Harmony of the texts on the resurrection

We present the entire text of Matthew in order to place each reported detail precisely in its context.

(Matthew 27.57-58)

(Matthew 27.59-60)

(Matthew 27.61)

(Matthew 27.62-65)

(Matthew 27.66)

(Matthew 28:1)

(Matthew 28.2-3)

(Matthew 28.4)

(Matthew 28:5–7)

(Matthew 28.8)

(Matthew 28.9)

(Matthew 28.10)

(Matthew 28.11-15)

(Matthew 28.16)

(Matthew 28.17)

(Matthew 28.18-20)

Matthew’s account places particular emphasis on the supernatural manifestations surrounding the resurrection: the earthquake, the intervention of the angel, the fear of the romains — afficher la définition INF004 guards, as well as the attempt of the religious authorities to explain the disappearance of the body of the Messiah Jesus.

Matthew also develops the role of the women, the first witnesses of the empty tomb and the first recipients of the message announcing the resurrection.

On the other hand, his account remains relatively concise concerning the detailed movements of the disciples and the various successive appearances of the risen Messiah Jesus. Several elements that will be developed by Luke and John are only briefly mentioned here, or omitted altogether.

Matthew’s account presents a relatively concise description of the events connected with the resurrection of the Messiah Jesus. Although he summarizes several scenes in a few verses, it also contains information unique to this Gospel, notably the presence of the Roman guard, the earthquake and the intervention of the angel (Matthew 28.2-4), elements that are not developed by Mark, Luke and John.

Matthew also reports an appearance of the Messiah Jesus to the women while they are on their way to inform the disciples (Matthew 28.8-9). However, the transition between verses 8 and 9 naturally suggests that several intermediate events may have occurred without being detailed by the author. This way of rapidly summarizing a succession of actions is common in ancient narratives.

The text of (Matthew 28.11) also specifies that, while the women were going to warn the disciples, the soldiers went to the chief priests to report the events that had occurred at the tomb. This information seems to come from a source close to the sanhédrin — afficher la définition INF003 or from a witness who knew of the internal discussions of the autorités juives — afficher la définition INF380.

Finally, Matthew mentions quite briefly the departure of the disciples for Galilee (Matthew 28.16). The rapid transition between verses 15 and 16 shows once again that several intermediate events are not developed in his account, notably certain appearances of the risen Messiah Jesus that will be detailed more fully in the other Gospels.

We shall now continue this study with the analysis of Mark’s account. According to our analysis, this Gospel seems to follow a structure close to that of Matthew while offering a more concise presentation oriented more toward a non-Jewish readership.

We present the complete text of Mark in order to place each mentioned detail precisely in its context.

(Mark 15.42-43)

(Mark 15.44-45)

(Mark 15.46)

(Mark 15.47)

(Mark 16:1)

(Mark 16:2–4)

(Mark 16.5)

(Mark 16.6-7)

(Mark 16.8)

(Mark 16.9)

(Mark 16.10-11)

(Mark 16.12-13)

(Mark 16.14)

(Mark 16.15-18)

(Mark 16.19)

(Mark 16.20)

The longer ending of Mark (Mark 16.9-20) is absent from some ancient manuscripts. However, this passage is attested very early in the Christian tradition and remains present in the majority of Greek manuscripts as well as in the ancient ecclesiastical tradition. In this study, we shall regard this text as part of the ancient transmission of the Gospel according to Mark.

General remark on Mark’s account

Mark’s account is characterized by a particularly concise and dynamic style. The author summarizes several events in a few verses and insists mainly on the reactions of the witnesses to the resurrection of the Messiah Jesus.

Mark develops few intermediate chronological details and favors a rapid narrative centered on:

• the discovery of the empty tomb;
• the announcement of the resurrection;
• the initial unbelief of the disciples;
• the main appearances of the risen Messiah Jesus.

His account contains several rapid transitions which suggest that many intermediate events are not explicitly developed.

Mark’s account presents many similarities with Matthew’s, although it remains generally more concise and more direct in its narration. Several elements found in Matthew are not developed by Mark, notably the request for a Roman guard by the chief priests, the earthquake and the spectacular description of the angel’s intervention (Matthew 28.2-4).

Mark does, however, mention several additional details. He specifies in particular that Mary Magdalene, Mary the mother of James, and Salome bought spices in order to go to the tomb (Mark 16.1), information that was not developed by Matthew. He also adds the presence of Salome among the women who came to the sepulchre.

