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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 24:1–12. His two-level outline is real structure in the source text, so it is rendered as structure.
The manner of the re-uniting of Christ's soul and body in his resurrection is a mystery, one of the secret things that belong not to us; but the infallible proofs of his resurrection, that he did indeed rise from the dead, and was thereby proved to be the Son of God, are things revealed, which belong to us and to our children. Some of them we have here in these verses, which relate the same story for substance that we had in Matthew and Mark.
I.We have here the affection and respect which the good women that had followed Christ showed to him, after he was dead and buried, Luk 24:1.
As soon as ever they could, after the sabbath was over, they came to the sepulchre, to embalm his body, not to take it out of the linen in which Joseph had wrapped it, but to anoint the head and face, and perhaps the wounded hands and feet, and to scatter sweet spices upon and about the body; as it is usual with us to strew flowers about the dead bodies and graves of our friends, only to show our good-will towards the taking off the deformity of death if we could, and to make them somewhat the less loathsome to those that are about them. The zeal of these good women for Christ did continue. The spices which they had prepared the evening before the sabbath, at a great expense, they did not, upon second thoughts, when they had slept upon it, dispose of otherwise, suggesting, To what purpose is this waste? but they brought them to the sepulchre on the morning after the sabbath, early, very early. It is a rule of charity, Every man, according as he purposes in his heart, so let him give, Co2 9:7. What is prepared for Christ, let it be used for him. Notice is taken of the names of these women, Mary Magdalene, and Joanna, and Mary the mother of James; grave matronly women, it should seem, they were. Notice is also taken of certain others with them, Luk 24:1, and again, Luk 24:10. These, who had not joined in preparing the spices, would yet go along with them to the sepulchre; as if the number of Christ's friends increased when he was dead, Joh 12:24, Joh 12:32. The daughters of Jerusalem, when they saw how inquisitive the souse was after her Beloved, were desirous to seek him with her (Sol 6:1), so were these other women. The zeal of some provokes others.
II.The surprise they were in, when they found the stone rolled away and the grave empty (Luk 24:2, Luk 24:3); they were much perplexed at that (Luk 24:4) which they had much reason to rejoice in, that the stone was rolled away from the sepulchre (by which it appeared that he had a legal discharge, and leave to come out), and that they found not the body of the Lord Jesus, by which it appeared that he had made us of his discharge and was come out. Note, Good Christians often perplex themselves about that with which they should comfort and encourage themselves.
III.The plain account which they had of Christ's resurrection from two angels, who appeared to them in shining garments, not only white, but bright, and casting a lustre about them. They first saw one angel without the sepulchre, who presently went in, and sat with another angel in the sepulchre, one at the head and the other at the feet, where the body of Jesus had lain; so the evangelists may be reconciled. The women, when they saw the angels, were afraid lest they had some ill news for them; but, instead of enquiring of them, they bowed down their faces to the earth, to look for their dear Master in the grave. They would rather find him in his grave-clothes than angels themselves in their shining garments. A dying Jesus has more beauty in the eyes of a believer than angels themselves. These women, like the spouse, when found by the watchman (and angels are called watchers), enter not into any other conversation with them than this, Saw ye him whom my soul loveth? Now here,
1.They upbraid the women with the absurdity of the search they were making: Why seek ye the living among the dead? Luk 24:5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb 7:8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also. But a reproof is given to those that look for him among the dead, - that look for him among the dead heroes that the Gentiles worshipped, as if he were but like one of them, - that look for him in an image, or a crucifix, the work of men's hands, or among unwritten tradition and the inventions of men; and indeed all they that expect happiness and satisfaction in the creature, or perfection in this imperfect state, may be said to seek the living among the dead.
2.They assure them that he is risen from the dead (Luk 24:6): "He is not here, but is risen, is risen by his own power; he has quitted his grace, to return no more to it." These angels were competent witnesses, for they had been sent express from heaven with orders for his discharge. And we are sure that their record is true; they durst not tell a lie.
