Gospel Reflection
Palm Sunday marks the beginning of Holy Week, commemorating Jesus’ triumphal entry into Jerusalem, where he was greeted with palm branches and shouts of “Hosanna!” This event foreshadows his suffering and death, yet also points to his ultimate victory and our own hope in resurrection.
During Liturgical Year C, which is this year, the Palm Sunday Gospel is the Passion according to Luke. While all the evangelists narrate the events of Jesus’ Passion, each one has its own distinctive emphasis and it can be helpful to read or listen to the accounts attentive to these differences. On Sunday, we listen to Luke, and then on Good Friday we always have the Passion according to John – two very different interpretations of the meaning of Jesus’ death.
How often do we find ourselves saying or thinking, ‘It’s not fair’? Life sometimes hands us matters to deal with that catch us by surprise, that we were not expecting, and that seem to be out of our control. At such times, we can feel powerless and in this can wonder about the fairness of life and even ask, ‘Is God being fair?’
Luke’s emphasis in his passion story is that Jesus is innocent – that his death is undeserved – that it’s not fair. Pilate says, ‘I find no case against this man.’ After sending Jesus to Herod, Pilate says again that he found no case against him, and neither had Herod. Even the soldiers who crucify him say, ‘This was a great and good man.’ Jesus is innocent.
The emphasis on Jesus’ innocence is Luke’s strategy to present the message of Jesus in a Roman world context where Jesus appeared to be executed by Rome as a political rebel – he is charged with inciting the people to revolt and opposing the Roman tax, and making claims to be a King. These are capital charges of insurrection. By the end of the first century, Christianity has spread beyond the land of Palestine into the broader Roman Empire and if the Christian message is to be well received, Jesus cannot be presented as some sort of terrorist well deserving death. So Luke emphasises that, from Rome’s point of view, it was all a terrible error – Jesus was innocent of any crime.
Of course, in absolving the Roman Governor from causing Jesus’ death, Luke places the blame on the chief priests and the leading men that have led to branding Jews as those responsible for killing Jesus. Historically, this view is nonsense. Pilate was not a weak vacillating governor wanting to appease the Jews. His behaviour as ruler could only be described as thuggish. On one occasion when a delegation of Jewish leaders went to Pilate to discuss an issue, Pilate ordered them slain by his soldiers. In fact, Pilate did such a bad job in ruling and keeping the peace, he was recalled as Governor.
So when reading Luke’s account, we must realise that while based on the historical fact of Jesus’ crucifixion by Rome, Luke elaborates on what happened for a theological purpose, and even as part of a preaching strategy to make the Christian message more acceptable.
Along with Jesus’ innocence, notice how the disciples are portrayed. One will betray him, Peter will deny him, and none of them can keep watch with him while he prays on the Mount of Olives. Jesus shares Eucharist with all these weak and failing disciples. Despite their failings, He offers his life for them.
Jesus’ innocence makes his words of forgiveness more powerful. Because he is the one who has suffered undeservedly, he is the one able to pray, ‘Forgive them’. The Cross offers an alternative wisdom and power to the norm we find in the world today. Retribution and revenge are the currency of political powers, even though sometimes hidden behind the rhetoric of justice, or peace-making. And so a spiral of violence and evil spins out of control, with violent acts then leading to further violence and hatred. Jesus knows his innocence, but rather than enter into the spiral of violence he entrusts his life into God’s hands. He does not ask God for retribution for his tormentors; he has faith that a loving God is somehow present within the mystery of his suffering. We all face this choice in different situations – be part of Jesus’ choice for peace and forgiveness, or be part of ongoing violence.
Christianity is a faith of paradox: leadership through service; greatness through humility; and life through death. The greatest paradox of all is the paradox of the cross. The death of Jesus through the most humiliating form of capital punishment in history would appear to be exactly what the Jewish authorities hoped it would be: the end of the Jesus movement. The ignoble death of a group’s leader through public execution is usually enough to bring about the end of any movement. However, Christians know that the death of Jesus is not the end of the story.
His resurrection, that we celebrate at Easter next weekend, is the twist in the tale that means the death of Jesus, rather than being a point of despair, in fact becomes a moment of hope. This difference of expectation is captured in the Luke’s account of the crucifixion by the two criminals with whom Jesus is crucified. One joins in the mockery of Jesus, whilst the other recognises the innocence of Jesus and has faith that Jesus will enter into his kingdom. This second criminal acts as an example for all people of faith. He reminds us that those with faith still have to face death and still have to face up to the consequences of their actions, and yet the way we approach death should not be with despair, but rather with hope and confidence that we will share in Christ’s resurrection.
The reading of the Passion narrative leaves us up in the air. It leaves us in a better position than the disciples at the time. They were downcast by what they felt was the defeat of Jesus, but we know the end of the story! We know that out of this darkness will come light and hope!
May your Easter be filled with joy and the renewed spirit of hope, especially in this Jubilee year, as we celebrate the resurrection of Jesus Christ and the promise of new life. Wishing all our community a very happy and holy Easter!
