118:1 This verse is repeated in Psalm 118:29.
118:2 This sounds like a liturgical direction.
118:19 What, and where, are the gate of righteousness?
118:20 What, and where is the gate of the LORD?
118:22 Why does this sound so familiar?
118:23 What is the LORD’s doing?
118:24 What day has the LORD made?
118:25 What sort of success is the psalmist praying for?
118:26 Who comes in the name of the LORD? The choice of this “Liturgy of the Palms” Psalm (say that three times) is obviously dictated by Matthew, as the “Liturgy of the Palms” Gospel Reading quotes Psalm 118:9. I think it can be argued that whenever the new Testament quotes a verse or two from a Psalm that the entire Psalm is drawn into the interpretation, as in an oral Jewish culture when most of the audience would likely have known the Psalm and thought of it even if only one verse were quoted. We experience the same when someone today quotes a line from a familiar poem, song or document. We instinctively recall the entire text. Yet few Christians know the Psalms like Christians once did, or Jews once did. Incorporating this reading not only serves to ground the passion in its Jewish context but adds an interpretive introduction to the Matthew 21:1-11 reading and suggests that we might read Matthew 21:1-11 as Christian Midrash on Psalm 118.
118:27 What, and where, are the horns of the altar?
118:27 Here is a refrain that echoes Psalm 118:1.
21:2 Must we have both a donkey and a colt?
21:5 What prophet is quoted and why does it appear that the author of Matthew does not understand Hebrew poetry?
21:7 How did Jesus sit on two animals at the same time?
21:8 Are we sure the large crowd cut palm branches? Will you be using eco-palms this Sunday?
21:9 Where have we (and those in the crowd) heard this before? Why shout this?
21:10 Is this not the question we seek to answer?
21:11 Is this a satisfactory answer to the above question?
50:5 What does it mean for God to open our ear and why is ear singular?
50:6-9 Do these verses justify this passage being chosen for this Sunday? How might these verses have influenced the Gospel accounts of the Passion?
31:9-13 I can imagine hearing these words from the lips of Jesus as he was being crucified, or at any time during his passion. This Psalm reads like the thoughts and feelings of the dejected, rejected, and defeated.
31:14-16 The Psalm, in the end, expresses prayerful trust.
2:6 How does this verse both confirm and challenge our understanding of the Trinity?
2:6-8 These verses recall the passion.
2:9-11 These verses recall the resurrection.
2:10 What do bended knees symbolize or represent?
2:11 “Jesus Christ is Lord” is one of the earliest if not the earliest Christian Confession. From this basic affirmation, how did we get to the Apostles’ Creed and the Nicene Creed, not to mention the Westminster Confession? There is something to be said for simplicity, but simplicity, rather than precision, leaves room for multiple interpretations and levels of meaning. I can live with that. Can you?
27:15-23 It it mere coincidence that both prisoners were named Jesus? What does the name “Barabbas” mean?
27:18 What do you make of this “jealousy”?
27:19 Here is yet one more example of a truth telling woman.
27:24 This hand washing is perhaps what Pilate is most remembered for.
27:25 How shall we deal with this verse without being anti-Semitic? Who is “us” and “our children”?
27:27-31 How did Mel Gibson deal with this? What is the danger of focusing on these verses?
27:32 We all have our own particular cross to carry, and if a Roman soldier asks you to carry a cross one mile, offer to carry it two. What ever happened to Simon of Cyrene?
27:34 Why would Jesus not drink?
27:38-44 Was there anyone who did not deride, mock, or otherwise taunt Jesus? Note that in Matthew both bandits taunt Jesus.
27:45 What is the significance that the darkness began at noon and lasted three hours?
27:46 Was Jesus quoting something? What does he quote?
27:51 What is the symbolism of the torn curtain? What rocks split?
27:52 What Saints?
27:54 Truth is here spoken not by the disciples, not by a woman, not by any of the Jews, but by Roman soldiers. What lesson might we learn from this?