Palm [Passion] Sunday - Cycle B
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Palm (Passion) Sunday – Cycle BNote: Where a Scripture text is underlined in the body of this discussion, it is recommendedthat the reader look up and read that passage.IntroductionPassion week ends our celebration of Lent. Our Lenten preparations have beenfocused on improving our response to God’s call so that we, His children, will be ready tocome home and live for all eternity. Jesus, our eldest brother, has showed us how to live Hislife so that we can gain eternal life. Our readings today show us how Jesus freely becamethe eternal perfect sacrifice – the one sacrifice which could open the gates of heaven so thatwe could have our sins forgiven and forgotten. This sacrifice instituted the New Covenantwith God; the covenant in which we are no longer God’s slaves, but His children. As with allcovenants, this covenant is sealed with a meal, a meal in which all parties partake andwhich is offered to God. The offering to God is described in Revelation 5:6 by John: “Then Isaw standing in the midst of the throne and the four living creatures and the elders a Lambthat seemed to have been slain.” The meal in which we partake is the Holy Eucharistpromised by Jesus at Capernaum “Unless you eat the flesh of the son of man and drink Hisblood you have no life within you. Whoever eats my flesh and drinks my blood has eternal life,and I will raise him on the last day.” (John 6:53-53). This meal was provided for us by Jesusat the Last Supper.Procession Gospel - Mark 11:1-10This is Jesus’ triumphal entry into Jerusalem. Jesus had visited Jerusalem varioustimes before, but He never did so in this way. Previously He had not wanted to berecognized as the Messiah; He avoided the enthusiasm of the crowd; but now He acceptstheir acclaim and even implies that it is justified, by entering the city in the style of apeaceful king. Jesus’ public ministry is about to come to a close: He has completed Hismission; He has preached and worked miracles; He has revealed Himself as God the Fatherwished He should; and now in this triumphal entry into Jerusalem He shows that He is theMessiah.11:1When they drew near to Jerusalem, to BethphageBethphage means “House of Unripe Figs”. The fig tree is a symbol of Israel and of Jerusalem.The next day, on re-entering the city, Jesus curses a barren fig tree – symbol of whatJerusalem and all Israel have become.and Bethany at the Mount of Olives,Popular belief seems to have associated the Mount of Olives with the coming of an Anointed1
One; it was the hill of oil, of anointing.he sent two of his disciples 2 and said to them,The preparations for entry into the city bear a strong similarity to the preparations for thelast supper as we will hear in the Passion narrative. There is an emphasis on Jesus’foreknowledge of events.“Go into the village opposite you, and immediately on entering it, you will find a colttethered on which no one has ever sat.This is a fulfillment of Zechariah 9:9.Untie it and bring it here. 3 If anyone should say to you, ‘Why are you doing this?’reply, ‘The Master has need of it and will send it back here at once.’”The animal will be returned as soon as Jesus has completed His entrance into Jerusalem.4So they went off and found a colt tethered at a gate outside on the street, and theyuntied it. 5 Some of the bystanders said to them, “What are you doing, untying thecolt?” 6 They answered them just as Jesus had told them to, and they permitted themto do it.This gives the impression of a fulfillment of Jesus’ prediction based on supernaturalknowledge. Everything is going according to plan.7So they brought the colt to Jesus and put their cloaks over it. And he sat on it.The scene seems to be a deliberate re-enactment of the prophecy of Zechariah 9:9. This wasthe only type of Messianic claim Jesus would publicly profess – the claim to be the Messiahwho was one of the lowly. He comes on a donkey because He is a man of peace – awarrior-king would have ridden a mighty war horse.8Many people spread their cloaks on the road,An imitation of the red-carpet treatment accorded royalty in the ancient world; specifically,it recalls the royal acclimation given to Jehu when he was anointed king of Israel (2 Kings9:13).and others spread leafy branches that they had cut from the fields.An allusion to Psalm 118:27 which describes the festive procession on the feast oftabernacles. Psalm 118 is one of the psalms sung as part of the Passover liturgy.2
