Church Fathers Commentary Mark 16:9-13

"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 demons. She went and told them that had been with him, as they mourned and wept. And they, when they heard that he was alive, and had been seen of her, disbelieved. And after these things he was manifested in another form unto two of them, as they walked, on their way into the country. And they went away and told it unto the rest: neither believed they them." — Mark 16:9-13 (ASV)

St. Augustine of Hippo: Now we must consider how the Lord appeared after the Resurrection. For Mark says, Now when Jesus was risen early the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven devils.¹

The Venerable Bede: John tells us most fully how and when this appearance took place. But the Lord rose in the morning from the sepulchre in which He had been laid in the evening, so that the words of the Psalm might be fulfilled: Heaviness may endure for a night, but joy cometh in the morning (Psalm 29:6).

Theophylact of Ohrid: Alternatively, place a stop after Now when Jesus was risen, and then read, early the first day of the week He appeared, and so on.

St. Gregory the Great: For just as Samson at midnight not only left Gaza but also carried away its gates, so our Redeemer, rising before daylight, not only came out free from hell but also destroyed the very gates of hell.

[Hom. in Evan., 33] But Mark testifies here that seven devils were cast out of Mary. And what is meant by "seven devils" if not all vices? For just as seven days are understood to represent all time, so the number seven is a fitting symbol for a whole [see note d, p.149].

Theophylact of Ohrid: Mary had seven devils because she was filled with all vices. Alternatively, "seven devils" could mean seven spirits contrary to the seven virtues, such as a spirit without fear, without wisdom, without understanding, and whatever else is opposed to the gifts of the Holy Ghost.

Pseudo-Jerome: Again, He appeared to her from whom He had cast seven devils, because harlots and tax collectors will enter the kingdom of heaven ahead of the synagogue, just as the thief reached it before the Apostles.

The Venerable Bede: In the beginning, woman also brought man into sin. Now she who first tasted death is the first to see the Resurrection, so that she would not have to bear the reproach of perpetual guilt among men. She who had been the channel of guilt to man has now become the first channel of grace.

For it goes on: And she went and told them that had been with Him as they mourned and wept.

Pseudo-Jerome: They mourn and weep because they had not yet seen Him, but after a short time they will receive consolation. For blessed are they that weep now, for they shall be comforted.

The Venerable Bede: It is also fitting that this woman, who was the first to announce the joy of our Lord's Resurrection, is said to have been cured of seven devils. This was so that no one who truly repents of his sins should despair of pardon for what he has done, and so that it might be shown that where sin abounded, grace did much more abound (Romans 5:20).

Severianus, Chrysologus: Mary brings the news, no longer as a woman, but representing the Church. Thus, whereas woman was formerly silent, here, as the Church, she might bring the news and speak.

There follows: And they when they heard that He was alive and had been seen by her, believed not.

St. Gregory the Great: The disciples' slowness to believe in our Lord's Resurrection was not so much their weakness as it is our strength. For the Resurrection itself was demonstrated by many proofs on account of their doubts. And as we read and acknowledge these proofs, are we not made stronger by their doubting?

There follows: After this He appeared in another form unto two of them as they walked and went to a farm house.

St. Augustine of Hippo: Luke relates the whole story concerning these two, one of whom was Cleopas, but Mark only touches on it briefly. The village of which Luke speaks can reasonably be supposed to be what is here called a "farm house," and indeed, in some Greek manuscripts it is called "the country."

By this name, however, are understood not only villages but also boroughs and country towns, because they are outside the city, which is the head and mother of all the others.

What Mark expresses by the Lord's appearance in another form is what Luke means by saying that their eyes were holden that they could not know Him. For something was on their eyes, which was allowed to remain there until the breaking of bread.

Severianus, Chrysologus: But let no one suppose that Christ changed the form of His face in His Resurrection. Rather, the form is changed when it goes from being mortal to immortal, meaning that He gained a glorious countenance, not that He lost the substance of His face.

He was seen by two because faith in the Resurrection is to be preached and shown to two peoples: the Gentiles and the Jews.

There follows: And they went and told it unto the residue, neither believed they them.

How are we to understand Mark's words compared with Luke's account—where they said, The Lord hath risen indeed, and hath appeared unto Simon (Luke 24:34)—if we do not suppose that there were some present who would not believe?

Theophylact of Ohrid: For he does not say this about the eleven, but about some others, whom he calls "the residue."

Pseudo-Jerome: In a mystical sense, we may understand that here faith labors in the active life, but there it reigns securely in the contemplative vision. Here we see His face through a glass; there we will see the truth face to face. Therefore, He was shown to them in another form as they were walking—that is, laboring.

And when it was told, the disciples did not believe, because, like Moses, they saw what was not enough for them. For Moses said, Shew me Thyself (Exodus 33:18), and forgetting his flesh, he prayed in this life for that which we hope for in the life to come.

1. de Con. Evan., iii, 25