(1) For the visit of the women to the sepulchre, and their announcement to the disciples (John 20:1-2), comp. generally Notes on Matthew 28:1-4; Matthew 28:8; Mark 16:1-4; Mark 16:8; Luke 24:1-3; Luke 24:9-11. Each of the three narratives separates the return from the visit by an account of the appearance of the angels at the sepulchre. The first day of the week.--The same phrase occurs in Luke 24:1.
Cometh Mary Magdalene.--St. Matthew has, "Mary Magdalene and the other Mary;" St. Mark has, "Mary Magdalene, and Mary the mother of James, and Salome;" St. Luke has, "The women which had come with Him from Galilee" (Luke 23:55), and enumerates them in Luke 24:10, as "Mary Magdalene, and Joanna, and Mary the mother of James, and the others with them." St. John speaks of only one of the group, who was specially prominent.
And seeth the stone taken away from the sepulchre.--This fact is made emphatic in all the accounts. See especially Luke 24:2. Verses 1-31. - 2. The complete glorification of Jesus in his resurrection. The record pauses for the awful day of that great sabbath, and resumes the marvelous recital when the greatest event in the history of the world is assumed and asserted to have taken place. Heathen and foes admit the fact of the death of Jesus; the evidence is overwhelming, multiform, sufficient to establish itself to the ordinary reason of mankind.
It is a matter of indubitable history. The proof was given to all the world; but it is otherwise with the fact of the anastasis of Jesus. That stupendous event was revealed to the eye and mind of faith by a series of communications, which afford to different classes, groups, kinds, and states of mind specimens of the manner and quality of the resurrection-life. "Many infallible proofs" wrought (as St.
Luke says, Acts 1.) irresistible conviction as to the reality of the Resurrection. The Church of Christ was originated by a faith in this new and transcendental mode of existence. A generation of men passed, scores of communities were called into being throughout Palestine, Phoenicia, Syria, Lybia, Asia Minor, Achaia, Macedonia, Cyprus, Crete, and even in Italy and the capital of the Roman empire, all of them held together by the life-giving conviction of the reality of a world of spiritual body, into which the redeemed enter.
Of this reality the resurrection-life of Christ was the type, the proof, the first fruit, and the earnest. This most astounding fact was preached in Galatia and Macedonia, in Corinth and Rome, in Babylon and Alexandria, before one word of the Gospels had been put on parchment. When the preaching of the apostles was reduced to written form, it was not with the idea of recording a fully detailed or easily harmonizable account of the Easter Day, or of providing rational, or juridical, or historic evidence of the method or order of the great events, but rather to provide five independent series of evidences to the revelations which the apostles and apostolic company received of the nature and quality of the new life for humanity which had now begun.
Several details of profound interest occur in the synoptic narrative, concerning which John is silent - such e.g. as the rolling of a stone to the door of the sepulcher, the sealing of the stone by the Roman guard, the resurrection-appearances of the saints, the special preparation made by the women for further embalmment on the following days the great earthquake, the two companies of women that resorted to the sepulcher at successive intervals of time, and the different signs and even appearances by which their timorous hope was quickened into an adoring homage and world-compelling faith.
Though John does not recite these well-known narratives, he presupposes some of them. Thus (1) although, unlike the synoptists, he says nothing of the stone that was rolled to the door of the sepulcher, yet (ver. 1) he refers to the fact that (τὸν λίθον) the stone was taken up or away. (2) Although he says nothing of the two groups of women, yet he implies that Mary Magdalene was not alone at the sepulcher (οὐκ οἴδαμεν): "We know not where they have laid him.
" With far greater particularity than St. Luke (Luke 24:12), he describes Peter's visit to the sepulcher, and gives further details of facts which occurred at more than one interview between our Lord and his apostles, of which Luke and Mark had given a more shadowy outline (cf. here vers. 19-25 with Luke 24:36, etc.; Mark 16:14). But we are not intending here to produce a history or harmony of these records, but to follow throughout the impressions produced by the Lord's self-manifestation upon the mind of the beloved disciple; not passing over the difficulties which his peculiar experiences have occasioned, when brought side by side with the synoptic and Pauline narratives.
