1 Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. 2 So she came running to Simon Peter and the other disciple, the one Jesus loved, and said, "They have taken the Lord out of the tomb, and we don't know where they have put him!"
3 So Peter and the other disciple started for the tomb. 4 Both were running, but the other disciple outran Peter and reached the tomb first. 5 He bent over and looked in at the strips of linen lying there but did not go in. 6 Then Simon Peter, who was behind him, arrived and went into the tomb. He saw the strips of linen lying there, 7 as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen. 8 Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed. 9 (They still did not understand from Scripture that Jesus had to rise from the dead.)
Oh Say, Can You See by the Dawn’s Early Light?
John 20:1-18
Sermon
by Robert Leslie Holmes
Across the street from the walls that surround the city of David there is a tomb. It looks like any other ancient tomb in that area. Step inside and you will quickly realize that this tomb is different. Someone of status and wealth once owned this tomb. You can tell that it belonged to a person of means because this is a double tomb with two side-by-side burial spaces. What is more, this tomb once contained a body but now it lies empty. The evidence of its having been used is seen in the way that the sides of one of the two grave spaces are cut clean and square, just as they would be if a dead person had once occupied that place. You see, the custom in old Jerusalem was to cut a grave place only roughly ("rough it in," we might say) until the person to be buried there died. When the person died, a gravedigger would then hurriedly cut the grave precisely to the right size. This tomb is different from any other tomb in the world. This is the Garden Tomb, the place many scholars believe Christ's body was laid after his crucifixion. Lives are made livelier inside that tomb, even today. I invite you to come now to that tomb for a while and see with me, through the eyes of faith, some things that were seen there on the first Easter morning.
First, please note that sometimes what we see is not accurate. This was Mary's problem that first Easter:
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." (vv. 1-2)
A newspaper report tells of the growing phenomenon of vandals disturbing gravestones in local cemeteries in some American cities. Last Easter, news reports told how some loved ones discovered the removed and broken headstones when they arrived at the cemetery to place Easter flowers on gravesites. Having conducted many funeral services, I have a particular interest in that report and in the accompanying camera footage of turned-over headstones and flower vases. Remembering the grief of bereaved family members and friends I have tried to console at gravesides brings anger to my heart. We can all easily imagine how hurtful it must be to come to the grave of a loved one and find that someone has maliciously disturbed what many would consider to be sacred space. Mary Magdalene's reaction is very understandable when we think about her experience in that context. It is easier to appreciate when we realize that grave robbing was not an uncommon occurrence in Mary's day. We can see how her mind raced to the conclusion that grave robbers had tampered with Jesus' grave. "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' " (v. 2).
Mary is upset, hurt, and angry that this has happened to someone she loved. We would be too. Mary, however, rushes to judgment and, as a result, reaches the wrong conclusions. We might do that also were we in her place that morning. She blames her imaginary grave robbers. In short, Mary, though her heart was pure, sees the wrong things. She demonstrates what can happen when we come to Easter with a limited vision.
In God's providential love, the scriptures tell us that Mary does see the risen Lord. Nonetheless, for a moment in time her vision is hampered because she looks with only the partial eyes of what she can see. Therefore, she is blinded by her own presuppositions. She does not expect to see him and she does not! Paul cautions us, "We look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal" (2 Corinthians 4:18).
John's thoughts run in the wrong direction at first as well. Scripture records that Peter and John, "the other disciple, the one whom Jesus loved" (v. 2), run to the tomb to substantiate Mary's report. John arrives first. Looking inside he observes "the linen wrappings lying there, but he did not go in" (v. 5). John apparently concludes Mary is right. From where he and stands and looks he sees nothing that leads him to doubt Mary's conclusions concerning this desecration.
It is only when impetuous Peter arrives moments after cautious John and goes right inside the tomb, that the picture begins to come clear. By stepping all the way in, Peter sees the Easter difference as a neatly folded head burial cloth. That cloth testifies that this is no hasty grave robbery.
John finally musters up the courage to step into the empty tomb. When he does, his life changes forever: "He saw and believed" (v. 8). What makes the difference for John? Actually, we could first ask ourselves if there really is any difference for John. What is it that he "believed"? We might conclude that he simply believes Mary's original account. He too concludes that someone has vandalized Jesus' grave.
Two pieces of evidence, however, argue against this: The first is that John already seems to believe Mary's account, for when he arrives at the graveside he can see the stone rolled away and the strips of linen. The second evidence is the scripture verse that follows: "for as yet they did not understand the scripture, that he must rise from the dead" (v. 9). These words were inserted where they are in the text for a purpose. In this case it is so that you and I can "see," that is, that we can understand more fully why Mary and John, and perhaps even Peter, first conclude this is a grave disruption. In short, the idea of the resurrection of Jesus is a totally unexpected event for them. I suggest another possibility that John sees and believes Jesus is alive and John's life changes forever.
What does John see? He sees what he could not see from the door. He sees what only Peter has seen until this moment; he sees, "The cloth that had been on Jesus' head, not lying with the linen wrappings but rolled up in a place by itself" (v. 7). It is a tiny detail, but it tells John everything he needs to know for now and forever. You see, vandals are not generally in the habit of taking care of details. The usual way of hooligans is to rush in, do the dirty deed, and rush out again. It would not be like a grave robber to enter a grave, remove the head cloth from a body, steal the body, and then neatly fold the linen up beside the grave. However, a resurrected Lord might do that!
A risen Lord would very possibly awaken from death, as you and I would arise from sleep. He would sit up calmly, perhaps stretch himself for a moment, take off the cloth that covered his head and face, and fold it neatly before placing it beside the place where he had been lying just minutes before.
How does John see? No one can see the true reality of Christ all alone. It requires a touch from heaven. John sees in the power of God's Holy Spirit. That touch from the Spirit that first comes to John on the resurrection morning to nudge him to step inside the grave touches him once again as he peers at the neatly folded cloth that is there. John demonstrates that no one can stand in the semi-darkness and see the full light of the resurrection. No one can stand on the edge and experience the living Christ. We cannot step up close to Christ and know the fullness of his resurrection power in this life he invites us to live. You must step right into the bowels of the tomb and into the fullness of new life in Christ, before exciting things begin to happen in your life. John's life would never be the same again, nor would he want it to be. No one ever wants to go back to the old life after being touched by the Spirit of the living Christ.
The second point I would make is that this principle is still true. To know resurrection power today, to experience the power of a life transformed, we must be ready to go in deeper than we have ever gone before with Christ. For some of us, this will mean going in deeper with Jesus than we ever planned. We must be willing to go all the way with Jesus. John's life takes on new meaning because he steps into a place that he hesitated to go earlier.
We too must step in all the way with Jesus to really see the difference. As a pastor -- as any pastor -- can say, with regret: Some of this world's most unhappy people in the church of the resurrected Jesus are those who spend their lives standing on the edges. They are neither out nor are they in. They remind me of the people Dwight L. Moody once described as having, "Just enough religion to make themselves miserable; they cannot be happy at a wild party and they are uncomfortable at a prayer meeting." They bring back memories of that children's song about the Grand Old Duke of York, do you remember?
The Grand old Duke of York
He had ten thousand men
He marched them up to the top of the hill
And he marched them down again.
When they were up, they were up
And when they were down, they were down
And when they were only halfway up
They were neither up nor down.
It is the truth! Religion -- even Christianity -- can make a person desperately unhappy. There are people who claim membership in the church who are always too ready to believe the worst, always too willing to criticize what others do. The truth is that they have not yet stepped inside new life in Christ. They are holding back on going all the way with the Lord of the cross. They have a religion. What they really need is not religion but a relationship with the living Christ. Until they have that relationship, they will live their lives in self-imposed misery of uncertainty and insecurity. I believe it is possible for any one of us to be in this position. Most people who stand on the edge of absolute surrender do so for three primary reasons.
The first is that they do not know what it means to step inside all the way with Christ. Amazing as it may seem, many people are still hung up on the idea that to really get close to Jesus means one has to become a little eccentric about Christ and his church. Unfortunately, some people have been exposed to well-intended Christians who acted just this way. Such would-be super saints come across as being a little bit crazy. Others have met Christians possessed of negative, killjoy spirits, people whose whole talk about faith is full of "thou shalt not!" Observing such people go through life with long faces and negative ways does not encourage others to come to Christ. Unbelievers who witness this form of religion (for it is religion and not the relationship we are called to in Jesus) avoid like a plague really making a commitment to Christ. Truthfully, I can understand why people whose primary exposure to Christianity falls into this category would stand out on the edges of the church. Some of us need to learn that negative news and negative attitudes simply do not draw people to anything, not even Christ. This is not the Christianity of the resurrection or of the Bible. The resurrection that we celebrate this day is the best news that the world will ever hear. Tell it with compassion and enthusiasm wherever you go, Christian!
Another reason some people stand on the edge of commitment to Christ and his church is that they believe they are not good enough for God. They think, "I am not virtuous enough to come close to the Savior, therefore I dare not come." There are many such people all around us. They are right! None of us is good enough. However, they are wrong, because they have an inaccurate view of faith in Christ Jesus. The very reason Jesus died was that we are not good enough. He died in our place to make us good enough through his own goodness. So we must come to him not on our own merits but on his merits alone. He is not expecting us to reach perfection before we become disciples. All he asks is that we come saying, "Dear Lord, I'm not good enough and I have made a lot of mistakes but I am willing to try. I'll probably fail many times but I believe you make up for all my failures."
Yet others stand on the edge of faith because they are not willing to give up control. They have self-made plans and goals that are not yet realized. Their intention is not to be against God and they do intend to follow Christ one day. They say something like, "One day, when I have done everything I plan to do, I will become a Christian. Right now, I just have other priorities." The trouble with this viewpoint is that future planned-for day of commitment may not come. Today is the only day we are guaranteed. Tomorrow may not come for any of us. That is why today is the best day to decide to step in all the way with Jesus. The Bible says, "Now is the acceptable time; see, now is the day of salvation!" (2 Corinthians 6:2). And the Holy Spirit says, "Today, if you hear his voice, do not harden your hearts" (Hebrews 3:7-8). The Bible never speaks about making a faith commitment tomorrow. It always speaks with urgency about today!
In the name of Christ, the risen Lord of the tomb, I speak about going in all the way; about total commitment; about really stepping into absolute surrender of everything we are, and have, and ever hope to be, to God the Father, and to his Son, Jesus.
It is too easy to live life on the edge with reserved commitment but it is never smart. Even Peter tried that at one point. In another chapter John's gospel records that when Christ, after his resurrection, calls again to the once-brash Peter, the big fisherman, having failed Christ is hesitant about making a renewed commitment. Upon seeing John, Peter asks Jesus, "Lord, what about him?" (John 21:21). Peter's question is designed to allow him to give less than his personal best to Christ. Perhaps it seems to Peter that John, following from a distance, might be required to carry less responsibility. He asks it in the context of John following from behind. The Lord responds, "What is that to you? Follow me!" (John 21:22). It is Peter's attempt to excuse himself on the perceived lesser commitment of another, and Christ calls it for what it is. We dare not measure our level of commitment with the adjudged level of someone else's. There is only one against whom we measure our commitment level and that is the Lord Christ himself.
One man, asked to serve on a church board, tried to dodge the responsibility that comes with such a position. He said to his pastor, "Let someone else do it. I don't want to be tied down." "Why not?" his pastor asked. Then the pastor added, "Jesus wasn't tied down. He was nailed down! If he did that for you, how can you ever imagine responding with a short-measure commitment of any kind?"
The fact is we are either inside or outside when it comes to our relationship with Jesus Christ. We are either with him or away from him. John could not stand back and experience the power of the empty tomb. He has to step inside for himself, as must we. Peter could not follow from a distance and become all that Jesus has in mind for him to be. The only way to experience the fullness of resurrection power is to commit to going all the way with Jesus. John stepped in "and believed."
This principal of commitment applies to other areas of life too. Do you know the secret to a contented marriage? It is to take the plunge all the way. Step in with heart and soul, and you will never regret it. It is the same on your job. A sign on a business office wall says, "If you don't believe the dead can come alive again come back at quitting time!" The sign was hung to evoke humor and it does. However, in other places a sign like that may indeed be an accurate measure of the level of dedication some employees bring to work each day. No one ever finds contentment in a job done with half a heart. Only when we give ourselves with enthusiasm do we experience joy in life.
Oh say, can you see by the dawn's early light? It is Resurrection Sunday and all around the world Christians are singing glad hymns of praise to the living Jesus. In your heart (and not just with your lips) are you joining the glorious chorus? Do you have the confidence that Christ alone can bring into our lives? Have you stepped all the way in with Christ? If you have not, then there is no better morning than Easter, and there is no better place than here to come to Jesus all the way. If you are ready to do that, then welcome glad morning. You can see! You can see! You can see! And you will see and believe more!
CSS Publishing Co., Inc., A jiffy for eternity: cycle A sermons for Lent and Easter based on the Gospel texts, by Robert Leslie Holmes
All the Gospels record that the first witnesses to Jesus’s resurrection were women. In John 20:1–2, Mary Magdalene, likely accompanied by other women, discovers that the tomb is empty and runs to tell Peter and the disciple whom Jesus loved. In John 20:3–9, we learn that Peter and John immediately run to the tomb. John arrives first but only looks in, while Peter barges right into the tomb upon arrival. They discover grave clothes but no body. At this point John “saw and believed,” although the disciples still did not fully understand that Jesus had to rise from the dead (20:8–9). In John 20:10–18, we read about Jesus’s appearance to Mary Magdalene. Mary mourns deeply (twice she is asked, “Woman, why are you crying?”), and when she encounters the two angels and the one she believes to be t…
The Baker Bible Handbook by , Baker Publishing Group, 2016
1 Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. 2 So she came running to Simon Peter and the other disciple, the one Jesus loved, and said, "They have taken the Lord out of the tomb, and we don't know where they have put him!"
3 So Peter and the other disciple started for the tomb. 4 Both were running, but the other disciple outran Peter and reached the tomb first. 5 He bent over and looked in at the strips of linen lying there but did not go in. 6 Then Simon Peter, who was behind him, arrived and went into the tomb. He saw the strips of linen lying there, 7 as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen. 8 Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed. 9 (They still did not understand from Scripture that Jesus had to rise from the dead.)
The final chapter of the Book of Glory (Raymond Brown's term for St John's GospelChapters 13-21) concludes those elements that make up the hour of Christ’s glorification. First, there is the account of the empty tomb, which records the evidence of the resurrection but emphasizes above all the faith of the beloved disciple (20:1–10). Second, Matthew’s story of Jesus’s appearance to various women (see Matt. 28:9–10) has a parallel in the account about Mary Magdalene, a woman who dramatizes the grief of the apostolic company and their joy upon seeing Jesus again (John 20:11–18). Finally, Jesus appears to his disciples and during his visit breathes on them the Holy Spirit (20:19–29).
Mary’s arrival at the empty tomb (20:1–10) is before morning (20:1; on Mary see 19:25 and Luke 8:2), and although John mentions her alone, the Synoptic Gospels say that she is accompanied by other women (cf. Matt. 28:1; Mark 16:1; Luke 24:10). Rolling-stone tombs were not impossible to reopen and were designed to offer future access to a tomb for secondary Jewish burial or for additional primary burials. Mary’s surprise centers not so much on the fact that the stone is rolled back (for to her mind Joseph or Nicodemus might have reopened it) but on the absence of Jesus’s body. The text gives no indication that she believes in his resurrection at this point (John 20:9). For her, Jesus’s body has simply been reburied elsewhere.
Her report to the disciples introduces a complete shift in subject (20:3–10). While the story provides numerous accurate details about what they view (20:5–7), the story primarily emphasizes the relation between John (the beloved disciple) and Peter. In the Fourth Gospel, John always gains the upper hand. He outruns Peter to the tomb (20:4) and looks in first. Even though Peter goes in first, John believes when he enters (20:8; cf. 20:29). This theme appears elsewhere in the Gospel. At the Last Supper, for instance, Peter recognizes in John some unique access to Christ (13:23–24). In 18:15–16 the beloved disciple admits Peter to the high priest’s home. And in 21:6–8 they are contrasted once again. Many scholars note that John bears the remarkable title “beloved disciple” (NIV “the disciple whom Jesus loved”) and conclude that to some degree the Fourth Gospel venerates him as a hero. No doubt the profundity of the Fourth Gospel and its penetration into the truth of Christ indicate John’s depth of faith and experience, to which these narratives of contrast bear witness.
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
The story of the empty tomb is Mary Magdalene’s story. To this point in the Gospel, Mary has been mentioned only once, with no further identification (19:25), probably because she is presumed to be well known to the Gospel’s readers. In Mark, Matthew, and Luke she is mentioned first among the women who came to the tomb on Sunday morning, but here she seems to come alone. Only her statement that we [plural] don’t know the whereabouts of Jesus’ body (v. 2) betrays a consciousness of others present with her at the tomb (contrast I don’t know in v. 13).
From the fact that the stone in front of the tomb had been moved, Mary inferred that Jesus’ body had also been moved. Without looking into the tomb she ran to tell Simon Peter and the other disciple, the one Jesus loved, that someone had stolen the body (v. 2). The account of the two disciples’ race to the tomb and of what they saw is given neither for theological reasons nor to enhance the apostolic authority of either man but simply as the historical recollection of an eyewitness. The beloved disciple reached the tomb first and looked in at the strips of linen (cf. 19:40) but did not enter the tomb (vv. 4–5). When Peter arrived, he entered the tomb at once; what he saw is carefully described (vv. 6–7), but his reaction is not. Finally the beloved disciple went into the tomb, and his reaction is described: He saw and believed (v. 8). The implication is not that Peter saw but did not believe; it is only that the narrator tells Peter’s story as an external observer but the beloved disciple’s story as his own. He can say with confidence that the beloved disciple saw and believed either because he himself is the beloved disciple or because his account rests on the beloved disciple’s testimony (cf. the anonymous eyewitness testimony mentioned in 19:35). It is likely that even the description of the placement of the strips of linen and the burial cloth which had been around Jesus’ head, though introduced in connection with Peter (vv. 6–7), actually rests on the beloved disciple’s report. He and Peter both saw it, but he is the one “who testifies to these things and who wrote them down” (21:24). He is the storyteller, and the entire scene is viewed through his eyes.
But what exactly did the beloved disciple believe? And was his belief based simply on the fact that Jesus’ body was gone, or on the precise arrangement of the linen wrappings and headcloth described so carefully in verses 6–7? The most plausible answer to the first question is that he believed Jesus had returned to the Father, just as he said he would (cf. 14:29: “I have told you now before it happens, so that when it does happen, you will believe”). The basis of his belief was the simple fact that Jesus’ body had disappeared. The presence of the wrappings and the headcloth served to rule out the possibility that someone had stolen the body, for what thief would carefully unwrap a corpse before carrying it off? They ruled out even a miraculous resuscitation like that of Lazarus, whom Jesus had called from his tomb with “his hands and feet wrapped with strips of linen, and a cloth around his face” (11:44). The mention of the headcloth in particular may be intended to recall the Lazarus story, but it is doubtful that the exact position of the headcloth in relation to the linen wrappings has any significance beyond an eyewitness’s attention to detail.
Though the faith of the beloved disciple is valid faith and his testimony is a valid testimony, it is not quite the fully developed resurrection faith of the Christian church—for two reasons. First, it is based solely on a word of Jesus, not on the prophecies of scripture that Jesus had to rise from the dead (v. 9; contrast the disciples’ postresurrection faith, based according to 2:22 on “the Scripture and the words that Jesus had spoken”); in Luke’s terms, the beloved disciple’s mind had not yet been opened to understand from scripture that “The Christ will suffer and rise from the dead on the third day” (Luke 24:45–46; cf. 24:25–27). Second, the beloved disciple, unlike Mary and unlike the disciples as a group (cf. vv. 18, 25), had not yet seen the Lord. The risen Jesus was for him an absent Jesus, for what he saw was that Jesus was not in the tomb. Though formally he saw and believed, his actual experience matches the experience of “those who have not seen and yet have believed” Jesus (cf. v. 29).
Mary’s story resumes after Peter and the beloved disciple went back to their respective lodgings in Jerusalem (cf. 16:32; 19:27). The narrative presupposes that she had followed them from where they had been staying to the tomb, and now she was alone again, outside the tomb crying (v. 11). Finally she looked into the tomb as the beloved disciple had done (cf. v. 5) and saw something that he, as far as we are told, did not see: two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot (v. 12). This second experience of Mary, even more than her initial discovery of the open tomb, corresponds to that of the women as a group in the synoptic Gospels (cf. Mark 16:5, “they saw a young man dressed in a white robe sitting on the right side”; Matt. 28:2, “an angel of the Lord came down from heaven”; Luke 24:4, “suddenly two men in clothes that gleamed like lightning stood beside them”). The mention of two angels recalls Luke in particular, but what happens next is closest in structure to Matthew. Mary Magdalene is addressed first by the two angels and then by the risen Jesus:
Angels: Woman, why are you crying? (v. 13a)
Jesus: Woman, … why are you crying? Who is it you are looking for? (v. 15a).
Mary: They have taken my Lord away, … and I don’t know where they have put him (v. 13b).
Mary: Sir, if you have carried him away, tell me where you have put him, and I will get him (v. 15b).
