Palm/Passion Sunday Year C
From the Archives of April 10, 2022 (and April 14, 2019, March 20, 2016, and March 24, 2013)
Worship Resource for April 10th, 2022—Palm and Passion Sunday
Revised Common Lectionary
Palm Sunday: Psalm 118: 1-2, 19-29; Luke 19:28-40
Passion Sunday: Isaiah 50:4-9a; Psalm 31:9-16; Philippians 2:5-11; Luke 22:15-23:56 or Luke 23:1-49
Narrative Lectionary: Jesus’s Last Words, John 19:16b-22, or Triumphal Entry, John 12:12-27 (Psalm 24)
We begin Palm Sunday’s readings with Psalm 118, a psalm of thanksgiving for God’s deliverance from both Egypt and the Exile, for entering the temple and proclaiming God’s reign. This psalm is repeated as a lectionary choice in the Easter season, proclaiming God’s steadfast love and faithfulness which endures forever. In verses 19-29, the psalmist calls the community into worship, processing into the temple. The people rejected are now the chief cornerstone. God shined a light on the people and the people know God’s salvation.
Luke’s account of Jesus’ entry into Jerusalem is very similar to Matthew and Mark, but the words from the disciples mirror the words of the angels proclaiming Jesus’s birth. The angels spoke of glory to God in the highest heaven and on earth peace to those whom God favors. Here, the disciples call out “Peace in heaven, and glory in the highest heaven!” They refer to Jesus as the king who comes in the name of God. And in a unique portion of Luke’s account, some of the Pharisees tell Jesus to order his disciples to stop. Remembering that some Pharisees warned Jesus back in 13:31-35 that Herod wanted to kill him, perhaps they were concerned that now Pilate would want to kill Jesus, who was probably entering Jerusalem on a white horse, maybe even that same day. However, Jesus responds with, “If these were silent, the stones would shout out.” Just as the angels spoke on the day of Jesus’ birth, now the disciples speak with heavenly authority: peace will come, the Messiah will reign.
The readings for Passion Sunday begin with Isaiah 50:4-9a. The Suffering Servant in Isaiah is the people of Israel personified. God is the one who lifts up and helps the servant and knows their true innocence though they have suffered from their enemies. God is the one who justifies the people, and the servant knows there is no reason for shame or disgrace, for God is the one who knows them and will bring help and deliverance.
The psalmist has suffered in Psalm 31:9-16. They are distressed and grieving, forgotten by their neighbors, and in anguish. Their enemies have schemed against them, and their life is in danger. Yet they put their trust in God and know that God will be faithful. They plea for God’s deliverance, and know the future is in God’s hands.
Philippians 2:5-11 contains an ancient confession of the church. Whether originally by Paul or quoted by Paul, this confession states that though Christ was equal to God, he did not abuse his power, but became humble and emptied himself as a human being, humble and obedient to the point of death on the cross. God lifted him up and exalted him so that everyone will bow and confess that Jesus Christ is Lord.
The Passion selections are either the shorter selection of Luke 23:1-49 or the longer narrative of Luke 22:15-23:56. The longer passage begins with the Passover meal. Note that this is not the same as the seder meals celebrated today, but rather the tradition of the seder and the tradition of Communion both emerged as Jewish and Christian practices respectively after the destruction of the temple in the year 70 C.E. Instead, Jesus had gathered for a Passover meal. In Luke’s account, Jesus does lift up a cup before the bread, and an additional one after the bread, which has led some to think this was a new interpretation of the Passover meal. However, we must remember that Luke’s account was also written after the destruction of the temple, and the author may be inserting some of what has become tradition onto the narrative of what happened years before when Christ was betrayed. In Luke’s account, the argument among the disciples over who was the greatest also takes place after the meal, instead of earlier in Jesus’ ministry. Jesus speaks of the importance of serving one another at the table and warns Simon of betrayal and denial.
When they are about to leave, Jesus tells them they will be counted among criminals, and some say to him “here are two swords.” Later, however, when one of them strikes the ear of the slave serving the high priest with their sword, Jesus declares, “No more of this.” It appears that while Jesus wanted them to be prepared for what was to come, violence was not what Jesus intended or desired. He touched the slave’s ear and healed him. Meanwhile, while they are in the garden, unique to this account of Luke’s, there is a vision of an angel who comes while Jesus is praying, and Jesus’s sweat becomes like drops of blood. Jesus is betrayed, Peter denies him, and Jesus is mocked and abused before he is taken before the religious leadership in Jerusalem.
