Contradictions in the Bible-Part 5

All things are possible with God. A mountain can be commanded to move and it will move.
 
It was not Jesus’ faith that limited His ability to help the people.  It was their unbelief and hard heart.  Read the passage! (Mark 6:6)
 
>MT 5:37, 15:19, MK 7:22, JN 8:14, 44, 14:6, 18:37 Jesus says that you
should answer a plain "yes" or "no," that his purpose is to bear witness to the truth, and that his testimony is true. He equates lying with evil.
>JN 7:2-10 Jesus tells his brothers that he is not going to Jerusalem for the Feast of the Tabernacles, then later goes secretly by himself. (Note: The words "not yet" were added to some versions at JN 7:8 in order to alleviate this problem. The context at JN 7:10 makes the deception clear, however.)
 
You mischaracterize Christ’s interaction with His brethren.  John 7:1 indicates that Jesus needed to be careful because the Jews sought to kill Him.  He knew that it was not the appropriate time for Him to be sacrificed.  Therefore He was VERY clear with His family in verse 6: “My time is not YET come: but your time is always ready.”  In other words, Christ could not (like them) go publicly at any time because He would be killed.  The end of verse 8 makes it further clear that He would go up once the appropriate time had come.
 
>MT 16:6, 11 Beware of the leaven of the Pharisees and Sadducees.
>MK 8:15 Beware of the leaven of the Pharisees and Herod. 
Herod was a Sadducee.
 
>MT 16:18 Jesus founds his church on Peter and will give him the keys of the kingdom.
>MT 16:23 Jesus calls Peter [a] "Satan" and "a hindrance," and accuses him of being on the side of men rather than that of God.
 
Firstly, Jesus does not declare Peter (“Petros”) the foundation of the church.  The foundation rock (“Petra”) is Peter’s statement of faith in Christ. Peter himself declares Christ to be the cornerstone in I Peter 2:6. Secondly, there is no man who is perfect and invulnerable to being used by Satan; no matter how spiritual that man is.
 
>MT 16:18 Jesus founds his church on Peter and will give him the keys of the kingdom.
>AC 15:1-21 James presides over the first Council of Jerusalem and formulates the decree regarding the accepting of Gentiles which is sent to the >other churches. (Note: Tradition has it that James was appointed as the first Bishop or Pope, not Peter.)
Note above.  Also, all of the apostles were later (John 20:23) given similar responsibility.
 
>MT 17:1-2 The Transfiguration occurs six days after Jesus foretells his suffering.
>LK 9:28-29 It takes place about eight days afterwards.
 
Matthew 17 says specifically AFTER six days (in other words six full days passed BETWEEN the two events).  Luke approximates, saying ABOUT eight days.  (This would indicate he was counting INCLUSIVE of the partial day on either side.)
 
>MT 20:20-21 The mother of James and John asks Jesus a favor for her sons.
>MK 10:35-37 They ask for themselves.
 
Matthew indicates that both came together making the request.
 
>MT 20:23, MK 10:40 Jesus responds that it is not his to give.
>MT 28:18, JN 3:35 All authority has been given to Jesus.
 
Christ’s response has nothing to do with any lack of authority on His part; the positions requested by the disciples had already been reserved for those who had earned them.
 
>MT 20:29-34 Jesus heals two blind men on the way to Jericho.
>MK 10:46-52 He heals one blind man.
 
Bartimaeus, the more forward of the two cries out, “Jesus, you son of David…”  He is specifically mentioned in Mark.  That passage does not mention, nor does it preclude, a second blind man being healed as well.  Of this second man, we know nothing except that he was also healed.
 
>MT 21:1-17 The sequence was: triumphal entry, cleansing of the temple, Bethany.
>MK 11:1-19 Triumphal entry, cleansing of the temple.
>LK 19:28-48 Triumphal entry, cleansing of the temple, daily teaching in the temple.
>JN 12:1-18 Cleansing of the temple (early in his career), Supper with Lazarus, triumphal entry, no cleansing of the temple following the triumphal entry.
 
Bethany is just outside of Jerusalem.  Christ went there to sleep and then returned to the city to teach in the temple (Matthew 21:18-23).  Jesus cleansed the temple twice.  John records the earlier cleansing and does not record, nor preclude, the second.
 
