehem, crucified, died and buried, and risen from the dead, was truly
both God and man.

The hymn can be divided into three parts. The first (verses 6 and the beginning
of 7) refers to Christ's humbling Himself by becoming man. The second (the end
of verse 7 and verse 8) is the center of the whole passage and proclaims the ex-
treme to which His humility brought Him: as man He obediently accepted death
on the cross. The third part (verses 9-11) describes His exaltation in glory.
Throughout St. Paul is conscious of Jesus' divinity: He exists from all eternity.
But he centers his attention on His death on the cross as the supreme example
of humility. Christ's humiliation lay not in His becoming a man like us and cloa-
king the glory of His divinity in His sacred humanity: it also brought Him to lead
a life of sacrifice and suffering which reached its climax on the cross, where He
was stripped of everything He had, like a slave. However, now that He has
fulfilled His mission, He is made manifest again, clothed in all the glory that
befits His divine nature and which His human nature has merited.

The man-God, Jesus Christ, makes the cross the climax of His earthly life;
through it He enters into His glory as Lord and Messiah. The Crucifixion puts
the whole universe on the way to salvation.

Jesus Christ gives us a wonderful example of humility and obedience. "We
should learn from Jesus' attitude in these trials," Monsignor Escriva reminds
us. "During His life on earth He did not even want the glory that belonged to
Him. Though He had the right to be treated as God, He took the form of a ser-
vant, a slave (cf. Philippians 2:6-7). And so the Christian knows that all glory
is due God and that he must not use the sublimity and greatness of the Gos-
pel to further his own interests or human ambitions.

"We should learn from Jesus. His attitude in rejecting all human glory is in per-
fect balance with the greatness of His unique mission as the beloved Son of God
who becomes incarnate to save men" ("Christ Is Passing By", 62).

6-7. "Though He was in the form of God" or "subsisting in the form of God":
"form" is the external aspect of something and manifests what it is. When re-
ferring to God, who is invisible, His "form" cannot refer to things visible to the
senses; the "form of God" is a way of referring to Godhead. The first thing that
St. Paul makes clear is that Jesus Christ is God, and was God before the
Incarnation. As the "Nicene-Constantinopolitan Creed" professes it, "the only-
begotten Son of God, born of the Father before time began, light from light, true\
God from true God."

"He did not count equality with God as something to be grasped": the Greek
word translated as "equality" does not directly refer to equality of nature but
rather the equality of rights and status. Christ was God and He could not stop
being God; therefore, He had a right to be treated as God and to appear in all
His glory. However, He did not insist on this dignity of His as if it were a treasure
which He possessed and which was legally His: it was not something He clung
to and boasted about. And so He took "the form of a servant". He could have
become man without setting His glory aside--He could have appeared as He did,
momentarily, as the Transfiguration (cf. Matthew 17:1ff); instead He chose to be
like men, in all things but sin (cf. verse 7). By becoming man in the way He did,
He was able, as Isaiah prophesied in the Song of the Servant of Yahweh, to bear
our sorrows and to be stricken (cf. Isaiah 53:4).

"He emptied Himself", He despoiled Himself: this is literally what the Greek verb
means. But Christ did not shed His divine nature; He simply shed its glory, its
aura; if He had not done so it would have shone out through His human nature.
From all eternity He exists as God and from the moment of the Incarnation He
began to be man. His self-emptying lay not only in the fact that the Godhead
united to Himself (that is, to the person of the Son) something which was cor-
poreal and finite (a human nature), but also in the fact that this nature did not
itself manifest the divine glory, as it "ought" to have done. Christ could not
cease to be God, but He could temporarily renounce the exercise of rights that
belonged to Him as God--which was what He did.

Verses 6-8 bring the Christian's mind the contrast between Jesus and Adam.
The devil tempted Adam, a mere man, to "be like God" (Genesis 3:5). By trying
to indulge this evil desire (pride is a disordered desire for self-advancement) and
by committing the sin of disobeying God (cf. Genesis 3:6), Adam drew down the
gravest misfortunes upon himself and on his whole line (present potentially in him):
this is symbolized in the Genesis passage by his expulsion from Paradise and by
the physical world's rebellion against his lordship (cf. Genesis 3:16-24). Jesus
Christ, on the contrary, who enjoyed divine glory from all eternity, "emptied Him-
self": He chooses the way of humility, the opposite way to Adam's (opposite, too,
to the way previously taken by the devil). Christ's obedience thereby makes up
for the disobedience of the first man; it puts mankind in a position to more than
recover the natural and supernatural gifts with which God endowed human nature
at the Creation. And so, after focusing on the amazing mystery of Christ's humi-
liation or self-emptying ("kenosis" in Greek), this hymn goes on joyously to
celebrate Christ's exaltation after death.

Christ's attitude in becoming man is, then, a wonderful example of humility.
"What is more humble", St. Gregory of Nyssa asks, "than the King of all creation
entering into communion with our poor nature? The King of kings and Lord of
lords clothes Himself with the form of our enslavement; the Judge of the universe
comes to pay tribute to the princes of this world; the Lord of creation is born in a
cave; He who encompasses the world cannot find room in the inn...; the pure and
incorrupt one puts on the filthiness of our nature and experiences all our needs,
experiences even death itself" ("Oratio I In Beatitudinibus").

This self-emptying is an example of God's infinite goodness in taking the initiative
to meet man: "Fill yourselves with wonder and gratitude at such a mystery and
learn from it. All the power, all the majesty, all the beauty, all the infinite harmony
of God, all His great and immeasurable riches. God whole and entire was hidden
for our benefit in the humanity of Christ. The Almighty appears determined to
eclipse His glory for a time, so as to make it easy for His creatures to approach
their Redeemer." ([Blessed] J. Escriva, "Friends of God", 111).

8. Jesus Christ became man "for us men and for our salvation", we profess in the
Creed. Everything He did in the course of His life had a salvific value; His death
on the cross represents the climax of His redemptive work for, as St. Gregory of
Nyssa says, "He did not experience death due to the fact of being born; rather,
He took birth upon Himself in order to die" ("Oratio Catechetica Magna", 32).

Our Lord's obedience to the Father's saving plan, involving as it did death on the
cross, gives us the best of all lessons in humility. For, in the words of St. Thomas
Aquinas, "obedience is the sign of true humility" ("Commentary on Phil., ad loc.").
In St. Paul's time death by crucifixion was the most demeaning form of death, for
it was inflicted only on criminals. By becoming obedient "unto death, even death
on a cross", Jesus was being humble in the extreme. He was perfectly within His
rights to manifest Himself in all His divine glory, but He chose instead the route
leading to the most ignominious of deaths.

