Mark 16:1Meaning & Commentary from the Church Fathers

The most challenging account to harmonize is John’s portrayal of Mary Magdalene being instructed, ‘Do not touch me, for I have not yet ascended to my Father’ (John 20:17), in contrast to Matthew's vivid account of the Lord meeting Mary Magdalene and another Mary, who then approached and worshipped at His feet.

How can we reconcile this apparent contradiction? Is it possible that the gospel writers recounted four distinct visits involving different women and individual revelations? Some women came carrying spices on the first day of the week (Mark 16:1, Luke 24:1), while others came in the evening without spices. Certain women are named, while others are only referred to as those who had followed the Lord from Galilee (Luke 23:55).

I worry that some may feel overwhelmed by the intricate interpretations, especially if they are hoping for a straightforward resolution. Imagine we are preparing to conclude our sermon, nearing the port; having navigated the seas swiftly, the vessel now begins to slow as we approach the shore, wary of hidden underwater obstacles. I, too, should exercise caution, rather than hastening forward, ensuring we safely navigate around the treacherous shoals, or risk the sermon being jeopardized by numerous pitfalls, or ending up grounded like a careless helmsman.

The first step is to reflect diligently on the meaning of the text. At dusk on the Sabbath, just as the first day of the week dawned (Matthew 28:1), the Lord was resurrected. You read: As evening fell on the Sabbath, Mary Magdalene and the other Mary went to visit the tomb. And behold, there was a great earthquake (Matthew 28:1-2). However, He was not raised on the Sabbath—on that day, they observed rest in obedience to the commandment (Luke 23:56)—but rather during the night that followed, meaning the women who came early already knew of His resurrection.

Upon careful examination, we must acknowledge that the resurrection did not occur on Sunday morning, the first day of the week, nor on the Sabbath itself (otherwise it would not be the third day). Thus, He was not resurrected at sundown, but rather at the conclusion of the night. The Greek term used implies ‘late,’ (όψέ), which can also refer to the sunset or events occurring after a specified time. For instance, one might say, 'It was offered to me late,' or 'He arrived late,' implying a time that exceeded what was agreed upon. Even if something occurs early the following morning, it is considered late if the deadline has already passed. It may also be described as late at night, as in, 'I got up too late for night work,' which indicates it happened not in the evening but in the deep hours of night.

After all, I recall the promise made, "Open thy mouth, and I will fulfil it" (Psalm 80:11). Hence, it is essential for us to have the intention of performing good deeds, for with God’s divine assistance, they will come to fruition. The courage to speak is inspired by the glorious triumph of our Lord’s resurrection, making it inappropriate for our earthly tongues to remain silent in honor of the day when the flesh of our Creator was gloriously raised.

You, dear brethren, have learned that the holy women, followers of our Lord, approached His tomb bearing fragrant oils, lovingly attending to the One they cherished in life. Yet, this moment signifies something that we are called to embody within the holy Church. Thus, it is imperative that we reflect upon the actions taken so that we may discern how we, in emulation of them, should respond. If, believing in Him who endured death and filled with the sweet fragrance of virtues and a yearning for good works, we seek the Lord, we shall indeed come to His tomb adorned with our own offerings of fragrances.

All the Evangelists confirm that the Passover occurred on the first day following the Sabbath. Regarding the timing, they describe it as “on the Sabbath evening,” “early in the morning,” “very early,” “early while it was still dark,” and at the moment when light began to pierce the darkness, that is, when dawn broke on the horizon, signaling the arrival of day. If one were to pinpoint the timing, the sky begins to brighten around the ninth hour of the night, leaving about three hours until daylight. It seems, however, that the Evangelists differ not so much on the timing of the arrival of the Myrrh-bearing Women at the tomb, but rather on how many women were present. As mentioned, the Myrrh-bearers were a multitude, arriving not simultaneously but rather in groups at different times. They all arrived at dawn, yet not all at the exact same moment. Among them, Magdalene returned and lingered the longest at the tomb of Christ. Some Evangelists, overlooking the others who came, focus solely on her. In summary, as I draw from the accounts of all the Evangelists, it is evident that the first to visit the tomb of the Son of God were the Theotokos and Mary Magdalene. This is particularly highlighted in the Gospel of Matthew: “Come,” he writes, “Mary Magdalene and the other Mary, to see the tomb.”

