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We last discussed how St. Mark handles the Resurrection.  In particular, we noted that Mark says absolutely nothing about any specific resurrection appearances.  Instead, he essentially repeats the kerygma, the proclamation, of the earliest Church, as recorded by St. Paul in First Corinthians 15: 1-11.  

In Mark a proclamation of resurrection faith is stated within the empty tomb.  There, an angel says that Jesus is not in the tomb; that he has been raised, and is going ahead of Peter and the disciples to Galilee where they will see him.  Thus, the angel predicts an appearance by the Risen Lord, but Mark does not describe the event.

This speech by the angel is a divine explanation of the meaning of the empty tomb.  But angels aren't humans and and human reaction is not necessarily one of casual acceptance.  Rather, Mark records that the women to whom the angel spoke are simply terrified and flee from the tomb in amazement, and tell no one!  

There, on that strange note, Mark ends his Gospel! Of course we know that they did tell someone otherwise Mark would not know anything about what the angel said or what the women did.

But I believe that Mark intentionally ends his Gospel this way.  Mark wants each individual reader to make his or her own decision about who Jesus is.  And, as I wrote last week, the question for us from Mark is, "Will we have faith without human evidence other than the word of Jesus himself?"

Mark would have us look at the evidence He provides in his Gospel and decide without the comfort of human testimony.  Mark demands that we have faith based on the word of Jesus, and that of an angel after he had risen.  For some that is enough.

But not many are blessed with such trusting faith.  And so, without realizing it, Mark lays the groundwork, via the statement of the angel in the empty tomb, for the later Gospel writers, wh0 do include specific descriptions by eye-witnesses to the appearances of the Risen Lord. The three later Gospel writers tell us "what happened" after Mark's gospel ends.

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Matthew is the Gospel writer who adheres closest to Mark's story, building his entire narrative on Mark's Gospel, but expanding it greatly and adding a lot of other material as well. 

Mark wrote primarily for a gentile audience.  Matthew, on the other hand, is the most "Jewish" of the Gospel writers and his small church was a Jewish sect within a Jewish world.  In Matthew's time and place Christians viewed themselves as part of the Jewish faith.

As such, Matthew knew first hand the harsh accusations of the Jewish leadership and the condemnations of orthodox Jews against the upstart Christian sect.  

And the hardest accusation of all to overcome was that the resurrection was faked by the disciples.  Thus, writing perhaps 30 years after Mark, Matthew is interested in telling  details of the story that Mark chose not to tell; or, perhaps, did not even know.

In any case, Matthew reports two separate appearances by the Risen Lord, the first immediately outside of the tomb in Jerusalem and the second later appearance on the mountain in Galilee, where the disciples worship Him, yet some doubt.

It is there on that mountain in Galilee where the Risen Christ gives them what we know as "The Great Commission."  We'll come back to these two scenes in a moment, but first, let's look at something else that Matthew reports that Mark says nothing about.

Matthew, having lived with the accusations of his Jewish neighbors for years, tells the story of what happened at the tomb quite differently than does Mark.  Matthew weaves into the story of the death of Jesus the undoubtedly true idea that the Jewish leaders were afraid that Jesus' followers would fake his resurrection.  

Thus in Matthew we learn that the Chief Priests and the Pharisees go to Pilot and tell of an alleged plot by the Christians to steal the body and to claim that Jesus was raised. Pilate, in turn, tells them to place guards at the tomb to keep that from happening and to "secure" the tomb.  

They do; and we are told that the guards somehow "seal" the tomb.  This extra caution is to no avail, and Matthew describes a far more dramatic scene at the time of the resurrection than Mark reported.  Matthew tells us that the two Marys go to the tomb at dawn on Sunday - and everything goes crazy!

There is an earthquake; an angel descends from heaven and rolls away the stone and sits on it!  The guards shake in fear and then go catatonic.  And, in typical angelic fashion the angel tells the women not to be afraid!  

And then the angel proceeds to tell them exactly what the angel in Mark told them.  And, the women do not run away in terror, although this scene is far more terrifying than that depicted by Mark, but leave in fear and great joy, running to tell the disciples!

To say the least, that is different than Mark's report.  But then it gets even more different, for Jesus suddenly appears before them, saying simply, "Greetings!"  Matthew tells us that they are not afraid of him, or of him having appeared to them; but rather, that they come to him; fall at his feet, worshiping him.  

He, like the angel, tells them not to be afraid, but to go tell the brothers to meet him in Galilee.  Thus, in Matthew, we see not only that Jesus will meet the disciples in Galilee, as he promised, but that he first meets the women in Jerusalem, reassuring them of the truth of what the angel had spoken.

Clearly, Matthew has expanded Mark's account far beyond anything that Mark either knew about, or, at least, anything Mark chose to write about.  

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 Matthew Expands on Mark and Adds New Material: Why?

Matthew is determined to undermine any idea that the followers of Jesus had stolen the body.  Matthew invokes heavenly power: the earthquake, the angel, the angelic rolling away of the sealed stone from the tomb, and the trance placed on the guards.  

All of these actions are to indicate that Jesus being gone from the tomb has nothing whatsoever to do with human mischief, and everything to do with God's divine intervention.

And, to top it off, in case there are any who still think that the dead Jesus has been carried off; we see a very alive Jesus who is actually called "Jesus" not "Lord."  In other words Matthew makes it clear that this is the same Jesus who was dead that we now see speaking calmly to the women.  

