Resurrection Witnesses' Initial Silence Explained
The initial silence of the resurrection witnesses, particularly the women who first encountered the empty tomb and angelic messages, is a notable detail in the Gospel accounts. This silence is not necessarily an indication of disbelief or a lack of conviction, but rather can be understood through various interpretive lenses, including fear, awe, and the specific instructions given to them.
One significant explanation for the women's initial silence is fear. The Gospel of Mark states, "And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word; for they were afraid" [1]. Augustine suggests that this fear might have prevented them from speaking to the angels themselves, or even to the guards they saw [1]. This fear, combined with "great joy," indicates a profound and overwhelming experience that could naturally lead to a temporary inability to articulate what they had witnessed. The sudden, miraculous nature of the event, coupled with the presence of divine messengers, would undoubtedly evoke a powerful emotional response.
The concept of silence in the face of overwhelming divine revelation or significant events appears in other biblical contexts. For instance, in Revelation, the opening of the seventh seal is followed by "silence in heaven about the space of half an hour" [4]. This silence is interpreted as suggesting the "mystery of God in his dealings with the world" and a period of awe preceding further divine action [8]. Similarly, the women at the tomb might have been struck by a similar sense of mystery and awe, leading to their initial quietude.
Another perspective on silence comes from instances where Jesus explicitly commanded it. After the Transfiguration, Jesus charged Peter, James, and John, saying, "tell the vision to no man" [2]. This command was given because the disciples might have been disbelieved by others, or because the timing for such a revelation was not yet right [2]. While the women at the tomb were eventually instructed to tell the disciples, their initial silence could reflect a similar understanding that such a monumental event required careful handling or that they were simply processing the incredible news before sharing it.
The Jewish tradition, as seen in the Babylonian Talmud, recognizes that silence can be interpreted as a form of assent or acknowledgment. In a legal context, "silence is considered" [3] as a factor in determining credibility or obligation. While not directly applicable to the resurrection narrative, this highlights that silence is not always an absence of meaning but can carry significant weight in certain situations.
The resurrection of Christ is considered a foundational truth of the gospel, "the most important, and the best authenticated fact in the history of the world" [6]. Given its immense significance, the initial reactions of the witnesses, including their silence, are often scrutinized. The presence of angels as witnesses, often two, is noted as fulfilling the requirement for testimony ("by the mouth of two or three witnesses every thing is established") [5]. The women's initial silence, therefore, does not undermine the veracity of their testimony but rather underscores the extraordinary nature of what they experienced.
Furthermore, the Gospels present variations in the accounts of the resurrection, including the timing and details of who saw what and when. These variations, including the women's initial silence, are often seen by scholars not as contradictions but as complementary perspectives that attest to the independent nature of the testimonies and the profound impact of the event on different individuals [1]. Augustine, for example, addresses apparent discrepancies in the Gospel accounts of the resurrection, seeking to reconcile them rather than dismiss them [1].
The silence of the women can also be contrasted with the deliberate falsehoods spread by those who opposed the resurrection. Augustine notes that the soldiers guarding the tomb were bribed to disseminate a lie, claiming the disciples stole the body while they slept [7]. This deliberate fabrication stands in stark contrast to the women's initial, perhaps awe-struck, silence, which eventually gave way to their proclamation of the resurrection. The women's eventual breaking of silence to share the news with the disciples is a crucial part of the narrative, demonstrating their transition from fear and wonder to active witness.
In some instances, silence can also be a strategic choice. In Luke 14:4, when Jesus asks a question that would incriminate his accusers, "They held their peace," because they could not answer without condemning themselves [9]. While the women's silence at the tomb was not for self-preservation in the same way, it illustrates that silence can be a complex human response to challenging or overwhelming circumstances.