John first of all (vers. 1-10) describes how he came to believe personally in the resurrection of Jesus; then (vers. 11-18) the way in which the first manifestation was made to Mary of Magdala (vers. 19-23); how ten of the apostles, including himself, received a full and satisfying assurance of the stupendous fact (vers. 24-29); how once more, after an interval of eight days, not only Thomas, the most anxious, doubting, and incredulous of the eleven, but the entire group, came into full persuasion, not only of Christ's resurrection, but of his Divine nature and claims, his Messiahship and Sonship, and of their own personal possession of life in him and through him.
Verses 1-10. - (1) The process of John's own personal conviction, by the discovery that the sepulcher was deserted. Verse 1. - Now on the first day of the week (τῶν σαββάτων, σαββάτα, in the plural, is used for the whole of the week, sabbaton including in itself the various days that intervened between sabbath and sabbath, the first, second, third, etc. Μιᾷ here and in Luke 24:1 and Matthew 28:1 corresponds with the πρώτῃ.
of Mark 16:9). All the evangelists agree about the day of the week, which thenceforward became the new beginning of weeks, "the Lord's day." Cometh Mary the Magdalene. Here all the evangelists are at one, although, judging from the synoptists, she must have been accompanied by other women. This is implied in the οἴδαμεν of ver. 2, though Meyer repudiates such a hint by the remark that, in addressing the angels, she uses the singular, οἴδα; but this difference rather confirms, than otherwise, the significance of the plural, when she first breaks on the ear of the astonished disciples the wondrous news.
But when she is confronted by the angels she is manifestly alone, and speaks for herself. It is probable that Mary Magdalene had preceded the other women, driven by the intensity of her adoring love and abounding grief, and hence some slight divergency appears as to the time at which she started on her pilgrimage. While it was yet dark, early, in the depth of the dawn (Luke 24:1); before the breaking of full day, and λίαν πρωι'´, "exceeding early" of Mark, although, as he adds, after sunrise (ανατείλαντος τοῦ ἡλὶου).
This latter expression is difficult to reconcile as a statement of identical time. But many simple suppositions would explain the discrepancy. The Magdalene's home may have been at a greater distance from the sepulcher, down in the shadows of the eastern hills, while the home of the other Marys may have been readily accessible to the sepulcher. After the great earthquake described by Matthew (Matthew 28:2), and the supernatural darkness of the day but one before, there is no incompatibility in the twofold statement that it was yet dark (not night), although the sun had risen.
A deep pall may yet be hanging over the world and place which had held in its bosom the body of the murdered Lord of glory. (She) cometh to the sepulcher, obviously with the purpose stated by all the synoptics. She was bringing the spices which she, with others, had bought on the Friday evening. They would not be behind Nicodemus and Joseph in the expression of their boundless love. The critics make merry over the superfluousness of these women purchasing fresh spices when they must have known the lavish expenditure of the two rich men upon the same design.
But the combination of the two statements is absolutely true to nature; it is exactly what women would do all the world over, and an evidence of the authenticity of both narratives. And seeth the stone taken away out of the sepulcher. This is all the information that St. John gives us, as antecedent to Mary's flight to Simon Peter and himself. We have to decide between three hypotheses: either (a) John's narrative entirely differs from the synoptic account of what Mary saw and heard, and what she brought as her contribution to the apostles' ears, and therefore discredits one or the other or both narratives; or (b) Mary of Magdala, having preceded the other women, found the empty sepulcher, and, without waiting for them, rushed to the home of Peter and John with this preliminary intelligence and nothing else, then, returning with them to the tomb, joined the ether women who had arrived after John and Peter had withdrawn; or (c) That (Hengstenberg) Mary said more than she is reported by John to have uttered, - that she told them not merely that they (the Jews) had taken away the body, but that she had seen a vision of angels, who affirmed that the Lord had risen, and gave certain commissions.
