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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 16:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here,
I.The affectionate visit which the good women that had attended Christ, now made it to his sepulchre - not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, Mar 16:1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, Joh 19:39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it.
II.The care they were in about the rolling away of the stone, and the superseding of that care (Mar 16:3, Mar 16:4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation.
III.The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him.
1.They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God.
2.They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us.
3.He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (Mar 16:6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified." Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (Co1 2:2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; "The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him." He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Rev 1:18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Rev 5:6. (2.) "It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen."
4.He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone.
(1.)They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them," said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair." Note,
[1.]Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them.
[2.]Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them.
[3.]Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them.
(2.)They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for,
[1.]It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification.
[2.]He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;" to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee." Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him.
(3.)They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Mat 26:32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note,
[1.]All the meetings between Christ and his disciples are of his own appointing.
[2.]Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name.
[3.]In all meetings between Christ and his disciples, he is the most forward. He goes before you.
IV.The account which the women did bring of this to the disciples (Mar 16:8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.
Historical interpretation
Ten Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
After the sadness of the sabbath, a happy day dawns upon them, which holds the chief place amongst days, for in it the chief light shines forth, and the Lord rises in triumph. Wherefore it is said, And when the sabbath was past, Mary Magdalene, and Mary the mother of James and Salome, had bought sweet spices.
By very early in the morning, (Luke 24:1. diluculo Vulg.) he means what another Evangelist expresses by at the dawning. But the dawn is the time between the darkness of night, and the brightness of day, in which the salvation of man is coming forth with a happy closeness, to be declared in the Church, just as the sun, when he is rising and the light is near, sends before him the rosy dawn, that with prepared eyes she may bear to see the graciousness of his glorious brightness, when the time of our Lord's resurrection has dawned; that then the whole Church, after the example of the women, may sing the praises of Christ, since He has quickened the race of man after the pattern of His resurrection, since He has given life, and has poured upon them the light of belief.
The white robe is also true joy, now that the enemy is driven away, the kingdom won, the King of Peace sought for and found and never let go by us. This young man then shows an image of the Resurrection to them who feared death. But their being frightened shows that eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive the things which God hath prepared for them that love Him. (1 Cor 2:9) There follows, And he saith unto them, Be not affrighted.
For there is no fear in love. Why should they fear, who had found Him whom they sought?
But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruits, that is, He who lay in death has risen in glory. Wherefore he adds, He is risen; he is not here.
But immortality is shown to mortals as1 due to thankfulness, that we may understand what we were, and that we may know what we are to be. There follows, But go your way, tell his disciples and Peter that he goeth before you into Galilee. The women are ordered to tell the Apostles, that as by a woman death was announced, so also might life rising again. But He says specially unto Peter, because he had shown himself unworthy of being a disciple, since he had thrice denied his Master; but past sins cease to hurt us when they cease to be pleasing to us.
This sentence is but short in the number of syllables, but the promise is vast in its greatness. Here is the fountain of our joy, and the source of everlasting life is prepared. Here all that are scattered are brought together, and the contrite hearts are healed. There, he says, ye shall see Him, but not as ye have seen Him.
This also is spoken of the life to come, in which grief and groaning will flee away. For the women prefigure before the resurrection all that is to happen to them after the resurrection, namely, they flee away from death and fear. There follows, Neither said they any thing to any man, for they were afraid.
And Mark follows this, and says: "They had bought sweet spices, in order that they might come and anoint Him. And very early (in the morning), the first day of the week, they come unto the sepulchre at the rising of the sun." For this evangelist also has used the term "very early," which is just the same as the "very early in the morning" employed by the former; and he has added, "at the rising of the sun." Thus they set out, and took their way first when it was "very early in the morning," or (as Mark says) when it was "very early;" but on the road, and by their stay at the sepulchre, they spent the time till it was sunrise.
In the time of the old covenant, the sabbath was highly revered. Now under the gospel the sabbath has been recast, now viewed as the Lord’s resurrection day. The sabbath formerly had pertained to the pedagogy and rudiments of the law. When the great master himself came and fulfilled them all for us, all that had prefigured his coming was transformed. The old sabbath was like a candle lit in the night before the rising and appearing of the sun.
The women were first to honor the risen Christ, the apostles first to suffer for him. The women were ready with spices; the apostles prepared for scourges. The women entered the tomb; the apostles would soon enter the dungeon. The women hastened to express their eulogy; the apostles embraced chains for his sake. The women poured oils; the apostles poured out their blood.
