The Resurrection: Its Reality and Impact
Commentary
Acts 10:34-43
The First or Second Lesson is drawn from the second half of a two-part account of the history of the church traditionally ascribed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). The author’s intention was to stress the universal mission of the church (Acts. 1:8). This theme is clearly reflected in this text’s account of Peter’s confession of the gospel, justifying his efforts to convert the Gentile Cornelius in Caesarea. The background of the account is that Cornelius is reported to have summoned Peter as a result of a vision and then Peter had a similar vision (vv.3-17). Peter visited Cornelius and proceeded with the confession (eventually culminating in the pouring out of the Spirit on Peter and other Gentiles, as well as their baptisms [vv.44-46]).
In his confession, Peter refers to God showing no partiality [literally, God accepts no one’s face, ouk prosopolaptos] and finding all with faith and working righteousness [dikasiosune] is acceptable [dektos] to him (vv.34-35). If we can assume that Paul thought like Jews of his era, then we can assume that the concept that reference to righteousness here does not refer to faultless conformity to some moral law, but with living in a right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371). The Hebrews already knew that God was not partial (Deuteronomy 10:17-18; Sirach 35:15-16). What was new here was that God was construed as operating without regard to social or ethnic barriers. Peter proceeds to recount the ministry of Jesus who, anointed by the Spirit, preached peace and did good, healing all who were oppressed by the devil.
Peter’s calling Christ Lord of all would have amounted to proclaiming Christ’s deity over that of Zeus and Osiris, about whom such a claim was made (vv.36-38; cf. Plutarch, Isis and Osiris, 335c). Testimony is also given to Christ’s death and resurrection, as well as his appearances to those chosen [hand-picked] by God who ate and drank with him (vv.39-41). Recognizing Jesus at meals or gaining special insights from him on those occasions is typical of all the gospels, including Luke (7:36ff.; 9:10ff.; 10:8; 24:30-31,42-43). Peter claims to be commanded by these witnesses to preach that those who believe receive forgiveness of sin, for Jesus is not their judge (vv.42-43). The summary of Jesus’ life replays key themes of the Lucan narrative (1:8,22; Luke3:22; 24:48).
This text invites sermons on the universal character of the resurrection and how it unites us all. The sermon might begin with Martin Luther King Jr.’s quote that “We have learned to fly like the like birds and swim the sea like fish, but we have not learned the simple art of living together as brothers [and sisters].” This a sensitive topic in our context, what with the rising Anti-Semitism, the immigrant bashing, and the lack of free speech on many college campuses. We certainly have not yet licked racism and sexism. Yet we see in the text that God shows no partiality to the Jew-Gentile distinction (the Holy Spirit is poured out on both) and that the concept of God’s righteousness and the righteousness which saves is not about judgment or good works, but concerns relationships which cut across boundaries (see comments above). If you believe in the resurrection, it seems impossible to allow the barriers which divide us to remain!
One other way to make these points and to stress our unity could be to note the reference to Jesus appearing among the faithful at meals. Such a sermon could focus on how the risen Christ is present with us in the Lord’s Supper and that as we all receive the Sacrament together, his presence unites us and overcomes our divisions.
Isaiah 65:17-25
The alternative First Lesson is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. This text is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the 8th century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. The text represents God’s answer to the prophet’s plea in the previous chapter that he would turn away His anger and have compassion on the Hebrew people. After promising to separate the righteous from the unrighteous, promising better days for his servants (vv.9-16), God promises to create a new heaven and new earth, not even remember former things (v.17). He promises to rejoice with Jerusalem which will live in happiness and security (vv.18-19). Long life-expectancy for the people is promised along with the promise of home and land ownership (vv.20-22). Their labor will not be in vain and their offspring will be blessed (v.23). God will answer them before they call and the New Jerusalem will be at peace (vv.24-25)
This text nicely fits the Easter theme when it is interpreted prophetically, as a prophecy of what the resurrection means for everyday life. The text’s promise of the creation of a new heaven and new earth, a better life for the people, filled with happiness and security, with work that is not in vain, is what Easter is all about. Make clear to the flock that Jesus’ resurrection has made us new and is the promise of a new created order, already realized in part and to be fulfilled when Christ comes again. Note some unhappy examples from everyday life (like loneliness, career or relationship aims shattered, not a fulfilling job, or world tensions and injustices). In each case, proclaim that they do not matter much, for the loneliness, emptiness, evil, or sense that life has not mattered much is not forever. Their reality has begun to pass away. Help members to realize that the Easter reality goes with them in the coming week. For the rest of our lives we have the comfort that no bad reality has the final word anymore.
