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Palm Sunday of the Lord’s Passion – Year A

甲年，基督苦难主日（圣枝主日）

Fr. Jijo Kandamkulathy CMF

甘天霖神父

Gospel: Matthew 27:11-54 (or Matthew 26:14–27:66；玛27：11-54 或 玛26：14-27：66)

Then one of the Twelve, who was called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I hand him over to you?" They paid him thirty pieces of silver, and from that time on he looked for an opportunity to hand him over. On the first day of the Feast of Unleavened Bread, the disciples approached Jesus and said, "Where do you want us to prepare for you to eat the Passover?" He said, "Go into the city to a certain man and tell him, 'The teacher says, "My appointed time draws near; in your house I shall celebrate the Passover with my disciples."'"

The disciples then did as Jesus had ordered, and prepared the Passover. When it was evening, he reclined at table with the Twelve. And while they were eating, he said, "Amen, I say to you, one of you will betray me." Deeply distressed at this, they began to say to him one after another, "Surely it is not I, Lord?" He said in reply, "He who has dipped his hand into the dish with me is the one who will betray me. The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born." Then Judas, his betrayer, said in reply, "Surely it is not I, Rabbi?" He answered, "You have said so." While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, "Take and eat; this is my body." Then he took a cup, gave thanks, and gave it to them, saying, "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. I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father." Then, after singing a hymn, they went out to the Mount of Olives.

Then Jesus said to them, "This night all of you will have your faith in me shaken, for it is written: 'I will strike the shepherd, and the sheep of the flock will be dispersed'; but after I have been raised up, I shall go before you to Galilee." Peter said to him in reply, "Though all may have their faith in you shaken, mine will never be." Jesus said to him, "Amen, I say to you, this very night before the cock crows, you will deny me three times." Peter said to him, "Even though I should have to die with you, I will not deny you." And all the disciples spoke likewise. Then Jesus came with them to a place called Gethsemane, and he said to his disciples, "Sit here while I go over there and pray."

He took along Peter and the two sons of Zebedee, and began to feel sorrow and distress. Then he said to them, "My soul is sorrowful even to death. Remain here and keep watch with me." He advanced a little and fell prostrate in prayer, saying, "My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will." When he returned to his disciples he found them asleep. He said to Peter, "So you could not keep watch with me for one hour? Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak." Withdrawing a second time, he prayed again, "My Father, if it is not possible that this cup pass without my drinking it, your will be done!"

Then he returned once more and found them asleep, for they could not keep their eyes open. He left them and withdrew again and prayed a third time, saying the same thing again. Then he returned to his disciples and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand when the Son of Man is to be handed over to sinners. Get up, let us go. Look, my betrayer is at hand."

While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people. His betrayer had arranged a sign with them, saying, "The man I shall kiss is the one; arrest him." Immediately he went over to Jesus and said, "Hail, Rabbi!" and he kissed him. Jesus answered him, "Friend, do what you have come for." Then stepping forward they laid hands on Jesus and arrested him. And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest's servant, cutting off his ear.

Then Jesus said to him, "Put your sword back into its sheath, for all who take the sword will perish by the sword. Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels? But then how would the scriptures be fulfilled which say that it must come to pass in this way?" At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me. But all this has come to pass that the writings of the prophets may be fulfilled." Then all the disciples left him and fled. Those who had arrested Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

Peter was following him at a distance as far as the high priest's courtyard, and going inside he sat down with the servants to see the outcome. The chief priests and the entire Sanhedrin kept trying to obtain false testimony against Jesus in order to put him to death, but they found none, though many false witnesses came forward. Finally two came forward who stated, "This man said, 'I can destroy the temple of God and within three days rebuild it.'" The high priest rose and addressed him, "Have you no answer? What are these men testifying against you?" But Jesus was silent. Then the high priest said to him, "I order you to tell us under oath before the living God whether you are the Messiah, the Son of God."

Jesus said to him in reply, "You have said so. But I tell you: From now on you will see 'the Son of Man seated at the right hand of the Power' and 'coming on the clouds of heaven.'" Then the high priest tore his robes and said, "He has blasphemed! What further need have we of witnesses? You have now heard the blasphemy; what is your opinion?" They said in reply, "He deserves to die!" Then they spat in his face and struck him, while some slapped him, saying, "Prophesy for us, Messiah: who is it that struck you?" Now Peter was sitting outside in the courtyard. One of the maids came over to him and said, "You too were with Jesus the Galilean." But he denied it in front of everyone, saying, "I do not know what you are talking about!" As he went out to the gate, another girl saw him and said to those who were there, "This man was with Jesus the Nazorean." Again he denied it with an oath, "I do not know the man!" A little later the bystanders came over and said to Peter, "Surely you too are one of them; even your speech gives you away." At that he began to curse and to swear, "I do not know the man." And immediately a cock crowed. Then Peter remembered the word that Jesus had spoken: "Before the cock crows you will deny me three times." He went out and began to weep bitterly.

