article63

§57 The Empty Tomb (Luke 24:1–12)

Luke 24 consists of a series of resurrection appearances of Jesus to various of his followers and culminates in his ascension (v. 51). Unlike the passion narrative, where there is fairly close agreement, the resurrection narratives of the Gospels diverge widely. Where the Gospels come the closest is in the telling of the discovery of the empty tomb (Luke 24:1–12). The reason for this is that this is the part of the narrative that Mark preserves (16:1–8). Since Mark breaks off rather abruptly with the frightened women at the tomb speaking to no one, the other evangelists have no common guide; hence they diverge. (Matthean and Lucan divergence in their respective infancy narratives is analogous.) Unlike the account of Jesus’ arrest, trial, and crucifixion where apologetic concerns made it necessary to give a more detailed and chronological account to explain why it was that Jesus the Messiah was rejected and put to death by his own people, there is no need for such a presentation in the case of the resurrection narratives. The resurrection narratives reveal fully distinctive emphases of the evangelists (see Grant R. Osborne, The Resurrection Narratives: A Redactional Study [Grand Rapids: Baker, 1984]). All that is needed is a convincing account or two of Jesus’ appearances. Such accounts the evangelists Matthew, Luke, and John provide (with a later scribe adding a similar account to Mark’s ending, i.e., Mark 16:9–20). Luke’s account is perhaps the most eloquent of all and consists of the following four components: (1) the Discovery of the Empty Tomb (vv. 1–12); (2) the Walk to Emmaus (vv. 13–35); (3) the Appearance to the Disciples (vv. 36–43); and (4) the Farewell and Ascension (vv. 44–53). This section will consider the discovery of the empty tomb.

24:1–12 / The major points of difference between the Marcan and Lucan accounts involve the appearance of two men (24:4), instead of Mark’s “young man” (Mark 16:5), Luke’s reference to Jesus’ earlier passion predictions (Luke 24:7), and Peter’s inspection of the tomb (24:12).

Having prepared “spices and perfumes” and having rested on the Sabbath “in obedience to the commandment” (23:56), the women now come to the tomb early on the first day of the week (i.e., Sunday). They find the tomb open and empty; the body of the Lord Jesus was not present. While the women are wondering about this, suddenly two men in clothes that gleamed like lightning stood beside them. Luke’s preference for two, instead of one, is probably again due to his concern to have two witnesses to the resurrection. This twofold witness idea continues throughout Luke 24 (two men on the road to Emmaus, two appearances of the risen Jesus, two times the witness of Scripture is appealed to). The two men, whose apparel shines (cf. 9:29), are undoubtedly to be understood as angels (as is so stated in Matt. 28:2, 5 and later in Luke 24:23). They announce to the women that Jesus has been raised and remind them of what Jesus himself had predicted, namely, his crucifixion and resurrection (see 9:22). His prediction has now been fulfilled. The women remembered his words and so came back from the tomb and told all these things to the Eleven disciples. Luke identifies these women as Mary Magdalene, Joanna, Mary the mother of James (see note below). They and the others with them reported what they had discovered to the apostles. The response of the apostles, however, was one of disbelief. Such a report seemed to them like nonsense. Peter, however, his curiosity aroused, got up and ran to the tomb. When he peered into the tomb he saw the strips of linen grave clothes lying by themselves (cf. John 20:3–6). Even this sight, however, did not produce faith. He was only puzzled and left wondering, so he went home (cf. John 20:10).

In telling his story this way the evangelist Luke has placed his readers ahead of the apostles themselves. The reader knows that Jesus has been raised, but the apostles do not. It will take “many convincing proofs” (Acts 1:3) before they will be persuaded. Some of these proofs Luke will provide in the remaining paragraphs of chap. 24.