On this final Sunday of Lent, the two Gospel readings are both taken from Luke. The first is part of the introductory liturgy which commemorates Jesus' entrance into Jerusalem. The second is the passion narrative. I shall limit these reflections to the first Gospel extract. Luke's version reads as follows:

After he had said this, he went on ahead, going up to Jerusalem. When he had come near Bethphage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, saying, "Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. If anyone asks you, 'Why are you untying it?' just say this, 'The Lord needs it.'" So those who were sent departed and found it as he had told them. As they were untying the colt, its owners asked them, "Why are you untying the colt?" They said, "The Lord needs it." Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. As he rode along, people kept spreading their cloaks on the road. As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, saying, "Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!" Some of the Pharisees in the crowd said to him, "Teacher, order your disciples to stop." He answered, "I tell you, if these were silent, the stones would shout out." (19:28-40)

During the transfiguration narrative, Jesus is said to speak with Moses and Elijah about the "departure which he was to accomplish in Jerusalem." Shortly afterwards "he set his face to go to Jerusalem." That journey becomes the structural framework for the rest of the Gospel as far as today's extract, and from time to time Luke reminds his readers about this journey. The final stopping place for pilgrims going up to the temple was the city of Jericho. Before entering this city, Jesus heals a blind beggar, in Mark identified as Bartimaeus. Within the city confines he later encounters Zacchaeus, a wealthy individual but an outcast because of his profession, who has shinned up a tree to catch sight of him. To Zacchaeus' surprise and delight, Jesus invites himself to his house. This visit becomes the occasion for the gift of forgiveness and salvation. This beautiful little vignette is followed by a parable, which Jesus tells "because he was near Jerusalem, and because they supposed that the Kingdom of God was to appear immediately." The parable of the talents, as it is often called, has to do with a nobleman who journeys to a distant land to be made king, and whose kingship is rejected. It is intended to introduce the events of the week ahead.

Luke again highlights his journey to Jerusalem theme with the words which introduce today's reading. "After he had said this, he went on ahead, going up to Jerusalem." There is a determination about Jesus as he strides ahead making his way to the city and temple, to the theatre of his exodus, the place where he will be taken up. The others follow behind. The main story line follows Mark's version closely.

As the end of the journey draws near, the group approaches the small villages of Bethphage and Bethany, situated on the Eastern slope of the Mount of Olives, two miles from Jerusalem. This hill is the central summit of three on the ridge which runs for over two miles north to south on the other side of the Kedron valley; it stands at 2660 feet above sea level.

Jesus sends two of his disciples ahead. His entry is carefully staged. He informs them that as they enter the village in front of them (Bethphage), they will find a colt which has never been ridden, which means that it would be fit for royal use. They are to untie it and bring it to him. If questioned about their intent, they are to reply that "the Lord needs it." Luke often uses Lord of the earthly Jesus. The two disciples do as they have been bidden. Finding the colt, as Jesus has foretold, they untie it. When questioned by the owners, they reply in the words Jesus has instructed them to use. Luke probably intends us to understand all this as an expression of Jesus' prophetic foresight, though some have suggested that a previous arrangement had been made, and The Lord has need of it is a password. Animals were sometimes kept for travellers to hire or borrow. After bringing the colt to Jesus, the disciples throw their cloaks on it as a saddle, and then sit Jesus on the young animal. As Jesus rides on the descent from the Mount of Olives, people keep spreading their cloaks along the road for him like a carpet to walk over, a powerful symbol of royalty. There is no mention of the waving of palms or other branches, maybe because this would have too nationalistic a tone.

For Luke, Jesus is entering the city as its messianic king, claiming it as his own. But his chosen means of entry makes his understanding of kingship limpidly clear. He comes not in pomp and power on a regal charger, but in humility and lowliness on a young donkey. Whereas Matthew and John, in their versions of the event, make allusion to the prophecy of Zechariah 9:9, Luke refrains, but he possibly has it in mind nonetheless.