>MT 21:2-6, MK 11:2-7, LK 19:30-35 The disciples follow Jesus instructions and bring him the animal (or animals, in the case of MT).
>JN 12:14 Jesus finds the animal himself.
 
John merely mentions that Jesus found an ass and made the entrance.  It does not say he went and brought the animal.  The other gospels give the specifics of how Christ found it (using his miraculous knowledge) and then instructed the disciples to bring it along with its mother.
 
>MT 21:7 Jesus rides two animals during his triumphal entry.
>MK 11:7, LK 19:35, JN 12:14 Only one animal is involved.
 
Jesus rode the colt, while the mother came along as well. (Perhaps carrying some of their things.)
 
>MT 21:12-13 The cleansing of the temple occurs at the end of Jesus' career.
>JN 2:13-16 It occurs near the beginning of his career.
See above.
 
>MT 21:19-20 The fig tree withers immediately after being cursed by Jesus. The disciples notice and are amazed.
>MK 11:13-14, 20-21 The disciples first notice that the tree has withered the day following.
 
Matthew does not record the Lord leaving Jerusalem and returning the following day (like Mark does in verse 19-21) when it actually was observed withered.  Therefore he proceeds to complete the story of what happened to the tree by saying, “And presently the fig tree withered away.”  Matthew then returns to his uninterrupted detailing Christ’s message over the following days.
 
>MT 23:35 Jesus says that Zacharias (Zechariah) was the son of Barachias(Barachiah).
>2CH 24:20 Zacharias was actually the son of Jehoida, the priest.
>(Note: The name Barachias, or Barachiah, does not appear in the O.T.)
 
It is possible that Christ could be referencing the Zacharias of the O.T., who perhaps was of the lineage of one, Barachias.  Some have also thought that this Zacharias was John the Baptist’s father.  It appears that the Lord is citing the first (Abel) and last (Zacharias) martyr of the OT era.  Hence it is likely the minor prophet Zechariah whose father is Berechiah in Zecharia 1:1.
 
>MT 24:29-33, MK 13:24-29 The coming of the kingdom will be accompanied by signs and miracles.
>LK 17:20-21 It will not be accompanied by signs and miracles. It is already within.
 
The Greek (entos) might be better translated “in your midst.”  Christ was rejected by the Jews as their Messiah.  Nonetheless, He brought His kingdom to reign within all who accepted Him.  The confusion comes from the fact that He will someday return to forcibly establish His physical kingdom at His second coming.  There are multiple kingdoms.
 
>MT 25:34 Heaven was prepared before the Ascension of Jesus.
>JN 14:2-3 It was prepared after the Ascension of Jesus.
 
Heaven was reserved, planned, and prepared in the mind of God when the earth was created.  The divisions of heaven and earth were established at that time.  In John, Christ specifically references mansions (or dwelling places) WITHIN heaven that He is even now preparing specifically for each of His followers.
 
>MT 26:6-13, MK 14:3 The anointing of Jeus takes place in Bethany at the house of Simon the leper.
>LK 7:36-38 It takes place at the house of a Pharisee in Galilee.
 
This is a pathetic misunderstanding of the context.  Clearly they are different occurrences, one caused by a repentant sinner early in Christ’s ministry; the other initiated by Mary of Bethany just before His death.
 
>MT 26:7, MK 14:3 The oil is poured on Jesus' head.
>LK 7:38, JN 12:3 On his feet.
 
Luke 7 was a separate incident (see above).  The other passages record the traditional anointing of both head and feet.  See the custom discussed in Luke 7:38,46.  Mary of Bethany was the only one to comprehend His announcement of coming death and resurrection.  She was not among the women who came to embalm Christ at the tomb.
 
>MT 26:7, MK 14:3, LK 7:37 An unnamed woman does the anointing.
>JN 12:3 It is Mary.
 
Luke 7 was an unnamed sinner.  It was Mary in all of the others, though only John gives us her name.  This is no contradiction.
 
>MT 28:6-8 The women ran from the tomb "with great joy."
>JN 20:1-2 Mary told Peter and the other disciple that the body had been stolen. (Would she feel "great joy" if she thought the body had been stolen?)
 