In chapter 23 (beginning the shorter reading), Jesus is first brought before Pilate, and then he is brought to Herod—a story unique to Luke’s account. Herod was interested in Jesus, as he had been in John the Baptist, and wanted Jesus to perform a sign. However, when Jesus wouldn’t respond to his questioning, Herod was displeased, and had him dressed up in a robe and sent back to Pilate. Pilate and Herod, who had been enemies, were now friends—two people united in a common cause to stop any revolution from happening in Jerusalem that would usurp either’s power.
As with Matthew and Mark, Pilate doesn’t find any reason to charge Jesus, but gives in to the crowd who wants Barabbas released instead of Jesus and orders him to be crucified. Simon of Cyrene carries the cross for Jesus, while the women who followed Jesus mourned and wailed. Jesus told them not to weep for him, but for themselves and their children, for what was to come—the revolt in Jerusalem and destruction of the temple.
Also unique to Luke’s account is that of the others crucified with Jesus, one rebukes the other, saying they deserved death while Jesus was innocent, and asked Jesus to remember him when he came into his kingdom. Jesus responded that on that day they would be together in paradise. Jesus is killed on the cross, and the centurion standing by declares that truly Jesus was innocent. In verse 49, Luke’s account states that all who knew Jesus—including the women who followed him—stood at a distance observing these things.
The longer reading continues with Jesus’ burial by Joseph, a member of the council who didn’t agree with the others. He was from Arimathea and had Jesus’ body taken down while the women prepared spices and oils for the tomb. All rested on the Sabbath according to the commandment.
The Narrative Lectionary has been following John’s account of Jesus’s last night for several weeks, concluding this Sunday with the Crucifixion in 19:16b-22. In John’s account, Jesus carried the cross, not Simon of Cyrene. This section, however, mainly focuses on Pilate’s words. Pilate had a sign placed above Jesus’ head that read in Aramaic, Latin, and Greek, “Jesus of Nazareth, King of the Jews.” While the religious leaders complained, Pilate refuted them saying, “I have written what I have written.” Pilate’s sign clearly made this a political execution, that Jesus had challenged Roman authority and failed.
The alternative passage for the Narrative Lectionary is Jesus’ entry into Jerusalem in John 12:12-27. Similar to Matthew, Mark, and Luke, Jesus enters Jerusalem riding on a donkey, although in John’s account it is Jesus who found the donkey rather than sending his disciples for it, and his disciples did not understand until after Jesus was glorified. The crowd was testifying about Jesus because they had witnessed Lazarus raised from the dead. Some of the religious leaders were furious. Some Greeks came and also wanted to see Jesus. When his disciples told him this, Jesus declared it was time for the Son of Humanity to be glorified. He further taught his disciples that a grain of wheat must fall to the earth and die in order to bear fruit, otherwise it is only a seed. Those who serve Jesus must follow Jesus and must hate their lives in this world in order to save them. This was the time, the reason Jesus had come, even though he was deeply troubled about what lay ahead.
Psalm 24 is a song of worship, proclaiming that the earth is God’s sanctuary, and everything in it belongs to God. While the worshipers travel to the temple, they are reminded that God is everywhere, mighty and awesome, strong to save, the Ruler of all. The ones who can ascend God’s mountain, who can stand in the sanctuary, are the ones with clean hands and pure hearts—the ones who are true to who they are and are not deceitful. They will receive blessing and righteousness as they seek God.
From Palms to Passion, from “Hosanna” and “Blessed” to “Crucify Him!” On this Palm Sunday, we proclaim Christ reigns even in the face of death. Christ reigns in the face of worldly revolution, while calling us to a revolution of our hearts. Empires can squash rebellions and crucify leaders, but God can raise the dead. The true revolution is understanding that hate and death will never have the final word, but love and life will. Hope endures. Palm Sunday reminds us that in one moment we can be at our very best and the next at our very worst. We are a fickle people, and have been, all the way back to our ancestors of the faith. We fail and fall short. And yet, we still see glimpses of hope. “Hosanna, save us!” “Peace in heaven,” we call out to the angels who once sang, “Peace on earth.” We desire peace, but it is difficult to pursue in this world (Psalm 34:14). As we continue to experience the war in Ukraine, violence by brutal military regime in Myanmar, violence in our streets and in our homes, we cry out in desperation: “Hosanna, save us!” And may the peace we call out to heaven be reflected here on earth.
