Resurrection
Preaching
A BUCKET FULL OF MIRACLES
Preaching The Miracles Of Jesus
Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him." Then Peter and the other disciple set out and went toward the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus' head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the scripture, that he must rise from the dead. Then the disciples returned to their homes.
But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, "Woman, why are you weeping?" She said to them, "They have taken away my Lord, and I do not know where they have laid him." When she said this, she turned around and saw Jesus standing there, but she did not know it was Jesus. Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabbouni!" (which means Teacher). Jesus said to her, "Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.' " Mary Magdalene went and announced to the disciples, "I have seen the Lord"; and she told them that he had said these things to her.
Modern celebrations of Easter, particularly in the United States, have actually changed substantially from what was common up to the time of the Civil War (1861-1865). Prior to that time, Easter was observed primarily among the liturgical traditions (Lutheran, Episcopal, and Roman) and generally ignored otherwise. In large part this was due to the influence of the Puritans and their objections to both Christmas and Easter. During the Civil War many churches began to mark Easter as a way to commemorate the dead from the war.
Today there is very little remembrance of the Civil War dead on this day, and much more of a focus on the original events of the day. The lesson for this day completes the Johannine plan begun three weeks ago with the healing of the man born blind, continuing through the raising of Lazarus, the entry into Jerusalem, the events of Holy Week, and finally culminating with the story of the discovery of the empty tomb.
The celebration of the day, which truly stands as the absolute beginning of the Christian church, begins in confusion and misunderstanding. What is now so clear, was at the time quite murky and obscure to those who participated in the events. It can be difficult to recapture this sense, as it is difficult to recapture the exhilaration of Mary and the disciples when they finally realized what had happened. Nonetheless, the effort to understand the range of emotions and to share them as best we can is rewarded by deepening our understanding of the significance of the day.
About The Text
It seems likely that this lesson is the result of the combination of two stories about the events of that morning which have been combined by the author. It should not be a surprise that everyone who had any part in the events would remember them as an important moment in their lives. Two of these reminiscences which present slightly different perspectives seem to have formed the narrative of the lesson for today.
Johannine themes emerge, but the situation is difficult. The Beloved Disciple enters the tomb, sees and believes (20:8), but does not understand what is happening. This is, at best, a curious way to present belief, particularly after the greatest of all signs. At the conclusion of this Gospel Lesson, however, John presents the incident of Thomas and his doubts in 20:19-29, concluding with the summation of the importance of belief in 20:29. This is next week's gospel, which continues the Johannine sequence.
Words
early -- Use of this term implies that the gospel is using the Roman ordering system for counting the time. The Jewish started at sundown Saturday, so early on the day would have been early evening. It seems that John has an earlier time in mind than the synoptics, which all seem to place the time at some point around dawn (Mark 16:2; Matthew 28:1; and Luke 24:1). John specifically states that it was still dark when Mary Magdalene arrived at the tomb. This could be a matter of only a few minutes, or perhaps a longer time.
the first day of the week -- This is the way all the gospels identify the day on which the resurrection took place. This is a designation which reflects mundane matters of dating, not theology, and is carried through even to the book of Peter. A theological dating of the events would follow the formulation of Luke 24:21 and 46 -- "on the third day" (see also, aside from the predictions of the synoptics, Acts 10:40 and 1 Corinthians 15:4).
This use of the common method of identifying a day of the week serves to reinforce the idea that not only did the resurrection occur as business was resuming in Jerusalem (the first century equivalent of Monday morning), but also that the stories seem quite likely to go back to eyewitness recollections that used normal, common dating methods rather than theological constructs.
came to the tomb -- It is not at all clear why Mary came to the tomb. The synoptics say she was there (with other women) to anoint the body (Mark 16:1; Luke 24:1), while Matthew seems to have dealt with that need before the burial, as well as providing for Mary Magdalene and the other Mary to observe the tomb (Matthew 27:59-61). In this text, Mary simply goes to the tomb, with no reason offered for the trip. John seems to imply she came to weep and wail, i.e. mourn the dead (as the Jews had done for Lazarus in 11:31).
So -- This word introduces a point of difficult logic. In Greek, the word translated here is often used to indicate that what follows is a logical outgrowth of what has just been mentioned. Here it is unclear exactly why Mary would run to Peter and the other disciple. It is possible that the text implies Mary looked into the tomb and discovered it was empty or, alternatively, that the stone being moved was enough to indicate the tomb was empty.
An alternate translation is that the word is used to indicate the continuation of a previously interrupted narrative, but that is difficult to demonstrate here. The best suggestion is that the word was a part of the source John used, and was not changed even though the word interrupts the logical flow. It is possible that 20:2-10 is taken from a separate source, and originally 20:11 followed immediately after 20:1. This would produce a much more logical flow of events.
Simon Peter -- The generally recognized leader of the disciples is Simon Peter, but in much of the Gospel of John other disciples are equally prominent. Two weeks ago, for example, Thomas was highlighted as a leader of the disciples. Again next week, Thomas will be the most prominent among the disciples when he demands to see Jesus' wounds from the crucifixion. It is possible that in this instance Simon Peter was merely the most convenient of the disciples. In John 16:32, Jesus prophesies that the disciples will be scattered, each to his own home. It is sometimes suggested that Peter was staying in the home of the other disciple, who is generally known as the Beloved Disciple. This would explain why both the disciples went running to the tomb and remove the difficulty of assuming Mary ran to two separate homes to repeat her breathless news.