(occ. ap. Chrysologum, serm. 82) The women in this place run abroad with womanly devotion, for they do not bring Him faith as though He were alive, but ointments as to one dead; and they prepare the service of their grief for Him as buried, not the joys of heavenly triumph for Him as risen.
(Chrysologus ubi sup.) Your breast was darkened, your eyes shut, and therefore ye did not before see the glory of the opened sepulchre. It goes on: And they looked, and saw that the stone was rolled away.
(Chrysologus ubi sup.) Great indeed by its office rather than its size, for it can shut in and throw open the body of the Lord.
(Chrysologus ubi sup.) The women, then, entered the sepulchre, that being buried with Christ, they might rise again from the tomb with Christ. They see the young man, that is, they see the time of the Resurrection, for the Resurrection has no old age, and the period, in which man knows neither birth nor death, admits of no decay, and requires no increase. Wherefore what they saw was a young man, not an old man, nor an infant, but the age of joy.
(Chrysologus ubi sup.) Again, they saw a young man sitting on the right, because the Resurrection has nothing sinister in it. They also see him dressed in a long white robe; that robe is not from mortal fleece, but of living virtue, blazing with heavenly light, not of an earthly dye, as saith the Prophet, Thou deckest thyself with light as with a garment; and of the just it is said, Then shall the righteous shine forth as the sun. (Ps. 104:2) (Matt. 13:43)
(Chrysologus ubi sup.) The Angel indeed sits on the sepulchre, the women fly from it; he, on account of his heavenly substance, is confident, they are troubled because of their earthly frame. He who cannot die, cannot fear the tomb, but the women both fear from what was then done, and still, as being mortals, fear the sepulchre as mortals are wont.
(Chrysologus ubi sup.) It is said also in a marked manner, that they said nothing to any one, because it is the part of women to hear, and not to speak, to learn, not to teach.
You have heard, most beloved brethren, that the holy women who had followed the Lord came to the tomb with spices, and to him whom they had loved while living, they render service with devoted care even when dead. But this deed signifies something to be done in holy Church. For we must hear what was done in such a way that we may also consider what we ought to do in imitation of them. We therefore, believing in him who died, if we seek the Lord filled with the fragrance of virtues and with a reputation for good works, we indeed come to his tomb with spices. Those women see angels who came with spices, because those souls behold the heavenly citizens who set out toward the Lord with the fragrance of virtues through holy desires.
(Hom. in Evan. 21) But if we believe on Him who is dead, and are filled with the sweet smell of virtue, and seek the Lord with the fame of good works, we come to His sepulchre with spices. There follows: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
(ubi sup.) But the women who came with spices see the Angels; because those minds who come to the Lord with their virtues, through holy desires, see the heavenly citizens. Wherefore it goes on: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
(ubi sup.) But what is meant by the left hand, but this present life, and what by the right, but everlasting life? Because then our Redeemer had already gone through the decay of this present life, fitly did the Angel, who had come to announce His everlasting life, sit on the right hand.
(ubi sup.) Or else, he appeared covered with a white robe, because he announced the joys of our festivity, for the whiteness of the robe shows the splendour of our solemnity.
(ubi sup.) As though he had said, Let them fear, who love not the coming of the inhabitants of heaven; let them fear, who, weighed down with carnal desires, despair that they can ever attain to their company; but why should ye fear, ye who see your own fellow citizens.
(ubi sup.) But let us hear what the Angel adds; Ye seek Jesus of Nazareth. Jesus means the Saviour, but at that time there may have been many a Jesus, not indeed really, but in name, therefore the place Nazareth is added, that it might be evident of what Jesus it was spoken. And immediately he subjoins the reason, Which was crucified.
(ubi sup.) He is not here, is spoken of His carnal presence, for He was not absent from any place as to the presence of His majesty.
(ubi sup.) If again the Angel had not expressly named him who had denied his Master, he would not have dared to come amongst the disciples; he is therefore called by name, lest he should despair on account of his denial.
(ubi sup.) For Galilee means 'a passing over;' for our Redeemer had already passed from His Passion to His resurrection, from death unto life, and we shall have joy in seeing the glory of His resurrection, if only we pass over from vice to the heights of virtue. He then who is announced at the tomb, is shown in 'passing over,' because He who is first known in mortification of the flesh, is seen in this passing over of the soul.
And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Jesus. In the Gospel of Luke, it is written that returning from the tomb, they prepared spices and ointments, and on the Sabbath they rested according to the commandment. Therefore, the commandment of the law was that the silence of the Sabbath be maintained from evening to evening; and so the devout women, after the Lord was buried, as long as they were allowed to work, that is, until sunset, were occupied in preparing the ointments, as Luke writes. And because then, due to the shortness of the time, they were unable to complete the work, they hurried soon after the Sabbath had passed, that is, at sunset, when the permission to work had returned, to buy spices, as Mark recounts, so that coming early they might anoint his body. For neither did they wish to visit the tomb in the evening of the Sabbath, with the approach of nightfall already impending.
