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Study This Verse
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
Eight Centuries of Reception
11 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.
(Con. Evan. iii. 25) By saying, He will go before you into Galilee, there shall ye see him, as he said unto you, he seems to imply, that Jesus would not show Himself to His disciples after His resurrection except in Galilee, which showing of Himself Mark himself has not mentioned. For that which He has related, Early the first day of the week he appeared to Mary Magdalene, and after that to two of them as they walked and went into the country, we know took place in Jerusalem, on the very day of the resurrection; then he comes to His last manifestation, which we know was on the Mount of Olives, not far from Jerusalem. Mark therefore never relates the fulfilment of that which was foretold by the Angel; but Matthew does not mention any place at all, where the disciples saw the Lord after He arose, except Galilee, according to the Angel's prophecy. But since it is not set down when this happened, whether first, before He was seen any where else, and since the very place where Matthew says that He went into Galilee to the mountain, does not explain the day, or the order of the narration, Matthew does not oppose the account of the others, but assists in explaining and receiving them. But nevertheless since the Lord was not first to show Himself there, but sent word that He was to be seen in Galilee, where He was seen subsequently, it makes every faithful Christian on the look out, to find out in what mysterious sense it may be understood.
It is also signified that the grace of Christ is about to pass over from the people of Israel to the Gentiles, by whom the Apostles would never have been received when they preached, if the Lord had not gone before them and prepared a way in their hearts; and this is what is meant by, He goeth before you into Galilee, there shall ye see him, that is, there shall ye find His members.
(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.
"But go, tell His disciples and Peter that He goes before you into Galilee." We must ask why, when the disciples are named, Peter is designated by name. But if the angel had not expressly named him who had denied his Master, he would not have dared to come among the disciples. Therefore he is called by name, lest he despair because of his denial. In this matter we must consider why Almighty God permitted him whom He had determined to place over the whole Church to fear the voice of a servant girl and to deny himself. This we recognize was done by a dispensation of great mercy, so that he who was to be the Pastor of the Church might learn through his own fault how he ought to show mercy to others. Therefore He first showed him to himself, and then set him over the rest, so that from his own weakness he might learn how mercifully he should bear with the weaknesses of others.
(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.
It is well said of our Redeemer: "He goes before you into Galilee; there you will see him, as he told you." For Galilee is interpreted as "migration accomplished." Indeed, our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he was first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection afterward, if we now migrate from vices to the heights of virtues. Therefore, he who is announced at the tomb is shown in the migration, because he who is recognized in the mortification of the flesh is seen in the migration of the mind.
There remains indeed a not insignificant question, how the same evangelist wrote that the angel said to the women, "Go, tell his disciples and Peter that he is going ahead of you into Galilee; there you will see him, just as he told you," yet did not report that the Lord was seen by the disciples in Galilee at any point after this in his Gospel. And indeed, Matthew says that the disciples went to Galilee, saw and worshipped the Lord there, and received the command from him to go, teach, and baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit. However, considering the writings of the other evangelists, it shows that he was seen by the disciples several times before in Jerusalem, and in the village of Emmaus, especially on the day of his resurrection. Why then did he specially predict that he would go ahead of them to Galilee and be seen by the disciples there, when he was seen neither first nor only there? Let us examine for what mystery he rising said, according to Matthew and Mark, "I will go ahead of you to Galilee, there you will see me." And even if this was accomplished, it was after many other things were completed, since the command was such (though not by necessity) that it might have been expected that either this alone, or this first, should have happened. Therefore, without doubt, since this is the voice not of the evangelist narrating what happened, but of the angel by the command of the Lord, and of the Lord himself, narrated by the evangelist as it was said by the angel and the Lord, it must be accepted as a prophetic statement. For Galilee is interpreted either as "transmigration" or "revelation". So first, according to the meaning of "transmigration", what else occurs to be understood? He will go before you into Galilee; there you will see him, as he told you, unless the grace of Christ was destined to be transferred from the people of Israel to the Gentiles, to whom the apostles would in no way be believed when preaching the Gospel, unless the Lord himself prepared the way in the hearts of men for them? And we understand this: He will go before you into Galilee. But what they joyfully marvel at, with difficulties being broken and conquered, that the door is opened for them in the Lord through the enlightenment of the faithful, is understood thus: there you will see him, that is, there you will find his members. There you will recognize his living body in those who receive you. According to that which Galilee is interpreted as revelation, it is not now to be understood in the form of a servant, but in that in which he is equal to the Father, which he promised to his beloved in John, when he said: I will love him, and will manifest myself to him (John XIV). Certainly not according to that which they now saw, and which, even resurrected with scars, he afterwards showed not only to be seen but also to be touched: but according to that ineffable light, which illuminates every man coming into this world: according to which he shines in the darkness, and the darkness did not comprehend him (Ibid.). He has gone before us there, from where, coming to us, he did not precede us, and to where, going before us, he did not abandon us. That will be a revelation, as it were the true Galilee, when we will be like him, there we will see him as he is. That will also be the more blessed migration from this world to that eternity, if we embrace his precepts so as to deserve to be gathered at his right hand. For then the wicked will go into eternal fire, but the righteous into eternal life. From here they will migrate there, and there they will see him as the wicked do not see. For the wicked will be taken away so as not to see the glory of the Lord, and the wicked will not see the light. And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (Ibid. XVII), just as he is known in that eternity, where he will lead his own through the form of a servant, so that they may freely contemplate him through the form of the Lord.
