Mourning Events
of the
Glorious Resurrection

To my Mother
on whose birthday I discovered what is reported here

Of the events of the Savior's life, the resurrection is one of the most significant. It was wholly unprecedented and surprisingly unexpected. Yet the four accounts of the resurrection recorded in the gospels of Matthew, Mark, Luke and John are punctuated with contradictions as to the sequence of events that transpired that resurrection morning. More than translational or scribal errors being to blame, this probably has more to do with the fact that the gospels were written by men, and the glorious events of that morning were experienced first-hand by women. Furthermore, the turmoil of emotions being turned from abject sorrow and dejection to such magnificent joy, with the torturous ambivalence of disbelief in between, would have lent to the confusion and lack of careful attention to detail. That morning was a whirlwind of unbelievable events.

Though there are contradictions between the gospel accounts, nevertheless, a careful reading, along with visualizing what the situation must have been like, enables one to piece together a sequence of events that overcomes the contradictions B not necessarily in letter, but in spirit, which is the level on which the word of God is intended to impact us anyway. I present the following scenario as one which to me seems feasible. The quotation marks are to indicate vertabim selections from the gospel accounts.

* * * * * *

The sequence of events begins with Mary Magdalene, Mary the mother of James the younger and Joses, and Salome buying "sweet spices, that they might come and anoint him." (Mark 16:1; 15:40.) This purchase happened "when the Sabbath was passed" (ibid), which in Jewish custom would be any time after sundown the night before, and most likely took place before they retired to bed, for they would arise very early the next morning and go to the tomb, long before any shop keepers would be plying their wares. The sweet spice they purchased to anoint him would be in addition to the spices and ointments they had already prepared prior to the Sabbath day, during which they rested, faithful to the commandment, though anxious to attend to their Master. (Luke 23:56) These were not the only women involved in the caring for Jesus' body, for there were several who took part, though not all are mentioned by name.

Hence the story is prefaced with these women preparing to perform a tender, motherly service for One they loved deeply, and for whom their grief was no doubt equally rooted. What they did not know was that they would not have the opportunity to anoint his body for burial. That would not be necessary; and not because there would be soldiers there guarding the tomb.

His anointing for burial had already been done by the unnamed woman who days before in Simon the leper's house brake an alabaster box of precious ointment of spikenard, worth at least 300 pence (denarion, a silver coin), and poured it on his head (Matt. 26:7-13; Mark 14:3-9); while Judas, meanwhile, departed to make his league with the chief priests to betray Jesus for 30 pieces of silver (Matt. 26:14,15; Mark 14:10,11).

Some time early in the morning of the first day of the week, which at that day was the equivalent of our Monday, but since has been changed to Sunday in honor of what was about to happen, "behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it." (Matt. 28:2.)

The soldiers which had been posted at the site to guard against the disciples coming and taking the body away and then claiming that Jesus had risen, were in no way prepared to resist what they were now witnessing. Their dinky swords and paltry spears were no match for the power of God that was being displayed in triumphal defiance of their puny arms. Not only were they no treat to this heavenly being, but his very posture defied the very thought of combat. The angel of the Lord was sitting, not standing, on the displaced great stone that three days prior had been rolled in place and sealed. The stone was probably not completely round, but flattened on what would be the bottom when it was rolled into position. As he sat there, "His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men." (Matt. 28:3,4.)

* * * * * *

Perhaps roused from her evasive sleep by the movement of the earth under her, as it reverberated from the garden not far distant where the ground had shook greatly, Mary rose before the other women. She "came when it was yet dark, unto the sepulchre." (John 20:1.) The women were probably staying in close proximity, say in one or two homes in Jerusalem B humble abodes no doubt B whether of friends or of relatives who had residence near Calvary, the place of the skull, and the adjacent garden tomb. At least one of the other women would have noted Mary's departure. The rest of them would come "at the rising of the sun." (Mark 16:2)

Because of her special relationship with the Lord, Mary's subconscious intuitive sense of the resurrection, and her desire to be alone at the garden for contemplation probably spurred her to head out before the others.

Imagine the confusing, angry, fearful thoughts that must have pierced her grieving and pensive heart as she drew near enough to the tomb to see by the light of the stars and moon that the stone was taken away from the sepulchre. Her hand comes up to cover her trembling mouth, not completely muting the cry emitted as her whole soul shudders at the uncertainty of what further abuses might be inflicted upon her lord. The early morning chill is doubled. The scent of the recently departed soldiers would have yet lingered. The coals of their fire would have yet glowed with an occasional sputter of fire, which had earlier warmed the soldiers as they kept their watchful vigil. Their tracks and the commotion of their falling to the ground and then leaving in haste, would be lingering, both in the trail as well as in the atmosphere.

