Mark 16:7Meaning & Commentary from the Church Fathers

Thus, God allowed Peter to see his own flaws and subsequently favored him amongst the others, so he could learn how to graciously handle the weaknesses of those he would lead.

It is aptly noted concerning our Savior, “Ye are cooked in Galilee; there ye see Him, as He saith unto you.” For Galilee signifies “a migration made.” Our Redeemer transitioned from suffering to resurrection, from death to life, from disgrace to glory, from harm to wholeness. After His resurrection, the disciples first encounter Him in Galilee, symbolizing that we too shall rejoice in the glory of resurrection after ascending from vices to higher virtues. While He is witnessed in the tomb, His appearance signifies a transformation, indicating that He who is recognized in the death of the flesh is also acknowledged in the renewal of the spirit.

Beloved brothers, we have shared reflections on the Gospel in light of today's significant celebration, yet we wish to elaborate further on this solemn occasion. Two contrasting lives existed: one mortal and the other immortal; one fraught with pain, the other marked by wholeness; one of death, and the other of resurrection. Yet the Mediator between God and humanity, Jesus Christ, came to experience the former and reveal the latter. He concluded mortal life through death and demonstrated the eternal through His resurrection. If He had merely promised us the resurrection of the flesh without any visible proof, who would have believed Him? Therefore, He, in His incarnation, took on flesh, willingly underwent death, rose by His divine power, and provided us an exemplar of what He assures us as our reward.

Some may argue that He, being God, could not be overcome by death, thus He demonstrated to illuminate our ignorance and fortify our frailty by exemplifying His resurrection. He was the only one to die at that moment, but uniquely, He rose again in a way that cannot be replicated. It is written, “Many bodies of the departed Saints have risen,” which nullifies doubts of disbelief. No one asserts that a man cannot aspire to what the God-Man exemplified in His flesh. As evidenced, others were raised along with Him, and their purity is without question. Since we are members of our Redeemer, we can anticipate the fulfillment of what was accomplished in Him, the Head of the body. If we dismiss certain truths, we must hope for the promises conveyed to His higher members for ourselves as the last.

Reflecting on what the hostile Jews proclaimed to the Crucified Son of God, saying, “If He is the King of Israel, let Him come down now from the Cross, and we believe in Him,” we understand that had He descended from the Cross to appease their uproar, He would not have demonstrated the virtue of patience for us. Instead, He endured scorn and mockery, exemplifying patience and wonder, and He who refused to descend from the Cross emerged victorious from the grave. Thus, rising from the tomb bore greater significance than coming down from the Cross, as overcoming death through resurrection held more weight than merely preserving life by His descent.

When the Jews did not witness His descent but observed his death instead, they believed they had bested Him, rejoicing as if they had vanquished His name. Yet now, His name has transcended through the world from that death which the unbelieving crowd thought would consume Him. The very ones who reveled in His death now mourn for Him, for they know that through His execution He has entered into glory.

An illustration of this can be found in the Book of Judges through Sampson, who, upon entering Gaza, drew attention and expectations from the Philistines, who sought to capture him. Yet, in the night, he uprooted the city gates and carried them to a mountaintop. In this narrative, Sampson prefigures our Redeemer. Gaza symbolizes the realm of the dead, while the Philistines represent the treachery of the Jews. The guards who watched over the Lord's lifeless body believed they had ensnared the Prince of Life in hell's grasp. However, like Sampson, who emerged from Gaza, our Redeemer rose at dawn, breaking free from hell and breaking down its gates. He carried them away and ascended to the heavenly realm, for through His resurrection He shattered hell's holds, ascending into the Kingdom of Heaven.

Beloved brothers, let us cherish the glory of His resurrection, which was first indicated through signs and then revealed in reality, and let us embrace it with heartfelt love. Behold, we have recognized our Creator's resurrection among the ministers of His angels, our fellow citizens. Let us strive towards the enduring triumph shared by these citizens. May we unite with them in spirit and aspiration until we can join them in vision. Let us move from vices toward virtues, aspiring to behold our Redeemer in Galilee. May our desires be fulfilled by Almighty God, who offered His only begotten Son, our Lord Jesus Christ, to die for us, who lives and reigns with Him in the unity of the Holy Spirit, forever and ever. Amen.

This is reminiscent of the moment when the God-Man rectified Peter's threefold denial through His threefold questioning about love. Why did the angel, through the women, direct the disciples to Galilee, promising them that there they would encounter the Lord, echoing Christ's own words, "Go and tell My brethren, that they may go to Galilee, and there they may see Me?" (Matthew 28:10). On the very day of His resurrection, the Lord appeared to the disciples in Jerusalem. When Jesus stood among them, He greeted them with, "Peace be unto you" (John 20:19, 26). A week later, He appeared again to His disciples, this time in the presence of Thomas. Why did the angel and the Lord highlight the appearance in Galilee? This manifestation was more pronounced and magnificent than others. The risen Christ did not present Himself in a locked room but openly on a mountain. There, the disciples who witnessed Him fell to the ground; there Jesus boldly revealed the authority bestowed upon Him by the Father, declaring, "All authority in heaven and on earth is given unto Me" (Matthew 28:17-18). From that place, He sent them into all the world to proclaim the Gospel to every creature. He continued to dwell among them, teaching, "I speak of the kingdom of God" (Acts 1:3). Importantly, no angel proclaimed that they would merely see Him; instead, the Lord assured them, "You will only see Me." For before appearing in Galilee, Christ had first manifested Himself to His disciples in Jerusalem to comfort their troubled hearts and instill unwavering faith in His resurrection.

