Monday, April 2, 2012

Chance the gardener and Jesus the not-gardener


John 20:1-18

I should confess that when I read about Mary mistaking Jesus for the Gardener, I immediately think of the movie, “Being There.” In that movie “Chance the gardener,” a simple-minded man is constantly mistaken for being, “Chauncy Gardener,” a brilliant visionary who only speaks in deceptively simplistic koans. The twist to the movie, of course, is the very last scene when Chance does something that makes us re-evaluate him as potentially a Christ-figure.

I’m reading John 20 and “Being There” as almost opposites of one another. Chance the gardener is mistaken for a brilliant prophetic savior. Jesus the resurrected One is mistaken for the gardener. Then, when Jesus speaks and calls Mary by name, she recognizes him.

Below is my rough translation, exegesis and way too many stream-of-consciousness notes. Enjoy or enjoin, whichever makes you happy. As usual, the translation is in bold and my comments are in blue.

1 Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωῒ σκοτίας ἔτι
οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου.
And in the first of the Sabbaths, Mary the Magdalene comes in the morning while it is yet dark to the tomb, and sees the stone has been removed out of the tomb. 
ἔρχεται : PMI 3s, ἔρχομαι, 1) to come  1a) of persons
οὔσης : PAPart gsf, εἰμί, 1) to be, to exist, to happen, to be present
ἠρμένον : PerfPPart, asm, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: stones  … to bear away what has been raised, carry off  3a) to move from its place  3b) to take off or away what is attached to anything  3c) to remove

2 τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν
ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς, ηραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ
οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν.
Therefore she runs and comes to Simon Peter and to the other disciple whom Jesus loved and says to them, “They removed the lord out of the tomb, and we have not known where they put him.”
τρέχει : PAI 3s, τρέχω, 1) to run  1a) of persons in haste
ἐφίλει: IAI 3s, 1) to love   1a) to approve of   1b) to like   1c) sanction   1d) to treat affectionately or kindly, to welcome, befriend
ηραν : AAI 3pl, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: … to bear away what has been raised …  to remove
οἴδαμεν : PerfAI, 1p, εἴδω, to know
ἔθηκαν: AAI 3pl, τίθημι, 1) to set, put, place  1a) to place or lay  1b) to put down, lay down
1. Why does Mary use the plural “we”? On whose behalf is she speaking? In the synoptic traditions, Mary is not alone but is with other women. 
2. This is the first post-resurrection proclamation in John’s gospel. However, it is a testimony that draws erroneous conclusions from what Mary encountered at the tomb. It does raise the issue that testimony is more than simply ‘authenticity.’ There is some degree of ‘right and wrong’ regarding the testimony that is based on the authentic experience. 

3 Ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον.
Therefore Peter and the other disciple went out and were going to the tomb. 
Ἐξῆλθεν : AAI 3s, ἐξέρχομαι, 1) to go or come forth of  1a) with mention of the place out of which one goes, or the  point from which he departs
ἤρχοντο : IMI 3p, ἔρχομαι, 1) to come  1a) of persons

4 ἔτρεχον δὲ οἱ δύο ὁμοῦ: καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχιον τοῦ
Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον,
And the two were running together; and the other disciple swiftly outran Peter and came first into the tomb, 
ἔτρεχον : IAI 3p, τρέχω, 1) to run  1a) of persons in haste
προέδραμεν : AAI 3s, προτρέχω, 1) to run before, to outrun
ἦλθεν: AAI 3s, ἔρχομαι, 1) to come  1a) of persons  1a1) to come from one place to another, and used both of  persons arriving and of those returning
1. This race is a curious detail for John to describe, isn’t it? They run, the Beloved Disciple (BD) is faster, but stops to stoop and look in to see the linen; Peter is slower, but rushes in directly to see the linen and the hanky; BD goes in and sees it all and believes; to this point, neither of them understood the writings about Jesus’ resurrection; then they both return to the others. 
2. Some biblical scholars make the race metaphorical to the difference of faith between Peter and BD. But, it seems to me that such speculation leads to unanswerable dead ends. Does DB have greater faith because he runs faster? Or, does Peter have greater faith because he goes in while DB stands outside and looks in? I don’t see these questions as answerable from the text itself.  Besides, it seems that, for John, neither of them has faith until at least v.8 below. 
3. Mary ‘runs’ to tell the disciples, then BD and Peter run. It seems to me that the references to running here point to urgency. I’m not inclined to read anything more into it.

5καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν.
And stooping over he sees the linen lying, but yet he did not enter. 
παρακύψας : AAPart, nsm, παρακύπτω, 1) to stoop to a thing in order to look at it  2) to look at with head bowed forward
βλέπει : PAI 3s, βλέπω, 1) to see, discern, of the bodily eye
κείμενα : PMPart, apn, κεῖμαι, 1) to lie  1a) of an infant  1b) of one buried  1c) of things that quietly cover some spot  1c1) of a city situated on a hill
εἰσῆλθεν: AAI 3s, εἰσέρχομαι, 1) to go out or come in: to enter
1. Bear with me on this one: I’ve always felt that “the disciple whom Jesus loved” is not “John,” as traditionally described, but “Lazarus,” who is described this way in John 11:3. (Not many people are willing to go there with me, so feel free to roll your eyes at this point.) If so, I would certainly understand why BD/Lazarus would stop outside of the tomb instead of entering it. I hear that being dead for four days in a tomb makes you react like that afterwards. 

6 ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ
μνημεῖον: καὶ θεωρεῖ τὰ ὀθόνια κείμενα,
Then, Simon Peter arrived following him, and entered into the tomb; and beholds the linens which were lying there, 
ἔρχεται : AAI 3s, ἐξέρχομαι, 1) to go or come forth of  1a) with mention of the place out of which one goes, or the  point from which he departs
ἀκολουθῶν : PAPart, nsm, ἀκολουθέω, 1) to follow one who precedes
εἰσῆλθεν : AAI 3s εἰσέρχομαι, 1) to go out or come in: to enter
θεωρεῖ : PAI 3s θεωρέω, 1) to be a spectator, look at, behold
κείμενα: PMPart apn, κεῖμαι, 1) to lie  1a) of an infant  1b) of one buried  1c) of things that quietly cover some spot  1c1) of a city situated on a hill

7καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων
κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον.
And the handkerchief, which was on his head, is not with the lying with the linens but had been rolled up apart in one place.
ἦν : IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
κείμενον : PMPart, asn, κεῖμαι, 1) to lie  1a) of an infant  1b) of one buried
ἐντετυλιγμένον : PerfPPart asn, ἐντυλίσσω, 1) to roll up, wrap together
1. Another detail that seems to be important to the narrator, but the importance of which escapes me at present. 
2. This detail of the hanky, however, is similar to the detail regarding Lazarus as he emerged from the tomb in Jn.11:44: ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. The dead man came out, his hands and feet wrapped with strips of linen, and a handkerchief around his face.

8τότε οὖν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸμ νημεῖον,
καὶ εἶδεν καὶ ἐπίστευσεν:
Therefore then the other disciple who arrived first also entered into the tomb, and saw and believed. εἰσῆλθεν : AAI 3s, εἰσέρχομαι, 1) to go out or come in: to enter
ἐλθὼν : AAPart nsm, ἔρχομαι, 1) to come  1a) of persons
εἶδεν : AAI 3s, ὁράω, 1) to see with the eyes
ἐπίστευσεν: AAI 3s, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place  confidence in  1a) of the thing believed
1. Is the BD, then, the first “believer”? It seems that he sees the signs (linen and hanky) and believes. 
2. In a very good article, “The Faith of the Beloved Disciple and the Community of John 20”, Brendan Byrne calls the BD’s faith “sign faith”: 'Sign' faith is, of course, variously evaluated in John's Gospel.18 But where such faith is negatively rated (e.g., 2.23-24; 3.2-3; 4.45-48; 6.14-15; 7.3-7) the problem is not so much that a sign initiates the process of faith as that the preoccupation with the sign proceeds from purely human categories and needs in a way that obscures rather than serves the divine revelation in Jesus.”  (Journal for the Study of the New Testament, Feb., 1985, p.89) 
3. V.8 pertains to BD alone – all the nouns and verbs are singular. But, v.9 uses “they” and a plural verb to indicate BD and Peter (I suppose) did not (but later did) understand the writings about the resurrection before it happened. 
4. What is it about seeing things from the inside of the tomb and seeing them from the outside that makes the difference for BD? Does it have to do with the separate places of the linen and hanky? That makes no immediate sense to me as a 21st century reader, but that distinction seems to be how the story is structured.

9οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι.
For as of yet they had not understood the writings that he is bound to rise out of the dead. 
ᾔδεισαν : PluAI 3p, εἴδω, to know
δεῖ: PAI 3s, δέω, 1) to bind tie, fasten
ἀναστῆναι: AAInf, ἀνίστημι, 1) to cause to rise up, raise up
1. John sees the resurrection (among other things) as being a revelatory event. 
- After Jesus went into the temple and overturned tables, John says, “After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken” (2:22). 
- After Jesus enters into Jerusalem, John says, “His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things had been written of him and had been done to him” (12:16). 
2. In this story, Peter and the other disciple had not yet understood the writings about Jesus’ resurrection, but when the other disciples saw, he believed.
3. John does not say which “writings,” exactly, are the writings that say Jesus is bound to rise from the dead. Perhaps Ps. 16:10 (quoted in Acts 2:27)?    

10 ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί.
Then the disciples returned again to them. 
ἀπῆλθον : AAI 3p, ἀπέρχομαι, 1) to go away, depart

11Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν
παρέκυψεν εἰς τὸ μνημεῖον,
But Mary had stayed at the tomb weeping outside. Then as she was weeping she stooped to look into the tomb,  
εἱστήκει : PluAI 3s, ἵστημι, 1) to cause or make to stand, to place, put, set
κλαίουσα: PAPart nsf, κλαίω, 1) to mourn, weep, lament
ἔκλαιεν : IAI 3s, κλαίω, 1) to mourn, weep, lament
παρέκυψεν : AAI 3s, παρακύπτω, 1) to stoop to a thing in order to look at it
1. Is there any significance in the difference between ‘stooping to look’ (παρακύπτω, of the beloved disciple in v.5 and of Mary in v.11) into the tomb and ‘entering’ (ἔρχομαι, of Peter in v.6 and the beloved disciple in v.8) into the tomb? 

12καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ
καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ.
And beholds two angels who are sitting in white garments, one to the head and one to the feet, where the body of Jesus was lying. 
θεωρεῖ : PAI 3s, θεωρέω 1) to be a spectator, look at, behold
καθεζομένους: PMPart, apm, καθέζομαι, 1) to sit down, seat one's self, sit
ἔκειτο : IMI 3s, κεῖμαι, 1) to lie  1a) of an infant  1b) of one buried
1. This is story-telling, so John does not have to tell us why Peter and BD did not see these two angels when they were in the tomb. Of course, that won’t stop us from wondering; only from answering. 
2. Dear John: This would have been a good place for the pluperfect tense, “where the body of Jesus had been lying.” But, if you want to use the imperfect tense, that’s your business. Sincerely, Curious Reader.

13καὶ λέγουσιν αὐτῇ ἐκεῖνοι, Γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι ηραν τὸν
κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν.
And they say to her, Woman, why are you crying? She says to them “They removed my lord and I have not known where they put him.” 
λέγουσιν: PAI 3p, λέγω, 1) to say, to speak
κλαίεις: PAI 2s, κλαίω, 1) to mourn, weep, lament
λέγει : PAI 3s, λέγω, 1) to say, to speak
ηραν : AAI 3pl, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: … to bear away what has been raised …  to remove
οἶδα : PerfAI 1s, εἴδω, to know
ἔθηκαν: AAI 3pl, τίθημι, 1) to set, put, place  1a) to place or lay  1b) to put down, lay down
1. The use of the perfect in “I have not known” is kind of odd to my ears, although it might be perfectly sound to 1st century ears in this case. 
2. “Woman, why are you crying?” Jesus will repeat this question. 
3. Mary’s response indicates that whatever BD “believed” in v.8, it was not a shared group experience, at least not for her. She is still seeing “signs” and even greater signs than BD and Peter (if you think 2 live angels are better than a linen and hanky), and yet she still thinks Jesus’ body has been moved. 

14ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ
οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν.
Having said these things she turned around into the back and beholds Jesus who has been standing, and she had not known that he is Jesus.
εἰποῦσα : AAPart nsf, λέγω, 1) to say, to speak
ἐστράφη : API 3s, στρέφω, 1) to turn, turn around
θεωρεῖ : PAI 3s, θεωρέω, 1) to be a spectator, look at, behold
ἑστῶτα: PerfAPart asm, ἵστημι, 1) to cause or make to stand, to place, put, set
ᾔδει : PluAI 3s, εἴδω, to know
1. The tenses – though awkward in my rough and translation – seem important to John, so I am leaving them in order in their unpolished form. 

15 λέγει αὐτῇ Ἰησοῦς, Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ
κηπουρός ἐστιν λέγει αὐτῷ, Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ
ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.
Jesus says to her, “Woman, why are you crying? Whom are you seeking?” She – supposing that he is the gardener – says to him, “Lord, if you carried him off, tell me where you put him, and I will remove him. 
λέγει : PAI 3s, λέγω, 1) to say, to speak
κλαίεις: PAI 2s, κλαίω, 1) to mourn, weep, lament
ζητεῖς: PAI 2s, ζητέω, 1) to seek in order to find
δοκοῦσα : PAPart, nsf, οκέω, 1) to be of opinion, think, suppose
λέγει : PAI 3s, λέγω, 1) to say, to speak
ἐβάστασας : AAI 2s, βαστάζω, 1) to take up with the hands  … to bear away, carry off
εἰπέ : AAImpv2s, λέγω, 1) to say, to speak
ἔθηκας : AAI 2s, τίθημι, 1) to set, put, place  1a) to place or lay  1b) to put down, lay down
ἀρῶ: FAI 1s, αἴρω,1) to raise up, elevate, lift up  1a) to raise from the ground, take up: … to bear away what has been raised …  to remove
1. I need to come clean on this. I’d love to pick up more on this question, “Woman, why are you crying?” and explore its relation to faith. But, I don’t want to fall into the old and tired trap of always depicting women as the weepy emotional types, whereas the guys “see and understand the cryptic writings.” Still, there is something fully human about Mary’s misery here that I think touches on aspects of faith that often lie beyond rational thinking. (One reason I’ve often had trouble with the “Josh MacDowell” form of apologetic evangelism is that it seems to assume that real people’s lives are as one-dimensional as calculators. 
2. With the caveat above, “Woman why are you crying?” remains an arresting question, showing the disconnect between one’s experience and the good news of the resurrection. I wonder how many of my own tears fall into this caveat. 
3. “Supposing him to be the gardener …” what a great piece of storytelling. I love the ingenuity behind the supposition that when Jesus arose, after removing his linens he walked out of the tomb naked, so he grabbed the gardener’s garments of the clothesline to cover himself up. Ingenious … and completely beside the point. 

16 λέγει αὐτῇ Ἰησοῦς, Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί,
Ραββουνι {ὃ λέγεται Διδάσκαλε}.
Jesus says to her, “Mary.” Having turned she says to him in Hebrew, “Rabbouni” [which is to say, ‘Teacher.’]
λέγει : PAI 3s, λέγω, 1) to say, to speak
στραφεῖσα : APPart, nsf, , στρέφω, 1) to turn, turn around
λέγει : PAI 3s, λέγω, 1) to say, to speak
λέγεται: PPI 3s, λέγω, 1) to say, to speak
1. Again, I don't know the significance of Mary saying "Teacher" in Hebrew, but it seems to be a detail of some important to the writer. 

17λέγει αὐτῇ Ἰησοῦς, Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα:
πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς, Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.
Jesus says to her, “Do not hold me, for I have not yet ascended to the father; but go to my brothers and say to them, “I am ascending to my father and your father and my God and your God.” 
λέγει : PAI 3s, λέγω, 1) to say, to speak
ἅπτου: PMImpv 2s, ἅπτω, 1) to fasten to, adhere to  1a) to fasten fire to a thing, kindle, set of fire
ἀναβέβηκα : PerfAI 1s, ἀναβαίνω, 1) ascend  1a) to go up
πορεύου : PMImpv 2s, πορεύομαι, 1) to lead over, carry over, transfer  1a) to pursue the journey on which one has entered
εἰπὲ : AAImpv 2s, λέγω, 1) to say, to speak
Ἀναβαίνω : PAI 1s, ἀναβαίνω, 1) ascend  1a) to go up
1. I've heard people say that the structure of the verb "hold" should translate into something like "Do not continue to hold onto me ..." I don't really see it myself. It is a Present Middle Imperative, but so is "Go to my brothers..." 