9Those preceding him as well as those following kept crying out: AHosanna!Hosanna is a Greek transliteration of hosa-na (save, please). This was originally a plea forhelp in distress. Through its connection with the Feast of Tabernacles, Psalm 118 came tobe an expression of Messianic hope (Psalm 118:25 reads “Hosanna, Lord”) with Hosannabeing a liturgical cry of homage to God or to the Messiah as He enters Jerusalem in triumph.Blessed is he who comes in the name of the Lord!A reflection of Psalm 118:26. One who comes as the ambassador comes “in the name” ofwhom he represents comes with the full authority of that person. In this case, theyrecognize that Jesus comes with the full authority of God. The phrase “Blessed be he whocomes in the name of the Lord” comes from Psalm 118:26 and is a jubilant and appreciativegreeting to someone entrusted with a mission from God.10Blessed is the kingdom of our father David that is to come!Although this sounds like they are proclaiming Jesus to be the Davidic king, in actuality it isonly a prayer that Jesus’ coming may signal the proximate restoration of the Davidickingdom.Hosanna in the highest!”Hosanna to God. This serves to stress the religious nature of this event and relegates anypolitical motives to the background.Alternate Procession Gospel - John 12:12-16This is Jesus’ triumphal entry into Jerusalem. Jesus had visited Jerusalem varioustimes before, but He never did so in this way. Previously He had not wanted to berecognized as the Messiah; He avoided the enthusiasm of the crowd; but now He acceptstheir acclaim and even implies that it is justified, by entering the city in the style of a pacificking. Jesus’ public ministry is about to come to a close: He has completed His mission; Hehas preached and worked miracles; He has revealed Himself as God the Father wished Heshould; and now in this triumphal entry into Jerusalem He shows that He is the Messiah.12On the next day, when the great crowd that had come to the feast heard that Jesuswas coming to Jerusalem,Word has spread about Jesus’ raising Lazarus from the dead (John 11:38-44).13they took palm branchesNo palm trees grow in Jerusalem and the synoptic gospels don’t mention palm branches.This could be a loose usage denoting wide branches.3
and went out to meet him, and cried out: “Hosanna!Hosanna is a Greek transliteration of hosa-na (save, please). This was originally a plea forhelp in distress. Through its connection with the Feast of Tabernacles, Psalm 118 came tobe an expression of Messianic hope (Psalm 118:25 reads “Hosanna, Lord”) with Hosannabeing a liturgical cry of homage to God or to the Messiah as He enters Jerusalem in triumph.Blessed is he who comes in the name of the Lord, (even) the king of Israel.” 14 Jesusfound an ass and sat upon it, as is written: 15 “Fear no more, O daughter Zion; see,your king comes, seated upon an ass’s colt.”This is a reference to Zechariah 9:9. To forestall any misunderstanding of His mission, Jesusfulfills Zechariah’s prophecy – He is no ordinary king, He is the Messiah. He comes on adonkey because He is a man of peace – a warrior king would have ridden a mighty warhorse.16His disciples did not understand this at first, but when Jesus had been glorifiedthey remembered that these things were written about him and that they had donethis for him.The disciples do not understand the significance of Jesus’ action until after the giving of theHoly Spirit, when the full meaning of Jesus’ life and words war revealed to the Church.1st Reading - Isaiah 50:4-7Our first reading is from the third suffering servant song of the prophet Isaiah. Thissong tells how the Messiah will be treated when He comes.4The Lord GOD has given me a well-trained tongue,A disciple’s tongueThat I might know how to speak to the wearySpeak to the Israelites.a word that will rouse them. Morning after morning he opens my ear that I may hear;The servant must first be a disciple, prayerfully receiving God’s word, before he canpresume to teach others. The suffering people are deaf to the saving Word of God that isbeing spoken (or fulfilled) through their suffering. Within the Israelite community there aresaintly men who obediently listen to God’s word and yearn to speak it to others (these arecalled the prophets). Jesus said: “The words that I speak to you I do not speak on my own. Thefather who dwells in me is doing his works” (John 14:10).4