Structurally, the exchange recalls Matthew 28:5–10, where Mary Magdalene and Mary the mother of James and Joseph were addressed first by an angel at the tomb and then by Jesus himself. The angel said, “Do not be afraid … I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay. Then go quickly and tell his disciples: ‘He has risen from the dead and is going ahead of you into Galilee. There you will see him.’ Now I have told you” (Matt. 28:5–8). On their way from the tomb, the women met the risen Jesus, who echoed the angel’s words: “Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me” (Matt. 28:10). Both in Matthew and in John, an encounter with an angel (or angels) at the tomb is reinforced by an encounter with Jesus himself. The main difference is that in Matthew the angel bears testimony to Jesus’ resurrection, whereas the two angels in John merely ask Mary why she is crying. Yet in John’s Gospel the very positioning of the angels one at the head and the other at the foot in the place where Jesus’ body had been (v. 12) dramatizes the testimony in Matthew, “Come and see the place where he lay” (Matt. 28:6).
Another difference between the two accounts is that Mary Magdalene did not immediately recognize Jesus when he appeared to her (cf. Luke 24:15). She fulfilled the role that Jesus had envisioned for his disciples in 13:33 (“You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come”) and in 16:16 (“In a little while you will see me no more, and then after a little while you will see me”). He had told them that “you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy” (16:20). Now Mary was crying because she was looking for her Lord and could not find him. When he first spoke to her (v. 15), she thought it was the gardener (cf. 19:41), and when he made his identity known to her by speaking her name, her sadness was indeed turned to gladness (v. 16). Mary Magdalene, no less than the beloved disciple, here typifies the experience of all Jesus’ followers. As the “Good Shepherd,” Jesus “calls his own sheep by name,” and when he does, they “know his voice” and respond (10:3–4).
Mary responded at once with a term of recognition (Rabboni, or Teacher, v. 16), and Jesus’ immediate warning, Do not hold on to me (v. 17), presumes that at the moment of recognition she embraced him (or possibly that she “clasped his feet and worshiped him,” as in Matt. 28:9). The prohibition serves to remind her that the time for reunion has not yet come. Even though she has seen Jesus and recognized him, it is still true that “where I am going, you cannot come” (13:33). He is the departing one, and not yet the returning one. Her experience is like that of the two disciples at Emmaus who finally recognized the risen Jesus only to have him disappear immediately from their sight (Luke 24:31). Before he departs, Jesus leaves a message for his brothers (i.e., the rest of the disciples) just as he does in Matthew, but instead of summoning them to Galilee (cf. Matt. 28:10), he explains (to Mary and to them) why he now calls them his brothers (contrast 2:12 and 7:3–5, where his “brothers” are his natural brothers): I am returning [lit., “ascending”] to my Father and your Father, to my God and your God (v. 17). For the first time in the entire Gospel, God is seen as the Father of believers as well as of Jesus. He is their Father because he is Jesus’ Father. By rejoining the Father who sent him, Jesus will now establish a new and more intimate relationship with his disciples as well. From now on they will be his “brothers” and “sisters” (cf. Mark 3:35), united to him by faith and privileged, with him, to call God Father.
Mary Magdalene was to bring this good news because she was the first to have seen the Lord (v. 18; cf. v. 25). Step by step, Jesus has disclosed himself to his disciples in a series of incidents arranged to form a chiasm (i.e., a pattern that can be represented a b c b’ a’):
a Mary Magdalene looked at the tomb from the outside and saw that the stone had been moved (v. 1).
b The beloved disciple looked inside the tomb and saw the linen wrappings (v. 5).
c Peter entered the tomb and saw the linen wrappings and the headcloth arranged in a particular way (vv. 6–7).
b’ The beloved disciple entered the tomb, saw what Peter saw, and believed (v. 8).
a’ Mary Magdalene looked inside the tomb, saw two angels, and finally saw the Lord himself (vv. 11–18).
The effect of the arrangement is to emphasize the role of Mary Magdalene (and, to a lesser extent, the beloved disciple) in the story of Jesus’ resurrection. She, not Peter (cf. 1 Cor. 15:5; Luke 24:34), was the first to see the risen Jesus. The disciples are never called “the apostles” in John’s Gospel. The Greek word apostolos, “apostle,” occurs only in 13:16, in the sense of “messenger.” But Mary was a kind of “apostle to the apostles,” a messenger sent to Jesus’ gathered disciples with the good news that he was rejoining his Father—and theirs (vv. 17–18). The Lord himself was close behind his messenger and would shortly confirm the good news in person (vv. 19–23).
Additional Notes
20:1 Mary Magdalene: The name Magdalene (cf. 19:25) indicates that this woman’s home was the village of Magdala, near Capernaum in Galilee. She was evidently among the “women who had followed him from Galilee” to Jerusalem (Luke 23:49, 55).
20:2 The other disciple, the one Jesus loved: The “disciple whom Jesus loved” (cf. 13:23; 19:26) is consistently referred to in the present narrative as the other disciple (vv. 3, 4, 8), possibly to link him with the “other disciple” who brought Peter into the high priest’s courtyard according to 18:15–16. In every case but the present one in which the expression “the disciple whom Jesus loved” occurs, the Greek verb for “love” is agapan, while in the present instance the verb is philein. The latter difference is probably only stylistic (cf. the alternation of the same two verbs in 21:15–17) and affords no basis for arguing that two beloved disciples are in view! The variations in terminology could be attributable to written sources being used by the Gospel writer here or elsewhere.
20:3 Peter and the other disciple started for the tomb: In Luke 24:12 (at least according to most of the ancient manuscripts), Peter alone “got up and ran to the tomb. Bending over, he saw the strips of linen lying by themselves, and he went away, wondering to himself what had happened.” This account could have come either from Peter’s personal report or from the beloved disciple’s external observation (without reference to his own involvement). In contrast to either, the Johannine narrative appears to rest on the beloved disciple’s personal testimony as a participant in the action.
20:16 Rabboni (Gr.: rabbouni): The meaning is the same as “Rabbi” in 1:38 except that the ending personalizes it (lit., “my Teacher” or “my Master”) and makes it less formal. It is used in the New Testament only here and in Mark 10:51 (in a plea for healing). Mary may have chosen this word instead of the more common “Rabbi” (eight occurrences in John’s Gospel) because she was using it, not as a form of address preliminary to saying something else, but as a cry of recognition in itself.
20:17 Do not hold on to me. The present imperative suggests that Jesus is telling Mary either to stop doing something she is already doing, or to stop trying to do something she is attempting to do (some ancient manuscripts add, at the end of the preceding verse, the actual words “and she ran toward him to touch him”). The point of the words Do not hold on to me is not that Jesus’ body is intangible (in contrast to later, when he invites Thomas to touch his hands and side, v. 27) but simply that because he is on his way to the Father, he cannot stay and talk with Mary. There is time only to give her the message she must deliver to the other disciples.
20:18 Went to the disciples: Though the term “disciple” is reserved for Jesus’ male followers in John’s Gospel, the interweaving of Mary’s story with that of Peter and the beloved disciple, the use of her experience to typify the experience of all the disciples (cf. 13:33; 16:16, 20–22), and especially the statement, I have seen the Lord, suggest that Mary too is implicitly regarded in the narrative as one of the disciples (and therefore, in the sense of v. 17, as Jesus’ “sister”; cf. Mark 3:35).
Understanding the Bible Commentary Series by J. Ramsey Michaels, Baker Publishing Group, 2016
Direct Matches
Burial can refer to the ritual, body preparation, or interment.
Genesis in particular uses some formulaic phases: “died and was gathered to his people” and “rest with [one’s] fathers/ancestors” (25:8; 35:29; 47:30; 49:33; cf. Job 14:10). In Abraham’s death (Gen. 25:8), this “gathering” does not refer to his actual burial, since it occurs between his death and burial; nor was Abraham ever buried with his ancestors (cf. Num. 20:26 [Aaron]; Deut. 32:50 [Moses]). This idiom refers to joining one’s ancestors in the realm of the dead. With communal notions, the phrase also refers to elements of family burial (similarly, “gathered to your people” [Num. 27:13]; “gathered to their ancestors” [Judg. 2:10]).
In Jacob’s obituary he “gathered up” his feet and then was “gathered” to his people (Gen. 49:33 KJV), rich imagery because he had “gathered” his sons (cf. 49:1). This expression is also used of depositing the human remains in a collective family burial site (Judg. 2:10; 2Kings 22:20; cf. Jer. 25:33).
In the genealogically sensitive books of Kings and Chronicles a formula is used for the kings: “Xrested with his ancestors and was buried inY.” Here, “Y” can denote a place such as the City of David (1Kings 2:10; 11:43; 14:31; 2Chron. 16:1314). Authors depart from this formula in order to describe a person’s desecration, such as Jezebel; the dogs consumed her except for her skull, hands, and feet (2Kings 9:37; cf. 1Kings 21:23–24).
Jacob and Joseph receive specialized Egyptian embalming. Embalming preserved a more holistic persona through use of special fluids and wrappings for seventy days (Gen. 50:2–3, 26). Death usually required immediate burial, even for criminals (Deut. 21:1–9, 22–23; 1Kings 13:24–30). Outside Israel, the inclusion of grave utensils (e.g., juglets, cooking pots, bowls, and jewelry) with the deceased was indicative of a person’s status and needs in the afterlife. The OT prophets forbade certain practices of mourning such as self-mutilation (Lev. 21:1–6; cf. Amos 6:6–7).
In the NT, burial could include treatment with spices for odorific and purification reasons (Luke 23:56; John 19:40). Placed on a bench (mishkab, “resting place”), the body was covered in wrappings and a special facecloth (John 11:44). Familial respect required demonstration of grief with laments (Acts 8:2; cf. 1Kings 13:29–30; Jer. 9:17–22).
Burning Bush – Moses’ encounter with God at the burning bush was the first step in God’s plan to bring his people, Israel, out of slavery. During Moses’ time of alienation from Egypt (Exod. 2:11–15), the angel of the Lord manifested himself to Moses on Mount Horeb (Sinai) from a bush that was on fire but not being consumed. From within the bush, God spoke to Moses and ordered him to lead the Israelites out from Egypt. God further explained that his name is “I am who I am” (3:1–14). This incident forms the backdrop for the Jews’ anger at Jesus in John 8:59: Jesus’ reference to himself as “I am” (8:58) was an allusion to the encounter at the burning bush and thus a claim to be God.
The Greek term for “disciple,” mathētēs, means “student.” Like other rabbis and religious figures of the time, Jesus taught a group of such students (Matt. 9:14; 22:16; Mark 2:16; John 1:35; 4:1). The forms of address that Jesus’ disciples used for him reflect the nature of the relationship: “rabbi” (Mark 9:5), “teacher” (Mark 9:38), and “master” (Luke 5:5). In addition to receiving instruction from Jesus, his disciples took care of his physical needs (Matt. 21:1; John 4:8), ate with him (Matt. 9:10; 26:18), performed exorcisms and healings (Matt. 10:1; Luke 10:17), baptized (John 4:2), controlled access to Jesus (Matt. 19:13; John 12:21), and traveled with him (Luke 8:1; John 2:12). On one occasion Jesus visited the house of Peter and healed Peter’s mother-in-law (Matt. 8:14), which suggests that although the Gospels do not generally depict the private lives of Jesus or his disciples apart from their public ministry, the relationship among these men did not prevent the disciples from maintaining their own homes, families, and, probably, occupations.
A type of cloth woven with fibers from the flax plant. Common in Palestine and known for its strength, coolness, and remarkable whiteness, linen served many uses, especially in the tabernacle (Exod. 2528; 35–36; 38–39). Both wealthy and common people wore linen garments, but luxurious fine linens were worn by the rich (Isa. 3:23; Ezek. 16:10; Luke 16:19; Rev. 18:12, 16). In NT times, the Jews extensively used linen burial shrouds, as at Jesus’ burial (Matt. 27:59; Mark 15:46; Luke 23:53; John 19:40; 20:5–7).
(1)The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:2627). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).
After the birth of Jesus and the visit from the shepherds, Mary “treasured up all these things and pondered them in her heart” (2:19). An old man, Simeon, announces that although Jesus will be a light of revelation for the Gentiles and Israel’s glory, Mary will be deeply grieved, and her soul will be pierced by a sword (2:35). This is the first hint in Luke’s Gospel that Mary’s child, the Messiah, will suffer. In the only episode from Jesus’ childhood in the Gospel, Mary scolds her son for remaining in the temple while his family traveled back to Galilee (2:48). In Luke’s Gospel, Mary is a humble and obedient woman who reflects deeply about her experiences surrounding the birth of Jesus and cares greatly for him as well. Beyond the birth narratives, Mary does not figure as a prominent character in the Gospels. In John’s Gospel, Jesus speaks sternly to his mother when she wants him to perform a miracle before his “hour has ... come” (2:4); however, at the crucifixion, Mary is present, and Jesus places her into the care of the Beloved Disciple (19:25–27). Later traditions about Mary’s immaculate conception, perpetual virginity, sinlessness, and roles as co-mediator of salvation and answerer of prayer are not taught in the Bible.
(2)Another Mary mentioned in the Gospels is the sister of Martha, who is praised by Jesus for not busying herself with domestic duties as Martha does, but rather sits at the feet of Jesus, “listening to what he said” (Luke 10:39–40). This same Mary is mentioned on another occasion as the one “who poured perfume on the Lord and wiped his feet with her hair” (John 11:1–2; cf. 12:1–8). The Synoptic Gospels record a similar event in which a woman, left unnamed, anoints either the feet of Jesus (Luke 7:36–50) or his head (Matt. 26:6–13; Mark 14:3–9). With the exception of Luke, it seems as though John, Matthew, and Mark are recording the same event. In each of these three, Jesus associates the anointing with the preparation of his body for burial.
(3)Mary Magdalene makes a brief appearance during the ministry of Jesus, and Luke describes her as one who had been cured of seven demons (Luke 8:2). It is quite unlikely that she is the “sinful” woman of the preceding narrative (7:37–50), an association that has given rise to the erroneous belief that Mary Magdalene was a prostitute. She is the first to witness the empty tomb (John 20:1). Likewise, she is the first to see the resurrected Lord and is commanded to go and tell the disciples about his resurrection (John 20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10). She is even present for the crucifixion (Matt. 27:56) and the burial of Jesus’ body (Matt. 27:61).
(4)Mary the mother of James and Joses (Matt. 27:56; Mark 15:40) is one of two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #5.
(5)Mary the wife of Clopas (John 19:25) is the second of the two other Marys who, like Mary Magdalene and Mary the mother of Jesus, appear at the crucifixion. She may be the same person as #4.
Simon Peter is the best-known and the most colorful of Jesus’ twelve disciples. The name “Peter” means “rock” in Greek. In some biblical texts, he is also called “Cephas,” which is the Aramaic word for “rock” (see esp. John 1:42). Despite the ups and downs of Peter’s spiritual life, God was able to use him as the foundational apostle for the establishment of the NT church.
The term “Scripture” (graphē) appears fifty-one times in the NT, used in reference to the OT. Sometimes the biblical writers cite a specific OT text as Scripture, while at other times they refer to Scripture in a more comprehensive manner.
(1)One of the original twelve apostles (Matt. 10:2), also called “Peter.” Simon Peter was the brother of Andrew and a fisherman by trade (Matt. 4:18). (See also Peter.) (2)The Zealot, one of the original twelve apostles (Matt. 10:4). (3)One of the brothers of Jesus, along with James, Joseph, and Judas (Matt. 13:55; Mark 6:3). (4)A leper who lived in Bethany. In his house the precious bottle of ointment was poured upon Jesus in preparation for his burial (Matt. 26:6). (5)A man from Cyrene who carried Jesus’ cross on the way to crucifixion (Matt. 27:32). (6)A Pharisee who invited Jesus for a meal (Luke 7:40). Jesus was anointed with ointment in his house. He perhaps is the same individual as in Matt. 26:6. (7)The father of Judas Iscariot, who betrayed Jesus (John 6:71). (8)A sorcerer who believed the gospel and was baptized. However, he became enamored with the miraculous power of Philip and with the ability of the apostles to impart the Holy Spirit, and he offered them money to give him that ability (Acts 8:925). (9)A tanner with whom Peter stayed in Joppa before traveling to the house of Cornelius (Acts 9:43).
Rocks and stones were found naturally on the ground (Job 8:17; Ps. 91:12; Isa. 5:2; Mark 5:5; Luke 3:8). They could be heaped or piled up as a sign of disgrace (Josh. 7:26; 8:29; 2Sam. 18:17), as a marker or memorial (Gen. 31:4650), or as an altar (Exod. 20:25). A single rock or stone could also be used as a place marker (Gen. 28:22; 35:14, 20; 1Sam. 7:12), especially standing stones (Deut. 27:2–8; Josh. 4:3–9). Large stones could also be used to cover a well (Gen. 29:2–3) or to seal a cave or tomb, such as at the tombs of Lazarus (John 11:38–39) and of Jesus (Matt. 27:60; Mark 16:3–4).
Stone was used as a construction material, particularly for the temple (1Kings 5:15–18; 1Chron. 2:22; Ezra 5:8; Hag. 2:15; Mark 13:1–2). Stone was used in a building’s foundation and for the cornerstone or capstone (1Kings 5:17; Jer. 51:26; Isa. 28:16), as well as for the walls (Hab. 2:11). Psalm 118:22 refers metaphorically to the stone rejected by the builders becoming the cornerstone. In the NT, this is interpreted as referring to Jesus (Matt. 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1Pet. 2:7; cf. Eph. 2:20). Stone could also function as a writing material (Josh. 8:32), such as the tablets on which the Ten Commandments were inscribed (Exod. 24:12; Deut. 9:9–11; 1Kings 8:9; cf. 2Cor. 3:3, 7). Stone was also carved, although at Sinai the Israelites are instructed not to use cut or “dressed” stones when constructing an altar (Exod. 20:25; cf. Josh. 8:31). The phrase “carved stone” refers specifically to idols, since stone was one material used for crafting false gods (Lev. 26:1; cf. Deut. 4:28; 29:17; 2Kings 19:18; Isa. 37:19; Rev. 9:20); the term “stone” itself can therefore be used to refer to an idol, especially in the phrase “wood and stone” (Jer. 3:9; Ezek. 20:32).
Stones were used as a weapon or instrument of destruction, whether thrown by hand (Num. 35:17, 23) or flung with a sling (Judg. 20:16; 1Sam. 17:40, 49–50; Prov. 26:8). The verb “to stone” refers to the throwing of stones at an individual, which typically functioned as an official manner of execution (Exod. 19:13; 21:28–29; Deut. 21:20–21; 1Kings 21:13–15; John 8:5; Acts 7:58–59), although it was at times the action of an angry crowd (Exod. 17:4; 1Kings 12:18; cf. John 8:59).
The phrases “precious stones” and “costly stones” refer to gems (2Sam. 12:30; Esther 1:6; Isa. 54:12; 1Cor. 3:12). Gems were used as a display of wealth or honor (1Kings 10:2, 10–11; 2Chron. 32:27; Ezek. 27:22) and for decoration (1Chron. 3:6; Rev. 17:4; 18:16). The two stones on the high priest’s ephod and the twelve precious stones on his breastpiece represented the twelve tribes (Exod. 25:7; 28:9–12, 17–21), a symbolism echoed in the twelve types of precious stones adorning the foundations of the new Jerusalem (Rev. 21:19–20).
Rocks and stones are used often in metaphors or similes (e.g., hard as a rock, still as a stone). They can represent something that is common (1Kings 10:27; Job 5:23; Matt. 3:9; 4:3), strong (Job 6:12), hard (Job 38:30; 41:24), heavy (Exod. 15:5; Prov. 27:3), motionless (Exod. 15:16), or immovable (Zech. 12:3). A “heart of stone” describes coldheartedness (Ezek. 11:19; 36:26). A “stumbling stone,” which is literally a stone that causes one to stumble (Isa. 8:14), is used in the NT as a metaphor for an obstacle to faith in Jesus (Rom. 9:32–33; 1Pet. 2:8).
Direct Matches
A cloth for wiping perspiration from the face. People inEphesus used handkerchiefs that had touched Paul to cure theillnesses of the sick and exorcise evil spirits (Acts 19:12). Thesame Greek word (soudarion) is used for the facial burial cloths ofLazarus and Jesus (John 11:44; 20:7) and for the cloth used by thewicked servant to store his coin in the parable of the ten minas(Luke 19:20).
A type of cloth woven with fibers from the flax plant. Commonin Palestine and known for its strength, coolness, and remarkablewhiteness, linen served many uses, especially in the tabernacle(Exod. 25–28; 35–36; 38–39). Both wealthy andcommon people wore linen garments, but luxurious fine linens wereworn by the rich (Isa. 3:23; Ezek. 16:10; Luke 16:19; Rev. 18:12,16). In NT times, the Jews extensively used linen burial shrouds, asat Jesus’ burial (Matt. 27:59; Mark 15:46; Luke 23:53; John19:40; 20:5–7).
Magdala, located four miles north of Tiberias, was a centerfor fishing and boats on the western shore of the Sea of Galileearound the first century AD. Its Greek name was “Taricheae.”“Magdala” appears only in the KJV of Matt. 15:39, whereother versions follow the better reading, “Magadan.” MaryMagdalene (Mary from Magdala) was one of Jesus’ closestfollowers (Matt. 27:55–56; John 20:1).
