3rd Sunday of Easter - Cycle A
1st Reading: Acts 2:14, 22-33
Peter's Address
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[14] But Peter, standing with the eleven, lifted up his voice and addressed them,
[22] "Men of Israel, hear these words: Jesus of Nazareth with mighty works and
wonders and signs which God did through Him in your midst, as you yourselves
know--[23] this Jesus, delivered up according to the definite plan and foreknow-
ledge of God, you crucified and killed by the hands of lawless men. [24] But God
raised Him up, having loosed the pangs of death, because it was not possible for
Him to be held by it. [25] For David says concerning Him, 'I saw the Lord always
before Me, for He is at My right hand that I may not be shaken; [26] therefore My
heart was glad, and My tongue rejoiced; moreover My flesh will dwell in hope.
[27] For Thou will not abandon My soul to Hades, nor let Thy Holy One see cor-
ruption. [28] Thou hast made known to Me the ways of life; Thou wilt make Me
full of gladness with Thy presence.'
[29] "Brethren, I may say to you confidently of the patriarch David that he both
died and was buried, and his tomb is with us to this day. [30] Being therefore a
prophet, and knowing that God had sworn with an oath to him that He would set
one of his descendants upon his throne, [31] he foresaw and spoke of the resur-
rection of the Christ, that He was not abandoned to Hades, nor did His flesh see
corruption. [32] This Jesus God raised up, and of that we all are witnesses. [33]
Being therefore exalted at the right hand of God, and having received from the
Father the promise of the Holy Spirit, he has poured out this which you see and
hear."
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Commentary:
14-36. Even as the Church takes its first steps St. Peter can be seen to occupy
the position of main spokesman. In his address we can distinguish an introduc-
tion and two parts: in the first part (verses 16-21) he is explaining that the mes-
sianic times foretold by Joel have now arrived; in the second (verses 22-36) he
proclaims that Jesus of Nazareth, whom the Jews crucified, is the Messiah pro-
mised by God and eagerly awaited by the righteous of the Old Testament; it is
He who has effected God's saving plan for mankind.
14. In his commentaries St. John Chrysostom draws attention to the change
worked in Peter by the Holy Spirit: "Listen to him preach and argue so boldly,
who shortly before had trembled at the word of a servant girl! This boldness is a
significant proof of the resurrection of his Master: Peter preaches to men who
mock and laugh at his enthusiasm. [...] Calumny ('they are filled with new wine')
does not deter the Apostles; sarcasm does not undermine their courage, for the
coming of the Holy Spirit has made new men of them, men who can put up with
every kind of human test. When the Holy Spirit enters into hearts He does so to
elevate their affections and to change earthly souls, souls of clay, into chosen
souls, people of real courage [...]. Look at the harmony that exists among the
Apostles. See how they allow Peter to speak on behalf of them all. Peter raises
his voice and speaks to the people with full assurance. That is the kind of cou-
rage a man has when he is the instrument of the Holy Spirit. [...] Just as a bur-
ning coal does not lose its heat when it falls on a haystack but instead is ena-
bled to release its heat, so Peter, now that he is in contact with the life-giving
Spirit, spreads his inner fire to those around him" ("Hom. on Acts", 4).
22-36. To demonstrate that Jesus of Nazareth is the Messiah foretold by the
prophets, St. Peter reminds his listeners of our Lord's miracles (verse 22), as
well as of His death (verse 23), resurrection (verses 24-32) and glorious ascen-
sion (verses 33-35). His address ends with a brief summing-up (verse 36).
32. To proofs from prophecy, very important to the Jews, St. Peter adds his own
testimony on the resurrection of Jesus, and that of his brothers in the Apostolate.
2nd Reading: 1 Peter 1:17-21
The Blood of Christ Is Our Ransom
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[17] And if you invoke as Father Him who judges each one impartially according
to his deeds, conduct yourselves with fear throughout the time of your exile. [18]
You know that you were ransomed from the futile ways inherited from your fa-
thers, not with perishable things such as silver or gold, [19] but with the precious
blood of Christ, like that of a lamb without blemish or spot. [20] He was destined
before the foundation of the world but was made manifest at the end of the times
for your sake. [21] Through Him you have confidence in God, who raised Him
from the dead and gave Him glory, so that your faith and hope are in God.