3.They refer them to his own words: Remember what he spoke to you, when he was yet in Galilee. If they had duly believed and observed the prediction of it, they would easily have believed the thing itself when it came to pass; and therefore, that the tidings might not be such a surprise to them and they seemed to be, the angels repeat to them what Christ had often said in their hearing, The Son of man must be delivered into the hands of sinful men, and though it was done by the determinate counsel and foreknowledge of God, yet they that did it were not the less sinful for doing it. He told them that he must be crucified. Surely they could not forget that which they had with so much concern seen fulfilled; and would not this bring to their mind that which always followed, The third day he shall rise again? Observe, These angels from heaven bring not any new gospel, but put them in mind, as the angels of the churches do, of the sayings of Christ, and teach them how to improve and apply them.
IV.Their satisfaction in this account, Luk 24:8.
The women seemed to acquiesce; they remembered his words, when they were thus put in mind of them, and thence concluded that if he was risen it was not more than they had reason to expect; and now they were ashamed of the preparations they had made to embalm on the third day him who had often said that he would on the third day rise again. Note, A seasonable remembrance of the words of Christ will help us to a right understanding of his providence.
V.The report they brought of this to the apostles:
They returned from the sepulchre, and told all these things to the eleven, and to all the rest of Christ's disciples, Luk 24:9. It does not appear that they were together in a body; they were scattered every one to his own, perhaps scarcely two or three of them together in the same lodgings, but one went to some of them and another to others of them, so that in a little time, that morning, they all had notice of it. But we are told (Luk 24:11) how the report was received: Their words seemed to them as idle tales, and they believed them not. They thought it was only the fancy of the women, and imputed it to the power of imagination; for they also had forgotten Christ's words, and wanted to be put in mind of them, not only what he had said to them in Galilee some time ago, but what he had said very lately, in the night wherein he was betrayed: Again a little while, and ye shall see me. I will see you again. One cannot but be amazed at the stupidity of these disciples, - who had themselves so often professed that they believed Christ to be the Son of God and the true Messiah, had been so often told that he must die and rise again, and then enter into his glory, had seen him more than once raise the dead, - that they should be so backward to believe in his raising himself. Surely it would seem the less strange to them, when hereafter this complaint would justly be taken up by them, to remember that there was a time when it might justly have been taken up against them, Who hath believed our report?
VI.The enquiry which Peter made hereupon, Luk 24:12.
It was Mary Magdalene that brought the report to him, as appears, Joh 20:1, Joh 20:2, where this story of his running to the sepulchre is more particularly related.
1.Peter hastened to the sepulchre upon the report, perhaps ashamed of himself, to think that Mary Magdalene should have been there before him; and yet, perhaps, he had not been so ready to go thither now if the women had not told him, among other things, that the watch was fled. Many that are swift-footed enough when there is no danger are but cow-hearted when there is. Peter now ran to the sepulchre, who but the other day ran from his Master.
2.He looked into the sepulchre, and took notice how orderly the linen clothes in which Christ was wrapped were taken off, and folded up, and laid by themselves, but the body gone. He was very particular in making his observations, as if he would rather credit his own eyes than the testimony of the angels.
3.He went away, as he thought, not much the wiser, wondering in himself at that which was come to pass. Had he remembered the words of Christ, even this was enough to satisfy him that he was risen from the dead; but, having forgotten them, he is only amazed with the thing, and knows not what to make of it. There is many a thing puzzling and perplexing to us which would be both plain and profitable if we did but rightly understand the words of Christ, and had them ready to us.
Historical interpretation
Eight Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The Instrument of the Word lay dead, but a great stone enclosed the sepulchre, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away.
The messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulchre, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day.
For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.
(Lib. de Inc. Fil. Dei.) He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulchre. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, (Matt. 28:1.) our Lord rose, we must so take it, as that neither on the morning of the Lord's day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled? Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is "late;" (ὀψὶ) but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, "I have been lately told." Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Maries, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.
But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments.
