Luke 24:1Meaning & Commentary from the Church Fathers

The pure and enlightened spirit of the Virgin, resolute about her experience, chose to remain silent and did not engage in debate with the disciples, firmly holding to her assurance about what she had witnessed at the tomb. Although Mary Magdalene initially acquiesced to the apostles, she later regained her composure and, doubting her initial perceptions as mere visions, gathered Joanna and another Mary along with additional women bearing fragrant oils, and returned to the tomb in the evening. When dawn broke early the next morning, just as light began to illuminate the earth, Mary and her companions arrived at the tomb. Additionally, there were men present with the women. Who conveys this? The Evangelist Luke clearly notes, "After the Sabbath had passed, very early, carrying the prepared aromas, they came to the tomb, and with them some others." This account of the Myrrh-bearing Women shows no inconsistencies or contradictions.

A significant point of contention arises from John’s account, where Mary Magdalene is instructed, “Do not touch me, for I have not yet ascended to my Father” (John 20:17), contrasting with Matthew’s portrayal of the Lord meeting Mary Magdalene and another Mary, who approached and worshipped Him by holding onto His feet.

How do we make sense of this? Might it be possible that the evangelists recounted four distinct visits with different women experiencing varied revelations? Some brought spices on that first Sabbath morning (Mark 16:1, Luke 24:1), while others came sans spices on the Sabbath evening. Some are named, while others are referred to simply as followers of the Lord from Galilee (Luke 23:55).

I worry that some may feel overwhelmed by the complexities of interpretation, particularly if they are seeking a straightforward resolution. Picture this: as we prepare to conclude our sermon, our ship swiftly sails toward port, and as we near the shore, it begins to stall because of hidden hazards beneath the water. It would be wise for me to proceed with caution rather than haste, ensuring a safe passage over the concealed dangers, lest the sermon suffer due to oversights or run aground like a reckless helmsman.

First and foremost, we need to reflect thoroughly on the implications of the words. At the conclusion of the Sabbath, at the dawn of the first day of the week (Matthew 28:1), the Lord resurrected. Scripture states: “On the evening of the Sabbath came Mary Magdalene and the other Mary to see the tomb. And behold, there was a great earthquake” (Matthew 28:1-2). However, He did not rise on the Sabbath—He observed rest in accordance with the commandment (Luke 23:56)—but rather after the night had passed, indicating that the women who arrived early in the morning were already aware of His resurrection.

Upon closer examination of all accounts, we must affirm that the resurrection did not occur on Sunday morning (the first day of the week) nor during the Sabbath (which would imply a different timeline). Thus, He was not raised at sundown; it was at the end of the night. The Greek term conveys that it was "late” (ὄψέ), which can denote both the late hour of the day and an event occurring after a specified time. For instance, one might say, “It was offered to me late,” meaning it came after the expected time. Alternatively, “He arrived late,” indicating he came after the agreed moment. Even if something occurs early the following morning, it may still be considered late if it surpasses the deadline. Similarly, one could express, “I woke too late for evening work,” suggesting the action took place during the deep night rather than at dusk.

According to Matthew, the resurrection of Jesus was marked by significant occurrences: an angel of the Lord descended from heaven, approached the tomb where the body of the Lord rested, rolled back the stone from the entrance, and sat upon it. The moment the angel opened the tomb, a great earthquake transpired, a divine sign of the defeat of hell and death. The sight of the angel, dazzling and seated on the stone, instilled fear and anxiety in those who fled, causing them to faint.

The Myrrh-bearing Women. The Gospels present varying accounts regarding the number and names of the women who visited the Lord’s tomb on the first day of the week. Matthew lists two: Mary Magdalene and the other Mary. Mark identifies three: Mary Magdalene, Mary the mother of James (the other Mary from Matthew), and Salome. Luke also names three: Mary Magdalene, Mary the mother of James, and Joanna. John mentions only Mary Magdalene. This discrepancy is clarified in Luke’s account, which notes that besides the women he mentioned, there were others present as well. Thus, it can be inferred that there were additional myrrh-bearing women not specified in the Gospels. The Evangelists likely highlighted only those particularly esteemed in the early church, hence the prominence of Mary Magdalene across all accounts. The mother of Jesus's earthly brothers, Mary the wife of Clopas, is also recognized in the church and consequently mentioned among the Holy Myrrh-bearers by the first three Evangelists. Furthermore, Salome and Joanna were significant among the devoted servants of Christ, as seen in other passages of their Gospels.