18 ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι Ἑώρακα
τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ.
Mary the Magdalene goes announcing to the disciples “I have seen the lord,” and the things he said to her.
ἔρχεται : PMI 3s, ἔρχομαι, 1) to come  1a) of persons
ἀγγέλλουσα : PAPart nsf,
Ἑώρακα : PerfAI 1s, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know
εἶπεν: AAI 3s, , λέγω, 1) to say, to speak
1.Byrne makes the point that Mary’s faith is like that of Thomas and the rest of the disciples, except BD. He argues that the difference between BD and the others is that BD’s act of ‘seeing the signs and believing’ as opposed to Mary, Thomas, etc. ‘seeing Jesus and believing,’ makes BD more like John’s readers, who must believe without seeing (being a couple of generations removed from Jesus’ life, death, and resurrection appearances.) Byrne puts it this way. 
Beloved Disciple Mary-Disciples-Thomas Later Commmunity
'Sign' faith '3-Stage' faith 'Sign' faith
(Believing, yet not (Seeing Jesus and believing) (Believing, yet not
seeing risen Jesus)          seeing risen Jesus). 

14 comments:

  1. I am just skimming this, waiting to digest it fully in the morning.

    But, YES. to Lazarus. Me too!

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  2. Regarding verse 16, someone, somewhere mentioned that this is connected to John 13, in which Jesus says, "You call me Teacher and Lord—and you are right, for that is what I am," as part of his argument in favor of Peter allowing Jesus to wash his feet. It's about discipleship...?

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  3. thanks for the morning thought before I head off to a missional lectio group in Lexington. Ditto on Lazarus. And a wonderful digression that may offer some food for thought, and I mean, your observation that since Mary perceives him as a gardner then he must have had a costume change. Leaves me curious about practice in the ancient world. Is the 'gardner guise' no more than expediency to the naked resurrected One? Did he filch the gardeners togs? Does he appear to Mary this way but appear differently to others (on the road, in the room, by the lake etc.)? How does he manage without a dresser and who maintains the wardrobe? Your brief comment is, in my view, quite thought provoking. thanks

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  4. Pat: That's a nice connection between "Rabbouni" of 20:16 and "teacher" of 13:13-14, which I had not seen before. I'm so accustomed to Mark's way of having Jesus downplay other titles for "Son of Man." John 13 suggests that all of the other titles are right enough, as long as we accept that this 'Lord and teacher' is found kneeling down and washing feet. Hmm...

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  5. Hey, it's my alter-ego Mark T. Davis! Great to hear from you.

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  6. I have a different take on Mary and her failure to recognize Jesus. First her Lord and Teacher has just been crucified 2 days earlier; as if that isn't enough, she comes early to find the tomb empty (body stolen?). Then she sees 2 angelic creatures sitting in the tomb-who wouldn't be a little discombobulated (sp?)Mary goes to the tomb not expecting to see Jesus walking around; she expects to find a dead body: "Where have you laid him?" So to see someone else walking around a garden in the early morning hours, she assumes it must be the gardener. I don't think she even looked at Jesus until he called her name. Only then does she really "see" who is calling her. (I like the paradox Being There, mistaking(!) Chance for a prophet and Jesus for a gardener-perfect!) Richard from Korea.

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  7. banburycrs: Thanks for the note. I appreciate how you are delving into Mary's "state of mind" as the story allows it. I think the curious part is v. 14: "Having said these things she turned around into the back and beholds Jesus who has been standing, and she had not known that he is Jesus." To "behold" and not to "know" is an odd relationship. It does bring to mind many of the studies of the human mind like "The Invisible Gorilla." Sometimes our expectations determine our perceptions.
    Thanks again for your comments.

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  8. The Lectionary Commentary suggests Mary M is the Beloved Disciple! More food for thought...

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  9. The Lectionary Commentary suggests Mary M is the Beloved Disciple! More food for thought...

