See Poole on “Mat 28:8“, and following verses to Mat 28:10, but more fully, See Poole on “Joh 20:2“, and following verses to Joh 20:9, who repeateth this piece of history more largely than the rest. It is plain that scarce any of the disciples gave credit to the first relation of the women; but yet, it being near the city, Peter and John thought it worth the while to go and see. For though Peter alone be mentioned here, yet John is mentioned, Joh 20:3-5, under the notion of that other disciple; and he is said to have outrun Peter, and to have come first to the sepulchre. But concerning that part of the history relating to the resurrection, we shall reserve ourselves till we come to Joh 20:1-31. We now pass on to a piece of history relating to the evidencing of Christs resurrection, which is neither touched by Matthew nor by Luke. Mark toucheth it shortly, Mar 16:12,13, After that he appeared in another form to two of them, as they walked, and went into the country. And they went and told it unto the residue; neither believed they them. We shall now hear Luke giving us a more full and perfect account.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And returned from the sepulchre,…. Quickly, immediately, as soon as ever the angel had done speaking to them; they fled from the sepulchre in great haste, as persons frightened and amazed, with fear and reverence, on account of the vision they saw, and with joy at what was told them; see Mt 28:8

and told all these things; as that the stone was rolled away from the sepulchre: and that they found not the body of Jesus in it; that they had seen a vision of angels, who had told them, that Christ was risen, and had put them in mind of some words of his spoken to the disciples in their hearing in Galilee:

unto the eleven, and to all the rest; of the disciples: not only to the eleven apostles, but the seventy disciples, and as many others as were assembled together, perhaps the hundred and twenty, Ac 1:15. The Persic version very wrongly reads, “to all the twelve”; for Judas was not now one of them, nor alive; and Matthias was not yet chosen.

Fuente: John Gill’s Exposition of the Entire Bible

From the tomb ( ). Some documents omit these words. This word for tomb is like our “memorial” from , to remind.

Told (). It was a wonderful proclamation. Luke does not separate the story of Mary Magdalene from that of the other women as John does (Joh 20:2-18).

Fuente: Robertson’s Word Pictures in the New Testament

1)“And returned from the sepulchre,” (kai hupostrepsasai apo tou mnemeiou) “And they upon returning from the tomb,” the women who had come early to the tomb that first Lord’s day, led by Mary Magdalene, a former demon possessed, deranged person whom Jesus had healed, who had followed Him thereafter, ministering to Him of her substance, Mar 16:9-10; Joh 20:1; Mat 28:1.

2) “And told all these things,” (apengeilan tauta panta) “Reported all these things,” Mat 28:7-8; Mar 16:10; Mar 16:10.

3) “Unto the eleven, and to all the rest.” (tois endeka kai pasin tois loipois) “To the eleven and to all the rest,” of the disciples, of their own church fellowship, Mat 28:9-10; Mat 28:16; Mar 16:7-11; Joh 20:18; Inclusive of the other women who came with them up from Galilee, Luk 8:2-3; Luk 22:49; Luk 22:55.

Fuente: Garner-Howes Baptist Commentary

(9-11) To all the rest.So Mat. 28:8 as to the disciples, as a wider term than Apostles. We may naturally think of many at least of the Seventy as being among the rest.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘And returned from the tomb, and told all these things to the eleven, and to all the rest.’

So the women left the tomb and went to find ‘the eleven’, together with all the other disciples and women who were with them, and explained to them what had happened. Note this first use of ‘the eleven’ as a technical term, compare Luk 24:33; Act 2:14; Mar 16:14.