His obedience, moreover, was not simply a matter of submitting to the Father's
will, for, as St. Paul points out, He made Himself obedient: His obedience was
active; He made the Father's salvific plans His own. He chose voluntarily to give
Himself up to crucifixion in order to redeem mankind. "Debasing oneself when
one is forced to do so is not humility", St. John Chrysostom explains; "humility
is present when one debases oneself without being obliged to do so" ("Hom. on
Phil., ad loc.").

Christ's self-abasement and his obedience unto death reveals His love for us, for
"greater love has no man than this, that a man lay down his life for his friends"
(John 15:13). His loving initiative merits a loving response on our part: we should
show that we desire to be one with Him, for love "seeks union, identification with
the beloved. United to Christ, we will be drawn to imitate His life of dedication,
His unlimited love and His sacrifice unto death. Christ brings us face to face with
the ultimate choice: either we spend our life in selfish isolation, or we devote our-
selves and all our energies to the service of others" ([Blessed] J. Escriva, "Friends
of God", 236).

9-11. "God highly exalted Him": the Greek compounds the notion of exaltation,
to indicate the immensity of His glorification. Our Lord Himself foretold this when
He said, "He who humbles himself will be exalted" (Luke 14:11).

Christ's sacred humanity was glorified as a reward for His humiliation. The
Church's Magisterium teaches that Christ's glorification affects his human nature
only, for "in the form of God the Son was equal to the Father, and between the
Begetter and the Only-begotten there was no difference in essence, no difference
in majesty; nor did the Word, through the mystery of incarnation, lose anything
which the Father might later return to Him as a gift" ([Pope] St. Leo the Great,
"Promisisse Me Memini", Chapter 8). Exaltation is public manifestation of the
glory which belongs to Christ's humanity by virtue of its being joined to the divine
person of the Word. This union to the "form of a servant" (cf. verse 7) meant an
immense act of humility on the part of the Son, but it led to the exaltation of the
human nature He took on.

For the Jews the "name that is above every name" is the name of God (Yahweh),
which the Mosaic Law required to be held in particular awe. Also, they regarded
a name given to someone, especially if given by God, as not just a way of refer-
ring to a person but as expressing something that belonged to the very core of
his personality. Therefore, the statement that God "bestowed on Him the name
which is above every name" means that God the Father gave Christ's human
nature the capacity to manifest the glory of divinity which was His by virtue of the
hypostatic union: therefore, it is to be worshipped by the entire universe.

St. Paul describes the glorification of Jesus Christ in terms similar to those used
by the prophet Daniel of the Son of Man: "To Him was given dominion and glory
and kingdom, that all peoples, nations and languages should serve His Kingdom,
one that shall not be destroyed" (Daniel 7:14). Christ's lordship extends to all
created things. Sacred Scripture usually speaks of "heaven and earth" when
referring to the entire created universe; by mentioning here the underworld it is
emphasizing that nothing escapes His dominion. Jesus Christ can here be
seen as the fulfillment of Isaiah's prophecy about the universal sovereignty of
Yahweh: "To Me every knee shall bow, every tongue shall swear" (Isaiah 45:23).
All created things come under His sway, and men are duty-bound to accept the
basic truth of Christian teaching: "Jesus Christ is Lord." The Greek word
"Kyrios" used here by St. Paul is the word used by the Septuagint, the early
Greek version of the Old Testament, to translate the name of God ("Yahweh").
Therefore, this sentence means "Jesus Christ is God."

The Christ proclaimed here as having been raised on high is the man-God who
was born and died for our sake, attaining the glory of His exaltation after under-
going the humiliation of the cross. In this also Christ sets us an example: we
cannot attain the glory of Heaven unless we understand the supernatural value
of difficulties, ill-health and suffering: these are manifestations of Christ's cross
present in our ordinary life. "We have to die to ourselves and be born again to
a new life. Jesus Christ obeyed in this way, even unto death on a cross (Philip-
pians 2:18); that is why God exalted Him. If we obey God's will, the cross will
mean our own resurrection and exaltation. Christ's life will be fulfilled step by
step in our own lives. It will be said of us that we have tried to be good children
of God, who went about doing good in spite of our weakness and personal short-
comings, no matter how many" ([Blessed] J. Escriva, "Christ Is Passing By", 21).
　

Gospel Reading: Matthew 26:14-27:66

The Passion of our Lord Jesus Christ according to Matthew

Judas Betrays Jesus
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[14] Then one of the twelve, who was called Judas Iscariot, went to the chief
priests [15] and said, "What will you give me if I deliver Him (Jesus) to you?"
And they paid him thirty pieces of silver. [16] And from that moment he sought
an opportunity to betray Him.

Preparations for the Last Supper
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[17] Now on the first day of Unleavened Bread the disciples came to Jesus,
saying, "Where will You have us prepare for You to eat the Passover?" [18]
He said, "Go into the city to such a one, and say to him, `The Teacher says,
My time is at hand; I will keep the Passover at your house with My disciples.'"
[19] And the disciples did as Jesus had directed them, and they prepared for
the Passover.

[20] When it was evening, He sat at table with the twelve disciples; [21] and as
they were eating, He said, "Truly, I say to you, one of you will betray Me." [22]
And they were very sorrowful, and began to say to Him one after another, "Is it I,
Lord?" [23] He answered, "He who has dipped his hand in the dish with Me, will
betray Me. [24] The Son of Man goes as it is written of Him, but woe to that man
by whom the Son of Man is betrayed! It would have been better for that man if he
had not been born." [25] Judas, who betrayed Him, said, "Is it I, Master?" He
said to him, "You have said so."

The Institution of the Eucharist
--------------------------------------------
[26] Now as they were eating, Jesus took bread, and blessed, and broke it, and
gave it to the disciples and said, "Take, eat; this is my body." [27] And he took
a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all
of you; [28] for this is my blood of the covenant, which is poured out for many for
the forgiveness of sins. [29] I tell you I shall not drink again of this fruit of the vine
until that day when I drink it new with you in my Father's kingdom."