As a sidelight to this issue, 20:10 says the disciples returned to their homes, which is a fulfillment of the prophecy of John 16:32. The idea that the disciples actually owned homes in Jerusalem is not consistent with the usual picture of the disciples as working folks, and can easily be interpreted as meaning the places where they were staying, i.e., the homes of believers in Jerusalem which were opened to provide the disciples with places to reside while they were there for the celebration of the Passover. This comment also tends to work against the common image of the disciples in an upper room, seemingly living there in a group for mutual consolation and support.
we do not know -- In each of the synoptic accounts, a group of women go to the tomb and discover that it is empty. Mark 16:1 mentions three women, Matthew 28:1 only two, and Luke 24:10 mentions three women by name and insists that there were also others. John only mentions Mary Magdalene (who is mentioned consistently in all accounts), but she then uses the plural pronoun in reporting to the disciples. It is possible that this is a reflection of the presence of other women in the early morning trip to the tomb. The alternative is perhaps an assumption of Mary's use of the "royal we."
outran -- It is generally assumed that the Beloved Disciple was younger than Peter during their run to the tomb. A medieval commentator attributes the greater speed to the fact that the Beloved Disciple was unmarried, but offers no particular evidence to demonstrate that point, or why it would necessisarily result in greater speed.
bent down -- Archaeological work has found many tombs of this era that were dug horizontally into the hillsides. This detail in John's account likely indicates an accurate description of the action necessary to see into a horizontal tombs with a small door.
did not go in -- The fact that the Beloved Disciple is reported to wait for Peter to arrive is often cited as proof of Peter's preeminence among the disciples. Other options include the possibility that the Beloved Disciple was afraid, or wished to avoid the possibility of touching a corpse. These options are not consistent with the picture John presents of the Beloved Disciple in this gospel as an idealized follower of Christ.
On the issue of deference, the next phrase is worth considering: It is possible that the presence of the Beloved Disciple is an addition of the evangelist, and this seeming deference is not to Simon Peter but to a strong existing tradition that Simon Peter was the first disciple to enter the empty tomb. Rather than contradict the commonly-known story, John introduced the idea of waiting for Peter to arrive.
followed him -- In the Gospel of John the term used in the Greek, and translated here, usually indicates a form of discipleship (see 1:44; 8:12; 10:4 and 27; 12:26; and 21:19, 20, and 22. Possibly 1:37 is also intended as an example of this usage, but this is more doubtful). It is possible that, in order to counteract the implication of the Beloved Disciple's seeming deference, the term is used here to indicate that Peter in fact follows the Beloved Disciple.
he saw and believed -- These are very difficult words. The expected result of a sign in John is to cause belief, which seems to occur here. But the belief that is engendered here is a rather odd belief, especially in light of the statement in the next verse that at this time they did not understand the scriptures. While the comment in 20:9 does align rather nicely with the Lucan explanations of the incident on the road to Emmaus (Luke 24:13-35) and at the ascension (Luke 24:44-49), it also makes this into a confusing statement.
Further, the belief of the Beloved Disciple is apparently not shared with either Peter or, if she had returned with the disciples, Mary Magdalene. Belief in John generally leads to witnessing to the newly-grasped truth (there is no trace of the Messianic secret of the synoptics in the fourth gospel), but here it results only in a profound silence.
Mary stood -- When last seen, Mary was breathlessly telling Peter and the Beloved Disciple about the absence of Jesus' body. Her return to the tomb is not mentioned in the text. The timing of the return might be significant. If she had followed the disciples closely, and was there for most of the action, why hadn't the Beloved Disciple communicated his insight to her? If, on the other hand, Mary was somewhat slower in returning to the tomb, it is possible she arrived only an instant before the disciples left the tomb to return to their homes (20:10).
It seems likely that this is a point at which a separate tradition was joined to the narrative. This could be the original continuation of 20:1, or it could be an additional tradition of a visit by Mary Magdalene to the tomb and her discovery that it was empty.
weeping -- The word used in the Greek can mean either the mourning which was to be expected at the tomb, or a more spontaneous effusion of tears. While it has been suggested that Mary's purpose in coming to the tomb was to mourn Jesus' death, at this point she seems to be crying tears of sorrow at finding the body gone, and most likely (at least to her) stolen.
Woman -- The term is addressed to Mary Magdalene in both 20:13 and 15. The same term is addressed to Mary, mother of our Lord, in John 2:4 during the story of the wedding at Cana; and to the Canaanite woman in Matthew 15:28. The term is certainly not the most respectful term possible, and, in fact, is often presented as at least mildly derogatory. To some extent, the term is probably to be understood as a usage typical of the time if not particularly politically correct in the early twenty-first century. The use of the term both here and in 2:4 might be taken as a sign of some early confusion over exactly who was at the tomb, more precisely -- which Mary or Marys were present?
gardener -- While this is a hapax legomenon in the New Testament, the word is common in secular papyri. It simply means one who tends the garden, which John alone describes as the setting for the tomb (19:41). The question does arise of what the gardener was wearing. A gardener might be expected to wear few clothes, but the graveclothes had been left in the tomb. There is no true indication that Jesus appeared nude, but the source of the clothes he might have been wearing is not clear.
in Hebrew -- The term is actually in Aramaic, not Hebrew.
Rabbouni! (which means Teacher) -- This is an interesting term. As it appears, it seems to be an affectionate term, a diminutive form, which might be translated as "My dear Teacher." In years to follow, the term was also applied to God in rabbinic literature. The term can also be taken to mean Master (in either an academic or political sense) or Lord.
Do not hold on -- This is a rather curious comment. It seems that Mary, impulsively, made an effort to hug Jesus as soon as she recognized him. Is this to be taken as an indication that Jesus' body was no longer fully flesh? The suggestion has been made that the clothing left in the tomb was left as it had been arranged on the body, and then Jesus simply passed through it without changing its relative position. In this circumstance, perhaps his body was not yet fully corporeal. No matter how this comment is understood, it clearly represents some sort of a temporary lack of physical firmness. Soon, Jesus will allow Thomas to place his fingers in his wounds (John 20:27) and will share a breakfast of bread and fish with his disciples (21:9-14), so the condition is clearly temporary.
Another understanding is that the basic relationship between Mary Magdalene and Jesus has changed, and this is a signal that there is no longer a physical component of any sort to it. While this view has met great popularity in a variety of novels and among some commentators, with a particular emphasis on the assumption of an intimate physical relationship prior to the resurrection, such an assumption is not required by this phrase.