Each of the gospels adds details that help complete the STORY OF THE RESURRECTION.  The order appears to be as follows:  A large group of women had observed the crucifixion of Jesus (Matthew 27:55), followed the process of His burial (Luke 23:55) and then went to prepare spices and ointments for Him.  They rest on the Sabbath and then return in two groups on Sunday (Luke 24:1).  Mary Magdalene, Mary (supposed to be the mother of James and Joses), and Salome start out ahead while it is still dark (John 20:1), looking for someone to roll away the stone (Mark 16:3).  They are amazed to see the stone taken away and the tomb appearing empty.  Without going inside, Mary Magdalene runs off to tell the disciples that someone stole the body (John 20:2).  The other two women proceed to go into the tomb and see an angel (Mark 16:5).  This same angel who had earlier appeared to the guards and rolled the stone away now speaks to them (Matthew 28:5-7), instructing them to go tell the disciples.  They flee out of the tomb in great fear, too frightened to go tell the disciples (Mark 16:8). Meanwhile Peter was informed by Mary Magdalene and runs to see the empty tomb for himself (Luke 24:12), followed by John (John 20:3). Mary Magdalene also returns behind them and remains weeping after they leave (John 20:11).  Two angels appear to comfort her and Jesus Himself comes to her (John 20:12-14 and Luke 16:9).  Afterward, She returns to the disciples to share the further news (John 20:18).  Meanwhile the frightened Salome and Mary regroup with the rest of the women carrying the spices and go to the tomb.  Finding it empty, they stand perplexed (Luke 24:4).  Then two angels appear to the full group and explain in greater detail the news of the resurrection (Luke 24:4-9). Afterwards, they ALL go back to the disciples (Luke 24:10 and Matthew 28:8).  On the way, Jesus himself meets them and comforts them further (Matthew 28:9-10).  
 
Given the fact that each gospel writer focuses on a different piece of the story (ie John ignores the other women and just records the Mary Magdalene experience), one can not blame Zathras for being puzzled.  However, this is the reason that this vital pinnacle of all history is recorded from four different perspectives.  It gives us a much more complete picture of the Messiah.
 
>MT 26:8 The disciples reproach her.
>MK 14:4 "Some" reproach her.
>JN 12:4-5 Judas Iscariot reproaches her.
 
Judas was the ringleader of it…and he was a disciple.
 
>MT 26:14-25, MK 14:10-11, LK 22:3-23 Judas made his bargain with the chief priests before the meal.
>JN 13:21-30 After the meal.
 
John does not mention the bargaining with the chief priests.  It does imply that the time was ripe for the foul deed (vs 27), for which he had been waiting (Matthew 26:16).  But he had already planned it (John 13:2).
 
>MT 26:20-29, MK 14:17-28, JN 13:21-30 Jesus forecasts his betrayal prior to the communion portion of the supper.
>LK 22:14-23 After the communion portion.
 
It appears that Christ discussed it throughout the meal.  In Luke 22:15 we see that He discusses his suffering first thing before the meal, during the cup before the meal (vs 17-18), during the bread (vs 19) and again during the cup after the supper (vs 20-22).  The sop (John 13:26) was not communion in any sense, but merely a custom of the day that occurred after the meal was finished (John 13:2).  Matthew and Mark record the interchange between Judas and Jesus DURING the meal.  Some have marveled that the other disciples did not pick up on Christ’s statement and seemed oblivious later (John 13:22 and Luke 22:23).  This bears tribute to how effective a hypocrite Judas was.  Additionally, we note that there was a undercurrent conversation taking place in which the disciples were arguing over who was the greatest (Luke 22:24).
 
>MT 26:26-29, MK 14:22-25 The order of the communion was: bread, then wine.
>LK 22:17-20 It was: wine, then bread.
 
It was the cup (Luke 22:17), then bread (vs 19), and then the after-supper cup (vs 20).
 
>MT 26:34, LK 22:34, JN 13:38 Peter was to deny Jesus before the cock crowed.
>MK 14:30 Before the cock crowed twice.
>MK 14:66-72 The cock crows after both the first and second denials.
>(Note: These discrepancies have been "translated out" in some Bible versions.)
 
After contemplating it from several angles, I still fail to see how Zathras even imagines a contradiction here.  If I were to predict, “Zathras will die before I the church clock chimes.”  Then suddenly a driver loses control, running his car over Zathras, killing him just before the clock chimes twice.  Did my prediction fail just because it chimed TWICE?  Certainly not.  In fact, some might make the case that I was psychic!
 
>MT 26:40-45, MK 14:37-41 The disciples fall asleep three times.
>LK 22:45 One time.
 
