Mk. 15:42-47; 16:1-8 Notes & Commentary
CONTEXT: Mark 15:42-47 occurs after Jesus has died, after six hours on the cross. His death is confirmed by a soldier who pierces His side with a spear, allowing blood and water to drain out onto the ground (John 19:33-34). Roman tradition would be to leave His body on the cross to be food for the birds, especially since He was technically crucified for treason. But Jewish law states leaving a hanged man overnight is a curse on the land (Deuteronomy 21:22-23), and a secret disciple has an unused tomb nearby. Jesus' burial is also recorded in Matthew 27:57-61, Luke 23:50-56, and John 19:38-42.
MARK 15:42-47 - THEY LAID HIM IN A TOMB
42 When evening had already come, because it was the preparation day, that is, the day before the Sabbath, 43 Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. 44 Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. 45 And ascertaining this from the centurion, he granted the body to Joseph. 46 Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. 47 Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid.
"When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body" (vv. 42-43). Jesus died at three o'clock (v. 34). It is Friday afternoon, and the Sabbath will begin at sundown, about six o'clock at this time of year. Once the Sabbath begins, it will no longer be possible, according to Jewish law, to proceed with the preparation or burial of Jesus' body. Anyone who has ever arranged a funeral for a loved one will understand the difficulty of recovering a body from a cross, preparing it and burying it in only three hours. Rome's usual custom is to leaves bodies on the cross as a continuing warning to those who might otherwise break the law. Jewish law, however, requires burial before sundown of anyone hung on a tree. The purpose is to avoid defiling the land rather than to honor the body, because "he who is hanged is accursed of God" (Deut. 21:22-23). If asked, Rome will sometimes turn over the body to the family for burial-but not if the person was convicted of treason. Pilate, however, is surely aware of Jewish sensibilities regarding burial and is clearly unconvinced of Jesus' guilt.
• Joseph of Arimathea is "a respected member of the council" (v. 43). All four Gospels mention Joseph of Arimathea. The council of which he is a member is the Sanhedrin, the governing body of the Jews. The Gospels tell us that Joseph was a secret disciple "because of his fear of the Jews (John 19:38)-that he had not agreed to the council's plan and action (Luke 23:51)-that he was waiting expectantly for the kingdom of God (Mark 15:43; Luke 23:51)-that he was rich (Matthew 27:57)-that he "boldly went in to Pilate, and asked for Jesus' body" (Mark 15:43)-that he and Nicodemus wrapped Jesus' body "and bound it in linen cloths with the spices, as the custom of the Jews is to bury" (John 19:40)-that the tomb in which he buried Jesus was "a tomb that was cut in stone, where no one had ever been laid" (Luke 23:53)-that it was "his own new tomb, which he had cut out in the rock" (Matthew 27:60)-and that he rolled a great stone to seal the door to the tomb (Mark 15:46; Matthew 27:60).
• Mark tells us that Joseph goes boldly to Pilate to request the body for burial-BOLDLY! He has, no doubt, been chosen to serve on the Sanhedrin because of the respect that people have for his reputation. It takes a great deal to establish such a reputation, but it takes little to compromise it. Joseph assumes a good deal of personal risk by going to Pilate with a request to bury a man so despised by his peers on the Sanhedrin-a man who was crucified for treason by the Romans. An ordinary man would find it difficult to gain access to Pilate, but Joseph's position as a member of the Sanhedrin gives him access.
"Pilate marveled if he were already dead; and summoning the centurion, he asked him whether he had been dead long. When he found out from the centurion, he granted the body to Joseph"(v. 44-45). It is not uncommon for people to suffer for two or three days on a cross, but Jesus lived only six hours. Pilate summons the centurion to confirm Jesus' death-presumably the centurion who has just said that Jesus is the Son of God. Having confirmed Jesus' death, Pilate releases the body to Joseph. This incident has the effect of eliminating any question about whether Jesus was really dead. The centurion certifies the death, and Joseph buries Jesus. Neither would have taken these actions unless they were certain of Jesus' death.
