Palm
Sunday, Year A – March 29, 2026
Mt
21: 1-11; Is 50: 4-7; Phil 2: 6-11; Mt 26: 14 – 27: 66.
Theme:
Passion, Death, and Resurrection are Intrinsically Connected
A. A Brief Exegetical Analysis of Luke 26:14–27:66
1. Historical
and Literary Contexts
Our
Gospel passage narrates the Passion of Jesus. It is situated in the significant
section of the climactic events: The Passion and Resurrection of Jesus (chap.
26-28). This text is immediately preceded by the accounts of the Conspiracy
Against Jesus (26:1-5) and the Anointing at Bethany (26:6-13), and it is
followed by the accounts of the Resurrection of Jesus (28:1-10).
2. Form,
Structure, and Movement
The
Gospel text is Jesus’ Passion narrative, structured into two parts. The first
part (chap. 26) consists of nine movements: (1) Judas betrays Jesus (26:14-16),
(2) preparations for the Passover celebration (26:17-19), (3) Jesus denounces
his betrayer (26:20-25), (4) the celebration of the Lord’s Supper (26:26-30),
(5) Jesus foretells Peter’s denial (26:31-35), (6) the agony of Jesus in the
Garden (26:36-46), (7) Judas betrays Jesus and Jesus is arrested (26:47-56),
(8) Jesus before the Sanhedrin (26:57-68), and (9) Peter denies Jesus three
times (26:69-75). The second part (chap. 27) is arranged into eight movements:
(1) Jesus before Pilate (27:1-2, 11-14), (2) the death of Judas (27:3-10), (3)
the sentence of death (27:15-26), (4) the soldiers mock Jesus (27:27-31), (5)
the way of the cross and crucifixion (27:32-44), (6) Jesus dies on the cross
(27:45-56), (7) the burial of Jesus (27:57-61), and (8) the guard at the tomb
(27:62-66).
The
first part (26:14-75).
Vv.
14-16: Judas Iscariot betrays Jesus in exchange for thirty pieces of silver.
This amount recalls the Old Testament wages paid to the rejected shepherd (Zec
11:12-13) and the compensation paid to one whose slave has been gored by an ox
(Exodus 21:32).[1]
Jesus, who is sold to the chief priests by one of his own disciples, recalls to
mind Joseph, the son of Jacob, who was sold to the Midianites by his own
brothers. Joseph ended up in prison in Egypt and later became an important
person who saved many people during the great famine. Similarly, Jesus, the new
Joseph, will die first before he saves the world by his Cross.[2]
Vv.
17-19: The preparation for the Passover celebration. Matthew connects the
festival of the Passover with that of the Unleavened Bread. These two
celebrations are linked in Exodus 12:3-20; 34:18; Lv 23:4-8; Nm 9:2-14;
28:16-17; Dt 16:1-8. In the Passover, the people of Israel commemorated their
redemption from slavery and the departure of their ancestors from Egypt. They
began the celebration at sundown after the sacrifice of the Passover lamb in
the Temple in the afternoon on the fourteenth day of the month of Nisan. The
Passover supper followed that same evening and was associated with eating the
unleavened bread that Matthew mentions here.
Vv.
20-25: Jesus denounces his betrayer during the Passover supper. He first makes
a general announcement: “Amen, I say to you, one of you will betray me.” (V.
21). After his distressed disciples begin asking him one after another, “Surely
it is not I, Lord?” Next, Jesus indicates that his betrayer is the one who has
dipped his hand into the dish with Jesus (v. 23). Finally, Jesus confirms Judas
Iscariot as his betrayer in v. 25.
Vv.
26-30: Jesus eats the Passover Supper for the last time with his disciples,
during which he institutes the Eucharist. Matthew emphasizes Jesus’ actions and
words regarding the institution of the Eucharist. The actions are: “Jesus took
bread, said the blessings, broke it, and giving it to his disciples… he took a
cup, gave thanks, and gave it to them.” The words are: “Take and eat; this is
my body…drink from it, all of you, for this is my blood of the covenant, which
will be shed on behalf of many for the forgiveness of sins.” Jesus’ words and actions “express within the
framework of the Passover meal and the tradition to a new covenant the
sacrifice of himself through the offering of his body and blood in anticipation
of his passion and death.” Jesus identifies the bread he shares with his
disciples as his Body (v. 26) and the wine as his blood (vv. 27-28). In v. 29,
Jesus makes two predictions to his disciples: first, he tells them that this is
his last Passover meal with them, and second, he predicts that he will
celebrate it again with them in the kingdom. The first prediction alludes to
his Passion and Death, and the second refers to his Resurrection. They conclude
the Passover celebration by singing a hymn (v. 26).