5And I have not rebelled, have not turned back. 6 I gave my back to those who beatme, my cheeks to those who plucked my beard; My face I did not shield from buffetsand spitting.Like the prophets before him, the servant is ignored and even maltreated.7The Lord GOD is my help, therefore I am not disgraced;This word in the Hebrew has the same root as “buffet” in the preceding verse and providesstrong contrast.I have set my face like flint,A phrase which is frequent in prophetic preaching to denote steadfastness. It is all the moreeffective here in describing a face covered with spittle.knowing that I shall not be put to shame.The Responsorial Psalm for this Mass is one of the seven last words of Jesus on the crossand shows that He was praying the Psalms during His crucifixion and not despairing. It isrecommended that one read Psalm 22 be read in its entirety in order to garner the fullimpact of what Jesus is praying.2nd Reading - Philippians 2:6-11Our second reading has been called “The Christ Hymn” because of the distinctivequalities of this passage. It has a rhythmic character and a use of parallelism which have ledto the view that Paul is quoting a hymn composed independently of Philippians (possiblyoriginally in Aramaic). The hymn has a basic twofold structure: verses 6-8 describe Christ’sabasement; while verses 9-11, His exaltation.6[Christ Jesus] Who, though he was in the form of God,Christ enjoyed a godlike way of being. In Jewish tradition being like God meant immunity todeath (Wisdom 2:23).did not regard equality with God something to be grasped.Held on to and exploited for selfish gain.7Rather, he emptied himself, taking the form of a slave,Rendered Himself powerless – exactly as a slave is powerless. He did not empty Himself ofdivinity, but of the status of glory to which He had a right and which would be restored at5
His exaltation.coming in human likeness;The word here can mean “identical copy” or “mere resemblance”. Identical copy is mostlikely, bringing out the contrast of fully divine becoming fully human as well.and found human in appearance,In human form.8 hehumbled himself,The selfless attitude of Christ, shown in His original disposition to take on the slave-like,mortal human condition, continues throughout His human history.becoming obedient to death,Throughout His whole life, Christ lived out perfectly the demands of human existencebefore God. Death was not simply the terminal point of His obedience; it was the inevitableconsequence of being both fully human and totally obedient in a world alienated from God.It was the curse brought upon all mankind when Adam broke his covenant with God(Genesis 2:17).even death on a cross.Crucifixion, the form of execution reserved for slaves and those who had totally forfeited allcivil rights, marked the extremity of human abasement.9Because of this,The self-denying act of Christ is matched by the active response of God. His obedience isrewarded, not in the sense that it forced God’s hand but that God in His fidelity moved tovindicate (justify) the one who had placed himself so totally at the divine disposition.God greatly exalted himBeyond the exaltation of all the just, Christ is given the unique status of lordship over theuniverse. Notice that in this hymn there is no mention of the resurrection.and bestowed on him the name that is above every name,Explicit mention of the name is held back until the end of the hymn, but the name is Kyrios(Lord) which came to be substituted for YHWH in Christian copies of the Septuagint OldTestament. If God has bestowed the name on him, Jesus bears it without cost to strictmonotheism – there is only one God.6
10 thatat the name of Jesus every knee should bend,Mention of Jesus now connotes the title and authority of universal Lord.of those in heaven and on earth and under the earth,The three levels of the universe according to ancient thought.11and every tongue confessIsaiah 45:23.that Jesus Christ is Lord,The climax of the hymn is the early Christian confession of faith (see 1 Corinthians 12:3;Romans 10:9). He who in selfless obedience took on the powerlessness of a slave nowthrough divine commission and investiture holds universal lordship (see 1 Corinthians3:21-23; Romans 14:9).to the glory of God the Father.Gospel -Mark 14:1-15:47 (The Passion)The Gospel of Mark has been described as a passion narrative with a longintroduction. This observation throws into relief how important the final part of the Gospelis to the whole. Jesus knows beforehand what awaits Him. Throughout, He behaves as theSuffering Servant and shows Himself to be the King of the Jews despite the mocking andblindness of His opponents. The disciples, however, reach the bottom of their descent inJudas’ betrayal and Peter’s denial.14:1The Passover and the Feast of Unleavened Bread were to take place in two days’time.The spring agricultural festival of Unleavened Bread had been combined with thecelebration of their escape from bondage in Egypt. The Passover meal marked thebeginning on the 15th of Nisan. The Feast of Unleavened Bread extended from Nisan 15 toNisan 21.So the chief priests and the scribes were seeking a way to arrest him by treacheryand put him to death.These two groups have been plotting since Jesus’ triumphal entry into the city and Hiscleansing of the temple.7
