2024 Sun April 14

I.Theme –   Jesus is risen and present with us

 Mosaic at the Church of Heptapegon

“‘Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself.’.. And when he had said this, he showed them his hands and his feet. While in their joy they were disbelieving and still wondering, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate in their presence.” – Luke 24:38-43

The lectionary readings are here  or individually:

Old Testament – Acts 3:12-19
Psalm – Psalm 4 Page 587, BCP
Epistle –1 John 3:1-7
Gospel – Luke 24:36b-48 

In today’s gospel, Jesus invites the disciples to touch his risen body and to understand the meaning of the scriptures.

They still don’t get it, even after the stone was rolled away, the cloths folded, the corpse vanished, the angel appeared and various testimonies given. Even then they think he’s a ghost. Their reaction is panic and fright.

And Jesus reaches out to them, exactly where they are. No scolding. No abstract theology. Jesus communicates on the only plane that will work. They might be spooked if he touched them. So he invites them to touch him. Drawing them out further, he asks for something to eat.

Nothing could better confirm Jesus’ identity and cement his bond with his friends than the sharing of fish. That is, after all, how it all began: an interruption when they were casting their nets, an invitation to a totally different kind of fishing. He who had no need of nourishment satisfies their hunger, that unspoken yearning which lurked beneath their fear, the quavering hope that he might be real.

This time, they get it. In Acts, Peter speaks to the people in a tone that echoes Jesus’ voice: no condemnation, only words of peace and forgiveness. He preaches about the power of God in Jesus and calls his listeners to respond with repentance and conversion. He has full confidence that their turning to God will wipe out their sins. Like his master, he does not burden them with heavy dogmas or abstract philosophy. He reaches out to them with the same enthusiasm that Christ once reached toward him. Peter and John have the same tough-minded attitude toward sin that Jesus had. They do not deny it, nor do they allow it to overwhelm them. They place it under God’s mercy.

Peter and John had seen human evil in its worst form. They had witnessed the cruel betrayal and violent murder of God. Yet Peter believed that through the Messiah’s suffering, God’s promise of life would come to fulfillment. And John saw Jesus as an intercessor, an offering for our sins. When we get depressed about evil in the world, or become guilty about our own sin, they inspire us to take the next step, beyond the muck and into new life.  

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Where does hope come from ? What is our source of hope ?This is a commentary on Psalm 4 specifically verses 6-8 by Trinity Episcopal NY which is the appointed Psalm for Sun, April 14. There are some additions afterward by Pope Benedict.

Psalm 4 is an individual lament (or perhaps better a plea for deliverance), possibly due failure of crops as the result of some natural calamity—perhaps drought. By this point in the psalm the writer has moved from critique to a trust in God. The psalmist’s confidence in God is demonstrated by the ability to lie down and go to sleep peacefully even in the face of difficulty. God is the source of the writer’s sense of security.

From the Psalm for April 14

“Many are saying, ‘Oh, that we might see better times!’ Lift up the light of your countenance upon us, O Lord. You have put gladness in my heart, more than when grain and wine and oil increase. I lie down in peace; at once I fall asleep; for only you, Lord, make me dwell in safety.” — Psalm 4:6–8

Commentary by Trinity Episcopal, NY

“The Psalm for this Sunday gets right to the point: “Many are saying, ‘Oh, that we might see better times!’”

“What a familiar refrain! In these complicated times, when division and disunity are rampant, this little phrase seems to be on everyone’s lips. From pulpits to pews, even people of faith decry our current situation — a world where conflict raises its head in every corner of our community and personal lives.

“In such a climate, it might be cold comfort to point out that the Psalmist was writing thousands of years ago, that the people who lived then carried the same concerns in their hearts as we do. They, too, looked at their world and saw only bad news. They, too, longed for better times.

“But for them, and for us, the Psalmist ultimately offers a word of hope. Asking for God’s face to shine upon God’s people, the ancient poet places ultimate trust in God’s providence and will. “You have put gladness in my heart, more than when grain and wine and oil increase,” they sing. In other words, the Psalmist claims their contentment and joy do not depend on external circumstances.

“In both seasons of want and seasons of overabundance, they know with whom they belong. They can rejoice even in a time of depletion. The poet “lies down in peace,” not because the world is a safe place, but because they “dwell” and rest in God. Their practice of hope is internally rooted, under the tenderness of God’s loving, light-filled gaze.

“Trusting in God from the inside out is not a call to ignore the brutalities or suffering around us. On the contrary, secure in God’s love, Christians are called to make the world more secure for everyone. In doing so, we reenact God’s posture of peace-bringing. We learn to create “better times,” not simply as a wish for ourselves and for those with whom we agree, but for all people.

“Because God has provided for us beyond our fears, we must build for others a world in which fear does not have the last say. In the quiet, steady confidence of our convictions — that God is indeed working out all things for our good — we provide witness to an indestructible hope, the kind of hope that does not bow itself to terror. This is Easter hope: a holy acceptance that even death cannot prevail.”