The journey of the myrrh-bearing women to the tomb was marked by a unified purpose; the first three Evangelists highlight Mary Magdalene among the notable myrrh-bearers due to her prominence. However, they do not mention her swiftness in departing, focusing instead on the experiences of the myrrh-bearers as they approached the Savior’s tomb and encountered the truth of Christ’s resurrection.

The women’s objective in visiting the tomb, as stated by Mark and Luke, was to anoint the body of Jesus, while Matthew notes they went to observe the tomb. It is clear that their visit encompassed both intentions: to behold the resting place of their beloved Lord and fulfill the sacred act of anointing His body.

During their journey, Mark conveys that the women were concerned about how they would roll away the heavy stone at the tomb's entrance.

As for the timing of their visit, there is a slight variation among the Gospel writers. John notes that Mary Magdalene arrived at the tomb early while it was still dark, whereas Matthew and Mark describe the myrrh-bearing women approaching the tomb at dawn. This variation is reconciled by the understanding that Mary Magdalene likely arrived before the others. Luke's account suggests it was very early, aligning neither with Matthew nor John directly. Additionally, Matthew’s phrase, “on the evening of the Sabbath,” is vague enough to refer to either the evening or the early morning, indicating it was after the Sabbath. The other expressions imply the dawn at the beginning of the week. Mark’s description indicates arrival at daybreak, creating room for interpretation that coincides with the timeline set out in Matthew. Ultimately, while the words differ, the essence of their experiences remains consistent.

They awaited the dawn, finding the night particularly prolonged. Anxious for the day to break, they set out guided by the light of the full moon.

The Evangelist Luke recounts that the women who journeyed with Jesus from Galilee observed the tomb and how His body was laid. Upon their return, they prepared spices and ointments for anointing Him, abiding by the commandment to rest on the Sabbath (Luke 23:55-56). The group included Mary Magdalene, Joanna, and Mary the mother of James, among others (Luke 24:10). According to Matthew, during Jesus' burial, Mary Magdalene and another Mary were seated against the tomb (Matt. 27:61). Mark specifies that the second Mary was Mary of Joseph, thus clarifying that Mary Magdalene, Mary Cleopas, and other women from Galilee, including Salomia, sought to discover where Joseph and Nicodemus had laid the body of Jesus. The Evangelists aimed only to verify that certain women were aware of the burial site, hence they did not feel it necessary to name every individual, mentioning only Mary Magdalene, Mary Cleopas, and others from Galilee.

All of these women procured spices to anoint Jesus. Luke indicates that some did so upon returning to the city soon after the burial, suggesting they returned before the evening of the Passover, when commerce was still active. Conversely, Mary Magdalene, Mary Cleopas, and Salomia likely returned later, purchasing the spices after the Sabbath ended on Saturday evening. Mark recounts that after the Sabbath, they bought the spices to anoint Him (Mark 16:1). There is no contradiction here; while they may have traveled together, they did not reach the tomb simultaneously as some women hurried ahead.

Mary Magdalene's arrival at the tomb is described by Luke, who states that early on the first day of the week, they visited the tomb (Luke 24:1). John notes that Mary Magdalene arrived while it was still dark (John 20:1). Matthew also tells us that at dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb (Matt. 28:1), and Mark recounts that Mary Magdalene, Mary of James, and Salomia arrived very early at sunrise on the first day of the week (Mark 16:1-2). The terms used by the Evangelists such as very early, at dawn, and at sunrise are not contradictory; they all signify the beginning of the day, and because the dawn in southern regions is brief, the time can be described similarly.

However, John's account stands in contrast, stating that Mary Magdalene came while it was still dark, which could seem like a contradiction unless it is noted that he refers solely to her journey, suggesting she moved ahead of the others and reached the tomb in the dark, before the sun began to rise. Meanwhile, the other women followed, arriving afterward but still early at dawn. John, having written his Gospel last, filled in details that previous Evangelists had omitted, explicitly noting Mary Magdalene's early arrival, which was significant since he details her encounter with the risen Christ.

