Now] Rather, But.
very early in the morning] Literally, at deep dawn, i.e. at the earliest morning twilight, ‘while it was yet dark’ (Joh_20:1), though the sun began to rise before they reached the tomb (Mar_16:2). St John mentions only Mary of Magdala (Joh_20:1); St Matthew adds Mary, mother of James (Mat_28:1); St Mark adds Salome (Mar_16:1); and St Luke Joanna, Luk_24:10. They may have gone singly or in small groups, the Marys being separate from the others. There is no discrepancy in the different narratives, although, as we might have expected, they are fragmentary and seem to reflect the varied and tumultuous emotions of those who were the first to see the Lord. The Easter music, as Lange says, is not ‘a monotonous chorale’ but an impassioned fugue.
and certain others with the?n] These words are probably spurious, not being in א, B, C, L.
Very early in the morning (ὄρθρου βαθέως)
Lit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find βαθύς, deep, used of time; as deep or late evening. Plutarch says of Alexander, that he supped “at deep evening;” i.e., late at night. Philo says that the Hebrews crossed the Red Sea “about deep dawn (as here), while others were yet in bed.” So Socrates, in prison, asks Crito the time of day. He replies, ὄρθρος βαθύς, the dawn is deep, i.e. breaking (Plato, “Crito,” 43).
2-12. Vision of Angels to the Women. Peter visits the Tomb.
2. they found the stone rolled away] On their way they had considered how they should get over this difficulty, since the stone was “very great” (Mar_16:3). From St Mark’s expression, “looking up,” we infer that the tomb was slightly elevated; and from St John’s “lifted” (ἠρμένον) that the first aperture of the tomb was horizontal.
St Matthew also tells us of the Angel and the Earthquake (Mat_28:2-4).
found not the body] Even advanced sceptics admit this circumstance as indisputable, nor has one of them been able to invent the most remotely plausible explanation of the fact by natural causes. For the white-robed angel or angels in the tomb, see Mar_16:5; Joh_20:11-12. On the mention, omission, and numbers of these angels Van Oosterzee quotes a very striking remark from Lessing. “Cold discrepancy-mongers, do ye not then see that the Evangelists do not count the angels?…There were not only two angels, there were millions of them. They appeared not always one and the same, not always the same two; sometimes this one appeared, sometimes that; sometimes on this place, sometimes on that; sometimes alone, sometimes in company; sometimes they said this, sometimes they said that.”
of the Lord Jesus] These words are omitted in D. The combination ‘Lord Jesus’ would however naturally begin at this point, as it is common in the Acts and Epistles, where ‘Lord Jesus Christ’ occurs about 40 times, though not found in the Gospels.
:TEXT: “did not find the body of the Lord Jesus.”
EVIDENCE: p75 A B C K L W X Delta Theta Pi Psi 0124 f1 f13 28 33 565 700 892 1010 Byz Lect some lat vg syr(h,pal) most cop
TRANSLATIONS: KJV ASV RSVn NASV NIV TEV
NOTES: “did not find the body.”
EVIDENCE: D some lat
TRANSLATIONS: ASVn RSV NEB
OTHER: “did not find the body of Jesus.”
EVIDENCE: 1241 syr(c,s,p) one cop(north) one cop(south)
COMMENTS: While it is possible that the words “of the Lord Jesus” is a natural expansion, the weight of evidence, combined with the fact that there is only one minor variation, would indicate that the words were original. The word “Lord” may have been omitted from a few manuscripts either accidently (it ends with the same two letters as “the”) or when copyists changed it to be like Luk_23:52. Luke elsewhere uses “the Lord Jesus” in Act_1:21; Act_4:33; Act_8:16 of the risen Christ.
much perplexed] The word means ‘utterly at a loss.’
in shining garments] Literally, “flashing as with lightning,which recalls the expression of Mat_28:3; comp. Luk_9:29.