Like Matthew, Mark reports the discovery of the empty tomb, the presence of a young man dressed in white (Mark 16.5) and the announcement of the resurrection. His account nevertheless remains particularly condensed and centered on the immediate reactions of the witnesses.

An important transition appears from (Mark 16.9) onward. The text then abandons the narrative continuity of the preceding events in order to present a summarized succession of the appearances of the risen Messiah Jesus.

The passage of (Mark 16.9-20), traditionally called the “longer ending of Mark,” summarizes several major events:

• the appearance to Mary Magdalene;
• the appearance to two disciples on the road;
• the appearance to the Eleven;
• the final instructions of the Messiah Jesus;
• and then the ascension.

Mark no longer seeks here to develop a detailed chronology of the events. He seems rather to offer a theological synthesis centered on:

• the initial unbelief of the disciples;
• the reality of the appearances;
• the universal mission entrusted to the apostles;
• as well as the continuity of the work of the Messiah Jesus through the preaching and the miracles performed by his disciples.

Some ancient versions of the Gospel of Mark end at verse 8, which has led several scholars to debate the exact origin of the longer ending (Mark 16.9-20). However, this passage remains very ancient in the Christian tradition and appears in the majority of the transmitted manuscripts as well as in the main ecclesiastical traditions.

On the whole, Mark’s account is therefore characterized by a rapid, concise narration strongly oriented toward the announcement of the resurrection and the future mission of the disciples.

We present the complete text of Luke in order to place each reported detail precisely in its context.

The accounts of the resurrection present varying levels of detail depending on the evangelists. Some authors summarize several events in a few lines, while others develop certain particular scenes further. In order to better understand the general chronology, it is necessary to examine separately the course of events reported by each Gospel before proposing a harmonized synthesis of them.

We continue our study with the account of Luke, whom we regard as the work of an author particularly attentive to the sequence of events and to the gathering of testimonies (Luke 1.1-4). This study should be read in parallel with appendix ANN090 entitled: “The Various Appearances.”

General remark on John’s account

Point No. 17: Long conversation of the Messiah Jesus with Peter in the presence of the disciples

Point No. 16: John specifies that this is the third appearance of the Messiah Jesus to the disciples

Point No. 15: Appearance of the Messiah Jesus to the disciples on the shore of the Sea of Tiberias

Point No. 14: New appearance of the Messiah Jesus eight days later in the presence of Thomas

Point No. 13: Thomas, called Didymus, is absent during this appearance

Point No. 12: Appearance of the Messiah Jesus to the disciples gathered on Sunday evening

Point No. 11: Mary Magdalene goes to announce to the disciples that she has seen the Lord

Point No. 10: First appearance of the Messiah Jesus to Mary Magdalene

Point No. 9: Mary Magdalene sees two angels and speaks with them

Point No. 8: Mary Magdalene remains alone near the tomb

Point No. 7: Peter and the disciple whom Jesus loved return home

Point No. 6: Simon Peter and the disciple whom Jesus loved run to the tomb

Point No. 5: Mary Magdalene runs to warn Simon Peter and the disciple whom Jesus loved

Point No. 4: Mary Magdalene goes to the tomb on Sunday morning

Point No. 3: Joseph of Arimathea and Nicodemus lay the body in a new tomb

Point No. 2: Nicodemus brings spices for the burial

Point No. 1: Joseph of Arimathea asks Pilate for the body of the Messiah Jesus

General remark on Luke’s account

Point No. 13: The ascension of the Messiah Jesus

Point No. 12: Appearance of the Messiah Jesus to the disciples gathered in Jerusalem

Point No. 11: Appearance of the Messiah Jesus to the disciples on the road to Emmaus

Point No. 10: Peter runs to the tomb

Point No. 9: The women return to warn the disciples

Point No. 8: The two men announce the resurrection of the Messiah Jesus

Point No. 7: The women see two men in dazzling clothing

Point No. 6: The women discover the tomb open and empty

Point No. 5: On Sunday morning, the women go to the tomb

Point No. 4: The women prepare spices and perfumes

Point No. 3: The women watch the burial of the Messiah Jesus

Point No. 2: Joseph of Arimathea lays the body in the tomb

Point No. 1: Joseph of Arimathea asks Pilate for the body of the Messiah Jesus

Textual note

Point No. 16: The ministry of the apostles after the ascension

Point No. 15: The ascension of the Messiah Jesus

Point No. 14: The Messiah Jesus gives his final instructions to the disciples

Point No. 13: Appearance of the Messiah Jesus to the disciples gathered during a meal