Perhaps the least likely possibility is that Mary received a sort of "partial" resurrection appearance. Only later did Jesus make "full" appearances to his disciples and others. This is certainly not implied by the text, and seems more of an effort long after the fact to diminish Mary Magdalene's role in these events (contrary to the clear testimony of all four gospels).
Parallels
The synoptic accounts of the empty tomb embody a number of parallels to the account found in John, but as might be expected, John tells the story in his own particular way. The similarities can be listed as follows:
1. The events took place on the first day of the week.
2. The stone had been removed from the entrance to the tomb.
3. Mary Magdalene went to the tomb (perhaps alone, perhaps with other women).
4. There was an angelic presence at the empty tomb (Mark and Matthew mention only one angel, Luke and John mention two).
5. Those who actually found the empty tomb told the disciples of the discovery.
Based on these similarities, it is apparent that there is a very early agreement on the events of this particular morning. Each evangelist chooses to emphasize other details, as should be expected, to emphasize their particular theological insight into the events.
Matthew and John are the only evangelists to record a meeting with the resurrected Christ at (or near) the tomb. In John's case, this served to strengthen the identification of Jesus with the angels in the tomb (they all asked Mary Magdalene the same question -- "Woman, why are you weeping?"), as well as laying the foundation for the ascension as the event when Jesus will attain his full glorification. Thus, in the Gospel of John, the empty tomb is not the climax of the gospel. It serves as both the physical demonstration of the truth of the resurrection and as the next step in the glorification of the Son of Man which began as Jesus was lifted up on the cross.
The book of Peter complicates the picture even more. In that source, the two angels are involved with the guards at the tomb (a detail John never mentions) and in clearing the way for the events of Easter morning. While this is clearly not a detail we need to be concerned with, it does point out the tendency to add further details to the recital of events in the gospel itself. While this is a normal tendency, harmonizing the accounts robs them of the unique theological perspective each has to offer.
The People
In many ways the people involved in these scenes are so familiar that we assume we know about them. This issue is, potentially, compounded by the Revised Common Lectionary, which lists John 20:1-18 as a Gospel Lesson appointed for the Resurrection Of The Lord in all three cycles (with the account from the appropriate synoptic account being listed as an alternative in each appropriate year).
Nonetheless, at least three of the individuals in the account are worth at least a brief review to see the way they participated in these events.
As Individuals
Mary Magdalene's historical title, apostola apostolorum (or apostle [a feminine form] to the apostles) serves as an indication of the importance attached to her in the early years of the Christian church. While modern churches have often forgotten, obscured, or intentionally downplayed the role of at least one woman (according to John), the early church honored her with a title indicating her actions as recounted in this lesson.
It was Mary Magdalene who found the empty tomb, who informed the disciples of that fact, and who first met the risen Christ (according to Matthew and John). It was Mary Magdalene who proclaimed the gospel to the apostles, the ones later known for their proclamation of that same gospel.
In this story Mary began with an incorrect understanding of the significance of the events. It was only after she met the angels in the tomb and the risen Jesus that she understood what had happened. And it is only then that she once again seeks out the disciples and tells them, "I have seen the Lord."
The Beloved Disciple has likely been introduced into this narrative by John to lend credence to the entire gospel, as a document written by an eyewitness to the pivotal events of the story. Even so, his presence does serve to represent the other disciples (whose presence is hinted at in 20:9). It is not unlikely that others among the disciples might have made the trek to the tomb once the fact that it was empty was made known to them. While the question of the location of the body was asked only by Mary (or perhaps by the women with her) in this account, it was certainly a question of great interest to the men as well, at least until Mary came to tell them she had actually seen the Lord.
Simon Peter, his role not highlighted as frequently in this gospel as it is in the synoptics, is certainly highlighted in this lesson. He is the disciple Mary runs to inform of the empty tomb. He is accorded the respect of being the first to enter the empty tomb. Even if he is slow to grasp the significance of the empty tomb (which the Beloved Disciple seems to grasp almost instantaneously when confronted with the tomb itself), Peter is still recognized by the time the Gospel of John was written as a leader of the church and as a first witness to the empty tomb. This is reflected in the Johannine account.
As Images And Signs
To an extent which is not completely clear, it is possible to perceive friction between the Petrine leadership and the leadership of a faction headed by the Beloved Disciple in the early church. Based on John 21:24, this second faction is also able to be called the Johannine faction. While the friction certainly did not explode into a schism, it does help explain many of the differences between John and the synoptics, which are largely based on Mark, the gospel traditionally based on Peter's memories.
In examining Jesus' response to Mary Magdalene's outburst after he revealed himself to her, most of the emphasis has been on the first phrase -- "Do not hold on to me." Theologically, the emphasis should be placed on the second phrase -- "I have not yet ascended to the Father." The fourth gospel can be understood as building to the moment of the ascension from the beginning. It is only at that point that Jesus is fully and completely glorified, and at that point that his mission on earth is completed.
The ascension begins when Jesus goes up to Jerusalem on the Sunday of the Passion. Not only is this the traditional way to refer to travel to Jerusalem (which is reflected in John 12:20), it also takes into account the geographical fact that the only way to get to the ancient city is to physically climb up to the elevation on which it is located. Thus, the ascension begins with Jesus' journey to Jerusalem.
The next step is the ascension to the cross. This is the key point at which the glorification of Jesus actually begins. At the point reached in this lesson, the interim between the commencement and the fulfillment of the glorification with Jesus' ascension to the Father, Jesus is still in an interim condition, with the fulfillment to come. This point is emphasized by the use of the present tense in Jesus' statement to Mary Magdalene; he is in the midst of the process of ascending at that moment. In point of actual fact, the final fulfillment is not a part of the gospel record in the Johannine tradition. We must remember that, apparently, ascension does not mean that Jesus has departed completely and forever from this world, as there are further resurrection appearances to be made.
