The Entry into Jerusalem (Palm Sunday) … a Hardman window (1869) in the north aisle of Saint Mary’s Church, St Neots, Cambridgeshire, the ‘cathedral of Huntingdonshire’ (Photograph: Patrick Comerford)
Patrick Comerford
We have come to the last week in Lent, and Holy Week begins today with Palm Sunday or the Sixth Sunday in Lent (29 March 2026), and next Sunday (5 April 2026) is Easter Day.
Later this morning, I am one of the readers at the Palm Sunday Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, which begins with a procession from the Market Square at 9:15.
But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The entry into Jerusalem on Palm Sunday … an icon by Theodoros Papadopoulos of Larissa
Matthew 26: 14 to 27: 66 (NRSVA):
14 Then one of the twelve, who was called Judas Iscariot, went to the chief priests 15 and said, ‘What will you give me if I betray him to you?’ They paid him thirty pieces of silver. 16 And from that moment he began to look for an opportunity to betray him.
17 On the first day of Unleavened Bread the disciples came to Jesus, saying, ‘Where do you want us to make the preparations for you to eat the Passover?’ 18 He said, ‘Go into the city to a certain man, and say to him, “The Teacher says, My time is near; I will keep the Passover at your house with my disciples.”’ 19 So the disciples did as Jesus had directed them, and they prepared the Passover meal.
20 When it was evening, he took his place with the twelve; 21 and while they were eating, he said, ‘Truly I tell you, one of you will betray me.’ 22 And they became greatly distressed and began to say to him one after another, ‘Surely not I, Lord?’ 23 He answered, ‘The one who has dipped his hand into the bowl with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.’ 25 Judas, who betrayed him, said, ‘Surely not I, Rabbi?’ He replied, ‘You have said so.’
26 While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, ‘Take, eat; this is my body.’ 27 Then he took a cup, and after giving thanks he gave it to them, saying, ‘Drink from it, all of you; 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.’
30 When they had sung the hymn, they went out to the Mount of Olives.
31 Then Jesus said to them, ‘You will all become deserters because of me this night; for it is written,
“I will strike the shepherd,
and the sheep of the flock will be scattered.”
32 But after I am raised up, I will go ahead of you to Galilee.’ 33 Peter said to him, ‘Though all become deserters because of you, I will never desert you.’ 34 Jesus said to him, ‘Truly I tell you, this very night, before the cock crows, you will deny me three times.’ 35 Peter said to him, ‘Even though I must die with you, I will not deny you.’ And so said all the disciples.
36 Then Jesus went with them to a place called Gethsemane; and he said to his disciples, ‘Sit here while I go over there and pray.’ 37 He took with him Peter and the two sons of Zebedee, and began to be grieved and agitated. 38 Then he said to them, ‘I am deeply grieved, even to death; remain here, and stay awake with me.’ 39 And going a little farther, he threw himself on the ground and prayed, ‘My Father, if it is possible, let this cup pass from me; yet not what I want but what you want.’ 40 Then he came to the disciples and found them sleeping; and he said to Peter, ‘So, could you not stay awake with me one hour? 41 Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.’ 42 Again he went away for the second time and prayed, ‘My Father, if this cannot pass unless I drink it, your will be done.’ 43 Again he came and found them sleeping, for their eyes were heavy. 44 So leaving them again, he went away and prayed for the third time, saying the same words. 45 Then he came to the disciples and said to them, ‘Are you still sleeping and taking your rest? See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46 Get up, let us be going. See, my betrayer is at hand.’
47 While he was still speaking, Judas, one of the twelve, arrived; with him was a large crowd with swords and clubs, from the chief priests and the elders of the people. 48 Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man; arrest him.’ 49 At once he came up to Jesus and said, ‘Greetings, Rabbi!’ and kissed him. 50 Jesus said to him, ‘Friend, do what you are here to do.’ Then they came and laid hands on Jesus and arrested him. 51 Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. 52 Then Jesus said to him, ‘Put your sword back into its place; for all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? 54 But how then would the scriptures be fulfilled, which say it must happen in this way?’ 55 At that hour Jesus said to the crowds, ‘Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I sat in the temple teaching, and you did not arrest me. 56 But all this has taken place, so that the scriptures of the prophets may be fulfilled.’ Then all the disciples deserted him and fled.
