ROAD TO EMMAUS - 3rd Sunday of Easter (Cycle A)

Homily for the 3^rd Sunday of Easter (Cycle A)

Based on Lk 24:13-35 (Gospel), Ac 2:14, 22-28 (First Reading) and 1 P 1:17-21 (Second Reading)

From the Series: “Reflections and Teachings of the Desert”

ROAD TO EMMAUS

“Two of them were on their way to a village called Emmaus” (Lk 24:13).

The Gospel reading for this 3^rd Sunday of Easter is taken from Lk 24:13-35 under the title “The road to Emmaus” with the parallel text from Mk 16:12-13 that says:  After this, he showed himself under another form to two of them as they were on their way into the country (v. 12). These went back and told the others, who did not believe them either (v. 13).

Verses 13 to 16 say: That very same day, two of them were on their way to a village called Emmaus, seven miles^c from Jerusalem, And they were talking together about all that had happened. Now as they talked this over, Jesus himself came up and walked by their side; but something prevented them from recognizing him.^d Footnote ^c says “Lit. ‘sixty stadia’ (furlongs); var. (with less support) ‘one hundred and sixty’. The identity of the village is disputed.”; and Footnote ^d says “In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+.”

Parallel texts for verse 16 are:

1.       Lk 24:31 - And their eyes were opened and they recognized him; but he had vanished from their sight.

2.       Jn 20:14,20 - As she said this she turned round and saw Jesus standing there, though she did not recognize him (v. 14). And showed them his hands and his side. The disciples were filled with joy when they saw the Lord (v. 20).

3.       Jn 21:4 - It was light bynow andthere stood Jesus on the shore, though the disciples did not realize that it was Jesus.

4.       Lk 24:37 - In a state of alarm and fright, they thought there were seeing a ghost.

Verses 17, 18 and 19 say: He said to them, ‘What matters are you discussing as you walk along?’ They stopped short, their faces downcast.^e Then one of them, called Cleopas, answered him, ‘You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days’. ‘What things?’ he asked. ‘All about Jesus of Nazareth’^f they answered ‘who proved he was a great prophet by the things he said and did in the sight of God and the whole people; Footnote ^e says “Var. ‘as you walk along look sad?’”; and Footnote ^f says “Var. ‘the Nazarene’. Cf. Mt 2:23+.”

Parallel texts for verse 19 are:

1.       Mt 2:23 - There he settled in a town called Nazareth. In this way the words spoken through the prophets where to be fulfilled: “He shall be called a Nazarene.”^j Footnote ^j says  “Nazoraios: this is the form used by Mt, Jn. and Ac. (translated Nazarene throughout this version). Nazarenos (‘of Nazareth’ in this version) is used by Mk. Lk. uses both forms. These two synonyms  were current transcriptions of an Aramaic adjective (nasraya) itself derived from the name of the town “Nazareth’ (Nasrath). Applied to Jesus, whose origin it indicated (26:69,71), and later to his followers (Ac. 24:5), the term became common in the semitic world for the disciples of Jesus; the name ‘Christian’ (Ac. 11:26) prevailed in the Graeco-Roman world. It is not clear  which prophetic oracles Mt. alludes to; possibly to the nazir of Jg. 13:5,7.”

2.       Mt 16:14 - And they said, “Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets.

3.       Ac 2:22 - Men of Israel, listen to what I am going to say;ⁿ Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know. Footnote ⁿ  says “The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme.”

4.       Ac 7:22 - So Moses was taught all the wisdom of the Egyptians and became a man with power both in his speech  and his actions.

Verses 20 to 23 say: And how our chief priests and our leaders handed him over to be sentenced to death, and had him crucified. Our own hope had been that he would be the one to set Israel free. And this is not all: two whole days have gone by  since it all happened; And some women from our group have astounded us: they went to the tomb in the early morning,

Parallel texts for verse 20 are:

1.       Lk 1:54,68 - He has come to the help of Israel his servant, mindful of his mercy (v. 54). Blessed be the Lord, the God of Israel,for he has visited^bb his people, he has come to their rescue (v. 68). Footnote ^bbsays “God is said to ‘visit’ when he intervenes notably in history, Ex 3:16+.”

2.       Lk 2:38 - She came by just at that moment began  to praise God; and she spoke of the child to all who looked forward the deliverance of Jerusalem.^k Footnote ^k  says “The messianic deliverance of the Chosen People, 1:68; 24:21, primarily affected their capital city; cf Is 40:5; 52:9 (and see 2 S 5:9+). FrLk, Jerusalem is God’s chosen centre from which will spread his salvation: 9:31,51,53; 13:22,33; 17:11; 18:31; 19:11; 24:47-49,52; Ac 1:8+.”

