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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 16:1–8. 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
Nine Centuries of Reception
13 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.
The resurrection in which we believe is that which has already been demonstrated in the resurrection of our Lord. For it is he that raised Lazarus after he had been in the grave four days, and Jairus’ daughter, and the widow’s son. It is he that raised himself by the command of the Father in the space of three days, who is the pledge of our resurrection. For he says: “I am the resurrection and the life.” Now the very One who brought Jonah alive and unhurt out of the belly of the whale in the space of three days, and who brought the three children out of the furnace of Babylon and Daniel out of the mouth of the lions, does not lack power to raise us up also.
He died, but he vanquished death; in himself he put an end to what we feared; he took it upon himself and he vanquished it, as a mighty hunter he captured and slew the lion. Where is death? Seek it in Christ, for it exists no longer; but it did exist and now it is dead. O life, O death of death! Be of good heart; it will die in us, also. What has taken place in our head will take place in his members; death will die in us also. But when? At the end of the world, at the resurrection of the dead in which we believe and concerning which we do not doubt.
(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.
Christ descended into hell to liberate its captives. In one instant he destroyed all record of our ancient debt incurred under the law, in order to lead us to heaven where there is no death but only eternal life and righteousness. By the baptism which you, the newly enlightened, have just received, you now share in these blessings. Your initiation into the life of grace is the pledge of your resurrection. Your baptism is the promise of the life of heaven. By your immersion you imitated the burial of the Lord, but when you came out of the water you were conscious only of the reality of the resurrection.… The grace of the Spirit works in a mysterious way in the font, and the outward appearance must not obscure the wonder of it. Although water serves as the instrument, it is grace which gives rebirth. Grace transforms all who are placed in the font as the seed is transformed in the womb. It refashions all who go down into the water as metal is recast in a furnace. It reveals to them the mysteries of immortality; it seals them with the pledge of resurrection. These wonderful mysteries are symbolized for you, the newly enlightened, even in the garments you wear. See how you are clothed in the outward signs of these blessings. The radiant brightness of your robe stands for incorruptibility. The white band encircling your head like a diadem proclaims your liberty. In your hand you hold the sign of your victory over the devil. Christ is showing you that you have risen from the dead. He does this now in a symbolic way, but soon he will reveal the full reality if we keep the garment of faith undefiled and do not let sin extinguish the lamp of grace. If we preserve the crown of the Spirit, the Lord will call from heaven in a voice of tremendous majesty, yet full of tenderness: Come, blessed of my Father, take possession of the kingdom prepared for you since the beginning of the world. To him be glory and power for ever, through endless ages, amen.
But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively. Therefore the place is also added, so that it might be made clear which Jesus is meant: "of Nazareth." And he immediately added the reason: "the Crucified One." And he added: "He has risen, He is not here." "He is not here" is said with respect to the presence of His flesh, though He is nowhere absent with respect to the presence of His majesty.
But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens? Hence Matthew also, describing the angel's appearance, says: "His appearance was like lightning, and his garments like snow." For in lightning there is the terror of fear, but in snow there is the gentleness of brightness. Since indeed almighty God is both terrible to sinners and gentle to the just, rightly the angel, witness of his resurrection, is shown both with a countenance like lightning and with garments of brightness, so that by his very appearance he might both terrify the reprobate and soothe the devout.
(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.
Do not be afraid, you are looking for Jesus the Nazarene who was crucified; he has risen, he is not here. Behold the place where they laid him. Do not be afraid, he says. As if he clearly states: Let those who do not love the coming of the citizens of heaven be afraid. Let those who are burdened by carnal desires and despair of being able to reach their company be afraid. But why are you afraid, who see your fellow citizens? Hence also Matthew, describing the angel who appeared, says: His appearance was like lightning, and his clothing was as white as snow (Matthew 28). For there is fear in lightning, but there is comfort in the whiteness of snow. Because Almighty God is both terrible to sinners and gentle to the righteous, the angel, witness of his resurrection, is rightly shown both in the lightning of his face and in the whiteness of his clothing, that he might terrify the reprobate by his appearance and console the pious. You are looking for Jesus the Nazarene. Jesus, in the Latin language, is interpreted as "savior." Indeed, many could be called by this name at that time, not substantively, but nominally. Therefore, the place is added to clarify which Jesus is being spoken of: the Nazarene; and the reason is immediately added, who was crucified, and he added, he has risen, he is not here. He is not here in the presence of the flesh, though he is never absent in the presence of majesty.