It is not allowed to women to teach in the church, but they shall ask their husbands at home. (1 Tim. 2:12, 1 Cor. 14:35.) To those then who are at home is the woman sent. But who these women were he explains, adding, It was Mary Magdalene,
(Hom. 90. in Matt.) But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus.
(de Con. Ev. lib. iii. c. 24.) Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulchre, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over.
(de Con. Ev. ut sup.) We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulchre, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulchre; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid.
Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.
The Spirit of truth would by no means have permitted this hesitation, wavering in human weakness, to enter the hearts of his preachers, if their trembling anxiety and questioning delay were not to have established the foundations of our faith. Consequently it was our doubts and our danger that was being considered in the apostles. We, in the guise of the apostles, were being instructed against the slanders of the wicked and the proofs of earthly wisdom. Their “seeing” instructed us, their “hearing” informed us, their “touching” strengthened us. Let us give thanks for the divine plan and the necessary “slowness” of the holy fathers. They “doubted” so that we need not doubt.
Now it was Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. Mary Magdalene herself is the sister of Lazarus, who anointed the Lord with ointment. Joanna, wife of Chuza, the steward of Herod, about whom it has been read above. Mary of James is the mother of James the Less and Joseph, as the evangelist Mark says, the sister of the Lord's mother, hence James himself deserved to be called the Lord's brother.
Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. (Mark 16:1.) Still as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, (una Sabbathi) or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call "the Lord's day," because of our Lord's resurrection. But by the women coming to the sepulchre very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord's resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord's resurrection, or in the hope of our own, of praying on every Lord's day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead? He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, 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 on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
One day and two nights also He lay in the sepulchre, because He joined the light of His single death to the darkness of our double death.
(who Was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod's steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
(ex Amb.) For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
(ex Greg.) Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
According to the mystical meaning, by the women coming early in the morning to the sepulchre, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulchre also bore the figure of the Altar of the Lord, wherein the mysteries of Christ's Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring, signify the odour of virtue, and the sweetness of prayers by which we ought to approach the Altar. The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.) But as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ. Let us then after the example of the devout women, whenever we approach the heavenly mysteries, because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
An angel had rolled it away, as Matthew declares.
Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.
Peter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.
But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.
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Summary
Luke 24:10 meticulously records the names of the faithful women—Mary Magdalene, Joanna, and Mary the mother of James, along with other unnamed companions—who were the first to encounter the empty tomb and receive the angelic proclamation of Jesus' resurrection. This verse highlights their pivotal role as the initial bearers of this world-altering news, courageously conveying the message of Christ's triumph over death directly to the apostles, thereby initiating the spread of the Gospel's central truth.
Context
Literary Context
This verse is deeply embedded within Luke's climactic resurrection narrative, serving as a crucial bridge between the discovery of the empty tomb and the apostles' initial response. Immediately preceding Luke 24:10 are the events of the resurrection morning: the women, having prepared spices and ointments, arrive at the tomb only to find the stone rolled away and the tomb empty (Luke 24:1-3). While perplexed, they are confronted by two men in dazzling apparel—angels—who remind them of Jesus' prophetic words concerning His suffering, death, and resurrection, declaring unequivocally, "He is not here, but is risen!" (Luke 24:4-7). The women then remember Jesus' words and return from the tomb to report all these things to the eleven apostles and all the others (Luke 24:8-9). Luke 24:10 specifically names the key individuals among these women, emphasizing their identity and collective witness before the narrative shifts to the apostles' disbelief in Luke 24:11.
Historical & Cultural Context
In the Greco-Roman world and particularly within first-century Jewish society, the testimony of women was often considered unreliable and was not typically admissible in legal courts. This cultural norm makes Luke's deliberate naming of these women as the first witnesses to the resurrection profoundly significant. By highlighting Mary Magdalene, Joanna (who is also mentioned as supporting Jesus' ministry in Luke 8:1-3), and Mary the mother of James, Luke challenges prevailing societal conventions. God, in His sovereignty, chose those who were culturally marginalized to be the primary bearers of the most important news in history. This choice underscores a recurring theme in Luke's Gospel: God's favor for the humble, the outcast, and the unexpected, demonstrating that divine truth transcends human societal structures and prejudices. The women's immediate action to "tell these things" also reflects a deep devotion and courage, as they would have known their report might be met with skepticism or even ridicule.