Verse 23 and 24 say: And when they did not find the body, they came back to tell us they had seen a vision of angels who declared he was alive. Some of our friends^g went to the tomb and found everything exactly as the women had reported, but of him they saw nothing.’ Footnote ^g  says “Either generalizing Peter’s experience, v. 12, or alluding to the visit made by Peter with John and described in Jn 20:3-10.”

Parallel text is Lk 24:9 that says: When the women returned from the tomb they told all this to the Eleven and to all the others.

Verse 25 says: Then he said to them, ‘You foolish men! So slow to believe the full message of the prophets!

Parallel texts are:

1.       Mt 8:10 - When Jesus heard this he was astonished and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faith^b like this. Footnote  ^b  says  “The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).”

2.       Mk 4:13 - Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?^c Footnote ^c says “The apostles’ incomprehension of Christ’s works and words is a favorite theme of Mk. 6:52; 7:18; 8:17-18,21,33; 9:10,32; 10:38. With the exception of certain parallel places (Mt. 15;16; 16:9,23; 20:22; Lk 9:45) and of Lk 18:34; 24:25,45. Mt and Lk often pass such remarks over in silence, or even emend them; compare Mt 14:33 with Mk 6:51-52, and see Mt 13:51, Cf. Jn 14:26+.”

3.       Lk 18:31 - Then taking the Twelve aside he said to them, ‘Now we are going up to Jerusalem, and everything that is written by the prophets^d about the Son of Man is to come true. Footnote ^d says “Lk often remarks that the Passion was foretold by the prophets, Lk. 24:25,27,44; Ac “2:23+; 3:18,24+; 8:32-35; 13:27; 26:22f.

4.       Ac 3:24 - In fact, all the prophets that have ever spoken, from Samuel onwards, have predicted these days.^q Footnote ^q  says “The earliest Christian preaching mad a point of showing how Jesus Christ fulfilled OT prophecy: he was a descendant of David, 2:30; 13:34, he appeared as a prophet, Moses’ successor, 3:22f, cf. Mt 16:14+; Jn 1:21+, he suffered, Ac 2:23+, he was the stone rejected by the builders (the Jews) but now set in a place of honor, 4:11, he rose again, 2:25-31; 13:33-37, and is at God’s right hand, 2:34f.

Verses 27 to 310 say: Was it not ordained that the Christ should suffer and so enter into his glory? Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. When they drew near to the village to which they were going, he made as if to go on; but they pressed him to stay with them, ‘It is nearly evening’ they said ‘and the day is almost over.’ So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them.

Parallel texts for verse 26 are:

1.       Lk 9:22  - “The Son of Man’ he said, is destined to suffer grievously, to be rejected by the elders and chief priests and scribes, and to be put to death and to be raised up on the third day.

2.       1 P 1:11 -The Spirit of Christ which was in them^d foretold the suffering of Christ  and the glories that would come after them, and they tried to find out at what time and in what circumstances all this was to be expected.  Footnote ^d says “By saying the prophets are inspired by the pre-existing Christ, cf. 1 Co 10:4,9, the author makes clear the unity of the OT and the NT.”

3.       Lk 16:29,31  - ‘They have Moses and the prophets,’ said Abraham ‘let them listen to them (v. 29).”Then Abraham said to him, “If they will not listen to Moses or to the prophets, they will not be convinced even if someone should rise from the dead (v. 31).”

Verses 27 to 31 say: Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. When they drew near to the village to which they were going, he made as if to go on; But they pressed him to stay with them, ‘It is nearly evening’ they said ‘and the day is almost over.’ So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them. And their eyes were opened and they recognized him; but he had vanished from their sight.

Parallel texts for verse 31 are:

1.       Lk 24:16…but something prevented them from recognizing him^d. Footnote ^d says “In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+.”

2.       Ac 8:39 - But after they had come out of the water again Philip was taken away by the Spirit of the Lord,^o and the eunuch never saw him again but went on his way rejoicing. Footnote ^o says  “Var. West. ‘the Holy Spirit came down on the eunuch and the angel of the Lord carried Phillip away’.”

Verse 32 to 35 say:

Then they said to each other, ‘Did not our hearts burn within us as he talked to us on the road and explained the scriptures to us?’ They set out that instant and returned to Jerusalem. There they found the Eleven assembled together with their companions,  Who said to them, “Yes it is true. The Lord has risen and has appeared to Simon! Then they told their story of what had happened on the road and how they had recognized him at the breaking of bread^h. Footnote ^h  says “In Ac (2:42+) Lk uses this as a technical term for the Eucharist; probably it means the same here.”

Parallel text for verse 34 is 1 Co 15:5 that says: …that he appeared first to Cephas and secondly to the Twelve.

The First Reading is from Ac 2:14, 22-28.