But go, tell his disciples and Peter that he is going ahead of you into Galilee. We must ask why Peter is specifically named when mentioning the disciples. But if the angel had not explicitly named him, he who had denied the Master would not have dared to come among the disciples. Therefore, he is called by name so that he may not despair because of his denial. In this matter, we must consider why Almighty God allowed the one whom he had planned to place over the entire Church to fear the voice of a maid and deny himself. We recognize that this was done with a great disposition of mercy, that he who was to be the shepherd of the Church might learn from his own fault how he ought to be merciful to others. Therefore, he first revealed himself to him, and then placed him over the others, so that from his own weakness he might understand how mercifully he should bear the weaknesses of others. It is fittingly said of our Redeemer: He is going ahead of you into Galilee, there you will see him, just as he told you. For Galilee is interpreted as 'transmigration.' For indeed our Redeemer had already migrated from passion to resurrection, from death to life, from punishment to glory, from corruption to incorruption. And he is first seen by the disciples in Galilee after the resurrection, because we will joyfully see the glory of his resurrection if we now migrate from vices to the height of virtues. Therefore, he is announced in the tomb and shown in the 'transmigration,' because he who is recognized in the mortification of the flesh is seen in the migration of the mind.
(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.
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 16:7 delivers the angelic instruction to the women at the empty tomb, commanding them to immediately inform Jesus' disciples, specifically mentioning Peter, that the Risen Lord is going ahead of them to Galilee, where they will see Him, just as He had promised. This verse serves as the initial, crucial message of the resurrection, confirming Jesus' triumph over death and setting the stage for His post-resurrection appearances and the continuation of His ministry through His followers.
Context
Literary Context
Mark 16:7 is nestled within the climactic resurrection narrative of Mark's Gospel. It follows directly after the women (Mary Magdalene, Mary the mother of James, and Salome) arrive at the tomb, find the stone rolled away, and enter to discover a young man in a white robe. This figure immediately announces Jesus' resurrection, stating, "He is not here; see the place where they laid him" (Mark 16:6). Verse 7 then provides the specific, urgent instruction for the women to carry this news, emphasizing both the "disciples" and "Peter" and directing them to Galilee. This command initiates the spread of the resurrection news, leading directly to the disciples' eventual encounters with the risen Christ. The broader context of Mark's Gospel emphasizes Jesus' suffering and death, making the resurrection message a dramatic and essential turning point that validates all He taught and endured.
Historical & Cultural Context
The events of Mark 16:7 occur on the first day of the week, early in the morning, immediately following the Sabbath. Jewish custom dictated that bodies were prepared for burial shortly after death, but the Sabbath intervened, preventing the women from completing the anointing rituals. Their visit to the tomb was an act of devotion, demonstrating their love and respect for Jesus. The mention of "Galilee" is significant; it was the primary region of Jesus' public ministry, far from the religious and political center of Jerusalem where He was crucified. This geographical shift signals a return to the roots of His ministry and perhaps a new beginning, away from the scene of His suffering and apparent defeat. The disciples, having recently witnessed Jesus' crucifixion and Peter's denial, would have been in a state of profound grief, confusion, and fear, making this message of a pre-arranged meeting a beacon of hope and restoration.