(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.
When we worship the likeness of the priceless and life-giving cross, we know that it is made out of a tree. We are not honoring the tree as such (God forbid), but the likeness as a symbol of Christ. For he said to his disciples, admonishing them, “Then shall appear the sign of the Son of Man in Heaven,” meaning the cross. And so also the angel of the resurrection said to the woman, “You seek Jesus of Nazareth who was crucified.” And the apostle said, “We preach Christ crucified.” For there are many named Jesus and many who may claim to be the Christ, but we worship the one crucified. He does not say pierced but crucified. It behooves us, then, to worship the sign of Christ. For wherever the sign may be, there also will he be. But it does not behoove us to worship the material of which the image of the cross is composed, even though it is gold or precious stones.
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 16:6 presents the climactic moment of the resurrection narrative, where a young man, revealed to be an angel, announces to the terrified women at the empty tomb that Jesus of Nazareth, who was crucified, "is risen." This declaration transforms their fear into awe and wonder, serving as the foundational announcement of Christ's victory over death and the central truth of the Christian faith, providing tangible evidence of His resurrection and confirming His divine identity and mission.
Context
Literary Context
Mark 16:6 is situated at the very heart of Mark's resurrection account, following the women's discovery of the stone rolled away from the tomb's entrance in Mark 16:4. The preceding verses describe Mary Magdalene, Mary the mother of James, and Salome bringing spices to anoint Jesus' body, a customary act of devotion for the deceased. Their concern about the heavy stone is immediately resolved by its removal, leading them to enter the tomb where they encounter a "young man" (an angel) dressed in white. The women's reaction of being "affrighted" (terrified) sets the stage for the angel's calming and revelatory message in verse 6, which directly addresses their fear and provides the astonishing news that fundamentally alters their understanding of Jesus' fate. This verse pivots the narrative from sorrow and expectation of death to triumphant life.
Historical & Cultural Context
In first-century Jewish culture, burial practices involved wrapping the body in linen cloths, sometimes with spices, and placing it in a rock-hewn tomb, often sealed with a large, heavy stone to protect it from animals and grave robbers. The women's intention to anoint the body reflects these customs, even though the Sabbath had prevented them from doing so immediately after Jesus' death. The appearance of an angel, described as a "young man dressed in a white robe," aligns with common biblical portrayals of angelic beings whose presence often evokes fear and awe in human observers, as seen in various biblical encounters with divine messengers (e.g., Luke 1:11-13). The reference to "Jesus of Nazareth" grounds the supernatural event in the historical reality of Jesus' earthly life and crucifixion, emphasizing that this resurrected one is indeed the same person they knew and mourned.
Key Themes
Mark 16:6 powerfully contributes to several overarching themes in Mark's Gospel and biblical theology. The most prominent is The Resurrection of Jesus Christ, which is explicitly declared ("he is risen") and serves as the ultimate vindication of Jesus' identity and mission, fulfilling His own prophecies of rising after three days (e.g., Mark 8:31). The angel's opening words, "Be not affrighted," introduce the theme of Overcoming Fear with Divine Truth, demonstrating God's compassionate intervention to calm human terror with revelatory truth. The instruction, "he is not here: behold the place where they laid him," underscores the theme of The Empty Tomb as Tangible Evidence, providing physical proof of the resurrection and inviting verification, a concept also highlighted in John 20:1-8. Finally, the angel's identification of Jesus as "Jesus of Nazareth, which was crucified" reinforces Jesus' Identity as the Crucified Messiah, linking His sacrificial death directly to His glorious resurrection, confirming that the suffering servant is also the victorious Lord.