Call to Worship (from Psalm 118:1, 19, 21 and 24)
O give thanks to the Lord, for God is good;
God’s steadfast love endures forever.
Open to us the gates of righteousness,
May we enter through them and give thanks to our God.
We thank God, for God has answered us,
And has become our salvation.
This is the day that the Lord has made,
Let us rejoice and be glad in it!
Prayer of Brokenness/Confession
Holy One, we confess that we sing Your praises in one breath and curse one another in the next. We fail to follow You and to live into Your ways. We follow the ways of this world, the crowds of power, and feed the fears of the powerful. We abandon faith in You to chase a passing glimpse of worldly satisfaction and security. Forgive us for our foolishness. Call us back into Your ways of love, compassion, and hope. Call us into living into Your ways of healing and reparation and restoration. In the name of Jesus Christ, who entered Jerusalem as one of us and died for us all, we pray. Amen.
Blessing/Assurance
We know that our Redeemer lives. We know that in the face of all our faults and shortcomings, Christ lifts us up, embraces us, and forgives us. You are loved. You are forgiven. You belong to Christ and can never be forgotten. You are valued. Know your worth—you are God’s beloved child, and with you God is well pleased. Go forth and share the good news of God’s hope to the world. Amen.
Prayer
God of Death and Life, You have made us to become like seeds that fall to the ground, so that we will bear much fruit by dying to the ways of this world and being born in Your way. We are afraid to let go. We have known only this way that the world has taught us, to put ourselves and our desires first, but we know Your Way is the Truth and the Life. Help us to let go of the worldly understanding of success. Help us to let go of the world and to fall into You. Help us to take root and to bear fruit, so that all may know Your abundant love. In Christ’s name we pray. Amen.
Worship Resources for April 14, 2019—Palm and Passion Sunday
Revised Common Lectionary
Liturgy of the Palms: Psalm 118:1-2; 19-29; Luke 19:28-40
Liturgy of the Passion: Isaiah 50:4-9a; Psalm 31:9-16; Philippians 2:5-11; Luke 22:14-23:56 or 23:1-49
Narrative Lectionary: Triumphal Entry, Matthew 21:1-17 (Psalm 118:25-29)
We begin with the Liturgy of the Palms on this Palm and Passion Sunday, with passages from Psalm 118, a call to worship in the temple. The psalmist calls upon the people to praise God as they enter the gates of the temple. The people, rejected by the world, have become the chief cornerstone, the foundation of God’s work on earth, so that all peoples might know the creator God. The psalmist leads the community in worship as they approach the altar, calling upon God to save them, and giving thanks for God’s steadfast love.
In Luke’s account of Jesus entering Jerusalem, in a similar manner to Mark and Matthew, Jesus tells the disciples to go ahead of him into Jerusalem, to find a colt and let the owner know when he asks that “the Lord needs it.” Jesus enters Jerusalem, with the crowds spreading their cloaks on the road in front of him, shouting “Blessed is the king who comes in the name of the Lord!” However, they also repeat a similar refrain from the angels at Jesus’ birth: “Peace in heaven, and glory in the highest heaven!” When Jesus is told by some of the religious leaders to tell his disciples to stop, he says that if they were to be silent, the stones would shout.
The Liturgy of the Passion begins with a passage from the Suffering Servant in Isaiah. The Suffering Servant at times is the people of Israel, but in this passage, the prophet himself is identifying with the image. He was given the gift of teaching, the ear to hear God, but has suffered for it. God has helped him, and God has vindicated him, for now he is with the people, returning home from exile. If God is with him, who can stand against him?
The psalmist pleads with God for deliverance from their enemies in Psalm 31:9-16. The suffering they have endured, mentally and physically, has weighed on them. They fear for their own life, yet they will trust in God. They pray for God’s deliverance from their enemies and persecutors, and to be saved in God’s steadfast love.
