(9-20) Now when Jesus was risen early.--See Notes on Matthew 28:16-20. The history of the verses that follow is in every way remarkable. They are not found in two of the oldest MSS.--the Sinaitic and the Vatican--are marked as doubtful in many others, and are wanting in some versions. In some of these (e.g., in the Vatican MS.) there is a blank space left between Mark 16:8 and the beginning of St. Luke, as though the writer had suspended his work and waited for materials. The absence was noticed by Jerome, who says that "nearly all the Greek texts omit them." Eusebius states the same fact as true of "the correct MSS.;" and no reference is made to them in the tables of parallel passages which were constructed for reference by Eusebius and Ammonius. On the other hand, they are referred to by Irenaeus (about A.D. 170), and are found in the Alexandrian and Cambridge MSS., and in twelve other uncials which are nearly (some say, quite) as old as the two which omit them. When we turn to the internal evidence we find that the narrative, which up to this point had followed closely in the footsteps of St. Matthew, now becomes a very condensed epitome of St. John's record of our Lord's appearance to Mary Magdalene (Matthew 20:11-18), of St. Luke's account of the journey to Emmaus (Luke 24:13-35), of the appearance to the ten disciples in John 20:19-25 and Luke 24:36-43, of the mission of the eleven reported in Matthew 28:16-20, of the Ascension as given by Luke 24:50-53. Two explanations of these facts are possible. (1) We may suppose that the writer of the Gospel wrote two copies of it, leaving one unfinished, ending at Mark 16:8; that this passed into the hands of persons by whom it was copied as complete, and so became the archetype of the MSS. in which the verses are wanting; while those that contain the subsequent verses were made from a more perfect text, written by St. Mark himself. (2) That the Gospel, having been originally completed by the writer, was in some way, by accident or design, mutilated; that as such it was reproduced faithfully by some transcribers, while others thought it better to give it a completion of some kind, by condensing what they found in the other Gospels. Of the two hypotheses the latter seems the more probable. It seems better, looking to these facts, to reserve notes, for the most part, for the Gospels in which the narratives appear in what was probably their original and certainly their fuller form.
(9-11) First to Mary Magdalene.--See Notes on John 20:11-18, but note that St. Mark's account of her as one from whom Jesus "had cast out seven devils" is not from St. John, but from Luke 8:2.
Verse 9. - Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven devils. St. Luke (Luke 8:2) mentions that "seven devils had gone out of her;" and St. Mark repeats it here, to show the power of love and penitence, that she was the first to be permitted to see the risen Savior. The vision of the angel had scared her, and she said nothing; but the actual sight of her risen Lord gave her confidence, and she went immediately, in obedience to his command, and told the disciples (see John 20:11-18). She had lingered about his tomb; her strong affection riveted her to the spot.
16:9-13 Better news cannot be brought to disciples in tears, than to tell them of Christ's resurrection. And we should study to comfort disciples that are mourners, by telling them whatever we have seen of Christ. It was a wise providence that the proofs of Christ's resurrection were given gradually, and admitted cautiously, that the assurance with which the apostles preached this doctrine afterwards might the more satisfy. Yet how slowly do we admit the consolations which the word of God holds forth! Therefore while Christ comforts his people, he often sees it needful to rebuke and correct them for hardness of heart in distrusting his promise, as well as in not obeying his holy precepts.
Now when Jesus was risen early the first day of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising of no other, can the words be understood; and so the Persic version supplies "Messiah", or "Christ"; that Jesus rose from the dead on the first day of the week, agrees with the accounts of all the evangelists, and is here expressly affirmed; the phrase, "the first day of the week", is so indeed placed, as that it may be thought to connected with the following words; as it is by some; fancying there would otherwise be a disagreement with Matthew 28:1, whereas there is none; See Gill on Matthew 28:1 though it is true also, that he did appear on that day to Mary Magdalene, it being the same day he rose from the dead. But the true reading and pointing are as here placed; and the phrase belongs to, and points out the day of Christ's rising from the dead; and which ambiguity is removed in the Syriac version, which renders it, "now early on the first day of the week he rose"; and so the Persic version, "the Messiah", or "Christ, therefore on the morning of the, first day, rose from the dead": and that he rose early on that day, is clear from the women, who set out at the end of the sabbath, when that was past and over; and got to the sepulchre by the time the day dawned; and one of them, while it was dark, and all of them by break of day, at least by sunrising, and he was then risen:
he appeared first to Mary Magdalene; in the habit of a gardener, for whom she took him at first; and this was at the sepulchre, where she staid after the disciples were gone. That she was the very first person that Christ showed himself to, after his resurrection, may be concluded from hence, and from the account the Evangelist John has given, John 20:14, nor is there any reason to think, that before this, he appeared to his mother, of which the evangelists are entirely silent. This was a very great favour, and an high honour that was bestowed upon her; and who had received large favours from him before:
out of whom he had cast seven devils, see Luke 8:2. And if she had been a very wicked person, as she is commonly thought to be, and very likely she had been, since Satan had such a power over her, as to lodge seven devils in her, it is an instance of abounding grace, that Christ should heap up favours on such an one; and she should be the first that he should appear to and converse with after his resurrection.
(9-11) First to Mary Magdalene.--See Notes on John 20:11-18, but note that St. Mark's account of her as one from whom Jesus "had cast out seven devils" is not from St. John, but from Luke 8:2.
he appeared first to Mary Magdalene; in the habit of a gardener, for whom she took him at first; and this was at the sepulchre, where she staid after the disciples were gone. That she was the very first person that Christ showed himself to, after his resurrection, may be concluded from hence, and from the account the Evangelist John has given, John 20:14, nor is there any reason to think, that before this, he appeared to his mother, of which the evangelists are entirely silent. This was a very great favour, and an high honour that was bestowed upon her; and who had received large favours from him before:
out of whom he had cast seven devils, see Luke 8:2. And if she had been a very wicked person, as she is commonly thought to be, and very likely she had been, since Satan had such a power over her, as to lodge seven devils in her, it is an instance of abounding grace, that Christ should heap up favours on such an one; and she should be the first that he should appear to and converse with after his resurrection.