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  10. Mark, Thank you for the post. I agree with you about Lazarus as the beloved disciple. I wonder if he did not go into the tomb out of deference to Peter's authority ... The BD understands because he loves and needs not enter the tomb. Maybe being loved and loving allows the BD to come to conclusions much more quickly. Of course, the younger BD might just be poking fun and the older, slower Peter.
    As per Mary not recognizing Jesus; maybe Jesus' looks were perfected in his glorified state. She might have recognized the voice, but not the look. I am hoping that given the opportunity my wrinkles, age spots and baldness won't follow me in the resurrection of the flesh.

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  11. Hi Pierre, Always informative to hear from you. It's always been curious to me how Lazarus plays such a pivotal role in the Gospel of John and is not mentioned at all in the synoptics. There's some curious storytelling going on in that comparison.
    I like to attribute Mary's lack of recognition to her seeing Jesus through a veil of tears. I know that is my own speculation, but it speaks powerfully to me.

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  12. According to the Bible, how many Old Testament prophets raised people from the dead? Answer: Two. Elijah and Elisha.

    That's it. And they only did it three times. So the act of raising someone from the dead would have been seen as a very, very big deal. It was not like healing someone of a disease or casting out demons. Lots of people, it seems, could do those miracles. Nope, raising someone from the dead was the big kahuna of all miracles!

    In the Gospel of John chapter 11, we are told that Lazarus had been dead for four days. His body was decomposing to the point that he stunk. Lazarus death and burial were very public events. His tomb was a known location. Many Jews had come to mourn with Mary and Martha and some of them were wondering why the great miracle worker, Jesus, had not come and healed his friend Lazarus; essentially blaming Jesus for letting Lazarus die.

    Let's step back and look at the facts asserted in this passage: Only two OT prophets had raised people from the dead, and these two prophets were considered probably the two greatest Jewish prophets of all time: Elijah and Elisha. If this story is true, the supernatural powers of Jesus were on par with the supernatural powers of the greatest Jewish prophets of all time! If this event really did occur, it should have shocked the Jewish people to their very core---a new Elijah was among them! This event must have been the most shocking event to have occurred in the lives of every living Jewish man and woman on the planet. The news of this event would have spread to every Jewish community across the globe.

    And yet...Paul, a devout and highly educated Jew, says not one word about it. Not one. Not in his epistles; not in the Book of Acts. Think about that. What would be the most powerful sign to the Jews living in Asia Minor and Greece---the very people to whom Paul was preaching and attempting to convert---to support the claim that Jesus of Nazareth himself had been raised from the dead? Answer: The very public, very well documented raising from the dead of Lazarus of Bethany by Jesus!

    But nope. No mention of this great miracle by Paul. (A review of Paul's epistles indicates that Paul seems to have known very little if anything about the historical Jesus. Read here.)

    And there is one more very, very odd thing about the Raising-of-Lazarus-from-the-Dead Miracle: the author of the Gospel of John, the very last gospel to be written, is the only gospel author to mention this amazing miracle! The authors of Mark, Matthew, and Luke say NOTHING about the miracle of Jesus raising Lazarus from the dead. Nothing.

    To continue reading:
    http://www.lutherwasnotbornagain.com/2016/01/the-story-of-lazarus-is-blatant.html

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    Replies
    1. Gary,

      I have a number of quarrels with your post. The first is that raising Lazarus is not the only story of Jesus raising someone from the dead, yet you are acting as if it were by implying as if Matthew, Mark, Luke and Paul are somehow amiss for not mentioning THIS raising. Second, you are ignoring the common belief that Paul wrote his letters long before any of the gospel accounts were written and that John was probably the latest of the four gospels. The odd one out here is John, not everybody else. And the one truly important resurrection story is the story of Jesus' resurrection, to which all of the gospels writers and Paul give witness.

      It is certainly a legitimate question to ask why John's account of Jesus raising Lazarus is so central to his gospel and absent elsewhere. But, it seems to me that the question is a question about John, John's theology, and John's context, not everyone else.

      Delete
    2. What John's invention of the Lazarus "raising" is that the authors of the Gospels were willing to invent historical scenes for the theological benefits. Matthew invented guards at the tomb and a baby massacre in Bethlehem. Luke invented a world wide census that never took place.

      So we need to take the blinders off of our eyes (and our brains) and ask: If these Christian authors were willing to make up other historical events, then how do we know that the Empty Tomb and the post-death appearances of Jesus were not some other Christian's invention!

      Delete

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