If Luke clearly stated, “the disciples fell asleep and were awakened only once by the Lord…” Zathras would have a point.  Luke’s statement is accurate, but his account is not exhaustive.  This situation is not contradictory.
 
>MT 26:49-50, MK 14:44-46 Jesus is betrayed by Judas with a kiss, then seized.
>LK 22:47-48 Jesus anticipates Judas' kiss. No actual kiss is mentioned.
>JN 18:2-9 Jesus voluntarily steps forward to identify himself making it completely unnecessary for Judas to point him out. No kiss is mentioned.
 
Matthew 26:45-47 indicates that the disciples were asleep and that Judas’ mob appeared even as Christ was awakening them.  Clearly Jesus stood out as the solitary standing figure, making the kiss unnecessary.  Judas had anticipated that Jesus would be asleep with the others.  However, he follows through on the plan and kisses the Lord anyway.  Luke implies that the kiss happens.  John does not mention it, focusing instead on the brief dialogue.
 
>MT 26:51, MK 14:47, JN 18:10 The ear of a slave is cut off and left that way.
>LK 22:50-51 The severed ear is miraculously healed by Jesus.
 
None of these passages say the ear was “left that way.”  They do not mention the healing, nor do they preclude it from happening.
 
>MT 26:52 Dispose of swords. All who take the sword will perish by it.
>LK 22:36-38 Buy swords.
 
You are VERY loose with the text in Matthew.  It says, “Put up again thy sword into his place…”  The command was not to dispose of the sword.  There is a time to fight and a time to surrender without a fight.  This was the latter.
 
>MT 26:57, MK 14:53, LK 22:54 After his arrest Jesus is first taken to Caiphas, the high priest.
>JN 18:13-24 First to Annas, the son-in-law of Caiphas, then to Caiphas.
 
You twist the statements in the first three gospels to try and manufacture a contradiction.  None say that he is FIRST taken to Caiphas.  They merely record that he was taken there.  John adds the detail that Jesus stopped briefly at Annas’ place before going to the high priest’s palace.  Perhaps the purpose  (John 18:24) was to bind Him more securely.
 
>MT 26:18-20, 57-68, 27:1-2, MK 14:16-18, 53-72, 15:1 Jesus' initial hearing was at night on Passover. In the morning he was taken to Pilate.
>LK 22:13-15, 54-66 The initial hearing took place in the morning on Passover.
>JN 18:28, 19:14 It took place the day before Passover, on the Day of Preparation.
 
Your statement regarding the first two gospels is wrong.  It is clear that Christ was hastily tried by the Sanhedrin in the wee hours of the morning (Mark 15:1 and Matthew 27:1) after having been interrogated at the high priest’s palace that night.  The events of the crucifixion vis a’ vis the Passoever are not clear from the gospel accounts and Bible scholars have disagreed as to which day Christ was tried and thereafter crucified.  The consensus seems to be that the disciples celebrated an early Passover and Jesus was put to death on the Day of Preparation.    
 
>MT 26:59-66, MK 14:55-64 Jesus was tried by the entire Sanhedrin (the chief priests and the whole council).
>LK 22:66-71 There was no trial but merely an inquiry held by the Sanhedrin.
>JN 18:13-24 There was no appearance before the Sanhedrin, only the private hearings before Annas and then Caiphas.
 
The passage cited in Luke is parallel to Matthew 27:1 and Mark 15:1.  It was a brief appearance before the officially assembled Sanhedrin after being interrogated during the night as described in the first two passage you cite.  John does not mention this brief trial, nor does he preclude it.
 
>MT 26:63, LK 22:70 The high priest asks Jesus if he is the Son of God.
>MK 14:61 He asks Jesus if he is the Son of the Blessed.
 
Perhaps he asked, “Are you the Son of the Blessed?  Are you the very son of God?”  As anyone who has witnessed a detailed cross-examination can understand, there were likely many variations of the question asked (particularly since this became the basis for their accusation before Pilate).
 
>MT 26:64, LK 22:70 Jesus answers: "You have said so," or words to this effect.
>MK 14:62 He answers directly: "I am."
 
Perhaps he says, “You have said so…I AM!”  Only Matthew records the further statement that He makes about His second coming.
 
>MT 26:69-70 Peter makes his first denial to a maid and "them all."
>MK 14:66-68, LK 22:56-57, JN 18:17 It was to one maid only.
 
