Sermon for Evensong of the First Sunday after Easter: Isaiah 52:13–53:12; Luke 23:13–35


Then they told what had happened on the road, and how he was known to them in the breaking of the bread
The Disciples on the Road to Emmaus are astounded when the man to whom they are talking does not know what has been going on: ‘Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?’ He asks them so that they may tell him. They ‘hoped that he was the one to redeem Israel’, they have been told of the Empty Tomb, but do not yet believe. They need Jesus to explain the Scriptures to them in order to show them that what happened had been foretold in the Law and the Prophets.
        In this evening’s first lesson from the Prophet Isaiah we have the greatest of the prophesies of Our Lord’s Passion and Death. It is read on Good Friday because it shows us how what happened was clearly foretold. In Acts 8, when the apostle Philip meets the Ethiopian eunuch, he is reading this passage. When he is asked if he understands what he is reading he replies ‘How can I, unless someone guides me?’ Philip shows him how verses 7 & 8 of Isaiah 53 point to Jesus, the Lamb of God, who takes away the sins of the world,
The Ethiopian needs Philip, the disciples need Jesus, and we need the Church to show us how scripture is to be read: it’s meaning is not necessarily plain and while anyone could read Scripture in any way in which they chose, the Church has never said that all interpretations are ok, or that any one is as good as another. Instead, the proper interpretation of Scripture is rightly the teaching office of the Church, through the Apostolic Tradition: to unfold the mystery of Christ, to proclaim Him, and to save souls.
The Church reads the Old Testament christologically, because it points to Christ, it finds its fulfillment and its fullest and truest meaning in him, who is the Way and the Truth. As Our Lord says, ‘Was it not necessary that the Christ should suffer these things and enter into his glory?’ In other words through Our Lord’s suffering, and death, and resurrection we behold God’s glory, the glory of the divine life of love, poured out on the world to heal it and to save it. We see both what God is and how he loves us, to the extent of giving his only Son to die for us, to heal the wound of sin, to restore our humanity, and so that we may share eternal life with him.
As a foretaste of this heavenly joy he takes bread and blesses it and gives it to them. Christ, who as both priest and victim offered himself upon the altar of the Cross, as a willing, spotless pure and sinless victim, now feeds his people with himself so that they may share his risen life – so that they may be given a foretaste of the heavenly glory and the divine life of love. That is why we day by day and week by week we too come to be fed by him, so that we too may share, having first heard the Scriptures explained to us.
We see here in this evening’s second lesson how and why the Church looks and feels like it does, why it understands Scripture in the way that it does, how errors may come about, and how the Church guards against these by deciding what is authentic in terms of Scripture and Tradition. Almost two thousand years after these events took place there is something fresh and current about what we have heard read to us this evening, it doesn’t feel odd, or strange, or backward or outdated, but simply part of how the Church is. It is good that after two thousand years the message has not changed; it shows us that it is authentic: that it is of God, and not of the world.
So let us be like the disciples at Emmaus with warmed hearts, fed by our Lord with word and sacrament, sharing his Easter Joy and his victory over sin and the world and sharing his peace and joy with the world, so that it may believe and give praise to God the Father, God the Son and God the Holy Ghost, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

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