Why seek ye the living among the dead?] Comp. Act_1:11. The expression “the living” is probably used on the lips of the angels with something of its true mystic depth. Joh_1:4; Joh_5:26; Joh_11:25; Joh_20:31.
Expositor’s Greek Testament
Luk_24:6. μνήσθητε, etc.: the reference is to what Jesus told the disciples in the neighbourhood of Caesarea Philippi (9). There is no indication elsewhere that women were present on that occasion.—ὡς: not merely “that,” but “how,” in what terms.—ἐν τῇ Γαλιλαίᾳ: this reference to Galilee suggests that Lk. was aware of another reference to Galilee as the place of rendezvous for the meeting between the disciples and their risen Master (Mat_26:32, Mar_14:28, to which there is nothing corresponding in Lk.).
9. returned from the sepulchre] Comp. Mat_28:8. From Joh_20:2 we infer that Mary of Magdala had, in the first instance, run from the sepulchre to tell Peter and John of the removal of the stone, and had therefore not seen the first vision of angels. The apparent contradiction in Mar_16:8 obviously means that they ‘said not one word on the subject to any one’ except the Apostles to whom they were expressly told to announce it (Mat_28:7).
Luke says, Luk_24:9, that on returning from the sepulchre the women related what they had seen and heard, while, according to Mark (ver. 8), they kept silence. This contradiction is explained by the fact that the two sayings refer to two different events: the first, to the account which Mary Magdalene gives to Peter and John, and which led them to the sepulchre (Luke, Luk_24:12; Luk_24:22-24),—a report which soon spread among the apostles and all the disciples; the other, to the first moments which followed the return of the other women, until, their fears having abated, they began to speak. But this contradiction in terms proves that at least up to Luk_24:8 Mark had not Luke before him.
Cambridge Greek Testament
10. Before the Ascension. Luk_24:50-51; Act_1:6-9.
Since more Appearances of the Risen Christ than those here narrated were well known to St Paul (1Co_15:5-7), it may be regarded as certain that they were known also to St Luke. If he here omits them it must be borne in mind (i) that neither he nor any of the Evangelists profess to furnish a complete narrative; (ii) that St Luke especially shews a certain ‘economy’ (as has been already pointed out) in only narrating typical incidents; (iii) that he is here hastening to the close of his Gospel; and (iv) that he has other particulars to add in the Acts of the Apostles.
To them (ἐνώπιον αὐτῶν)
Rev., literally, in their sight
Idle tales (λῆρος)
Lit., silly talk; nonsense. Only here in New Testament. Used in medical language of the wild talk of delirium. Wyc., madness. Tynd., feigned things.
Then arose Peter] For the fuller details see Joh_20:2-9. It should be simply ‘but Peter arose.’ The ‘but’ implies his readiness to believe. The presence of John, though omitted here, is implied in Luk_24:24. The verse is probably genuine, though omitted in D.
the linen clothes] Othonia, a very general term, and perhaps including the linen bands in which the Body had been swathed in spices. Comp. Joh_20:6-7.
laid by themselves] Important as incidentally refuting the story disseminated by the Jews (Mat_28:11-15). Such a stealing of the body was on every ground impossible under the conditions, and had it been even possible could only have been a hurried and perilous work. Yet this absurd Jewish fiction was repeated and amplified twelve centuries later in the blasphemous Toldoth Jeshu.
departed, wondering in himself] Rather, departed to his own house, wondering (comp. Joh_20:10). The surprise, the alarm, the perplexed incredulity of the Disciples, admitted by all the Evangelists alike, add force to those evidences which so absolutely convinced them of the miracle which they had never contemplated. The stunning blow of the Crucifixion had made them forget the prophecies of Jesus, which even at the time they had been unable to receive with any comprehension or conviction. (See Luk_9:43-45; Joh_2:18-22; Joh_6:61-64; Joh_10:17-18; Joh_13:31; Mat_12:38-42; Mat_16:13-27; Mat_17:1-9; Mar_10:32-34, &c.)