It is clear that not one Evangelist intended to recount every detail of the Gospel narrative; as John mentions, the entirety of what transpired could not be encompassed in all the books that might be written. Therefore, the omission of certain events by one or more Evangelists should not be deemed as a denial of those events.

To bolster genuine belief in the Resurrection of Jesus Christ, it sufficed for the first Evangelists to illustrate how the women found the tomb empty and how Christ later appeared to them and the disciples. The specific details regarding the timing of the women's arrivals and the number of Christ's appearances were likely not their primary concern. It is acceptable to affirm that on the first day of the week, which follows the Sabbath, John's observation that it was still dark (John 20:1) indicates that it indeed remained night, with no sunlight yet, but the moon still illuminated the scene, as this occurred shortly after the full moon.

The sorrowful women moved quietly, hoping to reach the tomb by morning. Mary Magdalene, who had deep affection for Jesus, hurried ahead of the others and, perhaps without realizing it, distanced herself from them, walking at a quicker pace. Nevertheless, it seems likely that she was not entirely alone, as later, when speaking to Peter and John about the Lord’s missing body, she referred to "we do not know where they laid Him" (John 20:2), which raises the possibility that Mary Cleopas accompanied her.

Upon reaching the tomb, Mary Magdalene noticed the stone had been rolled away (John 20:1). Not entering the tomb, she assumed that Jesus' body had been moved elsewhere, but by whom, and to where? Distressed and confused, she hurried back to Jerusalem to relay this news to Apostles Peter and John.

The gospel writers recount that in the early morning, before the city awoke, the grief-stricken disciples, who had spent the night in tears, made their way to the tomb of their dear Master, walking in silence, burdened by their sorrow.

Surprisingly, the evidence suggests that their inherent truthfulness may, in fact, contribute to these discrepancies.

As we delve into the Gospel narratives, we observe that these Holy Myrrh-bearing Women, in their earnestness to convey the truth, refrain from embellishing their stories or speculating on the entirety of the events from their singular perspectives. Each woman recounts solely what she herself has seen and experienced, taking part in various facets of the overall occurrence. This extraordinary precision in their testimonies naturally results in diverse accounts.

The Evangelist Luke mentions Mary Magdalene, Mary the mother of James, and Joanna along with other Galilean women accompanying her. However, Luke’s account significantly differs from those of the other Evangelists, leading us to conclude that Mary Magdalene cannot be the sole source for his narrative, as her own distinct version is shared in the Gospel of John. Likewise, Mary the mother of James is referenced differently in Mark’s account, unveiling another variation. Thus, it is reasonable to suggest that Luke drew upon the testimony of Joanna and the other Galilean women.

We must now reflect on the journey of these Galilean women, led by Joanna, towards the tomb. Their mission was straightforward; having prepared spices since the previous Friday, they honored the Sabbath by resting as per the law. At dawn, they followed Mary Magdalene to the tomb. Upon arrival, they were greeted by two angels who informed them of the Lord’s resurrection and reminded them of His prophecy made while He was still in Galilee. They returned to their homes to announce these events to the apostles and others (Luke 23:56; Luke 24:1-9). Joined by Mary Magdalene and Mary the mother of James, they confirmed their testimony regarding the angelic appearance and the message of resurrection (Luke 24:10).

At this point, we sketch a general outline of the activities of the Myrrh-bearing women. On Sabbath evening, Mary Magdalene and another Mary leave the house of the Apostle John to visit the burial site. Mary Magdalene later returns, accompanied by Salome and Mary the mother of James, to procure aromatic spices. Meanwhile, the other Mary remains at the tomb, witnessing an earthquake and the angel’s descent to roll away the stone. After midnight, Mary Magdalene sets out again, likely to meet the other women or catch up with them en route. Arriving at the tomb while darkness still envelops the land, she found it empty and rushed to inform Peter and John. At this very dawn, the Galilean women arrived, equally puzzled by the absence of the Lord’s body; they too encountered two angels who proclaimed His Resurrection.