Fuente: Commentary Series on the Bible by Peter Pett

Luk 24:9-11. And returned from the sepulchre, &c. These words may be rendered, And returning back from the sepulchre, they told all these things to the eleven, and to all the rest; Luk 24:9. Now they who related these things to the apostles, were Mary Magdalene, and Joanna, and Mary the mother of James, and the rest with them, that is to say, of their company. As the account of the Galilean women begins in the foregoing chapter, and is carried on without any interruption to the 9th verse of the present, so that the several verbs occurring in this and the preceding verses are all governed by the same nominative case, namely the women, (ch. Luk 23:55.) it is evident that the words all these things must be taken to extend to all the particulars mentioned in that account, and cannot be confined to the transactions of the sepulchre only; and the same observation holds equally with the expression these things, Luk 24:9. The utmost therefore that can be inferred from St. Luke’s naming Mary Magdalene and the other Mary is, that they were concerned in some or other of these transactions, and joined in relating some of these things to the apostles; which is true: for they sat over-against the sepulchre, when Joseph laid in it the body of the Lord; they also brought sweet spices, that they might come and anoint him; and they were the first who came to the sepulchre that morning, and brought the first account of the body’s being missing; and though by comparing the accounts given by the other evangelists with this of St. Luke, it appears that neither of these women went with Joanna and her company to the sepulchre; yet as they were Galilean women, and bore a part, and a principal part too, in what the women of Galilee were then chiefly employed about, namely, the care of embalming the body of Jesus, there is certainly no impropriety in St. Luke’s naming them with Joanna and the rest, as he does in the end of the general collective account which he gives of what was reported and done by the Galilean women: neither does his naming them appropriate to them any particular part of that general account, any more than his not naming them would have excluded them from their share in those transactions, and the report then made to the apostles. In this case they would have been included in the general term of the

Galilean women; as by being named they are distinguished and marked as the most eminent persons and leaders of that company who followed Jesus out of Galilee. See the note on Joh 20:4; Joh 20:31.

Fuente: Commentary on the Holy Bible by Thomas Coke

9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

Ver. 9. And told all these things ] Per os mulieris mors ante processerat, per os mulieris vita reparatur, saith Ambrose. So, Luk 1:28-37 , an angel of light communeth with a woman about man’s salvation, as an angel of darkness had done Gen 3:1-7 about his fall and destruction.

And told all these things ] For it was a day of good tidings, as those lepers said in another case, 2Ki 7:9 , the sum of all the good news in the world.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

9. ] See note on Mar 16:8 .

Fuente: Henry Alford’s Greek Testament

Luk 24:9 . , etc.: cf. the statement in Mar 16:8 , according to which the women said nothing to any person.

Fuente: The Expositors Greek Testament by Robertson

9.] See note on Mar 16:8.

Fuente: The Greek Testament

Luk 24:22-24, Mat 28:7, Mat 28:8, Mar 16:7, Mar 16:8, Mar 16:10

Reciprocal: Joh 4:28 – General

Fuente: The Treasury of Scripture Knowledge

9

The eleven leaves out Judas who had killed himself.

Fuente: Combined Bible Commentary

Luk 24:9. And told all these things. Comp. Mar 16:8. The accounts, despite the variations, complement each other. Their doubt is brought forward there where the command is mentioned, here where nothing is said of the command we have the final obedience, which however followed the appearance of Jesus Himself to them as they returned. Luke says nothing of this latter. Why, we cannot tell, in the absence of further information. Taking the chapter as a whole, it would seem that Lukes account was derived from one of the two disciples mentioned in Luk 24:13-35, who had left Jerusalem before obtaining all the particulars, and that we have here a portrayal of the successive events as they came before his mind. Notice the marked agreement between Luk 24:9-12; Luk 24:22-24.

All the rest, i.e., of Jesus followers. Peculiar to Luke, and in close connection with the subsequent incidents.

Fuente: A Popular Commentary on the New Testament

Luk 24:9-12. They returned from the sepulchre To Jerusalem; and told all these things to the eleven Apostles, in the course, probably, of that morning, for it is not likely that they found them all collected together in one body; and to all the rest Namely, at different times. And their words seemed to them as idle tales, &c. Their Masters crucifixion had given such a severe blow to their faith, that they had laid aside all the thoughts which they had entertained of his being the Messiah. And, therefore, they had not the least expectation of his resurrection, notwithstanding he had often predicted it to them: nay, they looked upon the story which the women told them about it as a mere chimera, the delusion of a disordered imagination. Then arose Peter, &c. Or rather, But Peter, arising; ran to the sepulchre That is, Peter was an exception: the tidings brought by Mary Magdalene, and the other women, did not seem as idle tales to him, nor to John, who now arose and went with him, and got to the sepulchre before him. See on Joh 20:1-10.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CXXXV.