Exposition and Analysis
Key Word Analysis
This word signifies being utterly astonished, greatly alarmed, or terrified. It conveys a profound sense of shock, dread, and overwhelming amazement. The women's reaction is not merely surprise but a deep, unsettling fear, highlighting the extraordinary nature of the angelic encounter and the news they are about to receive.
Translating the Greek verb in the perfect passive indicative, ēgerthe, this phrase emphatically declares Jesus' resurrection. The passive voice ("he has been raised") strongly implies divine agency, indicating that God the Father supernaturally raised Jesus from the dead. This is not merely a resuscitation or a self-willed return, but a powerful act of God, signifying victory over death and the inauguration of new creation.
This is an imperative, a command to "see!" or "look!" It functions as an interjection to draw immediate and urgent attention to the physical evidence of the empty tomb. It invites the women, and by extension the readers, to verify the astonishing claim of resurrection by observing the vacant place where Jesus' body was laid, transforming abstract news into concrete reality.
Verse Breakdown
"And he saith unto them, Be not affrighted:"
The angel's immediate address is one of comfort and reassurance. Recognizing the women's terror at his appearance and the unexpected empty tomb, he directly commands them to cease their state of extreme fear and astonishment. This sets a tone of divine compassion and prepares them to receive the incredible news.
"Ye seek Jesus of Nazareth, which was crucified:"
The angel clearly identifies the person they are seeking, grounding the miraculous event in historical reality. "Jesus of Nazareth" refers to His earthly identity and humble origins, while "which was crucified" directly links Him to His recent, public, and brutal death, acknowledging the very reason the women came to the tomb with spices. This establishes that the resurrected one is indeed the same Jesus who suffered and died.
"he is risen;"
This is the central, pivotal declaration of the verse and the entire Gospel. It is a concise, powerful statement of fact: Jesus is no longer dead but alive. As noted in the key word analysis, the passive voice implies God's powerful action in raising Him, signifying His triumph over sin and death and the fulfillment of prophecy.
"he is not here:"
This simple, yet profound, statement confirms the physical reality of the empty tomb. It directly refutes the women's expectation of finding a corpse, emphasizing the absence of Jesus' body as concrete evidence of His resurrection. It is a factual observation that supports the preceding divine declaration.
"behold the place where they laid him."
This final imperative directs the women's gaze to the empty burial slab. It serves as an invitation to verify the angel's words with their own eyes. The empty space where Jesus' body was once laid serves as irrefutable, tangible proof of His resurrection, transforming the tomb from a place of death into a monument of life.
Literary Devices
Mark 16:6 employs several powerful literary devices to convey its profound message. The angel's opening words, "Be not affrighted," constitute Direct Address and a calming Imperative, immediately engaging the women and addressing their emotional state before delivering the astonishing news. This creates a sense of divine care and authority. The verse also utilizes Contrast between the women's expectation of finding a dead body and the reality of an empty tomb, and between the "crucified" Jesus and the "risen" Jesus. This stark contrast highlights the unexpected and miraculous nature of the resurrection. Furthermore, the angel's instruction to "behold the place where they laid him" functions as a form of Evidential Invitation, urging the women to observe the physical proof of the resurrection, making the abstract truth tangible. This scene also carries significant Symbolism: the empty tomb is not merely a vacant space but a powerful symbol of victory over death and the inauguration of new life, while the "young man" in white symbolizes the divine messenger and the purity of the resurrection truth.