From Luke's account of the first effect of the news from the tomb, the apostles thought them idle tales, but they went to the sepulcher, and found it even as the women had said, but him they saw not. What were the "idle tales"? Not that the tomb was empty, for that was a simple matter of fact, which the two chief apostles verified, but the story of angels who affirmed that Jesus was alive. Still, such a report is very likely to have roused the apostles to the eagerness of their first visit to the tomb, and the effect of it to reappear in the conversation of the disciples on their way to Emmaus.
If the third of these hypotheses be followed, then the narrative of John simply records with brevity what the other evangelists had reported at greater length, distinctly omitting the story of the angelic visitors, given in all three synoptists. This seems to me the fairest and best interpretation of the four narratives. On this hypothesis the account which Mary Magdalene brought to Peter and John corresponds with Matthew (Matthew 28:6-8), where the women generally ran with the news, blending fear with great joy, excited beyond all parallel with the strange wonderful assurance which they had received, that they should meet their risen Lord in Galilee.
According to Mark (Mark 16:1-8), we hear of angels, the sight of the vacated tomb, and the angelic message to the apostles, specifying Peter as one especially singled out to hear the commission. Trembling, ecstasy, fear, shut their mouths as they hurried to the abode of the eleven; they spake nothing to any man, but the intelligence was conveyed "to the eleven and all the rest" (Luke 24:9). St. Luke afterwards sums up in one statement all the various messages that were brought, and mentions by name, not only the Magdalene but Joanna, Mary the mother of James, and says, "the remaining ones with them" (at λοιπαὶ σὺν αὐταῖς).
The effect was so far fruitless; the apostles did not believe the words (Luke 24:10). The fact stands in the synoptics that the first communication which was carried by women to the apostles, and was not confined to them, consisted not only of the fact of the empty tomb, but of the language of angels. The first thing might easily have been set to rest by direct inspection; the other part of the narrative might easily be disregarded as the voice of wild enthusiasm and excited imagination.
It should be distinctly perceived that the women must have scattered in diffusing their intelligence, and John positively asserts that the main strain of Mary's report was as to the opening of the tomb and disappearance of the body, and that it was delivered personally to himself and Peter. This solution of the first difficulty was thrown into confusion by the T.R. form of Matthew's account, which says (Matthew 28:9), "As they went to bring his disciples word, behold Jesus met them.
" If that were the true text of Matthew, it is in irreconcilable antagonism with John's Gospel, i.e. if Mary Magdalene must be regarded as one of the party who were advised to tell the apostles that the tomb was opened and rifled, and that the Lord was risen. It would also be opposed to the statements of both Luke and Mark concerning the first message they brought to the apostles and to the rest, as well as the manner of their departure from the sepulcher.
If, however, Matthew is here referring to a second party (called by harmonists the Joanna group), then they must, in their passage to the apostles, have missed Peter and John on their way to and from the sepulcher, and it would contradict the assertion of all four evangelists, that Mary Magdalene was the first to see the Lord. This most difficult clause in Matthew's account has, however, been rejected by modern critics, and consequently the narrative of Matthew is delivered from its greatest perplexity.
The fact that Jesus met them must be identical with the appearance described with far greater detail in John's own statement (vers. 11-18). Matthew's Gospel throughout is singularly devoid of notices of time, and we find grouped here, as elsewhere, events or teachings without chronological perspective. The first day of the week,.... On the sixth day of the week, towards the close of it, Christ was interred; he lay in the grave all the seventh day, and on the first day of the week rose from the dead: so the women, after they had observed where the body was laid, went home and prepared spices and ointments, to anoint it; but the sabbath coming on, they were prevented; on which they rested, according to the Jewish law: but as soon as it was over, cometh Mary Magdalene; not alone, but other women with her; who had attended Christ at the cross, observed where he was buried, and had prepared spices to anoint him, and now came for that purpose; for not merely to see the sepulchre, and weep at the grave, did she with the rest come, but to perform this piece of funeral service: early, when it was yet dark; as it was when she set out, the day just began to dawn; though by that time she got to the sepulchre, the sun was rising: unto the sepulchre; where she saw the body of Jesus laid by Joseph, in a tomb of his, and in his garden; by whose leave, it is probable, being asked over night, she with her companions were admitted: and seeth the stone taken away from the sepulchre: which Joseph rolled there, and the Pharisees sealed and set a watch to observe it.