FIRST AND SECOND APPEARANCES OF THE RISEN CHRIST.

THE RESURRECTION REPORTED TO THE APOSTLES.

(Jerusalem. Sunday morning.)

aMATT. XXVIII. 9, 10; bMARK XVI. 9-11; cLUKE XXIV. 9-11; dJOHN XX. 11-18.

[The women, having received the message of the angels, and remembering that the message accorded with the words [742] of Jesus himself, made haste.] c9 and returned from the tomb, b9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. [Mark here agrees with John that Mary separated from the other women. As to Mary Magdalene, see Luk 24:16), lest the shock of his sudden appearance might be too much for her, as it was for even his male disciples [743] ( Luk 24:37). Conversation with him assured her that he was not a disembodied spirit.] 15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. [Christ’s first question expressed kindly sympathy; the second suggested that he knew the cause of her grief, and might be able to help her find what she sought. Thus encouraged, Mary at once assumes that the gardener himself had removed the body, probably under instructions from Joseph, and hope lightens her heart. In her effort to remove the body, she doubtless counts upon the help of her fellow-disciples.] 16 Jesus saith unto her, Mary. [Her eyes and ears were no longer held; she knew him. It was the same way he used to speak, the same name by which he used to call her. The grave had glorified and exalted him, but had not changed his love.] She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher. [Seasons of greatest joy are marked by little speech. Jesus and Mary each expressed themselves in a single word.] 17 Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God. [This passage is one of well-known difficulty, and Meyer or Ryle may be consulted by those wishing to see how various commentators have interpreted it. We would explain it by the following paraphrase: “Do not lay hold on me and detain yourself and me; I have not yet ascended; this is no brief, passing vision; I am yet in the world, and will be for some time, and there will be other opportunities to see me; the duty of the moment is to go and tell my sorrowing disciples that I have risen, and shall ascend to my Father.” Jesus does not say “our Father.” Our relation to God is not the same as his. While, however, our Lord’s language recognizes the difference between his divine and our human relationship to the Father, his words are intended to [744] show us our exaltation. We have reason to believe that next to our Lord’s title as Son our title as sons of God by adoption is as high in honor as any in the universe.] 18 Mary Magdalene cometh and telleth {bwent and told} dthe disciples, bthem that had been with him, as they mourned and wept. [The poignancy of the disciples’ grief, even after the intervention of the Sabbath day, explains why the Lord and his angels were so eager to bring them word of the resurrection.] dI have seen the Lord; and that he had said these things unto her. b11 And they, when they heard that he was alive, and had been seen of her, disbelieved. [It is likely that Mary brought the first word, for we shall see below that Luke places her first in the catalogue of witnesses. The narrative now turns back to take up the account of the other women.] a9 And behold, Jesus met them, saying, All hail. [This was a customary salutation. But the old formula took on new significance, for it means “rejoice.”] And they came and took hold of his feet, and worshipped him. [This delay, permitted to them, and denied to Mary, probably explains why she became the first messenger, though the other women were first to leave the tomb.] 10 Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me. [The repetition may be due to the reticence of the women remarked by Mark in the last section by the key words “and they said nothing to any one.” The women may have been hesitating whether they should tell the disciples. Thus Jesus reiterates the instruction already given by the angel. This is the first time the word “brethren” is applied by our Lord to his disciples.] cand [they] told all these things to the eleven, and to all the rest. 10 Now they were Mary Magdalene, and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles. 11 And these words appeared in their sight as idle talk; and they disbelieved them. [Lamar well says that this very incredulity on the part of the apostles “enhances the value of their [745] testimony to the fact of the resurrection. They were not expecting it; they were no visionary enthusiasts, prepared to welcome and credit any story that might be told them; nor would they be satisfied with any proof short of palpable and ocular demonstrations.”]