A large crowd of disciples (not a motley crowd or mob) respond to the coming of Jesus by praising God with great joy and full voice because of all the wonderful deeds which they have witnessed during his ministry of healing and compassion. The accompanying words differ somewhat from those found in Mark. Luke, who writes for a Gentile readership, tends to omit semitic words and phrases, and so does not include the cry Hosanna here.

Blessed is the king who comes in the name of the Lord!

Peace in heaven, and glory in the highest heaven!

Luke significantly adds king to the phrase from Psalm 118:26, which was the priests' blessing for pilgrims coming for the festival, and so changes the meaning in favour of his theology. God is asserting his sovereignty through Jesus; Jesus is commissioned and approved by God. Jesus is also the "one who comes"; the question which John the Baptist sent through messengers whilst he was in prison receives its definitive answer (7:19). The reference to peace reminds the reader of the angelic hymn in the earlier story of the nativity. The Roman Emperor Augustus was celebrated as the one who brought peace to the world; he achieved it by violent victory and conquest. That kind of peace cannot last. Luke in his Gospel and Acts presents Jesus as the bringer from God of peace of a different order. Such peace is a sign of the presence of the Kingdom.

Some Pharisees who happen to be in the vicinity take umbrage at this messianic manifestation or demonstration. Perhaps they fear that the Romans might interpret this action and the enthusiasm it engenders as an act of sedition and take punitive action. Passover was always a time when patriotism ran high. Or maybe they simply intend to reject the messianic acclamation of Jesus as king (a further link with the parable referred to earlier). In their eyes such pretensions are unacceptable. So they tell Jesus to order his disciples to stop. But he comments that if the disciples were to cease, the very stones of the city would cry out in recognition of his royal entry. His kingship cannot be unrecognized and suppressed.

This triumphant entry is not structurally self-standing. It is part of a greater literary unit, which includes the subsequent episode in which Jesus weeps over the city for its failure to recognize the things which make for peace, and to acknowledge the visitation from God occurring through Jesus, the bearer of peace. He then enters the temple, fulfilling the prophecy of Malachi, and drives out those who are engaged in selling there. All this marks the beginning of the climax of Luke's Gospel narrative.

REFLECTION

Jesus' sense of vocation, of destiny, and his desire to respond courageously and generously to the Father's will for him, are strongly expressed in this narrative. We are invited to ponder and examine our own lives, our own sense of mission, the journey to our own Jerusalem. At times we know that it is difficult to respond with courage and generosity like him. His entering the city on a donkey is a powerful prophetic critique of worldly authority and power structures and systems of control and domination. Clearly the religious authorities of his day were tainted with these very human tendencies and urges. Jesus returns to this critique at the Supper:

A dispute also arose among them as to which one of them was to be regarded as the greatest. But he said to them, 'The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.' (22:24-27)

And in John's Gospel Jesus washes his disciples' feet, indicating that such self-giving service is to be the life-pattern of his disciples. Jesus' entry challenges us today as individuals and as Church, and invites us to examine our values and aspects of our life-style. Perhaps our hearts aren't completely synchronized with the beat of his heart. Perhaps we haven't yet fully accepted his mindset and servant way.

A further issue to examine concerns Jesus' mission as a bearer of peace, and our responsibility for the establishment of that aspect of the Kingdom gift. We are conscious of the deep divisions in our world, in our country and our Church. Diversity can easily degenerate into division in outlook, attitude and practice. Probably there are similar fractures in our families and communities. Jesus calls us to do all in our power to be instruments of harmony and unity. He invites us to rise above forms of antagonism, prejudice and opposition, and to fight everything which estranges and separates us from one another. The shalom which was at the heart of his Kingdom dream continues to inspire and beckon us forward. Our journey will not finish with the end of Lent. As we are drawn more deeply this Eastertide into the mystery of his death and resurrection, may we be enlivened to continue to move forward in our efforts to help Jesus build a more united and peaceful world.

Reflection supplied by Fr Michael Winstanley SDB

Photo by Grant Whitty on Unsplash