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Commentary:
17-21. The Christian has attained the honor of being a son or daughter of God.
The sacred writer summarizes God's plan for man's salvation, which comes a-
bout in Christ: from all eternity, it was God's design to save men through Christ;
this design was made manifest "at the end of the times", when our Lord offered
Himself as an expiation for the sins of men, and then rose from the dead and
was glorified. This is a further reason why Christians should grow in their desire
for holiness.
"You were ransomed" (verse 18): the image of ransoming used here to explain
Redemption is probably taken from sacred manumission (common at the time
in Asia Minor and Greece) whereby slaves were set free through a sum of mo-
ney being deposited in the temple. When exhorting Christians not to return to
their former sins, St. Paul also stresses the great size of the ransom (cf. 1 Co-
rinthians 6:20 and note). The amount of the ransom, St. Ambrose points out,
"was not reckoned in terms of money but in terms of blood, for Christ died for
us; He has set us free with His precious blood, as St. Peter also reminds us in
his letter [...]; precious because it is the blood of a spotless Lamb, the blood of
the Son of God, who has ransomed us not only from the curse of the Law, but
also from that never-ending death which impiety implies" ("Expositio Evangelii
Sec. Lucam", 7, 117).
"The blood of Christ, like that of a lamb without blemish or spot" (verse 19): in the
sacrifice of Jesus was fulfilled the prophecy of Isaiah about the Messiah's expia-
tory suffering; and it also finally completed the liberation of the Israelite first-born
in Egypt though the blood of the paschal lamb (Exodus 12; cf. Introduction to this
letter). So, when in the New Testament the figure of the Lamb is applied to Christ,
this is a way of referring to the atoning sacrifice of the Cross and, also, the spot-
less innocence of the Redeemer (cf. note on John 1:29).
17. "If you invoke as Father": this may be a reference to the saying of the Our
Father, which Christians may have recited at the Baptism ceremony from the
very beginning. We do know (cf. the "Didache", or "Teaching of the Twelve Apos-
tles", an anonymous text of the apostolic era) that Christians used to pray the
Our Father three times a day (cf. 8, 3). Frequent reflection on the fact that God
is our Father fills us with peace and joy and stirs us to act as befits children of
such a Father, knowing that God sees us and judges our actions. Therefore, di-
vine filiation can never be taken as a kind of safe-conduct which allows us to be
casual about our duties: "Worldly souls are very fond of thinking of God's mercy.
And so they are encouraged to persist in their follies.
"It is true that God our Lord is infinitely merciful, but He is also infinitely just:
and there is a judgment, and He is the Judge" (St. J. Escriva, "The Way", 747).
21. The resurrection of Jesus is the basis of Christian faith and hope and is the
main proof of Jesus' divinity and His divine mission (cf., e.g., 1 Corinthians 15
and notes on same). The Apostles were, first and foremost, witnesses of our
Lord's resurrection (cf. Acts 1:22; 2:32; etc.), and the proclamation of the Resu-
rrection was the core of apostolic catechesis (cf. the discourses of St. Peter and
St. Paul in the Acts of the Apostles).
Jesus Christ rose from the dead by His own power, the power of His divine person
(cf. "Creed of the People of God", 12); the "St. Pius V Catechism" points out that
"we sometimes, it is true, read in Scripture that He was raised by the Father; but
this refers to Him as man, just as those passages, on the other hand, which say
that He rose by His own power relate to Him as God" (I, 6, 8).
Gospel Reading: Luke 24:13-35
The Road To Emmaus
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[13] That very day two of them (disciples) were going to a village named Em-
maus, about seven miles from Jerusalem, [14] and talking with each other about
all these things that had happened. [15] While they were talking and discussing
together, Jesus Himself drew near and went with them. [16] But their eyes were
kept from recognizing Him. [17] And He said to them, "What is this conversation
which you are holding with each other as you walk?" And they stood still, loo-
king sad. [18] Then one of them, named Cleopas, answered Him, "Are You the
only visitor to Jerusalem who does not know the things that have happened there
in these days?" [19] And He said to them, "What things?" And they said to Him,
"Concerning Jesus of Nazareth, who was a prophet mighty in deed and word be-
fore God and all the people, [20] and how our chief priests and rulers delivered
Him up to be condemned to death, and crucified Him. [21] But we had hoped that
He was the one to redeem Israel. Yes, and besides all this, it is now the third day
since this happened. [22] Moreover, some women of our company amazed us.