The Action
In The Story
The details of the action of the story make it sound inherently believable, even though what is described is inherently unbelievable. Setting out for the tomb in the dark, and finding a stone that is mysteriously removed, set the stage for a dramatic revelation, which Mary Magdalene makes when she announces to Simon Peter and the Beloved Disciple that Jesus' body is missing.
Peter and the disciple, ignoring the question of how they knew the location of the tomb, rush to the tomb with Peter lagging behind the Beloved Disciple. It is expected that two people running to a distant goal will arrive at different times. The Beloved Disciple arrives first, but does no more than look into the tomb. The text says he bent over to look, as would be expected for a tomb with a low entrance, not to mention that someone who has been running might bend over to regain his breath. In the early morning light he saw wrappings laying where the body had been, but the body was clearly gone.
Then he waited for Peter to arrive. When Peter came to the tomb he entered it, followed by the Beloved Disciple. The wrappings of the body were lying there, apparently where the body had been laid. The general assumption is that the body had been laid on a shelf, which was a typical arrangement. For what it might be worth, after about a year, when the body had disintegrated, the bones remaining would be gathered up and placed in an ossuary (bone box), such as those that have been found recently bearing the names of Caiaphas and James.
After checking out what was to be seen, the two disciples left and returned to their homes. This can be understood as both a true detail and a fulfillment of Jesus' prophecy in 16:32. The comment about the Beloved Disciple's belief notwithstanding, Peter and the Beloved Disciple did not understand what had happened well enough to communicate anything of significance after their examination of the empty tomb.
Mary Magdalene is the first character in the story to gain an understanding of the events in anything like a complete, verifiable way. This is not due to any overwhelming intelligence on her part, but because she has the events explained to her. She then shares her information with the disciples. This is the detail which, consistently among the gospels, strikes the chord of accuracy most clearly. In general, people seem to prefer to ignore facts which are embarrassing to them. The Bible is generally noted for including such facts, as seems to be the case here. Thus Peter and the Beloved Disciple, two leaders of the church, are shown as not being able to understand the foundational event of the church. They must have the significance of the events explained to them by a woman.
It is quite likely this represents a highly accurate memory, since a woman who functions as the first proclaimer of the good news is not what would be expected.
In The Hearers
In fact, a quick review of the subsequent treatment of Mary Magdalene indicates how unpopular it has been to recognize her role as the first proclaimer. In some traditions her contribution to the action has been either ignored or relegated to midweek lessons (as opposed to the gospel appointed for a Sunday). It is quite possible to show a number of instances in which Mary Magdalene has been denigrated and consigned to the back room rather than the center of the stage where this lesson places her.
The details make the inherently incredible story credible -- the details of the location of the grave clothes and the separate placement of the cloth from Jesus' head, Mary's announcement to the disciples of the significance of the events, and so on. In general, the story is in line with the other signs of the fourth gospel, designed to bring people to faith. In this case, it is not the people in the story who are being brought to faith, it is those who hear the story who are meant to be brought to faith.
The Sermon
Illustrations
This is, after all, Easter Sunday. It is likely appropriate to notice Easter eggs on this day. They derive from pagan sources, both Egypt and Persia, among others, where they were fertility symbols. Among Christians, Easter eggs are often said to be symbols of the tomb. The color red has traditionally been a favorite color for eggs among Christians. This brings up the possibility of a children's sermon using both a blown egg and a raw egg. After discussing Easter eggs, crack the raw egg into a bowl and comment on the problem of an uncooked Easter egg. Then, holding the blown egg over the palm of a hand, smash it with the other hand. The dramatic point is the surprise of the empty egg, just as Peter, and Mary Magdalene, and the Beloved Disciple were surprised by the empty tomb.
At a chapel of early Christians excavated at Dura Europa and dated to the 230s, the main scene on the north wall is three women moving toward a yellowish-white sarcophagus. They are holding torches and dressed in graceful pallae -- the formal garments favored by established families. The scene is significant as a testimony to the place of honor given in the early church to Mary Magdalene as the apostola apostolorum, for she is one of the women carrying torches as they enter the garden before dawn seeking the tomb of Jesus. This early painting is a good example of an emphasis on Mary's witness as proof of the truth of the resurrection.
A comment on the disciples' lack of understanding, and our similar shortcomings:
A mother once spoke sharply to her daughter, "Brittany! Why are all those ants coming out of your closet?"
"They must be coming out of my hope chest."
"Hope chest?"
"Yeah. I've been saving sugar cubes for the day when I get a horse."
We celebrate Easter each year. Does it ever resemble astronomy?
A world famous astronomer once sat next to a fifteen-year-old girl at a dinner. She asked him what he did, and he replied that he studied astronomy. She sniffed slightly and told him, "Oh, I finished that course last year."
The inability of the disciples to understand what had happened is rather like dialing a wrong number:
A strange voice on the telephone said, "Come on over, we're waiting for you."
Annoyed at the interruption, the response came back, "To whom do you wish to speak?"
After a long pause came the response, "I'm sorry. I must have a wrong number. Nobody I know says 'whom.' "
Approaches To Preaching
Picking up the question of two weeks ago, regarding the location of Lazarus' body, three times in this lesson the body of Jesus is missing and asked for (20:2, 13, and 15). Even after an annual celebration of Easter, the events of the day still have the ability to surprise us. This repeated question can be used in a number of ways -- as a reminder of the way we search for things we really have no need for, "Where did you hide the body?"; as an entry into the surprise of this day, "Where is the body?"; or even as a straight question, "Where is Jesus?"
These events all took place on the first day of the week, the first century equivalent of a Monday morning. For most people it was business as usual, with about as much complaining about returning to work as can be heard on an average Monday morning in many offices. Then there were the disciples and Mary Magdalene, for whom the day began with business as unusual, about as unusual as it could ever be.
The lesson today includes stories which likely come from the memories of Mary Magdalene and Peter (and, perhaps, the Beloved Disciple). Consider questions like, "Where were you when you heard about ... Challenger, JFK, Pearl Harbor, 9/11?" In the first century, the question would have been where were you on that morning? Somehow Easter isn't nearly as important an event for us as it was for them.
