Luke 24: 1-11 (12)
But at the beginning of a new week, while it was still very early, these [same] women came carrying the spices they had prepared. And they found the stone rolled away from [the entrance to] the tomb, and upon entering they could not find the body of the Lord Jesus. And so they were in great perplexity about this and at this point two men stood by them in shining garments. And as they bowed their faces to the ground, terrified, they said to them:
“Why are you seeking the living among the dead? He is not here but has been raised. Recall how he spoke to you when you were still in Galilee saying, ‘It is necessary for the Son of Man to be handed over into the hands of sinful men and to be crucified and on the third day to be raised.’”
And they did indeed recall these words of his and returning [home] from the tomb they reported all these things to the eleven and all the others as well.
Now it was Mary of Magdala and Joanna and Mary [mother] of James with all the other women who told the apostles these things. But it seemed to them that on the face of it that these words were just talk and so they did not trust it at all.
How does one include a report about a resurrection into one’s account of the events that are presupposed by what we, who confess faith in Jesus Christ, believe? Luke has already told us that Theophilus has come to faith in Jesus Christ, the Messiah of Israel, the God-given Prince of Princes, the Lord of all.
The Good News proclaimed by the apostles has borne fruit. The faith of Theophilus is already the precedent, and perhaps the motivation, for Luke’s Gospel narrative. And so he, like us, believes that Jesus has indeed transformed our lives, and has indeed been raised even though he, and us, does not have first-hand (i.e. hand-shaking) experience of the Resurrected One. We were not there to meet with him in the 40 day period between his resurrection and ascension having thereafter been received from the apostles and the disciples to sit at God’s right hand. But this does not stop us from returning to this account and this precise point in Luke’s Gospel.
So how do he one report on the resurrection?
Luke reports on what he knows, presumably of what he has been told by reliable eye-witnesses of his coming among them, and who became custodians of his word (Luke 1:2). His Gospel is a narrative of what he has been able to collect from his investigations.
Of course, we are prone to ask: what about what is written in some Bibles in verse 12?
Why is there some question about whether this should be included in Luke’s account?
But Peter got up, and ran to the tomb, and stooping and looking in he saw the linen cloths by themselves; then he went home amazed at what had happened (Luke 24:12).
We could speculate that this had been added by a transcriber of Luke’s Gospel at some later stage on the basis of what had been conveyed to him in the other Gospels. But if that is so, it is a transcription that simply confirms the initial amazement of the women, and all those others who would subsequently become caught up in the conviction that Jesus had been raised. And then we are confronted by the record of all 4 Gospels that Jesus presented himself to them and thus confirmed their faith that God had raised him. They then would live out their lives proclaiming his resurrection and ascension without any shadow of doubt.
It was an event of which they came to be convinced even though they had not been present when it occurred.
So there are questions for us as we turn to read this once more. We re-acquaint ourselves with Jesus’ resurrection, again and again, and not only at Easter time. This is the event that has brought us to the confession that our life is actually in the hands of this Person who was raised. But the question is not only:
How was one, like Luke, to include an account of a resurrection in his Gospel narrative? It is a valid question provoking us to reflection all the more because unlike Jesus’ last breath on the cross, there was no-one present at the precise time, watching and listening, when it occurred.
But also we might go further, having noted the above question about verse 12, and ask:
How does one transcribe Luke’s Gospel account of the resurrection when one knows, from other witnesses, that there was more to it than he has conveyed with what he has written?
How do we, in reading this book today, receive the news of Jesus’ resurrection and, in particular, reckon with what seems to be the main point of Luke’s account?
Luke says the women were terrified but when they were reminded by the angels, the messengers of God, that Jesus had already told them about this event, that he would be raised after a cruel death, they told the eleven and the others that they believed Jesus had been raised. But they were greeted with disbelief.
The Lukan amanuenses who added verse 12, seems keen to have us know that soon the return of the women Peter verified their story, at least that the tomb was empty, and yes he shared their utter amazement. And we can infer that this addition to Luke’s Gospel was based on the reports that are conveyed in the other Gospels.
Thus, we can suggest that Luke is saying to Theophilus:
This brief paragraph tells you what this is all about. It all comes down to this. It all hangs together on what happened on that first day of the week.
Luke, Paul’s loyal companion, who also seems to have been his chronicler, his scribe, now documents for Theophilus, the events that have been fulfilled in their midst. He does not call his correspondent to imagine “the moment”. Theophilus is enjoined to share in the women’s amazement.
Here is an account of a new creation, the raising of Jesus from the grave, that simply cannot be grasped by this or any literary account. The aim here is not to convey a picture; it is no appeal to Theophilus’s imagination. It is, however, what this book presupposes. Without this event this book would not have been written.
In that sense Jesus’ resurrection is like creation itself – our attempt to point to the creation is at every moment constrained by the creational ordering of our lives, of our thoughts, our imagination, our discussion, our writing, our reporting.
There is creational humility in Luke’s account. That is its glory. It is not as if Luke needed to psych himself into a special frame of mind. His “humble record” of this event is without any effort on his part to suggest “what happened”. We are simply told of the women’s loyalty, and their subsequent amazement. The Christian profession of the resurrection of Jesus can only ever be in the creaturely form of words put together to confess the new life that has been poured into our experience by this event. It is with such confessional fragility, such conviction about what God has done, that God has ordained that the Good News of his Son, Jesus Christ, is to be proclaimed.