(1)Themost important Mary of the NT is the mother of Jesus, who becomespregnant through the Holy Spirit while still a virgin. In contrastwith Matthew’s birth narrative, where the emphasis falls onJoseph, Luke’s focuses on Mary. Luke’s Gospel introducesMary as the one to whom God sends the angel Gabriel (1:26–27).Gabriel announces that Mary will be the mother of the Messiah fromDavid’s line, who will reign over the house of Jacob and have aunique father-son relationship with God. Mary responds in humbleobedience as “the Lord’s servant” (1:29–38).When she visits her relative Elizabeth, Mary breaks forth in theMagnificat, a song praising God for caring for the humble, humblingthe mighty, and remembering his covenant with Abraham (1:46–55).
Afterthe birth of Jesus and the visit from the shepherds, Mary “treasuredup all these things and pondered them in her heart” (2:19). Anold man, Simeon, announces that although Jesus will be a light ofrevelation for the Gentiles and Israel’s glory, Mary will bedeeply grieved, and her soul will be pierced by a sword (2:35). Thisis the first hint in Luke’s Gospel that Mary’s child, theMessiah, will suffer. In the only episode from Jesus’ childhoodin the Gospel, Mary scolds her son for remaining in the temple whilehis family traveled back to Galilee (2:48). In Luke’s Gospel,Mary is a humble and obedient woman who reflects deeply about herexperiences surrounding the birth of Jesus and cares greatly for himas well. Beyond the birth narratives, Mary does not figure as aprominent character in the Gospels. In John’s Gospel, Jesusspeaks sternly to his mother when she wants him to perform a miraclebefore his “hour has ... come” (2:4);however, at the crucifixion, Mary is present, and Jesus places herinto the care of the Beloved Disciple (19:25–27). Latertraditions about Mary’s immaculate conception, perpetualvirginity, sinlessness, and roles as co-mediator of salvation andanswerer of prayer are not taught in the Bible.
(2)AnotherMary mentioned in the Gospels is the sister of Martha, who is praisedby Jesus for not busying herself with domestic duties as Martha does,but rather sits at the feet of Jesus, “listening to what hesaid” (Luke 10:39–40). This same Mary is mentioned onanother occasion as the one “who poured perfume on the Lord andwiped his feet with her hair” (John 11:1–2; cf. 12:1–8).The Synoptic Gospels record a similar event in which a woman, leftunnamed, anoints either the feet of Jesus (Luke 7:36–50) or hishead (Matt. 26:6–13; Mark 14:3–9). With the exception ofLuke, it seems as though John, Matthew, and Mark are recording thesame event. In each of these three, Jesus associates the anointingwith the preparation of his body for burial.
(3)MaryMagdalene makes a brief appearance during the ministry of Jesus, andLuke describes her as one who had been cured of seven demons (Luke8:2). It is quite unlikely that she is the “sinful” womanof the preceding narrative (7:37–50), an association that hasgiven rise to the erroneous belief that Mary Magdalene was aprostitute. She is the first to witness the empty tomb (John 20:1).Likewise, she is the first to see the resurrected Lord and iscommanded to go and tell the disciples about his resurrection (John20:11–18; cf. Matt. 28:1; Mark 16:1–6; Luke 24:1–10).She is even present for the crucifixion (Matt. 27:56) and the burialof Jesus’ body (Matt. 27:61).
(4)Marythe mother of James and Joses (Matt. 27:56; Mark 15:40) is one of twoother Marys who, like Mary Magdalene and Mary the mother of Jesus,appear at the crucifixion. She may be the same person as #5.
(5)Marythe wife of Clopas (John 19:25) is the second of the two other Maryswho, like Mary Magdalene and Mary the mother of Jesus, appear at thecrucifixion. She may be the same person as #4.
(6)AnotherMary is the mother of John Mark, to whose house Peter comes after heescapes from prison (Acts 12:12).
(7)InRom. 16:6, Paul sends greetings to Mary, who “worked very hard”for the church in Rome.
Matthew, Mark, Luke, and John explain that Joseph of Arimathea, “a prominent member of the Council” (Mark 15:43), the Sanhedrin, directed the process of taking Jesus’ body from the place of crucifixion to his own tomb, a “tomb cut in the rock, one in which no one had yet been laid” (Luke 23:53). Since Joseph was a “rich man” (Matt. 27:57), he could afford a stone tomb of this type. All the Gospel writers indicate that the tomb had a stone at its entrance, a common feature of such tombs; both Matthew (27:60) and Mark (16:4) underscore the size of the stone.
Matthew provides unique details about Jesus’ tomb in an effort to defend the authenticity of Jesus’ resurrection. Only Matthew records that Pilate, in deference to the Pharisees, assigned a guard of soldiers to secure the tomb. He also notes that the soldiers put a seal on the tomb (27:62–66), not a sealant but rather an official Roman insignia, to indicate that no one should disturb the tomb. Also, Matthew alone explains the alibi that the Jews devised when these attempts to secure the tomb proved unsuccessful (28:11–15).
On the morning of Jesus’ resurrection, some women, including Mary Magdalene, were the first to enter the tomb and note that Jesus’ body was no longer there (Mark 16:1–6; John 20:1–2). John records that Peter and another “disciple, the one Jesus loved” (likely John himself) also entered the tomb (20:2–8), the latter doing so only after “he bent over and looked in at the strips of linen lying there” (20:5). The low entrance that this statement implies is a known feature of rock-hewn tombs from this time period.
Two main sites in Jerusalem have been proposed as the location of Jesus’ tomb. The site on which the Church of the Holy Sepulchre sits is favored by archaeologists because of its early traditional attestation. The Garden Tomb pre-sents more visible features that could correlate with the biblical accounts but lacks traditional attestation.
A week signifies a group of seven, most often a group ofseven days marked by the Sabbath on the last day. The week serves asan important reminder of God’s creative activity (Exod. 20:11).The first day of the week prominently marks the resurrection of Jesus(cf. Matt. 28:1; Mark 16:9; Luke 24:1; John 20:1; Rev. 1:10). A weekalso describes a full period of time, as it is used in Daniel’sinterpretation of Jeremiah’s prophecy regarding the return fromexile (Dan. 9:24–27).
Secondary Matches
The following suggestions occured because
John 20:1-9
is mentioned in the definition.
Traditionally identified with John the son of Zebedee, theGospel of John depicts him as the ideal eyewitness to Jesus and asthe ideal author. He first explicitly appears in John 13–21. Inrepresenting the Beloved Disciple as the author of the Gospel of John(John 21:24–25), the author thus claims a privileged place forits revelation about Jesus, perhaps in relation to the Gospel ofMark, which many in the early church considered to have Peter as itsprimary source of testimony.
The human body has its origin in the act of creation by Goddepicted in Gen. 2:7, so that it comes under the heading of the “verygood” evaluation at the close of the six days of creation(1:31). In neither the OT nor the NT is the body viewed as evil, incontrast to the ancient Greek view that saw the human body as aprison of the soul and viewed death as a release from this bondage.This contributes to the Bible’s positive view of humansexuality when properly expressed in a committed marriagerelationship, one notable example being the mutual admiration of theman and the woman who are deeply in love in Song of Songs, where wefind a head-to-toe description of the man’s physique (5:10–16)and a corresponding description of the woman’s body (7:1–8).
OldTestament.In the OT, death is regularly described as a returning of the body tothe dust/ground from which it was made (e.g., Gen. 3:19; Ps. 90:3).The dignity of the human body is signaled by the importance of properburial (Deut. 21:22–23), which is a cultic rather than a healthregulation in the OT. The outrage committed by the Philistines on thebodies of Saul and his sons (1 Sam. 31), the deliberatedesecration of tombs (2 Kings 23:16; Amos 2:1), and leaving anenemy unburied are ways of expressing utter contempt. The ensuring ofproper burial (even of strangers) becomes a mark of Jewish piety, asexemplified in Tob. 2:1–10; 12:11–15.
TheHebrew word nepesh (often translated “soul”) can be usedof a dead body (e.g., Lev. 21:11; Num. 6:6; 19:13; Hag. 2:13), thoughthis word has a wide range of meaning (sometimes it means “throat”).This usage is not to be taken as signifying that the soul/bodydistinction is not recognized. On the contrary, in OT teaching “body”(whatever the Hebrew word used) always refers to the physical body,not to the whole human person that is bipartite (body/soul) within anoverall psychophysical unity. The reference in Mic. 6:7 (NIV: “thefruit of my body”) is really to the “womb” (cf.Deut. 28:4), and the Hebrew word in question, beten, can refer to amale body insofar as it is involved in procreation (Ps. 132:11).
NewTestament.Hebrews insists on the real humanity of Jesus (2:14–18), andthe Gospels portray him as having the normal physical requirements ofdrink, food, and sleep (Mark 4:38; John 4:7–8). To deny thatJesus Christ came “in the flesh” strikes at the heart ofthe gospel and is the spirit of the antichrist (1 John 4:2–3).For atonement to take place, it was required that Jesus offer himselfbody and soul to God through death (Heb. 10:5–10, 20). At theLast Supper, when Jesus said, “This is my body” (Matt.26:26), his meaning was that the bread represented his body, whichwould be offered on the cross as the sacrifice that makes possiblethe inauguration of the new covenant (cf. Exod. 24:1–8).
Thebodily resurrection of Jesus is evidenced by the empty tomb (Mark16:4–6) and the appearance of the risen Christ to his followers(e.g., Luke 24:36–43; see the list of witnesses in 1 Cor.15:5–8). This is a fundamental point of Christian doctrine andgospel proclamation, providing assurance to believers that they toowill be physically raised from the dead (1 Cor. 15:42–52),a belief found already in the OT (Dan. 12:2). Salvation in the Bibleembraces the redemption of the body and the renewal of the physicalcreation. At the time of Christ’s return, believers will beraised from their graves and meet their returning Lord (1 Thess.4:13–18).
Inwhat is acknowledged by all to be a difficult passage (2 Cor.5:1–9), Paul appears to envisage that at the point of death hewill not become a disembodied soul but instead will “be clothedwith [his] heavenly dwelling” (5:4). The expression “awayfrom the body” (5:8) is not to be taken as an indication ofbodiless existence, but rather is explained by “at home withthe Lord” and refers to the believer’s state upon leavingthis earthly life. The nature of the “spiritual body” in1 Cor. 15:35–49 is only hinted at by means of analogies(e.g., the seed) or contrasts (between the “perishable”and the “imperishable”), but its physicality (thoughgloriously transformed) is plain. Perhaps our clearest indication isprovided by what we are told of the resurrection body of Jesus, whichcould pass through grave clothes (Luke 24:12; John 20:5–7),appear and disappear in a closed room (Luke 24:31, 36), and ingestfood and be touched (Luke 24:37–43).
Paulmade use the “body” analogy for the character of thechurch as the “body of Christ” (1 Cor. 12:12–26),viewing it as an organism consisting of different, mutually dependentmembers or organs. This teaching was designed to rebuke and correctthe self-glorifying and self-serving use and abuse of spiritual giftsin the Corinthian church. So too, the reality of the Christiancommunity as a “body” (1 Cor. 10:17; 11:29) showedthat their uncaring attitude toward each other manifested at theirsuppers was totally inappropriate. In the same letter Paul says thatthe believer’s “body” is united to Christ, makingsexual immorality a thing to be shunned (6:12–20). Believersare to glorify God in their bodies. The analogy of the body is used alittle differently in Ephesians (1:23; 2:16) and Colossians (1:18,24), where its point is that Christ is the “head” of thebody (the church), which therefore must submit to his direction andrule. Believers are to present their “bodies” as aliving sacrifice, serving the master who redeemed them (Rom.12:1). The verse that follows gives the other side to theequation: serving God with the mind (12:2). Body and mind togethermake up the complete human being, who is a psychosomatic unity. Seealso Gestures.
Sometimes called “Passion Week,” Holy Week is theweek preceding Easter Sunday and commemorates events of Jesus’last week of ministry. It begins with Palm Sunday, remembering Jesus’entry to Jerusalem (John 12:13).
MaundyThursday (from Lat. mandatum [“commandment”]) is so namedbecause Jesus gave his disciples “a new commandment”(John 13:34): to love one another. Maundy Thursday services ofteninclude footwashing ceremonies (cf. John 13:4) and the Eucharist (cf.Matt. 26:26–29).
GoodFriday is a remembrance of the day Jesus was crucified (John 19:18).Services on this day are somber. Often the music is voices only,without accompaniment. Crosses may be covered in black cloth, and theproceedings are characterized by a funereal tone.
HolySaturday marks Jesus’ time in the tomb. The mourning lastsuntil dusk, at which time the Vigil, the first service of Easter, maybe celebrated.
EasterSunday is the day of the resurrection (John 20:1–9), the mostjoyous service of the Christian church. Bells are rung, and“Alleluia!” is shouted. In the early church, EasterSunday was the day when baptisms were performed.
The founder of what became known as the movement of Jesusfollowers or Christianity. For Christian believers, Jesus Christembodies the personal and supernatural intervention of God in humanhistory.
Introduction
Name.Early Christians combined the name “Jesus” with the title“Christ” (Acts 5:42; NIV: “Messiah”). Thename “Jesus,” from the Hebrew Yehoshua or Yeshua, was acommon male name in first-century Judaism. The title “Christ”is from the Greek christos, a translation of the Hebrew mashiakh(“anointed one, messiah”). Christians eventually werenamed after Jesus’ title (Acts 11:26). During the ministry ofJesus, Peter was the first disciple to recognize Jesus as the Messiah(Matt. 16:16; Mark 9:29; Luke 9:20).
Sources.From the viewpoint of Christianity, the life and ministry of Jesusconstitute the turning point in human history. From a historicalperspective, ample early source materials would be expected. Indeed,both Christian and non-Christian first-century and earlysecond-century literary sources are extant, but they are few innumber. In part, this low incidence is due to society’s initialresistance to the Jesus followers’ movement. The ancient Romanhistorian Tacitus called Christianity “a superstition,”since its beliefs did not fit with the culture’s prevailingworldview and thus were considered antisocial. Early literary sourcestherefore are either in-group documents or allusions in non-Christiansources.
TheNT Gospels are the principal sources for the life and ministry ofJesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels),and John. Most scholars adhere to the so-called Four SourceHypothesis. In this theory, Mark was written first and was used as asource by Matthew and Luke, who also used the sayings source Q (fromGerman Quelle, meaning “source”) as well as their ownindividual sources M (Matthew) and L (Luke). John used additionalsources.
Theearly church tried to put together singular accounts, so-calledGospel harmonies, of the life of Jesus. The Gospel of the Ebionitesrepresents one such attempt based on the Synoptic Gospels. Anotherharmony, the Diatessaron, based on all four Gospels, was producedaround AD 170 by Tatian. Additional source materials concerning thelife of Christ are provided in the NT in texts such as Acts, thePauline Epistles, the General Epistles, and the Revelation of John.Paul wrote to the Galatians, “But when the time had fully come,God sent his Son, born of a woman, born under law” (Gal. 4:4).The first narrative about Jesus by the Christian community was apassion narrative, the account of his death and resurrection. Thefirst extant references to this tradition are found in Paul’sletters (1Cor. 2:2; Gal. 3:1). The resurrection was recognizedfrom the beginning as the cornerstone of the Christian faith (1Cor.15:13–14).
Amongnon-Christian sources, the earliest reference to Jesus is found in aletter written circa AD 112 by Pliny the Younger, the Roman governorof Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentionsChristians and Jesus around AD 115 in his famous work about thehistory of Rome (Ann. 15.44). Another Roman historian, Suetonius,wrote around the same time concerning unrest among the Jews in Romebecause of a certain “Chrestos” (Claud. 25.4). Somescholars conclude that “Chrestos” is a misspelling of“Christos,” a reference to Jesus.
TheJewish author Josephus (first century AD) mentions Jesus in a storyabout the Jewish high priest Ananus and James the brother of Jesus(Ant. 20.200). A controversial reference to Jesus appears in adifferent part of the same work, where Josephus affirms that Jesus isthe Messiah and that he rose from the dead (Ant. 18.63–64). Themajority of scholars consider this passage to be authentic butheavily edited by later Christian copyists. Another Jewish source,the Talmud, also mentions Jesus in several places, but thesereferences are very late and of little historical value.
NoncanonicalGospels that mention Jesus include, for example, the Infancy Gospelof Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel ofJames, the Gospel of Judas Iscariot, the Gospel of the Hebrews, theEgerton Gospel, and the Gospel of Judas. Although some of these maycontain an occasional authentic saying or event, for the most partthey are late and unreliable.
Jesus’Life
Birthand childhood. TheGospels of Matthew and Luke record Jesus’ birth in Bethlehemduring the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesuswas probably born between 6 and 4 BC, shortly before Herod’sdeath (Matt. 2:19). Both Matthew and Luke record the miracle of avirginal conception made possible by the Holy Spirit (Matt. 1:18;Luke 1:35). Luke mentions a census under the Syrian governorQuirinius that was responsible for Jesus’ birth taking place inBethlehem (2:1–5). Both the census and the governorship at thetime of the birth of Jesus have been questioned by scholars.Unfortunately, there is not enough extrabiblical evidence to eitherconfirm or disprove these events, so their veracity must bedetermined on the basis of one’s view regarding the generalreliability of the Gospel tradition.
Onthe eighth day after his birth, Jesus was circumcised, in keepingwith the Jewish law, at which time he officially was named “Jesus”(Luke 2:21). He spent his growing years in Nazareth, in the home ofhis parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel ofLuke contains the only brief portrayal of Jesus’ growth instrength, wisdom, and favor with God and people (2:40, 52). Luke alsocontains the only account of Jesus as a young boy (2:41–49).
Jesuswas born in a lower socioeconomic setting. His parents offered atemple sacrifice appropriate for those who could not afford tosacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’earthly father, was a carpenter or an artisan in wood, stone, ormetal (Matt. 13:55). From a geographical perspective, Nazareth wasnot a prominent place for settling, since it lacked fertile ground.Jesus’ disciple Nathanael expressed an apparently commonfirst-century sentiment concerning Nazareth: “Nazareth! Cananything good come from there?” (John 1:46).
Jesuswas also born in a context of scandal. Questions of illegitimacy weresurely raised, since his mother Mary was discovered to be pregnantbefore her marriage to Joseph. According to Matthew, only theintervention of an angel convinced Joseph not to break his betrothal(Matt. 1:18–24). Jesus’ birth took place in Bethlehem,far from his parents’ home in Nazareth. According to kinshiphospitality customs, Joseph and Mary would have expected to stay withdistant relatives in Bethlehem. It is likely that they were unwelcomebecause of Jesus’ status as an illegitimate child; thus Maryhad to give birth elsewhere and place the infant Jesus in a feedingtrough (Luke 2:7). A similar response was seen years later inNazareth when Jesus was identified as “Mary’s son”(Mark 6:3) rather than through his paternal line, thereby shaming himas one who was born an illegitimate child. Jesus was likewiserejected at the end of his life as the crowds cried, “Crucifyhim!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21;John 19:6, 15). When Jesus was arrested, most of his followers fled(Matt. 26:56; Mark 14:50–52), and a core disciple, Peter,vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71;Luke 22:55–60; John 18:15–17, 25–27). His ownsiblings did not believe in him (John 7:5) and were evidently ashamedof his fate, since from the cross Jesus placed the care of his motherinto the hands of “the disciple whom he loved” (19:26–27)rather than the next brother in line, as was customary.
Baptism,temptation, and start of ministry.After Jesus was baptized by the prophet John the Baptist (Luke3:21–22), God affirmed his pleasure with him by referring tohim as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22).Jesus’ baptism did not launch him into fame and instantministry success; instead, Jesus was led by the Spirit into thewilderness, where he was tempted for forty days (Matt. 4:1–11;Mark 1:12–13; Luke 4:1–13). Mark stresses that thetemptations immediately followed the baptism. Matthew and Lukeidentify three specific temptations by the devil, though their orderfor the last two is reversed. Both Matthew and Luke agree that Jesuswas tempted to turn stones into bread, expect divine interventionafter jumping off the temple portico, and receive all the world’skingdoms for worshiping the devil. Jesus resisted all temptation,quoting Scripture in response.
Matthewand Mark record that Jesus began his ministry in Capernaum inGalilee, after the arrest of John the Baptist (Matt. 4:12–13;Mark 1:14). Luke says that Jesus started his ministry at about thirtyyears of age (3:23). This may be meant to indicate full maturity orperhaps correlate this age with the onset of the service of theLevites in the temple (cf. Num. 4:3). John narrates the beginning ofJesus’ ministry by focusing on the calling of the disciples andthe sign performed at a wedding at Cana (1:35–2:11).
Jesus’public ministry: chronology.Jesus’ ministry started in Galilee, probably around AD 27/28,and ended with his death around AD 30 in Jerusalem. The temple hadbeen forty-six years in construction (generally interpreted as thetemple itself and the wider temple complex) when Jesus drove out themoney changers (John 2:20). According to Josephus, the rebuilding andexpansion of the second temple had started in 20/19 BC, during theeighteenth year of Herod’s reign (Ant. 15.380). The ministry ofJohn the Baptist had commenced in the fifteenth year of Tiberius(Luke 3:1–2), who had become a coregent in AD 11/12. From thesedates of the start of the temple building and the correlation of thereign of Tiberius to John the Baptist’s ministry, the onset ofJesus’ ministry can probably be dated to AD 27/28.