Point No. 12: Appearance of the Messiah Jesus to two disciples on the road

Point No. 11: Mary Magdalene runs to warn the disciples

Point No. 10: First appearance of the Messiah Jesus to Mary Magdalene

Point No. 9: The women leave the tomb with fear and astonishment

Point No. 8: The young man announces the resurrection of the Messiah Jesus

Point No. 7: The women see a young man dressed in white in the tomb

Point No. 6: On Sunday morning, the women go to the tomb

Point No. 5: Mary Magdalene, Mary the mother of James, and Salome buy spices

Point No. 4: Mary Magdalene and Mary, the mother of Joses, watch the burial from a distance

Point No. 3: Joseph of Arimathea lays the body in the tomb and rolls the stone

Point No. 2: Pilate has the death of the Messiah Jesus verified

Point No. 1: Joseph of Arimathea asks Pilate for the body of the Messiah Jesus

General remark on Matthew’s account

Point No. 16: The Messiah Jesus gives his final instructions to the disciples

Point No. 15: The disciples meet the Messiah Jesus in Galilee

Point No. 14: The disciples go to Galilee

Point No. 13: The soldiers leave the tomb and inform the chief priests

Point No. 12: The Messiah Jesus speaks to the women

Point No. 11: The Messiah Jesus comes to meet the women

Point No. 10: The women run to warn the disciples

Point No. 9: The angel speaks to the women who have approached the tomb

Point No. 8: The guards are paralyzed with fear

Point No. 7: An earthquake accompanies the intervention of the angel

Point No. 6: At dawn on Sunday, Mary Magdalene and the other Mary return to the tomb

Point No. 5: The guard keeps watch over the tomb

Point No. 4: The chief priests ask Pilate for a guard to watch the tomb

Point No. 3: Mary Magdalene and the other Mary watch the burial from a distance

Point No. 2: Joseph of Arimathea lays the body in the tomb and rolls the stone

Point No. 1: Joseph of Arimathea asks Pilate for the body of the Messiah Jesus

(Luke 23.50-52)

(Luke 23.53-54)

(Luke 23.55)

(Luke 23.56)

(Luke 24:1)

(Luke 24.2-3)

(Luke 24.4)

(Luke 24.5-8)

(Luke 24.9-11)

(Luke 24.12)

(Luke 24.13-35)

(Luke 24.36-49)

(Luke 24.50-53)

Luke’s account is distinguished by a particular attention to the movements of the characters, the dialogues and the sequence of events. Unlike Mark, whose narration is very condensed, Luke develops certain scenes further and provides several additional details concerning the reactions of the witnesses.

Luke insists in particular on:

• the role of the women as the first witnesses of the empty tomb;
• the initial unbelief of the disciples;
• the explanations given by the Messiah Jesus concerning the fulfillment of the Scriptures;
• as well as the appearances in Jerusalem and on the road to Emmaus.

Luke’s account also strongly emphasizes the pedagogical dimension of the appearances of the risen Messiah Jesus. He teaches his disciples, opens their minds so that they may understand the Scriptures (Luke 24.44-45) and prepares them for their future mission.

Finally, Luke presents a relatively rapid transition between the appearances of the Messiah Jesus and his ascension. This concise presentation will be developed in greater detail in the book of Acts, where Luke specifies that the Messiah Jesus appeared alive for forty days after his resurrection (Acts 1.1-3).

Points 1 to 9 confirm on the whole the information already reported by Matthew and Mark concerning the burial of the Messiah Jesus, the intervention of Joseph of Arimathea and the discovery of the empty tomb by the women (Matthew 27.57-61; Mark 15.42-47; Luke 23.50-56).

Like Mark, Luke mentions neither the setting of the Roman guard, nor the sealing of the tomb, nor the earthquake accompanied by the descent of the angel described by Matthew (Matthew 27.62-66; Matthew 28.2-4). This absence is not a contradiction but reflects an editorial choice. Each evangelist selects the elements he judges most relevant to his purpose, without claiming to report all the events (Luke 1.1-4; John 20.30-31). Luke’s account thus presents many similarities with Mark’s concerning the immediate course of events on the morning of the resurrection.

