Exegesis of Mark 16:2-3 and the Women at the Tomb
Mark 16:2-3 describes the women approaching Jesus' tomb on the first day of the week, concerned about how they would gain access to anoint the body. The passage reads: "Very early on the first day of the week, they came to the tomb when the sun had risen. And they were saying to one another, 'Who will roll away the stone for us from the entrance of the tomb?'" [1]. This scene immediately follows Mark 16:1, where Mary Magdalene, Mary the mother of James, and Salome purchase spices after the Sabbath ended at sunset, intending to anoint Jesus' body [5].
The literary context places this event at the climax of Mark's Gospel, following the crucifixion and burial of Jesus. The women's actions demonstrate their devotion, as they come to perform a traditional burial rite, though they do not anticipate Jesus' resurrection [5]. Their concern about the stone highlights the practical challenges they faced, underscoring their human perspective in contrast to the divine intervention that has already occurred [7]. Luke's Gospel also notes that women were at the tomb early in the morning [2].
Historically, the practice of anointing a body with spices was a common Jewish custom, not for embalming, but to mitigate the odor of decay [5]. The women's visit "very early on the first day of the week" [1] signifies the dawn after the Sabbath, which would have ended at sunset on Saturday. This timing is crucial, as Jewish law prohibited such activities on the Sabbath. The large stone sealing the tomb was a standard feature of rock-cut tombs of the period, designed to secure the burial place [7].
Key terms in this passage include "first day of the week" (μια των σαββατων, mia tōn sabbatōn), which refers to Sunday, the day of resurrection. "When the sun had risen" (ανατειλαντος του ηλιου, anateilantos tou hēliou) specifies the exact time, indicating that it was just after dawn. The women's question, "Who will roll away the stone for us?" (τις αποκιλισει ημιν τον λιθον εκ της θυρας του μνημειου, tis apokylisei hēmin ton lithon ek tēs thyras tou mnēmeiou), reveals their immediate practical dilemma.
One major exegetical decision revolves around the women's expectation. Commentators generally agree that the women were not expecting a resurrection. Their purpose was solely to care for the deceased body, indicating a lack of full comprehension of Jesus' earlier prophecies about his rising again [5]. This is further emphasized by their concern over the stone, which God had already removed to allow access [7]. Tertullian, an early Church Father, notes the prophetic significance of the women's pious act of bringing spices to the sepulchre before daybreak [4].
The range of interpretations for this passage often focuses on the women's faith and their role as the first witnesses to the empty tomb. Their journey to the tomb, despite the practical obstacle of the stone, is seen as an act of devotion. Augustine, in his Homilies on the Gospels, discusses the various accounts of the women at the tomb across the Gospels, noting the differences in detail but affirming the core event [3, 6, 8]. He addresses potential discrepancies in the narratives, such as the women's fear mentioned in Mark compared to the joy described in Matthew, suggesting that their fear might have been due to their inability to speak to the angels or guards [3].
The passage functions in Christian tradition as a foundational account of the resurrection morning. It highlights the human element of the disciples' initial confusion and lack of understanding, contrasting it with the divine reality of the resurrection. The women, though initially perplexed and fearful, become the first bearers of the resurrection news, albeit with some hesitation [3]. Their question about the stone also serves to emphasize the miraculous nature of the empty tomb, as the obstacle they perceived as insurmountable had already been overcome by divine power [7]. This event sets the stage for the subsequent appearances of the risen Christ and the spread of the Gospel message.
Sources
- Mark “Very early on the first day of the week, they came to the tomb when the sun had risen. -- Mark 16:2”
- Luke “Luke 24:22 (BSB) — Furthermore, some of our women astounded us. They were at the tomb early this morning,”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — TIME OF THE LORD'S RESURRECTION. (part 3): to any man; for they were afraid;"[1] whereas Matthew's statement is in these terms: "And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word.[2] The explanation, however, may be that the women did not venture to tell either of the angels themselves,--that is, they had not courage enough to say anything in reply to what they had heard from the angels. Or, indeed, it may be that they were not bold enough to speak to the guards whom they saw lying th”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XLIII.--CONCLUSIONS.JESUS AS THE CHRIST OF THE CREATOR PROVED FROM THE EVENTS OF THE LAST CHAPTER OF ST. LUKE. THE PIOUS WOMEN AT THE SEPULCHRE. THE ANGELS AT THE RESURRECTION. THE MANIFOLD APPE (part 1): It was very meet that the man who buried the Lord should thus be noticed in prophecy, and thenceforth be "blessed;"(24) since prophecy does not omit the (pious) office of the women who resorted before day-break to the sepulchre with the spices which they had pre- 422 pared.(1) For of this incident it is said by Hosea: "To seek my face they will watch tiIl day-lig”
- Mark (Protestant academic) “Tyndale House on Mark 16:1: 16:1 At the end of the Sabbath at sunset, the shops reopened and the women were able to buy burial spices to anoint Jesus’ body (16:1). Their purpose was not to embalm the body, but to alleviate the stench that a decaying body would create. • The women were clearly not anticipating Jesus’ resurrection. Even the empty tomb would fail to convince them that Jesus had been raised from the dead (John 20:2, 11-15).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXV.--OF CHRIST'S SUBSEQUENT MANIFESTATIONS OF HIMSELF TO THE DISCIPLES, AND OF THE QUESTION WHETHER A THOROUGH HARMONY CAN BE ESTABLISHED BETWEEN THE DIFFERENT NARRATIVES WHEN THE NOTICES GIVEN (part 16): first manifestation to the disciples after His resurrection but Galilee? This seems to be the conclusion to which we should be led when we recollect the words of the angel who, according to Matthew's Gospel, addressed the women as they came to the sepulchre. The words were these: "Fear not ye; for I know that ye seek Jesus of Nazareth,”
- Mark (Protestant academic) “Tyndale House on Mark 16:3: 16:3-4 The women wondered how the large stone sealing the tomb could be removed. God had already rolled the stone away to let the women and disciples in.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXI.--OF THE WOMEN WHO WERE STAND- (part 2): disciple, Behold thy mother! And from that hour that disciple took her unto his own home."[4] Now, as regards this statement, had not Matthew and Mark at the same time mentioned Mary Magdalene most explicitly by name, it might have been possible for us to say that there was one company of women afar off, and another near the cross. For none of these writers has mentioned the Lord's mother here but John himself. The question, therefore, which rises now is this, How can we understand the same Ma”