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By Lawrence Moore

"Jesus Christ and the Apostles" – George Roualt (1938)

Jesus has a very busy day on that first resurrection Sunday in Luke’s gospel! He rises, walks the seven miles to Emmaus with the two disciples, returns to Jerusalem, eats a meal with the other disciples, takes the group to Bethany and then ascends. This is concentrated drama!

It is not biography, but symbolic narrative. In Acts, Luke tells us that there was a period of 40 days between his resurrection and ascension. Here in the gospel, his concern is to make clear the significance of what is happening. By compressing everything into a single day, he is making the point that everything that happens is part of the unfolding drama of resurrection. Resurrection is a “new day” – not just chronologically, but qualitatively too. Although there will be many subsequent “days”, they, together with all of human history, take this event as their starting point. It is the dawn of a new creation. In it, the disciples meet their risen Master and learn the meaning and significance of all that has happened. The seismic tremors of resurrection are already beginning to spread from their epicentre in Jerusalem throughout the whole world.

The difference that resurrection makes

This week’s gospel passage has two striking parallels. The first is the one we noted last week, with John 20: 19-23, which, in all likelihood, John knew and was reflecting upon; the second is Luke’s second version of this incident in Acts 1: 3-8. The essence of Luke’s message is very simple: God has vindicated Jesus by raising him from the dead, so that all that Jesus proclaimed and promised will come about; Jesus is alive – alive, and not a ghost; Jesus wants his disciples to continue his work in the power of the same Spirit that came upon him at his baptism and empowered his ministry.

The message of the resurrection is startling, amazing and exciting! This is the faith by which Luke’s community lives, and is a matter of ongoing, genuine rejoicing – holy glee in the best sense! That’s reflected in the way Luke tells the story, where he almost caricatures the disciples’ inability to grasp what has happened. Here are the disciples, gathered in a room, listening to the astounding story of their two companions, breathless from having hot-footed it straight back to Jerusalem from Emmaus. This is the second bunch of possible crazies from among their number: first the women, back from the tomb in the morning, and now two of their number from Emmaus in the evening. Perhaps they’re thinking, “It’s not safe to go outdoors! It must be grief – or is it something in the water? After all, everyone who steps outside the room starts seeing Jesus! Better to stay right here in this room, where it’s safe!”

At that moment, Jesus appears in their midst! And he says, “Peace be with you.” There’s something deliciously ironic here, isn’t there? After all, “peace” is probably the last thing Jesus’ entry and comment provokes! They’re hallucinating – seeing a ghost – and the ghost is saying, “Relax! It’s ok!” Then the ghost goes on: “Why are you frightened?” Is Jesus being serious? Wouldn’t you be? What a ridiculous question! Then another killer: “Why do doubts arise in your hearts?” Well, Jesus (or whoever you are), do you really expect us to just roll over and say, “Oh, it’s you! Good to see you back. Come sit down – we were just talking about you!” Can’t you hear Luke chuckling as he plays with his readers?

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1 The gospel readings for these first three weeks of the season focus on stories of the risen Jesus appearing to his followers; the next four weeks will explore Jesus’ teachings about intimacy with God. The implication of this order of readings is that the Easter season isn’t just about the astonishing “wow!” of Jesus’ rising; it’s also — and preeminently — about the equally astonishing invitation for human beings to rise into greater intimacy and life together with God.

2 As we saw last week, a recurring theme in the resurrection appearance stories is how early Christian communities struggle to perceive and believe. Jesus has come back, but only a few have eyes to see; even his disciples need help recognizing him. What’s more, Jesus not only seems to look different; he also vanishes into thin air (Luke 24:31) and walks through locked doors (John 20:19). Is he some kind of spirit or ghost? This week’s passage in Luke addresses this question directly.

3 “Touch me and see,” Jesus says, directly addressing fears and doubts that, rather than a resurrected Jesus, they were actually seeing a ghost: “for a ghost does not have flesh and bones as you see that I have” (Luke 24:39). Thus Luke frames Jesus’ act of showing his wounds as not only an act of demonstrating who he is (as in, “look, I’m the one you saw crucified”) but also an act of demonstrating his physicality (as in, “look, I’m a human being, not an ethereal spirit”).

4 Why was a physical resurrection important to early followers of Jesus? The Christmas witness is that God becomes flesh and dwells among us, clarifying that the physical world is indeed both “very good” (Genesis 1:31) and well-suited to being indwelt by divine presence and power. In this way, the physical Incarnation and the physical resurrection — Christmas and Easter — are bookends around the radiant good news that creation is profoundly, irradicably good. And second, the physicality of the resurrection underlines its astonishing, miraculous character, its sheer impossibility, and so strengthens its status as a decisive sign of the dawning of God’s realm (and of many more “impossibilities” to come).