When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death. They bound him, led him away, and handed him over to Pilate, the governor. Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders, saying, "I have sinned in betraying innocent blood." They said, "What is that to us? Look to it yourself." Flinging the money into the temple, he departed and went off and hanged himself. The chief priests gathered up the money, but said, "It is not lawful to deposit this in the temple treasury, for it is the price of blood." After consultation, they used it to buy the potter's field as a burial place for foreigners. That is why that field even today is called the Field of Blood.

Then was fulfilled what had been said through Jeremiah the prophet," And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites, and they paid it out for the potter's field just as the Lord had commanded me." Now Jesus stood before the governor, and he questioned him, "Are you the king of the Jews?" Jesus said, "You say so." And when he was accused by the chief priests and elders, he made no answer. Then Pilate said to him, "Do you not hear how many things they are testifying against you?" But he did not answer him one word, so that the governor was greatly amazed. Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished. And at that time they had a notorious prisoner called (Jesus) Barabbas. So when they had assembled, Pilate said to them, "Which one do you want me to release to you, (Jesus) Barabbas, or Jesus called Messiah?" For he knew that it was out of envy that they had handed him over. While he was still seated on the bench, his wife sent him a message, "Have nothing to do with that righteous man. I suffered much in a dream today because of him."

The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus. The governor said to them in reply, "Which of the two do you want me to release to you?" They answered, "Barabbas!" Pilate said to them, "Then what shall I do with Jesus called Messiah?" They all said, "Let him be crucified!" But he said, "Why? What evil has he done?" They only shouted the louder, "Let him be crucified!" When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, "I am innocent of this man's blood. Look to it yourselves." And the whole people said in reply, "His blood be upon us and upon our children." Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified. Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him. They stripped off his clothes and threw a scarlet military cloak about him. Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, "Hail, King of the Jews!" They spat upon him and took the reed and kept striking him on the head. And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him. As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross. And when they came to a place called Golgotha (which means Place of the Skull), they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink. After they had crucified him, they divided his garments by casting lots; then they sat down and kept watch over him there. And they placed over his head the written charge against him: This is Jesus, the King of the Jews. Two revolutionaries were crucified with him, one on his right and the other on his left. Those passing by reviled him, shaking their heads and saying, "You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, (and) come down from the cross!" Likewise the chief priests with the scribes and elders mocked him and said,

"He saved others; he cannot save himself. So he is the king of Israel! Let him come down from the cross now, and we will believe in him. He trusted in God; let him deliver him now if he wants him. For he said, 'I am the Son of God.'" The revolutionaries who were crucified with him also kept abusing him in the same way. From noon onward, darkness came over the whole land until three in the afternoon. And about three o'clock Jesus cried out in a loud voice, "Eli, Eli, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" Some of the bystanders who heard it said, "This one is calling for Elijah." Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink. But the rest said, "Wait, let us see if Elijah comes to save him." But Jesus cried out again in a loud voice, and gave up his spirit.

And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised.

And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many. The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, "Truly, this was the Son of God!" There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him. Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus. He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over.

Taking the body, Joseph wrapped it (in) clean linen and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed. But Mary Magdalene and the other Mary remained sitting there, facing the tomb. The next day, the one following the day of preparation, the chief priests and the Pharisees gathered before Pilate and said, "Sir, we remember that this impostor while still alive said, 'After three days I will be raised up.'

Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, 'He has been raised from the dead.' This last imposture would be worse than the first." Pilate said to them, "The guard is yours; go secure it as best you can." So they went and secured the tomb by fixing a seal to the stone and setting the guard.

Homily:  The Grain that Dies Is Due to Bring Forth Life

The dearest learning of the Lenten season is: God has not miraculously saved Christ from a difficult situation. He has not obstructed the injustice to and the death of his Son. In him God has made it known that he does not overcome evil by hindering it with miraculous interventions but by taking away its power to harm, even making it a time of growth for the person. It is difficult to assimilate this logic of God. It is difficult to accept that “unless a grain of wheat falls to the earth and dies, it remains alone; but if it dies, it produces much fruit” (Jn 12:24).

Matthew particularly insists on the repudiation of violence and the use of weapons. Only he reports the words of Jesus to Peter, who tried to defend him with a sword: “Put your sword back into its place, for all who take hold of the sword will die by the sword” (Mt 26:52). Tertullian, the famous apologist of the I-II century, commented: “Disarming Peter, Jesus took away the weapons from the hands of every soldier.” A few decades later, the biblical scholar Origen echoed, “We Christians no longer grip the sword; we don’t anymore learn the art of war because through Jesus we have become children of peace.”

One of the issues close to Matthew’s heart is the universalism of salvation. Israel cannot consider herself as the only and jealous depository of the promises. She played the role that the Lord had entrusted to her: to prepare the coming of God’s kingdom. Now she is expected, first among the guests, in the banquet hall (Mt 22:1-6). Unfortunately, Israel rejected the invitation. In the early Christian community, it is experienced as a painful laceration, like a sword that pierces the soul (Lk 2:35), as “a thorn in the flesh” (2 Cor 12:7). The maximum expression of this refusal is the cry, “His blood be on us and on our children” (Mt 27:25).

