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Commentary on Mark 16 verses 9–13
We have here a very short account of two of Christ's appearances, and the little credit which the report of them gained with the disciples.
I. He appeared to Mary Magdalene, to her first in the garden, which we have a particular narrative of, Joh 20:14. It was she out of whom he had cast seven devils; much was forgiven her, and much was given her, and done for her, and she loved much; and this honour Christ did her, that she was the first that saw him after his resurrection. The closer we cleave to Christ, the sooner we may expect to see him, and the more to see of him.
Now, 1. She brings notice of what she had seen, to the disciples; not only to the eleven, but to the rest that followed him, as they mourned and wept, Mar 16:10. Now was the time of which Christ had told them, that they should mourn and lament, Joh 16:20. And it was an evidence of their great love to Christ, and the deep sense they had of their loss of him. But when their weeping had endured a night or two, comfort returned, as Christ has promised; I will see you again, and your heart shall rejoice. Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to be comforters to disciples that are mourners, by communicating to them our experiences, and what we have seen of Christ.
2.They could not give credit to the report she brought them. They heard that he was alive, and had been seen of her. The story was plausible enough, and yet they believed not. They would not say that she made the story herself, or designed to deceive them; but they fear that she is imposed upon, and that it was but a fancy that she saw him. Had they believed the frequent predictions of it from his own mouth, they would not have been now so incredulous of the report of it.
II. He appeared to two of the disciples, as they went into the country, Mar 16:12. This refers, no doubt, to that which is largely related (Luk 24:13, etc.), of which passed between Christ and the two disciples going to Emmaus. He is here said to have appeared to them in another form, in another dress than what he usually wore, in the form of a traveller, as, in the garden, in such a dress, that Mary Magdalene took him for the gardener; but that he had really his own countenance, appears by this, that their eyes were holden, that they should not know him; and when that restrain on their eyes was taken off, immediately they knew him, Lu. 24:16-31. Now,
1.These two witnesses gave in their testimony to this proof of Christ's resurrection; They went and told it to the residue, Mar 16:13. Being satisfied themselves, they were desirous to give their brethren the satisfaction they had, that they might be comforted as they were.
2.This did not gain credit with all; Neither believed they them. They suspected that their eyes also deceived them. Now there was a wise providence in it, the proofs of Christ's resurrection were given in thus gradually, and admitted thus cautiously, that so the assurance with which the apostles preached this doctrine afterward, when they ventured their all upon it, might be the more satisfying. We have the more reason to believe those who did themselves believe so slowly: had they swallowed it presently, they might have been thought credulous, and their testimony the less to be regarded; but their disbelieving at first, shows that they did not believe it afterward but upon a full conviction.
Again, He is shown to her, out of whom He had cast seven devils, because harlots and publicans shall go before the synagogue into the kingdom of heaven, as the thief reached it before the Apostles.
They mourn and weep because they had not yet seen, but after a short time they shall receive a consolation. For blessed are they that weep now, for they shall be comforted.
But in a mystic sense we may understand that faith here labours, leading the active life, but there it reigns secure in the contemplative vision. Here we see His face through a glass, there we shall see the truth face to face, wherefore He was shown to them as they were walking, that is, labouring, in another form. And when it was told, the disciples did not believe, because they saw, like Moses, that which was not enough for them, for he said, show me thyself; (Exod. 33:18. Sept.) forgetting his flesh, he prays in this life for that which we hope for in the life to come.
(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.
(Chrysologus ubi sup.) Mary brings the news, not now as a woman, but in the person of the Church, so that, as above woman was silent, here as the Church she might bring tidings and speak. There follows, And they when they heard that he was alive and had been seen by her, believed not.
(Chrysologus ubi sup.) But let no one suppose that Christ changed the form of His face by His resurrection, but the form is changed when of mortal it becomes immortal, so that this means that He gained a glorious countenance, not that He lost the substance of His countenance. But He was seen of two; because faith in the resurrection is to be preached and shown to two people, that is, the Gentiles and the Jews. There follows, And they went and told it unto the residue, neither believed they them. How are we to understand the words of Mark compared with the account of Luke, that they then said, The Lord hath risen indeed, and hath appeared unto Simon, (Luke 24:34) if we do not suppose that there were some there who would not believe?
(ubi sup.) For as Samson at midnight not only left Gaza, but also carried away the gates of it, so also our Redeemer rising before the light, did not only come out free from hell, but destroyed also the very gates of hell. 1But Mark here testifies that seven devils were cast out of Mary; and what is meant by seven devils save all vices? for as by seven days is understood all time, so by the number seven 2 a whole is fitly figured.
(Hom. in Evan. xxix.) That the disciples were slow in believing our Lord's resurrection was not so much a weakness of theirs as it is our strength. For the resurrection itself through their doubts was manifested by many proofs; and whilst we read and acknowledge them, what do we but become firmer through their doubting? There follows, After this he appeared in another form unto two of them as they walked and went to a farm house.
(ubi sup.) John tells us most fully how and when this appearance took place. But the Lord rose in the morning from the sepulchre in which He had been laid in the evening, that those words of the Psalm might be fulfilled, Heaviness may endure for a night, but joy cometh in the morning. (Ps. 30:5)
(ubi sup.) In the beginning also woman brought man into sin, now she, who first tasted death, first sees the resurrection, lest she should have to bear the reproach of perpetual guilt amongst men; and she who had been the channel of guilt to man, now has become the first channel of grace. For it goes on: And she went and told them that had been with him as they mourned and wept.