This was removed by an angel; for though Christ himself could easily have done it, it was proper it should be done by a messenger from heaven, by the order of divine justice, who had laid him as a prisoner there. Mary's coming so early to the grave, shows her great love and affection to Christ, her zeal, courage, and diligence, in manifesting her respect unto him: and oftentimes so it is, that the greatest sinners, when converted, are most eminent for grace, particularly faith, love, and humility; and are most diligent in the discharge of duty.
CHAPTER 20Joh 20:1-18. Mary's Visit to the Sepulchre, and Return to It with Peter and John—Her Risen Lord Appears to Her.1, 2. The first day … cometh Mary Magdalene early, etc.—(See on Mr 16:1-4; and Mt 28:1, 2).she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre—Dear disciple! thy dead Lord is to thee "the Lord" still.
20:1-10 If Christ gave his life a ransom, and had not taken it again, it would not have appeared that his giving it was accepted as satisfaction. It was a great trial to Mary, that the body was gone. Weak believers often make that the matter of complaint, which is really just ground of hope, and matter of joy. It is well when those more honoured than others with the privileges of disciples, are more active than others in the duty of disciples; more willing to take pains, and run hazards, in a good work.
We must do our best, and neither envy those who can do better, nor despise those who do as well as they can, though they come behind. The disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus, was foremost. The love of Christ will make us to abound in every duty more than any thing else. He that was behind was Peter, who had denied Christ. A sense of guilt hinders us in the service of God.
As yet the disciples knew not the Scripture; they Christ must rise again from the dead. Jump to Previous Already Dark Early Entrance First Magdala Magdalene Mary Morn Removed Sepulcher Sepulchre Stone Tomb Week Jump to Next Already Dark Early Entrance First Magdala Magdalene Mary Morn Removed Sepulcher Sepulchre Stone Tomb Week Links John 20:1 NIVJohn 20:1 NLTJohn 20:1 ESVJohn 20:1 NASBJohn 20:1 KJVJohn 20:1 Biblia ParalelaJohn 20:1 Chinese BibleJohn 20:1 French BibleJohn 20:1 German BibleAlphabetical: already and away been came dark day Early entrance first from had it Magdalene Mary Now of on removed saw still stone taken that the to tomb was week went whileNT Gospels: John 20:1 Now on the first day (Jhn Jo Jn) Christian Bible Study Resources, Dictionary, Concordance and Search ToolsSee Also: When Was The First Bible Printed
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Verse (Click for Chapter) New International VersionWhen Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.New Living TranslationAfter Jesus rose from the dead early on Sunday morning, the first person who saw him was Mary Magdalene, the woman from whom he had cast out seven demons.English Standard Version[[Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
Berean Study BibleAfter Jesus had risen, early on the first day of the week, He appeared first to Mary Magdalene, from whom He had driven out seven demons.Berean Literal BibleAnd having risen early the first day of the week, He appeared first to Mary Magdalene, from whom He had cast out seven demons.New American Standard BibleNow 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.
King James BibleNow 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.Christian Standard BibleEarly on the first day of the week, after he had risen, he appeared first to Mary Magdalene, out of whom he had driven seven demons.Contemporary English VersionVery early on the first day of the week, after Jesus had risen to life, he appeared to Mary Magdalene.
Earlier he had forced seven demons out of her. Good News TranslationAfter Jesus rose from death early on Sunday, he appeared first to Mary Magdalene, from whom he had driven out seven demons. Holman Christian Standard BibleEarly on the first day of the week, after He had risen, He appeared first to Mary Magdalene, out of whom He had driven seven demons.International Standard VersionAfter Jesus had risen early on the first day of that week, he appeared first to Mary Magdalene, from whom he had driven out seven demons.