The nonsensical interpretation of this phrase has had tragic consequences: hatred, absurd accusations, violence, and Christians supporting the persecution of the Jews. The meaning attributed to it by Matthew was totally different. The Jews had chosen violence and rejected the reign of peace announced by Jesus. The evangelist wants to warn of the danger of repeating the same mistake.

Another incident reported only by Matthew is the death of Judas. This disciple is the symbol of all those who, for a time, follow Jesus. Then they are aware that Jesus does not realize their dreams of glory and their thirst for power. They abandon him and even turn against him.

If we free ourselves from the stereotypes for a moment, we can experience respect and compassion for the plight of this man. It seems that in the group of the apostles, he had no friends. When he saw the only one who loved him go to his death, he must have felt terribly alone to carry the weight of his mistake. He’s gone, unfortunately, to vent his remorse, his inner torment to the wrong people, the temple priests who used him. If he had turned to Christ, his life would have ended differently.

Finally, only Matthew speaks of the guards placed in custody of the tomb (Mt 27:62-66): they are a sign of the triumph of evil. Their presence testifies that the righteous is defeated, the deliverer silenced, locked forever in a tomb. It is the experience that we have: evil always gives the impression of being assured of a final triumph, such as to consider as dreams the hope for justice of the poor, the weak and the defenseless. God, however, ensures his unexpected intervention. His angel will roll every stone that prevents the return to life and will sit on it (Mt 28:2). The soldiers, placed to defend injustice and iniquity, will flee in terror from his light (Mt 28:4).

证道：魔鬼制造胜利假象，天主干预复活生命！

我们在四旬期学到最可贵的是：天主并未把基督从困境中奇迹般地拯救出来。祂并未阻止自己圣子面对不正义和死亡。在耶稣身上，天主已经显示给众人，祂不是借着奇迹般的干预来胜过邪恶，而是靠着夺去邪恶伤害的力量，甚至使它作为人成长的一个时期。要理解和吸收天主的这个逻辑，显得非常困难。我们很难接受“一粒麦子如果不落在地里死了，仍只是一粒；如果死了，才结出许多子粒来”（若12：24）。

玛窦特别强调对暴力的否决和武器的使用。只有玛窦报道了伯多禄想要用剑来保卫耶稣时，耶稣对伯多禄所说的话：“把你的剑放回原处，因为凡持剑的，必死在剑下”（玛26：52）。第一二世纪的护教者戴尔都良注释这句话说：“耶稣借着解除伯多禄的剑，从每个士兵的手中取走了武器。”几十年后，圣经学家奥利振回应到：“我们基督徒不再握紧刀剑了，也不再学习打仗的策略，因为通过耶稣，我们已经成为和平之子了。”

玛窦最关心的一个问题是救恩的普世性。以色列人不能把她自己视为盟约的唯一和绝对忠实的保管人。她所扮演的角色是上主委托给她的：就是预备天主王国的来临。现今，她在期待的是在天国宴会大厅的众多客人中，坐上首席（玛22：1-6）。不幸的是，以色列人拒绝了这个邀请。在初期基督徒团体中，满是痛苦撕裂的经历，如同刺入灵魂的一把剑（路2：35），如同“身体上的一根刺”（格后12：7）。此种拒绝的最大限度表达就是喊叫说：“他的血归在我们和我们的子孙身上！”（玛27：25）。这警句的荒谬解读造成的是悲剧性后果：憎恨、荒谬的指控、暴力，以及基督徒支持迫害犹太人。玛窦赋予它的意义是完全不同的。犹太人已经选择了暴力，并拒绝耶稣宣告的和平统治。玛窦圣史想要警告的是不要重复同样错误的危险。

另外一个只有玛窦记载的事件是茹达斯的死亡。这位宗徒象征着那些短暂追随耶稣的人。后来，他们意识到耶稣并未变成他们对光荣的梦想，以及实现他们对权力的渴望。然后，他们放弃了耶稣，甚至转过来反对耶稣。如果我们把自己从刻板印象中解放出来，我们就能够从这个人的困境中经验到尊重和同情。似乎在宗徒团体中，茹达斯没有朋友。当他看到唯一爱他的人走向了死亡时，他会因背负自己犯错的重担，而感到极度的孤独。不幸的是，他因那些利用他的圣殿司祭而内心饱受折磨，从而选择了离开，去发泄自己的愤恨。如果他转向基督，他的生命将会有另一个结局。

最后，只有玛窦说到了看守坟墓的卫兵（玛27：62-66）：他们是邪恶获得胜利的标记。他们的存在证明正义被打败了，而拯救者被迫沉默，永远封锁在坟墓中了。这也是我们会有的经验：邪恶总是给人一种肯定会取得最后胜利的印象，比如他们会把穷人、弱者和手无寸铁的人对正义的希望视为白日做梦。然而，天主保证了祂出人意料的干预。祂的天使要把所有阻止他起死回生的石头都滚开，并将坐在上面（玛28：2）。士兵们被安排来保卫不正义和不公正的邪恶，必将在恐惧中逃避耶稣的光（玛28：4）。