2They said, “Not during the festival, for fear that there may be a riot among thepeople.”The Passover was the most important of the three feasts whose observance was incumbentupon every male Jew over the age of 12 (Exodus 23:14-17). Since there were large crowdsin Jerusalem and His public execution might start a riot. They are going to have to hurry upor wait until after the feast.3When he was in Bethany reclining at table in the house of Simon the leper,This must refer to an affliction from which Simon has already been cured; otherwise hewould have been “unclean.”a woman came with an alabaster jar of perfumed oil, costly genuine spikenard.Derived from the oil of Nardostachys Jatamanski, a rare plant native to IndiaShe broke the alabaster jar and poured it on his head.Luke 7:38 and John 12:3 have the woman anointing His feet. Anointing of the head is anacknowledgment of His messianic dignity (2 Kings 9:6).4There were some who were indignant. “Why has there been this waste of perfumedoil? 5 It could have been sold for more than three hundred days’ wages and themoney given to the poor.” They were infuriated with her.Three hundred days’ wages is 300 denarii, 300 silver pieces.6Jesus said, “Let her alone. Why do you make trouble for her? She has done a goodthing for me.Her anointing of Him has marked Him as the Messiah; she alone, in contrast to the chiefpriests and scribes, and even Judas, has correctly perceived His identity.7The poor you will always have with you, and whenever you wish you can do good tothem, but you will not always have me.Jesus isn’t dismissing poverty as a fact of life, but He does contrast its inevitablecontinuance to His own fleeting presence among men.8She has done what she could. She has anticipated anointing my body for burial.Jesus’ body was not anointed in the normal way before burial.9Amen, I say to you, wherever the gospel is proclaimed to the whole world, what shehas done will be told in memory of her.”8
We are hearing it now, some 2,000 years later.10Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand himover to them. 11 When they heard him they were pleased and promised to pay himmoney.Judas’ willingness to betray Jesus may have caused them to move their schedule up.Matthew 26:15 says that they agreed to give him 30 pieces of silver – 10% (a tithe) of thevalue of the perfumed oil.Then he looked for an opportunity to hand him over. 12 On the first day of the Feast ofUnleavened Bread, when they sacrificed the Passover lamb,The sacrifice took place on the 14th of Nisan before the 1st day began at sunset.his disciples said to him, “Where do you want us to go and prepare for you to eat thePassover?” 13 He sent two of his disciples and said to them, “Go into the city and aman will meet you, carrying a jar of water. Follow him.What makes this unique? Men didn’t carry water in jars – that was woman’s work – mencarried it in skins.14Wherever he enters, say to the master of the house, ‘The Teacher says, “Where ismy guest room where I may eat the Passover with my disciples?’” 15 Then he willshow you a large upper room furnished and ready. Make the preparations for usthere.” 16 The disciples then went off, entered the city, and found it just as he had toldthem; and they prepared the Passover.The fact that no amazement is expressed by the disciples causes some commentators tobelieve that everything had been prearranged (like dialing ahead for reservations at1-800-PASSOVER). It is much more likely that divine intervention is involved.17When it was evening,The beginning of 15 Nisan – the Passover meal was to be eaten between sundown andmidnight.he came with the Twelve.Not just the disciples, but specifically, the twelve apostles18And as they reclined at table and were eating, Jesus said, “Amen, I say to you, one ofyou will betray me, one who is eating with me.” 19 They began to be distressed and tosay to him, one by one, “Surely it is not I?” 20 He said to them, “One of the Twelve, theone who dips with me into the dish.9