Vv.
31-35: Jesus foretells Peter’s denial. Quoting Zecharia 13:7, Jesus first
prepares his disciples for how their faith in him will be shaken on the night
of his arrest (v. 31) and for their meeting in Galilee after his resurrection
(v. 32). Then, Peter falsely promises Jesus that, unlike his fellow disciples,
his faith in Jesus will never be shaken (v. 33). In his response, Jesus
demonstrates that Peter’s promise is false, as Peter will deny Jesus three
times this very night “before the cock crows,” meaning before the third watch
of the night (v. 34). Peter makes another false promise that he will not deny
Jesus even if it costs him his life. All the disciples say the same thing (v.
35).
Vv.
36-46. Jesus customarily selected Peter, John, and James to accompany him
during significant events of his ministry, such as his agony in the Garden of
Gethsemane, the raising of Jairus’ daughter (Mk 5:35-43; Lk 8:49-56), and the
Transfiguration (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36). In the Garden of Gethsemane,
Jesus asks these three disciples not to sleep but to watch and pray with him
(vv. 38, 41) for two reasons: (1) to support Jesus in his time of sorrow and
distress (see v. 38); (2) to help themselves so they may not undergo the test,
meaning they may not abandon their faith in Jesus because of the tragedies that
his Passion and Death will cause (see v. 41). Yet, three times Jesus finds them
asleep (vv. 40, 43, 45). Jesus prays to his Father three times, saying the same
thing: “My Father, if it is possible, let this cup pass from me; yet, not
as I will, but as you will.” (26:39b). Jesus addresses God as “My Father.” In
Mark, Jesus says, “Abba, Father…” Thus, Matthew omits the Aramaic Abbā and uses
the qualifier “my.”
Vv. 47-56. When the soldiers arrested Jesus,
after Judas Iscariot’s sign of a kiss, which betrayed Jesus (vv. 49-50), an
unnamed disciple cut off the ear of the high priest’s servant with his sword.
None of the Synoptics names the servant whose ear was cut off or the disciple
who did it. Readers learn their names from John’s version of the account: Peter
cut Malchus's ear (see Jn 18:10). Luke
is the only evangelist who reports that Jesus healed the ear of the victim (see
Lk 22:51). Jesus asserts that this arrest fulfills the Scriptures (see v. 54,
56). The use of the expression “Day
after day” for Jesus’ teaching in the temple area indicates that “Jesus had
taught for a relatively long period in Jerusalem, whereas Mt 21:1-11 places his
arrival in the city only a few days before.” Matthew informs his readers that
all the disciples (including Peter) flee and abandon Jesus (v. 56).
Vv.
57-68. Matthew depicts Jesus’ appearance before the Sanhedrin as a genuine
trial. Because the Jewish leaders lack the legal authority to put someone to
death (see Jn 18:31), the Sanhedrin prepares the case they can present to
Pilate during this trial. They gather false testimonies from the people against
Jesus. Yet, none of these are sufficient for a death sentence (26:60). Among
the false testimonies is the account from two individuals who accuse Jesus of
declaring that he can destroy the temple of God and rebuild it within three
days (26:61). Jesus remains silent in response to this accusation. The high
priest instructs Jesus to declare under oath before the living God if he is the
Messiah, the Son of God. Jesus affirms it. The high priest and the entire
Sanhedrin charge him with blasphemy. For the Jews, blasphemy (being a
deliberate insult to God) is an offense considered worthy of death (26:65-66).
Jesus’ claim to be the Messiah cannot be regarded as blasphemy because it is
not a false claim. Indeed, Jesus is the Messiah. Quoting Daniel 7:13, Jesus
foretells his Resurrection, Ascension, and second coming in glory (26:64). They
then attack him and insultingly demand that he prophesy (26:68).