Matthew says he denied it “BEFORE them all.”  Read the whole phrase, rather than trying to twist the meaning.
 
>MT 26:71-72 Peter's second denial is to still another maid.
>MK 14:69-70 (Apparently) to the same maid.
>LK 22:58 To a man, not a maid.
>JN 18:25 To more than one, "they."
 
Matthew is better translated “another” here.  Mark records that the maid was making a comment to the another person and Peter denies it in front of both of them.  Luke informs us that the “other” was a man.
 
>MT 26:73-74, MK 14:70-71 Peter's third denial is to bystanders (two or more).
>LK 22:59-60 To "another" (one).
>JN 18:26-27 To one of the servants.
 
Luke and John only mention the one who accuses Peter, but they certainly do not imply there were no bystanders witnessing the denial.  Indeed, the commotion of swearing and cursing (Mark 14:70-71) would certainly have attracted the interest of others gathered around the fire.
 
>MT 26:74 The cock crowed once.
>MK 14:72 The cock crowed twice.
 
It probably crowed more than twice (if it was anything like a typical rooster).  Matthew does not record the second one, but certainly does not preclude it.
 
>MT 27:3-7 The chief priests bought the field.
>AC 1:16-19 Judas bought the field.
 
The chief priests “invested” his money for him.  It was likely in Judas’ name that it was bought.
 
>MT 27:5 Judas threw down the pieces of silver, then departed.
>AC 1:18 He used the coins to buy the field.
See above
 
>MT 27:5 Judas hanged himself.
>AC 1:18 He fell headlong, burst open, and his bowels gushed out.
 
Judas was a three time loser.  As a weak, greedy man, he determines to join the disciples, hoping to make it big in Jesus’ kingdom.  When this vision falls apart, he decides to steal from the communal purse and finally betray Christ for a paltry sum.  Even this act leaves him feeling empty and guilty.  His final decisive move was to commit suicide by hanging himself.  Even in this final act he fails! Perhaps the rope held long enough to kill him before breaking.  Perhaps as he jumped the noose gave way immediately.  Falling from a great height, Judas mangled body is splattered down below.
 
>MT 27:11, MK 15:2, LK 23:3 When asked if he is King of the Jews, Jesus
>answers: "You have said so," (or "Thou sayest").
>JN 18:33-34 He answers: "Do you say this of your own accord?"
This same objection has been answered above.
 
>MT 27:11-14 Jesus answers not a single charge at his hearing before Pilate.
>JN 18:33-37 Jesus answers all charges at his hearing before Pilate.
 
Matthew only records that Jesus did not answer the CHARGES (as does Mark 15:3-4).  John does not record the CHARGES that were brought--subverting the nation, refusing to pay taxes, etc (Luke 23:2)—rather he records a brief dialogue between Pilate and Christ.
 
>MT 27:20 The chief priests and elders are responsible for persuading the people to ask for the release of Barabbas.
>MK 15:11 Only the chief priests are responsible.
>LK 23:18-23 The people ask, apparently having decided for themselves.
 
Luke 23:23 specifically mentions the significant role played by the chief priests.  They stirred up the elders and the gathered crowd.  Mark does not say that the elders played no role.
 
>MT 27:28 Jesus is given a scarlet robe (a sign of infamy).
>MK 15:17, JN 19:2 A purple robe (a sign of royalty).
 
The significance of the slight color variations is being vastly overblown.  I recall nowhere in Scripture where a scarlet robe is a sign of infamy.  The soldiers grabbed a bright robe that was nearby, finding it suitable to simulate royal purple for their mockery.  Perhaps the actual color was somewhere in between.  Perhaps the gaudy garment gave off hues of both in the nightime lighting.
 
>MT 27:32, MK 15:21, LK 23:26 Simon of Cyrene carries Jesus' cross.
>JN 19:17 Jesus carries his own cross with no help from anyone.
 
It was Roman tradition that the condemned should carry their own cross, signifying consent to the judgment.  The traditional story is that as Jesus began to carry the cross in His weakened condition he fell under its weight and Simon was recruited to carry it to Golgotha.
 
>MT 27:37 The inscription on the cross read: "This is Jesus the King of the Jews."
>MK 15:26 "The King of the Jews."
>LK 23:38 "This is the King of the Jews."
>JN 19:19 "Jesus of Nazareth, the King of the Jews."
 
