This Gospel passage tells of Jesus’ final entry into Jerusalem to fulfill his messianic mission. He enters, not as a conquering hero, but in poverty —without kingly display and on a borrowed beast of burden, reflecting the quote from Zech 9:9. But it is clear that he is recognized as Messiah, and the branches and greeting (from Ps 118:26-27) speak of the glorious enthronement of God in the holy city (Jerusalem), which is one of the elements of the feast of tabernacles (booths) in Lv 23:40 and Neh 8:12-18.

The Passion according to Matthew. The word "passion" can signify both a deep, strong emotion and intense prolonged suffering. The root meaning of the word is "to undergo something."

In this long narrative of Jesus’ suffering and death, Matthew has two characteristics peculiar to his entire Gospel to watch out for: (1) he is more attentive to details than the other Gospels, and (2) the details are presented specifically as fulfilling the Hebrew Scripture. Writing for Jewish Christians, Matthew is always careful to present Jesus as the fulfillment of God’s revelation in Jewish history.

The "story line" of the passion narrative may be divided into four sections:

(1) the Lord’s supper and prayer in the garden (26:14-46); (2) the arrest, the religious trial, and Peter’s denial (26:47-75); (3) the civil trial and the sentencing (27:1-31);

(4) crucifixion and death (27:32-66).

In Isaiah there are four "servant songs" which depict the Messiah as the faithful suffering servant of the Lord who is rejected by the people and yet saves them through that very act of suffering (Is 42:1-4; 49:1-7; 50:4-11; 52:13-53:12). Although the original intention was probably to identify a prophet or leader, or even the nation of Israel itself, as the servant, we can see the perfect fulfillment of these prophecies in Jesus Christ. In this third song, the suffering servant speaks of his ability to endure pain and insults in his mission because of his trust in God’s help and protection. This is not mere passive endurance but an active seeking of God’s will and conformity to its demands of integrity and fidelity. Hearing God’s word is the source of his strength (v 4), and this openness to God enables the true servant to see an echo of God’s word in all events. (See also the First Reading of the Twenty-Fourth Sunday of Year B.)

This prayer of a man oppressed by his enemies and feeling abandoned by everyone was on Jesus’ lips in his final moments before death (Mt 27:46). The details of this psalm reflect the plight of the suffering servant in Isaiah, and strikingly prefigure some of the events of Jesus’ passion. Two Gospels (Mt 27:46 and Mk 15:34) indicate that this psalm was on Jesus’ lips as he hung on the cross. Note that the second part of the psalm (vv 23-32) expresses confidence and praise that God does hear those who call upon him. Response: "My God, my God, why have you abandoned me?"

Paul quotes a hymn professing faith in the lordship of Jesus that was probably already familiar to his readers. He gives the passion (or better, passage) of Jesus as the pattern for Christians — Jesus emptied himself; God the Father raised him up, and enthroned him as Lord.

An overemphasis on the suffering of Jesus can lead us into a spiritual dead end. When reading or contemplating the story of Jesus’ passion, we have to remember that we are looking through eyes that witnessed the resurrection as well. Pain in itself is purposeless. It takes on meaning only in view of a goal that rises above it. The passion can make sense only as the passage to new life. This reading lends perspective to Passion Sunday and Good Friday: we are not concentrating on death alone but on the mystery of life that overcomes death.

1. What is humility? How can Jesus’ passion be a pattern for our own lives? How can your attitude be that of Christ?

2. Discuss the qualities in persons you know that make them "servants of the Lord."