1 Corinthians 15:19-26
The Second Lesson is drawn from the concluding segments of a letter by Paul to Christians in a church he had established in Corinth (Acts 18:1-11). It is an epistle devoted to addressing various doctrinal and ethical problems which had emerged in the church.
In this text, Paul responds to critics of the idea of whether there is a resurrection of the body, as these critics were Greeks who believed in the eternality of the soul (v.12). Also prior to the commencement of this lesson, Paul contends that the reality of the resurrection is part of the gospel, and so to deny it would be to deny the faith that has saved the Corinthians (vv.1-2).
In the text, the apostle contends that if for this life only we have hoped in Christ we are to be pitied (v.19). This claim may be a Jewish proverb. The reality of Christ’s resurrection is asserted as the first fruits of a general resurrection (v.20). Since death came through a human being, the resurrection must also come through a human (v.21). As all die in Adam, so all are made alive in Christ (v.21). An order is posited: first Christ’s resurrection, and then at his coming for all who belong to him (v.23). Then the end comes, when Christ turns over the kingdom of God to the Father after destroying every rule and power. The last of these is said to be death (vv.24-26).
Belief in the resurrection of Jesus does not at first glance make much scientific sense. In a 2022 poll of youth worldwide by the Barna Group only 32% believe in it (though the percent of believers among the more mature is higher — at least in America). But this sermon might be devoted to demonstrating that in fact the resurrection and Easter do make sense, that it is indeed not necessarily contradicting science. True enough, we do not have the hard evidence absolutely to prove the resurrection of Jesus. But we also do not have the hard evidence to prove atomic theory, evolution, or even the superiority of democratic forms of government. Absolute proof is not the way in which the scientific method operates. It proceeds first by positing a hypothesis based on evidence which suggests the truth of its claim, and then that hypothesis obtains the character of a plausible position unless or until it can be refuted. Since this approach is scientifically appropriate, it seems appropriate to view the resurrection of Jesus in this light. It is certainly crucial to the viability of Christian faith (see above vv.1-2). There is evidence in support of it (the testimony of witnesses, see the Gospel according to Luke below). And the fact that Christianity has helped America and western civilization as a whole thrive to date seems further vindication of the truth of Christianity. On top of that, the bones of Jesus have never been found, so there is no evidence demonstrating the fallacious character of the claim that the resurrection is not true. Get the word out. The resurrection of Jesus is a plausible claim!
Finally, consider what difference the resurrection makes in life. Paul clearly indicates that this reality has destroyed every rule and power even death (vv.24-26). The Easter message opens the door for the faithful to face the challenges of life with confidence, with the knowledge that ultimately evil and death cannot win.
John 20:1-18
The gospel is drawn from the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called synoptic) gospels. In fact, it is probably based on these earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol.1, p.328). But it is likely to have been written by a disciple of this John. Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the son of God (20:31). Recently, some scholars have suggested an alternative account to the origins of this gospel. Appeal is made to the writings of a late-first/early-second century Bishop named Papias who may have implied that John’s Gospel was the result of eyewitness origins (Ante-Nicene Fathers, Vol.1, pp.154-155). In any case, the gospel is especially preoccupied with making it clear that Jesus is the Messiah for a Jewish community in conflict with the synagogue and Jewish society. Certainly, this account of the resurrection reflects the concern with Jesus’ Messianic character.
The Johannine version of the story combines two traditions of Easter accounts found in the gospels — the resurrection appearance and the empty tomb tradition (stories that say nothing about seeing the risen Lord) (Rudolf Bultmann, History of the Synoptic Tradition, pp.287-288). This Johannine account does not introduce the appearance tradition until later in the narrative. Bultmann notes that for John “the resurrection of Jesus and the parousia of Jesus are one and the same [eschatological] event” (Jesus Christ and Mythology, p.33).
In accord with the synoptic gospels (except Luke 24 below), Mary Magdalene is given credit for recognizing the resurrection (or the empty tomb) (v.1). (Magdalene probably means that she came from the town of Magdala on the western shore of the Sea of Galilee.) John’s version is the only gospel to claim that this happened to her alone. She is reported as running to tell Simon Peter and “the one whom Jesus loved” (either John or the Christian community for which the gospel was written). She claims that the body must have been removed (v.2). The two disciples hurriedly proceed to the tomb, with the one whom Jesus loved getting there faster than Peter (perhaps because he was younger than Peter) (vv.3-4).