They were at the tomb early in the morning [23] and did not find His body; and
they came back saying that they had even seen a vision of angels, who said that
He was alive. [24] Some of those who were with us went to the tomb, and found
it just as the women had said; but Him they did not see."
[25] And He said to them, "O foolish men, and slow of heart to believe all that
the prophets have spoken! [26] Was it not necessary that the Christ should suf-
fer these things and enter into His glory?" [27] And beginning with Moses and all
the prophets, He interpreted to them in all the Scriptures the things concerning
Himself.
[28] So they drew near to the village to which they were going. He appeared to be
be going further, [29] but they constrained Him, saying, "Stay with us, for it is to-
ward evening and the day is now far spent." So He went in to stay with them. [30]
When He was at table with them, He took the bread and blessed, and broke it,
and gave it to them. [31] And their eyes were opened and they recognized Him;
and He vanished out of their sight. [32] They said to each other, "Did not our
hearts burn within us while He talked to us on the road, while He opened to us
the Scriptures?" [33] And they rose that same hour and returned to Jerusalem;
and they found the Eleven gathered together and those who were with them, [34]
who said, "The Lord is risen indeed, and has appeared to Simon!" [35] Then they
told what had happened on the road, and how He was known to them in the brea-
king of the bread.
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Commentary:
13-35. In the course of their conversation with Jesus, the disciples' mood chan-
ges from sadness to joy; they begin to hope again, and feel the need to share
their joy with others, thus becoming heralds and witnesses of the risen Christ.
This is an episode exclusive to St. Luke, who describes it in a masterly way. It
shows our Lord's zeal for souls. "As He is walking along, Christ meets two men
who have nearly lost all hope. They are beginning to feel that life has no meaning
for them. Christ understands their sorrow; He sees into their heart and communi-
cates to them some of the life He carries within Himself."
"When they draw near the village, He makes as if to go on, but the two disciples
stop Him and practically force Him to stay with them. They recognize Him later
when He breaks the bread. The Lord, they exclaimed, has been with us! 'And
they said to each other: "Did not our hearts burn within us while He talked to us
on the road, while He opened to us the Scriptures?"' (Luke 24:32). Every Chris-
tian should make Christ present among men. He ought to act in such a way that
those who know Him sense 'the aroma of Christ' (cf. 2 Corinthians 2:15). Men
should be able to recognize the Master in His disciples" (St. J. Escriva, "Christ
Is Passing By", 105).
13-27. Jesus' conversation with the two disciples on the road to Emmaus gives
us a very good idea of the disillusionment felt by His disciples after His apparent
total failure. Cleopas' words summarize Christ's life and mission (verse 19), His
passion and death (verse 20), the despair felt by His disciples (verse 21), and
the events of that Sunday morning (verse 22).
Earlier, Jesus had said to the Jews: "You search the Scriptures, because you
think that in them you have eternal life; and it is they that bear witness to Me"
(John 5:39). In saying this He indicated the best way for us to get to know Him.
Pope Paul VI points out that today also frequent reading of and devotion to Holy
Scripture is a clear inspiration of the Holy Spirit: "The progress made in biblical
studies, the increasing dissemination of the Sacred Scriptures, and above all the
example of tradition and the interior action of the Holy Spirit are tending to cause
the modern Christian to use the Bible ever increasingly as the basic prayerbook
and to draw from it genuine inspiration and unsurpassable examples" Paul VI,
"Marialis Cultus", 30).
Because the disciples are so downhearted, Jesus patiently opens for them the
meaning of all the Scriptural passages concerning the Messiah. "Was it not
necessary that the Christ should suffer these things and enter into His glory?":
with these words He disabuses them of the notion of an earthly and political
Messiah and shows them that Christ's mission is a supernatural one -- to save
all mankind.