The Disciples' Desertion Foretold
------------------------------------------------
[30] And when they had sung a hymn, they went out to the Mount of Olives.
[31] Then Jesus said to them, "You will all fall away because of me this night;
for it is written, 'I will strike the shepherd, and the sheep of the flock will be
scattered.' [32] But after I am raised up, I will go before you to Galilee." [33]
Peter declared to him, "Though they all fall away because of you, I will never
fall away." [34] Jesus said to him, "Truly, I say to you, this very night, before
the cock crows, you will deny me three times." [35] Peter said to him, "Even
if I must die with you, I will not deny you." And so did all the disciples.

Gethsemane: The Agony in the Garden
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[36] Then Jesus went with them to a place called Gethsemane, and he said to
his disciples, "Sit here, while I go yonder and pray." [37] And taking with him
Peter and the two sons of Zebedee, he began to be sorrowful and troubled. [38]
Then he said to them, "My soul is very sorrowful, even to death; remain here,
and watch with me." [39] And going a little farther he fell on his face and prayed,
"My Father, if it be possible, let this cup pass from me; nevertheless, not as I
will, but as thou wilt." [40] And he came to the disciples and found them
sleeping; and he said to Peter, "So, could you not watch with me one hour?
[41] Watch and pray that you may not enter into temptation; the spirit indeed
is willing, but the flesh is weak." [42] Again, for the second time, he went away
and prayed, "My Father, if this cannot pass unless I drink it, thy will be done."
[43] And again he came and found them sleeping, for their eyes were heavy.
[44] So leaving them again, he went away and prayed for the third time, saying
the same words. [45] Then he came to the disciples and said to them, "Are you
still sleeping and taking your rest? Behold, the hour is at hand, and the Son of
man is betrayed into the hands of sinners. [46] Rise, let us be going; see, my
betrayer is at hand."

The Arrest
---------------
[47] While he was still speaking, Judas came, one of the twelve, and with him
a great crowd with swords and club: from the chief priests and the elders of the
people. [48] Now the betrayer had given them a sign, saying, "The one I shall
kiss is the man; seize him." [49] And he came up to Jesus once and said, "Hail,
Master!" And he kissed him. [50] Jesus said to him, "Friend, why are you here?"
Then they came up and laid hands on Jesus and seized him. [51] And behold
one of those who were with Jesus stretched out his hand and drew his sword,
and struck the slave of the high priest and cut off his ear. [52] Then Jesus said
to him, "Put your sword back into its place; for all who take the sword will perish
by the sword. [53] Do you think that I cannot appeal to my Father, and he will at
once send me more than twelve legions of angels? [54] But how then should the
scriptures be fulfilled, that it must be so?" [55] At that hour Jesus said to the
crowds, 'Have you come out as against a robber, with swords and clubs to cap-
ture me? Day after day I sat in the temple teaching, and you did not seize me.
[56] But all this has taken place, that the scriptures of the prophets might be
fulfilled." Then all the disciples forsook him and fled.

Jesus Before the Sanhedrin
----------------------------------------
[57] Then those who had seized Jesus led him to Caiaphas the high priest,
where the scribes and the elders had gathered. [58] But Peter followed him at
a distance, as far as the courtyard of the high priest, and going inside he sat
with the guards to see the end. [59] Now the chief priests and the whole council
sought false testimony against Jesus that they might put him to death, [60] but
they found none, though many false witnesses came forward. At last two came
forward [61] and said, "This fellow said, 'I am able to destroy the temple of God,
and to build it in three days.' [62] And the high priest stood up and said, "Have
you no answer to make? What is it that these men testify against you?" [63]
But Jesus was silent. And the high priest said to him, "I adjure you by the living
God, tell us if you are the Christ, the Son of God." [64] Jesus said to him, "You
have said so. But I tell you, hereafter you will see the Son of man seated at the
right hand of Power, and coming on the clouds of heaven." [65] Then the high
priest tore his robes, and said, "He has uttered blasphemy. Why do we still
need witnesses? You have now heard his blasphemy. [66] What is your judg-
ment?' They answered, "He deserves death." [67] Then they spat in his face,
and struck him; and some slapped him, [68] saying "Prophesy to us, you
Christ! Who is it that struck you?"

Peter's Denials
----------------------
[69] Now Peter was sitting outside in the courtyard. And maid came up to him,
and said, "You also were with Jesus the Galilean." [70] But he denied it before
them all, saying, "I do not know what you mean." [71] And when he went out to
the porch, another maid saw him, and she said to the bystanders, "This man
was with Jesus of Nazareth." [72] And again he denied it with an oath, "I do not
know the man." [73] After a little while the bystanders came up and said to Peter,
"Certainly you are also one of them, for your accent betrays you." [74] Then he
began to invoke a curse on himself and to swear, "I do not know the man." And
immediately the cock crowed. [75] And Peter remembered the saying of Jesus,
"Before the cock crows, you will deny me three times." And he went out and
wept bitterly.

Jesus is Delivered to Pilate
---------------------------------------
[1] When morning came, all the chief priests and the elders of the people took
counsel against Jesus to put him to death; [2] and they bound him and led him
away and delivered him to Pilate the governor.

Judas' Despair and Death
-------------------------------------
[3] When Judas, his betrayer, saw that he was condemned he repented and
brought back the thirty pieces of silver to the chief priests and the elders, [4]
saying, "I have sinned in betraying innocent blood." They said, "What is that to
us? See to it yourself." [5] And throwing down the pieces of silver in the temple,
he departed; and he went and hanged himself. [6] But the chief priests, taking
the pieces of silver, said, "It is not lawful to put them into the treasury, since
they are blood money." [7] So they took counsel, and bought with them the
potter's field, to bury strangers in. [8] Therefore that field has been called the
Field of Blood to this day. [9] Then was fulfilled what had been spoken by the
prophet Jeremiah, saying, "And they took the thirty pieces of silver the price of
him on whom a price had been set by some of the sons of Israel, [10] and they
gave them for the potter's field, as the Lord directed me."

Jesus Before Pilate
----------------------------
[11] Now Jesus stood before the governor; and the governor asked him, "Are you
the King of the Jews?" Jesus said to him, "You have said so." [12] But when he
was accused by the chief priests and elders, he made no answer. [13] Then Pi-
late said to him, "Do you not hear how many things they testify against you?"
[14] But he gave him no answer, not even to a single charge; so that the gover-
nor wondered greatly.