(ubi sup.) Fitly too is this woman, who was the first to announce the joy of our Lord's resurrection, said to have been cured of seven devils, lest any one worthily repenting of his sins should despair of pardon for what he had done, and that it might be shown that where sin abounded, grace did much more abound. (Rom. 5:20)
Or else put a stop at, Now when Jesus was risen, and then read, early the first day of the week he appeared, &c.
But Mary had seven devils, because she was filled with all vices. Or else, by seven devils are meant seven spirits contrary to the seven virtues, as a spirit without fear, without wisdom, without understanding, and whatsoever else is opposed to the gifts of the Holy Ghost.
For he does not say this of the eleven, but of some others, whom He calls the residue.
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SUMMARY
Mark 16:10 presents the pivotal moment when Mary Magdalene, having encountered the risen Christ, faithfully carries the news of His resurrection to the disciples. This verse highlights her immediate obedience to the Lord's implicit commission, contrasting her joyous revelation with the profound sorrow and despair that still gripped the disciples, who were mourning and weeping over the crucifixion of their beloved Lord. It sets the stage for the disciples' initial struggle with belief, emphasizing the transformative power of the resurrection message and the crucial role of the first witnesses.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 16:10 effectively employs Contrast to heighten the dramatic impact of the resurrection. The profound sorrow and public lamentation of the disciples, who are "mourning and weeping," stand in stark opposition to the joyous, urgent mission of Mary Magdalene, who has just encountered the risen Christ. This juxtaposition underscores the transformative power of the resurrection, which is capable of turning deepest despair into overwhelming joy. Furthermore, there is an element of Irony at play: the very disciples who had been closest to Jesus, and who might have been expected to be the first to grasp the resurrection, are depicted in a state of utter despondency, while a woman, often marginalized in that culture, becomes the primary bearer of the good news. This also serves as Foreshadowing, hinting at the initial resistance and disbelief the disciples would exhibit, as detailed in the subsequent verses, before their ultimate acceptance and commissioning.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 16:10 serves as a powerful theological statement about the nature of divine revelation and human reception. Mary Magdalene's immediate response to the risen Christ—her "going" and "telling"—underscores the inherent impulse of faith to share the good news. The disciples' state of mourning, however, highlights the human condition of despair in the face of death and the profound difficulty of grasping a reality that transcends human experience. This scene emphasizes that the resurrection is not merely a historical event but a transformative truth that radically alters human perception of life, death, and hope. It is the turning point where sorrow is confronted by unparalleled joy, and despair is overcome by the living presence of God.
REFLECTION AND APPLICATION
Mark 16:10 offers profound insights for contemporary believers. Mary Magdalene's immediate and purposeful action after encountering the risen Lord provides a compelling model for Christian discipleship. Just as she "went and told," we are called to be active participants in sharing the transformative message of Jesus' resurrection. This isn't merely about intellectual assent to a historical fact, but about proclaiming a living reality that brings hope to a world steeped in sorrow and despair. The disciples' initial state of mourning reminds us of the pervasive grief and spiritual darkness that can grip human hearts, even among those who know God. Our mission, therefore, is to approach others with compassion and understanding, recognizing their pain, while simultaneously bearing witness to the unparalleled joy and victory found in the risen Christ. We are called to be messengers of hope, bringing light to those who mourn, and patiently guiding them towards the truth that can turn their weeping into dancing.
Questions for Reflection
FAQ
Why were the disciples mourning and weeping if Jesus had told them He would rise again?
Answer: Despite Jesus' clear prophecies about His resurrection (e.g., Mark 8:31, Mark 9:31, Mark 10:33-34), the disciples struggled to comprehend or fully accept this truth. Their understanding of the Messiah was largely shaped by prevailing Jewish expectations of a conquering king who would liberate Israel politically, not one who would suffer and die. The brutal reality of the crucifixion was so devastating that it overshadowed their memory or belief in His resurrection predictions. Their grief was genuine, reflecting shattered hopes and profound loss, demonstrating the human difficulty in grasping divine mysteries, especially when personal tragedy intervenes.
What is the significance of Mary Magdalene being the first messenger of the resurrection?
Answer: The significance of Mary Magdalene as the first witness and messenger is profound. In a patriarchal society where women's testimony was often not legally admissible, God chose a woman, and specifically one from whom seven demons had been cast out, to be the primary bearer of the most important news in history. This highlights God's radical inclusivity and His valuing of those often marginalized. It underscores that the message of the resurrection is for all people, regardless of social standing or past, and that God uses unlikely vessels to accomplish His purposes. Her role as "apostle to the apostles" (as she was later called by some church fathers) demonstrates the immediate and universal call to evangelism that flows from encountering the risen Christ, as seen also in John 20:17.
CHRIST-CENTERED FULFILLMENT
Mark 16:10, though focusing on Mary Magdalene's immediate post-resurrection mission, points powerfully to the Christ-centered reality of the gospel. Mary's act of "going and telling" is a direct outflow of her encounter with the risen Lord, foreshadowing the universal commission given by Christ Himself. Her message, though initially met with disbelief by the disciples, is the very heart of the Christian faith: that the One who died for the sins of the world has conquered death. This moment encapsulates the triumph of Christ over sin and death, which is the foundation of the New Covenant. The disciples' mourning represents humanity's despair under the curse of sin, a despair that only the victorious Christ can alleviate. Just as Mary brought the news of life to those in sorrow, so Christ's resurrection brings eternal life and joy to all who believe, transforming their lamentations into songs of praise. The entire narrative of the New Testament hinges on this pivotal event, as the resurrected Christ is the source of all hope, the one who sends His Spirit (John 16:7) to empower His followers to continue Mary's mission, proclaiming the good news of salvation to a world still "mourning and weeping" in spiritual darkness (Romans 10:14-15).