Verse 14 says: Then Peter stood up with the Eleven,^h and addressed them in a loud voice: “Men of Judaea, and all who live in Jerusalem, make no mistake about this  but listen carefully to what I say. Footnote ^h says “Peter speaks as head of the apostolic body and occupies a leading position, cf. 1:15; 2:17;3:4,6,12; 4:8,13; 5:3,8,9,15,29; cf. 10-11. See Mt 16:19+.”

Parallel texts are:

1.       Ac 3:4 - Both Petr and John looks straight at him and said, ‘Look at us’.

2.       Ac 4:8 - Then Peter, filled with the Holy Spirit, addressed them, ‘Rulers of the people, and elders!’

3.       Ac 5:8,29 - Peter challenged her, ‘Tell me, was this the price you sold the land for?’ ‘Yes,’ she said ‘that was the price) v. 8). In reply Peter and the apostles said, ‘Obedience to God comes before obedience to men (v. 29).

4.       Ac 10:5 - Now you must send someone to Jaffa and fetch a man called Simon, known as Peter…

Verse 22 says: Men of Israel, listen to what I am going to say;ⁿ Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know. Footnote ⁿ says “The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme.”

Parallel texts are:

1.       Mt 2:23 - There he settled in a town called Nazareth. In this way the words spoken through the prophets where to be fulfilled: “He shall be called a Nazarene”^j. Footnote ^j says  “Nazoraios: this is the form used by Mt, Jn. and Ac. (translated Nazarene throughout this version). Nazarenos (‘of Nazareth’ in this version) is used by Mk. Lk. uses both forms. These two synonyms  were current transcriptions of an Aramaic adjective (nasraya) itself derived from the name of the town “Nazareth’ (Nasrath). Applied to Jesus, whose origin it indicated (26:69,71), and later to his followers (Ac. 24:5), the term became common in the semitic world for the disciples of Jesus; the name ‘Christian’ (Ac. 11:26) prevailed in the Graeco-Roman world. It is not clear  which prophetic oracles Mt. alludes to; possibly to the nazir of Jg. 13:5,7.”

2.       Ac 10:38 - God has anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil.

3.       Lk 24:19  - ‘What things?’ he asked. ‘All about Jesus of Nazareth’^f they answered ‘who proved he was a great prophet by the things he said and did in the sight of God and of the whole people… Footnote ^f says “Var. ‘the Nazarene’. Cf. Mt 2:23+.”

Verse 23 say: This man, who was put into your power by the deliberate intention^o and foreknowledge of God, you took and had crucified by men outside the Law.^p You killed him, but God raised him to life, freeing him from the pangs of Hades…^q. Footnote ^q says  “‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.”

Parallel texts are:

1.       Ps 18:6 - In my distress I called to Yahweh and to my God I cried; from his Temple he heard my voice, my cry came to his ears.

2.       Ac 13:34-37 - The fact that God raised him from the dead, never to return to corruption, is no more that what he had declared: To you I shall give the sure and holy things promised to David^x (v. 34). This is explained by another text: You will not allow your holy one to experience corruption (v. 35). Now when David in his own time had served God’s purposes he died; he was buried with his ancestors and has certainly experienced corruption (v. 36). The one whom God has raised up, however, has not experienced corruption (v. 37). Footnote ^x  says “The quotation from Is introduces the reference to Ps 16 (the ‘holy things promised to –lit. ‘of’-David’ are explained as the assurance to David in Ps 16 that ‘the holy one of God’ would not experience corruption).”

Verses 25 to 28 say: as David says of him:^r ‘I saw the Lord before me always, for with him at my right hand nothing can shake me. So my heart was glad and my tongue cried out with joy ;my body, too, will rest in the hope. that you will not abandon my soul to Hades, nor allow your holy one to experience corruption. You have made known the way of life to me; you will fill me with gladness through your presence’.  Footnote ^r  says “Quoted according to LXX. In the Hebr. text the psalmist prays only for deliverance from imminent death ‘You will not allow your faithful one to see the pit.’ Hence the argument presupposes the Greek version which, by translating ‘pit’ (=grave) as ‘corruption’, introduces a new idea.”

Parallel text for verse 25  is Ps 16:8-11 that says: I keep Yahweh before me always, for with him at my right hand nothing can shake me (v. 8). So my heart exults, my soul^f rejoices, my body, too, will rest securely (v. 9), for you will not abandon my soul to Sheol, nor allow the one you love to see the Pit^g (v. 10); you will reveal the path of life to me. Give me unbounded joy in your presence, and at your right hand everlasting pleasures (v. 11). Footnote ^f says “Lit. ‘my glory’, but cf. 7:5+.”; and Footnote ^g says “The psalmist has set his heart on Yahweh. His lively faith and total commitment to God call for a union that defies dissolution, hence he must pray to escape death which would break that union, 6:5, cf. 49:15+. The hope, though vague as yet, is leading towards a belief in resurrection, Dn 12:2; 2 M 7:9+. The versions translate ‘pit’ by ‘corruption’. The text, which was applied to the Messiah in pre-Christian Judaism, finds its full sense in the resurrection of Christ.”

