Lectionary: Palm/Passion Sunday Year A
Texts: Philippians 2:5-11; Matthew 21:1-11
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| A Choice Lauren Wright Pittman, 2018 |
This procession instigated by Jesus, on the Sunday prior to
his crucifixion, is often referred to as the triumphal entry, but that is a
misnomer. It is a triumphal entry only in its parody of the Roman version.
Those following Jesus likely would have expected him to use the opportunity to seize
power, and at least for a few days it seems like Jesus continues to increase
his power and influence. But the week finishes in dishonor, shame, and defeat… at
least when judged by human standards of triumph and victory.
There are a couple of small, but important, textual details
in the Palm Sunday narrative. The first to point out is that the text describes
two different crowds: one is mostly Galileans who followed Jesus and sang his
praises; the other is the Judean crowds of Jerusalem who ask, “Who is this?”
These are two distinct crowds. When later in the week the crowd turns against
Jesus, it is the Jerusalem crowd.
The second point to note is that the procession ends before
Jesus enters Jerusalem proper. The procession and acclamations are finished in
Matthew 21:9. Jesus enters Jerusalem in verse 10. This sequence rendered more
precisely in Mark 11.
When the processional crowd shouts “Hosanna”, they are
praising Jesus as the son of David who they expect will bring salvation to
them. But how that salvation is inaugurated is utterly unexpected and despicable.
Christianity has sanitized the symbol of the cross. Many
wear it as a sign of honor and respect. Some may wear it with pride. And there
are some who wear it shamelessly even when their actions contradict the values
of Jesus. But hardly anyone feels shame to be associated with it.
For the early followers of Christ, it held mixed messages.
On one hand, it was a symbol of the worst kind of suffering and shame that the
imperial powers could inflict on who they considered worthless and utterly
disposable. On the other hand, because Jesus had accepted his lot with the
worthless and disposable and died in shame and dishonor, Christians could be
assured of their worth in the sight of God.
In deliberately presenting himself
before Jerusalem as its messianic king, Jesus has chosen an OT model which
subverts any popular militaristic idea of kingship. The meek, peaceful
donkey-rider of Zech 9:9 is not a potential leader of an anti-Roman insurrection.
In [Matthew] 20:25–28 Jesus has spoken of a type of leadership which is
completely opposed to the world’s notions of kingship and authority, and now he
models it in the “meekness” of his royal procession to the city.
Our text from Philippians is what many scholars believe is
one of the earliest Christian hymns about Christ. Paul is probably not its
author, but he included it because it spoke to what he was trying to convey. To
understand why, we need to back up in the letter to chapter 1, verse 27, and
begin reading from there.
Here it is from The Message translation:
27-30 Meanwhile,
live in such a way that you are a credit to the Message of Christ. Let nothing
in your conduct hang on whether I come or not. Your conduct must be the same
whether I show up to see things for myself or hear of it from a distance. Stand
united, singular in vision, contending for people’s trust in the Message, the
good news, not flinching or dodging in the slightest before the opposition.
Your courage and unity will show them what they’re up against: defeat for them,
victory for you—and both because of God. There’s far more to this life than
trusting in Christ. There’s also suffering for him. And the suffering is as
much a gift as the trusting. You’re involved in the same kind of struggle you
saw me go through, on which you are now getting an updated report in this
letter.
2 1-4 If
you’ve gotten anything at all out of following Christ, if his love has made any
difference in your life, if being in a community of the Spirit means anything
to you, if you have a heart, if you care—then do me a favor: Agree
with each other, love each other, be deep-spirited friends. Don’t push your way
to the front; don’t sweet-talk your way to the top. Put yourself aside, and
help others get ahead. Don’t be obsessed with getting your own advantage.
Forget yourselves long enough to lend a helping hand.
5-8 Think of
yourselves the way Christ Jesus thought of himself. He had equal status with
God but didn’t think so much of himself that he had to cling to the advantages
of that status no matter what. Not at all. When the time came, he set aside the
privileges of deity and took on the status of a slave, became human!
Having become human, he stayed human. It was an incredibly humbling process. He
didn’t claim special privileges. Instead, he lived a selfless, obedient life
and then died a selfless, obedient death—and the worst kind of death at that—a
crucifixion.
9-11 Because
of that obedience, God lifted him high and honored him far beyond anyone or
anything, ever, so that all created beings in heaven and on earth—even those
long ago dead and buried—will bow in worship before this Jesus Christ, and call
out in praise that he is the Master of all, to the glorious honor of God the
Father. (Philippians 2:5-11, The Message)
John Van De Laar writes this about the city of Philippi:
The city of Philippi “prided itself
on its loyalty to the Roman Empire and its ‘Lord,’ Caesar”. As a Roman
colony, it held a privileged place in the Empire; its citizens enjoyed the same
status as those who lived in Rome itself, and the population included many
veteran Roman soldiers. In this society, honour, status, and power held
great value, and it seems that this culture had infiltrated the church. Paul’s
letter reveals that there was competition, rivalry, and dissension in the
community. And so Paul wrote to the believers and pleaded with them to “adopt
the attitude that was in Christ Jesus” (2:5).
Paul is trying to get across to his audience that the glory
and honor of Christ Jesus is not like that of the Roman Emperor. The Roman
Emperor is considered godlike because “he rules mercilessly over the violently
conquered territories.”
On Palm Sunday, Jesus began the demonstration of the stark
difference in what he valued vs. what the world values. The demonstration will
continue through the week and end at the cross, when the world crucified Jesus to
silence the voice that announced an alternate kingdom, a kingdom where no one
held power over another, a kingdom that threatened all other kingdoms based on holding
on to power over.
On Palm Sunday, Jesus comically showed what it looks like to
renounce “power-by-dominance and join the dance of true freedom.”
By becoming human, and remaining one, Jesus raised humanity
along with himself. We do not have to become something else to have worth and
value. Honor and glory are not found by pursuing it. Rather, to mutually give
to and serve one another in humility and love is how we join the work of Christ
in building his kingdom and share in Christ’s honor and glory.
In the name of God who Creates,
In the name of God who Loves,
In the name of God who exposes our desire for illicit power,
Amen.
References
Bartlett, D. L., & Brown Taylor, B. (2010). Feasting
on the Word: Year A, Volume 2. Louisville, KY: Westminster John Knox
Press.
Cousar, C. B. (2013). Reading Galatians,
Philippians, and 1 Thessalonians: A Literary and Theological Commentary.
Macon, GA: Smyth & Helwys Publishing, Inc.
Craddock, F. B. (1985). Philippians:
Interpretation - A Bible Commentary for Teaching and Preaching.
Louisville, KY: John Knox Press.
France, R. T. (2007). New International
Commentary on the New Testament: Matthew. Grand Rapids, MI: Wm. B.
Eerdmans Publishing Co.
Van De Laar, J. (2026, March 23). Lectionary
Reflection for Palm-Passion Sunday A on Philippians 2:5-11. Retrieved
from Sacredise Your Life!:
https://sacredise.substack.com/p/lectionary-reflection-for-palm-passion
William B. Eerdmans. (2003). Eerdman's Commentary
on the Bible. Grand Rapids, MI: Wm. B. Eerdmans.
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