Paul either composed, or recites, the ancient confession of the church in Philippians 2:5-11. Jesus didn’t exploit his equality with God but became humble to the point of dying on the cross. God raised Christ and exalted him, so that every name will bow at the name of Jesus, and confess that Jesus Christ is Lord. Christ, fully divine, became fully human, one of us, even dying as one of us, so that all might live.
The selections for the Passion narrative from Luke, either the longer version or the shorter version, contain the events of Jesus’ last night up until his death. The longer version contains the Last Supper, the argument among the disciples of who was the greatest, and Jesus’ time in prayer at the Mount of Olives. In Luke’s account, the disciples bring supplies, including swords, to fulfill a scripture that Jesus was accounted among the lawless; yet, when one of the disciples cuts off the ear of the slave of the high priest, Jesus declares “no more of this!” and heals him. It’s clear that Jesus was not advocating violence, but rather showing his fate among the criminals of his day. Also, in Luke’s account, when he prays at the Mount of Olives, an angel appears, and Jesus’ own sweat appears to turn into blood as it drops on the ground. Much of the other details are similar to the other Gospel accounts.
Beginning in the shorter scripture selection, Jesus is before Pilate, then he goes before Herod, then is sent back to Pilate. Luke’s account declares that Pilate, the Roman governor, and Herod, the king of the Jewish people in Jerusalem but appointed by Rome, became friends that day. Having a common source of frustration in Jesus’ refusal to answer their questions, they become united. When Jesus is crucified along with two others, one mocks Jesus, but the other declares Jesus is innocent, and asks Jesus to remember him when he comes into his kingdom. In Luke’s account, Jesus is the innocent victim, who dies on a Roman cross, whose violent death ends violence.
The Narrative Lectionary follows Matthew’s account of Jesus’ entry into Jerusalem. The writer of Matthew’s gospel account liked to quote Hebrew scripture and show how Jesus fulfilled it, but he often misunderstood the translation. Matthew’s account is the only one in which Jesus is given both a donkey and its colt to ride. As he enters Jerusalem, the people have spread their cloaks as well as cut branches on the road, and they shout, “Hosanna to the Son of David!” From the streets, Jesus enters the temple, drives out the ones selling and buying, overturning the tables of the moneychangers. Jesus quotes scripture twice to justify his actions and the actions of the crowds among him.
Psalm 118:25-29 is the portion of the psalm in which the psalmist calls upon God to save them, then calls upon the people to bless God’s name. As part of a processional entering the temple, the psalmist calls upon the people to approach the altar and give thanks to God, whose steadfast love endures forever.
From the point of view of the disciples, the events of Holy Week go from joy to terror, from celebration to nightmare. They enter with Jesus, and though they may have been afraid, their fear and trembling in the beginning was in response to awe, and they were full of hope. By the end of the week, their friend has been killed, hung on a cross, and they have scattered, fearing for their own life. We can understand the emotions of this heavy week, even thousands of years later, going from life to death, and then ultimately to life again. But for a short while, we must sit with the fear and terror of death, the pain of hate, the suffering of the world that Jesus faced. To skip over the nightmare the disciples and Jesus himself experienced would be to skip over the work of Christ on the cross, where death is defeated, where sin does not have the final word.
Call to Worship
Blessed is the one who comes in the name of the Lord!
Hosanna! Save us, O God!
Peace in heaven, and glory in the highest heaven!
Hosanna! Save us, O God!
Blessed is the coming reign of our God!
Hosanna! Save us, O God!
As we enter this holy week, we come in joy and trembling;
Hosanna! Save us, O God!
Prayer of Confession
O Come Thou Wisdom From On High, and order all things far and nigh; to us the path of knowledge show, and cause us in her ways to go. O God of Wisdom, we confess that like the disciples we act out in fear rather than courage. We hide instead of facing the challenges before us. We deny instead of accepting responsibility for our actions. We curse instead of bless. We hate instead of love. We try to live with ourselves and our ways instead of dying to the ways of the world. Forgive us for our foolish ways. Lead us into the ways of wisdom, Your ways of justice and mercy. Amen.
Blessing/Assurance
We shout Hosanna, asking for God to save us, and God already has. We are saved from hate by God’s love that grows in us. We are saved from sin by the wisdom and knowledge of God’s forgiveness and mercy. We are saved from the ways of the world by living into God’s ways of justice and mercy that lead to peace. We are saved by the love of God in Christ Jesus, who laid down his life for us. We are saved from violence by his act of non-violence. We are saved by Christ’s love, which surpasses death, and leads us to eternal life. You are saved. You are loved. You are forgiven. You are restored. Amen.