[15] Now at the feast the governor was accustomed to release for the crowd any
one prisoner whom they wanted. [16] And they had then a notorious prisoner,
called Barabbas. [17] So when they had gathered, Pilate said to them, "Whom
do you want me to release for you, Barabbas or Jesus who is called Christ?"
[18] For he knew that it was out of envy that they had delivered him up. [19]
esides, while he was sitting on the judgment seat, his wife sent word to him,
"Have nothing to do with that righteous man, for I have suffered much over him
today in a dream." [20] Now the chief priest and the elders persuaded the
people to ask for Barabbas and destroy Jesus. [21] The governor again said to
them, "Which of the two do you want me to release for you?" And they said,
"Barabbas." [22] Pilate said to them, "Then what shall I do with Jesus who is
called Christ?" They all said, "Let him be crucified." [23] And he said, "Why,
what evil has he done?" But they shouted all the more, "Let him be crucified."

[24] So when Pilate saw that he was gaining nothing, but rather that a riot was
beginning, he took water and washed his hands before the crowd, saying, "I am
innocent of this righteous man's blood; see to it yourselves." [25] And all the
people answered, "His blood be on us and on our children!" [26] Then he re-
leased for them Barabbas, and having scourged Jesus, delivered him to be
crucified.

The Crowning with Thorns
-------------------------------------
[27] Then the soldiers of the governor took Jesus into the praetorium, and they
gathered the whole battalion before him. [28] And they stripped him and put a
scarlet robe upon him, [29] and plaiting a crown of thorns they put it on his head,
and put a reed in his right hand. And kneeling before him they mocked him,
saying, "Hail, King of the Jews!" [30] And they spat upon him, and took the reed
and struck him on the head. [31] And when they had mocked him, they stripped
him of the robe, and put his own clothes on him, and led him away to crucify him.

The Crucifixion and Death of Jesus
--------------------------------------------------
[32] As they were marching out, they came upon a man of Cyrene, Simon by
name; this man they compelled to carry his cross. [33] And when they came to
a place called Golgotha (which means the place of a skull), [34] they offered him
wine to drink, mingled with gall; but when he tasted it, he would not drink it. [35]
And when they had crucified him, they divided his garments among them by
casting lots; [36] then they sat down and kept watch over him there. [37] And
over his head they put the charge against him, which read, "This is Jesus the
King of the Jews." [38] Then two robbers were crucified with him, one on the right
and one on the left. [39] And those who passed by derided him, wagging their
heads [40] and saying, "You who would destroy the temple and build it in three
days, save yourself! If you are the Son of God, come down from the cross." [41]
So also the chief priests, with the scribes and elders, mocked him, saying, [42]
"He saved others; he cannot save himself. He is the King of Israel; let him come
down now from the cross, and we will believe in him. [43] He trusts in God, let
God deliver him now, if he desires him; for he said, 'I am the Son of God.' [44]
And the robbers who were crucified with him also reviled him in the same way.

[45] Now from the sixth hour there was darkness over all the land'" until the ninth
hour. [46] And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, lama
sabachthani" that is, "My God, My God, why hast thou forsaken me?" [47] And
some of the bystanders hearing it said, "This man is calling Elijah." [48] And one
of them at once ran and took a sponge, filled it with vinegar, and put it on a reed,
and gave it to him to drink. [49] But the others said, "Wait, let us see whether
Elijah will come to save him." [50] And Jesus cried again with a loud voice and
yielded up his spirit.

[51] And behold, the curtain of the temple was torn in two, from top to bottom;
and the earth shook, and the rocks were split; [52] the tombs also were opened,
and many bodies of the saints who had fallen asleep were raised, [53] and coming
out of the tombs after his resurrection they went into the holy city and appeared to
many. [54] When the centurion and those who were with him, keeping watch over
Jesus, saw the earthquake and what took place, they were filled with awe, and
said, "Truly this was the Son of God!"

[55] There were also many women there, looking on from afar, who had followed
Jesus from Galilee, ministering to him; [56] among whom were Mary Magdalene,
and Mary the mother of James and Joseph and the mother of the sons of Zebe-
dee.

The Burial
--------------
[57] When it was evening, there came a rich man from Arimathea, named Joseph,
who also was a disciple of Jesus. [58] He went to Pilate and asked for the body
of Jesus. Then Pilate ordered it to be given to him. [59] And Joseph took the body,
and wrapped it in a clean linen shroud, [60] and laid in his own new tomb, which
he had hewn in the rock; and he rolled a great stone to the door of the tomb, and
departed. [61] Mary Magdalene and the other Mary were there, sitting opposite
the sepulchre.

[62] Next day, that is, after the day of Preparation, the chief priests and the
Pharisees gathered before Pilate [63] and said, "Sir, we remember how that im-
poster said, while he was still alive, 'After three days I will rise again.' [64] There-
fore order the sepulchre to be made secure until the third day, lest his disciples
go and steal him away, and tell the people, 'He has risen from the dead,' and the
last fraud will be worse than the first." [65] Pilate said to them, 'You have a guard
of soldiers; go, make it as secure as you can." [66] So they went and made the
sepulchre secure by sealing the stone and setting a guard.

*********************************************************************************************
Commentary:

15. It is disconcerting and sobering to realize that Judas Iscariot actually went
as far as to sell the man whom he had believed to be the Messiah and who had
called him to be one of the Apostles. Thirty shekels or pieces of silver were the
price of a slave (cf. Exodus 21:32), the same value as Judas put on his Master.

17. This unleavened bread, azymes, took the form of loaves which had to be ea-
ten over a seven-day period, in commemoration of the unleavened bread which
the Israelites had to take with them in their hurry to leave Egypt (cf. Exodus
12:34). In Jesus' time the Passover supper was celebrated on the first day of
the week of the Unleavened Bread.

18. Although the reference is to an unnamed person, probably our Lord gave the
person's actual name. In any event, from what other evangelists tell us (Mark
14:13; Luke 22:10), Jesus gave the disciples enough information to enable them
to find the house.

22. Although the glorious events of Easter have yet to occur (which will teach
the Apostles much more about Jesus), their faith has been steadily fortified and
deepened in the course of Jesus' public ministry (cf. John 2:11; 6:68-69) through
their contact with Him and the divine grace they have been given (cf. Matthew
16:17). At this point they are quite convinced that our Lord knows their internal
attitudes and how they are going to act: each asks in a concerned way whether
he will prove to be loyal in the time ahead.

24. Jesus is referring to the fact that He will give Himself up freely to suffering
and death. In so doing He would fulfill the Will of God, as proclaimed centuries
before (cf. Psalm 41:10; Isaiah 53:7). Although our Lord goes to His death volun-
tarily, this does not reduce the seriousness of Judas' treachery.

