Marcos 16
Theophylact of Ohrid
Marcos 16:1
The women think nothing great or worthy of the divinity of Jesus, as they sit at the tomb and buy myrrh in order to anoint the body according to the Jewish custom, so that it would be fragrant and not give off an unpleasant smell from decay, and so that the body would be preserved unharmed by the power of the myrrh, which dries and absorbs the moisture of the body. This is what the women were thinking. — Commentary on Mark
Marcos 16:1
[(as quoted by Aquinas, AD 1274)] For they do not understand the greatness and dignity of the wisdom of Christ. But they came according to the custom of the Jews to anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture, for spices have the property of drying up, and absorb the moisture of the body, so that they keep the body from corruption. — Catena Aurea by Aquinas
Marcos 16:2
[(as quoted by Aquinas, AD 1274)] He says, On the first of the sabbaths, (μιᾱς σαββάτων.) that is, on the first of the days of the week. For the days of the week are called sabbaths, and by the word 'una' is meant 'prima.' — Catena Aurea by Aquinas
Marcos 16:4
But while they were pondering this, the Angel rolled away the stone, though the women did not perceive it. So too Matthew says that the Angel rolled away the stone after the women had arrived. But Mark was silent about this, because Matthew had already said by whom the stone was rolled away. — Commentary on Mark
Marcos 16:5
If Matthew says that the Angel was sitting on the stone, while Mark says that the women, having entered the tomb, saw him sitting inside, one should not be troubled by this. For they could have seen the Angel sitting outside on the stone, as stated in Matthew, and could have seen him again inside the tomb, as having preceded them and gone in. However, some say that the women mentioned in Matthew were different from those in Mark, and that the Magdalene was the companion of all, as the most zealous and fervent. — Commentary on Mark
Marcos 16:5
[(as quoted by Aquinas, AD 1274)] Though Matthew says that the Angel was sitting on the stone, whilst Mark relates that the women entering into the sepulchre saw a young man sitting, yet we need not wonder, for they afterwards saw sitting within the sepulchre the same Angel as sat without on the stone. But some say the women mentioned by Matthew were different from those in Mark. But Mary Magdalene was with all parties, from her burning zeal and ardent love. — Catena Aurea by Aquinas
Marcos 16:6
[(as quoted by Aquinas, AD 1274)] For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed. As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might show the the place. — Catena Aurea by Aquinas
Marcos 16:6
The Angel who appeared said to the women: "Do not be alarmed." First he frees them from fear, and then proclaims the good news of the Resurrection. He calls Jesus Christ "the Crucified," for he is not ashamed of the Cross, which is the salvation of mankind and the foundation of all blessings. "He is risen"; from what is this evident? From the fact that "He is not here." And do you wish to be convinced? "Behold the place where He was laid." For this reason he rolled away the stone, in order to show this place. — Commentary on Mark
Marcos 16:7
"But go, tell His disciples and Peter." He separates Peter from the disciples either as the chief one, naming him specially apart from the others by preeminence, or for this reason: since Peter had denied, if the women had said they were commanded to announce only to the disciples, he would have said: I denied Him, therefore I am no longer His disciple, and so the Lord has rejected me and been disgusted with me. Therefore the Angel also added "and Peter," so that Peter would not be troubled by the thought that he was not deemed worthy even of a word, as one who had denied and was therefore no longer worthy to be numbered among the disciples. He sends them "to Galilee," drawing them away from the turmoil and great fear of the Jews. — Commentary on Mark
Marcos 16:8
[(as quoted by Aquinas, AD 1274)] That is, they trembled because of the vision of Angels, and were amazed because of the resurrection. Either on account of the Jews, or else they said nothing because the fear of the vision prevented them. — Catena Aurea by Aquinas
Marcos 16:8
Then "trembling and astonishment" seized the women, that is, they were struck both by the vision of the Angel and by the awe of the Resurrection, and therefore "they said nothing to anyone, for they were afraid." Either they were afraid of the Jews, or they were so gripped by fear from the vision that they had, as it were, lost their senses. And so they said nothing to anyone, having forgotten everything they had heard. — Commentary on Mark
Marcos 16:9
"Having risen" – pause here, then read: "early on the first day of the week, Jesus appeared to Mary Magdalene." For He did not rise early (who saw when He rose?), but He appeared early, on the day of the resurrection (since this day is the first day of the sabbath, that is, of the week). "From whom He had cast out seven demons," that is, many (for Sacred Scripture sometimes takes the number "seven" in the sense of a multitude), or seven demons opposed to the seven spirits of virtue, such as: the spirit of fearlessness (lack of fear of God), the spirit of folly, the spirit of ignorance, the spirit of falsehood, and others opposed to the gifts of the Holy Spirit. — Commentary on Mark