At first only seeking the linens that had wrapped the Body of Christ, the disciples are reported to have entered the empty tomb, and not understanding the scripture promises regarding the resurrection they return home. The other disciple (the one whom Jesus loved) is said to have believed (vv.5-10). Mary is reported to have remained outside the tomb weeping and angels [angelos] sitting where the body of Jesus was laid comfort her. She professes her agony over where the body has gone (vv.11-13). With these words, Jesus appears. At first she does not recognize him and his efforts to comfort her (vv.14-15). He then calls her name, and she recognized him (calling him “rabbouni,” a variation of “rabbi”). Jesus then asks Mary not to hold him, because he has not yet ascended to God the Father (vv.16-17). She is said to have gone and reported these things to the disciples, claiming she had seen the Lord (v.18). The gospel does not make clear if the disciples actually believed her testimony, since a personal appearance later in the day is reported (vv.19-23).
Sermons might examine our lethargy regarding the Easter message and the need to have fellowship with the risen Christ. Start the sermon (after the reading of this Gospel Lesson) by telling the congregation to take off their shoes for they are on holy ground. This is not the old, familiar story as many of us take it to be. This is the story of an event which has changed the world, which most reveals God in all his power and majesty! But too often like Peter we do not believe it. That is why the church will have a lot more empty pews next Sunday (the Sunday after Easter).
Only when you have actually encountered the risen Jesus does the enthusiasm and joy of Easter really take hold. As the Danish existentialist philosopher Søren Kierkegaard once said: You cannot be disciple at second-hand (Philosophical Fragments, pp.81ff.). But how do we find the risen Lord? He is present in church worship every Sunday and in Bible reading. We can talk to him through prayer. As risen, he now defies the categories of space and time, and so he is present with the Holy Spirit in the most seemingly mundane events of life. As we open our eyes this week to his presence in daily life, the exciting joy of Easter will not fade. Life will be a lot holier and a little more awesome and happier.
Luke 24:1-12
The alternative Gospel Lesson is drawn from the second installment of a two-part history of the church traditionally attributed to Luke. See details about the book’s agenda described above in the exposition of the First/Second Lesson. Like the Johannine version of the first Easter, the Lucan version of combines the two traditions of Easter accounts (see above). But this text is only reflecting the empty tomb tradition.
On the first day of the week, early in the morning, a group of Jesus’ followers (apparently only women) go the tomb in which he was buried taking spices (a display of affection and respect for the dead) (v.1). They found the stone in front of the tomb rolled away, but looking inside the tomb could not find the body (vv.2-3). Two men [andres] in dazzling clothes stood with them, and the women are said to be terrified, as they are told by the men not to look for the living among the dead since Jesus has risen (vv.4-5). The women are reminded that Jesus has told them that the Son of Man must be handed over for crucifixion, but would rise on the third day (v.6-8). Next, the women (Mary Magdalene, Joanna, and Mary the mother of James, and other women) report this to the apostles who at first reject the account (vv.9-11). But then Peter is said to have run to the tomb, saw the linen clothes by themselves, and then went home amazed at what had happened (v.12).
At least two options for a sermon on this text present themselves. One possibility is to stress how the resurrection creates a new way of existing (the theme of the alternative First Lesson from Isaiah [see comments on that text above]). In that spirit we might note that women were the first to witness the resurrection according to Luke, to highlight their role in informing the apostles, whose skepticism prefigures the skepticism of some men today regarding women’s leadership in the church. And so a sermon devoted to the biblical roots of women’s leadership would certainly be appropriate and still timely.
All of the sermon texts for Easter afford a great opportunity to preach on the everyday significance and comfort which Jesus’ resurrection offers, to have confidence that the risen Lord really lives, to take the good news of Easter into the coming weeks.
The First or Second Lesson is drawn from the second half of a two-part account of the history of the church traditionally ascribed to Luke, a physician and Gentile associate of Paul (Colossians 4:14; 2 Timothy 4:11; Philemon 24). The author’s intention was to stress the universal mission of the church (Acts. 1:8). This theme is clearly reflected in this text’s account of Peter’s confession of the gospel, justifying his efforts to convert the Gentile Cornelius in Caesarea. The background of the account is that Cornelius is reported to have summoned Peter as a result of a vision and then Peter had a similar vision (vv.3-17). Peter visited Cornelius and proceeded with the confession (eventually culminating in the pouring out of the Spirit on Peter and other Gentiles, as well as their baptisms [vv.44-46]).