(in Marc. 4, 45) As then the women show the great fervency of their love, by coming very early in the morning to the sepulchre, as the history relates, according to the mystical sense an example is given to us, that with a shining face, and shaking off the darkness of wickedness, we may be careful to offer the fragrance of good works and the sweetness of prayer to the Lord.
(ubi sup.) Or else, by this phrase is meant the first day from the day of sabbaths, or rests, which were kept on the sabbath. There follows: And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?
(ubi sup.) Matthew shows clearly enough, that the stone was rolled away by an Angel. This rolling away of the stone means mystically the opening of the Christian sacraments, which were held under the veil of the letter of the law; for the law was written on stone. It goes on: For it was very great.
(ubi sup.) Now they saw a young man sitting on the right side, that is, on the south part of the place where the body was laid. For the body, which was lying on its back, and had its head to the west, must have had its right to the south.
The women had no understanding of Christs divinity while they sat by the tomb, and they bought myrrh with which to anoint His Body in accordance with the Jewish practice, so that It would remain fragrant and not begin to have the foul odor of decay. Myrrh also dries things out, and thus it absorbs the moisture of the body and preserves it from corruption. Thinking such thoughts as these, the women rose and came to the tomb very early in the morning, or, as Matthew says, after the sabbath, or, as Luke says, at early dawn." [Mt. 28:1; Lk. 24:1] All four Evangelists say, On the first of the sabbath [mias Sabbaton], meaning, on the first day of the week (for "sabbath" was also the name they gave to the seven days of the week considered together, so that the "first day of the sabbath" meant Sunday). As the women approached the tomb, they talked among themselves about who would roll away the stone. While they were thinking about this, the angel rolled away the stone without their noticing. Matthew says that the angel rolled away the stone after the women had come to the tomb [Mt. 28:2] On this point Mark is silent, because Matthew had already said who rolled away the stone. Do not be troubled that Matthew says that the angel was sitting on the stone, while Mark says that after they entered the tomb, the women saw the angel sitting on the right side. It is likely that they first saw the angel sitting on the stone outside the tomb, as Matthew says, and that he then went before them into the tomb, where they saw him again. Some say that the women mentioned by Matthew were not the same ones mentioned here by Mark. Mary Magdalene, however, was with all of them, as she was fervent and aflame with zeal. The angel who appeared to the women said, Be not affrighted. First he takes away their fear, and then he announces to them the good tidings of the Resurrection. He calls Jesus "the Crucified", for the angel was not ashamed of the Cross, which is the salvation of mankind and the beginning of good things. He is risen. How do we know this? Because He is not here. Do you want further assurance? Behold the place where they laid Him. This is why the angel had moved away the stone—to show them the place. But go your way, tell His disciples and Peter. He names Peter separately from the other disciples, as Peter was the foremost of the apostles. Also, because Peter had denied the Lord, the angel singles him out by name so that, when the women came and said that the Lord had commanded them to tell the disciples, Peter could not say, "I denied the Lord, and therefore I am no longer His disciple. He has rejected me and abhors me." The angel added the words and Peter, so that Peter would not be tempted to think that Jesus found him unworthy of mention, and unworthy to be ranked among the Lords disciples, because of his denial. He sends them [out of Judea] into Galilee, delivering them from tumult and from their great fear of the Jews. Fear and amazement had taken hold of the women at the sight of the angel and at the awesome mystery of the Resurrection, and because of this neither said they any thing to any man; for they were afraid." Either they were afraid of the Jews, or they were so in awe of what they had seen that their minds were confounded. For this reason neither said they any thing to any man, and they even forgot the command the angel had given them.
For they do not understand the greatness and dignity of the wisdom of Christ. But they came according to the custom of the Jews to anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture, for spices have the property of drying up, and absorb the moisture of the body, so that they keep the body from corruption.
He says, On the first of the sabbaths, (μιᾱς σαββάτων.) that is, on the first of the days of the week. For the days of the week are called sabbaths, and by the word 'una' is meant 'prima.'
Though Matthew says that the Angel was sitting on the stone, whilst Mark relates that the women entering into the sepulchre saw a young man sitting, yet we need not wonder, for they afterwards saw sitting within the sepulchre the same Angel as sat without on the stone.
But some say the women mentioned by Matthew were different from those in Mark. But Mary Magdalene was with all parties, from her burning zeal and ardent love.
