The Church Fathers on this verse

Mark 16:3Meaning & Commentary from the Church Fathers

And they said one to another: Who shall roll us back the stone from the door of the sepulchre?

Douay-Rheims

και ελεγον προς εαυτας τις αποκυλισει ημιν τον λιθον εκ της θυρας του μνημειου

Greek (Byzantine text)

The Church Fathers on this verse

10 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

The other women were either unaware or had only encountered vague whispers regarding the events, lacking any specific details. As the Evangelist notes, they did not approach Mary Magdalene directly but conversed among themselves, asking, "Who will roll away the stone from the entrance of the tomb for us?"

Theophylact of Bulgaria

11th centuryChurch Father

At dawn on the first day of the week, they set out for the tomb, contemplating who would move the stone for them. While they were deep in thought, an angel appeared and moved the stone, although the women were unaware of this. According to Matthew, the angel rolled the stone aside after the women had arrived. In contrast, Mark does not mention this event, as Matthew has already clarified who performed the action of moving the stone.

Beda Venerabilis

7th centuryChurch Father

Without a doubt, our Lord and Savior unveiled the magnificence of His resurrection to His disciples progressively, as the enormity of this miracle is too profound for the frail hearts of humanity to comprehend all at once. Understanding the frailty of those who seek Him, particularly the first to arrive at the tomb, He reveals the rolled-away stone to the women who are filled with love for Him and also to the men. In the absence of His Body, He presents to them the burial cloth in which it was wrapped, left there alone. To the women, who earnestly sought Him and were struck by what they encountered, He subsequently dispatched a vision of angels. They proclaimed that He had risen. After the news of His resurrection had spread and been realized, the Lord of Hosts and King of Glory appeared, demonstrating the power with which He had vanquished death, which He had only briefly experienced.

Peter Chrysologus

5th centuryCommentator

From within the tomb or from the depths of your being? From the grave or from your gaze? Women, your hearts are bound, and your eyes remain shut, preventing you from witnessing the splendor of the empty grave. Anoint not the lifeless body of the Lord, but instead anoint the eyes of your spirit, if you wish to perceive. Through the illumination of faith, you will uncover what lies concealed in the shadow of your doubt (cf. Rev. 3:18).

Nicephoros (Theotokis)

18th centuryCommentator

The esteemed women approached the grave to prepare the body of the Lord Jesus with anointing. However, due to the immense stone that sealed the entrance to the tomb, as noted by the Evangelist, these faithful women were frail and lacking in strength. Thus, they did not express any undue concern but conversed appropriately among themselves as they journeyed, asking, “Who will move the stone from the entrance of the tomb so that we can enter and anoint the body of the Lord Jesus? Who will help us roll away the stone?”

Alexander Gorsky

19th centuryCommentator

While Mary was informing the apostles and they hurried to the tomb, the other women who brought spices arrived first. They entered the cave only to find that the body of Jesus was missing, but an angel appeared before them. This radiant angel proclaimed to them unequivocally that Jesus had risen from the dead, just as He had predicted in Galilee before His crucifixion. This marks the third—or perhaps more accurately, the first definitive proclamation of the Lord's resurrection. The Myrrh-bearers required no further confirmation; the angel's message had impacted them so profoundly that there was no room for doubt regarding its truth. Following the angel's directive, they rushed to share this important news with the apostles. However, overwhelmed with fear, they were unable to disclose anything to those they encountered on their way, to whom this good news was relevant (Mk. 16:8).

Bogolepow D.P.

19th centuryCommentator

The Resurrection of Jesus Christ is recorded in Matthew 28:2-4. The Hebrew accounts, aside from Matthew, do not detail the resurrection of Christ, focusing instead on the witnesses who observed this event. Their narratives address the occurrences at the Savior's tomb early on the first day of the week, emphasizing the Myrrh-bearing women as the initial recipients of angelic news regarding the Lord’s resurrection, making them the first proclaimers of this momentous event to others. As noted in Hebrews, Matthew recounts that significant events surrounded the resurrection: an angel from heaven descended, approached the tomb, rolled away the stone at its entrance, and sat upon it. The angel’s action triggered a mighty earthquake, symbolizing the defeat of hell and death.

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The appearance of the heavenly being on the stone instilled fear and astonishment in those who were fleeing, rendering them nearly lifeless.

Regarding the Myrrh-bearing women recounted in the Gospels, the number and names vary: in Matthew, there are two—Mary Magdalene and the other Mary; in Mark, three—Mary Magdalene, Mary the mother of James, and Salome; in Luke, three as well—Mary Magdalene, Mary the mother of James, and Joanna; while John mentions only Mary Magdalene. This variation is explained by Luke's observation that alongside the named women, there were others present. Thus, the Evangelists mentioned only those women who held significance within the early Church. Mary Magdalene, recognized in all accounts, was especially notable, while Mary the mother of James was also well-regarded. Salome and Joanna are likewise seen as devoted servants of Christ and are referenced in other sections of the Gospels. This context helps clarify the discrepancies noted in the Hebrew accounts, even if they recount the same event regarding the journey of the Myrrh-bearers to the tomb. John’s Gospel emphasizes what occurred to Mary Magdalene alone, who was not part of the group experience described by the first three Evangelists. Those accounts depicted the other women approaching the open tomb, entering it, witnessing the angels, receiving the message of the resurrection, and then returning to the city, whereas Mary Magdalene, upon seeing the tomb open, rushed to inform Peter and John of her belief that the Lord's body had been taken away. Afterward, she returned with them to the tomb where she encountered the angels and then saw the risen Christ Himself.

