Luke 24:8Meaning & Commentary from the Church Fathers

This is also noted and explained in relation to the words: ‘Behold, I have told you.’

(Note: The biblical quotation remains unchanged per your instructions.)

As Mary informed the apostles and they hurried toward the tomb, the other women who had brought spices arrived first. Upon entering the sepulcher, they discovered that the body of Jesus was missing. Instead, they encountered an angel who proclaimed to them with clarity that Jesus had risen from the dead, just as He had foretold during His time in Galilee before His crucifixion. This moment marks not only the third announcement but also the first unequivocal proclamation of the Lord's resurrection. The Myrrh-bearers felt no need for additional confirmation; the angel's presence had such a profound effect on them that they were left with no doubt regarding the truth of his message.

They were filled with fear as they fell to the ground, and the two men who appeared to them asked, "Why do you seek the Living One among the dead? He is not here; He has risen" (Luke 24:5-6). "Come, see the place where the Lord was laid." The women entered the tomb and observed a young man clothed in white, positioned on the right side. The angel reassured them, saying, "Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified; He has risen; He is not here. This is where He was buried" (Mark 16:6). They were reminded of His words while He was still in Galilee: that the Son of Man must be delivered into the hands of sinful men, crucified, and rise again on the third day. They recalled His words (Luke 24:6-8). "Go quickly and tell His disciples that He has risen from the dead and will precede you to Galilee. There you will see Him." The messages given by the angel were consistent among the first three Evangelists, with the only variation being the number of angels and their specific location. Both Matthew and Mark mention one angel, referred to as an angel by Matthew and a young man by Mark, while Luke describes two men appearing. These variations in terminology—angel, young man, or other references—hold little significance. Angels, as invisible spirits, must adopt a visible form when they appear; considering the radiant appearance that struck the women with wonder, compelling them to bow to the ground (Luke 24:5), it’s plausible that one appeared to some as a young man and to others as a man. It is also possible some women saw only one angel, while others saw two. The key point to affirming the resurrection of Jesus was not whether one or two angels were present, but rather the proclamation of the angel who spoke. The presence of another silent angel was secondary to the purpose of the narrative; hence, two Evangelists recorded the conversation of one speaking angel, while the third noted the presence of another.

As for the location of the angel's message, discrepancies among the Evangelists are apparent. Luke's account does not clarify whether the angel spoke inside or outside the cave. Mark confirms that the speaking angel was in the tomb. Matthew describes the angel rolling away the stone and sitting on it (Matt. 28:2), but it remains unclear precisely where he communicated with the women. The phrase, "Come, see the place where the Lord lay," suggests the angel may have spoken outside the cave, perhaps while seated on the stone. However, since the stone had been rolled away prior to the women's arrival, it is likely that the angel, luminous like lightning, was first seen by the soldiers, who trembled and became like dead men (Matt. 28:4). The women may have also encountered him inside the cave. It is plausible to propose this scenario: an angel appeared to the women outside, announced Christ's resurrection, and invited them to enter the tomb to verify that He had indeed risen. Once inside, they could see, as Mark describes, a young man sitting on the right side. It is then they could hear the angel's voice speaking to them or continuing his message. This is why Luke states two men appeared. Regardless, what mattered to the Evangelists was the fact that the stone had been rolled away, the tomb was empty, and the angel explained the reason for this emptiness to the women. Whether there were one or two angels, or where precisely the speaking occurred, was inconsequential to their accounts. They did not document details like a police report; instead, they focused solely on the critical events that affirmed their conviction in Christ's resurrection from the dead.

Addressing objections to Christ’s resurrection, those skeptical of Jesus Christ as the God-Man directed their efforts to discredit the Evangelists' accounts. They recognized that if they could shake faith in His resurrection, they would inevitably undermine belief in Him as the God-Man and Son of God. However, their attempts proved futile. The reality of Christ's resurrection has been substantiated, and the dissenters’ arguments have been dismantled.

The first objection concerns an analysis pertaining to Mt. 27:65. The second objection claims that Christ did not die on the cross but merely entered a state of unconsciousness (a kind of lethargy). This argument is scientifically and medically debunked. As noted by Professor A. Shiltov in his work on the God-Man, the brutal scourging and torture Jesus endured leading up to His crucifixion, combined with the extreme exhaustion from suffering and the inhumane torment of crucifixion, would have resulted in pulmonary edema. This is evidenced by the mingling of blood and water from the wound where the spear pierced His side; coupled with the nails in His hands and feet, the suffusive hemorrhaging would have certainly led to death. Even if we hypothesize that Christ was merely unconscious, the piercing of His side by the lance and injuring vital organs would assuredly have caused His life to cease instantly, given His prior exhaustion and blood loss. Should Christ not have died, He would simply be an ordinary man. Professor Shiltov states that someone with wounds in their feet could not walk until those injuries healed, which would take at least two weeks. Nevertheless, within three days, Jesus walked from Jerusalem to Emmaus and returned the same day to appear to the ten Apostles; hence, He traversed that distance with severe wounds. Only the God-Man, endowed with a renewed and glorified body, could accomplish such a feat. Furthermore, if we accept the premise of Christ's purported survival, it would imply that He deceived His disciples regarding His resurrection, disappearing into obscurity after a few appearances, thus painting Him as a fraud. No one dares to call Him that, save for those entrenched in denial; even atheists, who reject His divinity, acknowledge Him as the most morally exemplary figure.