For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed.
As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might show the the place.
That is, they trembled because of the vision of Angels, and were amazed because of the resurrection.
Either on account of the Jews, or else they said nothing because the fear of the vision prevented them.
(ord. ex Bedâ.) For these religious women after the burial of the Lord, as long as it was lawful to work, that is, up to sunset, prepared ointment, as Luke says. (Luke 23:56) And because they could not finish their work from the shortness of the time, when the sabbath was over, that is, at sunset, as soon as the time for working came round again, they hastened to buy spices, as Mark says, that they might go in the morning to anoint the body of Jesus. Neither could they come to the sepulchre on the evening of the sabbath, for night prevented them. Wherefore it goes on: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
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Summary
Mark 16:1 initiates the climactic final chapter of Mark's Gospel, depicting the profound devotion of Mary Magdalene, Mary the mother of James, and Salome. As the Sabbath restrictions lifted, these women, driven by love and sorrow, made their way to Jesus' tomb, having purchased aromatic spices with the intention of completing the traditional anointing of His body, a sacred act of homage to their crucified Lord. This verse sets the immediate scene for the astonishing discovery of the empty tomb and the triumphant news of the resurrection.
Context
Literary Context
This verse immediately follows the somber account of Jesus' crucifixion, death, and hasty burial by Joseph of Arimathea before the Sabbath began, as detailed in Mark 15:42-47. The narrative flow emphasizes the abrupt pause in burial preparations due to the Sabbath, making the women's early morning visit on the first day of the week a direct continuation of the unfinished rites. It serves as the narrative bridge from the despair of the cross and tomb to the unparalleled joy of the resurrection that unfolds in the subsequent verses of Mark 16.
Historical & Cultural Context
Ancient Jewish burial customs involved preparing the body with spices and ointments, not for embalming in the Egyptian sense, but to honor the deceased and to mitigate the odor of decomposition. This practice was typically performed shortly after death. However, the Sabbath (from Friday sundown to Saturday sundown) was a day of absolute rest, prohibiting all forms of work, including handling the dead or preparing bodies. Thus, the women's actions "when the sabbath was past" signify their immediate and eager return to perform this sacred duty at the earliest permissible moment, demonstrating their deep respect and love for Jesus, even in death.
Key Themes
Mark 16:1 introduces several crucial themes. The unwavering devotion of the women stands out, showcasing their faithfulness to Jesus even in the face of immense grief and apparent defeat, contrasting with the disciples who had largely scattered. Their intentional service is highlighted by their purchase of expensive spices and their clear purpose to "anoint him," underscoring the deep personal sacrifice and love involved. Critically, the verse also subtly introduces the theme of human expectation versus divine reality; the women came expecting to minister to a corpse, unaware that God's greater plan had already unfolded, rendering their preparations obsolete yet setting the stage for the revelation of the resurrection, as seen in Mark 16:6.
Exposition and Analysis
Key Word Analysis
From the Greek diagínomai (G1230), meaning "to elapse meanwhile," "to be past," or "to be spent." This word precisely conveys the passage of time, specifically the completion of the Sabbath period. It signifies the moment when the religious prohibition on work ceased, allowing the women to proceed with their intended task, highlighting the strict observance of the Sabbath by these devout women.
From the Greek agorázō (G59), meaning "to go to market" or, by implication, "to purchase." This indicates that the women had acquired the necessary aromatic substances beforehand, likely on Friday before the Sabbath began, demonstrating their foresight, commitment, and the preciousness of the materials they intended to use for Jesus' body.
From the Greek aleíphō (G218), meaning "to oil (with perfume)" or "to anoint." This term refers to the act of applying perfumed oils or aromatic substances to a body, a common practice in ancient burial rites. It underscores the women's intention to honor Jesus' body with a final act of reverence and love, a practice that was both customary and deeply personal.
Verse Breakdown
"And when the sabbath was past,"
This phrase precisely dates the women's arrival at the tomb to early Sunday morning, immediately after the Jewish Sabbath (which ran from Friday sundown to Saturday sundown) had concluded. It emphasizes their promptness and adherence to religious law, as they could not perform such work on the holy day.
"Mary Magdalene, and Mary the [mother] of James, and Salome,"
These three women are specifically named as the primary individuals who came to the tomb. Their inclusion highlights their unwavering loyalty and courage, as they were among the few who remained faithful to Jesus even in death, contrasting with the male disciples who had largely fled.
"had bought sweet spices,"
This indicates their prior preparation and intention. The "sweet spices" (Greek arōmata) were expensive aromatic substances used for anointing the dead. Their purchase signifies their sacrificial love and their determination to perform the traditional burial rites for Jesus' body.
