Their Eyes were Opened: 26 April, 2020
Third Sunday of Easter
It is a glorious thing to celebrate eucharist at Eastertime. . . But we cannot sing “life” and live death. We can’t sing “joy” and live gloom. Hidden with Christ we may be, but these next fifty days of Easter are a time to come out of the tomb and stand in the light. –– Blair Gilmer Meeks
Luke 24:13-35
Evidently Luke has a piece of tradition (“L”) available to him that he edits and adds to in this first of three stories of appearances of the risen Christ. The detail of the disciples’ initial inability to recognize Jesus (v 16) is a literary device to advance the story. Luke’s concerns come to the fore when he identifies Jesus as more than a prophet (v 19)—as the suffering messiah who “had to undergo all this” (v 26). To do this he uses the Hebrew Bible globally without specific references to places in “Moses and all the prophets” (v 27). This is Luke’s view expressed about how salvation was accomplished. . .
Luke’s second theological concern is eucharistic. The description of Jesus’ actions at the table (v 30) recalls his actions at the last supper (22:19). This makes the point that henceforth Jesus will be present to his disciples in the bread broken (24:31) and the scriptures explained (v 32). It is noteworthy that “he has appeared to Simon” (v 34) is the only confirmation in all the Gospel appearance narratives of the primitive kerygma that places Peter first among those to experience Christ (see 1 Corinthians 15:5). In several other instances Mary Magdalene is placed among those first to experience Christ risen. –– Blair Gilmer Meeks
Acts 2:14a, 36-41
Peter’s Pentecost sermon (Acts 2:14–36) makes constant reference, directly and indirectly, to the Hebrew Bible, particularly to the prophets. The apostle explains Jesus and the resurrection as the fulfillment of God’s promises to Israel. The lectionary readings from Acts can best be understood in the context of this long sermon.
Peter interprets the Pentecost event as a fulfillment of ancient prophecy, particularly that of the prophet Joel. The outpouring of the Spirit is the sign revealing God’s gift of salvation for Israel. For Luke, the author of Acts, Pentecost represents the beginning of the era of the church and thus, the beginning of the time of fulfillment.
Peter then recites the passion events as the fulfillment of messianic promises. Jesus’ death is described as part of a divine plan revealed, though never entirely, in the promises to Israel. The resurrection is seen as God’s action, for the final era is the time of God’s rule. –– Blair Gilmer Meeks
1 Peter 1:17-23
The tone of this letter is upbeat and encouraging. . . [dealing] with the practical problems of living as Christians in an unchristian world.
The reading addresses those who are fearful or discouraged by persecution, probably on the part of pagan neighbors scornful of this new religion. The author reminds his audience that since they are God’s children, their home is not of this world. Reference to the present “exile” is more a call for interiorization of values than for Christian activism. –– Blair Gilmer Meeks
Blair Gilmer Meeks, was at the time of this writing, a pastoral minister, writer of worship-related resources, and leader of workshops on worship living in Brentwood, Tennessee. Among her four books is Standing in the Circle of Grief: Prayers and Liturgies for Death and Dying (Nashville: Abingdon, 2002).
Homily Service 38, no. 5 (2005): 9-15.