The objection claiming Jesus did not truly die is so baseless that it is even refuted by D. Strauss himself. He argues that "a half-dead person emerging from the tomb," appearing frail and in desperate need of medical attention could not inspire the disciples with confidence as a conqueror of death and the grave, nor elevate their perception of Him. Instead of instilling fervor, such a return to life would diminish the profound impression He made during His life and death, leaving them in sorrow. Strauss and his colleagues admit that the apostles could only have become fervent proclaimers of the Gospel through a firm conviction in His actual resurrection; yet, they claimed this belief stemmed from the disciples' mental state, influenced by longing and dreams of their Master’s return.

However, considering psychological principles, Professor Shiltov claims it is impossible for the apostles, overcome with despair at their Master’s death, to perceive a vision of Him. In such a condition of hopelessness, hallucinations cannot occur; the capacity for vision is predicated on a sufficiently sensitive nervous system, a state rare among humans. Moreover, collective visions are nearly impossible; thus, simple men like the apostles, generally possessing healthy nervous systems, could not share such hallucinations, especially not in their depressed state.

On the topic of "doubles," Shiltov notes that seeing a double necessitates the presence of the person that double represents; hence claims that the apostles witnessed only a "double" of Christ imply that Christ was there in some form, too. Telepathic phenomena, which often reveal themselves at moments of danger or death, tend to appear uniquely to individuals in distress, thereby nullifying the premise they could collectively observe such a phenomenon. As Shiltov articulates, the scientific community cannot support the idea that an apparition of Jesus could manifest to the apostles. Ghosts or phantoms lack physical form, cannot speak, and cannot consume food. Yet, when the Lord appeared to the apostles, He showcased His hands, feet, and side (which they could touch), spoke with them, and shared meals of fish and honey, confirming His resurrection was indeed corporeal rather than spectral.

The evidence for Christ's actual resurrection is undeniably strong. However, since Strauss builds his critiques of the miracle of the resurrection on the foundation that the apostles could have mistook a ghostly vision for reality, it is essential to dismantle such assumptions at length, given the substantial misunderstandings present among those lacking knowledge of the Gospel.

Initially, the apostles viewed Jesus as the anticipated Messiah, a brilliant conqueror destined to reign forever. This image led them to misunderstand Christ’s indications of His suffering and impending death, perceiving them as mere metaphors or parables instead of literal predictions. When Jesus descended from a high mountain after His transfiguration, instructing Peter, John, and James to remain silent about His future resurrection, they asked one another what it meant to rise from the dead (Mark 9:9-10). The apostles were aware of the general concept of resurrection due to witnessing Christ raising people from death, such as Jairus' daughter (Mark 5:37-42; Luke 8:51-55) and the widow of Nain’s son (Luke 7:12-16). Thus, their confusion regarding what it meant for Jesus to rise from the dead stemmed from their belief that, as the Messiah, He could not die. This misconception deepened during His final journey to Jerusalem, where He revealed once more the trials He would face, culminating in His crucifixion and resurrection on the third day (Matt. 20:17-19; Mark 10:32-34; Luke 18:31-33). They were oblivious to the implications, unable to grasp the meaning of His statements (Luke 18:34).

In general, the notion of the true Messiah dying seemed inconceivable to the apostles. Even before His ultimate sacrifice, when Jesus foretold His suffering and death, Peter attempted to dissuade Him, asserting, "Be merciful to Yourself, Lord. This shall not happen to You!" (Matt. 16:22). Peter’s concern signified his belief that as the Messiah, Jesus' death was an impossibility, exemplifying that their understanding tilted heavily towards worldly assumptions of His reign.

When Judas arrived in the Garden of Gethsemane with soldiers to arrest Jesus (Luke 22:52; John 18:12), the apostles remained in disbelief regarding the Messiah's forthcoming suffering. They impulsively sought to protect Him, asking, "Lord, shall we strike with the sword?" (Luke 22:49). Without waiting for an answer, Peter drew his sword and wounded the servant of the high priest (Matt. 26:51; Mark 14:47; Luke 22:50; John 18:10). Their faith in Christ’s divinity appeared fragile; they envisioned that He raised the dead and could not thus require protection. Jesus forbade them from defending Him, and upon His arrest, they all deserted Him and fled (Matt. 26:56; Mark 14:50). Their flight arose not merely from fear of persecution but from doubt—how could Jesus be the Messiah if He were apprehended and treated like a criminal?

They approached the tomb with fear, but suddenly, beams of light emerged, revealing two radiant and joyful young men before them. The women, still reeling from the unexpected event, were greeted by one of these messengers, who said, "Do not be afraid! Are you searching for Jesus the Nazarene? Why do you look for the living among the dead? He has risen; He is not here! Come and see the place where they laid Him." Overwhelmed by joy at the words of the heavenly messenger, the women found it difficult to comprehend. They stood there in bewilderment. The angel urged them from their astonishment, saying, "Go, tell His disciples!" Upon hearing this directive, they ran from the tomb, filled with awe and fear, and when they joined the disciples, they struggled to convey what they had experienced. Yet, their joy soon compelled them, one after another, to share what they had seen and heard — the appearance of the angels and the message they delivered.