TheGospel of John mentions three Passovers and another unnamed feast inJohn 5:1. The length of Jesus’ ministry thus extended overthree or four Passovers, equaling about three or three and a halfyears. Passover, which took place on the fifteenth of Nisan, came ona Friday in AD 30 and 33. The year of Jesus’ death wastherefore probably AD 30.
Jesus’ministry years may be divided broadly into his Galilean and hisJudean ministries. The Synoptic Gospels describe the ministry inGalilee from various angles but converge again as Jesus enters Judea.
Galileanministry.The early stages of Jesus’ ministry centered in and aroundGalilee. Jesus presented the good news and proclaimed that thekingdom of God was near. Matthew focuses on the fulfillment ofprophecy (Matt. 4:13–17). Luke records Jesus’ firstteaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30);the text that Jesus quoted, Isa. 61:1–2, set the stage for hiscalling to serve and revealed a trajectory of rejection andsuffering.
AllGospels record Jesus’ gathering of disciples early in hisGalilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke5:1–11; John 1:35–51). The formal call and commissioningof the Twelve who would become Jesus’ closest followers isrecorded in different parts of the Gospels (Matt. 10:1–4; Mark3:13–19; Luke 6:12–16). A key event in the early ministryis the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke6:20–49). John focuses on Jesus’ signs and miracles, inparticular in the early parts of his ministry, whereas the Synopticsfocus on healings and exorcisms.
DuringJesus’ Galilean ministry, onlookers struggled with hisidentity. However, evil spirits knew him to be of supreme authority(Mark 3:11). Jesus was criticized by outsiders and by his own family(3:21). The scribes from Jerusalem identified him as a partner ofBeelzebul (3:22). Amid these situations of social conflict, Jesustold parables that couched his ministry in the context of a growingkingdom of God. This kingdom would miraculously spring from humblebeginnings (4:1–32).
TheSynoptics present Jesus’ early Galilean ministry as successful.No challenge or ministry need superseded Jesus’ authority orability: he calmed a storm (Mark 4:35–39), exorcized manydemons (Mark 5:1–13), raised the dead (Mark 5:35–42), fedfive thousand (Mark 6:30–44), and walked on water (Mark6:48–49).
Inthe later part of his ministry in Galilee, Jesus often withdrew andtraveled to the north and the east. The Gospel narratives are notwritten with a focus on chronology. However, only brief returns toGalilee appear to have taken place prior to Jesus’ journey toJerusalem. As people followed Jesus, faith was praised and fearresolved. Jerusalem’s religious leaders traveled to Galilee,where they leveled accusations and charged Jesus’ discipleswith lacking ritual purity (Mark 7:1–5). Jesus shamed thePharisees by pointing out their dishonorable treatment of parents(7:11–13). The Pharisees challenged his legitimacy by demandinga sign (8:11). Jesus refused them signs but agreed with Peter, whoconfessed, “You are the Messiah” (8:29). Jesus didprovide the disciples a sign: his transfiguration (9:2–8).
Jesuswithdrew from Galilee to Tyre and Sidon, where a Syrophoenician womanrequested healing for her daughter. Jesus replied, “I was sentonly to the lost sheep of Israel” (Matt. 15:24). Galileans hadlong resented the Syrian provincial leadership partiality thatallotted governmental funds in ways that made the Jews receive mere“crumbs.” Consequently, when the woman replied, “Eventhe dogs eat the crumbs that fall from their master’s table,”Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-muteman in the Decapolis provided another example of Jesus’ministry in Gentile territory (Mark 7:31–37). Peter’sconfession of Jesus as the Christ took place during Jesus’travel to Caesarea Philippi, a well-known Gentile territory. The citywas the ancient center of worship of the Hellenistic god Pan.
Judeanministry.Luke records a geographic turning point in Jesus’ ministry ashe resolutely set out for Jerusalem, a direction that eventually ledto his death (Luke 9:51). Luke divides the journey to Jerusalem intothree phases (9:51–13:21; 13:22–17:10; 17:11–19:27).The opening verses of phase one emphasize a prophetic element of thejourney. Jesus viewed his ministry in Jerusalem as his mission, andthe demands on discipleship intensified as Jesus approached Jerusalem(Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45;Luke 14:25–35). Luke presents the second phase of the journeytoward Jerusalem with a focus on conversations regarding salvationand judgment (Luke 13:22–30). In the third and final phase ofthe journey, the advent of the kingdom and the final judgment are themain themes (17:20–37; 19:11–27).
Socialconflicts with religious leaders increased throughout Jesus’ministry. These conflicts led to lively challenge-riposteinteractions concerning the Pharisaic schools of Shammai and Hillel(Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomicfeathers were ruffled as Jesus welcomed young children, who hadlittle value in society (Matt. 19:13–15; Mark 10:13–16;Luke 18:15–17).
PassionWeek, death, and resurrection. Eachof the Gospels records Jesus’ entry into Jerusalem with thecrowds extending him a royal welcome (Matt. 21:4–9; Mark11:7–10; Luke 19:35–38; John 12:12–15). Lukedescribes Jesus’ ministry in Jerusalem as a time during whichJesus taught in the temple as Israel’s Messiah (19:45–21:38).
InJerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17).Mark describes the religious leaders as fearing Jesus because thewhole crowd was amazed at his teaching, and so they “beganlooking for a way to kill him” (11:18). Dismayed, each segmentof Jerusalem’s temple leadership inquired about Jesus’authority (11:27–33). Jesus replied with cunning questions(12:16, 35–36), stories (12:1–12), denunciation(12:38–44), and a prediction of Jerusalem’s owndestruction (13:1–31). One of Jesus’ own disciples, JudasIscariot, provided the temple leaders the opportunity for Jesus’arrest (14:10–11).
Atthe Last Supper, Jesus instituted a new Passover, defining a newcovenant grounded in his sufferings (Matt. 26:17–18, 26–29;Mark 14:16–25; Luke 22:14–20). He again warned thedisciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark14:27–31; Luke 22:21–23; John 13:21–30), and laterhe prayed for the disciples (John 17:1–26) and prayed in agonyand submissiveness in the garden of Gethsemane (Matt. 26:36–42;Mark 14:32–42; Luke 22:39–42). His arrest, trial,crucifixion, death, and resurrection followed (Matt. 26:46–28:15;Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18).Jesus finally commissioned his disciples to continue his mission bymaking disciples of all the nations (Matt. 28:18–20; Acts 1:8)and ascended to heaven with the promise that he will one day return(Luke 24:50–53; Acts 1:9–11).
TheIdentity of Jesus Christ
Variousaspects of Jesus’ identity are stressed in the four NT Gospels,depending on their target audiences. In the Gospels the witnesses toJesus’ ministry are portrayed as constantly questioning andexamining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70;23:39; John 7:20, 25–27; 18:37). Only beings of the spiritualrealm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). AtJesus’ baptism, God referred to him as his Son, whom he loved(Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus wastransfigured in the presence of Peter, James, and John, a voiceaffirmed, “This is my Son, whom I love” (Matt. 17:5; Mark9:7). At the moment of his death, the questioning of Jesus’identity culminated in a confession by a Roman centurion and otherguards: “Surely he was the Son of God!” (Matt. 27:54; cf.Mark 15:39).
Miracleworker.In the first-century setting, folk healers and miracle workers werepart of the fabric of society. Jesus, however, performed signs andmiracles in order to demonstrate the authority of the kingdom of Godover various realms: disease, illness, the spiritual world, nature,and even future events. Especially in the Gospel of John, Jesus’signs and miracles are used to show his authority and thus hisidentity.
Nochallenge superseded Jesus’ authority. Among his ample miraclesand signs, he changed water into wine (John 2:7–9), calmed astorm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13;Luke 9:42–43), healed the sick (Mark 1:40–44), raised thedead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16;8:49–54; John 11:17, 38–44), performed miraculousfeedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44;8:5–9; Luke 9:10–17; John 6:8–13), and walked onwater (Matt. 14:25–26; Mark 6:48–49; John 6:19).
ThePharisees requested miracles as evidence of his authority (Mark8:11–12). Jesus refused, claiming that a wicked and adulterousgeneration asks for a miraculous sign (Matt. 12:38–39; 16:1–4).The only sign that he would give was the sign of Jonah—hisdeath and resurrection three days later—a personal sacrifice,taking upon himself the judgment of the world (Matt. 12:39–41).
Rabbi/teacher.Jesus’ teaching style was similar to other first-century rabbisor Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguishedhim was that he spoke with great personal authority (Matt. 5:22, 28,32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathereddisciples. He called these men to observe his lifestyle and to joinhim in his ministry of teaching, healing, and exorcism (Matt. 10:1–4;Mark 3:13–19; Luke 6:12–16).
Jesusused a variety of teaching methods. He frequently spoke in parables(Matt. 6:24; 13:24–52; 18:10–14, 23–35;21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark4:1–34; 12:1–12; 13:28–34; Luke 8:4–18;12:41–46; 13:18–21; 14:15–24; 15:1–16:15,19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33),used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons(Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke13:18–21), practical examples, and personal guidance.
Majorthemes in Jesus’ teaching include the kingdom of God, the costof discipleship, internal righteousness, the end of the age, hisidentity, his mission, and his approaching death. In his teachings,observance of Torah was given new context and meaning because God’skingdom had “come near” (Matt. 3:2). Jesus had come tofulfill the law (Matt. 5:17).
Jesus’teaching ministry often took place amid social conflict. Theseconflicts were couched in so-called challenge-riposte interactions inwhich the honor status of those involved was at stake. Jesus usedthese interactions as teachable moments. When questioned, Jesus gavereplies that reveal omniscience or intimate knowledge of God’swill, especially in the Gospel of John. In the Synoptic Gospels,Jesus’ answers are both ethical and practical in nature. TheSynoptics portray Jesus as challenged repeatedly with accusations ofviolating customs specified in the Jewish law. Jesus’ answersto such accusations often echoed the essence of 1Sam. 15:22,“To obey is better than sacrifice,” phrased by Jesus as“I desire mercy, not sacrifice” (Matt. 9:13; 12:7). Anoverall “better than” ethic was common in Jesus’public teaching.
TheSermon on the Mount (Matt. 5–7) contains a “better than”ethic in which internal obedience is better than mere outwardobedience. For example, Jesus said that anger without cause is equalto murder (Matt. 5:21–22), that looking at a woman lustfullyamounts to adultery (Matt. 5:28), and that instead of revengingwrongs one must reciprocate with love (Matt. 5:38–48). Jesusvalued compassion above traditions and customs, even those containedwithin the OT law. He desired internal obedience above the letter ofthe law.
Jesus’teachings found their authority in the reality of God’simminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9),necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence(Matt. 18:3–5; Mark 10:15), and loyalty to a new community—thefamily of Jesus followers (Mark 3:34; 10:29–30). Jesus urged,“Seek first [God’s] kingdom and his righteousness”(Matt. 6:33). Preaching with such urgency was common among propheticteachers of the intertestamental period. Jesus, however, had his owngrounds for urgency. He held that God deeply valued all humans (Matt.10:31) and would bring judgment swiftly (Matt. 25:31–46).
Examplesof a “greater good” ethic in the Synoptics include theoccasions when Jesus ate with sinners (Mark 2:16–17). Jesusused an aphorism in response to accusations about his associationswith sinners, saying, “It is not the healthy who need a doctor,but the sick. I have not come to call the righteous, but sinners”(Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark2:23–28; 3:1–6), and when he was accused of breaking thelaw, he pointed to an OT exception (1Sam. 21:1–6) todeclare compassion appropriate for the Sabbath. Jesus also appliedthe “greater good” ethic in the case of divorce, sincewomen suffered the societal stigma of adultery and commonly becameoutcasts following divorce (Matt. 19:8–9; Mark 10:5–9).
Jesus’kingdom teachings were simultaneously spiritual, ethical, andeschatological in application. The teachings were aimed at internaltransformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring onlove (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus tobless the hurting ones as they aspired to a godly character. Jesustaught, “Be perfect, therefore, as your heavenly Father isperfect” (Matt. 5:48), and “Be merciful, just as yourFather is merciful” (Luke 6:36). The “blessed” onesin Jesus’ teachings are poor of spirit, peace driven, mournful,and hungry for righteousness, consumed with emulating godlycharacter.
Somescholars believe that Jesus promoted an “interim ethic”for the kingdom, intended only for a short period prior to the end oftime. However, he was explicit regarding the longevity of histeachings: “Heaven and earth will pass away, but my words willnever pass away” (Matt. 24:35; Luke 16:17).
Messiah.The concept of an anointed one, a messiah, who would restore theglories of David’s kingdom and bring political stability wascommon in Jewish expectation. Both before and after the Babyloniancaptivity, many Jews longed for one who would bring peace andprotection. Israel’s prophets had spoken of a coming deliverer,one who would restore David’s kingdom and reign in justice andrighteousness (2Sam. 7:11–16; Isa. 9:1–7; 11:1–16;Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2;Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whosesuffering healed the nation provided a slightly different angle ofexpectation in terms of a deliverer.
Jesus’authority and popularity as a miracle worker called up messianicimages in first-century Jewish minds. On several occasions hearerscalled him “Son of David,” hoping for the Messiah (Matt.12:23; 21:9). Simon Peter was the first follower who confessed Jesusas the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). Inline with Isaiah’s model of the Suffering Servant, Jesusfocused not on political ends but rather on spiritual regenerationthrough his own sacrificial death (Mark 10:45).
Eschatologicalprophet.Many scholars claim that Jesus is best understood as a Jewishapocalypticist, an eschatological prophet who expected God tointervene in history, destroy the wicked, and bring in the kingdom ofGod. Central in this understanding are Jesus’ propheciesconcerning the destruction of the temple in Jerusalem (Matt. 24:1–2,15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). Inaddition, it is noted that Jesus had twelve disciples, representativeof the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30).Certain of Jesus’ parables, those with apocalyptic images ofcoming judgment, present Jesus as an eschatological prophet (Matt.24:45–25:30; Luke 12:41–46; 19:11–27).
SufferingSon of God.Jesus’ first recorded teaching in a synagogue in Nazareth wasparadigmatic (Luke 4:16–21). He attributed the reading, Isa.61:1–2, to his personal calling to serve, and in doing so herevealed a trajectory of suffering. The Gospel of Mark likewise aptlyportrays Jesus as the suffering Son of God. Jesus’ ownteachings incorporated his upcoming suffering (Mark 8:31; 9:12–13,31; 10:33–34). He summarized his mission by declaring, “TheSon of Man did not come to be served, but to serve, and to give hislife as a ransom for many” (Mark 10:45). His earthly careerended with a trial in Jerusalem consisting of both Roman and Jewishcomponents (Matt. 26:57–68; 27:1–31; Mark 14:53–65;15:1–20; Luke 22:54–23:25; John 18:19–24;18:28–19:16). He was insulted, scourged, mocked, and crucified.
Jesus’suffering culminated in his humiliating death by crucifixion (Matt.27:33–50; Mark 15:22–37; Luke 23:33–46; John19:16–30). Crucifixion was a death of unimaginable horror,bringing shame and humiliation to the victim and his family. Anyonehanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13).Thus, especially in a Jewish society, anyone associated with acrucified person bore the shame of following one who was executed asa lowly slave and left as a cursed corpse. The apostle Paul referredto this shame of the cross when he stated, “I am not ashamed ofthe gospel” (Rom. 1:16).
ExaltedLord.Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23;20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46).The testimony of the Synoptics is that the resurrection of JesusChrist indeed occurred on the third day, Christ having died on Friday(Mark 15:42–45; Luke 23:52–54; John 19:30–33) andrisen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke24:1–7; John 20:1–16). The resurrected Jesus waswitnessed by the women (Matt. 28:8–9), the eleven disciples(Matt. 28:16–17; Luke 24:36–43), and travelers on theroad to Emmaus (Luke 24:31–32). According to Paul, he appearedto as many as five hundred others (1Cor. 15:6). He appeared inbodily form, spoke, showed his scars, and ate (Luke 24:39–43;John 20:27; Acts 1:4). After forty postresurrection days, Jesusascended into the heavenly realm (Acts 1:9).
Asmuch as Jesus’ death was the epitome of shame, his victory overdeath was his ultimate exaltation (Phil. 2:5–11). At Pentecost,Peter proclaimed that in the resurrection God fulfilled OT promises(Ps. 16:10) by raising his Son from the grave (Acts 2:30–31).Furthermore, Christ provided freedom from the law through hisresurrection (Rom. 5:13–14), God’s approval of his lifeand work (Phil. 2:8–9), and God’s designation of him asLord over all the earth, the living and the dead (Acts 17:30–31;Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).
Jesus’exaltation commenced the beginning of forgiveness and justification(Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and hisintercession for the people of God (Rom. 8:34). His ascensionsignaled the coming of the Holy Spirit as comforter and teacher (John14:26; Acts 2:33) and was accompanied by the promise of his return inglory (Luke 24:51), at which time he will render judgment (Matt.19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom(1Cor. 15:24; 2Tim. 4:1; Rev. 11:15; 22:5).
Jesus’Purpose and Community
Inthe Gospel of Matthew, Jesus is the long-awaited Messiah, whopreaches the good news of the kingdom, urging people to repent(4:17–23). Repentance and belief allow one to enter thekingdom. The call into the kingdom is a call into a new covenant, onemade in Jesus’ blood (26:28).
Inthe prologue to the Gospel of Mark, the narrator reveals the identityof Jesus (1:1). Jesus is presented as the one who brings good tidingsof salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of thegospel, the good news (Mark 1:14–15), is evident.
Lukelikewise presents the preaching of the good news as a main purpose ofJesus’ ministry (4:43). The content of this good news is thekingdom of God (4:43; 8:1; 16:16). When the disciples of John theBaptist asked Jesus if he was the one who was to come (7:20), Jesusanswered, “Go back and report to John what you have seen andheard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good newsis proclaimed to the poor” (7:22). The kingdom of God, aspresented in Luke, brings freedom for the prisoners, recovery ofsight for the blind, and release for the oppressed (4:18). Jesus’healings and exorcisms announce the coming kingdom of God alreadypresent in the ministry of Jesus (4:40–44; 6:18–20;8:1–2; 9:2; 10:8–9).
Inthe Gospel of John, Jesus testifies to the good news by way of signsthroughout his ministry. These signs point to Jesus’ glory, hisidentity, and the significance of his ministry. Jesus is the Messiah,the Son of God, who offers eternal and abundant life. This abundantlife is lived out in community.
Inthe Gospel of John, the disciples of Jesus represent the community ofGod (17:21). The disciples did not belong to the world, but theycontinued to live in the world (17:14–16). Throughout hisministry, Jesus called his disciples to follow him. This was a callto loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38;Luke 9:23–26), a call to the family of God (Matt. 12:48–50;Mark 3:33–35). Jesus’ declaration “On this rock Iwill build my church” (Matt. 16:18) was preceded by the call tocommunity. Jesus’ presence as the head of the community wasreplaced by the promised Spirit (John 14:16–18).
Jesus’ministry continued in the community of Jesus’ followers, God’sfamily—the church. Entrance into the community was obtained byadopting the values of the kingdom, belief, and through theinitiation rite of baptism (Matt. 10:37–39; 16:24–26;Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16;10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).
TheQuests for the Historical Jesus
Thequest for the historical Jesus, or seeking who Jesus was from ahistorical perspective, is a modern phenomenon deemed necessary byscholars who claim that the NT Gospels were written long after Jesus’death and were heavily influenced by the post-Easter understanding ofthe church.
Thebeginning of this quest is often dated to 1770, when the lecturenotes of Hermann Samuel Reimarus were published posthumously.Reimarus had launched an inquiry into the identity of Jesus thatrejected as inauthentic all supernatural elements in the Gospels. Heconcluded that the disciples invented Jesus’ miracles,prophecies, ritualistic religion, and resurrection. Reimarus’sconclusions were not widely accepted, but they set off a flurry ofrationalistic research into the historical Jesus that continuedthroughout the nineteenth century. This became known as the “firstquest” for the historical Jesus.
In1906 German theologian Albert Schweit-zer published The Quest of theHistorical Jesus (German title: Von Reimarus zu Wrede: EineGeschichte der Leben-Jesu-Forschung), a scathing indictment of thefirst quest. Schweitzer’s work showed that nineteenth-centuryresearchers re-created Jesus in their own image, transforming thehistorical Jesus into a modern philanthropist preaching aninoffensive message of love and brotherhood. Schweitzer’sconclusions marked the beginning of the end for this first quest.Schweitzer himself concluded that the historical Jesus was aneschatological prophet whose purposes failed during his last days inJerusalem.
Withthe demise of the first quest, some NT scholars, such as RudolfBultmann, rejected any claim to being able to discover the historicalJesus. This trend continued until 1953, when some of Bultmann’sformer students launched what has come to be known as the “newquest” for the historical Jesus (1953–c. 1970). Thisquest created new interest in the historical Jesus but was stilldominated by the view that the portrait of Jesus in the Gospels islargely a creation of the church in a post-Easter setting.
Asthe rebuilding years of the post–World WarII era wanedand scholars started to reap academic fruit from major archaeologicalfinds such as the DSS, research on the historical Jesus moved on towhat has been called the “third quest.” This quest seeksespecially to research and understand Jesus in his social andcultural setting.