Theological and Thematic Connections
The declaration "he is risen" in Mark 16:6 is the theological bedrock of Christianity, affirming Jesus' victory over sin, death, and the grave. It validates every claim Jesus made about Himself as the Son of God and the Messiah, proving His divine authority and power. The resurrection is not merely an isolated event but the ultimate demonstration of God's power to bring life out of death, offering humanity the hope of eternal life and reconciliation with God. It transforms the cross from a symbol of defeat into a symbol of triumph, establishing Jesus as the firstfruits of those who will rise, and guaranteeing the future resurrection of believers. This truth empowers believers to live lives of hope, purpose, and fearless witness, knowing that the same power that raised Christ from the dead is at work within them.
Reflection and Application
Mark 16:6 speaks profoundly to the human experience of fear, expectation, and the transformative power of divine truth. Just as the women were "affrighted" by the unexpected and seemingly impossible, we too often face circumstances that fill us with dread, uncertainty, or despair. This verse reminds us that God often meets us in our places of fear with a message of hope that transcends our limited understanding. The empty tomb challenges our preconceived notions of what is possible, inviting us to embrace a reality where death does not have the final word. For believers, the resurrection of Jesus is not just a historical event but a living truth that empowers us to face our own "tombs" – whether they be grief, failure, illness, or doubt – with the assurance that Christ has conquered the ultimate enemy. It calls us to move beyond our fears and to live as witnesses to the life-giving power of God, sharing the good news that Jesus is indeed risen, and because He lives, we too can live with purpose and eternal hope.
Questions for Reflection
FAQ
Who was the "young man" the women encountered at the tomb?
While the text simply describes him as a "young man dressed in a long white garment," biblical tradition and parallel accounts in other Gospels (e.g., Matthew 28:2-5) strongly indicate that this figure was an angel. His divine knowledge, authoritative pronouncements, and ability to calm the women's fear point to a supernatural messenger sent by God to deliver the pivotal news of Jesus' resurrection.
Why were the women going to the tomb, and why were they "affrighted"?
The women were going to the tomb to perform a final act of devotion: anointing Jesus' body with spices, a customary Jewish burial practice (as described in Mark 16:1). They were "affrighted" or terrified for several reasons. Firstly, they found the massive stone rolled away, an unexpected and alarming sight. Secondly, upon entering, they encountered a supernatural being (the angel) whose appearance and presence naturally evoked awe and fear, as is common in biblical accounts of human encounters with divine messengers. Their fear was a natural human response to the extraordinary and the divine.
What is the significance of the angel identifying Jesus as "Jesus of Nazareth, which was crucified"?
This specific identification is crucial for several reasons. "Jesus of Nazareth" grounds the resurrection in historical reality, confirming that the resurrected one is the very same man who lived, taught, and performed miracles in Galilee. "Which was crucified" directly links His glorious resurrection to His sacrificial death on the cross. This emphasizes that the one who conquered death is precisely the one who suffered and died for the sins of humanity. It connects the humiliation of the cross with the triumph of the resurrection, ensuring that the women (and readers) understand that this is not a different person, but the same Messiah whose suffering was part of God's redemptive plan.
Christ-Centered Fulfillment
Mark 16:6 stands as the ultimate Christ-centered fulfillment, proclaiming the central truth upon which all Christian hope rests: the resurrection of Jesus Christ. This angelic declaration, "he is risen," confirms Jesus' own prophecies that He would be killed and after three days rise again (e.g., Mark 8:31). It is the divine vindication of His identity as the Son of God and the Messiah, proving His claims and validating His entire ministry. The empty tomb signifies Christ's absolute victory over sin, death, and the power of the grave, fulfilling Old Testament foreshadowings of a resurrected deliverer (e.g., Psalm 16:10). Because Christ is risen, He is now exalted at the right hand of God (as seen in Hebrews 1:3), serving as our High Priest and King. His resurrection is the "firstfruits" (as described in 1 Corinthians 15:20), guaranteeing the future resurrection and eternal life for all who believe in Him. Thus, Mark 16:6 is not merely a historical report but a powerful announcement of the completed work of Christ, establishing the foundation for the new covenant and the hope of every believer.