In his confession, Peter refers to God showing no partiality [literally, God accepts no one’s face, ouk prosopolaptos] and finding all with faith and working righteousness [dikasiosune] is acceptable [dektos] to him (vv.34-35). If we can assume that Paul thought like Jews of his era, then we can assume that the concept that reference to righteousness here does not refer to faultless conformity to some moral law, but with living in a right relationship with God (Gerhard von Rad, Old Testament Theology, Vol.1, pp.370-371). The Hebrews already knew that God was not partial (Deuteronomy 10:17-18; Sirach 35:15-16). What was new here was that God was construed as operating without regard to social or ethnic barriers. Peter proceeds to recount the ministry of Jesus who, anointed by the Spirit, preached peace and did good, healing all who were oppressed by the devil.
Peter’s calling Christ Lord of all would have amounted to proclaiming Christ’s deity over that of Zeus and Osiris, about whom such a claim was made (vv.36-38; cf. Plutarch, Isis and Osiris, 335c). Testimony is also given to Christ’s death and resurrection, as well as his appearances to those chosen [hand-picked] by God who ate and drank with him (vv.39-41). Recognizing Jesus at meals or gaining special insights from him on those occasions is typical of all the gospels, including Luke (7:36ff.; 9:10ff.; 10:8; 24:30-31,42-43). Peter claims to be commanded by these witnesses to preach that those who believe receive forgiveness of sin, for Jesus is not their judge (vv.42-43). The summary of Jesus’ life replays key themes of the Lucan narrative (1:8,22; Luke3:22; 24:48).
This text invites sermons on the universal character of the resurrection and how it unites us all. The sermon might begin with Martin Luther King Jr.’s quote that “We have learned to fly like the like birds and swim the sea like fish, but we have not learned the simple art of living together as brothers [and sisters].” This a sensitive topic in our context, what with the rising Anti-Semitism, the immigrant bashing, and the lack of free speech on many college campuses. We certainly have not yet licked racism and sexism. Yet we see in the text that God shows no partiality to the Jew-Gentile distinction (the Holy Spirit is poured out on both) and that the concept of God’s righteousness and the righteousness which saves is not about judgment or good works, but concerns relationships which cut across boundaries (see comments above). If you believe in the resurrection, it seems impossible to allow the barriers which divide us to remain!
One other way to make these points and to stress our unity could be to note the reference to Jesus appearing among the faithful at meals. Such a sermon could focus on how the risen Christ is present with us in the Lord’s Supper and that as we all receive the Sacrament together, his presence unites us and overcomes our divisions.
Isaiah 65:17-25
The alternative First Lesson is part of a prophetic book which is an editorial compilation of two or three distinct literary strands. This text is probably part of the book’s final and newest section, not written by the historical prophet Isaiah of the 8th century BC, but after the Babylonian exiles had returned to Judah in 539 BC, quite disappointed with how the return home was going. The text represents God’s answer to the prophet’s plea in the previous chapter that he would turn away His anger and have compassion on the Hebrew people. After promising to separate the righteous from the unrighteous, promising better days for his servants (vv.9-16), God promises to create a new heaven and new earth, not even remember former things (v.17). He promises to rejoice with Jerusalem which will live in happiness and security (vv.18-19). Long life-expectancy for the people is promised along with the promise of home and land ownership (vv.20-22). Their labor will not be in vain and their offspring will be blessed (v.23). God will answer them before they call and the New Jerusalem will be at peace (vv.24-25)
This text nicely fits the Easter theme when it is interpreted prophetically, as a prophecy of what the resurrection means for everyday life. The text’s promise of the creation of a new heaven and new earth, a better life for the people, filled with happiness and security, with work that is not in vain, is what Easter is all about. Make clear to the flock that Jesus’ resurrection has made us new and is the promise of a new created order, already realized in part and to be fulfilled when Christ comes again. Note some unhappy examples from everyday life (like loneliness, career or relationship aims shattered, not a fulfilling job, or world tensions and injustices). In each case, proclaim that they do not matter much, for the loneliness, emptiness, evil, or sense that life has not mattered much is not forever. Their reality has begun to pass away. Help members to realize that the Easter reality goes with them in the coming week. For the rest of our lives we have the comfort that no bad reality has the final word anymore.