She, and the other two women, of anyone from their inner circle of closest associates of the Savior, would surely have known of anything that had transpired, any changes of the situation. This was not something they had been told about. What had happened? Where did the soldiers go? Where did they take the Lord? As the horror settled in, she knew she had to let the others know.

She ran.

She ran until she came to where Simon Peter and John the beloved were staying. Her hurried steps alerted them of her coming. Her voice quiet so as to not alert others, in a shouted whisper she cried out through her tears, "They have taken away the Lord out of the sepulchre, and we know not where they have laid him!" (John 20:2.)

Peter and John took off running toward the garden tomb, Mary not far behind, her bitter grief and her exhaustion slowing her down. They had no where else to go to begin their anguishing journey of determining what had become of the body of their Master, who they had believed might be the Messiah, but whose death had dealt a devastating blow to them. It was not supposed to end this way. And now, insult heaped upon abuse, they had taken off somewhere with his body.

* * * * * *

Meanwhile, Mary the mother of James, Joanna, Salome, "and other women who were with them" (Luke 24:10) ventured to the tomb. As they approached, the image from three days prior must have come to mind for those who had been there on that occasion. Joseph of Arimathaea had "rolled a great stone to the door of the sepulchre." (Matt. 27:60.) So now, recalling this obstacle, "they said among themselves, Who shall roll us away the stone from the door of the sepulchre?" (Mark. 16:3.) Because they would have likely walked at different paces, there would probably be at least two sets of arrivals of this group of women.

When the first arrived, "when they looked, they saw that the stone was rolled away." (Mark 16:4.) Their senses gripped with awful anticipation, and entering into the sepulchre, they found not the body of the Lord Jesus (Luke 29:3), but saw a young man sitting on the right side, clothed in a long white garment." (Mark 16:5.) There on the right side of this two-part tomb, as these women were now seeing inside the sepulchre for the first time, was the bed for the body, carved further into the stone, about knee high. On the extreme right there had to be additional stone carved away to accommodate Jesus' additional height. They would place his feet to that end. Thus he had faced East when he resurrected. But they didn't know that. Now he was gone, and there was this young man sitting there where once Jesus' body had lain.

Startled, probably not realizing or knowing for sure that the man they had just seen was an angel, they stepped back out of the sepulchre, a concophany of emotions and thoughts racing through their hearts and minds, harrowing their senses.

Where was his body? They had already had to wait through the evening and night following the day of preparation when he was removed from the cross and placed in the tomb, then through the high holy day, and then through the Sabbath to properly anoint his body for burial. Not only would they be delayed further in bestowing this traditional sacred honor on him, but now it seemed that the stream of abuses had not yet come to an end, and someone had taken his body away. And who was that young man they had just seen? Why was he there?

As they "were much perplexed, behold, an angels stood by them, near the sepulchre, in shining garments." (Luke 24:4 paraphrased with JST clarification.)

While these things had been taking place, the women would have all arrived, who had been traveling slower. Perhaps those to arrive last were the ones describe who upon coming on the scene saw two men in shining garments standing by the open sepulchre as they then began their announcement.

"And as they were afraid, and bowed down their faces to the earth" (Luke 24:5), perhaps fearing an awful announcement or offer of consolation in this terrible moment, "the angel said unto them, Fear ye not," perhaps motioning with his hand for the one or two women standing further back to come in closer. "I know that ye seek Jesus of Nazareth, who was crucified." (Matt. 28:5; Mark 16:6). "Why seek ye the living among the dead?" (Luke 24:5.) "He is not here, for he is risen, as he said." (Matt. 28:6.) "Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." (Luke 24:6,7.)

"And they remembered his words." (Luke 24:8.) Yes, he had spoken of this, but they had not understood what he had meant. Not until now. He was always speaking in parables.

"Behold," the angel continued, "see the place where they laid him." (Matt. 28:6; Mark 16:6.) It was empty.

"Go quickly, and tell his disciples and Peter that he is risen from the dead; and that he goeth before you into Galilee. There shall ye see him, as he said unto you. Lo, I have told you." (Matt. 28:7; Mark 16:7.) They would need to make a point of informing Peter, for he would not be there when they arrived at where he had been. He was on his way to the sepulchre now.