Vv.
69-75. Peter was one of the first disciples Jesus called (4:18-22) and one of
the three privileged disciples. He frequently served as the spokesperson for
the disciples, notably when he declared Jesus to be the “Messiah” (16:16). He
was also entrusted with the “keys to the kingdom of heaven” (16:19). However,
here he stands as a prime example of a disciple who struggles with his faith in
Jesus, as he denies being with Jesus three times. Peter’s bitter cry in v. 75
is understood as a form of repentance.
The
second part (27:1-66).
Vv.
1-2, 11-14: Jesus is interrogated by the Roman governor, Pilate. During the
Sanhedrin’s trial, the Jewish religious leaders asked Jesus a question to
determine if he was the Messiah, the Son of God. Here, Pilate questions Jesus
to ascertain if he is the king (27:11a). Jesus responds to Pilate in the same
manner he answered the Sanhedrin: “You say so” (27:11b). Following this
response, Jesus remains silent.
Vv.
3-10. Judas Iscariot regrets betraying Jesus. This deep regret led him to
commit suicide by hanging himself (27:5) after he returned the thirty pieces of
silver for which he sold Jesus (27:3). Matthew informs his readers that the
chief priests bought the potter’s field, called “the Field of Blood,” as a
burial place for foreigners (Acts 1:15-20 reports this same event). Although
Matthew interprets this purchase of the “Field of Blood” as the fulfillment of
what was said through Jeremiah, Bible scholars like Reid believe that it is
actually an adaptation of Zechariah 11:12-13. Perhaps Matthew combines this
text from Zechariah with some texts from Jeremiah, such as the stories of the
potter’s field (Jer 18:2-3), the buying of a field (Jer 32:6-9), and the
breaking of a potter’s flask at Topheth in the valley of Ben-Hinnom, predicting
it would become a burial place (Jer 19:1-13).
Vv.
15-26. Jesus is condemned to death. The crowds choose to release the condemned
prisoner called Barabbas and crucify the innocent Jesus. Pilate’s handwashing
in 27:24 is “a Jewish ritual (see Dt 21:1-8) prescribed for absolving a city
from blood guilt for a murder in its vicinity.”[3] In
our text, Pilate washes his hands to claim his innocence and dissociate himself
from Jesus’ death.
Vv.
27-31: Pilate’s soldiers mock Jesus. Both trials (before the Sanhedrin and
Pilate) concluded with Jesus facing abuse. The soldiers strip him of his
clothes and place a crown of thorns upon his head.
Vv.
32-44: Jesus is crucified. None of Jesus’ disciples are present here, as they
all had already left him and fled when he was arrested (see 26:56). Ironically,
it is Simon of Cyrene (from North Africa) who fulfills the disciple’s call to
take up the cross (27:32). At Golgotha, Jesus refuses to drink the wine mixed
with gall that is offered to him. They crucify Jesus and divide his garments by
casting lots, fulfilling Ps 22:19. Jesus endures the mockery from the
passers-by (27:39-40), the chief priests, scribes, and elders (27:41-43), and
the revolutionaries who are crucified with him (27:44). From Luke’s version,
only one revolutionary mocks Jesus; the other is depicted as a repentant thief
(23:39-43).
Vv.
45-56. Jesus dies. Three hours of darkness precede Jesus’ death, recalling Amos
8:9. Jesus cries out in a loud voice for the first time using the words of a
psalm of lament (Ps 22:2a): “Eli, Eli, lema sabachthani?” which means,
“My God, my God, why have you forsaken me?” (27:46). Through this prayer, Jesus
expresses his distress to God about how he has been forsaken by his own
disciples (26:56), Judas Iscariot (26:14-16, 48-49), Peter (26:69-75), the
Jewish religious leaders (26:57-68), the crowds (27:21-22), and the Roman
authorities (27:1-31). Jesus cries out in a loud voice again (27:50a). Perhaps
Jesus sang the entirety of Ps 22, especially the end of this Psalm, which
Matthew did not record. Since “Ps 22 ends with a note of trust in the God of
Israel who delivers his people (Ps 22:23-32),” Jesus’ final words express his
total trust in his Father God. After crying out for the second time, Jesus
“gave up his spirit” (27:50b). Matthew’s use of the expression “gave up his
spirit” indicates Jesus’ control over his destiny and his obedience to God.