However, Luke provides several particularly important additional pieces of information. He specifies in particular that Peter went personally to the tomb after hearing the testimony of the women. Observing the linen cloths lying in the sepulchre, he departs deeply amazed at what he has just discovered (Luke 24.12). This mention gradually prepares the reader for the reality of the resurrection without yet indicating that Peter met the risen Lord.

One of Luke’s major contributions lies in the detailed account of the disciples of Emmaus (Luke 24.13-35). Mark had already briefly mentioned this appearance by noting that Jesus appeared to two disciples who were going into the country (Mark 16.12-13). However, Luke considerably develops this episode by reporting the dialogue between Jesus and the two travelers, their initial lack of understanding, as well as the exposition of the Scriptures demonstrating that the sufferings of the Messiah were part of the divine plan (Luke 24.25-27). This scene constitutes one of the most complete teachings of the New Testament concerning the fulfillment of the messianic prophecies.

After recognizing Jesus in the breaking of the bread, the two disciples immediately return to Jerusalem to inform the apostles and the other disciples gathered there (Luke 24.33-35). It is in this context that Luke reports an appearance of the Lord to the assembled group (Luke 24.36-49). Unlike certain purely spiritual conceptions of the resurrection, Luke strongly insists on its bodily dimension. Jesus invites the disciples to examine his hands and his feet, then eats before them in order to show that he is neither a spirit nor a mere vision (Luke 24.39-43).

Luke also emphasizes the teaching that the risen Lord imparts to his disciples. Jesus reminds them that his death and resurrection fulfill what had been announced in the Law of Moses, the Prophets and the Psalms (Luke 24.44-47). This insistence on the fulfillment of the Scriptures is one of the major themes of the Gospel of Luke and of the Acts of the Apostles.

We thus observe a strong coherence among the Synoptic accounts. Matthew places greater emphasis on the supernatural intervention accompanying the resurrection, Mark presents a concise account centered on the essential facts, while Luke enriches the whole with several detailed testimonies and with an important development of the appearances of the risen Lord. These differences are matters of complementarity rather than contradiction.

The main chronological difficulty remains linked to the passage of (Mark 16.9-20). This section adopts a particularly concise style and seems to summarize several appearances of the Lord without seeking to specify their chronological order rigorously. It is therefore appropriate to examine John’s testimony carefully before proposing a definitive harmonization of all the events that occurred between the discovery of the empty tomb and the first appearances of the Risen One.

We present the full text of John in order to place each reported detail precisely in its context.

(John 19.38)

(John 19.39)

(John 19.40-42)

(John 20:1)

(John 20:2)

(John 20.3-9)

(John 20.10)

(John 20.11)

(John 20.12-13)

(John 20.14-17)

(John 20.18)

(John 20.19-23)

(John 20.24-25)

(John 20.26-29)

(John 21.1-13)

(John 21.14)

(John 21.15-25)

John’s account stands out strongly from those of the Synoptic Gospels by the quantity of personal and narrative details it provides concerning the appearances of the risen Messiah Jesus.

John insists in particular on:

• the movements of Mary Magdalene;
• the reaction of Peter and of the disciple whom Jesus loved;
• the dialogues between the Messiah Jesus and his disciples;
• as well as the physical reality of the resurrection.

Unlike the Synoptics, John develops at length certain individual scenes, notably:

• the encounter between Mary Magdalene and the Messiah Jesus;
• the episode of Thomas;
• the miraculous catch of fish on the lac de Tibériade — afficher la définition INF087;
• and the final conversation with Peter.

John’s account also makes it possible to better understand several movements and chronological transitions only briefly mentioned in the other Gospels. His details therefore play an essential role in the overall harmonization of the resurrection accounts.

John offers a more detailed description of this period than his fellow evangelists, by including the second miraculous catch of fish as well as the conversation with Peter. These additional elements remain consistent with the preceding accounts, since John endeavors to add facts that Matthew, Mark and Luke had not mentioned.

Nicodemus is mentioned alongside Joseph of Arimathea. John refers to Nicodemus three times in his Gospel (John 3.1-21, John 7.45-52 and John 19.38-42), indicating a certain importance of this person.

Mary Magdalene is mentioned in John’s account as the first person to meet the risen Messiah. The names of the persons are given in greater detail than in the accounts of the Synoptic Gospels, probably because of the later writing of the Gospel of John. By that time, most of those persons had died, which relieved John of the need to take precautions to protect them from persecution.

It is imperative to compile all this information in order to establish a precise chronology of the visits made by the women to the tomb. Although each author has not provided every detail, their accounts are considered authentic. Nevertheless, by highlighting certain elements and omitting others, they give rise to challenges of interpretation.

