Not only does Mary
become the first to see Jesus, but she speaks with Him and is instructed to “Go
to My brothers and tell them, ‘I am ascending to My Father and your Father, to
My God and your God.’” (John 20:17b) So “Mary Magdalene came and informed
the disciples, ‘I have seen the Lord!’ And she told them what Jesus had
said to her” (20:18). Interestingly and in an ironic contrast, there
seems to be an indication that Jesus’ own disciples did not necessarily believe
Mary’s report, whereas the Samaritans believed the report of the woman that
came to her (naturally, one supposes it’s easier to believe things being said about
a live man at a well, regardless of the source, than things being said about a
man that one is certain was crucified and placed in a tomb) .
This report of Mary’s
message and the natural, incredulous response to such a message, also gives
witness to the nature of the spread of the Gospel and of the church in the days
of the composition of this Gospel narrative. Taken together, these two
instances of women evangelists provide a context that provides a better
understanding of what “love” means for this author, for his community, and for
the church.
The events of the
sixth chapter of the Gospel continue to add to the insights on love that have
been gained through this approach to John. This is where the Johannine
account of the “feeding of the five thousand” is encountered. Just before
the author delves specifically into the account of the feeding, the reason for
the large numbers of people that are following Jesus is given. Verse two reports
that “A large crowd was following Him because they were observing the
miraculous signs He was performing on the sick” (6:2). Surely this
presentation of Jesus as being overtly concerned with the sick is a component
of the defining of the way that the love of Jesus is to be on display by, for,
and through His disciples. At the same time, this use of “miraculous
signs” is something in which an observer can take interest.
As one considers that
the Gospel writer has a structure in mind, and that, rather than throwing
together stories and sayings haphazardly, that structure can be recognized as
being carried out across the whole of the Gospel (think about the comparison
between the story of the Samaritan woman and that of Mary Magdalene).
Thinking along those lines, this use of the term “miraculous signs” becomes
something of a “trigger phrase.” When it comes to the Gospel accounts, the
phrase is unique to John, and it is encountered on nine occasions.
Taken together with
the preponderance of the use of “love” in the Johannine corpus, the repeated
use of “miraculous signs” becomes significant, though going so far as to
make a direct correlation that says that the miraculous signs are the evidences
of “love” would be unwarranted. Though
it would be difficult to disconnect the miraculous signs from the conception of
the love of the Creator God that was presumed to have been on display and outworked
through His Christ, one cannot help but think that the “signs” are somehow
closely related to the way that “love” is to be understood, and how it is to be
expressed by those seeking to truly understand what it means to be disciples of
Jesus.
No comments:
Post a Comment