25. This advance indication that Judas is the traitor is not noticed by the other
Apostles (cf. John 13:26-29).

26-29. This short scene, covered also in Mk 14:22-25, Lk 22: 19-20 and 1 Cor
11:23-26, contains the essential truths of faith about the sublime mystery of the
Eucharist--1) the institution of this sacrament and Jesus' real presence in it; 2)
the institution of the Christian priesthood; and 3) the Eucharist, the sacrifice of
the New Testament or the Holy Mass.

1) In the firstplace, we can see the institution of the Eucharist by Jesus Christ,
when he says, "This is my body..., this is my blood...". What up to this point
was nothing but unleavened bread and wine, now--through the words and by the
will of Jesus Christ, true God and true Man--becomes the true body and true
blood of the Savior. His words, which have such a realism about them, cannot
be interpreted as being merely symbolic or explained in a way which obscures
the mysterious fact that Christ is really present in the Eucharist: all we can do
is humbly subscribe to the faith "which the Catholic Church has always held
and which she will hold until the end of the world" (Council of Trent, "De SS.
Eucharistia"). Paul VI expresses this faith in these words in his encyclical letter
"Mysterium Fidei", 5: "The continuous teaching of the Catholic Church, the tra-
ditions delivered to catechumens, the perception of the Christian people, the
doctrine defined by the Council of Trent, and the very words of Christ as he insti-
tuted the most holy Eucharist, all insist that we profess: 'The Eucharist is the
flesh of our Savior Jesus Christ; the flesh which suffered for our sins and which
the Father, of his kindness, brought to life.' To these words of St Ignatius of
Antioch may be added the statement addressed to the people by Theodore of
Mopsuestia. a faithful witness of the Church's belief on this subject: "The Lord
did not say: "This is the symbol of my body and this the symbol of my blood."
He said: "This is my body and my blood"."'

This sacrament, which not only has the power to sanctify but actually contains
the very Author of holiness, was instituted by Jesus Christ to be spiritual nourish-
ment of the soul, to strengthen it in its struggle to attain salvation. The Church
teaches that it also confers pardon of venial sins and helps the Christian not to
fall into mortal sin: it unites us to God and thereby is a pledge of future glory.

2) In instituting the Blessed Eucharist our Lord laid down that it should be re-
peated until the end of time (cf. 1 Cor 11:24-25; Lk 22:19) by giving the Apostles
the power to perform it. From this passage, and the accounts in St Paul and St
Luke ("loc. cit".), we can see that Christ also instituted the priesthood, giving the
Apostles the power to confect the Eucharist, a power which they in turn passed
on to their successors. This making of the Eucharist takes place at Mass when
the priest, with the intention of doing what the Church does, says Christ's words
of consecration over the bread and the wine. At this very moment, "a change
takes place in which the whole substance of bread is changed into the substance
of the body of Christ our Lord and the whole substance of the wine into the sub-
stance of his blood" ("De SS. Eucharistia"). This amazing change is given the
name of "transubstantiation". Through transubstantiation the unleavened bread
and the fruit of the vine disappear, becoming the body, blood, soul and divinity
of Jesus Christ. Christ's real presence is to be found also in any little particles
which become detached from the host, or the smallest drop from the chalice,
after the consecration. It continues when the sacred species are reserved in the
tabernacle, as long as the appearances (of bread and wine) last.

3) At the Last Supper, Christ--miraculously, in an unbloody manner--brought
forward his passion and death. Every Mass celebrated from then on renews the
sacrifice of our Savior on the cross--Jesus once again giving his body and blood,
offering himself to God the Father as a sacrifice on man's behalf, as he did on
Calvary--with this clear difference: on the cross he gave himself shedding his
blood, whereas on the altar he does so in an unbloody manner. "He, then, our
Lord and our God, was once and for all to offer himself by his death on the altar
of the cross to God the Father, to accomplish for them an everlasting redemption.
But death was not to end his priesthood. And so, at the Last Supper, [...] in or-
der to leave for his beloved spouse, the Church, a sacrifice that was visible, [...]
he offered his body and blood under the species of bread and wine to God the
Father and he gave his body and blood under the same species to the Apostles
to receive, making them priests of the New Testament at that time. This sacrifice
was to represent the bloody sacrifice which he accomplished on the cross once
and for all" (Council of Trent, "De SS. Missae Sacrficio", chap. 1).

The expression, "which is poured out for many for the forgiveness of sins" means
the same as "which is poured out for all" (cf. now on Mt 20:27-28). Here we have
the fulfillment of the prophecies of Isaiah (chapter 53), which spoke of the atoning
death of Christ for all men. Only Christ's sacrifice is capable of atoning to the
Father; the Mass has this power because it is that very sacrifice: "The priest offers
the Holy Sacrifice "in persona Christi"; this means more than offering "in the name
of" or "in the place of" Christ. "In persona" means in specific sacramental identifi-
cation with the eternal High Priest who is the Author and principal Subject of this
sacrifice of his, a sacrifice in which, in truth, nobody can take his place. Only he--
only Christ--was able and is always able to be the true and effective 'expiation for
our sins and...for the sins of the whole world' (1 Jn 2:2; cf. 4:10)" (John Paul II,
"Letter to All Bishops", on the Eucharist, 24 November 1980).

Finally, we should notice that this sublime sacrament should be received with
proper dispositions of soul and body--in the state of grace, in a spirit of adoration,
respect and recollection, for it is God himself whom one is receiving. "Let a man
examine himself, and so eat of the bread and drink of the cup. For anyone who
eats and drinks without discerning the body eats and drinks judgment upon
himself" (1 Cor 11:28-29).

30-35. At the celebration of the Passover, Psalms 113-118 were recited: this is
what the reference to the "hymn" means. Our Lord knows what is going to hap-
pen --the main events (his death and resurrection) and the lesser ones (such as
Peter's denials).

Peter becomes so afraid that he denies his Master three times--a fall which
Jesus allowed to happen in order to teach him humility. "Here we learn a great
truth: that a man's resolution is not sufficient unless he relies on the help of God"
(St John Chrysostom, "Hom, on St Matthew", 83).

36-46. Here our Lord allows us to glimpse the full reality and exquisite sensitivity
of his human nature. Strictly speaking, Christ, because he had complete self-
control, could have avoided showing these limitations. However, by letting them
express themselves, we are better able to understand the mystery of his genuine
humanness--and to that extent, better able to imitate it. After tempting Jesus in
the wilderness, the devil "departed from him until an opportune time" (Lk 4:13).
Now, with the passion, he attacks again, using the flesh's natural repugnance to
suffering; this is his hour "and the power of darkness" (Lk 22:53).