The distinct focus of John on Mary Magdalene illustrates her unique experience. The initial three Evangelists mention her amid the Myrrh-bearing women to highlight that all were united in their intent and purpose. However, Mary Magdalene’s eagerness set her apart, but the other accounts prioritize the collective experience of the Myrrh-bearers and the testimony of Christ’s resurrection.

Concerning the Myrrh-bearing women's journey, Matthew 28:1; Luke 23:56, 24:1 detail that their intent was to anoint Jesus’ body. Matthew notes they came to see the tomb, yet both objectives are complementary. They indeed desired to visit the tomb of their beloved Lord while also fulfilling the solemn duty of anointing His body as Mark and Luke describe.

As for their journey to the tomb, Mark 16:3 states that during their passage, the women pondered who would roll away the heavy stone at the tomb's entrance.

When it comes to the timing of their visit, the Gospels show a divergence between Matthew and Mark, who indicate that the Myrrh-bearers arrived once the sun had risen, while John notes Mary Magdalene came early in darkness. This signifies that Mary Magdalene visited the tomb before the others. Luke’s Gospel describes their arrival in a more generalized manner, stating it was very early, allowing for consistency without contradicting the earlier Evangelists. Matthew’s phrasing regarding the Sabbath evening can imply various moments shortly after the Sabbath. Mark’s wording about their arrival coinciding with sunlight may suggest a different hour, yet his assertion of it being morning points to the same general timeframe described by Matthew. Ultimately, the differences lie in the vocabulary rather than the actual events.

Gladkow B.I.

19th centuryCommentator

In the stillness of night, while all were peacefully resting, guards stood watch at the entrance of the tomb. Suddenly, there was a tremendous quake, causing the stone that sealed the entrance to roll away. The guards beheld an otherworldly figure clothed in garments as white as snow, radiating like lightning. Overcome with fear, they were immobilized, paralyzed as if struck dead by the extraordinary sight. It remains unclear how long this vision endured; however, as their senses gradually returned, they cautiously withdrew from the tomb to report the astonishing events to their superiors. Some made their way to the chief priests, who had ordered their watch.

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The earthquake's impact likely extended only near the tomb, and with the massive stone having shifted, it appeared immense to the soldiers. The Evangelist Matthew could only learn of the earthquake and the angel’s role in removing the stone, which left the tomb empty, either from those guards who remained unbribed by the chief priests and witnessed the extraordinary event, or from other reliable sources to whom these soldiers relayed their account. The devoted Myrrh-bearing Women pondered aloud, "Who will roll away the stone from the entrance of the tomb for us?" This concern weighed heavily on them, as the stone was considerable, far beyond their physical strength to move. Yet, upon drawing nearer to the tomb, they discovered that the stone had already been rolled aside, and suddenly, two men appeared before them, dressed in radiant robes.

Lopuchin A.P.

19th centuryCommentator

Christ had repeatedly predicted His resurrection to His followers, yet they were still taken aback by it. As the Gospel writers recount, after a night filled with tears, the disciples made their way to the tomb of their treasured Master in the early morning, before the city had fully stirred from slumber. They proceeded in silence, their grief silencing their voices. Upon reaching the garden, a heart-wrenching sight prompted them to speak. “Who will roll away the stone from the tomb for us?” they questioned in confusion. Clearly, in their minds, the Master remained dead, and all their sorrow was focused solely on the obstacle that hindered them from anointing Him with love for His eternal rest deep within the earth.

Michail (Lusin)

19th centuryCommentator

“Who will roll away the stone for us?” This detail is uniquely observed by Mark and is quite fitting in light of the circumstances surrounding the women who rushed to the tomb in the early morning.

Cross references

Passages read together with this verse.

The original text

Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. καὶ
    kai
    and
    G2532 · καί
  2. ἔλεγον
    elegon
    I say
    G3004 · λέγω
  3. πρὸς
    pros
    to
    G4314 · πρός
  4. ἑαυτάς
    heautas
    himself
    G1438 · ἑαυτοῦ
  5. Τίς
    tis
    who
    G5101 · τίς
  6. ἀποκυλίσει
    apokylisei
    I roll away
    G617 · ἀποκυλίω
  7. ἡμῖν
    hēmin
    I
    G1473 · ἐγώ
  8. τὸν
    ton
    the
    G3588 · ὁ
  9. λίθον
    lithon
    a stone
    G3037 · λίθος
  10. ἐκ
    ek
    from out
    G1537 · ἐκ
  11. τῆς
    tēs
    the
    G3588 · ὁ
  12. θύρας
    thyras
    a door
    G2374 · θύρα
  13. τοῦ
    tou
    the
    G3588 · ὁ
  14. μνημείου
    mnēmeiou
    a tomb
    G3419 · μνημεῖον