As they returned home to relay these occurrences, Peter and John followed Mary Magdalene to the tomb, coming from John’s house after she had notified Peter. After examining the scene and verifying that the Lord’s body was indeed missing, they returned home, leaving Mary Magdalene behind. In her solitude, she experienced a vision of two angels and soon after saw the Lord Himself. As she prepared to share this revelation, Salome and Mary the mother of James approached the tomb at sunrise, accompanied by the other Mary. They encountered an angel who announced the Lord’s Resurrection and instructed them to tell the disciples and Peter that He would lead them to Galilee. Mary the mother of James, upon receiving the charge to inform Peter, was filled with trepidation and hurried to his residence, while the other women returned to their homes, specifically to the house of the Apostle John, and on their journey were honored by the appearance of the Lord Himself.

Meanwhile, Mary Magdalene found the Galilean women recounting their angelic encounter, and alongside Mary the mother of James, she joined in affirming their declarations (Luke 24:10). Hearing this, the Apostle Peter raced to the tomb a second time and, leaning in, noticed only the linen wrappings, then left in a state of astonishment and confusion. Here, we observe a significant and noteworthy aspect: the Galilean women encountered only the angels and absorbed their joyful news of the Resurrection; they were not informed of the instruction for the disciples to proceed to Galilee to meet the Lord there.

Mary the mother of James approached Peter and informed the disciples following the directive she had received. Mary Magdalene had already been graced with a personal encounter with the risen Lord. Yet, both she and Mary of James only added to the accounts of the Galilean women, speaking solely of the angelic appearances and neglecting the more critical details they were privy to. The Evangelist Luke elucidates this, stating: “It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told these things to the apostles.” He reiterates the same when referring to the travelers from Emmaus, who similarly learned only of the angelic message declaring that “Jesus was alive” (Luke 24:22-23).

What, then, explains the silence of Mary Magdalene and Mary of James? The Evangelist Mark clarifies this, indicating that the women, having heard the command to inform the disciples and Peter to go to Galilee, were “afraid and trembling and said nothing to anyone” (Mark 16:8). The gravity of this event weighed heavily on the Apostle Peter; the directive meant for him was not conveyed, largely due to the paralyzing fear present. Consequently, Mary of James and Mary Magdalene, upon entering the home of Peter and the disciples and hearing the Galilean women recount their experiences, refrained from openly relaying the significance of what they had witnessed.

Mary of James was already filled with anxiety; Mary Magdalene shared her apprehension regarding whether she should accurately reveal the Lord’s message. She contemplated why the angels didn’t relay the same instruction to the Galilean women if it was meant for all. Why hadn’t the Lord visibly manifested Himself to everyone present if that was indeed necessary? Holding these thoughts of caution and the desire for fidelity to the Lord’s will, she hesitated to speak. The notion of disclosing the Lord’s revelations to all without His explicit permission felt inappropriate. Thus, she chose to remain silent.

Such reflections and fears likely contributed to the reticence of Mary Magdalene and Mary of James in the midst of the assembly of women and disciples. Remarkably, Mark provides subtle hints that suggest Mary Magdalene ultimately shared her account when only the closest disciples of the Lord had gathered. After stating that the women did not share the command (Mark 16:8), he suddenly mentions, “Having risen early on the first day of the week, Jesus first appeared to Mary Magdalene, from whom he had cast out seven demons; she went and told those who were with Him, weeping and wailing” (Mark 16:9-10). Here, a connection emerges through the impression she felt; initially, in a crowd, both Mary Magdalene and Mary of James were silent out of fear of misrepresenting the Lord’s wishes. Later, when the closest disciples convened, Mary Magdalene felt compelled to share her experience of encountering the risen Lord.

Thus unfolded the events of that Sunday night. This illustrates the various paths taken by the Myrrh-bearing women, leading to their differing impressions and the foundation for the distinct accounts recorded by the Evangelists. One might question how the women could navigate their separate journeys without crossing paths in such a short time. It is vital to understand that this occurred in the East nearly two millennia ago, within a sprawling city characterized by dark, winding streets and disorganized alleyways. The setting was nighttime, devoid of artificial light, and it was the festive season of Easter when countless pilgrims flooded the city and surrounding areas. The rituals accompanying the offering of the first sheaf would unfold that evening, and the solemn sacrifice would take place at dawn; thus, masses of individuals traversing toward the temple made encounters amidst the crowd exceedingly improbable.