How many women visited the tomb? (Matthew 28:1 vs. Luke 24:10) I. Background of the Question Within the Gospel accounts, Matthew 28:1 and Luke 24:10 both report that women discovered the empty tomb before any of the male disciples. A common question arises: “How many women visited the tomb?” On the surface, Matthew mentions two—Mary Magdalene and “the other Mary.” Luke, however, includes Mary Magdalene, Joanna, Mary the mother of James, and “the others.” This entry explores how these references align with each other, demonstrating that these passages are coherent accounts of the same event. II. Key Scriptural Passages “After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.” “It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles.” Related passages also shed light on this event: - Mark 16:1: “When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus.” - John 20:1: “Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance.” III. Cultural and Narrative Context In the first-century Jewish world, women were often not considered valid legal witnesses. Yet the Gospels highlight women as the first eyewitnesses to the empty tomb. Each Gospel writer emphasizes different details to convey specific themes and to speak to different audiences: - Matthew’s Emphasis: Often focuses on fulfillment of prophecy and the authority of Jesus. By naming Mary Magdalene and “the other Mary,” Matthew underscores the continuity of credible witnesses without listing every individual present. - Luke’s Emphasis: A detailed historian’s approach (Luke 1:1–4) often includes fuller lists of names or additional background details. This is consistent with Luke naming Joanna (who appears also in Luke 8:3) and referencing “the others.” - Mark’s Perspective: Identifies Salome alongside Mary Magdalene and Mary the mother of James, further illustrating more than two women were in attendance. - John’s Focus: Concentrates on Mary Magdalene’s personal discovery, though the text acknowledges multiple visitors to the tomb when Mary Magdalene later says, “We do not know where they have put Him!” (John 20:2). IV. Reconciling the Number of Women When Scripture mentions individuals in an event, it does not automatically imply that only those individuals were there. Matthew 28:1 highlights Mary Magdalene and “the other Mary,” while Luke 24:10 adds Joanna and “the others.” These details can be understood as supplementary perspectives of the same group: 1. Mary Magdalene is consistently present in all accounts. 2. Mary the mother of James is explicitly named in Luke and Mark. Matthew’s reference to “the other Mary” is generally recognized to be the same person. 3. Salome is noted in Mark 16:1 but not in Matthew’s or Luke’s short lists. 4. Joanna is specifically mentioned by Luke 24:10. 5. The others indicates additional unnamed women who accompanied the group. Rather than a contradiction, these complement one another. Matthew’s focus on two women does not exclude the presence of others. Likewise, Luke’s more extensive list highlights those well-known among the earliest believers or those particularly relevant to his narrative. Each Evangelist tailors the account to emphasize specific witnesses, without claiming these were the only people present. V. Eyewitness Testimony and Ancient Sources In ancient biography and historical narratives: - Selective Reporting: Writers could highlight key figures without listing everyone present. The Gospels employ this practice, each selecting certain details to support their theological and narrative goals. - Credibility of Multiple Witnesses: Even by noting different women, the Gospels underscore the breadth of testimony. The general agreement is that several women discovered the empty tomb, lending historical authenticity to the account. - Manuscript Consistency: Early papyri, such as P66 and P75 for John or other early sources for Matthew, Mark, and Luke, show no substantial textual variants that deny the roles of multiple women. Instead, they repeatedly confirm these details are original and unified in the overall message of an empty tomb discovered by women. VI. The Theological Significance 1. Reliability of Witnesses: Though women typically held lower status as legal witnesses in the ancient world, the Gospels unify in testifying that God chose them as the first heralds of Christ’s resurrection. This indicates historical authenticity, as inventing a fiction in that era would likely feature more “respected” voices. 2. Fulfillment of Jesus’ Predictions: Christ foretold His death and resurrection (Matthew 16:21; Luke 9:22). The presence of these faithful women shows they remained near Jesus, even when many disciples fled. 3. Harmony of the Resurrection Accounts: While each Gospel writer spotlights different people and details, they all converge on the core fact: Jesus’ tomb was found empty on the first day of the week. VII. Conclusion All four Gospels affirm that multiple women arrived at the tomb early on the first day of the week. Matthew spotlights two individuals most central to his narrative—Mary Magdalene and Mary the mother of James (referred to simply as “the other Mary”). Luke’s account adds Joanna and refers to “the others,” underscoring there were indeed more women present. These variations exemplify the different emphases each Gospel writer brings to the larger story without invalidating any particular version. The historical and textual evidence consistently reveals a group of faithful women witnessing the empty tomb, a testimony that remains vital to establishing the reality of the resurrection. In sum, the Gospels do not provide contradictory statements regarding how many women visited the tomb. Instead, they each highlight unique aspects of the event, resulting in a fuller, more unified picture: there were multiple women, among them Mary Magdalene, Mary the mother of James, Joanna, Salome, and additional companions. The accounts converge on the essential and transformative truth—Christ is risen. |
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