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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 16:9–13. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
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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)
And they, hearing that he was alive, and had been seen by her, did not believe. Because the disciples were slow to believe in the Lord’s resurrection, it was not so much their infirmity as our (so to speak) future firmness. For that very resurrection was shown to them, who doubted, through many proofs, which we, recognizing while reading, are otherwise solidified by their doubt. For Mary Magdalene, who believed sooner, rendered me less a service than Thomas, who doubted longer. For by doubting he touched the scars of the wounds, and removed the wound of doubt from our heart.
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 16:11 records the initial, striking disbelief of Jesus' closest followers upon hearing the news of His resurrection from Mary Magdalene. Despite her eyewitness testimony that Jesus was alive and had appeared to her, the disciples, who were in a state of mourning, refused to accept the incredible report, highlighting the profound challenge this unprecedented event posed to their understanding and expectations.
Context
Literary Context
This verse is situated within the "longer ending" of Mark's Gospel (Mark 16:9-20), a debated but traditionally accepted portion of the text that describes Jesus' post-resurrection appearances and the Great Commission. Specifically, Mark 16:11 immediately follows Mary Magdalene's encounter with the resurrected Christ, as detailed in Mark 16:9-10. Mary, having been delivered from seven demons by Jesus, is presented as the first witness commissioned to share the good news with "those who had been with him, as they mourned and wept." The disciples' response in Mark 16:11 thus sets a pattern of initial skepticism that recurs in subsequent resurrection accounts within this chapter, serving as a literary device to underscore the extraordinary nature of the resurrection itself.
Historical & Cultural Context
The historical setting is Jerusalem shortly after the crucifixion of Jesus, a period of profound grief and confusion for His followers. Jewish expectations for the Messiah typically involved a conquering king who would liberate Israel from Roman rule, not a crucified and resurrected figure. While belief in a general resurrection at the end of time was part of Pharisaic Judaism, the idea of an individual's resurrection within history was virtually unheard of and would have been considered impossible. The disciples, like many Jews of their time, would have been deeply ingrained in a worldview where death was final, making Mary's report not just surprising but utterly counter-intuitive and seemingly absurd. Their mourning and weeping, as described in Mark 16:10, reflect the deep despair and sense of finality they felt after Jesus' death, making them particularly unreceptive to such a radical claim.
Key Themes
Mark 16:11 powerfully contributes to several key themes within the Gospel of Mark and the broader New Testament. The most prominent is the theme of disbelief and skepticism, particularly among those closest to Jesus. This initial rejection of the resurrection testimony highlights the profound challenge of faith in the face of the miraculous, setting the stage for Jesus' subsequent appearances where He rebukes their unbelief (e.g., Mark 16:14). This also underscores the reality and extraordinary nature of the resurrection itself; it was not a concept easily embraced, even by those who had witnessed Jesus' miracles. Furthermore, the disciples' humanity and their journey from doubt to unwavering faith are emphasized, demonstrating that faith is often a process, not an instantaneous event. This theme is echoed in other Gospel accounts, such as Luke 24:11 and John 20:25, where the disciples struggle to believe the resurrection reports.
Exposition and Analysis
Key Word Analysis
This primary verb signifies to hear in various senses, including giving audience, coming to the ears, hearkening, being noised, being reported, or understanding. In this context, it emphasizes that the disciples physically received the report from Mary Magdalene. They were not ignorant of the news; they had been informed directly and clearly. The issue was not a lack of hearing, but a lack of acceptance.
This primary verb means to live, literally or figuratively, indicating life, being alive, or quick. Mary's report was not merely that Jesus had been seen, but specifically that He was "alive"—a direct contradiction to their experience of His death and burial. This word highlights the radical nature of the claim, presenting a state of being that defied the finality of the cross.
Derived from ápistos (unbelieving), this verb means to be unbelieving, to disbelieve, or by implication, to disobey. It denotes a resolute refusal or inability to believe. The Greek construction here indicates a strong, definitive rejection of the testimony. It wasn't just a moment of hesitation, but an active choice not to credit Mary's words, revealing the depth of their skepticism and the profound impact of Jesus' death on their faith.
Verse Breakdown
"And they,"
This refers to "those who had been with him," as mentioned in Mark 16:10, primarily the apostles and other close followers of Jesus. Their collective identity as the core group of disciples sets the stage for the weight of their reaction.
"when they had heard that he was alive,"
This clause specifies the content of the message Mary Magdalene delivered. The crucial element was the news of Jesus' continued existence, His triumph over death. The verb "heard" (akoúō) confirms that the message was clearly communicated and received by the disciples.