Prayer
Almighty God, Maker of us all, You made us mortal beings. You made us capable of both love and hate. You made us capable of violence and peace. You made us to die, but You created us to live. Call us away from the fear of death, to the knowledge that hate will not have the final word, the hope that violence will cease, and the promise that peace will prevail. For You are the Creator, the Redeemer, the Sustainer, and in You we have the promise of eternal life, and the hope of resurrection. Amen.
Worship Resources for March 20th, 2016—Palm/Passion Sunday
Revised Common Lectionary: Isaiah 50:4-9a; Psalm 31:9-16 or Psalm 118:1-2, 19-29; Philippians 2:5-11; Luke 19:28-40 or Luke 22:14-23:56 (or Luke 23:1-49)
Narrative Lectionary: Lord’s Supper, Prayer in Gethsemane, Mark 14:22-42 (Psalm 116:12-19)
The last Sunday in Lent has arrived. The prophet Isaiah speaks in 50:4-9a in the point of view of the Suffering Servant. Israel has suffered much, and in the aftermath of the exile, Isaiah shows that Israel’s obedience in going into exile has not been for nothing, but that God is the one who continues to help them, and sees them through.
The psalmist pleads in Psalm 31:9-16 for God’s deliverance. In the first part of the psalm, the singer calls upon God to hear and to be their refuge, exalting the name of God. But in this part of the psalm, the plea is lifted up. The psalmist cries out for God to save them from their enemies, and from shame and scorn.
Psalm 118:1-2, 19-29 sings praise to God for God’s steadfast love, declaring that the rejected stone has become the chief cornerstone—the people rejected by others have become God’s people. God is the one who gives light, and God is the one who gives blessings and is worthy of thanksgiving.
Philippians 2:5-11 contains the ancient confession and song of Paul (or perhaps of the early church, attributed to Paul), of Jesus’ humility and humanity, becoming so human as to die, and to die on a cross. God had exalted him, and Paul declares Jesus Christ as Lord—the one who became so human is now glorified above all.
Jesus’ arrival in Jerusalem in Luke 19:28-40 causes the people to shout out. Unlike the other accounts that use the word “Hosanna” which means “Save Us,” Luke’s account has the “multitude of disciples” shouting a phrase that echoes back to the birth narrative in Luke: “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory to the highest heaven!” The angels declared peace on earth, and goodwill to all. Now, the disciples echo that call back. And when some Pharisees tell Jesus to order the disciples to stop, Jesus declares if they were silent, the stones would shout out.
Luke 22:14-23:56 is Luke’s account of Jesus’ last night and day. Jesus’ discourse to the disciples over the Last Supper includes an argument among the disciples of who is greatest. Jesus reminds them that they are not like the Gentiles who lord it over one another, but that all of them must become like those who serve—and at the same time, all of them have their part in the reign of Christ. Jesus warns them that though they have already faced trials, but they will all be “sifted like wheat.” Jesus especially warns Simon Peter of his own denial that is coming, but in Luke’s account, Jesus also tells him that once he has “turned back” to “strengthen your brothers.” Luke is also the only account in which Herod is mentioned during Jesus’ trial, and Jesus is briefly given over to Herod. Herod, being a puppet king under the Roman government, was not friends with Pilate, who had direct authority over him, but after this, they become friends, as Jesus becomes the victim of their violence. Luke’s account is also the only one in which one of the two crucified with Jesus repents while on the cross.
The Narrative Lectionary focuses on the Lord’s Supper and Jesus’ betrayal by Judas. Jesus does tell the disciples that “after I am raised up, I will go before you to Galilee” (vs. 28). But the disciples cannot even comprehend what is coming with his arrest and death—Peter declares he will not deny Jesus, and the other say the same—though they cannot stay awake in the garden with him just a short time later.
Psalm 116:12-19 sings of being the servant of God. The faithful servant follows the Lord even to death, knowing that God will be faithful and save them. The faithful servant fulfills their vows, and calls upon the name of the Lord.