"He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb" (v. 46). Given Joseph's high status, the difficulty of handling a dead body, and the short time available, it seems likely that Joseph employs servants to remove Jesus' body from the cross and to prepare it for burial. Mark tells us that he wraps the body in a linen cloth, signifying an honorable burial. He lays it in a tomb hewn out of rock, and rolls a stone against the entrance to protect the body from animals or grave robbers.
"Mary Magdalene and Mary, the mother of Joses, saw where he was laid" (v. 47). Two of the women whom Mark named in v. 40 as witnesses to the crucifixion also witness the burial. All three will serve as witnesses to the open tomb (16:1-4).
Mark 16:1-8 - Biblical Commentary & Notes
Each of the other three Gospels (Matthew, Luke, and John) includes stories of resurrection appearances by Jesus, but Mark's Gospel in its original form does not (see the discussion on vv. 8b-20 below). That means that the preacher must be careful not to use just any old Easter sermon with this Mark text.
In Mark's Gospel, the young man (angel) tells the women that the disciples will see the resurrected Jesus in Galilee (v. 7)-and Jesus appeared to Mary Magdalene (v. 9)-but Mark tells nothing more of that encounter and gives no indication that the other women saw Jesus. It is only when Jesus appears to the eleven that we see the risen Christ (vv. 14-18). During that encounter, Jesus gives the disciples their marching orders. Then he ascends into heaven, where he takes his place at the right hand of God (v. 19). Given the choice between preaching on John 20 or Mark 16 this Easter, most preachers will choose John 20. However, it is possible to preach an Easter sermon on the Mark text that would be a change of pace from the usual Easter sermon. The sermon could retell the Easter story from verses 1-6, and end by focusing on verses 7-8a, where the angel calls the women to tell the disciples and Peter that they will see Jesus in Galilee, but the women say "nothing to no one" (v. 8a)-the double negative emphasizing the women's total failure to convey the Good News to the disciples.
In this Gospel, then, the women turn out to have clay feet, just as do the men. One emphasis, then, is that we all come to the resurrected Christ needing forgiveness. Verses 7-8a also invite the possibility of preaching about the need for us to proclaim the Good News of the resurrected Christ, and the danger that we will fail to do that for the same reason that the women failed-fear.
MARK 16:1-2 - VERY EARLY ON THE FIRST DAY OF THE WEEK
CONTEXT: Each of the other three Gospels (Matthew, Luke, and John) includes stories of resurrection appearances by Jesus, but Mark's Gospel in its original form does not (see the discussion on vv. 8b-20 below). That means that the preacher must be careful not to use just any old Easter sermon with this Mark text. In Mark's Gospel, the young man (angel) tells the women that the disciples will see the resurrected Jesus in Galilee (v. 7)-and Jesus appeared to Mary Magdalene (v. 9)-but Mark tells nothing more of that encounter and gives no indication that the other women saw Jesus. It is only when Jesus appears to the eleven that we see the risen Christ (vv. 14-18). During that encounter, Jesus gives the disciples their marching orders. Then he ascends into heaven, where he takes his place at the right hand of God (v. 19).
Given the choice between preaching on John 20 or Mark 16 this Easter, most preachers will choose John 20. However, it is possible to preach an Easter sermon on the Mark text that would be a change of pace from the usual Easter sermon. The sermon could retell the Easter story from verses 1-6, and end by focusing on verses 7-8a, where the angel calls the women to tell the disciples and Peter that they will see Jesus in Galilee, but the women say "nothing to no one" (v. 8a)-the double negative emphasizing the women's total failure to convey the Good News to the disciples.
In this Gospel, then, the women turn out to have clay feet, just as do the men. One emphasis, then, is that we all come to the resurrected Christ needing forgiveness. Verses 7-8a also invite the possibility of preaching about the need for us to proclaim the Good News of the resurrected Christ, and the danger that we will fail to do that for the same reason that the women failed-fear.