57 Those who had arrested Jesus took him to Caiaphas the high priest, in whose house the scribes and the elders had gathered. 58 But Peter was following him at a distance, as far as the courtyard of the high priest; and going inside, he sat with the guards in order to see how this would end. 59 Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death, 60 but they found none, though many false witnesses came forward. At last two came forward 61 and said, ‘This fellow said, “I am able to destroy the temple of God and to build it in three days.”’ 62 The high priest stood up and said, ‘Have you no answer? What is it that they testify against you?’ 63 But Jesus was silent. Then the high priest said to him, ‘I put you under oath before the living God, tell us if you are the Messiah, the Son of God.’ 64 Jesus said to him, ‘You have said so. But I tell you,
From now on you will see the Son of Man
seated at the right hand of Power
and coming on the clouds of heaven.’
65 Then the high priest tore his clothes and said, ‘He has blasphemed! Why do we still need witnesses? You have now heard his blasphemy. 66 What is your verdict?’ They answered, ‘He deserves death.’ 67 Then they spat in his face and struck him; and some slapped him, 68 saying, ‘Prophesy to us, you Messiah! Who is it that struck you?’
69 Now Peter was sitting outside in the courtyard. A servant-girl came to him and said, ‘You also were with Jesus the Galilean.’ 70 But he denied it before all of them, saying, ‘I do not know what you are talking about.’ 71 When he went out to the porch, another servant-girl saw him, and she said to the bystanders, ‘This man was with Jesus of Nazareth.’ 72 Again he denied it with an oath, ‘I do not know the man.’ 73 After a little while the bystanders came up and said to Peter, ‘Certainly you are also one of them, for your accent betrays you.’ 74 Then he began to curse, and he swore an oath, ‘I do not know the man!’ At that moment the cock crowed. 75 Then Peter remembered what Jesus had said: ‘Before the cock crows, you will deny me three times.’ And he went out and wept bitterly.
1 When morning came, all the chief priests and the elders of the people conferred together against Jesus in order to bring about his death. 2 They bound him, led him away, and handed him over to Pilate the governor.
3 When Judas, his betrayer, saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders. 4 He said, ‘I have sinned by betraying innocent blood.’ But they said, ‘What is that to us? See to it yourself.’ 5 Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. 6 But the chief priests, taking the pieces of silver, said, ‘It is not lawful to put them into the treasury, since they are blood money.’ 7 After conferring together, they used them to buy the potter’s field as a place to bury foreigners. 8 For this reason that field has been called the Field of Blood to this day. 9 Then was fulfilled what had been spoken through the prophet Jeremiah, ‘And they took the thirty pieces of silver, the price of the one on whom a price had been set, on whom some of the people of Israel had set a price, 10 and they gave them for the potter’s field, as the Lord commanded me.’
11 Now Jesus stood before the governor; and the governor asked him, ‘Are you the King of the Jews?’ Jesus said, ‘You say so.’ 12 But when he was accused by the chief priests and elders, he did not answer. 13 Then Pilate said to him, ‘Do you not hear how many accusations they make against you?’ 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.
15 Now at the festival the governor was accustomed to release a prisoner for the crowd, anyone whom they wanted. 16 At that time they had a notorious prisoner, called Jesus Barabbas. 17 So after they had gathered, Pilate said to them, ‘Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?’ 18 For he realized that it was out of jealousy that they had handed him over. 19 While he was sitting on the judgement seat, his wife sent word to him, ‘Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him.’ 20 Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 21 The governor again said to them, ‘Which of the two do you want me to release for you?’ And they said, ‘Barabbas.’ 22 Pilate said to them, ‘Then what should I do with Jesus who is called the Messiah?’ All of them said, ‘Let him be crucified!’ 23 Then he asked, ‘Why, what evil has he done?’ But they shouted all the more, ‘Let him be crucified!’
24 So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, ‘I am innocent of this man’s blood; see to it yourselves.’ 25 Then the people as a whole answered, ‘His blood be on us and on our children!’ 26 So he released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.
27 Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole cohort around him. 28 They stripped him and put a scarlet robe on him, 29 and after twisting some thorns into a crown, they put it on his head. They put a reed in his right hand and knelt before him and mocked him, saying, ‘Hail, King of the Jews!’ 30 They spat on him, and took the reed and struck him on the head. 31 After mocking him, they stripped him of the robe and put his own clothes on him. Then they led him away to crucify him.