"Remain here": as if he did not want them to be depressed by seeing his agony;
and "watch with me": to keep him company and to prepare themselves by prayer
for the temptations that will follow. He goes a little farther away--about a stone's
throw, St Luke tells us (22:41). Because there was a full moon, the Apostles
may have been able to see Jesus; they may also have heard some words of his
prayers; but that could hardly explain how they were able to report this scene in
such detail. It is more likely that our Lord, after his resurrection, told his disciples
about his agony (cf. Acts 1:3), as he must also have told them about the time he
was tempted in the wilderness (Mt 4:1).

47-56. Jesus again demonstrates that he is giving himself up of his own free will.
He could have asked his Father to send angels to defend him, but he does not do
so. He knows why this is all happening and he wants to make it quit clear that in
the last analysis it is not force which puts him to death but his own love and his
desire to fulfill his Father's Will.

His opponents fail to grasp Jesus' supernatural way of doing things; he had done
his best to teach them but their hardness of heart came in the way and prevented
them from accepting his teaching.

50. To effect his betrayal Judas uses a sign of friendship and trust. Although he
knows what Judas is about, Jesus treats him with great gentleness: he gives him
a chance to open his heart and repent. This is a lesson to show us that we should
respect even people who harm us and should treat them with a refined charity.

61. As we know from St John's Gospel (2:19), Jesus had said, "Destroy this tem-
ple, and in three days I will raise it up", referring to the destruction of his own body,
that is, his death and resurrection. They misunderstood him (Jn 2:20), thinking he
referred to the temple of Jerusalem.

69. The houses of well-to-do Jews had a front lobby or porter's office; going through
the lobby one came into a patio and by crossing the patio one could enter the
rooms proper. Peter goes through the lobby but he is afraid to buoy the mill of peo-
ple around Jesus, so he stays in the patio, with the servants.

70-75. When they went to arrest Jesus in the Garden of Olives, Peter set about
defending him and, sword in hand, he struck at the head of the first to lay a hand
on his Master, but he only succeeded in cutting off his ear. Our Lord's reaction
("Put your sword back into its place": Mt 26:52) disconcerts Peter. His faith is
not in doubt--Jesus himself had praised him above the other Apostles (Mt 16:17)
--but it is still too human and needs a profound purification. On Jesus' arrest, all
the disciples flee in disarray; thereby the prophecy is fulfilled which says "Strike
the shepherd, that the sheep may be scattered" (Zech 13:7). However, Peter
keeps following our Lord, though at a distance (Mt 26:58); he is quite demoralized
and disconcerted yet brave enough to enter Caiaphas house, where Malchus, the
man whose ear he cut off, works (Jn 18:10-11).

Peter's faith is put to the supreme test. A few hours before Jesus' arrest Peter had
assured him, "Lord, I am ready to go with you to prison and to death" (Lk 22:33);
and now, as Jesus predicted, he three times denies that he ever knew him. In the
midst of his confusion, our Lord's serene glance reinforces his faith (Lk 22:61) and
Peter's tears purify it. What our Lord had said a few hours earlier, in the intimacy
of the Last Supper, has come true: "Simon, Simon, behold, Satan demanded to
have you, that he might sift you like wheat, but I have prayed for you that your faith
may not fail; and when you have turned again, strengthen your brethren" (Lk
22:31-32).

Peter has committed a grave sin, but his repentance also is deep. His faith, now
put to the test, will become the basis on which Christ will build his Church (Mt
16:18).

As regards our own lives we should remember that no matter how low we may
have fallen. God in his mercy, which is infinite, is ever ready to forgive us, because
he does not despise a broken and contrite heart (Ps 51:19). If we sincerely repent,
God will use us, sinners though we be, as his faithful instruments.

2. During this period the governor or procurator was the senior official in Judea.
Although he was subordinate to the Roman legate in Syria, he had the "ius gladii",
the authority to condemn a criminal to death--which was why the Jewish leaders
brought Jesus before Pilate: they were seeking a public sentence of death, to
counteract Jesus' reputation and erase his teaching from people' minds.

3-5. Judas' remorse does not lead him to repent his sins and be converted; he
cannot bring himself to turn trustingly to God and be forgiven. He despairs mis-
trusting God's infinite mercy, and takes his own life.

6. Once again the chief priests and elders show their hypocrisy. They behave
inconsistently: they worry about exact fulfillment of a precept of the Law--not to
put into the temple treasury money resulting from an evil action--yet they them-
selves have instigated that action.

9. By recalling the prophecy of Jeremiah (cf. Jer 18:2; 19:1; 32:6-15) and com-
pleting it with that of Zechariah (Zech 11:12-13), the Gospel shows that this
incident was foreseen by God.

14. The evangelist possibly wishes to indicate that this silence was foretold in the
Old Testament when Is 53:7 speaks of his being "afflicted, yet he opened not his
mouth; like a lamb that is led to the slaughter, and like a sheep that before its
shearers is dumb."

Sometimes the right thing for a Christian to do is to remain silent, bearing out
what Isaiah says elsewhere: 'in quietness and in trust shall be your strength"
(Is 30:15).

"'Jesus remained silent. "Jesus autem tacebat."' Why do you speak, to console
yourself or to excuse yourself? Say nothing. Seek joy in contempt; you will al-
ways receive less than you deserve. Can you, by any chance, ask: '"Quid enim
mali feci?" What evil have I done?"' (J. Escriva, "The Way", 671).

18. The chief priests and elders had seen how the crowd followed Jesus. This
caused them to be envious of him, an envy which grew into a hatred that sought
his death (Jn 11:47). St Thomas observes that just as at the beginning it was envy
that caused man's death (Wis 2:24), so it was envy that condemned Christ (cf.
"Commentary on St Matthew", 27:18). Envy is indeed one of the causes of hatred
(Gen 37:8). "So put away all malice and all guile and insincerity and envy and all
slander" (1 Pet 2:1).

23. "It is hard to read that question of Pilate's in the holy Gospel: 'Whom do you
wish me to release to you, Barabbas, or Jesus, who is called Christ?'--lt is more
painful to hear the answer: 'Barabbas!' And more terrible still when I realize that
very often by going astray I too have said 'Barabbas' and added 'Christ?...
"Crucifige eum!" Crucify him!"' (J. Escriva, "The Way", 296).

24. Pilate tries publicly to justify his lack of courage, even though he has all the
material necessary for giving an honest verdict.