The angel spoke at Jesus’ birth, “For unto you is born this day in the city of David a savior, who is the Messiah, the Lord.” And the multitude of the heavenly host declared, “Glory to God in the highest heaven, and on earth peace, and goodwill to all.” As the multitude of disciples echo back to the heavenly host “Peace in heaven, and glory to the highest heaven!” the line between earth and heaven is blurred. The cross not only crosses the line between earth and heaven, but erases it with Christ’s resurrection. On Palm Sunday we celebrate Jesus’ entry into Jerusalem, which leads to the cross, and into eternal life.
Call to Worship
O Give thanks to the Lord, for God is good!
God’s steadfast love endures forever!
This is the day that the Lord has made!
Let us rejoice and be glad in it!
Hosanna! Blessed is the one who comes in the name of the Lord!
Hosanna! We come to worship Jesus, God Who Saves! Amen.
Prayer of Brokenness/Confession
Forgive us, O God, for our violent ways. Forgive us for our faithlessness. Forgive us for our half-heartedness and short-sightedness. Forgive us for shouting “Hosanna, Save Us!” one moment, and “Crucify Him!” in the next. Forgive us, most of all, for turning to violence instead of love. We know that violence is transformed at the cross, and does not have the final word. We know that death is transformed at the cross, and does not have the final word. We know that sin is transformed at the cross, and does not have the final word. You have taken our guilt, our shame, our violence, sin, and death, and transformed us in Your love, and for that, we are eternally grateful, and belong to You as Your beloved children. May we live into Your ways of love, mercy, forgiveness and peace. In the name of the Prince of Peace we pray. Amen.
Blessing/Assurance of Pardon
The stones shout out, Love Wins! Our shouts of “Crucify Him” will be transformed to “He Is Risen.” Death and sin are transformed into eternal life and forgiveness. We are transformed, and will never be the same. Go, sharing the story of Jesus the Christ, and what Christ has done for you. Amen.
Prayer
Ancient of Days, You created life, and that life never ends because Your love never ends. Your love for us was magnified by the coming of Your Son, Jesus the Christ, into the world and into our lives. As we remember, year after year, our own shortcomings and faults, we also remember that You are greater than our mistakes. You are greater than anything that causes us to stumble. We remember, year after year, because we are waiting for Your coming into our world and our lives in a new way. We remember, year after year, that we need resurrection, that we need new life, and that You have overcome sin and death forever, and they do not have a hold on us. We give You all the thanksgiving and praise, knowing You are coming again in a new way. In Your name we pray. Amen.
Worship Resources for March 24th—Palm/Passion Sunday
Revised Common Lectionary: Isaiah 50:4-9a; Psalm 31:9-16 or Psalm 118: 1-2, 19-29; Luke 19:28-40 or Luke 22:14-23:56; Philippians 2:5-11
We have reached the end of the season of Lent. Our previous readings of Hebrew scripture have included passages reminding the people of God’s covenant, of God’s faithfulness. This passage in Isaiah is from a human being’s point of view, a human being who remains faithful to God despite others failings, because of God’s covenant. It is not an easy task. The speaker remains faithful to God’s covenant and will not act in violence nor retaliate. As the early Christians looked back on the last days of Jesus, they saw Jesus’ resolve in this passage. Jesus, who did not act with violence or react violently, was mocked and spit upon and then crucified. The resilience of the speaker in this passage of Isaiah to stay faithful to God’s ways and not follow in the way of violence of the world reminds us Christians today of the way of Jesus, and our own resolve to remain faithful.
Psalm 31:9-16 is a prayerful cry for help from God. The psalmist is facing adversity, enemies abound and illness or disease has also attacked the psalmist’s body. In all this distress, the psalmist trusts in God and still asks for God’s help, trusting that God will be faithful and will bring deliverance, healing, and hope.
Psalm 118:1-2, 19-20 celebrates God’s deliverance and proclaims God’s triumph. For those who remain faithful to God, they will celebrate and rejoice. The psalmist sings thanksgiving and praise to God in this time of wondrous joy. Though this psalm is quoted by Jesus later, in this time, it is referring to the people of Israel, who have been rejected by their neighbors—they are beloved by God. God looks upon the rejects, the marginalized, the oppressed—and lifts them up, delivers them, honors them. They are now the saved, the found, the free, and the celebrated.