Matthew
mentions certain events following Jesus' death. First, the veil of the
sanctuary was torn in two from top to bottom (27:51a). Note that the Jewish
temple had two veils, imitating the model of the two veils in the Mosaic
tabernacle. The external veil was located before the entrance to the Holy
Place, while the internal veil was before the Holy of Holies (see Ex 26:31-36).
The high priest was the only one qualified to pass through the internal veil,
and only on the Day of Atonement (see Lv 16:1-18). In our Gospel, Matthew
likely refers to the internal veil. The tearing of this veil signifies that
Jesus’ death grants all people access to the Holy of Holies, which represents
the presence of God. It may also indicate that the temple will soon be destroyed
because its holiest part is now profaned by standing exposed.[4] The next events include
the earthquake, the splitting of rocks, the opening of tombs, and the
resurrection of many bodies of the saints who entered the holy city and
appeared to many (27:51b-53). All these events allude to the coming of the
final age (see Ps 68:9; 77:19; Mt 24:7-8). Daniel 12:1-3 speaks of the
expectation of the resurrection of the dead at the advent of the new and final
age.
The
centurion and the men assigned to watch over Jesus profess their faith that
Jesus is the Son of God (v. 54). Matthew indicates the presence of many women
witnessing all these events from a distance. These women followed Jesus from
Galilee and ministered to him. The narrator names some of them: Mary Magdalene,
Mary, the mother of James and Joseph, and the mother of the sons of Zebedee
(27:56).
Vv.
57-61: Jesus is buried. A rich man, Joseph of Arimathea, asks Pilate for
permission and buries Jesus's body in his new tomb in the presence of the women
mentioned in 27:56. He rolls a huge stone across the entrance to the tomb.
Vv.
62-66. The guards secure Jesus' tomb. The chief priests and Pharisees,
recalling Jesus' words about his resurrection from the dead after three days,
gather before Pilate and suggest that Jesus’ tomb must be secured until the
third day to prevent his disciples from stealing his body and claiming his
resurrection. “The guard is yours; go secure it as best you can” (27:65). This
can mean that Pilate gave them the Roman guards, or the Jews secured Jesus’
tomb with their own guards. In addition to the guards, the Jews reinforced
security by fixing a seal to the stone (27:66). Matthew is the only evangelist
who recounts this event of the guard at Jesus’ tomb. This prepares his readers
for the certitude of his next accounts regarding Jesus’ Resurrection (28:1-10)
and the false report of the guards after being corrupted by the chief priest
and elders (28:11-15).
4.
Synthesis
Jesus
denounced Judas Iscariot as his betrayer during the Last Supper meal at
Passover (26:20-25). During this meal, Jesus identified the bread and wine he
shared with his disciples as his Body and Blood of the New Covenant (26:26-30).
On the Mount of Olives, Jesus foretold how his disciples would abandon him.
Peter vowed not to leave Jesus, even if it cost him his life. In response to
Peter’s false promise, Jesus foretold that Peter would deny him three times
(26:31-35). In the Garden of Gethsemane, Jesus encouraged his disciples to
watch and pray with him to support him in his painful moment and to support
themselves as well, so they would not face the test of abandoning their faith
in him. Jesus prayed to his Father three times, asking the same thing: “If
possible, let this cup pass from me; yet, not as I will, but as you will.”
However, his disciples could not watch and pray with Jesus as they fell asleep
(26:36-46). The soldiers arrested Jesus and led him to the high priest,
Caiaphas, to appear before the Sanhedrin. This trial ended with the Jewish
religious leaders agreeing that Jesus must die because of blasphemy. They
abused Jesus. Peter denied Jesus three times on three different occasions
outside the courtyard (26:47-75).