Luke mentions that the Sabbath was light, suggesting that the glory of the Sabbath shone as these women accompanied Joseph to view the burial place of Christ. After their visit, they returned home to prepare the ointments; thus, during their trip to buy the necessary oils for the Lord's body, significant time of the Sabbath passed. Luke refers to this as 'Prepare,' while Mark states 'Buy,' implying that on the fifth day, just as the Sabbath approached light, the holy women visited merchants to negotiate but perhaps did not finalize any purchases due to unavailability of funds or the onset of the Sabbath, during which commerce was restricted. Consequently, once the Sabbath was over, they returned for the prepared fragrances as noted by the sacred Mark. Unaware of Christ's impending resurrection, these devoted women, motivated by their love for Him, sought to perfume His body, adhering to the customs of the era to ensure His body remained not just fragrant but also incorruptible.

In reconciling the narratives provided by the Evangelists, Luke recounts that the women who followed Jesus from Galilee examined the tomb and observed how His body had been laid. After returning to the city, they prepared the spices and ointments to anoint Him, resting on the Sabbath as commanded (Luke 23:55-56). Among these women were Mary Magdalene, Joanna, Mary the mother of James, and others (Luke 24:10). Matthew records that at the time of Jesus' burial, Mary Magdalene and another Mary were positioned by the tomb (Matt. 27:61). Mark clarifies that this other Mary was Mary, the mother of Josiah. Thus, the testimonies of the three Evangelists inform us that Mary Magdalene, Mary Cleopas, and other Galilean women, including Salomia—mother of Apostles James and John—sought to ascertain the exact location where Joseph and Nicodemus had laid Jesus' body. The intention of the Evangelists in sharing this account was to affirm that certain women were aware of the burial site; they did not deem it necessary to list all the women by name, instead referencing the aforementioned Mary Magdalene, Mary Cleopas, and others from Galilee. Each of them procured aromatic substances to anoint Jesus' body. According to Luke, some of the women did this shortly after returning to the city following the burial, suggesting they came back quite early, before the commencement of the Passover evening when trade was active. The others—Mary Magdalene, Mary Cleopas, and Salomia—likely arrived somewhat later, purchasing the perfumes only after the Sabbath, on Saturday night, since the Sabbath observance began Friday evening and concluded at sunset on Saturday. Mark corroborates this by reporting: "After the Sabbath had passed, Mary Magdalene, Mary the mother of James, and Salomia bought perfumes to anoint Him." This does not present any contradictions or inconsistencies. It is probable that all the women traveled together, but they did not arrive at the tomb simultaneously, as some hurried ahead in an effort to be the first. This clarifies the apparent discrepancies among the Evangelists regarding the timing of their arrival at the burial site.

The fragrant ointments used for anointing were typically composed of a variety of aromatic substances and were not usually derived from a single ingredient, unlike nard myrrh (Mark 14:3). Most often, they were concocted from mixtures of various components, including pure olive oil, a significant product of Palestine, along with expensive import substances such as smyrna, nard, frankincense, and others, which were traditionally used for anointing the dead.

The phrase ‘Anoint Him’ suggests that the women did not anticipate the resurrection of the Lord, a belief that contrasted with the Apostles’ understanding (John 20:9), which also sheds light on the disciples’ lingering doubts. The women did not perceive anything remarkable or divine about Jesus as they sat at the tomb, choosing instead to buy ointment to properly anoint His body according to custom, ensuring it would emit a pleasant fragrance rather than the unpleasant scent resulting from decay. Their intention was to preserve the body as best as worldly methods allowed. The significance of the Lord's resurrection stands as undeniable truth, reinforcing that it was not merely a fabrication of the disciples’ exalted minds.