<p><em>Todays reflection offers us insight into Matthews particular vision of Jesus and the Passion. It is grounded in the Jewish prophetic tradition and focused on showing Jesus story as a fulfillment of the Hebrew Scriptures. Perhaps more importantly this reflection reminds us that Jesus Passion is not the end of an old story but a bridge to our own.</em></p><div class=oldwebkit>&nbsp;</div><div class=oldwebkit><p><strong>April 2 2023: Palm Sunday</strong></p><p>Matthew 21:1-11 (at the blessing of palms)</p><p>Isaiah 50:4-7</p><p>Psalm</p><p>Philippians 2:6-11</p><p>Matthew 26:14 27:66</p><p></p><h3>Just the Beginning</h3><p><em>A reflection by Jon Schum</em></p><p>The Gospel According to Matthew was likely written about ten years after Jerusalem was burned to the ground and the Temple was razed by the Romans in 70 C.E. The central institution of Judaism was suddenly no more raising fear and uncertainty about the future. The Gospel of Matthew was one of several competing and divergent responses to this crisis. The evangelist writes from a Jewish-Christian perspective with the conviction that Jesus was indeed the Messiah. Incidentally there is no clear evidence that Matthew the tax collector and apostle was the author of this gospel. He may have been the inspiration behind the gospel which was more likely written by a well-educated scribe a Jewish believer in Christ who was proficient in Greek and had an imposing knowledge of Jewish scriptures and customs.</p><p>Who is the Jesus that emerges in the Matthean passion narrative? The evangelist consistently and skillfully applies biblical prophecy to the unfolding events and words of Jesus life. Thus Jesus proclaims in the Garden at his arrest All this has come to pass that the writings of the prophets may be fulfilled (26:56).</p><p>The passion unfolds with the event of Judas betrayal for 30 pieces of silver (Zechariah 11:12-14). Jesus gives clear directions for the Passover celebration stating that his time is near (26:18). Jesus reshapes the Passover format (Exodus 12:1-28) to institute a new ritual his followers can observe. Jesus foretells that the disciples will abandon him (26:31) displays a human anguish and struggles with the prospect of death yet accepts the cup of which he must drink.</p><p>Jesus could have easily returned to Bethany to evade arrest. But as one deeply immersed in prayer and confronting the mob Jesus has prepared himself to embrace the divine will and remain in Gethsemane. Jesus repudiates the use of violence by his followers and demonstrates that he is not a brigand i.e. a revolutionary a terrorist or an imposter (26:51-56). Jesus recognized the reprehensible charges against him but does not flee convinced that these events were unfolding as the fulfillment of the Scriptures and the culmination of his ministry among the people.</p><p>When brought before the religious authorities and later before Pilate Jesus speaks few sentences and twice does not answer questions posed to him. Jesus silently demonstrates a dignity and stature that far surpasses the accusations and threats posed by the mob and the religious and secular authorities. Not merely a victim Jesus is very much in charge of what is happening. His silence in the face of accusation echoes the long-suffering fidelity of the Suffering Servant in the Book of Isaiah (53:1-12) fulfilling the divine will rather than satisfying popular messianic expectations. And despite themselves the adversaries and accusers become the very agents through whom the plan of God unfolds.</p><p>The cry of the crowd before Pilate (Let the blood (of Jesus) be upon us and upon our children[27:25]) warrants critical attention. Matthew along with Luke and the author of the fourth gospel saw the Roman conquest of Jerusalem as divine punishment for the rejection of Jesus as the Messiah. The generation that would specifically suffer these events would be the children of those who had demanded Jesus death forty years prior. However hate and bigotry have no respect for the subtleties of historical context. There is no denying the injury and suffering these words have caused the Jewish people over the centuries. Their impact cannot be dismissed or ignored.