Luke 19:28-40 contains the familiar story of Jesus’ entry into Jerusalem. Echoing the cries of the angels at Jesus’ birth, the disciples are now the ones who say, “Peace in heaven, and glory in the highest heaven!” Luke’s version also contains the little story of the Pharisees telling Jesus to have his disciples stop (again, Luke does not paint all the Pharisees in a bad light—many of them through Luke’s Gospel try to warn Jesus that Herod wants him dead, and in this moment, they are probably trying to warn him against causing any trouble for the temple leaders). But Jesus tells them that the stones would shout out if the disciples were silent. Or worse: perhaps it would be the multitude of the heavenly host once again!
Luke 22-23 is the story of the Passion, from the Lord’s Supper until Jesus’ death. Whether to focus only on the Palms, the procession into Jerusalem, or to focus on the Passion, the death of Jesus, is the tricky question for the preacher—you cannot have one without the other. Both parts are integral to the story of Jesus and Holy Week. Each Gospel is different and Luke’s Gospel contains some interesting, unique elements. Jesus tells the disciples now to take up swords (though clearly only to fulfill the scripture about being counted among the lawless) but when they show him they have two, he says, “It is enough.” Jesus’ prayer on the Mount of Olives contains an interesting, though uncertain, verse about Jesus’ sweat becoming like blood. Jesus heals the slave of the high priest after his ear is cut off. And perhaps most remembered, the two others crucified with Jesus have words attributed to them and at least one of them is repentant and believes.
Luke’s version is very interesting, but I think it once again cannot be told without the context of the Palms, the entry into Jerusalem, in which once again peace is proclaimed—though at Jesus’ birth, it is “Peace on Earth,” and near his death it is “Peace in heaven.” Even with the order to carry a sword, Jesus still heals the slave, refers to those who come after him with weapons as bandits, and says, “No more of this!” Which part of the story strikes you? Which part that Luke tells differently is opening up in you?
Lent is nearing its end. The journey to Jerusalem, to the cross, is almost complete. Jesus has called us to take up our cross. What still needs to be put to death in us that is separating us from God? Is it greed or pride? Is it the focus on our own survival? Is it our own need to be accepted? Is it our need for control? The disciples certainly didn’t expect things to turn out the way they did. When they came into Jerusalem shouting “Hosanna” and “Peace in Heaven,” they were not expecting their Messiah to go to the cross, even though he had told them more than once what would happen. What is it that gets in the way for you, that needs to die in order for you to live in Christ?
Call to Worship
With palms we call out to praise You, O God!
Hosanna, Save us, Emmanuel, God with us!
With clenched fists we strike against You, O God!
Hosanna, Save us, Emmanuel, God with us!
With angry voices we shout against You, O God!
Hosanna, Save us, Emmanuel, God with us!
With bitter tears we cry out for You, O God!
Hosanna, Save us, Emmanuel, God with us!
With nothing but our human selves, we come to worship You, O God!
Forgive us, Save us, Heal us, and Redeem us! Amen and Amen!
Prayer of Brokenness/Confession
God of Wholeness, we confess that we have been broken by the world. We have been betrayed by friends, and at times we are the ones who have betrayed others. We have been rejected, and at times we have rejected others. Forgive us our sins. Help us to put to death all that needs to die in our lives—all the things that keep us separated from You, our own selfishness, pride, and greed. Guide us in Your way, which is the way of the Cross, to deny the things of the world that have power over us. Help us to live into Your ways of love. In the name of Jesus, who loves us so much he gave himself up, denying the world’s power over others, to the point of dying on the cross—it is in Christ’s name we pray. Amen.
Blessing/Assurance of Pardon
We know that the way of love is hard, but it leads to life. We know that we must pass through death, but when we die to the ways of the world, we know that in Christ we live. Know that you are forgiven when you seek forgiveness, and you are loved when you love, for you do not live in the ways of this world. This is the way of Christ. Amen.
Prayer
Beloved Jesus, we long to walk in Your ways but we allow the way of the world to cloud our judgment. We desire to have the veil lifted, the walls broken down, but we are afraid. We cling to the ways of this world, seeking our own survival, our own gain, trying to live a good life. Help us to let go of false assumptions and worldly advice. Call us back to Your commandment to love our neighbor as ourselves. Guide us in this life to live for You, and not for ourselves, for in losing our lives, we find them in You. We pray this in Your name, our Savior, Redeemer and Friend. Amen.