Directed by the angel, they rushed to share this news with the apostles; however, they were so filled with fear that they did not disclose anything to those they encountered along the way, even though the message was intended for them (Mk. 16:8).

“Go quickly and tell His disciples that He has risen from the dead and will go ahead of you to Galilee; there you will see Him.” The messages from the angel are echoed by all three Gospel writers, with the only variation being the number of angels and the location of their appearance. Matthew and Mark refer to one angel, with Matthew designating him as an angel and Mark calling him a young man. In contrast, Luke mentions that two men were present. The difference in terminology (angel, youth, man) carries no significant weight. Angels, though spirits, take forms when they manifest; thus, the angel who spoke may have been viewed as a young man by some and as a man by others. It is also plausible that some women saw only one angel while others perceived two. Regardless, the significant truth of Jesus' resurrection remains credible whether one or two angels appeared — the crucial aspect is the message conveyed, and the existence of another silent angel does not alter the narrative's focus. That the stone had been rolled away, the tomb was empty, and the angel provided explanations were vital elements, while the specifics of how many angels appeared or where they spoke were secondary details. The evangelists were not compiling legal records but concentrated on the pivotal events that affirmed their belief in the resurrection of Christ.

Many who reject Jesus Christ as the God-Man directed their efforts towards discrediting the evangelists’ accounts of His Resurrection. They understood that undermining faith in His resurrection would jeopardize belief in His divine nature. Their attempts, however, proved futile. The reality of Christ’s resurrection has been validated, and the objections posed by skeptics have been thoroughly refuted.

The first objection discusses the analysis found in Matthew 27:65. A second objection posits that Jesus did not die on the cross but rather fell into a state of lethargic sleep before being buried. This argument is countered through scientific and medical insight. Professor A. Shiltov, in his work ‘Thoughts on the God-Man,’ explains that the brutality of Jesus’ scourging and torture before crucifixion, along with the toll of the crucifixion itself, would have induced critical conditions such as pulmonary edema, evidenced by the flow of blood and water from His pierced side. The wounds to His hands and feet, the severe blood loss, and the piercing of His lungs would ensure His demise; it is impossible to survive under such circumstances. Even if we assume Christ was in a deep faint, the severe wound from the spear, along with injuries to vital organs, would have resulted in His immediate death.

If one contends that Christ did not die on the cross and thus did not resurrect, they must concede He was an ordinary human. According to Professor Shiltov, a person with such grievous injuries would be unable to walk until healed, which would take at least fourteen days. Yet, on the third day, Christ not only traversed from Jerusalem to Emmaus but returned to Jerusalem the same day to appear to the ten apostles, covering a distance of approximately twenty miles while grievously wounded. Only the God-Man, with a glorified body, could accomplish such a feat. Moreover, accepting Christ’s supposed survival would imply that He deceived His disciples regarding His resurrection, vanishing after a brief period, thereby labeling Him a deceiver. Few dare to make such a claim, save for those persistently entrenched in false beliefs; even atheists, who deny His divinity, regard Him as a paragon of moral integrity.

The assertion that Jesus did not die is so unsubstantiated that even D. Strauss has acknowledged its untenability. Strauss argues that a half-dead man emerging from the tomb would not inspire awe among His disciples; rather, the image of one in need of care would dampen the mighty impression of victor over death and life. Such a revival would dishearten and grieve them, not invigorate their spirits into adoration.

Christ’s death thus stands affirmed. Strauss and his contemporaries concede that the sheer conviction of the apostles regarding Christ’s actual resurrection transformed them into formidable proclaimers of the Gospel. However, they claim this belief derived from the apostles' yearning to see their Master alive again, mistaking visions for actual appearances. Yet scholars assert that those bereaved are unlikely to experience such hallucinations due to their somber mental state. Professor Shiltov insists that it is psychologically impossible for such overwhelming grief to permit experiencing apparitions. The delicate constitution required for visions is rare and typically does not extend to groups.

Regarding sightings of doubles, Shiltov notes such visions occur only in proximity to the one whose double appears, thus claiming the apostles saw not Christ but His double implies Christ was present during those visions. Telepathic phenomena typically involve apparitions seen by those informed of another’s peril, while others present perceive nothing, further undermining the idea of the apostles hallucinating Jesus’ resurrection.