Obeying the command of the angels, the women "departed quickly, and fled from the sepulchre with fear and great joy," even so much that "they trembled and were amazed." As they ran "to bring his disciples word," they did not say anything to any man; for they were afraid." (Matt. 28:8; Mark 16:8) The reprisals for having been an affiliate of Jesus were awful to imagine and amplified in their anticipation, even though the assurance of deliverance had just been manifest to them in reality.

* * * * * *

Running together along a path leading to the garden, in the final approach John "outran Peter, and came first to the sepulchre. And he, stooping down, and looking in, saw the linen clothes lying; yet went he not in." (John 20:5)

"Then cometh Simon Peter, following him." John stepped to the side to allow him entrance, and Peter "went into the sepulchre, and seeth the linen clothes lie, and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself." (John 20:6-7.)

Mary Magdalene would not have been able to see the clothes as it was yet dark when she had been there. John only saw them briefly. He did not yet register the implication of their existence when he first saw them. But that image remained in his head, as it would for the remainder of his days, days which would be extended for at least two millennia as he was later granted permission to remain on earth and prepare for the glorious return of the Savior. The peaceful image of the burial clothes folded tidily, which so shocked him when he peered into the tomb and saw them, defied the chaos of confusion that had beset him earlier.

As Peter was now inside the sepulchre, which was large enough to accommodate several people, with standing room, John stepped inside as well. The image before him, made more serene by the morning rays of sun which penetrated the entrance of the tomb, casting a warm glow of radiance in the yet chilly tomb, calmed the boiling storm that had raged in his heart and mind. "And he saw, and believed." (John 20:8.) The tomb was empty, even as Mary had said. But this scene did not have the markings of vindictive men.

What had happened? What did all of this mean? "As yet they knew not the scripture, that he must rise again from the dead." (20:9.)

The two apostles, now deep in mournful meditation, "wondering in [themselves] at that which was come to pass" (Luke 24:12), stepped pensively out of the tomb, each isolated in thought, hardly noticing Mary who was now approaching, anxious. So much had transpired in their lives since they had met the Master. Her initiation to him, the transformation of her life, came when he had cast seven devils out of her. (Mark 16:9.) Now all this had happened, the betrayal, the denials, the awful trials, the scourging, the mocking, the crucifixion, and now the disappearance of his body; and they did not know what to expect next.

Giving her a bewildered nod of acknowledgment as to the perplexing circumstances, the two disciples somberly strode "again unto their own home" (John 20:10) where they had been staying. One of Jesus' Jerusalem disciples had gladly taken them under his shelter, despite the threat this act would pose to himself.

"But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou?" (John 20:11-13.)

Perhaps supposing they had come to comfort her, relieved and yet still distressed, "She saith unto them, Because they have taken away my Lord, and I know not where they have laid him." (20:13.) With this release of feelings, great sobs began to form in her chest.

"And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus." (20:14.) The flood of tears in her eyes veiled her vision. "Jesus saith unto her, Woman, why weepest thou? whom seekest thou?" (20:15.) His gentleness and quiet, calm confidence told her that he was no one to be feared. Might he be able to tell her of her lord's whereabouts?

"She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away." (20:15.)

"Jesus saith unto her, Mary." (20:16.) That's all he needed to say. She knew that voice.

"She turned herself, and saith unto him, Rabboni; which is to say, Master." (20:16.)

As she came instinctively toward him, soul rejoicing, the sorrow having been overturned in a moment to the most exquisite joy, Jesus gently said to her, "Hold me not; for I am not yet ascended to my Father." (JST-20:17.) Though she did not understand, she trusted him, and she reluctantly but faithfully withdrew herself. Some day she would understand why that had to be; and some day, hopefully much sooner, she would receive the embrace for which she now yearned B that embrace which in the centuries following has melted many a heart as the children of men have died and passed on to the world of spirits; that embrace which some who are faithful receive while yet in the flesh, with even greater intensity. When the time came for her, whether in the flesh or after, that embrace would be especially wonderful beyond description. But for now, that would have to wait.

Jesus then instructed her, "Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." (20:17.)

* * * * * *

As Mary the Mother of James, Joanna, Salome and the other women "went to tell his disciples, behold, Jesus met them, saying, All hail" (Matt. 28:9), or "rejoice, be glad, joy to you."¹

"And they came and held him by the feet, and worshipped him." (Matt. 28:9.)

"Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there they see me." (Matt. 28:10.)

