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Luke 24:11

in Luke 24

But their words seemed like nonsense to them, and they did not believe the women.

BSB

The same verse in ASV and KJV ▾

ASV

And these words appeared in their sight as idle talk; and they disbelieved them.

KJV

And their words seemed to them as idle tales, and they believed them not.

This verse in Luke 24

Commentary

13 notes on this verse

A commentator

Leo the Great

SERMON 73.1.2.444 · Written before 461.

The Spirit of truth would by no means have permitted this hesitation, wavering in human weakness, to enter the hearts of his preachers, if their trembling anxiety and questioning delay were not to have established the foundations of our faith. Consequently it was our doubts and our danger that was being considered in the apostles. We, in the guise of the apostles, were being instructed against the slanders of the wicked and the proofs of earthly wisdom. Their "seeing" instructed us, their "hearing" informed us, their "touching" strengthened us.

This site's exposition

seemed like nonsense to them

on Luke 24:11-12

The women's report meets disbelief, for their words seemed like nonsense. Peter ran to the tomb and went away wondering, still short of faith, which prepares for the appearance to him that verse 34 reports.

The record, by era

The Church Fathers2 voices

A commentator

Augustine of Hippo

SERMON 232.2 · Written before 430.

proposed

The women came to the tomb, but they didn't find the body in the tomb. Instead, they were told by angels that Christ had risen. The women reported this to men. And what's written? What did you hear? These things seemed in their eyes like an idle tale. How very unhappy is the human condition! When Eve related what the serpent had said, she was listened to straightaway. A lying woman was believed, and so we all died. But [the disciples] didn't believe women telling the truth so that we might live. If women are not to be trusted, why did Adam trust Eve? If women are to be trusted, why did the disciples not trust the holy women?So in this fact we have to reflect on the goodness of the Lord's arrangements, because this, of course, was the doing of the Lord Jesus Christ that it should be the female sex which would be the first to report that he had risen again. Humanity fell through the female sex; humankind was restored through the female sex. A virgin gave birth to Christ; a woman proclaimed that he had risen again. Through a woman death, through a woman life. But the disciples didn't believe what the women had said. They thought they were raving, when in fact they were reporting the truth.

A commentator

Augustine of Hippo

SERMON 236.2 · Written before 430.

proposed

This hope, this gift, this promise, this tremendous grace—when Christ died his disciples lost it from their spirits, and on his death they fell away from hope. Here we see them receiving the news of his resurrection, and the words of the messengers seemed to them like an idle tale. Truth became like an idle tale. If ever the resurrection is proclaimed nowadays, and someone thinks it's an idle tale, doesn't everybody say he's all twisted up? Doesn't everybody loathe and detest what he says, turn away, close their ears and refuse to listen? That's what the disciples were when Christ died. What we abhor is what they were. The leading rams had the disease which the lambs shudder at.

The Medieval Church3 voices

A commentator

Bonaventure

Commentary on Luke, Chapter 24 · Written in the 13th century.

proposed

Secondly, as regards the sight of the disciples, it is added: And these words seemed before them as idle talk, and they did not believe them. Hence they did not believe what they heard, both because what was being said was wondrous, and because this …

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

When they returned from the tomb and told the apostles about this, they were regarded as dreamers. So, by nature, the miracle of the resurrection seems incredible to people!

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness. For the resurrection itself was …
6 more voices on this verse

The Medieval Church2 voices

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

(ex Greg.) Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.

The Puritans and the Awakening2 voices

And their words seemed to them as idle tales,.... As fabulous things, as mere whims, and the fancies of their brains: "as a dream", according to the Persic version; or, "as a jest", as the Arabic version renders it.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

One cannot but be amazed at the stupidity of these disciples,--who had themselves so often professed that they believed Christ to be the Son of God and the true Messiah, had been so often told that he must die and rise again, and then enter into his glory, had seen him more than once raise the dead,--that they should be so backward to believe in his raising himself.

The Nineteenth Century2 voices

The resurrection of Christ is one of the great foundation-stones of the Christian religion. In practical importance, it is second only to the crucifixion. The chapter we have now begun, directs our mind to the evidence of the resurrection. It contains unanswerable proof that Jesus not only died, but rose again. We see, in the verses before us — the reality of Christ's resurrection . We read, that upon "the first day of the week" certain women came to the tomb in which the body of Jesus had been laid, in order to anoint Him.
The resurrection of Christ is one of the great foundation-stones of the Christian religion. In practical importance, it is second only to the crucifixion. The chapter we have now begun, directs our mind to the evidence of the resurrection. It contains unanswerable proof that Jesus not only died, but rose again. We see, in the verses before us — the reality of Christ's resurrection . We read, that upon "the first day of the week" certain women came to the tomb in which the body of Jesus had been laid, in order to anoint Him. But when they came to the place, "they found the stone rolled away. When they entered in, they did not find the body of the Lord Jesus." This simple fact is the starting-point in the history of the resurrection of Christ. On Friday morning His body was safe in the tomb. On Sunday morning His body was gone. By whose hands had it been taken away? Who had removed it? Not surely the priests and scribes and other enemies of Christ! If they had had Christ's body to show in disproof of His resurrection — then they would gladly have shown it. Not the apostles and other disciples of our Lord! They were far too much frightened and dispirited to attempt such an action, and the more so when they had nothing to gain by it. One explanation, and one only, can meet the circumstance of the case. That explanation is the one supplied by the angels in the verse before us. Christ "had risen" from the grave. To seek Him in the sepulcher was seeking "the living among the dead." He had arisen, and was soon seen alive and conversing, by many credible witnesses. The fact of our Lord's resurrection rests on evidence which no infidel can ever explain away. It is confirmed by testimony of every kind, sort, and description. The plain unvarnished story which the Gospel writers tell about it — is one which cannot be overthrown.

The words behind it

12 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 126:1

    When the LORD restored the captives of Zion, we were like dreamers.

    it leads to

    • Hosea 6:11

      Also for you, O Judah, a harvest is appointed, when I restore My people from captivity.

    • Joel 3:1

      “Yes, in those days and at that time, when I restore Judah and Jerusalem from captivity,

    • Jeremiah 31:8–10

      Behold, I will bring them from the land of the north and gather them from the farthest parts of the earth, including the blind and the lame, expectant mothers and women in labor. They…

    • Psalms 85:1

      You showed favor to Your land, O LORD; You restored Jacob from captivity.

    • Psalms 123:1

      I lift up my eyes to You, the One enthroned in heaven.

  • Through

    2 Kings 7:2

    But the officer on whose arm the king leaned answered the man of God, “Look, even if the LORD were to make windows in heaven, could this really happen?” “You will see it with…

    it leads to

    • Genesis 7:11

      In the six hundredth year of Noah’s life, on the seventeenth day of the second month, all the fountains of the great deep burst forth, and the floodgates of the heavens were opened.

    • Malachi 3:10

      Bring the full tithe into the storehouse, so that there may be food in My house. Test Me in this,” says the LORD of Hosts. “See if I will not open the windows of…

    • Genesis 18:12–14

      So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?”

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 13 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Augustine of Hippo, SERMON 232.2; Augustine of Hippo, SERMON 236.2; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 24; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament (1746-1748); Leo the Great, SERMON 73.1.2.444; Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Luke and Theophylact of Ohrid, Catena Aurea by Aquinas.