[FFG 742-746]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

RETURN OF THE WOMEN

Mat 28:8-10; Mar 16:8; Luk 24:9-11; Joh 20:2. Then she runs, and comes to Simon Peter, and to the other disciple, whom Jesus loved, and says to them, They have taken away the Lord from the sepulcher, and we know not where they have placed Him. This is spoken of Mary Magdalene, the most prominent of our Lords female disciples, and the only woman John mentions in this early visit to the sepulcher. This is not out of harmony with the other three, from the simple fact that she was the leader of the heroic sisterhood who lingered last at the cross, and hastened first to greet the risen Lord and look into the empty sepulcher.

I must here observe, in reference to Marks Gospel, that this eighth verse, which you see in the above reference, winds it up, the following twelve verses having been added by an unknown hand after Mark had laid down his pen. This fact of these last twelve verses not appearing in the old and authoritative manuscripts, does not necessarily invalidate their claims to inspiration, the author might have been inspired for ought we know, though we can have no idea as to his name. As it is believed that Peter dictated this Gospel to Mark, his faithful amanuensis and gospel helper, while in Rome, about A. D. 63, some suppose his martyrdom stopped the work, and consequently some one took it on himself to finish it out somewhat after the order of Matthews, which had been written A. D. 48. From the simple fact that in all of this writing I have used the Greek Testament by Tischendorf, on the basis of the Sinaitic manuscript which he discovered in the Convent of St. Catherine, on Mt. Sinai, A. D. 1859, and has thrown a flood of light on the New Testament, being the oldest manuscript and the only one entire, and as it closes Marks Gospel with this eighth verse of the sixteenth chapter, I shall neither quote nor expound the ensuing twelve verses; for, like Joh 8:1-11, and not a few other isolated passages, they are not in my book.

Matthew: Having quickly come out from the sepulcher, with fear and great joy, they were running to tell His disciples. You see how these women take the report of the angels, and run with all expedition to render obedience. And while they were going to tell His disciples, behold, Jesus met them, saying, Hail! And they having come, embraced His feet, and worshipped Him. Then Jesus says to them, Fear not; go, tell My brethren, that they may depart into Galilee, and there they shall see Me. Luke: And returning from the sepulcher, they proclaimed these things to the eleven, and all the rest, And they were Mary Magdalene, Joanna, Mary the mother of James, and the other women along with them, who continued to tell these things to the apostles. And their words appeared unto them like a dream, and they believed them not. Though Jesus had three different times distinctly prophesied to them His crucifixion and resurrection, they had never understood it; but were all settled in the common conviction that the Christ would never die, but abide and reign forever. Luke says that these prophecies were withheld from them, so they understood them not. That was all right. It was absolutely necessary that these most salient facts of redeeming mercy should be prominent in the prophetical curriculum, which, along with miracles, constitutes the basis of all faith in the Christhood.

Then why withhold it from their understanding until after it was all over? Good reason! If the disciples had understood it, they would have fought, bled, and died in His defense. Thousands would have helped them, and a bloody civil war broken out at the time of His arrest. Through fear of the people, His enemies were often restrained from laying hands on Him, finally attacking Him at midnight, doing their best to kill Him before day; and despite the tardiness of Pilate and Herod, actually had Him nailed to the cross at the early hour of 9 A.M., Pilate finally signing His death-warrant as a sheer peace measure, as he saw the crowd gathering rapidly, and knew they were going to fight for Him, and thus involve the whole country in a terrible civil war. In the good providence of God, the prophecies revealing His crucifixion and resurrection were withheld from the understanding of His disciples till after the momentous tragedy of the worlds redemption was consummated. When they saw Him expire on the cross, they gave up all hope of His Messiahship, settling down in the conclusion that He was the greatest prophet the world ever saw and no more, so that when those women came and told them that He was absent from the sepulcher, and the angels had said He was risen, and that they had actually seen Him, their words seemed like a dream the news was too good to be believed.

Fuente: William Godbey’s Commentary on the New Testament

24:9 {2} And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

(2) The cowardly and dastardly mind of the disciples is reproved by the brave courage of women (made so by God’s great mercies) to show that the kingdom of God consists in an extraordinary power.

Fuente: Geneva Bible Notes