1 When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. 2 Very early on the first day of the week, they *came to the tomb when the sun had risen.
"When the sabbath was past" (v. 1a). The sabbath ends at sundown on our Saturday evening. As we will see in v. 2, the women do not go to the tomb right away after the sabbath ends, but instead purchase spices to prepare for visit to the tomb at the following dawn (our Sunday morning). The delay is so that they can make their journey and do their work in the light of the early morning instead of the darkness of the early evening.
"Mary Magdalene, and Mary the mother of James, and Salome, bought spices" (v. 1b). Mark told us that Mary Magdalene, Mary the mother of James the younger and Joses, and Salome witnessed Jesus' crucifixion (15:40). Then he told us that Mary Magdalene, and Mary the mother of Joses witnessed Jesus' burial (15:47). Now he tells us that Mary Magdalene, Mary the mother of James, and Salome bought spices. These women, then, serve as witnesses to the death, burial, and resurrection of Jesus-in contrast to the male disciples, who fled when Jesus was arrested (14:50-51)-and in contrast to Peter, who denied Jesus three times (14:66-72). Having women serve as witnesses is unusual, because Jewish law does not accept women as witnesses in legal proceedings. Later critics of the church pointed to women witnesses as a reason not to believe the accuracy of this account. However, if the church had been fabricating this story, we can be sure that it wouldn't have used women as witnesses. Women witnesses, therefore, constitute evidence that this story is true.
"that they might come and anoint him" (v. 1c). Unlike Egyptians, who embalm to preserve the body, Jews anoint with perfume to honor the deceased and to mask the odor of decomposition. Embalming usually takes place soon after death, because decomposition begins soon after death. In Jesus' case, however, the sabbath prevented the woman from visiting the tomb until a day and a half passed (from the beginning of the sabbath at sundown on our Friday night to sunrise on our Sunday morning). After that length of time, the smell of decomposition would be very unpleasant, so the willingness of these women to proceed with the anointing is a sign of great devotion. We should not forget, however, that the anointing of Jesus' body for burial took place earlier when a woman anointed him with expensive ointment at Simon's house in Bethany (Matthew 26:12; Mark 14:8; John 12:7). Also, the Gospel of John records Joseph of Arimathea and Nicodemus anointing Jesus' body at the time of burial (John 19:38-40).
"Very early on the first day of the week, they came to the tomb when the sun had risen" (v. 2). Some scholars say that "very early" means the hours prior to dawn, and conclude that "very early" is inconsistent with Mark's next phrase, "when the sun had risen." (Brooks, 269; Hooker, 384). However, other scholars say that "very early" can mean 3:00 to 6:00 a.m. (Lane 585). The one thing we can say with certainty is that "very early" is imprecise, and we should avoid acting as if we know exactly what it means.
MARK 16:3-4 - THEY SAW THAT THE STONE WAS ROLLED BACK
3 They were saying to one another, "Who will roll away the stone for us from the entrance of the tomb?" 4 Looking up, they *saw that the stone had been rolled away, although it was extremely large.
"Who will roll away the stone from the door of the tomb for us? For it was very big" (vv. 3-4a). Mark notes that the stone is "very big." Such a stone would weigh hundreds of pounds and, once set in place, would be difficult to move. It would seem that women who were organized enough to buy spices immediately after the sabbath ended would also enlist men to move the stone-but these women are in the throes of grief. The amazing thing isn't that they forgot the stone until now, but that they are functioning at such a high level. Besides that, the male disciples have all fled. Who could the women have gotten to help them?