Whatever lapses Matthew found in Mark's account which he thought would allow the claim of the Jewish leadership that the body was stolen, are completely covered here by Matthew's detailed defense of what happened.

Lest, after all of that, we still think that there is any chance that the resurrection is a hoax, Matthew attempts to dispel all doubt by showing us that, even though foiled in their attempt to discredit the resurrection, the Jewish leaders try to continue the plot to discredit the resurrection long after the event.  

What Matthew is doing here is trying to turn the tables on the accusers: arguing, in effect, that the hoax is not the resurrection, but rather the attempt by the Jewish leadership to cover up the resurrection is the hoax!  
So Matthew lays it on even more, saying that the guards awakened from their catatonic state and went to the chief priests and told them what happened.  Not content to let the truth prevail, the priests then bribed the guards with a large sum of money and told them to lie about what really happened!  Listen: "You must say, 'His disciples came by night and stole him away while we were asleep.'"  

Matthew says that the guards agreed, and took the money;  and that "to this day" -- meaning when Matthew was writing his Gospel some 30 years later -- this lie still was circulating among the Jewish leadership.  

Thus we see Matthew taking head-on the argument against the truth of the resurrection.  Matthew becomes then the first great Gospel apologist for the Good News of Christ.

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Matthew ends his Gospel on a much more positive note.  The eleven remaining disciples, less Judas, go to the mountain in Galilee to which Jesus directed them. Matthew is unclear here as he never says when or how Jesus told "them" to go to a mountain, rather than just to go to Galilee.  In any case they go there and see him and they worship him.  

Interestingly, Matthew admits that "some doubted." This is undoubtedly reported correctly because Matthew would be very reluctant to put that in had it not been a key part of the testimony that was passed forward to him.  Our text implies that some of Jesus' own disciples doubted, even after seeing him, since there is no indication that anyone other than the disciples was on the mountain top.  

This idea was so repugnant to later redactors that some translations say that "others" doubted, implying that there were others on the mountain who saw Jesus, and some of those doubted, but that the disciples did not.  While the issue is somewhat open to debate,  the harder translation to swallow, that even after seeing him some of his own disciples doubted, is most likely correct.  

Both Mark's and Matthew's Gospels are full of times when the disciples did not understand, and often doubted, both what Jesus was doing and what he said, including that he must die and be raised.

While we might wish that all of us were of one convinced mind on all important matters of the faith, the truth is that we are not.  We are all individuals and are at different places in our own faith journeys.  And each of us go through personal periods of doubt.  I am comfortable with that as you know.  I believe that doubt is a normal experience of faith development.  

But many people are not comfortable with any doubt, including their own.   You will have to make up your own minds, however, because there is no way to confirm the text.

What is clear is that when you read differing accounts of things that happened long ago, the logical thing to do is to accept the account that would be the hardest for the writer to accept, but could not leave out since it was part of the story as handed down.

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What is far more important, however, than the question of who doubted that the Risen Lord was indeed risen was the instruction he gave them.  We now call that instruction "The Great Commission."
 
The Great Commission is the basis for the mission of the Church, and is literally Christ's own instruction about what his disciples are to be doing with our lives.  The fact that lay Christians most often do not do what he instructs us can be disheartening to those of us who like to think that we all should be trying to live as Christ would have us live.  Regardless of how we respond to it, his message is clear and unequivocal.  

Jesus' last words before his ascension are:

"All authority in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,  and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age."

Christ is clear. And it is equally clear that his resurrection was for the purpose of reestablishing relationship with us, and, through our ministry, with all humankind.

After he was risen Jesus said very little to us that is recorded in the Bible. This is by far the clearest message that the Risen Christ sends to those who call themselves Christians.

Sadly, very few lay people in the Church pay much attention to me when I tell them that the Great Commission is really what we should be doing with our lives.  It is, they tell me, what we hire pastors and missionaries to do.  But that is only partly true.

When I was a pastor I hated to be the one to tell them, they were wrong to think that the commandment of Great Commission could be foisted off on paid staff. The truth is that there is nothing a Christian can do in his or her day to day life that is more important than trying to fulfill the Great Commission.

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 The Abuse of the Great Commission and What Christians Should be Doing Instead

I am painfully aware of the fact that the Great Commission has been abused countless times when Christians have tried to cram the faith down people's throats.  But the mission is to create disciples, not to force discipleship on people who have no interest in the Christian message.

We are to offer the message of Jesus by teaching; offering what Jesus said and did during his ministry on earth as an example for all humanity. That is a far cry from the fervent proselytizing  and "in your face" demanding of faith that has gone on over the centuries, and continues to this day.

That Christ wants us to do anything at all about sharing the faith is not a comfortable idea to many modern Christians.  But at the very least Christians can show the way to Christ by the examples of how they live their lives.

They can invite people to "come and see" what Christians do, how they worship, what they get out of being followers of the Way, which is what Jesus did at the beginning of his ministry.  

They can be warm, open, friendly and loving to those who do come and see.  Perhaps those seekers will decide that they want some of that love, compassion, caring and learning that they see when they visit our churches.  That is the kind of Christian activity I believe can bring the Great Commission to bear on 21st century Christian lives.

Next, in the final post in this series, we'll look at Luke's story of the resurrection appearances.  

God bless all of you who have stayed with this series.  I can't begin to tell you how good that makes me feel. 

I particularly thank those who come and read who are not part of the Christian faith, but who wish to understand just a bit better what Christianity is about and what Christians believe.  I work very hard at writing these posts in an honest open way that invites people to come and learn and does not push them away.

Monte

 

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