1 Corinthians 15:19-26
The Second Lesson is drawn from the concluding segments of a letter by Paul to Christians in a church he had established in Corinth (Acts 18:1-11). It is an epistle devoted to addressing various doctrinal and ethical problems which had emerged in the church.
In this text, Paul responds to critics of the idea of whether there is a resurrection of the body, as these critics were Greeks who believed in the eternality of the soul (v.12). Also prior to the commencement of this lesson, Paul contends that the reality of the resurrection is part of the gospel, and so to deny it would be to deny the faith that has saved the Corinthians (vv.1-2).
In the text, the apostle contends that if for this life only we have hoped in Christ we are to be pitied (v.19). This claim may be a Jewish proverb. The reality of Christ’s resurrection is asserted as the first fruits of a general resurrection (v.20). Since death came through a human being, the resurrection must also come through a human (v.21). As all die in Adam, so all are made alive in Christ (v.21). An order is posited: first Christ’s resurrection, and then at his coming for all who belong to him (v.23). Then the end comes, when Christ turns over the kingdom of God to the Father after destroying every rule and power. The last of these is said to be death (vv.24-26).
Belief in the resurrection of Jesus does not at first glance make much scientific sense. In a 2022 poll of youth worldwide by the Barna Group only 32% believe in it (though the percent of believers among the more mature is higher — at least in America). But this sermon might be devoted to demonstrating that in fact the resurrection and Easter do make sense, that it is indeed not necessarily contradicting science. True enough, we do not have the hard evidence absolutely to prove the resurrection of Jesus. But we also do not have the hard evidence to prove atomic theory, evolution, or even the superiority of democratic forms of government. Absolute proof is not the way in which the scientific method operates. It proceeds first by positing a hypothesis based on evidence which suggests the truth of its claim, and then that hypothesis obtains the character of a plausible position unless or until it can be refuted. Since this approach is scientifically appropriate, it seems appropriate to view the resurrection of Jesus in this light. It is certainly crucial to the viability of Christian faith (see above vv.1-2). There is evidence in support of it (the testimony of witnesses, see the Gospel according to Luke below). And the fact that Christianity has helped America and western civilization as a whole thrive to date seems further vindication of the truth of Christianity. On top of that, the bones of Jesus have never been found, so there is no evidence demonstrating the fallacious character of the claim that the resurrection is not true. Get the word out. The resurrection of Jesus is a plausible claim!
Finally, consider what difference the resurrection makes in life. Paul clearly indicates that this reality has destroyed every rule and power even death (vv.24-26). The Easter message opens the door for the faithful to face the challenges of life with confidence, with the knowledge that ultimately evil and death cannot win.
John 20:1-18
The gospel is drawn from the last of the four gospels to be written, probably not composed until the last two decades of the first century. It is very different in style in comparison to the other three (so-called synoptic) gospels. In fact, it is probably based on these earlier gospels. The book has been identified with John the son of Zebedee, the disciple whom Jesus loved, and this claim was made as long ago as late in the first century by the famed theologian of the early church Irenaeus (Ante-Nicene Fathers, Vol.1, p.328). But it is likely to have been written by a disciple of this John. Its main agenda was probably to encourage Jewish Christians in conflict with the synagogue to believe that Jesus is the Messiah, the son of God (20:31). Recently, some scholars have suggested an alternative account to the origins of this gospel. Appeal is made to the writings of a late-first/early-second century Bishop named Papias who may have implied that John’s Gospel was the result of eyewitness origins (Ante-Nicene Fathers, Vol.1, pp.154-155). In any case, the gospel is especially preoccupied with making it clear that Jesus is the Messiah for a Jewish community in conflict with the synagogue and Jewish society. Certainly, this account of the resurrection reflects the concern with Jesus’ Messianic character.
The Johannine version of the story combines two traditions of Easter accounts found in the gospels — the resurrection appearance and the empty tomb tradition (stories that say nothing about seeing the risen Lord) (Rudolf Bultmann, History of the Synoptic Tradition, pp.287-288). This Johannine account does not introduce the appearance tradition until later in the narrative. Bultmann notes that for John “the resurrection of Jesus and the parousia of Jesus are one and the same [eschatological] event” (Jesus Christ and Mythology, p.33).