32 As they went out, they came upon a man from Cyrene named Simon; they compelled this man to carry his cross. 33 And when they came to a place called Golgotha (which means Place of a Skull), 34 they offered him wine to drink, mixed with gall; but when he tasted it, he would not drink it. 35 And when they had crucified him, they divided his clothes among themselves by casting lots; 36 then they sat down there and kept watch over him. 37 Over his head they put the charge against him, which read, ‘This is Jesus, the King of the Jews.’
38 Then two bandits were crucified with him, one on his right and one on his left. 39 Those who passed by derided him, shaking their heads 40 and saying, ‘You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross.’ 41 In the same way the chief priests also, along with the scribes and elders, were mocking him, saying, 42 ‘He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him. 43 He trusts in God; let God deliver him now, if he wants to; for he said, “I am God’s Son.”’ 44 The bandits who were crucified with him also taunted him in the same way.
45 From noon on, darkness came over the whole land until three in the afternoon. 46 And about three o’clock Jesus cried with a loud voice, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?’ 47 When some of the bystanders heard it, they said, ‘This man is calling for Elijah.’ 48 At once one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. 49 But the others said, ‘Wait, let us see whether Elijah will come to save him.’ 50 Then Jesus cried again with a loud voice and breathed his last. 51 At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. 52 The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. 53 After his resurrection they came out of the tombs and entered the holy city and appeared to many. 54 Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, ‘Truly this man was God’s Son!’
55 Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. 56 Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be given to him. 59 So Joseph took the body and wrapped it in a clean linen cloth 60 and laid it in his own new tomb, which he had hewn in the rock. He then rolled a great stone to the door of the tomb and went away. 61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.
62 The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, ‘Sir, we remember what that impostor said while he was still alive, “After three days I will rise again.” 64 Therefore command that the tomb be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, “He has been raised from the dead”, and the last deception would be worse than the first.’ 65 Pilate said to them, ‘You have a guard of soldiers; go, make it as secure as you can. 66 So they went with the guard and made the tomb secure by sealing the stone.
‘Christ the Bridegroom’ … a new icon in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2026)
Today’s Reflection:
The Gospel reading for the Liturgy of the Passion (Matthew 26: 14 to 27: 66) this morning is so long that it was traditionally known as the ‘Long Gospel’. It is so long, even in the abbreviated option that is available (Matthew 27: 11-54), that I imagine many sermons this morning are going to be very short, relying instead on dramatised readings of the passion narrative.
The other Palm Sunday Gospel reading (Matthew 21: 1-11), for the Liturgy of the Palms, is so familiar that few people are going to hear new reflections on the story of that well-known entry into Jerusalem.
Few people are likely to hear the first reading provided in the lectionary from the Prophet Isaiah (Isaiah 50: 4-9a), and very few preachers are likely to seek inspiration from it.
In the Orthodox Church, Palm Sunday and Easter Day are each a week later this year (5 and 12 April). Beginning on the evening of Palm Sunday and continuing through the evening of Holy Tuesday, the Orthodox Church observes a special service known as the Service of the Bridegroom. Each evening service is the Matins or Orthros service of the following day (for example, the service held on Sunday evening is the Orthros service for Holy Monday). The name of the service is from the figure of the Bridegroom in the parable of the Ten Virgins (Matthew 25: 1-13), and the icon of Christ the Bridegroom is inspired by many of the images of the Suffering Servant in Isaiah.
The 19th century French writer Victor Hugo included the Prophet Isaiah in his list of the six great writers of Western literature, alongside Aeschylus, Homer, Job, Dante and Shakespeare.
This reading is well known as the third ‘Servant Song’ of Isaiah – in all, there are four servant songs of Isaiah: Isaiah 42: 1-4; Isaiah 49: 1-6; Isaiah 50: 4-11; and Isaiah 52: 13 to 53: 12.
But this third Servant Song is relatively unknown. It builds on and develops the two previous songs in chapter 42 and chapter 49 in that the Servant of God, for the first time, suffers in this reading. In words that are adapted by George Frideric Handel in his oratorio
Messiah (1742), he ‘gave his back to those who struck me, and my cheeks to those who pulled out the beard’ (50: 6).