"that they might come and anoint him."
This clause clearly states the women's purpose: to perform the final, respectful act of anointing Jesus' body. This intention, though rooted in sorrow and the expectation of a corpse, sets the stage for the dramatic revelation that their purpose would be rendered unnecessary by the resurrection.
Literary Devices
Mark 16:1 employs several significant literary devices. Foreshadowing is prominent, as the women's journey to the tomb, though for a somber purpose, immediately precedes the earth-shattering news of the resurrection, setting the stage for the climactic event of the Gospel. There is also a strong element of irony present: the women's meticulous preparations for death are met with the reality of life. Their act of devotion, intended for a corpse, is rendered unnecessary by God's miraculous intervention, highlighting the stark contrast between human expectation and divine power. Furthermore, the "sweet spices" can be seen as symbolism, representing not only the customary burial rites and the women's profound love but also, in a deeper sense, the fragrant devotion offered to Christ, which, though seemingly applied to death, ultimately points to the sweet aroma of His victory over the grave.
Theological and Thematic Connections
Mark 16:1 stands as a poignant testament to faithful devotion in the face of despair, a profound theological statement about the nature of love and service to Christ. The women's unwavering commitment, even when all hope seemed lost, underscores the enduring power of love that transcends death. Their journey to the tomb, laden with spices for a dead body, unwittingly positions them as the first witnesses to the greatest triumph in history—the resurrection. This moment beautifully illustrates how human acts of love and obedience, even when based on limited understanding, are met by God's surprising and infinitely greater plan. It transitions the narrative from the darkness of the crucifixion to the dawn of new life, emphasizing that God's purposes are often revealed in unexpected ways, transforming sorrow into unparalleled joy.
Reflection and Application
Mark 16:1 offers a powerful and deeply moving lesson for contemporary believers, inviting us to examine the nature of our own devotion and service to Christ. The women's commitment, even in the face of profound grief and apparent defeat, challenges us to maintain our faithfulness when circumstances are bleak, when our hopes seem dashed, or when God's plan is unclear. Their readiness to serve, despite their limited understanding of what awaited them, reminds us that our acts of love and obedience, however small or seemingly insignificant, are always seen by God and often become the very means through which He reveals His greatest works. This passage calls us to cultivate a love for Jesus that is resilient, proactive, and willing to serve even when the outcome is uncertain, trusting that God will transform our sorrow into joy and our limited understanding into awe-inspiring revelation.
Questions for Reflection
FAQ
Who were Mary Magdalene, Mary the mother of James, and Salome, and why are they significant?
These three women were prominent followers of Jesus who demonstrated remarkable loyalty and courage, particularly in contrast to many of the male disciples who had scattered after Jesus' arrest. Mary Magdalene is a well-known figure from whom Jesus cast out seven demons (Luke 8:2). Mary the mother of James is often identified with Mary, the wife of Clopas, and mother of James the Less, mentioned in other Gospel accounts as being present at the crucifixion (John 19:25). Salome is traditionally identified as the mother of James and John, the sons of Zebedee (Mark 15:40). Their significance lies in their unwavering devotion, their presence at the cross, and their being among the first witnesses to the empty tomb and the resurrection, highlighting the crucial role women played in Jesus' ministry and the early church.
Christ-Centered Fulfillment
Mark 16:1, while detailing the women's loving intent to anoint a dead body, profoundly foreshadows the ultimate Christ-centered fulfillment of God's redemptive plan. Their journey with spices, meant for a corpse, is divinely intercepted by the reality of the resurrected Christ, transforming their sorrow into the first whispers of unparalleled joy. This act of anointing, though for burial, points to Jesus as the true "Anointed One," the Messiah, whose anointing was not for death but for eternal life and victory over the grave. The women's preparations for a dead Savior are rendered obsolete by the living Lord, demonstrating that Christ's triumph over death means that no human ritual or act of mourning can contain His divine power. He is the firstfruits of the resurrection (1 Corinthians 15:20), making their spices unnecessary because He had already accomplished the ultimate cleansing and sanctification through His perfect sacrifice (Hebrews 9:14). Their encounter at the empty tomb, initiated by their desire to honor a dead man, becomes the pivotal moment of encountering the living God, fulfilling the prophecy that death would be swallowed up in victory (Isaiah 25:8). Thus, their devotion, initially directed towards a dead body, is ultimately redirected and perfected in the worship of the resurrected King, whose victory provides the true "sweet aroma" of salvation (2 Corinthians 2:14-16).