(1)Thebrother of Mary and Martha and a resident of Bethany, his story istold in John 11:1–44, and he appears again in John 12:1–11at a supper given in Jesus’ honor. Lazarus is described as onewhom “Jesus loved,” prompting speculation that he is tobe identified as “the disciple whom Jesus loved” (cf.John 13:23; 19:26; 20:2–3, 8; 21:7, 20–24). When anillness led to Lazarus’s physical death, Jesus traveled toBethany and grieved. Four days after Lazarus’s death, Jesusasked mourners to remove the tombstone, prayed, and called forLazarus to come out. Miraculously restored to life, Lazarus emergedfrom the tomb still wrapped in his grave clothes.
Later,Lazarus attended a banquet in honor of Jesus, where some were drawnto see him in addition to Jesus. Lazarus’s miraculousresurrection prompted many Jews to believe in Jesus. According toEusebius, the tomb of Lazarus was a pilgrimage site for Christians inhis day, and tradition about its location stems from an early date.
(2)Abeggar in one of Jesus’ parables (Luke 16:19–31).Generally, characters in parables are literary creations and remainunnamed. The naming of Lazarus may suggest that he was a historicalfigure, but it may also serve to emphasize the role reversal betweenthe named Lazarus and the unnamed rich man, who overlooked him inlife but sought his aid after death.
Magdala, located four miles north of Tiberias, was a centerfor fishing and boats on the western shore of the Sea of Galileearound the first century AD. Its Greek name was “Taricheae.”“Magdala” appears only in the KJV of Matt. 15:39, whereother versions follow the better reading, “Magadan.” MaryMagdalene (Mary from Magdala) was one of Jesus’ closestfollowers (Matt. 27:55–56; John 20:1).
The founder of what became known as the movement of Jesusfollowers or Christianity. For Christian believers, Jesus Christembodies the personal and supernatural intervention of God in humanhistory.
Introduction
Name.Early Christians combined the name “Jesus” with the title“Christ” (Acts 5:42; NIV: “Messiah”). Thename “Jesus,” from the Hebrew Yehoshua or Yeshua, was acommon male name in first-century Judaism. The title “Christ”is from the Greek christos, a translation of the Hebrew mashiakh(“anointed one, messiah”). Christians eventually werenamed after Jesus’ title (Acts 11:26). During the ministry ofJesus, Peter was the first disciple to recognize Jesus as the Messiah(Matt. 16:16; Mark 9:29; Luke 9:20).
Sources.From the viewpoint of Christianity, the life and ministry of Jesusconstitute the turning point in human history. From a historicalperspective, ample early source materials would be expected. Indeed,both Christian and non-Christian first-century and earlysecond-century literary sources are extant, but they are few innumber. In part, this low incidence is due to society’s initialresistance to the Jesus followers’ movement. The ancient Romanhistorian Tacitus called Christianity “a superstition,”since its beliefs did not fit with the culture’s prevailingworldview and thus were considered antisocial. Early literary sourcestherefore are either in-group documents or allusions in non-Christiansources.
TheNT Gospels are the principal sources for the life and ministry ofJesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels),and John. Most scholars adhere to the so-called Four SourceHypothesis. In this theory, Mark was written first and was used as asource by Matthew and Luke, who also used the sayings source Q (fromGerman Quelle, meaning “source”) as well as their ownindividual sources M (Matthew) and L (Luke). John used additionalsources.
Theearly church tried to put together singular accounts, so-calledGospel harmonies, of the life of Jesus. The Gospel of the Ebionitesrepresents one such attempt based on the Synoptic Gospels. Anotherharmony, the Diatessaron, based on all four Gospels, was producedaround AD 170 by Tatian. Additional source materials concerning thelife of Christ are provided in the NT in texts such as Acts, thePauline Epistles, the General Epistles, and the Revelation of John.Paul wrote to the Galatians, “But when the time had fully come,God sent his Son, born of a woman, born under law” (Gal. 4:4).The first narrative about Jesus by the Christian community was apassion narrative, the account of his death and resurrection. Thefirst extant references to this tradition are found in Paul’sletters (1Cor. 2:2; Gal. 3:1). The resurrection was recognizedfrom the beginning as the cornerstone of the Christian faith (1Cor.15:13–14).
Amongnon-Christian sources, the earliest reference to Jesus is found in aletter written circa AD 112 by Pliny the Younger, the Roman governorof Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentionsChristians and Jesus around AD 115 in his famous work about thehistory of Rome (Ann. 15.44). Another Roman historian, Suetonius,wrote around the same time concerning unrest among the Jews in Romebecause of a certain “Chrestos” (Claud. 25.4). Somescholars conclude that “Chrestos” is a misspelling of“Christos,” a reference to Jesus.
TheJewish author Josephus (first century AD) mentions Jesus in a storyabout the Jewish high priest Ananus and James the brother of Jesus(Ant. 20.200). A controversial reference to Jesus appears in adifferent part of the same work, where Josephus affirms that Jesus isthe Messiah and that he rose from the dead (Ant. 18.63–64). Themajority of scholars consider this passage to be authentic butheavily edited by later Christian copyists. Another Jewish source,the Talmud, also mentions Jesus in several places, but thesereferences are very late and of little historical value.
NoncanonicalGospels that mention Jesus include, for example, the Infancy Gospelof Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel ofJames, the Gospel of Judas Iscariot, the Gospel of the Hebrews, theEgerton Gospel, and the Gospel of Judas. Although some of these maycontain an occasional authentic saying or event, for the most partthey are late and unreliable.
Jesus’Life
Birthand childhood. TheGospels of Matthew and Luke record Jesus’ birth in Bethlehemduring the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesuswas probably born between 6 and 4 BC, shortly before Herod’sdeath (Matt. 2:19). Both Matthew and Luke record the miracle of avirginal conception made possible by the Holy Spirit (Matt. 1:18;Luke 1:35). Luke mentions a census under the Syrian governorQuirinius that was responsible for Jesus’ birth taking place inBethlehem (2:1–5). Both the census and the governorship at thetime of the birth of Jesus have been questioned by scholars.Unfortunately, there is not enough extrabiblical evidence to eitherconfirm or disprove these events, so their veracity must bedetermined on the basis of one’s view regarding the generalreliability of the Gospel tradition.
Onthe eighth day after his birth, Jesus was circumcised, in keepingwith the Jewish law, at which time he officially was named “Jesus”(Luke 2:21). He spent his growing years in Nazareth, in the home ofhis parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel ofLuke contains the only brief portrayal of Jesus’ growth instrength, wisdom, and favor with God and people (2:40, 52). Luke alsocontains the only account of Jesus as a young boy (2:41–49).
Jesuswas born in a lower socioeconomic setting. His parents offered atemple sacrifice appropriate for those who could not afford tosacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’earthly father, was a carpenter or an artisan in wood, stone, ormetal (Matt. 13:55). From a geographical perspective, Nazareth wasnot a prominent place for settling, since it lacked fertile ground.Jesus’ disciple Nathanael expressed an apparently commonfirst-century sentiment concerning Nazareth: “Nazareth! Cananything good come from there?” (John 1:46).
Jesuswas also born in a context of scandal. Questions of illegitimacy weresurely raised, since his mother Mary was discovered to be pregnantbefore her marriage to Joseph. According to Matthew, only theintervention of an angel convinced Joseph not to break his betrothal(Matt. 1:18–24). Jesus’ birth took place in Bethlehem,far from his parents’ home in Nazareth. According to kinshiphospitality customs, Joseph and Mary would have expected to stay withdistant relatives in Bethlehem. It is likely that they were unwelcomebecause of Jesus’ status as an illegitimate child; thus Maryhad to give birth elsewhere and place the infant Jesus in a feedingtrough (Luke 2:7). A similar response was seen years later inNazareth when Jesus was identified as “Mary’s son”(Mark 6:3) rather than through his paternal line, thereby shaming himas one who was born an illegitimate child. Jesus was likewiserejected at the end of his life as the crowds cried, “Crucifyhim!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21;John 19:6, 15). When Jesus was arrested, most of his followers fled(Matt. 26:56; Mark 14:50–52), and a core disciple, Peter,vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71;Luke 22:55–60; John 18:15–17, 25–27). His ownsiblings did not believe in him (John 7:5) and were evidently ashamedof his fate, since from the cross Jesus placed the care of his motherinto the hands of “the disciple whom he loved” (19:26–27)rather than the next brother in line, as was customary.
Baptism,temptation, and start of ministry.After Jesus was baptized by the prophet John the Baptist (Luke3:21–22), God affirmed his pleasure with him by referring tohim as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22).Jesus’ baptism did not launch him into fame and instantministry success; instead, Jesus was led by the Spirit into thewilderness, where he was tempted for forty days (Matt. 4:1–11;Mark 1:12–13; Luke 4:1–13). Mark stresses that thetemptations immediately followed the baptism. Matthew and Lukeidentify three specific temptations by the devil, though their orderfor the last two is reversed. Both Matthew and Luke agree that Jesuswas tempted to turn stones into bread, expect divine interventionafter jumping off the temple portico, and receive all the world’skingdoms for worshiping the devil. Jesus resisted all temptation,quoting Scripture in response.
Matthewand Mark record that Jesus began his ministry in Capernaum inGalilee, after the arrest of John the Baptist (Matt. 4:12–13;Mark 1:14). Luke says that Jesus started his ministry at about thirtyyears of age (3:23). This may be meant to indicate full maturity orperhaps correlate this age with the onset of the service of theLevites in the temple (cf. Num. 4:3). John narrates the beginning ofJesus’ ministry by focusing on the calling of the disciples andthe sign performed at a wedding at Cana (1:35–2:11).
Jesus’public ministry: chronology.Jesus’ ministry started in Galilee, probably around AD 27/28,and ended with his death around AD 30 in Jerusalem. The temple hadbeen forty-six years in construction (generally interpreted as thetemple itself and the wider temple complex) when Jesus drove out themoney changers (John 2:20). According to Josephus, the rebuilding andexpansion of the second temple had started in 20/19 BC, during theeighteenth year of Herod’s reign (Ant. 15.380). The ministry ofJohn the Baptist had commenced in the fifteenth year of Tiberius(Luke 3:1–2), who had become a coregent in AD 11/12. From thesedates of the start of the temple building and the correlation of thereign of Tiberius to John the Baptist’s ministry, the onset ofJesus’ ministry can probably be dated to AD 27/28.
TheGospel of John mentions three Passovers and another unnamed feast inJohn 5:1. The length of Jesus’ ministry thus extended overthree or four Passovers, equaling about three or three and a halfyears. Passover, which took place on the fifteenth of Nisan, came ona Friday in AD 30 and 33. The year of Jesus’ death wastherefore probably AD 30.
Jesus’ministry years may be divided broadly into his Galilean and hisJudean ministries. The Synoptic Gospels describe the ministry inGalilee from various angles but converge again as Jesus enters Judea.
Galileanministry.The early stages of Jesus’ ministry centered in and aroundGalilee. Jesus presented the good news and proclaimed that thekingdom of God was near. Matthew focuses on the fulfillment ofprophecy (Matt. 4:13–17). Luke records Jesus’ firstteaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30);the text that Jesus quoted, Isa. 61:1–2, set the stage for hiscalling to serve and revealed a trajectory of rejection andsuffering.
AllGospels record Jesus’ gathering of disciples early in hisGalilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke5:1–11; John 1:35–51). The formal call and commissioningof the Twelve who would become Jesus’ closest followers isrecorded in different parts of the Gospels (Matt. 10:1–4; Mark3:13–19; Luke 6:12–16). A key event in the early ministryis the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke6:20–49). John focuses on Jesus’ signs and miracles, inparticular in the early parts of his ministry, whereas the Synopticsfocus on healings and exorcisms.
DuringJesus’ Galilean ministry, onlookers struggled with hisidentity. However, evil spirits knew him to be of supreme authority(Mark 3:11). Jesus was criticized by outsiders and by his own family(3:21). The scribes from Jerusalem identified him as a partner ofBeelzebul (3:22). Amid these situations of social conflict, Jesustold parables that couched his ministry in the context of a growingkingdom of God. This kingdom would miraculously spring from humblebeginnings (4:1–32).
TheSynoptics present Jesus’ early Galilean ministry as successful.No challenge or ministry need superseded Jesus’ authority orability: he calmed a storm (Mark 4:35–39), exorcized manydemons (Mark 5:1–13), raised the dead (Mark 5:35–42), fedfive thousand (Mark 6:30–44), and walked on water (Mark6:48–49).
Inthe later part of his ministry in Galilee, Jesus often withdrew andtraveled to the north and the east. The Gospel narratives are notwritten with a focus on chronology. However, only brief returns toGalilee appear to have taken place prior to Jesus’ journey toJerusalem. As people followed Jesus, faith was praised and fearresolved. Jerusalem’s religious leaders traveled to Galilee,where they leveled accusations and charged Jesus’ discipleswith lacking ritual purity (Mark 7:1–5). Jesus shamed thePharisees by pointing out their dishonorable treatment of parents(7:11–13). The Pharisees challenged his legitimacy by demandinga sign (8:11). Jesus refused them signs but agreed with Peter, whoconfessed, “You are the Messiah” (8:29). Jesus didprovide the disciples a sign: his transfiguration (9:2–8).
Jesuswithdrew from Galilee to Tyre and Sidon, where a Syrophoenician womanrequested healing for her daughter. Jesus replied, “I was sentonly to the lost sheep of Israel” (Matt. 15:24). Galileans hadlong resented the Syrian provincial leadership partiality thatallotted governmental funds in ways that made the Jews receive mere“crumbs.” Consequently, when the woman replied, “Eventhe dogs eat the crumbs that fall from their master’s table,”Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-muteman in the Decapolis provided another example of Jesus’ministry in Gentile territory (Mark 7:31–37). Peter’sconfession of Jesus as the Christ took place during Jesus’travel to Caesarea Philippi, a well-known Gentile territory. The citywas the ancient center of worship of the Hellenistic god Pan.
Judeanministry.Luke records a geographic turning point in Jesus’ ministry ashe resolutely set out for Jerusalem, a direction that eventually ledto his death (Luke 9:51). Luke divides the journey to Jerusalem intothree phases (9:51–13:21; 13:22–17:10; 17:11–19:27).The opening verses of phase one emphasize a prophetic element of thejourney. Jesus viewed his ministry in Jerusalem as his mission, andthe demands on discipleship intensified as Jesus approached Jerusalem(Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45;Luke 14:25–35). Luke presents the second phase of the journeytoward Jerusalem with a focus on conversations regarding salvationand judgment (Luke 13:22–30). In the third and final phase ofthe journey, the advent of the kingdom and the final judgment are themain themes (17:20–37; 19:11–27).
Socialconflicts with religious leaders increased throughout Jesus’ministry. These conflicts led to lively challenge-riposteinteractions concerning the Pharisaic schools of Shammai and Hillel(Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomicfeathers were ruffled as Jesus welcomed young children, who hadlittle value in society (Matt. 19:13–15; Mark 10:13–16;Luke 18:15–17).
PassionWeek, death, and resurrection. Eachof the Gospels records Jesus’ entry into Jerusalem with thecrowds extending him a royal welcome (Matt. 21:4–9; Mark11:7–10; Luke 19:35–38; John 12:12–15). Lukedescribes Jesus’ ministry in Jerusalem as a time during whichJesus taught in the temple as Israel’s Messiah (19:45–21:38).
InJerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17).Mark describes the religious leaders as fearing Jesus because thewhole crowd was amazed at his teaching, and so they “beganlooking for a way to kill him” (11:18). Dismayed, each segmentof Jerusalem’s temple leadership inquired about Jesus’authority (11:27–33). Jesus replied with cunning questions(12:16, 35–36), stories (12:1–12), denunciation(12:38–44), and a prediction of Jerusalem’s owndestruction (13:1–31). One of Jesus’ own disciples, JudasIscariot, provided the temple leaders the opportunity for Jesus’arrest (14:10–11).
Atthe Last Supper, Jesus instituted a new Passover, defining a newcovenant grounded in his sufferings (Matt. 26:17–18, 26–29;Mark 14:16–25; Luke 22:14–20). He again warned thedisciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark14:27–31; Luke 22:21–23; John 13:21–30), and laterhe prayed for the disciples (John 17:1–26) and prayed in agonyand submissiveness in the garden of Gethsemane (Matt. 26:36–42;Mark 14:32–42; Luke 22:39–42). His arrest, trial,crucifixion, death, and resurrection followed (Matt. 26:46–28:15;Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18).Jesus finally commissioned his disciples to continue his mission bymaking disciples of all the nations (Matt. 28:18–20; Acts 1:8)and ascended to heaven with the promise that he will one day return(Luke 24:50–53; Acts 1:9–11).
TheIdentity of Jesus Christ
Variousaspects of Jesus’ identity are stressed in the four NT Gospels,depending on their target audiences. In the Gospels the witnesses toJesus’ ministry are portrayed as constantly questioning andexamining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70;23:39; John 7:20, 25–27; 18:37). Only beings of the spiritualrealm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). AtJesus’ baptism, God referred to him as his Son, whom he loved(Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus wastransfigured in the presence of Peter, James, and John, a voiceaffirmed, “This is my Son, whom I love” (Matt. 17:5; Mark9:7). At the moment of his death, the questioning of Jesus’identity culminated in a confession by a Roman centurion and otherguards: “Surely he was the Son of God!” (Matt. 27:54; cf.Mark 15:39).
Miracleworker.In the first-century setting, folk healers and miracle workers werepart of the fabric of society. Jesus, however, performed signs andmiracles in order to demonstrate the authority of the kingdom of Godover various realms: disease, illness, the spiritual world, nature,and even future events. Especially in the Gospel of John, Jesus’signs and miracles are used to show his authority and thus hisidentity.
Nochallenge superseded Jesus’ authority. Among his ample miraclesand signs, he changed water into wine (John 2:7–9), calmed astorm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13;Luke 9:42–43), healed the sick (Mark 1:40–44), raised thedead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16;8:49–54; John 11:17, 38–44), performed miraculousfeedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44;8:5–9; Luke 9:10–17; John 6:8–13), and walked onwater (Matt. 14:25–26; Mark 6:48–49; John 6:19).
ThePharisees requested miracles as evidence of his authority (Mark8:11–12). Jesus refused, claiming that a wicked and adulterousgeneration asks for a miraculous sign (Matt. 12:38–39; 16:1–4).The only sign that he would give was the sign of Jonah—hisdeath and resurrection three days later—a personal sacrifice,taking upon himself the judgment of the world (Matt. 12:39–41).
Rabbi/teacher.Jesus’ teaching style was similar to other first-century rabbisor Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguishedhim was that he spoke with great personal authority (Matt. 5:22, 28,32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathereddisciples. He called these men to observe his lifestyle and to joinhim in his ministry of teaching, healing, and exorcism (Matt. 10:1–4;Mark 3:13–19; Luke 6:12–16).
Jesusused a variety of teaching methods. He frequently spoke in parables(Matt. 6:24; 13:24–52; 18:10–14, 23–35;21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark4:1–34; 12:1–12; 13:28–34; Luke 8:4–18;12:41–46; 13:18–21; 14:15–24; 15:1–16:15,19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33),used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons(Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke13:18–21), practical examples, and personal guidance.
Majorthemes in Jesus’ teaching include the kingdom of God, the costof discipleship, internal righteousness, the end of the age, hisidentity, his mission, and his approaching death. In his teachings,observance of Torah was given new context and meaning because God’skingdom had “come near” (Matt. 3:2). Jesus had come tofulfill the law (Matt. 5:17).
Jesus’teaching ministry often took place amid social conflict. Theseconflicts were couched in so-called challenge-riposte interactions inwhich the honor status of those involved was at stake. Jesus usedthese interactions as teachable moments. When questioned, Jesus gavereplies that reveal omniscience or intimate knowledge of God’swill, especially in the Gospel of John. In the Synoptic Gospels,Jesus’ answers are both ethical and practical in nature. TheSynoptics portray Jesus as challenged repeatedly with accusations ofviolating customs specified in the Jewish law. Jesus’ answersto such accusations often echoed the essence of 1Sam. 15:22,“To obey is better than sacrifice,” phrased by Jesus as“I desire mercy, not sacrifice” (Matt. 9:13; 12:7). Anoverall “better than” ethic was common in Jesus’public teaching.
TheSermon on the Mount (Matt. 5–7) contains a “better than”ethic in which internal obedience is better than mere outwardobedience. For example, Jesus said that anger without cause is equalto murder (Matt. 5:21–22), that looking at a woman lustfullyamounts to adultery (Matt. 5:28), and that instead of revengingwrongs one must reciprocate with love (Matt. 5:38–48). Jesusvalued compassion above traditions and customs, even those containedwithin the OT law. He desired internal obedience above the letter ofthe law.
Jesus’teachings found their authority in the reality of God’simminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9),necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence(Matt. 18:3–5; Mark 10:15), and loyalty to a new community—thefamily of Jesus followers (Mark 3:34; 10:29–30). Jesus urged,“Seek first [God’s] kingdom and his righteousness”(Matt. 6:33). Preaching with such urgency was common among propheticteachers of the intertestamental period. Jesus, however, had his owngrounds for urgency. He held that God deeply valued all humans (Matt.10:31) and would bring judgment swiftly (Matt. 25:31–46).