NET Bible[[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons.New Heart English BibleNow when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.Aramaic Bible in Plain EnglishBut at dawn, on the first day of the week, he arose and appeared first to Maryam Magdalitha, from whom he had cast out seven demons.
GOD'S WORD® TranslationAfter Jesus came back to life early on Sunday, he appeared first to Mary from Magdala, from whom he had forced out seven demons.New American Standard 1977[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.Jubilee Bible 2000Now as Jesus rose early the first of the sabbaths, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
King James 2000 BibleNow when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons.American King James VersionNow 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.American Standard VersionNow 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.
Douay-Rheims BibleBut he rising early the first day of the week, appeared first to Mary Magdalen, out of whom he had cast seven devils. Darby Bible TranslationNow when he had risen very early, the first [day] of the week, he appeared first to Mary of Magdala, out of whom he had cast seven demons.English Revised VersionNow 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.
Webster's Bible TranslationNow when Jesus was risen early, the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons.Weymouth New TestamentBut He rose to life early on the first day of the week, and appeared first to Mary of Magdala from whom He had expelled seven demons.World English BibleNow when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
Young's Literal TranslationAnd he, having risen in the morning of the first of the sabbaths, did appear first to Mary the Magdalene, out of whom he had cast seven demons; Study Bible Jesus Appears to Mary Magdalene8So they left the tomb and ran away, overwhelmed with shock and amazement. And in their fear they did not say a word to anyone. 9After Jesus had risen, early on the first day of the week, He appeared first to Mary Magdalene, from whom He had driven out seven demons.
10She went and told those who had been with Him, who were now mourning and weeping.… Cross References Matthew 27:56Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee's sons.Mark 16:8So they left the tomb and ran away, overwhelmed with shock and amazement. And in their fear they did not say a word to anyone.Luke 8:2as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out,John 20:14When she had said this, she turned around and saw Jesus standing there; but she did not recognize that it was Jesus.
Treasury of Scripture 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. the first. John 20:19 Then the same day at evening, being the first day of the week… Acts 20:7 And on the first day of the week, when the disciples came together … 1 Corinthians 16:2 On the first day of the week let every one of you lay by him in store, … Revelation 1:10 I was in the Spirit on the Lord's day, and heard behind me a great … he appeared.
Mark 15:40,47 There were also women looking on afar off: among whom was Mary Magdalene, … Luke 24:10 It was Mary Magdalene and Joanna, and Mary the mother of James, and … John 20:14-18 And when she had thus said, she turned herself back, and saw Jesus … out. Luke 8:2 And certain women, which had been healed of evil spirits and infirmities, … (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.
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. 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—There is some difficulty here, and different ways of removing it have been adopted.
She had gone with the other women to the sepulchre (Mr 16:1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and it was at this second visit, it would seem, that Jesus appeared to this Mary, as detailed in Joh 20:11-18. To a woman was this honor given to be the first that saw the risen Redeemer, and that woman was NOT his virgin-mother.
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. Jump to Previous Appear Appeared Cast Dead Demons Devils Driven Early Evil Expelled First Jesus Life Magdala Magdalene Mary Morning Risen Rose Sabbaths Seven Spirits Week Jump to Next Appear Appeared Cast Dead Demons Devils Driven Early Evil Expelled First Jesus Life Magdala Magdalene Mary Morning Risen Rose Sabbaths Seven Spirits Week Links Mark 16:9 NIVMark 16:9 NLTMark 16:9 ESVMark 16:9 NASBMark 16:9 KJVMark 16:9 Biblia ParalelaMark 16:9 Chinese BibleMark 16:9 French BibleMark 16:9 German BibleAlphabetical: [Now after appeared cast day demons driven early first from had he Jesus Magdalene Mary of on out risen rose seven the to week When whomNT Gospels: Mark 16:9 Now when he had risen early (Mar Mk Mr) Christian Bible Study Resources, Dictionary, Concordance and Search Tools