But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, "Woman, why are you weeping?" She said to them, "They have taken away my Lord, and I do not know where they have laid him." When she said this, she turned around and saw Jesus standing there, but she did not know it was Jesus. Jesus said to her, "Woman, why are you weeping? Whom are you looking for?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabbouni!" (which means Teacher). Jesus said to her, "Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.' " Mary Magdalene went and announced to the disciples, "I have seen the Lord"; and she told them that he had said these things to her.
Modern celebrations of Easter, particularly in the United States, have actually changed substantially from what was common up to the time of the Civil War (1861-1865). Prior to that time, Easter was observed primarily among the liturgical traditions (Lutheran, Episcopal, and Roman) and generally ignored otherwise. In large part this was due to the influence of the Puritans and their objections to both Christmas and Easter. During the Civil War many churches began to mark Easter as a way to commemorate the dead from the war.
Today there is very little remembrance of the Civil War dead on this day, and much more of a focus on the original events of the day. The lesson for this day completes the Johannine plan begun three weeks ago with the healing of the man born blind, continuing through the raising of Lazarus, the entry into Jerusalem, the events of Holy Week, and finally culminating with the story of the discovery of the empty tomb.
The celebration of the day, which truly stands as the absolute beginning of the Christian church, begins in confusion and misunderstanding. What is now so clear, was at the time quite murky and obscure to those who participated in the events. It can be difficult to recapture this sense, as it is difficult to recapture the exhilaration of Mary and the disciples when they finally realized what had happened. Nonetheless, the effort to understand the range of emotions and to share them as best we can is rewarded by deepening our understanding of the significance of the day.
About The Text
It seems likely that this lesson is the result of the combination of two stories about the events of that morning which have been combined by the author. It should not be a surprise that everyone who had any part in the events would remember them as an important moment in their lives. Two of these reminiscences which present slightly different perspectives seem to have formed the narrative of the lesson for today.
Johannine themes emerge, but the situation is difficult. The Beloved Disciple enters the tomb, sees and believes (20:8), but does not understand what is happening. This is, at best, a curious way to present belief, particularly after the greatest of all signs. At the conclusion of this Gospel Lesson, however, John presents the incident of Thomas and his doubts in 20:19-29, concluding with the summation of the importance of belief in 20:29. This is next week's gospel, which continues the Johannine sequence.
Words
early -- Use of this term implies that the gospel is using the Roman ordering system for counting the time. The Jewish started at sundown Saturday, so early on the day would have been early evening. It seems that John has an earlier time in mind than the synoptics, which all seem to place the time at some point around dawn (Mark 16:2; Matthew 28:1; and Luke 24:1). John specifically states that it was still dark when Mary Magdalene arrived at the tomb. This could be a matter of only a few minutes, or perhaps a longer time.
the first day of the week -- This is the way all the gospels identify the day on which the resurrection took place. This is a designation which reflects mundane matters of dating, not theology, and is carried through even to the book of Peter. A theological dating of the events would follow the formulation of Luke 24:21 and 46 -- "on the third day" (see also, aside from the predictions of the synoptics, Acts 10:40 and 1 Corinthians 15:4).
This use of the common method of identifying a day of the week serves to reinforce the idea that not only did the resurrection occur as business was resuming in Jerusalem (the first century equivalent of Monday morning), but also that the stories seem quite likely to go back to eyewitness recollections that used normal, common dating methods rather than theological constructs.
came to the tomb -- It is not at all clear why Mary came to the tomb. The synoptics say she was there (with other women) to anoint the body (Mark 16:1; Luke 24:1), while Matthew seems to have dealt with that need before the burial, as well as providing for Mary Magdalene and the other Mary to observe the tomb (Matthew 27:59-61). In this text, Mary simply goes to the tomb, with no reason offered for the trip. John seems to imply she came to weep and wail, i.e. mourn the dead (as the Jews had done for Lazarus in 11:31).
So -- This word introduces a point of difficult logic. In Greek, the word translated here is often used to indicate that what follows is a logical outgrowth of what has just been mentioned. Here it is unclear exactly why Mary would run to Peter and the other disciple. It is possible that the text implies Mary looked into the tomb and discovered it was empty or, alternatively, that the stone being moved was enough to indicate the tomb was empty.
An alternate translation is that the word is used to indicate the continuation of a previously interrupted narrative, but that is difficult to demonstrate here. The best suggestion is that the word was a part of the source John used, and was not changed even though the word interrupts the logical flow. It is possible that 20:2-10 is taken from a separate source, and originally 20:11 followed immediately after 20:1. This would produce a much more logical flow of events.
Simon Peter -- The generally recognized leader of the disciples is Simon Peter, but in much of the Gospel of John other disciples are equally prominent. Two weeks ago, for example, Thomas was highlighted as a leader of the disciples. Again next week, Thomas will be the most prominent among the disciples when he demands to see Jesus' wounds from the crucifixion. It is possible that in this instance Simon Peter was merely the most convenient of the disciples. In John 16:32, Jesus prophesies that the disciples will be scattered, each to his own home. It is sometimes suggested that Peter was staying in the home of the other disciple, who is generally known as the Beloved Disciple. This would explain why both the disciples went running to the tomb and remove the difficulty of assuming Mary ran to two separate homes to repeat her breathless news.