It said: “This is Jesus of Nazareth, king of the Jews.”  Not all of them gave it word for word.  (It was written in three languages!)  Mark (the most cryptic) was still right.  It did say he was king of the Jews!  How is this supposed to be a contradiction?
 
>MT 27:44 Both of those who are crucified with Jesus taunt him.
>LK 23:39-42 Only one taunts Jesus, and he is rebuked by the other for doing so.
 
Initially they both join in the taunting of Jesus (Mark 15:32).  The chief priests (Matthew 27:39), the passing crowds (vs 39) and even the soldiers (Luke 23:36) were all mocking Him.  Through all this, the thief did not defend Jesus.  Then something happened.  Perhaps the placing of the placard in Luke 22:38 caused him to rethink.  Maybe the reality of life ending caused a “foxhole conversion.”  Suddenly, he responded to this last insult by the other thief with a lengthy rebuke.  This is a common occurrence in the annals of salvation accounts: rebellion and animosity changed to penitence as one is confronted with the reality of the Savior!  Like the Apostle Paul in Acts, this thief makes an about face and is assured a place in paradise.
 
>MT 27:46 Jesus asks God, the Father, why he has been forsaken.
>JN 10:30 Jesus says that he and the Father are one.
 
Here Zathras struggles with the difficult concept of the Trinity.  Many things (Trinity, omniscience, foreknowledge, eternality, omnipresence, incarnation) about an Almighty, Infinite God are incomprehensible to us.  This is not a contradiction since it is only reasonable for the essence of God to be beyond our ability to fully grasp.  The Trinity (three persons in ONE God) is here voluntarily hurt in a suffering that was far worse than the physical torment of the cross.  The Father turns His back on the Son who bears the sin of all the ages.
 
>MT 27:46-50, MK 15:34-37 Jesus' last recorded words are: "My God, my God,why hast thou forsaken me?"
>LK 23:46 "Father, into thy hands I commit my spirit."
>JN 19:30 "It is finished." (Note: Even though both MT and MK represent
>direct quotes and are translated similarly, the actual Greek words used for God are different. MT uses "Eli" and MK uses "Eloi.")
 
As has repeatedly been the case, Zathras fails to understand that a gospel writer choosing not to record a given detail mentioned in another gospel is not necessarily a contradiction. If each gospel covered the exact same details, there would be no purpose to having four gospels!
 
Matthew 27:50 and Mark 15:37 clearly state that He made other utterances before dying.  Luke 23:46 records that Jesus cried out before His prayer to the Father.  No doubt He cried out, “It is finished.”  John 19:30 states that He bowed His head after He cried out.  No doubt He prayed, “Father…” as He bowed His head and died.
 
None of the gospels record ALL seven of Christ’s sayings on the cross.  However, a contradiction would only arise if A. one of the other gospels declared that a statement was Christ’s LAST words while another gospel declared that a different statement was His LAST words; or B. if one of the gospels declared that Christ did not say a statement that was recorded by another gospel.
 
>MT 27:48, LK 23:36, JN 19:29 Jesus was offered vinegar to drink.
>MK 15:23 It was wine and myrrh, and he did not drink it.
>JN 19:29-30 Whatever it was, he did drink it.
 
It appears to be a Jewish tradition to offer a stupefying drink prior to the agony of crucifixion in order to alleviate the pain.  Christ refused this vinegar/wine/myrrh potion (Matthew 27:34).  However, shortly before dying he was offered a drink again (Matthew 27:48).  This time he “received the vinegar” (John 19:30), probably clearing his mouth for the cry of victory “It is finished!”
 
>MT 27:54 The centurion says: "Truly this was the son of God."
>MK 15:39 He says: "Truly this man was the son of God!"
>LK 23:47 He says: "Truly this man was innocent" (or "righteous").
 
Perhaps he said, “Truly this man was the innocent Son of God!”
 
>MT 27:55, MK 15:40, LK 23:49 The women looked on from afar.
>JN 19:25-26 They were near enough that Jesus could speak to his mother.
 
So what?  They were not directly under Jesus, staring at His naked body.  But they were close enough to hear His statement.
 
