There are two kinds of miracles: those which affect or alter the physical realm and those which do not. Miracles of the first kind always occur through the agency of an aspect of a human personality. This can be various: a hand, a word, a touch, some spittle, a breath, etc.
The resurrection of Jesus was a miracle which affected or altered the physical realm. Therefore, it occurred through the agency of an aspect of a human personality. What was that agency?
Nicodemus brings a large amount of myrrh and aloes to the chamber where Joseph has taken Jesus’ body. He could not carry it all himself and was helped by family servants. The cost of these commodities was enormous, indicating that the circle of Jesus’ disciples included the wealthiest and, presumably, most educated persons of the society. The 12 rustics are not present.
Notwithstanding verse 40, this type and amount of commodity was not for a burial. It was for healing. Specifically, it was for a full-body poultice. The man was neither body-nor brain-dead and he was revived.
Why would the writer say the commodities were per Jewish burial custom? Ignorance? Not likely. A more subtle purpose must be adduced. That the writer knew these commodities were not Jewish burial custom yet said they were is the conundrum. By specifying both the type and the amount of the commodities, the writer has deliberately signaled that something other than Jewish burial custom was afoot.
Verses 41-42 contain another deliberate dissonance. The writer has placed a “garden” at “Golgatha,” which means barren as a skull. There is an evocation, also, of Psalmists, the Sons of Korah, which means skull (Jerome’s point.) Why would the writer put a garden at a wasteland, a zone of torture and despicable demise? Ignorance? Was there in fact such a thing? That Joseph, a rich man, had made for himself? Do you know a rich man who builds his burial plot next to a death chamber for seditionists? Usually, men and women of means select a place of more gracious mien, isn’t it? Or, did Joseph divine what was coming, well in advance, and build the garden and tomb there against the day it would be needed for what he and Nicodemus were now about? Under Roman eyes, let and leave? Possible but unlikely.
The “garden” at “Golgatha” is another signal that something other than Jewish burial custom was afoot. Literary license in the service of truth? Interesting thought.
A good doctor and skilled nurses and a man who isn’t body-or brain-dead — and has more of duty to do — are ingredients for a revival which can be portrayed as a miracle even while the truth of it is signaled sub rosa through clever and no doubt necessary literary ruses. The miracle in this case is that the man had friends who cared to bring him around. And these were not of the 12 of whom we latterly hear so much so trumpeted.
AMDG
