On this Third Sunday of Easter as we examine the contents of the First Reading and the Gospel, again in reverse order due to the chronology of events they represent, we can see the majesty of the stylistic writings of Luke and the way they serve to enhance our faith. One of the ways Luke does this is through his use of the Hebrew Scriptures of Jesus, what we know as the Old Testament. He does this in both his first volume, the Gospel of Luke and his second volume, the follow up story of the Church known as the Book of Acts.
From the Gospel today we read the well-known story of The Appearance on the Road to Emmaus (Luke 24:13-35). Two disciples are traveling away from Jerusalem to a village called Emmaus on the first day of the week and are discussing the events of the last three days. Jesus suddenly appears walking alongside them, but they do not yet recognize him. When he asks them what they have been discussing, feigning ignorance of the crucifixion and the tale of the empty tomb, they accuse him of being the only visitor to Jerusalem without knowledge of the weekend’s events: “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people.” (Luke 24:19b).
Jesus then expresses his frustration at their ignorance of the events which have occurred saying to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?” (Luke 24:25-26).
Luke then follows this remark with Jesus interpreting the events of the Paschal Mystery – his life, death and resurrection – according to the Hebrew Scriptures: “Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.” (Luke 24:27). Finally, they sit down to dinner with Jesus and see his familiar actions with the bread: taking, blessing, breaking, and giving. At this moment, their eyes are opened, and they recognize the presence of the risen Christ. Gloriously they exclaim, “Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us?” (Luke 24:32).
In the reading from Luke’s second volume, the Book of Acts, we see Peter doing something similar to Jesus as he preaches to the Jewish pilgrims visiting Jerusalem for the Feast of Pentecost (Acts 2:14, 22-33). In this scene, after forty days of appearances by Jesus and his ascension into heaven, the disciples have become empowered through the gift of the Holy Spirit. Peter, who once cowardly denied and abandoned Jesus, now makes a bold proclamation to the crowds gathered, “You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you and listen to my words.” (Luke Acts 2:22)
Peter than goes on to describe the mighty deeds of Jesus and the events of the crucifixion and miraculous resurrection of Jesus, in a manner like the two disciples on the road to Emmaus had done with Jesus. Quite fittingly he uses a reference to the Hebrew Scriptures, just as Jesus did, in order to explain the fulfillment which has taken place.
Peter quotes a few verses from Psalm 16 which legend attributes to King David, who was promised an everlasting dynasty by God from which would spring the Messiah, the savior of Israel (2Samuel 7:1-17). This psalm is a prayer of thanksgiving which expresses hope and gratitude for the salvation offered by God. In it the psalmist equates this saving action with the rescue from death, the dark shadowy existence where the body becomes corrupt and the soul is abandoned to the netherworld known to the Jews as Sheol.
One might think that King David is making a reference to his own resurrection from the dead with this psalm: “For you will not abandon my soul to Sheol, nor let your devout one see the pit. You will show me the path to life, abounding joy in your presence, the delights at your right hand forever.” (Psalm 16:10-11).
But Peter refutes this by clarifying, “One can confidently say to you about the patriarch David that he died and was buried, and his tomb is in our midst to this day.” (Acts 2:29).
Peter then goes on to describe David as a prophet and reiterates the covenant made by God with David, “an oath to him that he would set one of his descendants upon his throne.” (Acts 2:30). The identity of this descendant of David, claims Peter, is the Messiah, Jesus whom God raised from the dead and now is “exalted at the right hand of God.” (Acts 2:33).
With both readings from today, Luke depicts the life and ministry of Jesus to be an extension of the promises made by God to Israel. In many examples such as these found throughout the New Testament, Jesus is said to complete or fulfill what is taught in the writings of the Old Testament. Moreover, it is through Jesus that these promises are brought to every nation. This is why it is so important for Christians to read and study the Old Testament; without it we cannot possibly understand the entire sequence of salvation history which is completed through the life, death and resurrection of Jesus and offered to the entire world through God’s chosen nation.
The inclusion of these texts as the proclaimed “Word of the Lord” demonstrates what Christians believe about the Bible and about Jesus and the relationship between the Old and New Testaments. The Old Testament, as it depicts the unfolding of God’s creation, covenant, and relationship with the people of Israel, prepares for and leads to the coming of Jesus. It is a vital link to understanding the continuation of God’s plan in the New Testament found in our readings and the basis for the myriad of quotes, paraphrases and teachings which we find directly or indirectly from Jesus in the Gospels, and the teachings of the Apostles in Acts and the Letters.
The significance of God’s word for Catholics as found within the Old Testament is demonstrated by the use of these scriptures in our daily readings, where they retain an essential place in the lectionary used for Mass. When combined with the breaking open of the word in the homily, and the breaking of bread at the Eucharist, like the disciples on the road to Emmaus, they become for us the revelation of the Messiah promised to David and proclaimed by Peter on Pentecost.