We now come to the synthesis of the four Gospel accounts relating to the death, the burial and the resurrection of the Messiah Jesus. This study requires several interpretive choices, which we shall point out whenever they remain hypothetical.

The proposed chronology rests on the following principle: the Gospel accounts are complementary and historically coherent. The differences observed come mainly from the selection of details made by each author, as well as from the absence of an exhaustive, minute-by-minute chronology of the events. Our task is therefore to put the information back into a natural and coherent order in order to reconstruct the most plausible course of the facts.

The day of Friday, April 1, AD 33

(Day of the Passover)

It is Friday, April 1, AD 33. The Messiah Jesus has just died on the cross. Joseph of Arimathea then takes steps with Pontius Pilate to obtain permission to remove the body and to proceed with the burial before the beginning of the sabbat — afficher la définition INF089.

Point No. 1 (✓✓✓✓) Joseph of Arimathea asks Pilate for the body of the Messiah Jesus

(Matthew 27.57-58 ; Mark 15.42-43 ; Luke 23.50-52 ; John 19.38)

Remark

The four Gospels report this event in a complementary and coherent manner.

Matthew stresses the wealth of Joseph of Arimathea. Mark and Luke recall his membership of the Jewish council, while Luke specifies that he had not consented to the condemnation of the Messiah Jesus. Mark also underlines his courage when he presents himself before Pilate. John adds that he was a disciple of Jesus in secret for fear of the autorités juives — afficher la définition INF380.

These various details do not contradict each other; on the contrary, they enrich the portrait of Joseph of Arimathea and explain his approach to the Roman governor.

Point No. 2 (✓✓✓✓) Pilate has the death of the Messiah Jesus verified

(Mark 15.44-45)

Remark

Mark is the only one to mention explicitly this official verification. This detail fits naturally into the chronology.

The death of Jesus seems to have been relatively quick. According to the Gospels, Jesus was crucified at about the third hour, that is, around 9 a.m. (Mark 15.25). Darkness then covered the land between the sixth and the ninth hour, that is, between noon and 3 p.m. (Matthew 27.45; Mark 15.33; Luke 23.44). Jesus expired at about the ninth hour, that is, approximately 3 p.m. (Matthew 27.46-50; Mark 15.34-37; Luke 23.46).

This relatively short duration explains Pilate’s astonishment, since some crucified men could survive for several days. The testimony of the centurion — afficher la définition INF094 thus officially confirms the reality of the death of the Messiah Jesus.

Let us not forget that Pilate had agreed to the request of the Sanhédrin — afficher la définition INF003 to finish off the crucified so that the bodies would be removed before the beginning of the sabbat — afficher la définition INF089.

This detail is of great importance in view of the later theories claiming that Jesus survived the crucifixion.

The state of extreme weakness of the Messiah Jesus helps explain this rapid death: deep distress before the arrest (Luke 22.44), lack of sleep, physical violence, then the Roman scourging intended to hasten the outcome of the execution.

Point No. 3 (□□□✓) Intervention of Nicodemus

(John 19.39)

Remark

John is the only one to mention Nicodemus explicitly.

This person accompanies Joseph of Arimathea at the burial and brings a large quantity of spices. This detail naturally complements the other accounts.

The absence of Nicodemus in the Synoptics is not a contradiction. The authors simply selected different details. John, who writes later, seems particularly concerned to highlight certain persons favorable to the Messiah Jesus within the autorités juives — afficher la définition INF380. The authors of the Synoptics did not wish to create difficulties for the one they now regarded as a brother.

Point No. 4 (✓✓✓✓) The body is laid in the tomb and the stone is rolled

(Matthew 27.59-60 ; Mark 15.46 ; Luke 23.53-54 ; John 19.40-42)

Remark

Joseph of Arimathea and Nicodemus take the body of Jesus down from the cross, wrap it in a linen cloth with spices and lay it in a new tomb. They were surely helped by the romains — afficher la définition INF004 soldiers present on the spot.

The accounts converge without difficulty. A heavy stone is then rolled in front of the entrance of the sepulchre.

All these operations had to be completed quickly before the beginning of the sabbat — afficher la définition INF089.

Point No. 5 (✓✓✓□) The women watch the burial

(Matthew 27.61 ; Mark 15.47 ; Luke 23.55)

Remark

Mary Magdalene and several other women watch the burial of the body from a distance.