His cowardice, which he disguises by this external gesture, ends up condemning
Christ to death.

26-50. Meditation on the passion of our Lord has made many saints in the course
of Church history. Few things are of more benefit to a Christian than contemplation
--slow and devout, to the point of being amazed--of the saving events surrounding
the death of the Son of God made man. Our mind and heart will be overwhelmed
to see the suffering of him who created the angels, men, heaven and earth; who is
the Lord of all creation; the Almighty who humbles himself to this extent (some-
thing quite unimaginable, were it not that it happened). He suffers in this way
because of sin--the original sin of our first parents, the personal sins of all men, of
those who have gone before us and those who will come after us, and each one's
own sins. Christ's terrible sufferings spell out for us, as nothing else can, the infinite
gravity of sin, which has called for the death of God himself made man; moreover,
this physical and moral suffering which Jesus undergoes is also the most eloquent
proof of his love for the Father, which seeks to atone to him for man's incredible
rebellion by the punishment inflicted on his own innocent humanity; and of his love
for mankind, his brothers and sisters; he suffers what we deserve to suffer in just
punishment for our sins. Our Lord's desire to atone was so great that there was no
part of his body that he did not permit to be inflicted with pain--his hands and feet
pierced by the nails; his head torn by the crown of thorns; his face battered and
spat upon; his back pitted by the terrible scourging he received; his chest pierced
by the lance; finally, his arms and legs utterly exhausted by such pain and weari-
ness that he dies. His spirit, also, is saturated with suffering--the pain caused by
his being abandoned and betrayed by his disciples, the hatred his own people turn
on him, the jeers and brutality of the Gentiles, the mysterious way his divinity
permits his soul to suffer.

Only one thing can explain why Christ undergoes this redemptive passion--Love,
immense, infinite, indescribable love. As he himself taught, the entire Law of God
and the Prophets are summed up in the divine commandment of love (cf. Mt
22:36-40).

The four evangelists have filled many pages with their account of the sufferings of
our Lord. Contemplation of Jesus' passion, identification with the suffering Christ,
should play a key role in the life of every Christian, if he is to share later in the
resurrection of his Lord: "Don't hinder the work of the Paraclete: seek union with
Christ, so as to be purified, and feel with him the insults, the spits, and the blows,
and the thorns, and the weight of the Cross..., and the nails tearing through your
flesh, and the agony of a forsaken death.

"And enter through our Lord's open side until you find sure refuge there in his
wounded Heart" (J. Escriva, "The Way", 58).

27. A cohort, or battalion, consisted of some 625 soldiers. In Jesus' time there
was always a cohort garrisoned in Jerusalem, quartered in the Antonia Tower,
adjoining the temple. This reported to the governor and was recruited from non-
Jewish inhabitants of the region.

28-31. The Gospel describes very soberly how Jesus puts up no resistance to
being beaten and ridiculed; the facts are allowed to speak for themselves. He
takes upon himself, out of love for the Father and for us, the punishment we de-
serve to suffer for our sins. This should make us very grateful and, at the same
time, cause us to have sorrow for sin, to desire to suffer in silence at Jesus' side
and atone for our sins and those of others: Lord, I want never to sin again: but you
must help me to stay true to you.

32. Seeing how much Jesus has suffered, the soldiers realize that he is incapable
of carrying the Cross on his own as far as the top of Golgotha. There he is, in the
center of the crowd, with not a friend in sight. Where are all the people who
benefitted from his preaching and healing and miracles? None of them is there to
help him. He had said, "If any man would come after me, let him deny himself and
take up his cross and follow me" (Mt 16:24). But cowardice and fear have taken
over. The soldiers resort to laying hold of a stranger and forcing him to carry the
Cross. Our Lord will reward this favor done to him: God's grace will come down on
"Simon of Cyrene,...the father of Alexander and Rufus" (Mk 15:21), who will soon
be prominent members of the early Church. The experience of pain proves to be
the best route to Christian discipleship.

Christ's disciples must try to ensure that cowardice does not undermine their
commitment: "See how lovingly he embraces the Cross. Learn from him. Jesus
carries the Cross for you: you...carry it for Jesus. But don't drag the Cross...
Carry it squarely an your shoulder, because your Cross, if you carry it like that,
will not be just any Cross.... It will be the Holy Cross. Don't carry your Cross with
resignation: resignation is not a generous word. Love the Cross. When you really
love it, your Cross will be...a Cross without a Cross" (J. Escriva, "Holy Rosary",
fourth sorrowful mystery).

33. On the outskirts of Jerusalem there was a little hill called "Golgotha", or "the
place of a skull", as the evangelist expressly states. It was used as a site for
executing criminals. The name "Golgotha" comes from a transcription of an Ara-
maic word meaning "head". The name "Calvary" comes from a Latin word with the
same meaning.

34. They offered Jesus a drink consisting of a mixture of wine, honey and myrrh
(cf. Mk 15:23); this was usually given to people condemned to death, as a nar-
cotic to lessen the pain. Our Lord chooses not to take it, because he wants to
suffer the full rigor of his passion.

"Let us drink to the last drop the chalice of pain in this poor present life. What
does it matter to suffer for ten years, twenty, fifty...if afterwards there is heaven
forever, forever...forever? And, above all--rather than because of the reward,
"propter retributionem"--what does suffering matter if we suffer to console, to
please God our Father, in a spirit of reparation, united to him on his Cross; in a
word: if we suffer for Love?..." (J. Escriva, "The Way", 182).

35. Some manuscripts add to this verse the following words taken from Jn 19:24:
"This was to fulfill the scripture, 'They parted my garments among them, and for
my clothing they cast lots"' (cf. Ps 22:19).

45. Approximately from twelve midday to three o'clock in the afternoon. See the
note on Mt 20:3.

46. Words from Psalm 22:2, which our Lord uses to show the physical and moral
pain he is suffering. In no sense should these words be taken as complaint against
God's plans. "Suffering does not consist in not feeling since that is proper to those
who have no feelings; nor does it lie in not showing that one feels pain: rather, suf-
fering means that in spite of pain one does not set aside the law or obedience to
God. For feeling is natural to the flesh, which is not like bronze; and so reason
does not remove it, because reason gives to everything what its nature demands;
and our sensitivity is very soft and tender; when it is wounded it of necessity feels,
and when it feels it has to cry out" (Fray Luis de Leon, "Exposicisn del Libro de
Job").