"Looking up, they saw that the stone was rolled back" (v. 4b). There is no mention of a guard here, as in Matthew 27:62-66. We are not told who rolled the stone away, but "was rolled back" is the passive mood. Constructions of this sort are often called "divine passive," meaning that they denote God's activity. That is certainly the case here. Matthew tells us that an angel "rolled away the stone" (Matthew 28:2)-acting as God's agent. It is possible that square stones for blocking the entrance to tombs were more common than circular stones due to the expense of circular stones (Evans, 535). In this case, however, a circular stone is implied by the words "rolled back"-and a circular stone is in keeping with the fact that this is the personal tomb of Joseph of Arimathea (Matthew 27:60), a rich man (Matthew 27:57).
MARK 16:5-7 - HE HAS RISEN
5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. 6 And he *said to them, "Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. 7 But go, tell His disciples and Peter, 'He is going ahead of you to Galilee; there you will see Him, just as He told you.'"
"Entering into the tomb" (v. 5a). As noted above, Joseph of Arimathea and Nicodemus anointed and buried Jesus in Joseph's tomb (John 19:38-40; cf. Matthew 27:57-60). Joseph is rich (Matthew 27:57) and can afford a good burial tomb. Because burials are usually accomplished on the day of death, well-to-do families often own a tomb that can be used as needed (but Matthew tells us that this tomb has never been used). The more elaborate tombs would have a small entry chamber with a passageway into a burial chamber that would have one or more niches or platforms to support bodies. After decomposition has done its work, the remains would be moved to an ossuary (a container for bones) to permit the burial chamber to be reused (Gower, 72-74).
"they saw a young man sitting on the right side, dressed in a white robe" (v. 5b). In Matthew's version, the young man is an angel dressed in clothing as white as snow (Matthew 28:2-3). Mark tells us only that the man is dressed in a white robe. In the New Testament, white represents several things-all positive. It is associated with:
• Glory, as in Jesus' dazzling white robe at the Transfiguration (Luke 9:29)-and the white hair and white wool of the one like the Son of Man (Revelation 1:14)-and the white throne (Revelation 20:11).
• Resurrection, as in this angel's white robe (Matthew 28:3).
• Salvation, as in the white stone given to "everyone who conquers" (Revelation 2:17).
• Purity (see Revelation 3:5; 7:9). In Revelation 7:14, the robes have been made white by being washed in the blood of the Lamb.
"and they were amazed" (v. 5c). Consider their emotional state. They are caught up in terrible grief. It is very early in the morning. They have gone to the tomb expecting to encounter nobody but find themselves in the presence of a heavenly being. It is no wonder that they are afraid. Fear is a common response to the divine presence (4:41; 5:15, 33; 6:50; 9:6; 10:32).
They are also afraid because they came to the tomb knowing that death always has the final word. But the tomb that should be closed is open. The body that should be present is missing. A young man dressed in heavenly white robes is sitting where the body should be lying. Next they will learn that Jesus' death was not the end. The absolute truths that they have trusted all their lives have turned out not to be absolute, shaking the foundations of their worldview. No wonder they are afraid.
"Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him!" (v. 6). The phrase "has been raised" is a divine passive verb-meaning that God took the active role and raised Jesus from the dead. Jesus' resurrection represented more than Jesus' return to life. He is more than another Lazarus, coming out of the tomb to enjoy a few more years of life (John 11). Jesus' resurrection represents the death's defeat. After Jesus' resurrection, death will no longer reign supreme over all of life, because he was "the first fruits of those who are asleep" (1 Corinthians 15:20)-the first of many who would be restored to life after death. "For as in Adam all die, so also in Christ all will be made alive" (1 Corinthians 15:22).
"But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you" (v. 7). The disciples fled when Jesus was arrested (14:50-51) and Peter denied Jesus three times (14:66-72). This charge to the women, then, is a grace note. Jesus has forgiven these men and will maintain his special relationship with them in spite of their failure in the hour of crisis. Earlier, Jesus promised, "However, after I am raised up, I will go before you into Galilee"(14:28). The young man's words to the women are the beginning of the fulfillment of that promise.