As a sidelight to this issue, 20:10 says the disciples returned to their homes, which is a fulfillment of the prophecy of John 16:32. The idea that the disciples actually owned homes in Jerusalem is not consistent with the usual picture of the disciples as working folks, and can easily be interpreted as meaning the places where they were staying, i.e., the homes of believers in Jerusalem which were opened to provide the disciples with places to reside while they were there for the celebration of the Passover. This comment also tends to work against the common image of the disciples in an upper room, seemingly living there in a group for mutual consolation and support.
we do not know -- In each of the synoptic accounts, a group of women go to the tomb and discover that it is empty. Mark 16:1 mentions three women, Matthew 28:1 only two, and Luke 24:10 mentions three women by name and insists that there were also others. John only mentions Mary Magdalene (who is mentioned consistently in all accounts), but she then uses the plural pronoun in reporting to the disciples. It is possible that this is a reflection of the presence of other women in the early morning trip to the tomb. The alternative is perhaps an assumption of Mary's use of the "royal we."
outran -- It is generally assumed that the Beloved Disciple was younger than Peter during their run to the tomb. A medieval commentator attributes the greater speed to the fact that the Beloved Disciple was unmarried, but offers no particular evidence to demonstrate that point, or why it would necessisarily result in greater speed.
bent down -- Archaeological work has found many tombs of this era that were dug horizontally into the hillsides. This detail in John's account likely indicates an accurate description of the action necessary to see into a horizontal tombs with a small door.
did not go in -- The fact that the Beloved Disciple is reported to wait for Peter to arrive is often cited as proof of Peter's preeminence among the disciples. Other options include the possibility that the Beloved Disciple was afraid, or wished to avoid the possibility of touching a corpse. These options are not consistent with the picture John presents of the Beloved Disciple in this gospel as an idealized follower of Christ.
On the issue of deference, the next phrase is worth considering: It is possible that the presence of the Beloved Disciple is an addition of the evangelist, and this seeming deference is not to Simon Peter but to a strong existing tradition that Simon Peter was the first disciple to enter the empty tomb. Rather than contradict the commonly-known story, John introduced the idea of waiting for Peter to arrive.
followed him -- In the Gospel of John the term used in the Greek, and translated here, usually indicates a form of discipleship (see 1:44; 8:12; 10:4 and 27; 12:26; and 21:19, 20, and 22. Possibly 1:37 is also intended as an example of this usage, but this is more doubtful). It is possible that, in order to counteract the implication of the Beloved Disciple's seeming deference, the term is used here to indicate that Peter in fact follows the Beloved Disciple.
he saw and believed -- These are very difficult words. The expected result of a sign in John is to cause belief, which seems to occur here. But the belief that is engendered here is a rather odd belief, especially in light of the statement in the next verse that at this time they did not understand the scriptures. While the comment in 20:9 does align rather nicely with the Lucan explanations of the incident on the road to Emmaus (Luke 24:13-35) and at the ascension (Luke 24:44-49), it also makes this into a confusing statement.
Further, the belief of the Beloved Disciple is apparently not shared with either Peter or, if she had returned with the disciples, Mary Magdalene. Belief in John generally leads to witnessing to the newly-grasped truth (there is no trace of the Messianic secret of the synoptics in the fourth gospel), but here it results only in a profound silence.
Mary stood -- When last seen, Mary was breathlessly telling Peter and the Beloved Disciple about the absence of Jesus' body. Her return to the tomb is not mentioned in the text. The timing of the return might be significant. If she had followed the disciples closely, and was there for most of the action, why hadn't the Beloved Disciple communicated his insight to her? If, on the other hand, Mary was somewhat slower in returning to the tomb, it is possible she arrived only an instant before the disciples left the tomb to return to their homes (20:10).
It seems likely that this is a point at which a separate tradition was joined to the narrative. This could be the original continuation of 20:1, or it could be an additional tradition of a visit by Mary Magdalene to the tomb and her discovery that it was empty.
weeping -- The word used in the Greek can mean either the mourning which was to be expected at the tomb, or a more spontaneous effusion of tears. While it has been suggested that Mary's purpose in coming to the tomb was to mourn Jesus' death, at this point she seems to be crying tears of sorrow at finding the body gone, and most likely (at least to her) stolen.
Woman -- The term is addressed to Mary Magdalene in both 20:13 and 15. The same term is addressed to Mary, mother of our Lord, in John 2:4 during the story of the wedding at Cana; and to the Canaanite woman in Matthew 15:28. The term is certainly not the most respectful term possible, and, in fact, is often presented as at least mildly derogatory. To some extent, the term is probably to be understood as a usage typical of the time if not particularly politically correct in the early twenty-first century. The use of the term both here and in 2:4 might be taken as a sign of some early confusion over exactly who was at the tomb, more precisely -- which Mary or Marys were present?
gardener -- While this is a hapax legomenon in the New Testament, the word is common in secular papyri. It simply means one who tends the garden, which John alone describes as the setting for the tomb (19:41). The question does arise of what the gardener was wearing. A gardener might be expected to wear few clothes, but the graveclothes had been left in the tomb. There is no true indication that Jesus appeared nude, but the source of the clothes he might have been wearing is not clear.
in Hebrew -- The term is actually in Aramaic, not Hebrew.
Rabbouni! (which means Teacher) -- This is an interesting term. As it appears, it seems to be an affectionate term, a diminutive form, which might be translated as "My dear Teacher." In years to follow, the term was also applied to God in rabbinic literature. The term can also be taken to mean Master (in either an academic or political sense) or Lord.
Do not hold on -- This is a rather curious comment. It seems that Mary, impulsively, made an effort to hug Jesus as soon as she recognized him. Is this to be taken as an indication that Jesus' body was no longer fully flesh? The suggestion has been made that the clothing left in the tomb was left as it had been arranged on the body, and then Jesus simply passed through it without changing its relative position. In this circumstance, perhaps his body was not yet fully corporeal. No matter how this comment is understood, it clearly represents some sort of a temporary lack of physical firmness. Soon, Jesus will allow Thomas to place his fingers in his wounds (John 20:27) and will share a breakfast of bread and fish with his disciples (21:9-14), so the condition is clearly temporary.
Another understanding is that the basic relationship between Mary Magdalene and Jesus has changed, and this is a signal that there is no longer a physical component of any sort to it. While this view has met great popularity in a variety of novels and among some commentators, with a particular emphasis on the assumption of an intimate physical relationship prior to the resurrection, such an assumption is not required by this phrase.