Examplesof a “greater good” ethic in the Synoptics include theoccasions when Jesus ate with sinners (Mark 2:16–17). Jesusused an aphorism in response to accusations about his associationswith sinners, saying, “It is not the healthy who need a doctor,but the sick. I have not come to call the righteous, but sinners”(Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark2:23–28; 3:1–6), and when he was accused of breaking thelaw, he pointed to an OT exception (1Sam. 21:1–6) todeclare compassion appropriate for the Sabbath. Jesus also appliedthe “greater good” ethic in the case of divorce, sincewomen suffered the societal stigma of adultery and commonly becameoutcasts following divorce (Matt. 19:8–9; Mark 10:5–9).
Jesus’kingdom teachings were simultaneously spiritual, ethical, andeschatological in application. The teachings were aimed at internaltransformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring onlove (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus tobless the hurting ones as they aspired to a godly character. Jesustaught, “Be perfect, therefore, as your heavenly Father isperfect” (Matt. 5:48), and “Be merciful, just as yourFather is merciful” (Luke 6:36). The “blessed” onesin Jesus’ teachings are poor of spirit, peace driven, mournful,and hungry for righteousness, consumed with emulating godlycharacter.
Somescholars believe that Jesus promoted an “interim ethic”for the kingdom, intended only for a short period prior to the end oftime. However, he was explicit regarding the longevity of histeachings: “Heaven and earth will pass away, but my words willnever pass away” (Matt. 24:35; Luke 16:17).
Messiah.The concept of an anointed one, a messiah, who would restore theglories of David’s kingdom and bring political stability wascommon in Jewish expectation. Both before and after the Babyloniancaptivity, many Jews longed for one who would bring peace andprotection. Israel’s prophets had spoken of a coming deliverer,one who would restore David’s kingdom and reign in justice andrighteousness (2Sam. 7:11–16; Isa. 9:1–7; 11:1–16;Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2;Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whosesuffering healed the nation provided a slightly different angle ofexpectation in terms of a deliverer.
Jesus’authority and popularity as a miracle worker called up messianicimages in first-century Jewish minds. On several occasions hearerscalled him “Son of David,” hoping for the Messiah (Matt.12:23; 21:9). Simon Peter was the first follower who confessed Jesusas the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). Inline with Isaiah’s model of the Suffering Servant, Jesusfocused not on political ends but rather on spiritual regenerationthrough his own sacrificial death (Mark 10:45).
Eschatologicalprophet.Many scholars claim that Jesus is best understood as a Jewishapocalypticist, an eschatological prophet who expected God tointervene in history, destroy the wicked, and bring in the kingdom ofGod. Central in this understanding are Jesus’ propheciesconcerning the destruction of the temple in Jerusalem (Matt. 24:1–2,15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). Inaddition, it is noted that Jesus had twelve disciples, representativeof the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30).Certain of Jesus’ parables, those with apocalyptic images ofcoming judgment, present Jesus as an eschatological prophet (Matt.24:45–25:30; Luke 12:41–46; 19:11–27).
SufferingSon of God.Jesus’ first recorded teaching in a synagogue in Nazareth wasparadigmatic (Luke 4:16–21). He attributed the reading, Isa.61:1–2, to his personal calling to serve, and in doing so herevealed a trajectory of suffering. The Gospel of Mark likewise aptlyportrays Jesus as the suffering Son of God. Jesus’ ownteachings incorporated his upcoming suffering (Mark 8:31; 9:12–13,31; 10:33–34). He summarized his mission by declaring, “TheSon of Man did not come to be served, but to serve, and to give hislife as a ransom for many” (Mark 10:45). His earthly careerended with a trial in Jerusalem consisting of both Roman and Jewishcomponents (Matt. 26:57–68; 27:1–31; Mark 14:53–65;15:1–20; Luke 22:54–23:25; John 18:19–24;18:28–19:16). He was insulted, scourged, mocked, and crucified.
Jesus’suffering culminated in his humiliating death by crucifixion (Matt.27:33–50; Mark 15:22–37; Luke 23:33–46; John19:16–30). Crucifixion was a death of unimaginable horror,bringing shame and humiliation to the victim and his family. Anyonehanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13).Thus, especially in a Jewish society, anyone associated with acrucified person bore the shame of following one who was executed asa lowly slave and left as a cursed corpse. The apostle Paul referredto this shame of the cross when he stated, “I am not ashamed ofthe gospel” (Rom. 1:16).
ExaltedLord.Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23;20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46).The testimony of the Synoptics is that the resurrection of JesusChrist indeed occurred on the third day, Christ having died on Friday(Mark 15:42–45; Luke 23:52–54; John 19:30–33) andrisen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke24:1–7; John 20:1–16). The resurrected Jesus waswitnessed by the women (Matt. 28:8–9), the eleven disciples(Matt. 28:16–17; Luke 24:36–43), and travelers on theroad to Emmaus (Luke 24:31–32). According to Paul, he appearedto as many as five hundred others (1Cor. 15:6). He appeared inbodily form, spoke, showed his scars, and ate (Luke 24:39–43;John 20:27; Acts 1:4). After forty postresurrection days, Jesusascended into the heavenly realm (Acts 1:9).
Asmuch as Jesus’ death was the epitome of shame, his victory overdeath was his ultimate exaltation (Phil. 2:5–11). At Pentecost,Peter proclaimed that in the resurrection God fulfilled OT promises(Ps. 16:10) by raising his Son from the grave (Acts 2:30–31).Furthermore, Christ provided freedom from the law through hisresurrection (Rom. 5:13–14), God’s approval of his lifeand work (Phil. 2:8–9), and God’s designation of him asLord over all the earth, the living and the dead (Acts 17:30–31;Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).
Jesus’exaltation commenced the beginning of forgiveness and justification(Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and hisintercession for the people of God (Rom. 8:34). His ascensionsignaled the coming of the Holy Spirit as comforter and teacher (John14:26; Acts 2:33) and was accompanied by the promise of his return inglory (Luke 24:51), at which time he will render judgment (Matt.19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom(1Cor. 15:24; 2Tim. 4:1; Rev. 11:15; 22:5).
Jesus’Purpose and Community
Inthe Gospel of Matthew, Jesus is the long-awaited Messiah, whopreaches the good news of the kingdom, urging people to repent(4:17–23). Repentance and belief allow one to enter thekingdom. The call into the kingdom is a call into a new covenant, onemade in Jesus’ blood (26:28).
Inthe prologue to the Gospel of Mark, the narrator reveals the identityof Jesus (1:1). Jesus is presented as the one who brings good tidingsof salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of thegospel, the good news (Mark 1:14–15), is evident.
Lukelikewise presents the preaching of the good news as a main purpose ofJesus’ ministry (4:43). The content of this good news is thekingdom of God (4:43; 8:1; 16:16). When the disciples of John theBaptist asked Jesus if he was the one who was to come (7:20), Jesusanswered, “Go back and report to John what you have seen andheard: The blind receive sight, the lame walk, those who have leprosyare cleansed, the deaf hear, the dead are raised, and the good newsis proclaimed to the poor” (7:22). The kingdom of God, aspresented in Luke, brings freedom for the prisoners, recovery ofsight for the blind, and release for the oppressed (4:18). Jesus’healings and exorcisms announce the coming kingdom of God alreadypresent in the ministry of Jesus (4:40–44; 6:18–20;8:1–2; 9:2; 10:8–9).
Inthe Gospel of John, Jesus testifies to the good news by way of signsthroughout his ministry. These signs point to Jesus’ glory, hisidentity, and the significance of his ministry. Jesus is the Messiah,the Son of God, who offers eternal and abundant life. This abundantlife is lived out in community.
Inthe Gospel of John, the disciples of Jesus represent the community ofGod (17:21). The disciples did not belong to the world, but theycontinued to live in the world (17:14–16). Throughout hisministry, Jesus called his disciples to follow him. This was a callto loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38;Luke 9:23–26), a call to the family of God (Matt. 12:48–50;Mark 3:33–35). Jesus’ declaration “On this rock Iwill build my church” (Matt. 16:18) was preceded by the call tocommunity. Jesus’ presence as the head of the community wasreplaced by the promised Spirit (John 14:16–18).
Jesus’ministry continued in the community of Jesus’ followers, God’sfamily—the church. Entrance into the community was obtained byadopting the values of the kingdom, belief, and through theinitiation rite of baptism (Matt. 10:37–39; 16:24–26;Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16;10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).
TheQuests for the Historical Jesus
Thequest for the historical Jesus, or seeking who Jesus was from ahistorical perspective, is a modern phenomenon deemed necessary byscholars who claim that the NT Gospels were written long after Jesus’death and were heavily influenced by the post-Easter understanding ofthe church.
Thebeginning of this quest is often dated to 1770, when the lecturenotes of Hermann Samuel Reimarus were published posthumously.Reimarus had launched an inquiry into the identity of Jesus thatrejected as inauthentic all supernatural elements in the Gospels. Heconcluded that the disciples invented Jesus’ miracles,prophecies, ritualistic religion, and resurrection. Reimarus’sconclusions were not widely accepted, but they set off a flurry ofrationalistic research into the historical Jesus that continuedthroughout the nineteenth century. This became known as the “firstquest” for the historical Jesus.
In1906 German theologian Albert Schweit-zer published The Quest of theHistorical Jesus (German title: Von Reimarus zu Wrede: EineGeschichte der Leben-Jesu-Forschung), a scathing indictment of thefirst quest. Schweitzer’s work showed that nineteenth-centuryresearchers re-created Jesus in their own image, transforming thehistorical Jesus into a modern philanthropist preaching aninoffensive message of love and brotherhood. Schweitzer’sconclusions marked the beginning of the end for this first quest.Schweitzer himself concluded that the historical Jesus was aneschatological prophet whose purposes failed during his last days inJerusalem.
Withthe demise of the first quest, some NT scholars, such as RudolfBultmann, rejected any claim to being able to discover the historicalJesus. This trend continued until 1953, when some of Bultmann’sformer students launched what has come to be known as the “newquest” for the historical Jesus (1953–c. 1970). Thisquest created new interest in the historical Jesus but was stilldominated by the view that the portrait of Jesus in the Gospels islargely a creation of the church in a post-Easter setting.
Asthe rebuilding years of the post–World WarII era wanedand scholars started to reap academic fruit from major archaeologicalfinds such as the DSS, research on the historical Jesus moved on towhat has been called the “third quest.” This quest seeksespecially to research and understand Jesus in his social andcultural setting.
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1. Easter Without A Cross?
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In a certain church marketing newsletter, called the Church's Advertising Network, a campaign has been developed to attract people to church during the season of Easter. In this public relations campaign, it is suggested that the cross be removed from the alter. According to the author, a survey has revealed that the cross is one of those symbols that the new generation of church goers considered too "churchy " One pastor interviewed for the campaign gave his wholehearted endorsem*nt. "We are going to attempt to concentrate on the resurrection, and not the death of Jesus.
Easter without the cross. Rather an interesting thought. Is it possible to have resurrection without crucifixion? No. It distorts the entire gospel if crucifixion is separated from resurrection. The road to the empty tomb will forever pass by a cross. The one who is raised from the dead is none other than the crucified Christ. Easter without a cross is a hoax.
2. Never Read Any of His Books
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James W. Moore
Bill Bryson has written a fascinating book called, “The Lost Continent: Travels in Small Town America.” In the book, he tells of traveling to Hannibal, Missouri to visit the boyhood home of the noted author Mark Twain. He described the house as a “trim, white-washed house with green shutters… set incongruously in the middle of downtown.” It costs two dollars to visit Mark Twain’s home and to walk around the site.
Bill Bryson said he found the home to be a disappointment. He expressed his disillusionment like this:
“It purported to be a faithful reproduction of the original interiors, but there were wires and water sprinklers clumsily evident in every room. I also very much doubt that young Samuel Clemens’ bedroom had Armstrong vinyl on the floor or that his sister’s bedroom had a plywood partition in it.”
He said that the house, which is owned by the city of Hannibal, attracts some 135,000 visitors each year. But Bryson was disappointed that he was not able to actually go inside the house. “You look through the windows,” he says. “At each window there is a recorded message telling about each room.”
As he proceeded from window to window, he met another tourist who seemed to know a lot about the house. Bryson asked him: “What do you think of it?” The friendly stranger replied: “Oh, I think it’s great. I always come here when I’m in Hannibal...two or three times a year. Sometimes I go out of my way to come here."
Bill Bryson was fascinated, “Really?” he replied. “O yes,” the man said. “I must have been here twenty or thirty times by now. This is a real shrine you know.”
As the two of them continued walking and touring together, Bill Bryson said to the man: “You must be a real fan and follower of Mark Twain. Would you say the house is just like Mark Twain described it in his books?”
“O, I don’t know,” said the tourist...“wouldn’t have the foggiest notion. I’ve never read any of his books!”
Visiting his shrine, but ignoring his books. Sadly, that may be a pretty good description of how many people deal with Jesus Christ. They visit his shrines, but fail to accept Him and follow Him and fail to read his book and apply His teachings to their daily lives.
3. Death and Resurrection
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We, as human beings, whoever we are and whatever station in life we are in, all stand on common ground when we realize that we all at sometime in life fear death, we all live in the presence of death, that all men, in some way or another, have been hurt by death. And it does not only touch the life of the elderly. In his preface of "Bread For the World", Author Simon reminds us that before we complete reading this brief preface that four people in the world will have died of starvation, most of them children. So no matter who you are, whether you are in the sunset years and expect to live fewer years than you have lived to date, or whether you are just beginning life's journey—death is real. All of the wars in the world have not increased the death toll by one. It robs people of valuable years of their life but it in no way increases the death toll, for all of us, one day, shall have to go through the experience of death.
I have always wondered about the cynics and non-believers. What do they do at Easter? Have you ever wondered about that. On that day when the Christian church joyfully celebrates the resurrection of Jesus Christ, what do they do. Humanism is all right for the classroom, but it leaves you nothing at an icy graveside. It is precisely at that point that Christianity responds: Yes, we shall see our loved ones again and all be reunited.
Some demand that they need proof and documentation. I wonder what kind proof that they desire. There is more documented evidence that Jesus Christ rose from the dead than there is that Julius Caesar ever lived. There is more evidence of the resurrection than there is that Alexander the Great died at age 33. I have always found it interesting that some will accept thousands of facts for which there are only shreds of evidence, but in the face of overwhelming evidence of the resurrection they cast a skeptical doubt, because it is so unique. We say that we want the facts. Well the facts are that in the history of the ancient world the resurrection has been attested to as much as most of the events that we routinely accept and read in the history books.
In the early nineties the ABC news show 20/20 had an interesting segment on the shroud of Turin. If you were completely out of touch at that time and have not heard of the shroud of Turin, let me tell you that it is supposed to be the cloth that Jesus was buried in. And on this cloth is an imprint of the person of Jesus. It is now housed in a cathedral in Turin, Italy. Several years ago an international team of scientists, consisting of Christians, Jews, Moslems, and non-believers, set about to prove or disprove the story behind this ancient cloth. The results of their findings were published in an issue of National Geographic magazine.
The interesting thing to me about the 20/20 story was an interview that they had with one of the scientists, an Air Force colonel who was a specialist in laser technology. He openly admitted that he began the project not only as a non-Christian, but as a person who was openly anti-religious. I relished this opportunity, he said, to debunk what I considered a childish myth. Haraldo Rivera asked him: Now that you have spent four years on this project what is your response. His response not only shocking, but it was shocking that 20/20 allowed it to go on the air. He said: After four years on this project, I now fall upon my knees and worship a resurrected Christ.
It would be nice if we could hold some physical evidence in our hands to prove it all, but I would mislead you this Easter Day if I left the impression that the resurrection was a matter of fact. For in the end, the resurrection is a religious belief. In the end you cannot prove it or disprove it. And that is why some brilliant people believe and why some brilliant people do not believe. Because you cannot prove it one way or the other. There just are not any photographs. In the end we must fall back upon the words of the resurrected Christ to the disciple Thomas: Thomas, you have believed because you have seen. Blessed are those who have not seen, and yet believe.
4. We Have Become Dull To Life
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"... if a dead man is raised to life, all men spring up in astonishment. Yet every day one that had no being is born, and no man wonders, though it is plain to all, without doubt, that it is a greater thing for that to be created which was without being than for that which had being to be restored. Because the dry rod of Aaron budded, all men were in astonishment; every day a tree is produced from the dry earth, ... and no man wonders .. Five thousand men were filled with five loaves; ... every day the grains of seed that are sown are multiplied in a fullness of ears, and no man wonders. All wondered to see water once turned into wine. Every day the earth's moisture, being drawn into the root of the vine, is turned by the grape into wine, and no man wonders. Full of wonder then are all the things which men never think to wonder at, because ... they are by habit become dull to the consideration of them. "
St. Gregory the Great, Moralia (translated: Morals on the Book of Job, 1844–50). Gregory I (540–604) is a Catholic Saint and was Pope (590–604).
5. Gorbachev! Christ is Risen!
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You know it has been several decades since the fall of the Berlin Wall and since the Soviet Union collapsed but there are still many places in this world where darkness, death, and defeatism still reside, where the people are made to keep silent, and religion is squashed. But even in these places the church maintains a vigilant protest.
On May Day, 1990, in Moscow's Red Square one such protest took place. "Is it straight, Father?" one Orthodox priest asked another, shifting the heavy, eight-foot crucifix on his shoulder. "Yes," said the other. "It is straight." Together the two priests, along with a group of parishioners holding ropes that steadied the beams of the huge cross, walked the parade route. Before them was passed the official might of the Union of Soviet Socialist Republics: The usual May Day procession of tanks, missiles, troops, and salutes to the Communist party elite. Behind the tanks surged a giant crowd of protesters, shouting up at Mikhail Gorbachev. "Bread!...Freedom!...Truth!"
As the throng passed directly in front of the Soviet leader standing in his place of honor, the priests hoisted their heavy burden toward the sky. The cross emerged from the crowd. As it did, the figure of Jesus Christ obscured the giant poster faces of Karl Marx, Friedrich Engels, and Vladimir Lenin that provided the backdrop for Gorbachev's reviewing stand. "Mikhail Gorbachev!" one of the priests shouted, his deep voice cleaving the clamor of the protesters and piercing straight toward the angry Soviet leader. "Mikhail Gorbachev! Christ is risen!"
Even within the oppressive regime of Soviet Russia the cross is raised and so it is within our lives. When darkness creeps into our heart and we are tempted to hate. When death calls for a loved one and we are left behind. When loneliness threatens to take over every waking moment of our lives the cross emerges from the crowd. And as it does the figure of Jesus Christ obscures all that hate, death, and loneliness can muster.
Phillips Brooks' short poem illustrates this:
Tomb, thou shalt not hold Him longer;
Death is strong, but Life is stronger;
Stronger than the dark, the light;
Stronger than the wrong, the right;
Faith and Hope triumphant say,
Christ will rise on Easter Day.
6. Fireproof
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James Russell Lowell
I take great comfort in God. I think he is considerably amused at us many times, but he loves us, and he would not let us get at the matchbox as carelessly as he does, unless he knew the framework of his universe is fireproof.
7. SPRING AND AN EXPERIENCE WITH GOD
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Staff
Billy said, "Won't spring ever come? I am so sick of winter."
His mother replied, "Spring is on the way."
"But I want to see the flowers and the birds and the grass," said Billy.
Well, God is at work in nature all of the time and the flowers would not ever be seen except for the growing which takes place under the soil during the winter months. Whatever season is here the next season is already on the way.
The anticipation of Easter makes Lent a more holy season. The knowledge of a risen Christ for Christians gives meaning to the crucifixion. Those who have a dramatic religious experience often consider their previous religious training of little importance; but it is the training and the longing for religious certainty which prepare the way for recognizing the event when it comes.
Without the cross and resurrection Christianity loses its dramatic experience.
Without the teachings which Jesus gave His disciples, Christianity would lose its meaning. Yet, those teachings were not understood or accepted until they believed in a risen Christ.
"Spring is coming," said the mother.
IS YOUR CHRISTIAN SPRING ON THE WAY. WATCH AND PRAY!
8. Lo, I am with You Always
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Jon L. Joyce
In John 20:9 we read, "We hadn’t realized that the Scriptures said ... ":How much do we know what the Scriptures say? In a day of biblical illiteracy people seem to know less and less of the glorious things on those pages of holy writ. But they are there for us to read, and to realize that they apply to us. It is God’s personal message for each of us.
A most interesting incident is told concerning a Chinese man whose first name was Lo. When he became a convert to Christianity and read the Bible he became greatly excited when he read his name in various places,"Lo, I am with you always." He thought the message was to him, personally. And he was right! The Scriptures are for our edification. Their promises apply to you. Vicky, I am with you always. Sam, I am with you always. Hannah, I am with you always. Matthew, I am with you always. In all of Christ'sglorious promises, He is with you always.
It is of us that the Bible says, "Though he were dead, yet shall he live." O wonderful Easter message of everlasting life - for us, always!
9. An Enormous Answer
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Frank Lyman
John Dunne writes of the impact of the resurrection upon humankind: "The Resurrection is an enormous answer to the problem of death. The idea is that the Christian goes with Christ through death to everlasting life. Death becomes an event, like birth, that is lived through."
What a magnificent statement of faith. Death is merely another event in the ongoing process of life something one lives through with Christ. The resurrection of Jesus reinforces these words from The Wisdom of Solomon: "The souls of the just are in God's hand, and torment shall not touch them…they are at peace."