* * * * * *

Sometime, in the midst of all this, whether it took place all at once, or over and extended time, perhaps lasting all day, "the graves were opened; and the bodies of the saints which slept arose, who were many, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." (JST-Matt. 27:52,53.)

"The holy city?" Yes. Despite the fact that God's people had just crucified their God. The Lord's people were also about to behold a turning of the tables which they never could have imagined. In this city were the best of the best and the worst of the worst. It was not wholly holy; and yet it was the holy city.

* * * * * *

So these mortal witnesses, Mary, Mary, Joanna, Salome, and the other women, were not the only ones commissioned that morning to go tell the disciples what glorious things had transpired. Ironically, the Apostles were not included in this early line-up of eye-witness messengers.

With the events that had transpired in the past three days, many of the disciples were scattered about in what was likely a loose network of friends' homes, floors, tents, and other make-shift sleeping and camping accommodations for these like-minded pilgrims for the Passover calibration, who were now huddled in a common grief and fear.

Mary Magdalene's awful news to Peter and John was now probably circulating from one trusted friend to another, tearing each heart with its telling. As a ripple in a pond, it would eventually reach the ears of all the world. But the triumph which followed would also be told to all the world, and each soul would be given the opportunity to embrace the story of death or the story of life and resurrection.

Among those dispersed assemblies of saints would be the eleven remaining apostles, who would be in close contact. It was to these mourning and weeping disciples who had been with Jesus in his ministry (Mark 16:10), including the apostles, that "Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them" would first tell these things. (Luke 24:10.) And their words, saying that Jesus was alive and been seen of them, "seemed to them as idle tales, and they believed them not." (Mark 16:11; Luke 24:11.)

In the next few minutes and hours, Jesus' disciples sprinkled throughout Jerusalem would be hearing various and glorious, unbelievable reports from the group of women, from Peter and John, from Mary Magdalene, from those saints who had been resurrected and were showing themselves unto many, from the two who had traveled the road to Emmaus, and eventually from the Lord himself. Also circulated would be the lies of the soldiers who beheld the angel open the tomb, but were then bribed to say that "His disciples came by night and stole him while he slept." (Matt. 28:13.) Likewise, there would be the true account of what happened to them, which would have leaked into circulation as well. As each report would come in, its ripples would begin to go out. Not all would be told the events in the same sequence. Not all would hear all the same accounts. But to be sure, there would be no small stir of excitement and rejoicing, mingled with bitter disbelief and the contention it would spawn B mostly in the heart of the unbeliever. Yet overall, the mood would be one of immense hope and anticipation. In addition to the wondrous expectation of a risen Lord, surely there was also the hope unfettered by the amazing news: Would God now establish his kingdom on the earth? (Acts 1:6.) Could their anticipated deliverance from their brutal and humiliating oppression be nigh at hand?

* * * * * *

The answer to that question would not come fully for yet another two thousand years. With the first being last and the last being first, the Gentiles would now be given an opportunity to receive the gospel, then depart from it, to have it restored to them again in 1830, for us to reject again today, so it can then be returned to Israel, as God makes bare his holy arm in the eyes of all the nations in the deliverance of his people, spiritually and temporally. As there was a glorious triumph among a remnant of Jews then in the midst of such woeful sorrow and shame, so will there be a great and marvelous victory among a remnant of Gentiles in our day, in the midst of great tribulations, persecutions, and apostatizing from the truth. The kingdom of God will be established triumphant, no more to be thrown down. Our sorrow shall likewise be turned to joy. When all hell breaks loose, God's reply to those who place their trust in him will be, "all hail."

by Sterling D. Allan; Fountain Green, Utah; Aug. 27-31, 1998

NOTE:

1. according to the Greek word for "hail" (cairw chairo). This was not to be confused with the word that comes just after it, listed alphabetically in Greek, cailaza chalaza, which means, "hail, precipitation." What a sense of humor God has, pulling a pun at such a time as this. In this tone of humor, with his foreknowledge of our day and our language, you could almost hear him, tongue and cheek, saying, with a southern drawl, "Ah, Hell, It's just me." Just the risen Lord, Jesus Christ, God incarnate, resurrected.

The Greek word, chairo used in this first statement to these two women, is the first word listed alphabetically in the C chi section of the New Testament Greek dictionary (lexicon). Chi, C, is the Greek letter which is the symbol of the cross. The word listed alphabetically just before chairo is phitismos, which means "illumination, light, a bringing to light. Illumination from the Lord himself; the light of the gospel." (Word 5497, Spiros Zodhiates, The Complete Word Study Dictionary: New Testament; 1994.)