Sacred Scripture contained the prophecy that God would bring about salvation
through the redemptive passion and death of the Messiah. The Cross does not
mean failure: it is the route chosen by God for Christ to achieve definitive victory
over sin and death (cf. 1 Corinthians 1:23-24). Many of our Lord's contempora-
ries failed to understand His supernatural mission because they misinterpreted
the Old Testament texts. No one knew the meaning of Sacred Scripture like Je-
sus. And, after Him, only the Church has the mission and responsibility of con-
serving Scripture and interpreting it correctly: "All that has been said about the
manner of interpreting Scripture is ultimately subject to the judgment of the
Church which exercises the divinely conferred commission and ministry of wat-
ching over and interpreting the Word of God" (Vatican II, "Dei Verbum", 12).
28-35. The Master's presence and words restore the disciples' spirits and give
them new and lasting hope. "There were two disciples on their way to Emmaus.
They were walking along at a normal pace, like so many other travelers on that
road. And there, without any fuss, Jesus appears to them, and walks with them,
His conversation helping to alleviate their tiredness. I can well imagine the scene,
just as dusk is falling. A gentle breeze is blowing. All around are fields ripe with
wheat, and venerable olive trees, their branches shimmering in the soft glowing
light.
"Jesus joins them as they go along their way. Lord, how great you are, in every-
thing! But You move me even more when You come down to our level, to follow
us and to seek us in the hustle and bustle of each day. Lord, grant us a child-
like spirit, pure eyes and a clear mind so that we may recognize You when
You come without any outward sign of Your glory.
"The journey ends when they reach the village. The two disciples who, without
realizing it, have been deeply stirred by the words and love shown by God made
man, are sorry to see Him leaving. For Jesus 'appeared to be going further' (Luke
24:28). This Lord of ours never forces Himself on us. He wants us to turn to Him
freely, when we begin to grasp the purity of His Love which He has placed in our
souls. We have to hold Him back ('they constrained Him') and beg Him: 'Stay
with us, for it is towards evening, and the day is now far spent' (Luke 24:29).
"That's just like us -- always short on daring, perhaps because we are insincere,
or because we feel embarrassed. Deep down, what we are really thinking is:
'Stay with us, because our souls are shrouded in darkness and You alone are
the light. You alone can satisfy this longing that consumes us.' For 'we know
full well which among all things fair and honorable is the best -- to possess God
for ever' (St. Gregory Nazianzen, "Epistulae", 212).
"And Jesus stays. Our eyes are opened, as were those of Cleopas and his com-
panion, when Christ breaks the bread; and, though He vanishes once more from
sight, we too will find strength to start out once more -- though night is falling --
to tell the others about Him, because so much joy cannot be kept in one heart
alone.
"The road to Emmaus--our God has filled this name with sweetness. Now the
entire world has become an Emmaus, for the Lord has opened up all the divine
paths of the earth" (St. J. Escriva, "Friends of God", 313f).
32. If you were an apostle, these words of the disciples of Emmaus should rise
spontaneously to the lips of your professional companions when they meet you
along the way of their lives" ("The Way", 917).
33-35. The disciples now feel the need to return to Jerusalem immediately; there
they find the Apostles and some other disciples gathered together with Peter, to
whom Jesus has appeared.
In sacred history, Jerusalem was the place where God chose to be praised in
a very special way and where the prophets carried out their main ministry. God
willed that Christ should suffer, die and rise again in Jerusalem, and from there
the Kingdom of God begins to spread (cf. Luke 24:47; Acts 1:8). In the New Tes-
tament the Church of Christ is described as "the Jerusalem above" (Galatians 4:
26), "the Heavenly Jerusalem" (Hebrews 12:22) and the "new Jerusalem" (Reve-
lation 21:2).
The Church began in the Holy City. Later on, St. Peter, not without a special in-
tervention of Providence, moved to Rome, thereby making that city the center of
the Church. Just as Peter strengthened these first disciples in the faith, so too
Christians of all generations have recourse to the See of Peter to strengthen their
faith and thereby build up the unity of the Church: "Take away the Pope and the
Catholic Church would no longer be catholic. Moreover, without the supreme, ef-
fective and authoritative pastoral office of Peter the unity of Christ's Church would
collapse. It would be vain to look for other principles of unity in place of the true
one established by Christ Himself [...]. We would add that this cardinal principle
of holy Church is not a supremacy of spiritual pride and a desire to dominate
mankind, but a primacy of service, ministration and love. It is no vapid rhetoric
which confers on Christ's vicar the title: 'Servant of the servants of God'" (Paul
VI, "Ecclesiam Suam", 83).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.
[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].