Perhaps the least likely possibility is that Mary received a sort of "partial" resurrection appearance. Only later did Jesus make "full" appearances to his disciples and others. This is certainly not implied by the text, and seems more of an effort long after the fact to diminish Mary Magdalene's role in these events (contrary to the clear testimony of all four gospels).
Parallels
The synoptic accounts of the empty tomb embody a number of parallels to the account found in John, but as might be expected, John tells the story in his own particular way. The similarities can be listed as follows:
1. The events took place on the first day of the week.
2. The stone had been removed from the entrance to the tomb.
3. Mary Magdalene went to the tomb (perhaps alone, perhaps with other women).
4. There was an angelic presence at the empty tomb (Mark and Matthew mention only one angel, Luke and John mention two).
5. Those who actually found the empty tomb told the disciples of the discovery.
Based on these similarities, it is apparent that there is a very early agreement on the events of this particular morning. Each evangelist chooses to emphasize other details, as should be expected, to emphasize their particular theological insight into the events.
Matthew and John are the only evangelists to record a meeting with the resurrected Christ at (or near) the tomb. In John's case, this served to strengthen the identification of Jesus with the angels in the tomb (they all asked Mary Magdalene the same question -- "Woman, why are you weeping?"), as well as laying the foundation for the ascension as the event when Jesus will attain his full glorification. Thus, in the Gospel of John, the empty tomb is not the climax of the gospel. It serves as both the physical demonstration of the truth of the resurrection and as the next step in the glorification of the Son of Man which began as Jesus was lifted up on the cross.
The book of Peter complicates the picture even more. In that source, the two angels are involved with the guards at the tomb (a detail John never mentions) and in clearing the way for the events of Easter morning. While this is clearly not a detail we need to be concerned with, it does point out the tendency to add further details to the recital of events in the gospel itself. While this is a normal tendency, harmonizing the accounts robs them of the unique theological perspective each has to offer.
The People
In many ways the people involved in these scenes are so familiar that we assume we know about them. This issue is, potentially, compounded by the Revised Common Lectionary, which lists John 20:1-18 as a Gospel Lesson appointed for the Resurrection Of The Lord in all three cycles (with the account from the appropriate synoptic account being listed as an alternative in each appropriate year).
Nonetheless, at least three of the individuals in the account are worth at least a brief review to see the way they participated in these events.
As Individuals
Mary Magdalene's historical title, apostola apostolorum (or apostle [a feminine form] to the apostles) serves as an indication of the importance attached to her in the early years of the Christian church. While modern churches have often forgotten, obscured, or intentionally downplayed the role of at least one woman (according to John), the early church honored her with a title indicating her actions as recounted in this lesson.
It was Mary Magdalene who found the empty tomb, who informed the disciples of that fact, and who first met the risen Christ (according to Matthew and John). It was Mary Magdalene who proclaimed the gospel to the apostles, the ones later known for their proclamation of that same gospel.
In this story Mary began with an incorrect understanding of the significance of the events. It was only after she met the angels in the tomb and the risen Jesus that she understood what had happened. And it is only then that she once again seeks out the disciples and tells them, "I have seen the Lord."
The Beloved Disciple has likely been introduced into this narrative by John to lend credence to the entire gospel, as a document written by an eyewitness to the pivotal events of the story. Even so, his presence does serve to represent the other disciples (whose presence is hinted at in 20:9). It is not unlikely that others among the disciples might have made the trek to the tomb once the fact that it was empty was made known to them. While the question of the location of the body was asked only by Mary (or perhaps by the women with her) in this account, it was certainly a question of great interest to the men as well, at least until Mary came to tell them she had actually seen the Lord.
Simon Peter, his role not highlighted as frequently in this gospel as it is in the synoptics, is certainly highlighted in this lesson. He is the disciple Mary runs to inform of the empty tomb. He is accorded the respect of being the first to enter the empty tomb. Even if he is slow to grasp the significance of the empty tomb (which the Beloved Disciple seems to grasp almost instantaneously when confronted with the tomb itself), Peter is still recognized by the time the Gospel of John was written as a leader of the church and as a first witness to the empty tomb. This is reflected in the Johannine account.
As Images And Signs
To an extent which is not completely clear, it is possible to perceive friction between the Petrine leadership and the leadership of a faction headed by the Beloved Disciple in the early church. Based on John 21:24, this second faction is also able to be called the Johannine faction. While the friction certainly did not explode into a schism, it does help explain many of the differences between John and the synoptics, which are largely based on Mark, the gospel traditionally based on Peter's memories.
In examining Jesus' response to Mary Magdalene's outburst after he revealed himself to her, most of the emphasis has been on the first phrase -- "Do not hold on to me." Theologically, the emphasis should be placed on the second phrase -- "I have not yet ascended to the Father." The fourth gospel can be understood as building to the moment of the ascension from the beginning. It is only at that point that Jesus is fully and completely glorified, and at that point that his mission on earth is completed.
The ascension begins when Jesus goes up to Jerusalem on the Sunday of the Passion. Not only is this the traditional way to refer to travel to Jerusalem (which is reflected in John 12:20), it also takes into account the geographical fact that the only way to get to the ancient city is to physically climb up to the elevation on which it is located. Thus, the ascension begins with Jesus' journey to Jerusalem.
The next step is the ascension to the cross. This is the key point at which the glorification of Jesus actually begins. At the point reached in this lesson, the interim between the commencement and the fulfillment of the glorification with Jesus' ascension to the Father, Jesus is still in an interim condition, with the fulfillment to come. This point is emphasized by the use of the present tense in Jesus' statement to Mary Magdalene; he is in the midst of the process of ascending at that moment. In point of actual fact, the final fulfillment is not a part of the gospel record in the Johannine tradition. We must remember that, apparently, ascension does not mean that Jesus has departed completely and forever from this world, as there are further resurrection appearances to be made.
The Action
In The Story
The details of the action of the story make it sound inherently believable, even though what is described is inherently unbelievable. Setting out for the tomb in the dark, and finding a stone that is mysteriously removed, set the stage for a dramatic revelation, which Mary Magdalene makes when she announces to Simon Peter and the Beloved Disciple that Jesus' body is missing.