After
the trial before the Sanhedrin, Jesus appeared before Pilate, who condemned him
to death under the pressure of the crowds. Judas Iscariot realized his sin,
returned the money the chief priests had given him to betray Jesus, and hanged
himself. The governor's soldiers abused Jesus (27:1-31). Jesus began his
journey along the way to the cross toward Golgotha. Unlike the disciples who
abandoned Jesus, Simon of Cyrene fulfilled the conditions of discipleship by
carrying Jesus’ cross. Jesus was crucified. The passersby, chief priests,
scribes, elders, and the two revolutionaries who were crucified with Jesus all
mocked and abused him. Before Jesus died, darkness came over the whole land for
three hours (from noon to three in the afternoon). The last words of Jesus were
the words from Psalm 22 that he used in his prayer to God in a loud voice
twice. In dying, Jesus gave up his spirit to God, expressing his total control
over his destiny and obedience to God.
Some
astonishing events immediately followed Jesus’ death, such as the tearing of
the sanctuary, which could mean that Jesus’ death gave all people access to
God’s presence, the earthquake, the splitting of rocks, and the opening of
tombs and the raising of the bodies of many saints, who entered the holy city
and appeared to many. All these dramatic events refer to the coming of the
final age. Because of this drama, the centurion and the men assigned to watch
over Jesus professed their faith that Jesus was truly the Son of God. Many
women who had followed Jesus from Galilee and served him witnessed these events
from a distance (27:32-56). A rich man, Joseph of Arimathea, buried the body of
Jesus in his new tomb and rolled a huge stone across its entrance in the
presence of the same women who witnessed the dramatic events that followed
Jesus’ death. The next day, the chief priests and Pharisees, aware of Jesus’
words in which Jesus foretold his resurrection after three days, requested
Pilate to secure Jesus’ tomb to prevent Jesus’ disciples from stealing Jesus’
body and claiming his resurrection. Pilate agreed, and the guards secured
Jesus' tomb (27:57-66).
1. Liturgical
Context
Our
forty-day Lenten journey is concluded. I hope we all had a chance to strengthen
our relationship with our Lord through prayer, fasting, and almsgiving. Today,
we start Holy Week with this Palm Sunday. The liturgy of this Mass commemorates
two events: Jesus’ entry into Jerusalem and his Passion. Jesus triumphantly
entered the city of Jerusalem, where the Paschal Mystery of his Passion, Death,
Resurrection, and Ascension will be accomplished. From our first reading and
the account of Jesus' Passion, we learn that we should accept our own suffering
with courage and faith because Passion, Death, and Resurrection are
intrinsically connected even in our lives. In our second reading, Saint Paul
tells us that because of Jesus’ humility and obedience to God in dying on the
cross, God greatly exalted him. God does the same for us when we remain humble
and obedient to him in continuing to implement the salvific mission of Jesus to
our fellow humans, even if it means carrying our crosses.
2. What
the Church Teaches us Today
Gospel at the Procession with Palms
(Matthew 21:1-11)
Matthew
is the only Evangelist who recounts that Jesus enters Jerusalem, riding on an
ass and a colt. How is it possible that Jesus could ride on two animals at
once? The answer is not based on the “how” but on the “why” of the two animals.
Quoting Zechariah 9:9, Matthew says that this is to fulfill what had been
spoken through the prophet: “Say to daughter Zion, ‘Behold, your king comes to
you, meek and riding on an ass, and on a colt, the foal of a beast of burden.’”
(Mt 21:5). According to the prediction of Zechariah, a future son of David
would enter Jerusalem riding on an ass, the same way that Solomon did for his
coronation (see 1 Kings 1:33, 38). By
mentioning two animals here, Matthew intends to tell his readers that Jesus is
both a Prophet and the fulfillment of prophecy. Notice how the crowds speak of
Jesus, “This is Jesus the prophet.” (Mt 21:11a).
The
crowd spread their cloaks and branches on the road while preceding Jesus. Note
that a cloak was precious, especially for the poor, as it served as a coat to
keep out the cold and as a sleeping bag. It was very painful for poor people
when lenders took their clothes as security for a loan (see Exodus 22:26;
Deuteronomy 24:13). By mentioning the cloaks here, Matthew wants us to
understand how these crowds accompanying Jesus were willing to give all they
had to support him in his mission. You and I are gathered here to do the same.