In his agony in the garden (cf. note on Mt 26:36-46), Jesus experienced a kind of
anticipation of the pain and abandonment he feels at this point in his Passion. In
the context of the mystery of Jesus Christ, God-and-Man, we should notice how
his Humanity-body and soul-suffers without his Divinity assuaging that suffering,
as it could have done. "Here before the Cross, we should have sorrow for our sins
and for those of all men, for they are responsible for Jesus' death. We should have
faith to penetrate deep into this sublime truth which surpasses our understanding
and to fill ourselves with amazement at God's love. And we should pray so that
Christ's life and death may become the model and motivation for our own life and
self-giving. Only thus will we earn the name of conquerors: for the risen Christ will
conquer in us, and death will be changed into life" (J. Escriva, "Christ is Passing
By", 101).

50. The phrase "yielded up his spirit" (literally, "released, exhaled") is a way of
saying that Christ really died; like any other man, his death meant the separation
of soul and body. The fact that he genuinely did die--something which everyone,
even his enemies, acknowledged--will show that his Resurrection was a real resur-
rection, a miraculous, divine fact.

This is the climax of Christ's surrender to the Will of the Father. Here he accom-
plishes the salvation of mankind (Mt 26:27-28; Mk 10:45; Heb 9:14) and gives us
the greatest proof of God's love for us (Jn 3:16). The saints usually explain the
expiatory value of Christ's sacrifice by underlining that he voluntarily "yielded up
his Spirit". "Our Savior's death was a sacrifice of holocaust which he himself of-
fered to his Father for our redemption; for though the pains and sufferings of his
passion were so great and violent that anyone else would have died of them,
Jesus would not have died of them unless he so chose and unless the fire of his
infinite charity had consumed his life. He was, then, himself the sacrificer who
offered himself to the Father and immolated himself, dying in love, to love, by love,
for love and of love" (St Francis de Sales, "Treatise on the Love of God", Book 10,
Chap. 17). This fidelity of Christ to the point of dying should be a permanent en-
couragement to us to persevere until the end, conscious of the fact that only he
who is true until death will receive the crown of life (cf. Rev 2:10).

51-53. The rending of the veil of the temple indicates that the way to God the
Father has been opened up to all men (cf. Heb 9:15) and that the New Covenant,
sealed with the blood of Christ, has begun to operate. The other portents which
attend Jesus' death are signs of the divine character of that event: it was not just
one more man who was dying, but the Son of God.

52-53. These events are undoubtedly difficult to understand. No explanation
should say what the text does not say. Nor does any other part of sacred Scrip-
ture, or the Magisterium of the Church, help to clarify what actually happened.

The great Church writers have suggested three possible explanations. First: that
it was not a matter of resurrections in the strict sense, but of apparitions of these
dead people. Second: they would have been dead people who arose in the way
Lazarus did, and then died again. Third: their resurrection would have been defini-
tive, that is glorious, in this way anticipating the final universal resurrection of the
dead.

The first explanation does not seem to be very faithful to the text, which does use
the words "were raised" ("surrexenint"). The third is difficult to reconcile with the
clear assertion of Scripture that Christ was the first-born from the dead (cf. 1 Cor
15:20; Col 1:18). St Augustine, St Jerome and St Thomas are inclined towards
the second explanation because they feel it fits in best with the sacred text and
does not present the theological difficulties which the third does (cf. "Summa
Theologiae", III,q. 53, a. 3). he is also in keeping with the solution proposed by the
"St Pius V Catechism", I, 6, 9.

-----
번역자 주: 마태오 복음서 27,51-53에 대한 다음의 NAB 주석을 또한 참고하라:

출처: http://old.usccb.org/nab/bible/matthew/matthew27.htm 

[51-53] Veil of the sanctuary . . . bottom: cf Mark 15:38; Luke 23:45. Luke puts 
this event immediately before the death of Jesus. There were two veils in the Mosaic 
tabernacle on the model of which the temple was constructed, the outer one before 
the entrance of the Holy Place and the inner one before the Holy of Holies (see 
Exodus 26:31-36). Only the high priest could pass through the latter and that only 
on the Day of Atonement (see Lev 16:1-18). Probably the torn veil of the gospels 
is the inner one. The meaning of the scene may be that now, because of Jesus' 
death, all people have access to the presence of God, or that the temple, its holiest 
part standing exposed, is now profaned and will soon be destroyed. The earth 
quaked . . . appeared to many: peculiar to Matthew. The earthquake, the splitting 
of the rocks, and especially the resurrection of the dead saints indicate the coming 
of the final age. In the Old Testament the coming of God is frequently portrayed with 
the imagery of an earthquake (see Psalm 68:9; 77:19), and Jesus speaks of the 
earthquakes that will accompany the "labor pains" that signify the beginning of the 
dissolution of the old world (Matthew 24:7-8). For the expectation of the resurrection 
of the dead at the coming of the new and final age, see Daniel 12:1-3. Matthew knows 
that the end of the old age has not yet come (Matthew 28:20), but the new age has 
broken in with the death (and resurrection; cf the earthquake in Matthew 28:2) of Jesus; 
see the note on Matthew 16:28. After his resurrection: this qualification seems to 
be due to Matthew's wish to assert the primacy of Jesus' resurrection even though he 
has placed the resurrection of the dead saints immediately after Jesus' death.
-----

55-56. The presence of the holy women beside Christ on the Cross gives an
example of stoutheartedness to all Christians.

"Woman is stronger than man, and more faithful, in the hour of suffering: Mary
of Magdala and Mary Cleophas and Salome! With a group of valiant women like
these, closely united to our Lady of Sorrows, what work for souls could be done
in the world!" (J. Escriva. "The Way", 982).

60. It was customary for well-to-do Jews to build tombs for themselves on their
own property. Most of these tombs were excavated out of rock, in the form of a
cavern; they would have had a small hall or vestibule leading to the tomb proper.
At the end of the hall, which would only have been a few meters long, a very low
doorway gave access to the burial chamber. The first entrance door, which was
at ground level, was closed off by a huge stone which could be rolled (it was
called a "gobel"), fitted into a groove to make rolling easier.

62. The Day of Preparation (the Greek word "parasceve" means "preparation")
was the day prior to the sabbath (cf. Lk 23:54). It derived its name from the fact
that it was the day when everything needed for the sabbath was prepared, the
sabbath being a day of rest, consecrated to God, on which no work was per-
mitted.

66. All these preventative measures (sealing the entrance to the tomb, placing
the guard there, etc)--measures taken by Christ's enemies--became factors which
helped people believe in his resurrection.



*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


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