Key Themes
Luke 24:10 contributes to several major theological and narrative themes within Luke's Gospel and the broader biblical narrative. Firstly, it powerfully establishes the Credibility of the Resurrection Witness. By naming specific individuals, Luke grounds the resurrection in historical fact, even as he subverts cultural expectations about who constitutes a credible witness. Secondly, it emphasizes the Divine Commission of Unexpected Messengers. God consistently chooses the humble and overlooked to accomplish His greatest purposes, and these women become the first evangelists of the resurrected Christ, entrusted with the initial proclamation of the Gospel's core truth. This theme resonates with other instances in Luke where the marginalized are elevated, such as the shepherds being the first to hear of Jesus' birth (Luke 2:8-20). Thirdly, the verse highlights the Immediate Dissemination of the Gospel Message. The women's swift action to report the news to the apostles marks the crucial first step in the global spread of the resurrection message, laying the groundwork for the apostolic preaching that would follow, as seen throughout the book of Acts.
Exposition and Analysis
Key Word Analysis
Meaning "to 'lay' forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse...)); by implication, to mean." This word emphasizes a deliberate, systematic declaration rather than a casual utterance. The women weren't just chatting; they were formally reporting, laying out the facts of what they had seen and heard, fulfilling their role as witnesses.
Meaning "remaining ones." This plural masculine form, used here in a general sense for "other women," indicates that beyond the specifically named individuals, there was a larger group of women present at the tomb. This detail reinforces the collective nature of the witness, lending further weight to the testimony, as it was not just one or two isolated individuals but a group.
Meaning "a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ ('apostle') (with miraculous powers)." This term signifies those specially chosen and sent by Jesus to be His authoritative representatives. The women's report was directed to these foundational figures of the early church, underscoring the critical nature of the message and its intended recipients for broader dissemination.
Verse Breakdown
"It was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them"
This clause meticulously identifies the key individuals among the group of women who had gone to the tomb. The naming of Mary Magdalene, Joanna, and Mary the mother of James provides specific, historical anchors for the narrative, emphasizing that these were real people involved in a real event. The inclusion of "and other [women that were] with them" indicates that the witness was not solitary but corroborated by a larger group, adding to the credibility of their account. This detail also highlights the collective devotion of these women who had followed Jesus and remained faithful even to His tomb.
"which told these things unto the apostles"
This clause describes the immediate and crucial action taken by these women. Having received the angelic message and remembered Jesus' words, they promptly conveyed the astonishing news of the resurrection. The phrase "these things" refers to the empty tomb, the angelic appearance, and the declaration of Jesus' resurrection. Their act of "telling" was a direct, purposeful communication, serving as the initial proclamation of the Gospel's central truth to the chosen leaders of the nascent Christian community. This act establishes them as the first evangelists of the resurrection.
Literary Devices
Luke's account in Luke 24:10 masterfully employs several literary techniques. The Specific Naming of Mary Magdalene, Joanna, and Mary the mother of James lends Historical Verisimilitude to the narrative, grounding the extraordinary event of the resurrection in concrete, identifiable individuals. This detail counters any potential accusations of mythical fabrication by emphasizing eyewitness accounts. Furthermore, there is a profound Irony or Divine Subversion of Norms at play. In a patriarchal society where women's testimony held little legal weight, God deliberately chooses women to be the first and most direct witnesses to the resurrection, entrusting them with the foundational message of the Christian faith. This choice highlights God's unconventional methods and His valuing of faithfulness over societal status. The immediate action of the women to "tell these things" also demonstrates Narrative Progression, swiftly moving the story from discovery to proclamation, setting the stage for the apostles' reaction and the subsequent spread of the Gospel.
