The entry of Jesus into Jerusalem (21:1-11 — see Palm Sunday, Gospel for the Procession) marks the beginning of the fulfillment of the kingdom. The symbolic gestures of cleansing the temple and cursing the fig tree establish a clear set of priorities: materialistic greed and empty show have no place in the kingdom because they produce no genuine fruit.

The parable in the liturgical reading (vv 28-32) is addressed to the "professional holy men" — the chief priests and elders (v 23) — as a response to their questioning of Jesus’ authority. He had addressed similar parables to Pharisees, who were not religious officials, but a "super-saved" lay sect (Lk 7:40; 15:2; 18:9).

It should be clear that Jesus does not prefer sin to virtue. But he emphasizes that many of those classified as sinners are actually closer to salvation through repentance than those who profess themselves just but are blind to the real demands of God’s love.

The parable originally shed light on the Jewish rejection of Jesus and the Gentile acceptance of him. God did not decide at a particular moment to reject the Jews and choose Gentiles. He consistently wills all people to share in his love. But, for the ones who rejected Jesus, their "yes" to their own sense of being favored by God stood in the way of their saying "yes" to the very fulfillment of that favor in the Gospel of Jesus.

For us Christians, there is an important moral. A professional "yes" or a loudly proclaimed "yes’ to God may contain so much "system" or so much ego that a real "no" is lurking behind the facade. On the other hand, one who begins by saying "no" outwardly, may really be searching for a genuine image of God to say "yes" to.

Ezekiel emphasized personal responsibility to the Lord for one’s own actions in an age when it was held that descendants inherited the punishment for their fathers’ sins. (See Ex 20:5-6; Dt 5:9-10; 29:18-21.) It is quite true that a child may inherit the consequences of a parent’s sin. If a father squanders a fortune, his son enters the world poor through no fault of his own. Also, an innocent individual may suffer the consequences of collective guilt. Everyone in Germany suffered in the Nazi defeat. However, Ezekiel is fighting against a fatalism that says, "If we must pay for the sins of our fathers, what point is there in changing or being good ourselves?" Here personal responsibility has the last word. In the final analysis, each person can be held accountable only for his own deeds.

This psalm is the prayer of a sinner who understands the consequences of his sin, yet trusts in god’s mercy. Response: "Remember your mercies, O Lord."

Philippi was one of Paul’s favorite communities. Relations were affectionate, and little of the dissension that occasioned many of Paul’s other letters is found here. Paul writes to them in a positive vein, seeking to lead them to greater perfection in the love of one another based on Christ.

The core of Christian perfection is humility (v 3),which is based on the humility of Christ (vv 5-11). The humble person does not have to look at himself or herself as dirt, but must be motivated by a healthy appreciation of the other person’s value. Humility is not an invitation to unhealthy insecurity or paranoia. In fact, only the whole and secure person can really forget titles, privileges, and self-praise, and concentrate on the good and worth of others. Christ’s attitude is an invitation to health. Holiness is wholeness.

Vv 6-11, the great hymn of Jesus’ Lordship through self-emptying, is also read each year on Passion (Palm) Sunday. In chapter 3, Paul reflects on the place of Christ in his own life as a model for his hearers. The stern yet hopeful tone of this chapter makes it appropriate for Lent, and two sections appear on Lenten Sundays in Year C — 3:8-14 on the Fifth Sunday of Lent and 3:17-4:1 on the Second Sunday of Lent.

1. Do you find the Gospel passage comforting or disturbing? Why?

2. How, in a practical sense, can Christ’s attitude be yours?