Sharing of the Passover haroset sauce (a mixture of nuts and apples)21For the Son of Man indeed goes, as it is written of him,Psalm 41:9 (41:10 in the New American Bible)but woe to that man by whom the Son of Man is betrayed. It would be better for thatman if he had never been born.” 22 While they were eating, he took bread, said theblessing, broke it, and gave it to them, and said, “Take it; this is my body.”Just as the elder of the family during the Passover liturgy explained the “bread of affliction”(unleavened bread, afikomen), so Jesus explains the bread He is about to distribute. It is atthis point that John 13:30 tells us that Judas left to betray Jesus. How many today leaveMass before the liturgy is completed?23Then he took a cup,This would be the 3rd cup of the Passover liturgy, the cup of blessing (see 1 Corinthians10:16).gave thanks, and gave it to them, and they all drank from it. 24 He said to them, “Thisis my blood of the covenant,The only time that Jesus speaks of “covenant” is at the Last Supper. A covenant is a familybond which is sealed in blood and the sharing of a communal meal.which will be shed for many.The Semitic sense of “many” is a great number without restriction.25Amen, I say to you, I shall not drink again the fruit of the vine until the day when Idrink it new in the kingdom of God.”The Passover liturgy is incomplete. The complete Passover liturgy requires that four cupsof wine (the 4th being the cup of completion) be drunk.26Then, after singing a hymn,After the 3rd cup of the Passover liturgy, and before the 4th cup, the Great Hallel (Psalms114 through 118) are sung. The apostles are leaving the upper room without completingthe Passover liturgy they all had come to Jerusalem to ce
Palm (Passion) Sunday – Cycle B Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage. Introduction Passion week ends our celebration of Lent. Our Lenten preparations have been focused on improving our response to God’s call so that we, His children, will be ready to come home and live for all eternity .
Palm Sunday Passion Sunday – 24 March 2018 . The Mission and Discipleship Council would like to thank Rev Roddy Hamilton , Minister of New Kilpatrick Parish Church, for his thoughts on Palm / Passion Sunday and his reflection on the journey through Holy Week. Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of .
Palm Sunday of the Lord’s Passion April 5, 2020. Procession: All Glory, Laud, and Honor COMMEMORATION OF THE LORD’S ENTRANCE INTO JERUSALEM PALM SUNDAY APRIL 5, 2020 . LITURGY OF THE WORD First Reading: Isaiah 50:4-7 Second Reading: Phillipians 2:6-11 Gospel Acclamation: Mass Of Creation The Passion of Our Lord: Matthew 26:14 — 27:66 Responsorial Psalm: Psalm 22: My God, My God Narrator .
Lethal Yellowing (LY) of Palm 3 album (hurricane or princess palm), Hyophorbe ver- schaffeltii (spindle palm) (Figure 8), Livistona chinensis (Chinese fan palm) (Figure 9), Pritchardia spp., and Trachycarpus fortunei (windmill palm). For other palm species, such as Adonidia merrillii (Christ- mas palm), Borassus flabellifer (pa
North Palm Beach Ocean Ridge Pahokee Palm Beach Palm Beach Gardens Palm Beach Shores Palm Springs Riviera Beach Royal Palm Beach South Bay South Palm Beach Tequesta Unincorporated P.B.C. Wellington West Palm Beach Grand Total Board of County Commissioners Summary of Impac
april 10, 2022 palm sunday of the passion of the lord palm sunday of the passion of the lord lk 19:28-40 (procession); is 50:4-7; ps 22:8-9, 17-20, 23-24; phil 2:6-11; lk 22:14 — 23:56 #1035 in the hymnal (gather iii) sunday readings clergy rev.rodel balagtas, d. min.—pastor rev.john o'brien—associate pastor rev.parker sandoval—in residence msgr.helmut hefner—weekend support
March 28, 2021 _ _Page 1 Palm Sunday of the Passion of the Lord This Week’s Mass Intentions Sunday, March 28, 2021—Palm Sunday 8:00AM Paul Auwarter (Jeanette & Ben Margiotta) 9:30AMRocco DeVito (Loving Family) 11:00AM Mary Pristina (Darleen & Barbara) 1:00PM Gino Augusto(Madeline & Joe Bongiorno) ’Steven Fischetti (Jackie OHagan) Michael
Palm Sunday marked the start of what has become known as Passion Week- the final seven days of Jesus earthly ministry. Palm Sunday was the beginning of the end of Jesus work on earth. On Palm Sunday Jesus gave evidence of the deep love that He has for His people, and the world, which we see through the tears that He cried over Jerusalem. Perhaps he is also crying over many cities .
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