Luke specifies that they saw how the body was placed in the tomb (Luke 23.55). This detail explains why they then know exactly where to return after the sabbat — afficher la définition INF089.

Their presence also shows that they were direct witnesses of the closing of the sepulchre.

Day of Saturday, April 2, AD 33

(Sabbath)

Saturday corresponds to the weekly sabbat — afficher la définition INF089. All important activity ceases in Jerusalem.

Point No. 6 (✓□□□) The authorities ask for a guard to watch the tomb

(Matthew 27.62-65)

Remark

Matthew is the only one to report this episode.

Caiaphas and the religious authorities fear that the disciples may steal the body in order to make people believe in a resurrection. They therefore ask Pilate for an official guard over the tomb.

This information fits logically into the context of the tensions surrounding the Messiah Jesus. No one has an interest in seeing this story develop in this way; Pilate readily agrees to place a guard. It is imperative for everyone that this episode end now.

Point No. 7 (✓□□□) The guard watches the tomb

(Matthew 27.66)

Remark

The tomb is secured and placed under surveillance.

Matthew seems to be responding here to accusations circulating after the resurrection, according to which the disciples had stolen the body.

Day of Sunday, April 3, AD 33

(First day of the week)

The first day of the week begins after sunset on the sabbat — afficher la définition INF089.

Point No. 8 (□✓✓□) The women prepare or buy spices

(Mark 16:1 ; Luke 23.56)

Remark

After the sabbat — afficher la définition INF089, several women prepare spices in order to complete the funeral rites begun in haste before the Sabbath rest.

John specifies, however, that Nicodemus had already brought a considerable quantity of perfumes (John 19.39-40). The women therefore probably do not come to carry out a first complete embalming, but rather to complete or honor the burial.

Point No. 9 (✓✓✓✓) The women go to the tomb at dawn

(Matthew 28:1 ; Mark 16:2–4 ; Luke 24.1-2 ; John 20:1)

Remark

The women leave Jerusalem very early.

John specifies that it was still dark (John 20.1), while Mark speaks of the rising of the sun (Mark 16.2). These indications are perfectly compatible: the departure probably took place in the dark and the arrival at the tomb at daybreak.

On the way, the women worry about the stone closing the tomb (Mark 16.3).

On their arrival, they discover that the stone has already been rolled away.

Point No. 10 (✓□□□) Earthquake and intervention of the angel

(Matthew 28:2–4)

Remark

Matthew reports that an angel comes down from heaven amid an earthquake and rolls away the stone of the tomb.

However, nothing in the text requires us to conclude that the women directly witnessed this scene. Mark, Luke and John describe, on the contrary, the women simply discovering the tomb already open.

It is therefore probable that Matthew provides here the explanation of the rolled-away stone in retrospect.

This understanding makes it possible to harmonize the four accounts naturally.

Point No. 11 (✓□□✓) Mary Magdalene quickly leaves the tomb

(John 20.1-2)

Remark

John seems to describe here an immediate reaction of Mary Magdalene. Seeing the stone rolled away, she spontaneously concludes that the body of the Messiah Jesus has been moved:

“They have taken the Lord out of the tomb” (John 20.2).

At that precise moment, nothing indicates that she entered the tomb or that she saw the angels. Her behavior suggests, on the contrary, a rapid departure for Jerusalem in order to warn Peter and John and the other apostles.

This clarification is essential to harmonize John’s account with those of the Synoptics. While Mary goes off to inform the disciples, the other women remain near the tomb.

Point No. 12 (✓✓✓□) The other women approach the tomb and enter the sepulchre

(Matthew 28.5 ; Mark 16.5 ; Luke 24.3-4)

Remark

After the departure of Mary Magdalene, the other women come closer to the tomb and enter the sepulchre.

Mark mentions the presence of a young man dressed in white (Mark 16.5), while Luke speaks of two men in dazzling clothing (Luke 24.4). Matthew emphasizes above all the angel who reassures the women (Matthew 28.5).

These accounts are complementary: the authors highlight the person or persons they judge central to the scene.

Point No. 13 (✓✓✓□) The angels announce the resurrection to the women

(Matthew 28.6-7 ; Mark 16.6-7 ; Luke 24.5-8)

Remark

The angels then announce that the Messiah Jesus has risen and ask the women to warn the disciples.

The women leave the tomb with a mixture of fear, astonishment and joy (Matthew 28.8; Mark 16.8).