Peter and the disciple, ignoring the question of how they knew the location of the tomb, rush to the tomb with Peter lagging behind the Beloved Disciple. It is expected that two people running to a distant goal will arrive at different times. The Beloved Disciple arrives first, but does no more than look into the tomb. The text says he bent over to look, as would be expected for a tomb with a low entrance, not to mention that someone who has been running might bend over to regain his breath. In the early morning light he saw wrappings laying where the body had been, but the body was clearly gone.
Then he waited for Peter to arrive. When Peter came to the tomb he entered it, followed by the Beloved Disciple. The wrappings of the body were lying there, apparently where the body had been laid. The general assumption is that the body had been laid on a shelf, which was a typical arrangement. For what it might be worth, after about a year, when the body had disintegrated, the bones remaining would be gathered up and placed in an ossuary (bone box), such as those that have been found recently bearing the names of Caiaphas and James.
After checking out what was to be seen, the two disciples left and returned to their homes. This can be understood as both a true detail and a fulfillment of Jesus' prophecy in 16:32. The comment about the Beloved Disciple's belief notwithstanding, Peter and the Beloved Disciple did not understand what had happened well enough to communicate anything of significance after their examination of the empty tomb.
Mary Magdalene is the first character in the story to gain an understanding of the events in anything like a complete, verifiable way. This is not due to any overwhelming intelligence on her part, but because she has the events explained to her. She then shares her information with the disciples. This is the detail which, consistently among the gospels, strikes the chord of accuracy most clearly. In general, people seem to prefer to ignore facts which are embarrassing to them. The Bible is generally noted for including such facts, as seems to be the case here. Thus Peter and the Beloved Disciple, two leaders of the church, are shown as not being able to understand the foundational event of the church. They must have the significance of the events explained to them by a woman.
It is quite likely this represents a highly accurate memory, since a woman who functions as the first proclaimer of the good news is not what would be expected.
In The Hearers
In fact, a quick review of the subsequent treatment of Mary Magdalene indicates how unpopular it has been to recognize her role as the first proclaimer. In some traditions her contribution to the action has been either ignored or relegated to midweek lessons (as opposed to the gospel appointed for a Sunday). It is quite possible to show a number of instances in which Mary Magdalene has been denigrated and consigned to the back room rather than the center of the stage where this lesson places her.
The details make the inherently incredible story credible -- the details of the location of the grave clothes and the separate placement of the cloth from Jesus' head, Mary's announcement to the disciples of the significance of the events, and so on. In general, the story is in line with the other signs of the fourth gospel, designed to bring people to faith. In this case, it is not the people in the story who are being brought to faith, it is those who hear the story who are meant to be brought to faith.
The Sermon
Illustrations
This is, after all, Easter Sunday. It is likely appropriate to notice Easter eggs on this day. They derive from pagan sources, both Egypt and Persia, among others, where they were fertility symbols. Among Christians, Easter eggs are often said to be symbols of the tomb. The color red has traditionally been a favorite color for eggs among Christians. This brings up the possibility of a children's sermon using both a blown egg and a raw egg. After discussing Easter eggs, crack the raw egg into a bowl and comment on the problem of an uncooked Easter egg. Then, holding the blown egg over the palm of a hand, smash it with the other hand. The dramatic point is the surprise of the empty egg, just as Peter, and Mary Magdalene, and the Beloved Disciple were surprised by the empty tomb.
At a chapel of early Christians excavated at Dura Europa and dated to the 230s, the main scene on the north wall is three women moving toward a yellowish-white sarcophagus. They are holding torches and dressed in graceful pallae -- the formal garments favored by established families. The scene is significant as a testimony to the place of honor given in the early church to Mary Magdalene as the apostola apostolorum, for she is one of the women carrying torches as they enter the garden before dawn seeking the tomb of Jesus. This early painting is a good example of an emphasis on Mary's witness as proof of the truth of the resurrection.
A comment on the disciples' lack of understanding, and our similar shortcomings:
A mother once spoke sharply to her daughter, "Brittany! Why are all those ants coming out of your closet?"
"They must be coming out of my hope chest."
"Hope chest?"
"Yeah. I've been saving sugar cubes for the day when I get a horse."
We celebrate Easter each year. Does it ever resemble astronomy?
A world famous astronomer once sat next to a fifteen-year-old girl at a dinner. She asked him what he did, and he replied that he studied astronomy. She sniffed slightly and told him, "Oh, I finished that course last year."
The inability of the disciples to understand what had happened is rather like dialing a wrong number:
A strange voice on the telephone said, "Come on over, we're waiting for you."
Annoyed at the interruption, the response came back, "To whom do you wish to speak?"
After a long pause came the response, "I'm sorry. I must have a wrong number. Nobody I know says 'whom.' "
Approaches To Preaching
Picking up the question of two weeks ago, regarding the location of Lazarus' body, three times in this lesson the body of Jesus is missing and asked for (20:2, 13, and 15). Even after an annual celebration of Easter, the events of the day still have the ability to surprise us. This repeated question can be used in a number of ways -- as a reminder of the way we search for things we really have no need for, "Where did you hide the body?"; as an entry into the surprise of this day, "Where is the body?"; or even as a straight question, "Where is Jesus?"
These events all took place on the first day of the week, the first century equivalent of a Monday morning. For most people it was business as usual, with about as much complaining about returning to work as can be heard on an average Monday morning in many offices. Then there were the disciples and Mary Magdalene, for whom the day began with business as unusual, about as unusual as it could ever be.
The lesson today includes stories which likely come from the memories of Mary Magdalene and Peter (and, perhaps, the Beloved Disciple). Consider questions like, "Where were you when you heard about ... Challenger, JFK, Pearl Harbor, 9/11?" In the first century, the question would have been where were you on that morning? Somehow Easter isn't nearly as important an event for us as it was for them.