The Second Reading is from 1 P 1:17 – 21.

Verse 17 says: If you are acknowledging as your Father one who has no favorites and judges everyone according to what he has done, you must be scrupulously careful as long as you are living away from your home.

Parallel texts are:

1.       Dt 10:17 - For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed.

2.       Heb 11:6 - Now it is impossible to please God without faith, since anyone who comes to him must believe that he exists and rewards those who try to find him. ^c Footnote ^c  says “The faith that is essential for salvation has two objects: belief in the existence of one personal God, Ws 13:1, who by his very nature cannot be seen, Jn 1:18; Rm 1:20; Col 1:15; 1 Tm 1:17; 6:16; Jn 20:29; 2 Co 5:7;, and belief that God will pay a just wage for all efforts spent in searching for him: cf. Mt 5:12p; 6:4,6,18; 10:41fp; 16:27; 10:1-16; 25:31-46; Lk 6:35; 14:14; Rm 2:6; 1 Co 3:8,14; 2 Co 5:10; Ep 6:8; 2 Tm 4:8,14; 1 P 1:17; 2 Jn 8; Rv 2:23; 1:18; 14:13; 20:12-13; 22:12.”

Verse 18 says: Remember, the ransom that was paid to free you from the useless way of life your ancestors handed down was not paid  in anything corruptible, neither silver nor gold.

Parallel texts are:

1.       2 Co 5:6 - We are always full of confidence, then, when we remember that to live in the body means to be exiled from the Lord…

2.       Is 52:3 - Yes, Yahweh says this: You are sold for nothing and you will be redeemed without money.

3.       1 Co 6:20 - You have been bought and paid for.ⁱ This is why you should use your body for the glory of God.^j Footnote ⁱ says “Lit. ‘you have been bought for a price’.”; and  Footnote ^j says “Lit. ‘Glorify (Vulg. Adds ‘and carry’) God in your body.”

4.       1 Co 7:23 - You have all been bought and paid for; do not be slaves of other men.

Verse 19 says: but in the precious blood of a lamb without spot or stain, namely Christ;^e Footnote ^e  says “Or, ‘by the precious blood of the Christ, this spotless lamb.’”

Parallel text is Jn 1:29 that says: The next day, seeing Jesus coming towards him, John said, ‘Look, there is the lamb^w of God that takes away the sins of the world. Footnote ^w  says “One of the most significant of John’s symbols of Christ, cf. Rv.  5:6, 12, etc. It blends the idea of the ‘servant’ (Is. 53), who takes on himself the sins of men and offers himself as a ‘lamb of expiation’ (v. 14), with that of the Passover lamb (Ex. 12:1+; cf. Jn. 19:36) whose ritual symbolizes Israel’s redemption, Cf. Ac. 8:31-35; 1 Co. 5:7; 1 P. 18-20.”

Verse 20 says: Who, though known since before the world was made, has been revealed only in our time, the end of the ages, for your sake.

Parallel texts are:

1.       Jn 17:24 - Father, I want those you have given me to be with me where I am so that they may always see the glory you gave me because you loved me before the foundation of the world.

2.       Ga 4:4 - But when the appointed time^c came, God sent his son, born of a woman, born a subject of the Law. Footnote ^c  says “Lit. ‘fullness of time’; the phrase indicates how when the messianic age comes it will fill a need felt for centuries, rather like filling up a jug. Cf. Ac 1:7+ and Mk 1:15; 1 Co 10:11; Ep 1:10; Heb 1”2; 9:26; 1 P 1:20.”

Verse 21 says: Through him you now have faith in God, who raised him from the dead and gave him glory for that very reason –so that you would have faith and hope in God.

Parallel texts are:

1.       Rm 1:4 - It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimed^c Son of God in all his power through his resurrection from the dead.^d Footnote ^c says “Vulg. ‘predestined’”;” and  Footnote ^d says “For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16;  and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.”

2.       Rm 8:11 - And if the Spirit of him who raised Jesus from the dead will give life to your own mortal bodies through his Spirit living in you^g. Footnote ^g says “The resurrection of the Christian is intimately dependent on that of Christ, 1 Th 4:14; 1 Co 6:14; 15:20f; 2 Co 4:14; 13:4; Rm 6:5; Ep 2:6; Col 1:18; 2:12f; 2 Tm 2:11. It is by the same power and the same gift if the Spirit, cf. Rm 1:4+, that the Father will raise them to life their turn.  This operation is already being prepared: a new life is making the Christians into sons (v.14) in the likeness of the Son himself, 8:29+, and they are being incorporated into the risen Christ by faith, 1:16+, and baptism, 6:4+.”