Mark insists particularly on their state of immediate shock as they leave the place.

Point No. 14 (□□□✓) Peter and John run to the tomb

(John 20.3-10 ; Luke 24.12)

Remark

After hearing the testimony of Mary Magdalene and of the other women, Peter and John hurry to the tomb. They had to act with caution, however, so as not to attract the attention of the religious authorities, who remained hostile to the disciples of Jesus.

On the spot, they discover the burial cloths carefully laid down, as well as the face cloth rolled up and placed apart (John 20.6-7). The tomb therefore shows no sign of a hasty theft or of a desecration.

Observing these things, John seems to begin to grasp the reality of the resurrection, even though he does not yet fully understand all the Scriptures concerning this event (John 20.8-9).

Point No. 15 (□□□✓) Mary Magdalene returns to the tomb after Peter and John

(John 20.11)

Remark

After the departure of the two disciples, Mary remains alone near the tomb, weeping.

This clarification is fundamental, because it shows that the scene now described by John is distinct from the one reported earlier in the Synoptics.

Mary is now alone in front of the sepulchre.

Point No. 16 (□□□✓) Mary Magdalene sees the two angels

(John 20.12-13)

Remark

John specifies that Mary then sees two angels sitting in the tomb.

This scene explains why Mary had not yet spoken of angels in (John 20.2): she simply had not yet seen them.

This chronological distinction resolves the essence of the difficulty raised by the critics.

Point No. 17 (✓□✓✓) First appearance of the risen Messiah Jesus

(Matthew 28.9 ; Mark 16.9 ; John 20.14-17)

Remark

The Messiah Jesus then appears to Mary Magdalene.

John develops this personal encounter at length, whereas Mark summarizes it briefly.

Matthew also mentions an appearance to the women as they leave the tomb (Matthew 28.9). It is possible that Jesus appeared:

• first to Mary Magdalene alone;
• and then to the other women.

The Gospels sometimes condense several closely spaced events without detailing all the intermediate chronological transitions.

Ancient authors frequently summarized several closely spaced events without detailing all the intermediate transitions. It was common to condense a succession of actions into a concise narration centered on the facts judged most significant. The Gospels belong to this literary practice. Consequently, certain intermediate stages must be reconstructed from all the available testimonies rather than from a single account considered in isolation (Luke 1.1-4; John 20.30-31).

Our aim is therefore not to uncover hidden events, but to propose a harmonized reading of the testimonies of Matthew, Mark, Luke and John concerning the events surrounding the resurrection of the Messiah Jesus.

Understanding these accounts requires following the movements of the various witnesses attentively. The apparent difficulties often come from the fact that several groups act simultaneously within a relatively short interval of time, while each evangelist chooses to concentrate his account on certain persons or particular scenes.

It is also probable that the disciples and the women avoided moving about in groups that were too large. After the arrest and crucifixion of Jesus, the religious authorities remained hostile to his followers (John 20.19). In this context, discretion was probably a measure of prudence.

The Gospels do not aim to provide a continuous, minute-by-minute account of the events. Each author summarizes certain scenes and emphasizes the elements he considers essential to his demonstration. Reading each account in isolation can thus give the impression of divergences, whereas an overall reading often makes it possible to reconstruct a coherent and harmonious chronology.

The most important point concerns the journey of Mary Magdalene. According to John’s account, she sees that the stone has been rolled away and immediately leaves the place to warn Peter and the beloved disciple, even before having seen the angels or heard the announcement of the resurrection (John 20.1-2). Her initial testimony, moreover, does not concern the resurrection but the apparent disappearance of the body: “They have taken the Lord out of the tomb” (John 20.2).

In the meantime, the other women remain near the tomb. They come closer to the sepulchre, enter it and receive the message of the angels announcing that Jesus has risen (Matthew 28.5-7; Mark 16.5-7; Luke 24.3-8).

After receiving the testimony of Mary Magdalene, Peter and John in turn go to the tomb (John 20.3-4). They note the absence of the body as well as the orderly arrangement of the burial cloths (John 20.6-8). Once their observations are complete, they return to Jerusalem (John 20.10).

Mary Magdalene then returns to the tomb and remains alone near the sepulchre. It is at this moment that she sees the angels and then meets the risen Lord (John 20.11-17). She thus becomes the first person explicitly identified by the Gospels as having seen the risen Christ (Mark 16.9).