Let us show Jesus that we, too, are willing to support him by backing the
mission of his Church. Holding branches is a symbol of joy. So, like these
crowds, let us process to the Church with songs of praise: “Hosanna to the Son
of David; blessed is he who comes in the name of the Lord; Hosanna in the
highest.” (v. 9).
Readings
at Mass
Since
we are in Liturgical Calendar Year A, Jesus’ Passion account is taken from
Matthew’s Gospel. This narrative is full of valuable lessons, so we should not
feel overwhelmed by its length. I have selected some points to guide our
meditation.
First,
Matthew tells us that Jesus is betrayed by his own disciple, Judas Iscariot, to
the chief priests. This reminds us of Joseph, who was sold to the Midianites by
his own brothers. Here, the evangelist intends to convey that, just as Joseph
became an important figure who saved many people during the great famine,
Jesus’ Passion and Death will save all those who believe in him.
Second,
Matthew emphasizes Jesus’ actions and words during the institution of the
Eucharist at the Last Supper, which are the exact words and actions the
ordained minister employs in our Christian Mass. This means that each Mass we
attend is not “LIKE” the Mass of the Last Supper but is this very Eucharist
itself. Jesus celebrates this Last Supper Eucharist daily (especially on
Sundays) through the ordained minister and invites us to partake.
Third,
our earthly lives are a continual experience with Jesus in the Garden of
Gethsemane. Jesus continues to command us, as he commanded his disciples, to
watch and pray constantly to support him through our brothers and sisters who
feel sorrowful and distressed because of their multiple trials. Additionally,
Jesus encourages us to watch and pray to help ourselves so that we do not lose
faith in him when we face our own suffering. Prayer strengthens our faith in
Jesus and enables us to accept God’s will.
Fourth,
Judas betrayed Jesus, and Peter denied Him three times. Every day, we also
betray and deny Jesus when we fail to love and assist our fellow humans as we
should. The Church teaches us two lessons here. First, we should love, help,
and support our brothers and sisters. Second, whenever we betray and deny
others, we should act not like Judas but like Peter. Suicide, vengeance, and
any other form of violence are not a Christian way to express our regret. The
sincere act of contrition the Church teaches us is what Peter did: Confession.
God always gives us a second chance when we approach him with a sincere desire
to repent. We should not allow our bitter feelings to lead us to depression or
violence. Instead, let us utilize the sacrament of Confession, in which God
does not condemn us but forgives us, reconciles with us, and heals us with
immeasurable love.
Fifth,
Jesus is unjustly judged, condemned to death, mocked, and abused. When we
unjustly judge and condemn our fellow humans, we do this to Jesus. When we mock
and abuse others, we do this to Jesus. We Christians should love, forgive, and
pray for our enemies.
Sixth,
Jesus carried his cross and accepted death on the cross for the world’s
redemption. His suffering reminds us of the pains of the unnamed suffering
servant we heard in our first reading and of our own daily burdens. Our Holy
Mother Church encourages us to carry our crosses until the end of our earthly
lives with determination and faith. In our second reading, Saint Paul tells us
that God greatly exalted Jesus because Jesus remained humble and obedient to
him by accepting death, even death on a cross. The same God greatly exalts us
when we humbly and obediently accept to continue implementing the salvific
mission of Jesus wherever we live.
Seventh,
Matthew tells us that before Jesus died, he prayed the prayer of Psalm 22 twice
in a loud voice. Jesus prayed even in the last seconds of his earthly life. Our
Holy Mother Church exhorts us to keep prayer at the center of our lives until
the end of our earthly pilgrimage. Our sufferings cannot prevent us from
attending Mass and praying to God.
Eighth,
Simon of Cyrene used his strength and time to assist Jesus by carrying his
cross. Joseph of Arimathea utilized his resources to bury Jesus's body. The
Church teaches and encourages us to practice the works of mercy. Let us use the
gifts of Time, Talent, and Treasure (3 Ts) that God has blessed us with to
bless the people around us.
May
the liturgy of this Mass enable us to continue to extend the salvific mission
of Jesus wherever we live, even if it costs us to carry our crosses. Amen.
Rev. Leon
Ngandu, SVD
Pastor of
Holy Family Catholic Church, Jackson, MS &
SVD USS
Biblical Apostolate Coordinator