Key Themes
This pivotal verse contributes to several overarching themes in Mark's Gospel and broader biblical theology. Foremost is the Confirmation of the Resurrection, providing undeniable evidence that Jesus has conquered death, fulfilling His own prophecies and validating His divine identity. It also highlights the theme of Divine Commission and Evangelism, as the women are given the first explicit instruction to "go your way, tell" the good news, foreshadowing the Great Commission given to the disciples. Crucially, the specific inclusion of "Peter" underscores the theme of Grace, Forgiveness, and Restoration. Peter had famously denied Jesus three times just hours before Jesus' crucifixion, and his explicit mention signals Jesus' tender care and unwavering commitment to His fallen disciple, offering a path to reconciliation and renewed purpose. Finally, the instruction to meet in Galilee signifies the Fulfillment of Prophecy, as Jesus had previously told His disciples, "But after I am raised up, I will go before you into Galilee" (Mark 14:28).
Exposition and Analysis
Key Word Analysis
This verb, often translated as "depart" or "go away," implies a movement of withdrawal or retirement, as if sinking out of sight. In this context, it conveys an urgent, decisive departure from the tomb with a specific mission. It's not merely a casual stroll but an imperative to get moving and deliver the message, emphasizing the immediate and personal nature of the women's commission.
This primary verb means "to speak or say (by word or writing)." It denotes a clear, authoritative declaration. The angel's command to "tell" is not a suggestion but a direct instruction to communicate the profound truth of the resurrection. It highlights the importance of verbal proclamation in spreading the good news, initiating the chain of testimony that would eventually reach the ends of the earth.
Derived from a word meaning "a piece of rock," this is the name given to Simon by Jesus. His specific mention here is profoundly significant. While Peter was indeed one of "his disciples," singling him out communicates a special, tender act of grace and forgiveness. It assures Peter, who had recently denied Jesus three times, that despite his profound failure, he is not forgotten, excluded, or condemned, but remains a vital part of Jesus' plan and community.
Verse Breakdown
"But go your way,"
This opening phrase, introduced by "But" (G235, allá'), marks a transition from the startling discovery of the empty tomb and the angel's initial announcement to a direct, imperative command. It signifies the immediate action required of the women, urging them to leave the tomb and embark on their mission.
"tell his disciples and Peter"
This is the core of the commission. The women are to be the first evangelists of the resurrection. The explicit inclusion of "and Peter" is a powerful and tender detail. It highlights Jesus' personal care for Peter, who had recently denied Him, assuring Peter that despite his profound failure, he is still recognized as a disciple and is not excluded from the future plans of the Risen Lord.
"that he goeth before you into Galilee:"
This clause reveals Jesus' pre-arranged plan and destination. "Goeth before" (G4254, proágō') implies leading the way, a shepherd leading his flock. Galilee, the region of Jesus' early ministry, is designated as the meeting place, signaling a return to familiar ground and perhaps a fresh start for the disciples and the nascent movement.
"there shall ye see him,"
This provides the promise of a tangible encounter. The seeing (G3700, optánomai') implies a clear, undeniable vision, confirming the reality of His resurrection. It offers a specific, hopeful expectation for the disciples, moving them from despair to anticipation of reunion.
"as he said unto you."
This final phrase serves as a powerful confirmation of Jesus' faithfulness and foreknowledge. It directly references Jesus' prior prediction (e.g., Mark 14:28), reminding the disciples that everything is unfolding according to His divine plan, strengthening their faith in His words and His identity.
Literary Devices
Mark 16:7 employs several powerful literary devices. The most prominent is Emphasis, particularly through the specific mention of "and Peter." While Peter was one of the disciples, his individual singling out underscores his unique situation after his triple denial of Jesus. This detail, found only in Mark (and echoed in Luke's account of Peter's personal encounter and John's post-resurrection restoration), highlights Jesus' profound grace and personal attention to His fallen disciple. There is also clear Foreshadowing, as the angel's words explicitly recall Jesus' own prophecy in Mark 14:28 about meeting them in Galilee after His resurrection. This serves to validate Jesus' words and reinforce the divine orchestration of events. The scene also presents a subtle Irony: the first witnesses and messengers of the resurrection are not the male disciples, but the women, who were often marginalized in that patriarchal society. This subverts cultural expectations and elevates the role of these faithful women. Finally, Symbolism is present in the choice of Galilee as the meeting place. Galilee, the setting of Jesus' early ministry and the calling of the first disciples, symbolizes a return to the origins, a new beginning for the disciples' mission, and a re-gathering of the dispersed flock away from the hostile environment of Jerusalem.