According to this reconstruction, several successive movements cross one another:

• the women leave Jerusalem to go to the tomb;
• Mary Magdalene quickly leaves again to warn the disciples;
• the other women remain near the sepulchre;
• Peter and John then go to the tomb;
• Mary comes back with them or shortly after them;
• Peter and John set off again for Jerusalem;
• Mary remains alone near the tomb;
• the risen Lord appears to her.

This succession of movements naturally explains why certain witnesses are present at certain events while others do not mention them. The Gospel accounts then appear not as contradictory, but as complementary. Each author describes a particular part of a complex event, involving several groups of people, numerous movements and a rapid succession of events rich in emotion and spiritual significance.

The accounts of the resurrection reported by Matthew, Mark, Luke and John present a remarkable overall coherence, although each evangelist emphasizes particular aspects of the events. The Gospels do not claim to provide an exhaustive account of all the observed facts, but select the elements judged most relevant to their theological demonstration (John 20.30-31; Luke 1.1-4). These accounts should therefore be examined as complementary testimonies rather than as competing descriptions.

The first difficulty concerns the visit of Simon Peter and the beloved disciple to the tomb. Luke reports that Peter goes to the sepulchre after hearing the testimony of the women, but he does not mention the presence of John (Luke 24.12). John, for his part, specifies that he accompanied Peter on this journey (John 20.3-8). This difference is not a contradiction. Biblical authors frequently omit certain persons when they are not essential to the purpose pursued. Thus Mark mentions only one demon-possessed man in the Decapolis whereas Matthew mentions two (Mark 5.1-20; Matthew 8.28). Likewise, Luke chooses here to focus his attention on Peter, the principal figure of the apostolic group, while John provides additional information by noting his own presence.

The second difficulty concerns the encounter between Mary Magdalene and the risen Jesus. John’s account seems to present Mary alone at the tomb (John 20.11-18). However, the Synoptic Gospels clearly indicate that several women were present during this morning visit (Matthew 28.1; Mark 16.1; Luke 24.10). Among them were notably Mary Magdalene, Mary the mother of James and Joses, Salome and other women who had come from Galilee.

This difference can be explained by John’s literary choice to concentrate his attention on Mary Magdalene. She indeed holds a special place among the disciples of Jesus. The Gospels recall that she had been delivered from seven demons (Luke 8.2; Mark 16.9) and that she was among the women who materially supported the ministry of Jesus (Luke 8.1-3). Her testimony therefore carries particular importance in the early Christian tradition. It is thus possible that John deliberately highlighted her personal experience without seeking to systematically mention the other women present.

The third difficulty concerns the number of round trips made by Mary Magdalene between the tomb and the disciples. John’s account seems to distinguish two successive announcements. At first, Mary informs Peter and John that the tomb is empty and that the body of Jesus has disappeared: “They have taken the Lord out of the tomb, and we do not know where they have laid him” (John 20.2). At that moment, she still has no certainty concerning the resurrection.

In a second stage, after seeing the angels and then meeting the risen Jesus, she goes back to the disciples with a totally different message: “I have seen the Lord” (John 20.18). The very nature of these two declarations makes it difficult to merge them into a single announcement. The first expresses incomprehension before an empty tomb; the second is a direct testimony of the resurrection.

If Matthew reports only one announcement of the women to the disciples (Matthew 28.8-10), this may be explained by his narrative purpose. The first piece of information conveyed by Mary Magdalene contributes nothing concerning the resurrection itself. Matthew therefore probably chooses to retain only the announcement essential to his demonstration, the one concerning the victory of the Christ over death.

On this hypothesis, the angels would have appeared to the women but not to the apostles. Peter and John merely observe the state of the tomb and the cloths lying inside it (John 20.5-7), while the angels appear to the women in order to announce to them that Jesus has risen (Matthew 28.5-7; Luke 24.4-8). This distinction explains why neither of the two apostles reports having seen the heavenly messengers during their visit.

We therefore retain the hypothesis according to which Mary Magdalene was the first person to see the risen Lord (Mark 16.9), without necessarily being separated from the rest of the group of women. Her role is particularly highlighted by the evangelists because of the value of her testimony and her closeness to Jesus.

More generally, the Gospels show that each author selects the details he judges useful to his purpose. The absence of a piece of information in one account does not necessarily mean its non-existence, but often reflects an editorial choice. This is why a harmonized reading of the four testimonies makes it possible to better understand the succession of events and to bring out their deep complementarity (Luke 1.1-4; John 21.25).