10. Free! Free! Free!
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Gerald Whetstone
They say that when the slaves in Jamaica knew they were to be set free on a certain day, they spent all night getting ready. While it was yet dark they began moving by twos and threes out of their huts into village lanes, joined by others coming from the forests and the plains. They streamed toward the highest hill, climbing through the darkness and crowding together at the top, waiting for the day. As the first strands of dawn began to show on the horizon, a ripple of laughter spread through the crowd like a murmur of waves. Then a shout went up and they began to sing in their distinctive rhythm, at last lifting up their hands into the sky at the rising of the sun and crying, "Free! Free! Free!"
However your life has been, don't let it be unchanged by this amazing gospel. Let your wary or weary heart take in the freedom of this powerful story. This story has the power to enable us to break free from all that would entomb us -- all the bonds, the limitations, the yesterday pain. And this gospel -- by God's grace -- gives us the courage to venture out to meet our Lord in our own life's tomorrow -- a tomorrow which is not fully here but is real, visible, already broken onto our horizon. Now we venture into the life we most profoundly longed for, not the life we've settled for. Not the keeping on that passes for life, but rather the life for which we have hungered and hoped, the life God intended for us.
11. It Will Not Be Dark
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Charles Kingsley
Charles Kingsley was a very gifted and renowned Anglican preacher. Some years ago both he and his wife lay terminally ill in different rooms of the same hospital. They communicated by writing notes. One day his wife had a message sent to him that read: "My darling, is it cowardly of me to tremble before the unseen reality of death." He wrote back "Do not be afraid! It will not be dark, because God is light. There will be no loneliness for Christ will be there." That is our resurrection hope.
12. Hit the Road Jack
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Billy D. Strayhorn
Mark was three years old when his pet lizard died. Since it was her grandson's first brush with death, Grandma suggested that Mark and an older boy in the family hold a "funeral" for the lizard. Grandma explained what a funeral was: a ceremony where you say a prayer, sing a song, and bury your loved one.
Grandma even provided a shoe box and a burial place in the backyard. The boys thought it was a great idea, so they all proceeded to the backyard. Taking the lead, the older boy said a prayer. Then he turned and asked little Mark if he wouldn't like to sing a song. With tears in his eyes, Mark clasped his hands, bowed his head, and belted out "Hit the Road, Jack" by Ray Charles.
That's exactly what Pilate, Herod, the Scribes, Pharisees, Sadducees, Caiaphas, Ananias and everyone else who had plotted the death of Jesus was singing on Friday. That was their fondest wish. "Hit the road Jack and don't you come back no more, no more, no more, no more. Hit the road Jack and don't you come back no more."
13. A Voice to Shout
Illustration
James W. Moore
William Sangster was one of the great preachers of the 20th century. Toward the end of his life, he became quite ill. His vocal chords were paralyzed and he was unable to speak. On the Easter Sunday morning just before he died, he painfully printed a short note to his daughter. In it he wrote these poignant words: "How terrible to wake up on Easter and have no voice to shout, 'He is risen!' but it is far worse to have a voice and not want to shout."
14. Christ of the Deep
Illustration
Mark Trotter
In the port of Genoa there is a statue that is called the Christ of the Deep. It is in the form of those classic statues of Jesus with his arms outstretched, as if to say, "Come unto me all you who labor and are heavy laden, and I will give you rest." The statue is placed beneath the surface of the water in the harbor, descended into the depths of the ocean, as a memorial to all of those who died at sea. But it is a wonderful symbol of the gospel message that Christ has gone into the depths of our life to give us new life.
15. Graveyard Victory Wreaths
Illustration
Mark Trotter
If you lived in the Roman Empire in the first century, you would have noticed a strange custom practiced by the Christians. They would go out to their graveyards with laurel wreaths, the wreaths used in Greek and Roman to crown the victors of athletic contests. They would take those laurel wreaths and place them on the graves. If you askedwhy, they would say, "Because we believe that in Jesus Christ we have received victory over the power of death."
16. A Tickle in Our Ear
Illustration
Maxie Dunnam
A number of years ago there appeared in The Los Angeles Times a poignant story of a four and one-half year old girl named Katie Sleeman, a patient at Children's Hospital, who was dying of cancer. "She had originally been diagnosed as a seven-week-old baby with retinoblastoma a cancerous tumor in the eye. She lost both eyes, and despite the best that medical science could do for her, a tumor appeared near her brain and it could not be removed. So Katie suffered more hardship in her brief life than most of us do in all our years. But despite her hospitalization, all of the treatments and pain she suffered, she radiated love and joy for all. She was like a light on the 4th Floor West of Children's Hospital, for she had the time of her life, even though she was fully aware that she might die anytime. As she neared the end of her life, Katie talked a lot about going to Heaven. Because she could not see, touch became one of her means of communication. One of her favorite things was to snuggle close to her mother and rub her mother's ear. Not long before she died, Katie said to her mother with a smile, "When I am in Heaven, and you feel a tickle on your ear, it will be me telling you 'I love you, Mommy.'" (Donald Shelby, "Grace-Full Humor").
Does that make you smile, or feel teary? Want to cry? Or laugh? Either is appropriate. Because Jesus is preparing a place for us in his eternal kingdom, Katie could believe what she said. And if those who have gone before us can't "tickle our ear" as Katie suggested she would do with her mother, it is enough to know that our loved ones who have died in Christ, believing in him and trusting him for salvation those who have died in Christ are waiting with Christ to welcome us when our time comes to go home.
17. Ready for the Trip?
Illustration
David E. Leininger
A minister was preaching and during the course of his sermon asked, "Who wants to go to heaven?" Everyone held up their hands except one young boy. "Son, don't you want to go to heaven when you die?" "Yes sir, when I die, but I thought you was gettin' up a load to go now."
That is probably the attitude of most of us. Most Christians DO figure that when we die we go to heaven to be with the Lord, even if we are not ready to make the trip tomorrow.
18. A Fork in the Road
Illustration
David E. Leininger
Tom Long writes, "It has been my observation that somewhere deep in the forest of life many Christians come to a fork in the path. Some head in one direction, traveling their last few days in bitterness, shouting at the world for its iniquity, wagging their heads over the sad plight of our time, cursing 'what this world has come to nowadays.' Others, however, are given the gift of traveling the other way, the path of a cheerful confidence in providence...This is the path that knows that a banquet table awaits at the end and that a house of music and dancing can already be heard in the distance. This is the path that sees a world full of miracles. This is the way of blessing, the path of gratitude.
I am convinced that it is the risen Christ who stands at this parting of the ways. If the good news of Easter is true, then we have hope, and it is hope that sustains us when we face our darkest hours.
19. The Magic in Easter
Illustration
David E. Leininger
Somewhere or other I heard of a Sunday School teacher who had just finished telling her third graders about how Jesus was crucified and placed in a tomb with a great stone sealing off the only way in or out. Then, wanting to share the excitement of the resurrection, and the surprise of Easter morning, she asked: "And what do you think were Jesus' first words when he came bursting out of that tomb alive."
A hand shot up into the air from the rear of the classroom. It belonged to a most excited little girl. Leaping out of her chair she shouted out excitedly, "I know, I know, I know."
"Good," said the teacher, "Tell us."
Extending her arms high in the air she sang out: "TA - DA!"
20. Never Read Any of His Books
Illustration
James W. Moore
Let me tell you a true story that happened some time ago: A young boy's father died in a car wreck when he was twelve years old. He read it in the newspaper before anyone got word to him to tell him about it. When he saw that picture of the family car smashed-up on the front page of the newspaper… and read that his dad had died in that accident, he was thrust immediately and painfully into the shocked numbness of deep grief.
Strangely, one of his very first feelings were those of guilt. He had remembered how some months before at a family picnic he was showing off with a baseball. At one point he got careless and threw wildly; it hit his dad in the hand and broke his thumb. The young boy felt horrible. He said to himself, "What a terrible son I am! I have caused my dad great pain."
It seemed that was all he could remember after his fathers death—the pain he caused his dad. Finally, the young boy went to see his pastor and told him about the deep feelings of guilt and about breaking his dad's thumb.
The young boy… well, let me tell you in the boy's own words, he said: I'll never forget how my pastor handled that. He was so great. He came around the desk with tears in his eyes. He sat down across from me and said:
"Now, Jim," that was the boy's name, "you listen to me. If your dad could come back to life for five minutes and be right here with us… and if he knew you were worried about that, what would he say to you?"
"He would tell me to quit worrying about that," Jim said.
"Well, all right," the minister said, "then you quit worrying about that right now. Do you understand me?"
"Yes sir," he said… and he did.
That minister was saying: "You are forgiven. Accept the forgiveness… and make a new start with your life." The young boy did make a new start. And many years later, he served a 9,000 member church: St Luke' s in Houston. The young Boy? James W. Moore, the author of over 30 books on Christian living.
That's Easter. The Risen Lord comes back to life… and assures the disciples that they are forgiven.
· Peter had denied his Lord three times.
· Thomas had doubted.
· All the disciples had forsaken Him.
But, Christ came back, forgave them, resurrected them. He came back to share with them… He comes today, this morning, to share with you the joy, the encouragement and the forgiveness of Easter.
21. Easter Is No Mythical Metaphor
Illustration
Bill Bouknight
In recent years, the New Testament has been brutally attacked by radical scholars of the so-called "Jesus Seminar." They regard all miracles, especially the Resurrection, as "mythical metaphors developed by the EarlyChurch." Some revisionist scholars have concluded that Jesus arose only in the sense that his spirit goes marching on, sort of like the way the spirit of Abraham Lincoln continues to influence America.
But William Lane Craig, perhaps the world's foremost authority on Resurrection, dismisses such a theory. Dr. Craig is an English scholar with two earned doctoral degrees. Currently, he teaches at the University of Louvain near Brussels. Dr. Craig points out that it would have been a contradiction in terms for an early Jew to say that someone was raised from the dead but his body was left in the tomb. Furthermore, Dr. Craig points out that numerous disciples were executed because they would not deny the Resurrection. No sane person would die for a mythical metaphor.
22. Keep That Light in Your Eyes
Illustration
David Martin
As Bunyan's Pilgrim felt the forward pull of his journey, the question was put to him by an Evangelist, 'Do you see yonder wicket gate?' He answered, 'No.' Just No. He knew the power of the negative. But then the Evangelist said to him, 'Do you see yonder shining light?' He said, 'I think I do.' Then said the Evangelist, 'Keep that light in your eye, and go directly thereto, so shalt thou then see the Gate ...' That is the message of Easter.
Keep that light in your eye,
and go directly thereto,
So shalt thou then see the Gate.
"Bring us, O Lord God, at our last awakening into the house and gate of heaven, to enter in that gate and dwell in that house ... in the habitation of thy glory and dominion, world without end, Amen."
23. Old Clothes
Illustration
Barbara Brown Taylor
When I was a girl, I spent a lot of time in the woods, which were full of treasures for me. At night I lined them up on my bed: fat flakes of mica, buckeyes bigger than shooter marbles, blue jay feathers, bird bones and if I was lucky a cicada shell, one of those dry brown bug bodies you can find on tree trunks when the 17-year locusts come out of the ground. I liked them for at least two reasons. First, because they were horrible looking, with their huge empty eye sockets and their six sharp little claws. By hanging them on my sweater or better yet in my hair, I could usually get the prettier, more popular girls at school to run screaming away from me, which somehow evened the score.
I also liked them because they were evidence that a miracle had occurred. They looked dead, but they weren't. They were just shells. Every one of them had a neat slit down its back, where the living creature inside of it had escaped, pulling new legs, new eyes, new wings out of that dry brown body and taking flight. At night I could hear them singing their high song in the trees. If you had asked them, I'll bet none of them could have told you where they left their old clothes.
That is all the disciples saw when they got to the tomb on that first morning two piles of old clothes.
24. The Conversion of Chuck Colson
Illustration
Ray Pritchard
If you want a truly hard-bitten, secular man, then go back to the Nixon era and visit 1600 Pennsylvania Avenue in Washington, D.C. Ask for the office of the Special Counsel to the President. The name on the desk reads Charles W. Colson.
They called him the "Hatchet Man" because he specialized in doing the dirty work of politics. Need to pull a dirty trick? Call Chuck Colson. Need to leak a damaging story? Call Chuck Colson. Need to find out what the Democrats are up to? Call Chuck Colson. Need someone to put the brakes on a Justice Department investigation? Call Chuck Colson.
By his own admission, he was a tough guy, a man who once boasted he would run over his grandmother if it would help re-elect Richard Nixon. Religion to him was a crutch. And Jesus Christ? He didn't figure in.
But then 1972 came and with it came Watergate and the landslide victory and a deep inner emptiness that wouldn't go away, a longing for something that even the White House couldn't provide.
And that's why he left the White House and the limousines and the limelight. He was looking for something more. At length he visited a client and friend, Tom Phillips. He was wealthy, successful, with a happy family, a huge house and a Mercedes in the driveway. Someone warned Chuck Colson that Tom Phillips had found religion.
Well, not exactly. Tom Phillips had met Jesus Christ. "This was surprising news. Tom Phillips had always been such an aggressive businessman. It was hard for me to see him teaching Sunday School. Once he had told me he was Congregational in the same way I labeled myself Episcopalian. Nothing important—just another membership."
This is what Tom Phillips said to Chuck Colson: "I have accepted Jesus Christ. I have committed my life to Him and it has been the most marvelous experience of my whole life."
Colson says, "My expression revealed my shock. I struggled for safe ground. 'Uh, maybe sometime you and I can discuss that, Tom.' If I hadn't restrained myself, I would have blurted out, 'What are you talking about? Jesus Christ lived two thousand years ago, a great moral leader, of course, and doubtless divinely inspired. But why would anyone "accept" Him or "commit one's life to Him?" as if he were around today.'"
Tom Phillips gave Chuck Colson a book to read, a book by C.S. Lewis entitled Mere Christianity. In that book, Lewis talks about what it means to believe in Jesus Christ. Particularly, what it means to believe that Jesus Christ really is God in human flesh, who lived and died and rose again and ascended to heaven where He sits at the right hand of God. What does it mean to believe in that Jesus? Lewis says:
I am trying here to prevent anyone saying the really foolish thing that people often say about Him: "I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God." That is the one thing we must not say. A man who was merely a great moral teacher and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on a level with the man who says he is a poached egg — or else he would be the devil of Hell. You must make your choice. Either this Man was, and is, the Son of God: or else a madman or something worse. You can shut Him up as a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that option open to us. He did not intend to. (pp. 55-56)
And Chuck Colson, Hatchet Man, made his choice. In his own words, "Early that Friday morning, while I sat alone staring at the sea I love, words I had not been certain I could understand or say fell naturally from my lips: 'Lord Jesus, I believe you. I accept you. Please come into my life. I commit it to you.'"
25. God Loves You
Illustration
Steven Molin
A young college co-ed walked in to her counselor's office and confessed that she didn't believe in God anymore. Her dad was a Lutheran pastor and she had been spoon-fed the gospel all her life. But now, in college, she was smarter than all that; now she trusted science, now she believed in bright professors and thick textbooks and knowledge and reason; faith seemed to insult her intellect. When she got up to leave, the counselor said the only thing he should have said when she first sat down; "Jenny" he said, "God loves you, even when you don't believe that God exists."
Tears filled her eyes, and she said "I know he does." Faith, it seems, comes in all sorts of shapes and degrees. Maybe that's why you're here today; you've come to see and hear the story once again. You aren't certain that it's true; like Jenny, you struggle to wrap your brain around it. But you're here. Thank God you're here.
26. The Gospel Has Been Proclaimed
Illustration
Steven Molin
A first year student in a Catholic seminary was told by the dean that he should plan to preach the sermon in chapel the following day. He had never preached a sermon before, he was nervous and afraid, and he stayed up all night, but in the morning, he didn't have a sermon. He stood in the pulpit, looked out at his classmates and said "Do you know what I am going to say?" All of them shook their heads "no" and he said "Neither do I. The service has ended. Go in peace."
The dean was not happy. "I'll give you another chance tomorrow, and you had better have a sermon." Again he stayed up all night; and again he couldn't come up with a sermon. Next morning, he stood in the pulpit and asked "Do you know what I am going to say?" The students all nodded their heads "yes." "Then there is no reason to tell you" he said. "The service has ended. Go in peace."
Now the dean was angry. "I'll give you one more chance; if you don't have a sermon tomorrow, you will be asked to leave the seminary." Again, no sermon came. He stood in the pulpit the next day and asked "Do you know what I am going to say?" Half of the students nodded "yes" and the other half shook their heads "no." The student preacher then announced "Those who know, tell those who don't know. The service has ended. Go in peace."
The seminary dean walked over to the student, put his arm over the student's shoulders, and said "Those who know, tell those who don't know. Today, the gospel has been proclaimed."
27. Where Easter Leads
Illustration
Dean Lueking
Robert Herhold is a west coast pastor whose brother died some time ago. Listen to his description of the ministry that went on between brothers in the final days before his brothers death:
My brother experienced eternal life before he died. Eternity began in time for him. We laughed and kidded up to his last day in the hospital where he was also the administrator. I thought I was ministering to Wayne, but I discovered that he was ministering to me. We prayed often and in one of our last prayers, he thanked God for our being together
... God seemed to draw him closer and closer to himself, but strangely not further from us. When I would get overly religious, Wayne would puncture it with his humor. He once awoke and asked if he had said anything incriminating in his sleep. I assured him that he had. "How much did I pledge to the church?" he inquired! ... In those last days - not last but beginning days - Wayne moved gracefully from the things on earth to the things above. His humor became sharper as his perspective deepened. He suffered awhile longer, stayed around long enough to let us know, without words, that we need not fear nor sorrow overmuch because he knew the Lord who would not let go.
That, finally, is where Easter leads: to the ringing, joyous, hearty, jubilant laughter and singing and celebrating of that glorious company of heaven who surround the risen Lord and sit at his table.
28. Sing Instead of Sorrowing
Illustration
Charles M. Mills
In 1932 an out-of-work jazz musician, Thomas Dorsey, almost gave up trying to eke out a living. He was on the brink of disbelief, but God's still small voice called him back to life. Dorsey decided he would sing instead of sorrowing, he would love instead of hate, he would trust instead of disbelieve. His hymn sings:
Precious Lord take my hand
Lead me on, let me stand
I am tired, I am weak, I am worn
Through the storm, through the night
Lead me on to the light;
Take my hand precious Lord,
Lead me home.
29. The Easter Formula
Illustration
Billy D. Strayhorn
In April 2002, the well-respected Oxford University philosophy professor Richard Swineburne defended the truth of the Resurrection at a high-profile gathering of philosophy professors at Yale University. Swineburne used Bayes Theorem, a broadly accepted mathematical probability theory and tool to defend the truth of Christ's resurrection.
In a New York Times interview, Swineburne said, "For someone dead for 36 hours to come to life again is, according to the laws of nature, extremely improbable. But if there is a God of the traditional kind, natural laws only operate because he makes them operate." Swineburne used the Bayes Theorem to assign values to things like the probability that God is real, Jesus' behavior during his lifetime, and the quality of witness testimony after his death. Then he plugged the numbers into a probability formula and added everything up.
The results? There's a 97 percent probability that the resurrection really happened.
That's nice to know. It's one more tool in the tool kit of ministry. But the truth is that you and I don't really need that. The church doesn't really need that information. Because we have our own formula.
It's the Easter Formula: R+ET+F=LE. The Resurrection plus the Empty Tomb plus Faith equal Life Eternal. That's the Easter Formula.
30. Coming Back a Saint
Illustration
Billy D. Strayhorn
Father Andrew W. Greeley tells the story: Once upon a time a young man, who had been reported kill in action, came home from a prisoner of war camp. His family and his buddies and even his girl friend had mourned him as dead and then more or less got over their grief. His sudden reappearance was disconcerting to say the least. They had all loved him, but they had in effect written him out of their lives. His girl friend was engaged to marry someone else. Moreover, he didn't seem like the boy who had gone off to war. He was thin and haggard and haunted.
However, he was now mature, self-possessed, and, astonishingly, happy. He hadn't smiled much as a kid and rarely joked. Now he was witty and ebullient all the time. A quiet kid had become an outgoing adult man. And he didn't fit into the patterns of relationships he had left behind. Quite the contrary, his happiness and maturity were unsettling. He congratulated his former girl friend on her upcoming marriage and he shook hands cordially with the fiancé.
There's something wrong with him, everybody said. His family went to the priest. And the priest concurred, "There sure is something wrong with him," the priest said. "He has risen from the dead and now acts like a saint."
Why is that severe hardship has to cripple us psychologically and emotionally. Coulnb't it just as well transform our lives for the better?
31. Defining Moments
Illustration
John P. Jewell
Did you ever play the game "Freeze" as a child? The group is running and playing as though everything were normal and then the one who is "it" yells, "Freeze!" Everyone has to freeze exactly as they are when they hear the word. The first person to stumble or move from their "frozen position" are "it" for the next round.
There are moments in all of our lives that are frozen in time and frozen in our memories. They can be good moments, or bad moments. Moments of utter joy and moments of profound grief. Whatever else they may be, these are moments that are locked in our hearts and minds because of the power they hold.
That first kiss.
The time she said, "Yes."
The first date.
A look on the doctor's face.
The day a child was born.
The time your mortgage was approved on the first house.
The time you lost the person you loved most.