Theological and Thematic Connections
Mark 16:7 is a profound theological statement, encapsulating the triumph of God's redemptive plan and the boundless nature of His grace. It affirms the absolute reality of the resurrection, which is the cornerstone of Christian faith, transforming despair into living hope. The command to "go and tell" is a foundational call to evangelism, demonstrating that the good news of Christ's victory is not to be kept secret but proclaimed with urgency. Furthermore, the specific mention of Peter speaks volumes about divine forgiveness and restoration. God's grace extends even to those who have failed spectacularly, offering reconciliation and renewed purpose rather than condemnation. This verse assures believers that even in their deepest moments of failure and shame, God's love and calling remain steadfast, inviting them back into fellowship and service.
Reflection and Application
Mark 16:7 offers a powerful message of hope, restoration, and commission for every believer. Just as the women were tasked with delivering the most important news in history, we too are called to be messengers of the resurrection. This verse reminds us that the good news of Jesus' victory over death is not merely a historical event but a living reality that transforms lives. It challenges us to consider who in our lives needs to hear this message of hope and how we can faithfully share it. Moreover, Peter's inclusion in the message is a profound testament to God's unfailing grace. No matter how deeply we may have stumbled or how great our failures, Jesus' love and forgiveness are extended to us, inviting us back into His fold and restoring us to His purpose. This should inspire humility, gratitude, and a renewed commitment to walk in obedience, trusting that God can use us even after our shortcomings.
Questions for Reflection
FAQ
Why is Peter specifically mentioned in the angel's message, even though he was one of the disciples?
Peter is specifically mentioned because of his recent, profound failure: he had publicly denied Jesus three times shortly before Jesus' crucifixion (Mark 14:66-72). This denial would have left Peter feeling immense shame, guilt, and likely, a sense of exclusion from Jesus' inner circle. The angel's explicit inclusion of "and Peter" is a tender act of divine grace and forgiveness. It signals to Peter that despite his betrayal, Jesus still loves him, has not abandoned him, and intends to restore him to fellowship and service. It's a personal assurance that he is still part of the plan, offering him hope and a path to reconciliation. This detail highlights Jesus' compassionate heart towards those who stumble but are repentant.
Why did Jesus instruct them to meet Him in Galilee, rather than in Jerusalem where the resurrection occurred?
The instruction to meet in Galilee serves multiple purposes. Firstly, it was a direct fulfillment of Jesus' own prophecy made before His death (e.g., Mark 14:28). This demonstrates Jesus' foreknowledge and the divine orchestration of events, reinforcing the disciples' faith. Secondly, Galilee was the primary region of Jesus' public ministry, where most of His disciples were from and where He performed many miracles and taught extensively. It was familiar, safe ground away from the hostile religious and political authorities in Jerusalem. Meeting there could symbolize a return to the roots of their calling and a new beginning for the disciples' mission, emphasizing that the gospel was not confined to Jerusalem but would spread from the periphery. It also allowed for a more private and extended period of instruction and commissioning before the disciples were sent out to the world.
Christ-Centered Fulfillment
Mark 16:7, with its urgent message of resurrection and the specific call to "tell his disciples and Peter," finds its profound Christ-centered fulfillment in the ongoing work of the Risen Lord. Jesus' triumph over death, confirmed by the empty tomb and the angel's words, is the ultimate demonstration of His power and His identity as the Son of God. The promise to meet in Galilee signifies not merely a physical reunion, but a re-gathering of His scattered flock under His leadership, foreshadowing the formation of His Church. The tender inclusion of Peter, who had so recently denied Him, powerfully illustrates the boundless grace of Christ. This act of restoration prefigures Jesus' post-resurrection dialogue with Peter in John 21, where He reinstates Peter and commissions him to "feed my sheep." This divine compassion is central to the gospel: Christ, though perfectly righteous, extends forgiveness and new beginnings to those who have failed, demonstrating that His love for us is not based on our performance but on His unchanging character (Romans 5:8). The commission to "go and tell" becomes the foundational mandate for the Church, empowered by the resurrected Christ to proclaim His victory and invite all people into His redemptive embrace, a mission that continues until He returns (Acts 1:8). Thus, Mark 16:7 points directly to Christ as the victorious King, the compassionate Shepherd, and the empowering Head of His Church, continually calling His followers to experience His grace and participate in His mission.