So, the Servant Song in the Palm Sunday readings provides vital insights into an individual’s suffering for the sake of the nation and for the sake of the world.
There are many questions about the identity of Isaiah’s servant.
In the past, the sufferings of the Suffering Servant in the writings of Isaiah have been identified by Jewish scholars with the sufferings of the whole children of Israel, and in more recent years, by some scholars, in particular with the experiences of the Holocaust.
Christians have traditionally identified Isaiah’s Suffering Servant with the suffering and crucified Christ, the Christ who is condemned to death in the Gospel reading for Liturgy of the Passion. And, for early Christians, there was only one answer. For them, Christ clearly was the one long predicted by the prophet.
Most especially, they saw him in the fourth ‘Servant Song’ (Chapters 52-53), where the servant was ‘despised and rejected’ (53: 3), ‘a man of suffering’ (53: 3), who ‘has borne our infirmities’ (53: 4), who ‘carried our diseases’ (53: 4), who ‘like a lamb was led to the slaughter’ (53: 7), who ‘bore the sin of many, and made intercession for our transgressions’ (53: 12).
For those early Christians, that fourth song was clearly about the one they had experienced in Christ’s life and particularly in his death on the cross.
So, perhaps, that fourth song in Isaiah 52-53 might seem to be more appropriate a reading this morning as we face into Holy Week – and one of the readings on Good Friday [3 April 2026] is part of that fourth song (Isaiah 52: 13 to Isaiah 53: 12). So why was this passage (Isaiah 50: 4-9a), the third song, chosen instead as one the readings on Palm Sunday for Year A, B and C?
In Isaiah 50, the servant is given a clear and powerful description. But so too is God. Four times in this passage (verse 4, 5, 7, 9) the Lord is known as the ‘Lord God,’ an address that is unique in Isaiah. Other versions render this as ‘Sovereign Lord,’ and it catches attention because of the double title of God (
adonai Yahweh). Perhaps, we should see this as a way of emphasising the dependence of the servant on God.
The word the servant uses to describe himself (
lemudim, verse 4) has been translated ‘of a teacher,’ or ‘of those who learn,’ or ‘of the learned.’
It is not clear whether the word means that God has given the servant the tongue of a teacher or learner. But we all know that the best teachers are those who are the most eager learners. Theological teachers, in particular, need to listen to human wisdom and divine wisdom, need to listen to creation and to the Creator. To have the tongue that teaches, I must first have an ear that hears. The servant of God is one who learns and proclaims a message from God.
The prophet implies by that language that the servant is not necessarily a leader, he does not always need to be out front, but he is the one who can speak well when right speech is needed. Indeed, God’s gift of speech is given ‘that I may know how to sustain the weary with a word’ (50: 4b).
The primary role of the servant is to pay special attention to the ‘weary,’ to those who are in desperate need of encouragement and support, to those on the margins, who are neglected, who are in danger of being forgotten.
This role of listener and right speaker is given to the servant ‘morning by morning,’ again and again (50: 4c).
In contrast to other prophetic figures, who may have received the Word of God while in the Temple praying (Isaiah), while watching the flock (Amos), or in dreams or in visions (Ezekiel), the prophet here emphasises the daily inspiration that came to him.
The suffering servant was so committed to the task that he gave his ‘back to those who struck me’ and his ‘cheeks to those who pulled out the beard.’ Neither did he ‘hide (his) face from insult and spitting.’
These acts – striking, beard pulling, insulting and spitting – are harsh, demeaning actions in a shame-based culture. Each of these deeds is designed to humiliate and denigrate a person, forcing him or her to ‘turn back,’ to reject the course he or she had first decided to follow and to conform to society’s norms and expectations.
However, this servant is not going to be deterred from his task of being a careful listener and a true encourager, no matter what insults are heaped upon him.
Although the message will be proclaimed, it is his suffering that is emphasised here. Just as the mouth speaks what the ear hears, so the parts of the body that suffer are stressed here. His persecutors strike him on his back and, when they pull out hairs from his beard, they attack him at the front too. They hurt him physically when they strike him, and they hurt him psychologically when they taunt and insult him.
