Lectionary

The treasured story of the disciples on the Road to Emmaus, only found in Luke, reveals the sources of encounter with the risen Christ, which Christians return to weekly in divine service. The two disciples (one is named, recommending the text as a probable eyewitness account) begin their journey disheartened and confused, doubtful of the woman and Apostles’ report of the resurrection.

The two disciples are in the same position in many respects as modern believers living after the time of Christ. When he appears, he begins the encounter by expounding the scriptures of the Old Testament, which are in fact about him. In the same way, divine service since the earliest times has begun by reading and expounding the holy scriptures according to the light of the Gospel of Jesus Christ.

Though their “hearts burn within them” they still do not recognize him. Instead, he is “known to them in the breaking of the bread.” That this passage has the Eucharist in view is plain from the use of the telltale four verbs “took, blessed, broke, and gave” a liturgical pattern that recurs at the Last Supper.

In the Word, disciples are instructed, whetting the appetite for the full encounter at the Table. The response, like the women at the tomb, is to go on mission: Finding the others and reporting the good news. So too do believers today respond to what they have received by telling the good news and inviting others to encounter him as well.

The readings now begin to prepare the congregation for the Ascension and the coming of the Spirit at Pentecost. In the Gospel reading this Sunday, Jesus begins to prepare his disciples for the time of his absence in the flesh and presence by the Spirit.

There is an important distinction between true shepherds of the flock and the “strangers, thieves and bandits,” that lead the sheep into death instead of life. The details of the parable correspond to the situation of believers and leaders in the church. Christ is the gatekeeper; the shepherds are the elders of the church; the sheep are Christ’s elect; the sheepfold is the church; and the thieves, robbers, and bandits are the false teachers that would lead believers astray. The relationship between the Shepherd and his sheep is the thing that allows them to discern shepherds from bandits. Many false teachers would attempt to lead Christians away from the church, but believers only need to listen: Whose voice do they hear from their leaders? That of the gatekeeper or someone strange and novel? Only shepherds who “enter by the gate” are authentic leaders—that is to speak the words of Christ and imitate his example.

In a time where many churchgoers are concerned about poor leadership in churches, this passage can be consulted. Safety from abusive or exploitative leadership does not come from familiarity with the latest insights about trauma and psychological health, but from a deep familiarity with the words and example of Jesus Christ. Only by intimacy with the gatekeeper can the sheep know the shepherds from the wolves.

As Jesus’ departure approaches, he begins to instruct them on the profound connection that they will enjoy with Jesus and the Father after his departure in the flesh. Jesus is the church’s connection to God the Father. Thomas’ and Philip’s questions both have the same answer: Jesus himself. The way to the Father, and even the Father himself, is to be found in Jesus. Thus, the church’s abiding hope: That Christ’s identity with God welcomes them into eternal life. Through this connection, even the power of God to work miracles is available to his church while on earth.

The preacher should focus on the immanence of the church’s connection with Christ. Jesus is not talking about a far off and delayed hope, but rather an immediately available source of intimacy with God himself. Christ, being God and Man is the bridge which welcomes human beings into the life of God. This is more than a future hope, but a present source of comfort and power.

In the final Gospel before the Ascension, Jesus explicitly promises the Spirit in John 14. Here he is described as “another Parakletos.” The word’s meaning varies by context: “helper,” “advocate,” or “comforter” are all possible options. The broad semantic range is theologically instructive. The parakletos comes to the aid of another to meet different needs. In verse 26, he is the enlightener who will “teach you all things and bring to your remembrance,” Jesus’ words. In 15:26 he is a witness for Christ on our behalf. Note that the Spirit is the second parakletos mentioned in verse 16. The first is Christ himself. In any circumstance we find ourselves in the Spirit is the agent whereby Jesus works in and through us and remains present to us.

The first gospel option, the opening of Jesus’ High Priestly Prayer, prepares the disciples, (and the future church) for his departure.

Jesus prays for his disciples, that they would “know” God–not in a bare intellectual way, but as intimates.

He also famously prays “that they may be one” in verse 11. This verse is used too often as a sentimental call to fellow-feeling or cooperation between jurisdictions. But Jesus compares this unity to that enjoyed by the Trinity. The full and visible unity of the church is in view.

This unity is echoed in Peter’s instructions in the second lesson. Peter the chief apostle and symbol of the church’s unity, steels his brothers for the trial of suffering before them. In 5:10-11 he locates the source of diverse gifts in God himself. In the end, the church’s unity is its intimacy with God.