"and had been seen of her,"
This further substantiates the report by identifying Mary Magdalene as the eyewitness. Her direct encounter with the resurrected Jesus provided a firsthand, personal testimony, which in normal circumstances would carry significant weight among those who knew and trusted her. This detail emphasizes that the disciples were presented with credible evidence.
"believed not."
This is the climactic and most striking part of the verse. Despite the clear message and the credible witness, the disciples' response was one of profound unbelief (apistéō). This strong negation underscores their inability or unwillingness to accept such an extraordinary claim, revealing their deep-seated despair and the radical nature of the resurrection event itself.
Literary Devices
The verse employs Irony and Foreshadowing. The profound irony lies in the fact that those who had spent years with Jesus, witnessed His miracles, and heard His prophecies about His resurrection, were the very ones who disbelieved the first eyewitness account of that resurrection. This contrasts sharply with the expectation that His closest followers would be the first to embrace such news. Furthermore, the disciples' initial unbelief foreshadows the subsequent challenges Jesus faces in convincing them, as seen in Mark 16:14, where He later appears to them and rebukes their "unbelief and hardness of heart." This literary choice serves to highlight the sheer magnitude of the resurrection and the transformative power required for faith to take root.
Theological and Thematic Connections
Mark 16:11 provides a crucial theological insight into the nature of faith and the reality of the resurrection. The disciples' initial disbelief, far from undermining the resurrection, actually strengthens its credibility. If even Jesus' closest followers, who had every reason to hope for His return, struggled to believe, it underscores that the resurrection was not a pre-conceived notion or a psychological projection, but a shocking, undeniable event that forced a paradigm shift. This human struggle with belief highlights that authentic faith often emerges from wrestling with doubt, rather than from a naive acceptance. It also emphasizes the divine initiative required for belief to take hold, suggesting that it is not merely a human decision but a work of God's Spirit opening hearts to truth.
Reflection and Application
The disciples' initial reaction in Mark 16:11 offers a profound and comforting truth for believers today: doubt is not the antithesis of faith, but often a part of its journey. Their struggle to believe, even after years of walking with Jesus and witnessing His power, normalizes our own moments of uncertainty or skepticism. It reminds us that faith in the resurrection is not a trivial matter, but a radical claim that challenges our understanding of life, death, and reality. For us, this means embracing patience with ourselves and others when doubts arise, recognizing that true faith is often forged in the crucible of questioning. It also calls us to consider the robust evidence for the resurrection, which ultimately transformed these doubting disciples into fearless witnesses. Their eventual, unwavering conviction, despite their initial resistance, serves as a powerful testament to the undeniable reality of Jesus' triumph over death, compelling us to examine the foundation of our own hope.
Questions for Reflection
FAQ
Why did the disciples not believe Mary Magdalene, especially given their relationship with Jesus?
The disciples' disbelief stemmed from several factors. Primarily, the concept of a resurrection within history, rather than at the end of time, was virtually unprecedented and deeply counter-cultural. They had just witnessed Jesus' brutal crucifixion and burial, which would have cemented the finality of His death in their minds, leading to profound grief and despair as noted in Mark 16:10. While Jesus had spoken of His resurrection, their understanding was likely clouded by their expectations of a political Messiah and their inability to fully grasp the spiritual implications of His death and resurrection. Furthermore, Mary Magdalene, though a devoted follower, was a woman in a society where women's testimony was often not given the same legal weight as men's, though the Gospels consistently present women as the first witnesses. Their disbelief underscores the sheer shock and radical nature of the resurrection, which defied all their prior experiences and expectations.
Christ-Centered Fulfillment
Mark 16:11, with its stark portrayal of the disciples' unbelief, serves as a crucial backdrop against which the glory of Christ's resurrection is magnified. Their initial skepticism is not a flaw in the narrative but a testament to the utterly unprecedented nature of the event, highlighting that faith in the risen Christ is not a human invention but a divine revelation. This passage ultimately points to Christ as the one who overcomes not only death but also the profound human inability to believe. His subsequent appearances, where He gently but firmly rebukes their unbelief (as seen in Mark 16:14 and Luke 24:36-43), demonstrate His patient grace and His power to transform hearts from despair to conviction. The disciples' journey from "believed not" to becoming bold witnesses who proclaimed the resurrection even unto death (as recorded in Acts 4:33) is a powerful testament to the Christ-centered fulfillment of God's redemptive plan. It shows that the resurrected Christ is the one who empowers faith, turns sorrow into joy, and transforms human doubt into unwavering conviction, making the impossible, possible through His living presence.