Theological and Thematic Connections
Luke 24:10 profoundly illustrates God's sovereign choice of messengers and the foundational importance of the resurrection. Theologically, it underscores that God often uses the unexpected and the marginalized to accomplish His greatest purposes, subverting human expectations and societal norms. These women, who faithfully followed Jesus to the cross and the tomb, are honored with the first revelation of His triumph over death. Their witness is not merely a historical footnote but a divinely ordained act of proclamation, initiating the spread of the Good News. The verse also highlights the essential nature of the resurrection as the cornerstone of Christian faith; it is the event that validates Jesus' claims and empowers the Christian message. The women's immediate and courageous act of sharing this truth serves as a timeless model for all believers called to bear witness to the living Christ.
Reflection and Application
Luke 24:10 offers a powerful and enduring message for believers today. It reminds us that God's kingdom operates on principles often contrary to human wisdom and societal expectations. The Lord chose women, whose testimony was culturally undervalued, to be the first heralds of the resurrection. This truth should profoundly encourage every follower of Christ, regardless of their background, status, or perceived limitations. If God can entrust the most significant news in history to those considered "unlikely," then He can certainly use each of us to share His truth. Our call is not to wait for perfect circumstances or societal affirmation, but to respond with the same immediate obedience and courageous proclamation as these women. Their faithfulness in conveying the astonishing news, even when met with disbelief (Luke 24:11), challenges us to be bold and unwavering in our witness to the resurrected Christ, recognizing that the power of the message lies not in the messenger's status, but in the divine truth itself.
Questions for Reflection
FAQ
Why were women chosen as the first witnesses to the resurrection, especially given their societal standing?
God's choice of women as the first witnesses to the resurrection, as highlighted in Luke 24:10 and corroborated by other Gospels (Matthew 28:1, Mark 16:1, John 20:1), is a profound theological statement. In first-century Jewish and Roman cultures, women's testimony was often not considered legally credible. By choosing them, God demonstrates His sovereignty and His tendency to subvert human expectations and societal norms. This choice elevates the humble and marginalized, underscoring that His truth and power are not bound by human conventions or prejudices. It also highlights the faithfulness and devotion of these women, who remained with Jesus even at the cross and were the first to minister to Him after His death. Their witness serves as a powerful testament to God's impartial love and His ability to use anyone He chooses for His divine purposes.
What was the initial reaction of the apostles to the women's report?
The initial reaction of the apostles to the women's report was one of disbelief and skepticism. Luke 24:11, the very next verse, explicitly states, "And their words seemed to them as idle tales, and they believed them not." This reaction is also reflected in other Gospel accounts, such as Mark 16:11 and John 20:9. Despite the women's earnest and immediate proclamation, the apostles struggled to comprehend such an extraordinary event, viewing it as fanciful or unbelievable. This initial disbelief, however, serves to further validate the resurrection accounts, as it shows that the disciples were not predisposed to believe and only came to faith through undeniable personal encounters with the risen Christ, such as those described in Luke 24:36-43.
Christ-Centered Fulfillment
Luke 24:10 stands as a pivotal moment in the unfolding narrative of Christ's redemptive work, serving as the very first proclamation of His victory over death. The women, having witnessed the empty tomb and heard the angelic declaration, become the initial heralds of the New Covenant's central truth: Jesus is not merely a crucified prophet, but the risen Lord, the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20). Their immediate act of telling "these things unto the apostles" initiates the global dissemination of the Gospel, fulfilling the prophetic trajectory of God's plan for salvation. This act foreshadows the Great Commission, where all believers are called to be witnesses to Christ "to the end of the earth" (Acts 1:8). The resurrection, announced by these faithful women, is the cornerstone upon which all Christian hope is built, validating Jesus' identity as the Son of God (Romans 1:4) and securing eternal life for all who believe (John 11:25-26). Their witness, though initially met with skepticism, ultimately paved the way for the apostles' own encounters with the risen Christ, leading to the powerful preaching that transformed the world, all flowing from the glorious truth first declared by these devoted women.