According to Professor Shiltov, the scientific perspective rules out any possibility of Jesus appearing as a ghost. Moreover, a ghost lacks a physical form, cannot converse, nor partake in food. Since the Lord, who manifested to the apostles, exhibited His hands, feet, and side (which they touched) and even dined with them, He must have been the truly resurrected Christ. This truth, being self-evident, necessitates no additional evidences. Nevertheless, Strauss bases his denials of the resurrection on the premise that the apostles mistook an apparition for a real encounter. This narrative unfolds in light of the apostles’ original vision of Christ as the messianic king who would not die. Their perplexity persisted as they struggled to reconcile Jesus’ predictions of His suffering and death with their expectations.

When Judas the traitor brought soldiers to apprehend Jesus in the Garden of Gethsemane, the apostles could not fathom the Messiah experiencing such misery, thus wanting to protect Him. Peter, acting impulsively, struck the servant of the high priest. Their faith wavered profoundly; they believed He who raised the dead did not require defense, yet in fear of persecution, they abandoned Him. Witnessing His crucifixion from a distance, the other apostles were despondent, not pondering His resurrection but instead grieving their lost hopes.

The apostles were consumed with turmoil, skepticism, and despair rather than expectation of His resurrection. When Mary Magdalene reached the tomb and found it vacant, she told the apostles, “They have taken away the Lord out of the tomb, and we do not know where they laid Him.” Peter and John confirmed the emptiness of the grave but returned without yet understanding the Scriptures stating He would rise from the dead (John 20:2, 9, 10). Their disbelief persisted even after Mary's report of the risen Christ, and they regarded the testimonies of the other women as mere fabrications (Luke 24:11).

Afterward, as Cleopas and another disciple journeyed to Emmaus, they expressed disappointment, believing Jesus should have redeemed Israel (Luke 24:21). Their statements revealed their crumbling faith: they had hoped in the Messiah who evidently had not materialized.

The Sanhedrin, gripped by fear of the crowd's support for the apostles, could not act against them after Peter’s forthright sermon proclaiming Jesus’ resurrection. The apostles exhibited unwavering courage, spreading the Gospel zealously, performing miraculous healings that drew swathes of people to Christ. It was on Pentecost that the humble, fearful disciples were emboldened and empowered to preach the risen Christ across societal boundaries. They transformed from intimidated followers into authoritative messengers asserting Jesus’ divine identity and mission.

The momentous Pentecost sparked their dramatic transformation; they spoke in tongues and addressed the crowds, leading thousands to faith. Their actions and teachings were justified not by their previous uncertainties but by the profound encounter with the resurrected Christ and subsequent outpouring of the Holy Spirit.

This metamorphosis could not be attributed to mere psychological state change; rather, the Holy Spirit illumined them to comprehend Christ’s truth, dissolving the misconceptions ingrained by contemporary religious teachings about the Messiah. The Holy Spirit revealed the reality of Christ’s kingdom—a spiritual reign over hearts, not a physical one.

Though skeptics question why Christ did not directly appear to His executioners, the evangelists themselves recognized the profound disbelief present even among His closest followers. The apostles required tangible evidence to embrace His resurrection; their subsequent transformation attests to the authenticity of their experiences.

The spread of faith in the risen Christ among both Jews and Gentiles sprang from this occurrence; the apostles embraced their calling, proclaiming Jesus' resurrection and identity fearlessly. Their transformation points to the advent of the Holy Spirit’s work in their lives, indicating that something extraordinary indeed occurred, empowering them to become foundational witnesses of the Gospel.

The soldiers who stood guard were unable to witness the Lord’s resurrection, for they remained in the moment just prior to it, when “the guards trembled and became like dead men” (Matthew 28:2-4); nor did the women, who found the tomb empty, see this moment. None of those on earth witnessed the Lord's resurrection, nor could a sinful human eye behold the glory of the Son of God at that moment. The angel pointed to the place where He had been laid. What more compelling evidence of the Lord's resurrection could there be than this tomb? They saw where He had been placed, and they knew that a large stone had been rolled to seal the tomb. And behold, the stone was removed, and He—the Lord—was no longer there. They had only to obey the angel's command and convey the news of His absence and all they had encountered to the apostles. This was a clear and new evidence of the resurrection's reality—supporting predictions from the Lord Himself and His promised appearance.

In sending the Myrrh-bearers to comfort the Lord's disciples with the joyful news of His resurrection, the angel, following God's directive, specifically directs them to inform Peter, implying that he needed this reassurance as though he were no longer considered a disciple. This message was particularly important for Apostle Peter, especially since he had denied Christ three times, even swearing that he did not know Him (Matthew 26:69-74 and parallels), causing him to feel as though he had fallen from grace among the apostles. Therefore, before the Lord had personally assured him of forgiveness and the permanence of his apostleship, he required special encouragement distinct from that given to the others.

The phrase "As He said unto you" alludes to Mark 14:28. In the Gospel of Matthew, the angel addresses the women with "I said unto you," encompassing the entire message about Christ's resurrection and affirming its truth. Meanwhile, in the Gospel of Mark, the angel emphasizes only the Lord's promise to meet His disciples in Galilee following His resurrection.