>MT 27:62-66 A guard was placed at the tomb (the day following the burial).
>MK 15:42- 16:8, LK 23:50-56, JN 19:38-42 (No guard is mentioned. This is important since rumor had it that Jesus' body was stolen and the Resurrection feigned.)
>MK 16:1-3, LK 24:1 (There could not have been a guard, as far as the women were concerned, since they were planning to enter the tomb with spices.
>Though the women were aware of the stone, they were obviously unaware of a guard.)
 
The placing of the guard was important.  That is why we have the record of it in Matthew.  Perhaps the women were unaware of the guard.  Or maybe they believed the guard would permit them to anoint the body and leave.
 
>MT 24:9 Even some of the disciples of Jesus will be killed.
>JN 8:51 If anyone keeps Jesus' words, he will never see death.
>HE 9:27 [All] men die once, then judgment follows.
 
Obviously, Christ was NOT talking about physical death.  The passage indicates they were discussing Abraham, who clearly was dead.  Jesus was discussing spiritual death (see also Ephesians 2:1).
 
>MT 28:1 The first visitors to the tomb were Mary Magdalene and the other Mary (two).
>MK 16:1 Both of the above plus Salome (three).
>LK 23:55 - 24:1, 24:10 Mary Magdalene, Joanna, Mary the mother of James, and "other women" (at least five).
>JN 20:1 Mary Magdalene only (one).
See the detailed Story of the Resurrection above.
 
>MT 28:1 It was toward dawn when they arrived.
>MK 16:2 It was after sunrise.
>LK 24:1 It was at early dawn.
>JN 20:1 It was still dark.
 
See the detailed Story of the Resurrection above.
 
>MT 28:1-2 The stone was still in place when they arrived. It was rolled away later.
>MK 16:4, LK 24:2, JN 20:1 The stone had already been rolled (or taken) away.
 
The events of Matthew 28:2-4 occur BEFORE the women arrive at the tomb.  See the detailed Story of the Resurrection above.
 
>MT 28:2 An angel arrived during an earthquake, rolled back the stone, then sat on it (outside the tomb).
>MK 16:5 No earthquake, only one young man sitting inside the tomb.
>LK 24:2-4 No earthquake. Two men suddenly appear standing inside the tomb.
>JN 20:12 No earthquake. Two angels are sitting inside the tomb.
 
See the detailed Story of the Resurrection above.
 
>MT 28:8 The visitors ran to tell the disciples.
>MK 16:8 They said nothing to anyone.
>LK 24:9 They told the eleven and all the rest.
>JN 20:10-11 The disciples returned home. Mary remained outside, weeping.
See the detailed Story of the Resurrection above.
 
>MT 28:8-9 Jesus' first Resurrection appearance was fairly near the tomb.
>LK 24:13-15 It was in the vicinity of Emmaus (seven miles from Jerusalem).
>JN 20:13-14 It was right at the tomb.
 
Note the detailed Story of the Resurrection above.  The passage in Matthew never claims to be the FIRST appearance.  Similarly, Luke does not claim that the appearance in Emmaus was the FIRST.  Nor does John.  Amazingly, the one gospel that Zathras DOESN’T cite DOES make this claim.  Note in Mark 16:9 that Christ appeared FIRST to Mary Magdalene.  
 
The Order of the Resurrection Appearance seems to be as follows:  Christ appeared first to Mary Madgalene outside the tomb (John 20:17).  Next He shows Himself to the women carrying the angels message back to the disciples (Matthew 28:9).  Some time that afternoon He appears to Peter (Luke 24:34 and I Corinthians 15:5), some time afterwards (toward evening) he appeared to the Emmaus travelers (Mark 16:14), and then to all the disciples except Thomas (Luke 24:36 and John 20:19).  Then about eight days later He appears to the apostles with Thomas (John 20:26).  Then Christ showed Himself in Galilee to the disciples by Lake Tiberias (John 21:1) and later on a mountain to about five hundred believers (I Corinthians 15:6).  Finally Jesus appears in the region of Jerusalem/Bethany again.  To James (I Corinthians 15:7) and finally to the eleven (Matthew 28:16, Mark 16:14, and Luke 24:50).  All these events took place over the course of about forty days (Acts 1:3).
 
>MT 28:9 On his first appearance to them, Jesus lets Mary Magdalene and the other Mary hold him by his feet.
>JN 20:17 On his first appearance to Mary, Jesus forbids her to touch him since he has not yet ascended to the Father.
>JN 20:27 A week later, although he has not yet ascended to the Father, Jesus tells Thomas to touch him.