These are momentslocked in place andtime. Westopwhen these frozen moments are called to mind. The most dramatic of them all are those moments of life and death that make up the greatest most wonderful, and the worstmost devastating events of our living.
"Defining" moments some folks might call them. As we gather on this Easter Sunday we celebrate the single most important defining moment of our Christian faith - the resurrection of our Lord Jesus Christ. Without this moment, none of the other defining moments of our lives would ever make sense.
32. He Is Risen Indeed!
Illustration
Ray Pritchard
An ancient legend says that in the early church a believer was to be martyred for his faith. As they tied his hands and led him to the stake, he was asked if he had any last words. He shouted out, "He is risen." Unknown to the authorities, in the surrounding hills, the Christians had gathered to watch the execution. When they heard the words, "He is risen" … They cried out with one voice … "He is risen indeed."
There are many ways in which our faith is tested. This would be the ultimate.
33. The Absurdity of the the Resurrection
Illustration
Thomas Long
In John Updike's A Month of Sundays there is a story that illustrates the absurdity of the the resurrection and maybe the story is more about beleif in it is a bit absurd: Clint Tidwell is the pastor of a church in a small Southern town, and one of his blessings and one of his curses is that the 80-year-old owner and still-active editor of the local newspaper is a member of his congregation. The blessing part is that this old journalist believes Tidwell to be one of the finest preachers around, and, wishing the whole town to benefit from this homiletical wisdom, he publishes a summary of Tidwell's Sunday sermon every Monday morning in the paper. The curse part is that this newspaperman, though well meaning, is a bit on the dotty and eccentric side, and Tidwell is often astonished to read the synopses of his sermons. The man owns the newspaper; nobody dares edit his columns, and the difference between what Tidwell thought he said and what the editor actually heard is often a source of profound amazement and embarrassment to Tidwell.
Tidwell's deepest amazement and embarrassment, however, came not when the newspaper editor misunderstood the Sunday sermon but, to the contrary, when he understood it all too sharply and clearly. It was early on the Monday morning after Easter, and Tidwell, in his bathrobe and slippers, was padding out the carport door to retrieve the Monday newspaper. The paper was lying at the end of the driveway, and, as Tidwell approached, he could see that the morning headline was in "second coming" sized type. What could it be? he wondered. Had war broken out somewhere? Had the local bank failed over the weekend? Had a cure for cancer been discovered? As he drew close enough to focus on the headline, he was startled to read the words, "Tidwell Claims Jesus Christ Rose From The Dead."
A red flush crept up Tidwell's neck. Yes, of course, he had claimed in yesterday's sermon that Christ rose from the dead, but golly, was that headline news? What would the neighbors think? I mean, you're supposed to say that on Easter, aren't you, that Christ rose from the dead, but that's not like saying that some person who died last week had risen from the grave, is it? Suddenly, as he looked at the screaming headline, what had been a routine Easter sermon had Tidwell feeling rather foolish.
Indeed, it is foolish the foolishness of the gospel. Those who gather on this Easter Day to sing and say that "Jesus Christ is Risen Today" do so not because we have proved anything philosophically, discerned some mystical key to the Scripture, or found some unassailable piece of historical evidence. We believe in the resurrection because the beloved disciple, the forerunner of all Easter faith, believed and passed the word along all the way into the present, prompting frail folks, like Tidwell and like us, to say what we believe: "I believe in Jesus Christ, born of the virgin Mary, suffered under Pontius Pilate, crucified, dead and buried. He descended into hell -- and dare we believe it? Dare we wager everything on it? -- rose again on the third day."
34. I’ve Peeked at the Back of the Book
Illustration
Robert Allen
A new pastor was visiting one of his church members who was in the hospital. The pastor was a young man, fresh out of seminary and still wet behind the ears as a minister. He was visiting this elderly man named Joe, and Joe was extremely ill. He wanted to talk to his pastor about his funeral service and the pastor wanted to talk about anything else – the weather, football, politics, or anything else he could think of.
Finally, the pastor asked, "Joe, doesn't it bother you? Aren't you frightened?" Joe smiled and said, "Preacher, I know I'm not going to make it, but I'm not afraid. I have a confession to make. I've taken a peek at the back of the book."
"What do you mean?" the minister asked.
Joe said, "You didn't know me 10 years ago when I had my first heart attack. They called it cardiac arrest. I can remember the medical team thinking I was dead. I can also remember the tremendous feeling of being surrounded by God's love. I was revived by the doctors, but ever since that day I have been unafraid to die. I've been there and it doesn't frighten me. I know that one day soon I am going to go to sleep and I believe that when I awaken, I will, once again, be surrounded by God's love."
This is the message of the first Easter and every Easter since. The tomb is empty. Christ is risen. Jesus is alive. And because of this, we too, shall live!
35. Hope in the Citadel of Atheism
Illustration
Gary Thomas
Then Vice President George Bush represented the U.S. at the funeral of former Soviet leader Leonid Brezhnev. Bush was deeply moved by a silent protest carried out by Brezhnev's widow. She stood motionless by the coffin until seconds before it was closed. Then, just as the soldiers touched the lid, Brezhnev's wife performed an act of great courage and hope, a gesture that must surely rank as one of the most profound acts of civil disobedience ever committed: She reached down and made the sign of the cross on her husband's chest. There in the citadel of secular, atheistic power, the wife of the man who had run it all hoped that her husband was wrong. She hoped that there was another life, and that that life was best represented by Jesus who died on the cross, and that the same Jesus might yet have mercy on her husband.
36. Benjamin Franklin's Epitaph
Illustration
C. Eric Funston
In one of his lighter moments, Benjamin Franklin penned his own epitaph. Franklin didn't profess to be an orthodox Christian; he was more a deist, a believer in a clock-maker God, who made the universe and has left it alone. But it seems he must have been influenced by the Church's teaching of the resurrection. Here's the epitaph he wrote for himself:
"The body of B. Franklin, printer,
Like the cover of an old book
Its contents torn out,
And stripped of its lettering and gilding,
Lies here, food for worms,
But the work shall not be wholly lost:
For it will, as he believed,
Appear once more
In a new & more perfect edition,
Corrected and amended by the author."
37. Yes, There Is Hope
Illustration
Bill Self
In the early part of World War II, a Navy submarine was stuck on the bottom of the harbor in New York City. It seemed that all was lost. There was no electricity and the oxygen was quickly running out. In one last attempt to rescue the sailors from the steel coffin, the U.S. Navy sent a ship equipped with Navy divers to the spot on the surface, directly above the wounded submarine. A Navy diver went over the side of the ship to the dangerous depths in one last rescue attempt. The trapped sailors heard the metal boots of the diver land on the exterior surface, and they moved to where they thought the rescuer would be. In the darkness they tapped in Morse code, "Is there any hope?" The diver on the outside, recognizing the message, signaled by tapping on the exterior of the sub, "Yes, there is hope."
This is the picture of our dilemma as we worship this glad Easter Day. Humankind is trapped in a dreadful situation. All around we are running low on hope, and we look for a word from beyond offering it to us. This world in which we live is plagued with war and famine, mounting debt and continual destruction. The more we try to rescue ourselves the more we seem to fall behind. We wonder: Is there any hope?
38. A Happy Ending
Illustration
John R. Brokhoff
Our time of tears throughout Lent has come to a happy ending with tears of joy over the Resurrection. A father took his little boy to a pet shop to pick out a puppy for his birthday present. For half an hour he looked at the assortment in the window. "Decided which one you want?" asked his Daddy. "Yes," the little fellow replied, pointing to one which was enthusiastically wagging his tail. "I want the one with the happy ending." For all the tears of sorrow, disappointment, and tragedy of Lent, Easter is a Happy Ending to this season. Christ's glorious resurrection has turned them into tears of joy. Tears on Easter? Yes, tears of a happy ending to sorrow, death, and tragedy. Now we can say "HAPPY EASTER" and really mean it!
39. A Russian Resurrection
Illustration
Donald Dotterer
An old illustration about Russia with an update. You'll see in the update that Yancey pickedup on a movement that seems to have held:
Columnist Philip Yancey, in an article titled "A Russian Resurrection," writes of his visit in October 1991 to the former Soviet Union. He says that it "would be hard to overstate the chaos that he found when he arrived in the Soviet Union, a nation that was about to shed its historical identity as well as its name." Yancey reports that one day the central bank ran out of money. Several days later the second largest republic withdrew from the union. There was a sense of crisis everywhere.
Doctors announced that the best hospital in Moscow might close its doors for lack of money. Crime was increasing nearly 50 percent a year. No one knew what the country would be like in a year or even six months. Who would be responsible for controlling the nuclear weapons? Who would print the money?
Certainly this once great empire was in confusion and turmoil. And yet Yancey found something else in his visit to Russia in the midst of chaos and financial hardship. An attractive young woman who was in charge of cultural affairs summed up the new attitude in Russia toward Christianity.
This Russian woman said softly but with great emotion: "We have all been raised on one religion: atheism. We were trained to believe in the material world, and not in God. In fact, those who believed in God were frightened. A stone wall separated these people from the rest."
Then she said, "Suddenly we have realized that something was missing. Now religion is open to us, and we see the great eagerness of young people. We must explore religion, which can give us a new life, and a new understanding about life."
There are now Russian language Bibles on display in the Kremlin government building. The church bells are sounding again, and the churches are full of worshipers. Women in babushkas are publicly kneeling in prayer outside the great cathedrals, an act that just a few short years ago would have required great courage.
So it is. Here is a genuine miracle of God in our time. As Philip Yancey concludes, here, in the former Soviet Union, which was officially atheistic until 1990, here in perhaps the least likely of all places, here were the unmistakable signs of an authentic spiritual awakening. Here were the signs of spiritual resurrection.
LATE 2018 UPDATE
In Russia, there is a religious revival happening. Orthodox Christianity is thriving after enduring a 70-year period of atheistic Soviet rule. In 1991, just after the collapse of the USSR, about two-thirds of Russians claimed no religious affiliation. Today, 71 percent of Russians identify as Orthodox. One can now see priests giving sermons on television, encounter religious processions in St. Petersburg, and watch citizens lining up for holy water in Moscow. Even Moscow’s Darwin museum features a Christmas tree during the holidays. President Vladimir Putin has encouraged this revival and he has also benefited from it, both at home and abroad. Last year, he explained that Russia’s intervention in the Syrian civil war was designed to protect Christians from the Islamic State. Not only has the Orthodox Church supported this “holy war” but so have some American evangelicals, who are likewise concerned about Christians in the Middle East and praise Putin’s socially conservative policies.
See:https://religionandpolitics.org/2018/10/16/russias-journey-from-orthodoxy-to-atheism-and-back-again/
40. A Little Longer Of Earthly Darkness
Illustration
Donald Dotterer
Most of you don'tknow the name of the great Christian hymn writer Ira Sankey, who wrote over 200 hymns. He was an associate of Dwight L. Moody.He lived in Brooklyn, New York during the last years of his life. After years of blindness due to age and ill health,he died in 1908. Just before his death, in his blindness and his frailty, he dictated this farewell message: "I have only a little longer of earthly darkness, and then the sunshine of the Father's throne. God is love. Good night, good night."
Those words by a man who left forever his mark on earth by writing great hymns of praise to God tell us something very important about why we have gathered here this Easter Day to celebrate the risen Christ. For Ira Sankey's blind eyes could see God when it mattered the most, as he was passing from this life into the life immortal. He had learned through a lifetime of praise and service to his Lord, that Jesus Christ is that missing piece in human life, and that in the end, God is all that matters.
41. Easter Fits All
Illustration
Steven Molin
In the spring of 1981, the president of national hotel chain was speaking at a conference in Atlanta Georgia, and while he was there, he decided he needed a haircut. While sitting in the chair of a neighborhood barber, he struck up a conversation. "What are you doing for a vacation this summer?" The barber's face brightened, "My wife and I are taking a road trip, and we're driving to Phoenix." "Really" the hotel president asked, "and where are you going to stay while you're on this road trip?" The barber said "Well, on the way out there, we're going to stay at the cheapest hotels possible, so that when we get there we can afford to stay in something really nice." And the hotel president thought to himself, "This guy is never going to stay in my hotel, because when he's driving to Phoenix, we're too expensive, and when he gets to Phoenix, we're too inexpensive." He immediately flew back to his office in Silver Spring Maryland, called his Board of Directors together and announced "One size does not fit all! We need to diversify to meet the different needs of people." And the result was a company that began to offer four different levels of hotels; The Sleep Inn, The Comfort Inn, The Quality Inn, and The Clarion. The name of the company is "Choice Hotels."
With that rather earthy illustration, I would suggest to you that on that first Easter Sunday, those who were the followers of Jesus had a variety of needs as well. And further, I believe that the diversity of needs remain yet today. We're not all drawn to this place for the exact same reason today. Some of you are here because you are curious. Others have come to keep peace in the family. Still others walked in because they have worshiped on Easter every year, and they cannot imagine being anyplace else. One size does not fit all. But the story of Easter is such a gripping story that it ultimately meets the need of every person in this place.
Note: The market strategy is true according to the companies own web site but the haircut story is unverifiable. So this may be another case of a true story wrapped around a colloquial yarn. Here is the statement from the companies own website regarding the 1981 strategy: "Quality Inn develops the successful and innovative strategy of market segmentation and divides its lodging system into three distinctive chains: Quality Royale, a luxury brand; Quality Inn, for the moderately-priced, three-star market; and Comfort Inn, a new budget franchise aimed at the luxury budget two-star market.’ The first Comfort Inn hotel opens later that year in Atlanta."
42. The Cape of Good Hope
Illustration
Pastor Buchs
I can still recall a geography lesson from elementary school in which we learned that thesouthernmostpointofAfricais apointwhich for centuries has experienced tremendous storms. For many years no one even knew what lay beyond that cape, for no ship attempting to round thatpointhad ever returned to tell the tale. Among the ancients it was known as the "CapeofStorms," and for good reason. But then a Portuguese explorer in the sixteenth century, Vasco De Gama, successfully sailed around that verypointand found beyond the wild raging storms, a great calm sea, and beyond that, the shoresofIndia. The nameofthat cape was changed from the CapeofStorms to the CapeofGood Hope.
Until Jesus Christ rose from the dead, death had been the cape of storms on which all hopes of life beyond had been wrecked. No one knew what lay beyond that point until, on Easter morning Christ showed us. His disciples trembled in fear, even after seeing evidence of His resurrection. Eventually, Christ turns their Cape of Storms into a Cape of Good Hope with His appearance and the peace He brings.
43. More Hope than We Can Handle
Illustration
Craig Barnes
Earlier this week, an old couple received a phone call from their son who lives far away. The son said he was sorry, but he wouldn't be able to come for a visit over the holidays after all. "The grandkids say hello." They assured him that they understood, but when they hung up the phone they didn't dare look at each other.
Earlier this week, a woman was called into her supervisor's office to hear that times are hard for the company and they had to let her go. "So sorry." She cleaned out her desk, packed away her hopes for getting ahead, and wondered what she would tell her kids.
Earlier this week, someone received terrible news from a physician. Someone else heard the words, "I don't love you any more." Earlier this week, someone's hope was crucified. And the darkness is overwhelming.
No one is ever ready to encounter Easter until he or she has spent time in the dark place where hope cannot be seen. Easter is the last thing we are expecting. And that is why it terrifies us. This day is not about bunnies, springtime and girls in cute new dresses. It's about more hope than we can handle.
44. Take Off the Grave Clothes
Illustration
James W. Moore
Her name was Carol. She was the organist at her church. She was an outstanding musician, but she did something no organist should ever do. She overslept on Easter morning and missed the sunrise service. She was so embarrassed. Of course, the minister and the church forgave her. They teased her about it a little, but it was done lovingly and in good fun.
However, the next Easter, her phone rang at 5:00 in the morning. Jolted awake by the loud ringing, she scrambled to answer it. It was the minister, and he said, "Carol, its Easter morning The Lord is risen!
. . .And I suggest you do the same!"
The message is clear: We too can be resurrected. Christ shares his resurrection with us. He rises, and so can we. We too can have new life. We too can make a new start. We too can rise out of those tombs that try to imprison us!
45. No Grave Deep Enough
Illustration
James W. Moore
Several years ago, The Saturday Evening Post ran a cartoon showing a man about to be rescued after he had spent a long time ship-wrecked on a tiny deserted island. The sailor in charge of the rescue team stepped onto the beach and handed the man a stack of newspapers.
"Compliments of the Captain," the sailor said. "He would like you to glance at the headlines to see if you'd still like to be rescued!" Sometimes the headlines do scare us. Sometimes we feel that evil is winning, but then along comes Easter, to remind us that there is no grave deep enough, no seal imposing enough, no stone heavy enough, no evil strong enough to keep Christ in the grave.
46. Totally Awesome!
Illustration
James W. Moore
In "Growing Deep In The Christian Life," Chuck Swindoll tells about a Sunday school kindergarten teacher who was trying to determine how much religious training her new students had. She found one five-year-old boy who knew absolutely nothing about the story of Jesus. She began by relating to him the death of Jesus on the cross. When he asked her what a cross was, she picked up some sticks and, fashioning a crude cross, she told him that Jesus had been nailed to a cross and had died.
The little boy, with eyes downcast, quietly said, "Oh, that's too bad!" But then the teacher quickly related that Christ rose again and came back to life. Hearing that, the little boy's eyes got as big as saucers. His face lit up, and he exclaimed, "Totally awesome!"
Well, it is totally awesome, when you stop to think about it. The place of the skull has become a throne. Evil had its best chance to defeat God and couldn't do it. The victory is God's, and God wants to share the victory with us. God is on both sides of the grave, and nothing—not even death--can separate us from God and God's love.
47. Easter: It’s Too Big
Illustration
Robert J. Bryan
Red Smith, famous sportswriter, related the following incident about novelist and film writer, Laurence Stallings. Though not a sportswriter, Stallings took an assignment to cover a football game between the University of Pennsylvania and the University of Illinois.
The year was 1925. Halfback Red Grange was dazzling. On a muddy field, where everyone else was slipping and falling, Grange broke loose for three touchdowns and set up another. Experienced sportswriters in the press box furiously pounded away at their typewriters. Not Stallings. In a tizzy, he paced up and down the press box, hands clasped to his head. "I can't," he wailed. "I can't write it! It's too big."
That's the way many of us preachers feel on Easter Day. How can we preach about it? It's too big! Even the most gifted of preachers cannot do justice to this central earth-shattering event that has changed the course of all history. It's too big. I can't say everything that needs to be said. We'd be here all day — all week. Don't worry. I'm not going to do that. What I am going to do is share with you, in a reasonable amount of time, what I call 'the ABC's' of the resurrection.
48. I Am Alive in the Risen Lord
Illustration
Robert J. Bryan
It was Easter Day, 1973. Uganda groaned under the terror of Idi Amin. Still fresh in young Pastor Kefa Sempangi's memory was a face burned beyond recognition, the sight of soldiers cruelly beating a man, and the horrible sound of boots crushing bones. All for the crime of being Christian. But that Easter of 1973 Sempangi bravely and openly preached on the risen Lord in his town's football stadium to over 7,000 people. After the service, five of Idi Amin's Secret Police followed Sempangi back to his little church and closed the door behind them. Five rifles pointed at Sempangi's face.
"We are going to kill you for disobeying Amin's orders" said the captain. "If you have something to say, say it before you die." Sempangi, thinking of his beautiful wife and lovely little girl, began to shake. But the risen Lord living in his heart gave him the courage to speak. "Do what you must," he said. "The Word of God says that in Christ I am already dead, and that my real life is hidden with Him in God. It is not my life that is in danger, but yours. I am alive in the risen Lord but you are still dead in your sins. May He spare you from eternal destruction."
The leader looked at Sempangi for a long time. Then he lowered his gun and said, "Will you pray for us?" Sempangi did, and from that day those five officers, now converted through the witness of Sempangi's bravery, protected the pastor with their very lives.
49. God Cannot Die
Illustration
Ray C. Stedman
Martin Luther once spent three days in a black depression over something that had gone wrong. On the third day his wife came downstairs dressed in mourning clothes. "Who's dead?" he asked her.
"God," she replied.
Luther rebuked her, saying, "What do you mean, God is dead? God cannot die."
"Well," she replied, "the way you've been acting I was sure He had!"
Many of us have been caught in that trap. This is also what had happened to Mary.
50. The Great Leap of Faith
Illustration
Eric Ritz
The allied troops under General Wellington fought Napoleon on June 18, 1815, at the Battle of Waterloo, a village in Belgium just south of Brussels. News was transmitted by the use of lights across the channel to anxious Britishers. The words were spelled out, "Wellington defeated...." and then a fog, so typical of England, fell over the channel. England thought the battle was lost and the dreadful news was spread quickly, throwing the land into despair. But when the fog lifted, they could see the final word, "Wellington defeated Napoleon." And the mood in Great Britain changed from one of tragedy to triumph. The whole country exploded in thunderous celebration as the news was relayed. Napoleon had been defeated.
We know from the Gospel records that there was a great deal of circ*mstantial evidence that at first clouded the landscape for the disciples. It seemed that the Roman authorities had taken their fondest hopes and greatest dreams from them on Good Friday. They were living as victims--when God had achieved for them the victory. How tragic it is for Christian believers to continue to fight the Good Friday battle and always remain a victim when we could claim the resurrection power of Christ and be a victor. However, I understand that it does take a leap of faith to believe that Christ has won the big war when our world looks the way it does today.
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