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — TIME OF THE LORD'S RESURRECTION. (part 3): to any man; for they were afraid;"[1] whereas Matthew's statement is in these terms: "And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word.[2] The explanation, however, may be that the women did not venture to tell either of the angels themselves,--that is, they had not courage enough to say anything in reply to what they had heard from the angels. Or, indeed, it may be that they were not bold enough to speak to the guards whom they saw lying th”
- Matthew (Baptist/Reformed) “John Gill on Matthew 17:9: And as they came down from the mountain,.... Where all these things had been transacted, Jesus charged them, saying, tell the vision to no man: by the "vision" is meant, as it is explained in Mark, "what things they had seen"; as Moses and Elias, and the bright cloud that overshadowed them, and Christ transfigured before them, in a surprising, glorious manner. These Christ strictly ordered Peter, James, and John, to speak of to no man whatever; no, not their fellow disciples; who either would be apt to disbelieve them, on account of the greatness of them, as Thomas”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yevamot 88a.1: of the mishna, what is the reason that when he remains silent, the Rabbis obligate him to bring to an offering based on the testimony of one witness? If we say it is because the witness is deemed credible, but there is the case of an ordinary pair of witnesses, where even though he contradicts their claim they are deemed credible, and yet the Rabbis exempt him from bringing an offering. If so, they would certainly not obligate him to bring an offering due to the testimony of a lone witness. Rather, is it not because he remained silent, and silence is considere”
- Revelation (Baptist/Reformed) “John Gill on Revelation 8:1: And when he had opened the seventh seal,.... That is, when the Lamb had opened the seventh and last seal of the scaled book: there was silence in heaven about the space of half an hour; not in the third heaven, the seat of the divine Being, of angels and glorified saints, where are hallelujahs without intermission; but in the church, which is oftentimes signified by heaven in this book, and where now the throne of God was placed, in that form as described in Rev 4:4, or rather in the Roman empire: nor is this silence the sum of this seal, or the only thing in it;”
- Luke (Baptist/Reformed) “John Gill on Luke 24:3: And it came to pass as they were much perplexed thereabout,.... About the body of Christ, and its being gone, what should become of it, whither it was removed, and by what means, and by whom; whether by a friend, or foe, for they had no thought, nor expectation of a resurrection; behold, two men stood by them in shining garments; who were angels in the form of men; and as these were the first witnesses of Christs resurrection, there were two of them; for by the mouth of two or three witnesses every thing is established. Matthew and Mark take notice but of one; but Joh”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 132: § 1. Resurrection of Christ. The resurrection of Christ is not only asserted in the Scriptures, but it is also declared to be the fundamental truth of the gospel. “If Christ be not risen,” says the Apostle, “then is our preaching vain, and your faith is also vain” ( 1 Cor. xv. 14 ). “If Christ be not raised, your faith is vain; ye are yet in your sins” ( verse 17 ). It may be safely asserted that the resurrection of Christ is at once the most important, and the best authenticated fact in the history of the world. (1.) It was predicted in”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — A PSALM TO DAVID HIMSELF, ON THE REMEMBRANCE OF THE SABBATH. (part 15): false-witness was borne against the Lord, before He suffered. You know how atrocious false-witness was borne against Him, even after His resurrection. For those soldiers who watched His sepulchre of whom Isaiah spake, "I will appoint the wicked for His burial"[8] (for they were wicked men, and would not speak the truth, and being bribed they disseminated a lie), consider what "vanity" they spake. They also were examined, and they said, "While we slept, His disciples came and ”
- Revelation (Protestant academic) “Tyndale House on Revelation 8:1: 8:1 The opening of the seventh seal concludes the first act and dramatically initiates silence, which suggests the mystery of God in his dealings with the world (10:4; 1 Kgs 19:11-12). Perhaps the mysterious silence here is analogous to God’s rest on the seventh day of creation (Gen 2:1-3; see also Heb 4:1-11). • half an hour: This brief hush precedes the unfolding of the second act of divine judgment when God will answer the prayers of his people.”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 14:4: They held their peace - They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would condemn themselves, and therefore they were silent.”