The Suffering Servant was empowered to take on his suffering and to not turn his back because ‘the Lord God helps me’ (verse 7a). Because of the presence of the Lord God, the servant feels no ‘disgrace’ and has ‘set my face like flint.’
This second image suggests the unbreakable conviction of the servant to do what he has been called for.
The remainder of the passage enumerates the absolute conviction of this servant to act on the call of the Lord God in all things:
and I know I shall not be put to shame;
he who vindicates me is near (Isaiah 50: 7c-8a).
The servant can perform the work of the Lord God, however difficult and dangerous it may be, because the Lord God stands with the servant.
We live in a society and a culture where we try to avoid suffering. The Covid-19 or Corona Virus pandemic recently showed how in our culture we feel sickness and ill-health have to be avoided at all costs. We take out insurance against every inevitability and if, despite that, we end up in hospital we blame the system, the NHS, the medical professionals, even the government.
Until the recent pandemic, suffering was no longer appreciated or reflected on in our culture. We had become more interested in the exploits of the rich and famous than in the suffering of the marginalised and the global majority.
Yet, we should know, of all people, that suffering is at the heart of our experience of life, and the servant whose story we hear today is the one who leads us on the way to it. And In the week between Palm Sunday and Easter Day, we are invited again to be brought once more to the mystery of divine suffering.
We know that suffering and rejection must never have the last word. All suffering must eventually be put to an end, because that is the promise of the Crucifixion and the Resurrection. The Suffering Servant offers us the opportunity this Palm Sunday to look forward to Easter hope and the hope of the Resurrection.
The entry into Jerusalem on Palm Sunday … a fresco in Analipsi Church in Georgioupoli in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 29 March 2026, Palm Sunday):
The theme this week (29 March-4 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is a ‘Holy Week’ reflection’ (pp 42-43). This theme is introduced today with reflections by the Revd Kenson Li, Assistant Curate of Manchester Cathedral and a Trustee of USPG:
‘Read Psalm 118: 1-2, 19-29.
‘This is known as the Psalm of the Liturgy of the Palms.
‘Manchester Cathedral, where I work, is over 600 years old. Yet we have no stained-glass windows that date back to when the cathedral was built: this is because we were bombed by the Germans in the Second World War and suffered some damage after the IRA bombing in 1996. Across the city, we see memorials to other tragic losses of life: the Peterloo Massacre memorial opposite Bridgewater Hall, and ‘The Glade of Light Memorial’ outside the Cathedral, commemorating the lives lost in the terrorist attack in Manchester Arena.
‘But Manchester is not a sad city; we are an energetic city that is full of life. I think this is because, to quote from Oasis, our city’s most famous band: we don’t look back in anger.
‘As we journey towards the Cross, we have much to lament for: the evil humanity is capable of, the destruction greed and ideologies bring … but at the same time, we have much to give thanks for: the love of God which triumphs over death and sin, the reconciliation between humans made possible because of the forgiveness which radiates from the Cross of Christ. I don’t think God was looking back in anger when Jesus was crucified. I think God was looking towards a future that is full of light and life. May we do the same as we gaze upon the wondrous Cross this Good Friday, and every day of our lives.’
The USPG Prayer Diary today (Sunday 29 March 2026, Palm Sunday) invites us to pray:
Jesus, Son of God and son of David, you entered Jerusalem in meekness to perfect our love through death. May all who dwell in the land of your birth know that love and forgiveness are always stronger than weapons and greed.
The Collect:
Almighty and everlasting God,
who in your tender love towards the human race
sent your Son our Saviour Jesus Christ
to take upon him our flesh
and to suffer death upon the cross:
grant that we may follow the example of his patience and humility,
and also be made partakers of his resurrection;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord Jesus Christ,
you humbled yourself in taking the form of a servant,
and in obedience died on the cross for our salvation:
give us the mind to follow you
and to proclaim you as Lord and King,
to the glory of God the Father.
Additional Collect:
True and humble king,
hailed by the crowd as Messiah:
grant us the faith to know you and love you,
that we may be found beside you
on the way of the cross,
which is the path of glory.
Yesterday’s Reflections
Continued Tomorrow
‘Buro Taxi’ … riding on a donkey in Mijas in south-east Spain (Photograph: Patrick Comerford)
Scripture quotations are from the
New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
http://nrsvbibles.org
The Good Samaritan … a modern icon