In accord with the synoptic gospels (except Luke 24 below), Mary Magdalene is given credit for recognizing the resurrection (or the empty tomb) (v.1). (Magdalene probably means that she came from the town of Magdala on the western shore of the Sea of Galilee.) John’s version is the only gospel to claim that this happened to her alone. She is reported as running to tell Simon Peter and “the one whom Jesus loved” (either John or the Christian community for which the gospel was written). She claims that the body must have been removed (v.2). The two disciples hurriedly proceed to the tomb, with the one whom Jesus loved getting there faster than Peter (perhaps because he was younger than Peter) (vv.3-4).
At first only seeking the linens that had wrapped the Body of Christ, the disciples are reported to have entered the empty tomb, and not understanding the scripture promises regarding the resurrection they return home. The other disciple (the one whom Jesus loved) is said to have believed (vv.5-10). Mary is reported to have remained outside the tomb weeping and angels [angelos] sitting where the body of Jesus was laid comfort her. She professes her agony over where the body has gone (vv.11-13). With these words, Jesus appears. At first she does not recognize him and his efforts to comfort her (vv.14-15). He then calls her name, and she recognized him (calling him “rabbouni,” a variation of “rabbi”). Jesus then asks Mary not to hold him, because he has not yet ascended to God the Father (vv.16-17). She is said to have gone and reported these things to the disciples, claiming she had seen the Lord (v.18). The gospel does not make clear if the disciples actually believed her testimony, since a personal appearance later in the day is reported (vv.19-23).
Sermons might examine our lethargy regarding the Easter message and the need to have fellowship with the risen Christ. Start the sermon (after the reading of this Gospel Lesson) by telling the congregation to take off their shoes for they are on holy ground. This is not the old, familiar story as many of us take it to be. This is the story of an event which has changed the world, which most reveals God in all his power and majesty! But too often like Peter we do not believe it. That is why the church will have a lot more empty pews next Sunday (the Sunday after Easter).
Only when you have actually encountered the risen Jesus does the enthusiasm and joy of Easter really take hold. As the Danish existentialist philosopher Søren Kierkegaard once said: You cannot be disciple at second-hand (Philosophical Fragments, pp.81ff.). But how do we find the risen Lord? He is present in church worship every Sunday and in Bible reading. We can talk to him through prayer. As risen, he now defies the categories of space and time, and so he is present with the Holy Spirit in the most seemingly mundane events of life. As we open our eyes this week to his presence in daily life, the exciting joy of Easter will not fade. Life will be a lot holier and a little more awesome and happier.
Luke 24:1-12
The alternative Gospel Lesson is drawn from the second installment of a two-part history of the church traditionally attributed to Luke. See details about the book’s agenda described above in the exposition of the First/Second Lesson. Like the Johannine version of the first Easter, the Lucan version of combines the two traditions of Easter accounts (see above). But this text is only reflecting the empty tomb tradition.
On the first day of the week, early in the morning, a group of Jesus’ followers (apparently only women) go the tomb in which he was buried taking spices (a display of affection and respect for the dead) (v.1). They found the stone in front of the tomb rolled away, but looking inside the tomb could not find the body (vv.2-3). Two men [andres] in dazzling clothes stood with them, and the women are said to be terrified, as they are told by the men not to look for the living among the dead since Jesus has risen (vv.4-5). The women are reminded that Jesus has told them that the Son of Man must be handed over for crucifixion, but would rise on the third day (v.6-8). Next, the women (Mary Magdalene, Joanna, and Mary the mother of James, and other women) report this to the apostles who at first reject the account (vv.9-11). But then Peter is said to have run to the tomb, saw the linen clothes by themselves, and then went home amazed at what had happened (v.12).
At least two options for a sermon on this text present themselves. One possibility is to stress how the resurrection creates a new way of existing (the theme of the alternative First Lesson from Isaiah [see comments on that text above]). In that spirit we might note that women were the first to witness the resurrection according to Luke, to highlight their role in informing the apostles, whose skepticism prefigures the skepticism of some men today regarding women’s leadership in the church. And so a sermon devoted to the biblical roots of women’s leadership would certainly be appropriate and still timely.
All of the sermon texts for Easter afford a great opportunity to preach on the everyday significance and comfort which Jesus’ resurrection offers, to have confidence that the risen Lord really lives, to take the good news of Easter into the coming weeks.
