| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Acts 3:13-15, 17-19 | Ps 4:2, 4, 7-8, 9 | 1 Jn 2:1-5a | Lk 24:35-48 |
| RCL: Acts 3:12-19 | RCL: Lk 24:36b-48 |
Eastertime: working through resurrection’s meanings
In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself as good shepherd, true vine, and one who has laid down his life; and prays for those whom he sends into the world. This week’s readings focus on the believing community’s continuing work to understand the resurrection’s meanings.
First reading (Acts 3:13-15, 17-19)
The first reading is the third part of an eight-week, semi-continuous reading from the Acts of the Apostles, written in the late 80s by the same author as Luke’s gospel. Acts continues the story of Jesus and his believing community: the resurrected Jesus returns to the Father and sends the Spirit. Luke’s sequel is the story of the Spirit’s continuing actions in Jesus’ believing community, primarily in the words and actions of Peter and Paul.
Immediately before this pericope, Peter and John encounter a lame man, who asks for alms. The Greek word ἐλεημοσύνη/eleēmosýnē can mean “alms,” but more often it means “mercy,” “pity,” or “God’s kindness.” Instead of giving the lame man money, Peter commands him to walk. Luke’s wordplay suggests that the lame man asks only for alms, but instead receives God’s mercy: God heals his lameness. In today’s pericope, Peter’s speech further interprets the lame man’s healing. God, not Peter or John, is the source of this mighty work, through the messiah Jesus (“[God’s] servant”). Peter retells the events of Jesus’ transformative death (“handed over,” “denied,” “asked for a murderer,” “put to death”) and resurrection (“God raised him,” “we are witnesses”). Summing up Hebrew scripture, Peter says that Jesus is God’s fulfillment of all the prophets’ promises. Echoing the prophets, Peter then calls the people to metanoia (change of mind/heart, “conversion”).
The Lectionary editors chose this reading to show how the risen Jesus, through the Spirit, continues to work in the ekklesia.
Second reading (1 Jn 2:1-5a)
The second reading is the second part of a six-week, semi-continuous reading from the First Letter of John. John the Elder wrote his letters (1 John, 2 John, 3 John) between 100-115 AD to various Johannine communities (ekklesiais), a network of house-churches probably centered around Ephesus. He urges the communities to unity by clearly stating teachings on the incarnation, the love command, the Spirit, the nature of sin, and end-time expectations.
In today’s pericope, the Elder states the purpose of his writing: to instruct his believing community in how to live, and so to avoid sin. At times, even the best-intentioned people will fail to “hit the mark” in imitating Jesus (“to sin”). The good news is that Jesus (the “Advocate”) continues to intercede with God for humans. Jesus’ transformative death frees all humans from their sins (“he is expiation for our sins”). Humans “know” God through a personal relationship, not through intellectual or factual knowledge. We express this “knowing” by keeping God’s commandments, especially the love command (Jn 13:34-35, Jn 15:9-17). Those who claim to know God but who do not love do not live in “truth.” Only those who love find God’s love present and in full measure (“perfected”).
The Lectionary editors chose this reading to show a disciple’s correct response to Jesus’ transformative and saving act.
Gospel (Lk 24:35-48)
Luke’s appearance story parallels John’s appearance to the disciples in the upper room (last week’s gospel, Jn 20:19-29). In today’s pericope, Luke shows the risen Jesus is the same person the disciples knew; Jesus explains his ministry and charges the disciple to continue his work.
- Proof of Jesus’ identity. Because the disciples still don’t understand what resurrection means, they interpret Jesus’ presence as a spirit (πνεῦμα/pneûma) (“ghost”). Jesus shows them his wounded body to confirm his identity (“it is I, myself”) and his humanity (“flesh and bones”). When the disciples recognize Jesus, they experience joy and amazement. They offer the hungry Jesus “fish,” a sign of the messianic feast’s abundance. In this sign Luke suggests that, with Jesus’ resurrection, the eschatological age has now begun.
- Meaning and continuation of Jesus’ ministry. Jesus repeats what he told the Emmaus disciples (Lk 24:25-27). Using Hebrew scripture, he explains how his ministry, death, and resurrection fulfill God’s promises in Torah (“the law of Moses”) and in the prophets (“prophets and psalms”). Through his life, death, and resurrection, Jesus completes God’s saving plan (“forgiveness”). The disciples, his “witnesses,” will continue his mission, carrying his message (“preaching in his name”) to all nations.
Summary and reflection
Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Peter connects the lame man’s healing with God’s saving plan, calling his hearers to metanoia. John the Elder instructs his believing community how to live and to know God. Luke shows the risen Jesus confirming his identity and inviting his disciples to continue his eschatological mission.
Today’s readings show the believing community still working out the meaning of Jesus’ life, death, and resurrection. Throughout the Easter season, modern believers continue to examine and to find new paths of discipleship in Jesus’ words and actions. If God’s saving plan is for each of us and for all of us, how do we turn our hearts toward inclusivity? If God calls us to a personal relationship, how can we know God unless we love others? If we say we are resurrection witnesses and disciples, how are we continuing Jesus’ work in joy and hope?
—Terence Sherlock
The Lectionary In Context 