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This
can be a difficult text to hear. For one thing, we think we know the account
of Easter forwards and backwards. It is difficult to listen to familiar words
with any sense of expectancy or freshness. Further, we have three other Gospel
accounts whose voices can drown out the voice of this Gospel. As Eugene Peterson
comments, the ideal relationship between these four accounts is that they
form a “resurrection quartet,” where each voice makes a unique
contribution. Unfortunately, as we listen to the four Gospel accounts we rarely
end up with four-part harmony. “Instead of listening to their distinctive
bass, tenor, alto, and soprano voices, we have tried to make the evangelists
sing the same tune. Differences and variations in the resurrection narratives
are denied, affirmed, doubted, and ‘interpreted.’”1 To really
listen to this text, hear it as the unique account it is.
As
in the other Gospels, the female followers of Jesus are the first to venture
to the tomb. Unlike the synoptics, however, in John’s account Mary Magdalene
has no female companions with her. Like the other three Gospels, no words
are spoken by the male disciples. But John’s Gospel has none of the
drama of Matthew (with the earthquake), and there are no dramatic announcements
by the angels. In fact, the story seems to unfold slowly in John, and the
angels’ only words are a question.
Mary
has come looking for Jesus, but expecting to find a corpse. Instead she encounters
the living Christ, but she does not recognize Him initially. She knows it’s
Him when she recognizes His voice. As quickly as He appears, He is gone again,
but not before commissioning her to “go and tell” the others.
John’s
account of the first Easter morning has a similar cast of characters to the
synoptic Gospels, but it is its own unique account. Listening with a discerning
ear can open new insights into the story.
Mary
Magdalene, Peter, and the “other disciple” all come seeking Jesus.
They all know He has been laid in the tomb, and they come to see His body.
They all see the same scene: the stone has been moved away and the tomb is
empty, save for the grave clothes that remain. All see the same scene, and
for one it is enough to enable him to believe. It only leaves Mary weeping
however.
It
is a helpful reminder to us all that identical encounters do not necessarily
bring identical responses. All three came wanting to know what had happened
to Jesus. But what is evidence enough for one person to believe in Christ
is far from adequate for others. One believed on no more evidence than the
empty tomb. Mary, the main character in this scene, had to see a body. While
the essential spiritual needs of humanity are similar, fulfillment of those
needs may come through different means.
God’s
power raised Christ from the dead, and God wants to make that good news known.
There is nothing secret or hidden about the message of the resurrection. God
employs angels, Jesus himself, and disciples to get the news out.
Although
God continues to pursue us, seeking to make himself known to us, the choice
is always ours—to accept or reject His self-revelation. While God will
go to great lengths to make us aware of His presence, He will never overpower
us. If what we’ve seen and heard is not enough to bring us to faith,
we can ask, seek, and pursue more. But we must be willing to let answers come
in unexpected ways. Mary came looking for a body, but she encountered a living,
risen savior. Are we willing to give up what we think we want the most, in
exchange for what God wants to give us? Once we have encountered the risen
Christ, we’re commissioned to go and tell others.
(For
the full manuscript of this sermon go to www.preachersmagazine.org and click
on “Sermons”)
For
many preachers, Easter is one of the most challenging sermons of the year.
How do you bring a fresh, living word to a congregation on a day when everyone
seems to know the story before you begin? The temptation is strong for some
preachers to go with “cute” or “novel” approaches
to grab the parishioners’ attention. Such an approach effectively undermines
the whole preaching task, however. Certainly we strive for a fresh, relevant,
engaging message. But our approach to this Sunday often gives insight into
our underlying theology of preaching. Does the transformative power of preaching
reside in the novelty of our approach, or is there power in the Word itself?
Simply put, is the power of preaching about us, or about Him? Our goal should
be faithful proclamation, so that in hearing the Word of God on Easter Sunday
the congregation can say with Mary, “I have seen the Lord.”
1. Eugene Peterson, “Resurrection Quartet,” in Subversive
Spirituality (Grand Rapids: William B. Eerdmans, 1997), p. 101.