Marcos 16:9
[(as quoted by Aquinas, AD 1274)] Or else put a stop at, Now when Jesus was risen, and then read, early the first day of the week he appeared, &c. But Mary had seven devils, because she was filled with all vices. Or else, by seven devils are meant seven spirits contrary to the seven virtues, as a spirit without fear, without wisdom, without understanding, and whatsoever else is opposed to the gifts of the Holy Ghost. — Catena Aurea by Aquinas
Marcos 16:12
"After this He appeared in another form to two of them on the road, as they were going into the village." About these two, Luke also speaks (Luke 24:13–35). — Commentary on Mark
Marcos 16:13
[(as quoted by Aquinas, AD 1274)] For he does not say this of the eleven, but of some others, whom He calls the residue. — Catena Aurea by Aquinas
Marcos 16:13
"And they went and told it unto the residue; neither believed they them." How then does Luke say that they "returned and found the eleven Apostles gathered together, and those who were with them, who said that the Lord is risen indeed" (Luke 24:33–34), whereas according to Mark's testimony they did not believe even those who came from the village? We answer: when the Evangelist says that "they told the residue," he does not mean the eleven apostles, but certain others. These he called "the residue," since the eleven had seen Him (Christ) on that same day on which those who returned from the village found them saying "that the Lord is risen indeed." — Commentary on Mark
Marcos 16:15
[(as quoted by Aquinas, AD 1274)] Or else; to every creature, that is, whether believing or unbelieving. — Catena Aurea by Aquinas
Marcos 16:15
Note the Lord's commandment: "preach to every creature." He did not say: preach only to the obedient, but to every creature, whether they will listen or not. — Commentary on Mark
Marcos 16:16
[(as quoted by Aquinas, AD 1274)] It goes on: He that believeth and is baptized shall be saved. For it is not enough to believe, for he who believeth and is not baptized, but is a catechumen, has not yet attained to perfect salvation. — Catena Aurea by Aquinas
Marcos 16:16
"Whoever believes," and this alone is not enough, but also "is baptized," for whoever has believed but has not been baptized and still remains a catechumen, that one is not yet saved. — Commentary on Mark
Marcos 16:17
Believers, he says, will be accompanied by signs — the casting out of demons, speaking in new tongues. — Commentary on Mark
Marcos 16:18
The taking up of serpents, that is, the destruction of serpents, both sensible and intelligible, as it is said in another place: "I give you authority to tread on serpents and scorpions," evidently, intelligible ones (Luke 10:19). However, the expression "they will take up serpents" can also be understood literally, since, for example, Paul took a serpent in his hand without any harm to himself (Acts 28:5). "And if they drink anything deadly, it will not harm them." This happened many times, as we find in the narratives. For many, drinking poison, were preserved unharmed by the power of the sign of the cross. — Commentary on Mark
Marcos 16:18
[(as quoted by Aquinas, AD 1274)] That is, they shall scatter before them serpents, whether intellectual or sensible, as it is said, Ye shall tread upon serpents and scorpions, which is understood spiritually. But it may also mean sensible serpents, as when Paul received no hurt from the viper. There follows: And if they drink any deadly thing, it shall not hurt them. (Luke 10:19) We read of many such cases in history, for many persons have drank poison unhurt, by guarding themselves with the sign of Christ. It goes on: They shall lay hands on the sick, and they shall recorer. — Catena Aurea by Aquinas
Marcos 16:19-20
[(as quoted by Aquinas, AD 1274)] But we must also know from this that words are confirmed by deeds as then in the Apostles works confirmed their words, for signs followed. Grant then, O Christ, that the good words which we speak may be confirmed by works and deeds, so that at the last, Thou working with us in word and in deed, we may be perfect, for Thine as is fitting is the glory both of word and deed. Amen. — Catena Aurea by Aquinas
Marcos 16:20
Do you see? Everywhere our action comes first, and then God's cooperation follows. For God cooperates with us when we act and make a beginning, but when we do not act, He does not cooperate. Notice also that deeds follow words and the word is confirmed by deeds, just as with the apostles the word was confirmed by the deeds and signs that followed. Would that, O Christ the Word, our words too, which we speak concerning virtue, were confirmed by deeds and actions, so that we might stand before You perfect, You who cooperate with us in all deeds and words! For to You belongs the glory both in our words and in our deeds. — Commentary on Mark