</p><p>The evangelist chooses not to dwell at length on the details of Jesus crucifixion opting instead to emphasize its theological significance. Jesus the chosen and only-begotten One suffers a human death. Jesus cries out in abandonment (27:46). The soldiers mock Jesus unwittingly revealing the truth that Jesus is a king but one that does not inflict suffering and endures to the end. As a further demonstration of divine power Jesus gives up (yields) his spirit suggesting a deliberate commanding completion of his life and ministry. The centurion and his retinue who mocked Jesus represent the first among Gentiles to confess faith: Clearly this was Gods own! (27:54).&nbsp;</p><p>Bookending the passion story is the witness of the women (27:55-56). &nbsp;An unnamed woman had lovingly anointed the feet of Jesus as he anticipated his passion (26:6-13). Now at the end women who had faithfully accompanied Jesus in his ministry kept vigil at the cross in contrast to the apostles of Jesus who had bolted. The two Marys who witnessed Jesus death continued their vigil at the tomb.</p><p>The other two Scriptural readings for this day are fitting choices. The reading from the prophet Isaiah is a portion of the third of four songs of an unknown Suffering Servant. These songs are situated within the pain and despair of the exile but also exude redemption and hope. The servant who voices these words sounds like the prophet: words spoken to sustain the weary yet exacted at a price which includes physical attack and personal insult. Yet the prophet does not withdraw from their divine vocation or even block the blows leveled upon them. The prophet maintains that God the Most High is their strength and they will not be disgraced or put to shame.</p><p>The text from the Letter to the Philippians is often referred to as the Christ hymn and extols the preexistence the suffering and the exaltation of Christ. It is one of the most important Christological passages in the New Testament. Christ emptied the self and took on the human condition (the image of oppressed humankind) becoming vulnerable and obediently accepting even death on a cross. Because of this the name of Christ is highly exalted throughout the entire created order. Paul admonishes the Philippians to embrace the attitude of Christ and seek the well-being of others rather than their own.</p><p>In Matthews narrative it is not more than six miles from the stable in which Jesus was born to the cross upon which he died. He never wandered very far perhaps not more than 60 miles or so from Nazareth his hometown. Unlike Caesar he was not known to the vast majority of the world outside the borders of Palestine and quite possibly to the majority of those within those borders as well. His ministry lasted only three years but in the eyes of many he was the window to God.</p><p>Jesus arrives at the gates of the Royal City not as a conquering warrior in a chariot or on a horse but in lowliness and peace on a simple beast of burden (21:5). Matthews version makes it clear that the entry of Jesus into Jerusalem is not a moment of triumph or victory. It is not about pomp or power. It is about poverty gentleness and meekness.</p><p>In the end the message of the prophet Jesus from Nazareth in Galilee was all about love or more to the point was all about the immensity and unconquerable power of divine love revealed in human form a force far far greater than even death itself.</p><p>We are told the whole city is stirred to its depths (21:10). The earth shook at Jesus last breath: rocks were split tombs were opened (27:51). The earth rumbles again as the angel descends from heaven to roll back the stone on Easter morning (28:2). It is indeed an earthshaking moment. And it is here at the empty tomb that the story actually begins.</p></div><div class=oldwebkit>&nbsp;</div><div class=mobile-full><img class=mobile-full src=https://www.dignityusa.org/sites/default/files/civicrm/persist/contribute/images/uploads/static/botsjonschum_b9c8adb202e1057a20f2fa782f793d35.png alt= width=166 vspace=0 hspace=0></div><p><em><strong>Jon Schum</strong> and his husband Ron Lacro are longtime Dignity Boston members. Jon has served on its board and liturgy committee and is one of the chapter's ordained presiders. For many years he supervised and provided arts-based therapeutic programming for an elder services agency in Boston. He is currently a co-facilitator of the Aging with Dignity caucus and board member at DignityUSA.</em></p><p><em></em></p><p><em></em></p></div></div><p style=text-align:center><a class=btn btn-primary href=https://www.dignityusa.org/civicrm/mailing/subscribe>Subscribe to Breath of the Spirit</a></p>