"There you will see him" (v. 7c). "The apostolic faith in the resurrection will rest on eyewitness, firsthand experience, not hearsay (i.e., the report of the women)" (Evans, 538).
"there you will see him" (v. 7c). This is wonderful news, of course, but disquieting too. The old maxim says that there are only two certainties-death and taxes. If Jesus has managed to cheat death, what other certainties become uncertain. Perhaps they will find that it is the poor are blessed of God instead of the rich (Matthew 5:3; Luke 6:20). Perhaps they will learn that those who mourn will be comforted rather than regarded as pitiful (Matthew 5:4). Perhaps they will learn that the meek rather than the aggressive will inherit the earth (Matthew 5:5).
MARK 16:8a - THEY WENT OUT, AND FLED FROM THE TOMB
8 They went out and fled from the tomb, for trembling and astonishment had gripped them;
The young man's counsel not to be alarmed (v. 6) has little effect. These women are afraid, so they say "nothing to no one"-a double negative for emphasis. This differs from Matthew's account, where they "ran to bring his disciples word" (Matthew 28:8)-and Luke's account, where they "told all these things to the eleven, and to all the rest" (Luke 24:9)-and John's account, where Mary Magdalene found the open tomb and "ran and came to Simon Peter, and to the other disciple whom Jesus loved" (John 20:2). All the Gospels portray the male disciples as unfaithful once Jesus is arrested. Mark's Gospel now portrays the women as unfaithful as well. That fits well with our understanding that nobody comes to Christ with clean hands. We all need forgiveness-even these women who have heretofore been so faithful. It can be helpful to recognize that these women, whom we tend to put on a pedestal, have clay feet.
MARK 16:8b-20 - TWO ALTERNATIVE ENDINGS FOR THE GOSPEL OF MARK
8b and they said nothing to anyone, for they were afraid. 9 [Now after He had risen early on the first day of the week, He first appeared to Mary Magdalene, from whom He had cast out seven demons. 10 She went and reported to those who had been with Him, while they were mourning and weeping. 11 When they heard that He was alive and had been seen by her, they refused to believe it. 12 After that, He appeared in a different form to two of them while they were walking along on their way to the country. 13 They went away and reported it to the others, but they did not believe them either. 14 Afterward He appeared to the eleven themselves as they were reclining at the table; and He reproached them for their unbelief and hardness of heart, because they had not believed those who had seen Him after He had risen. 15 And He said to them, "Go into all the world and preach the gospel to all creation. 16 He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned. 17 These signs will accompany those who have believed: in My name they will cast out demons, they will speak with new tongues; 18 they will pick up serpents, and if they drink any deadly poison, it will not hurt them; they will lay hands on the sick, and they will recover." 19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God. 20 And they went out and preached everywhere, while the Lord worked with them, and confirmed the word by the signs that followed.] [And they promptly reported all these instructions to Peter and his companions. And after that, Jesus Himself sent out through them from east to west the sacred and imperishable proclamation of eternal salvation.]
Most scholars agree that verse 8a is the original end of Mark's Gospel. Two alternative endings have been added, the shorter one saying only, "And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation" (This has no verse number but follows verse 8). The longer ending is found in verses 9-20, and tells of Jesus' appearance to Mary Magdalene (vv. 9-10) and two disciples (vv. 12-13). It then tells about Jesus' appearance to and commissioning of the eleven (vv. 14-18) and his ascension (vv. 19-20).
However, most scholars agree that both of these endings were added later in an attempt to round out the story. Scholars have speculated about reasons why Mark might have concluded this work with verse 8a. One possibility is that the original ending was lost. A second is that Mark died or was otherwise prevented from finishing his work. A third is that he deliberately ended his work with verse 8a, knowing that his readers would already know about the resurrection and wanting to close with an emphasis on the human dimension of discipleship-terror, amazement, fear, unfaithfulness-counterpoised against Christ's call to proclaim the Good News.
