Mark 16:9 · Bible study
Mark 16:9 Commentary: Study: First Witness of the Resurrection
Greek · 8 what the commentators say
Meaning in one sentence
Explore why Jesus chose Mary Magdalene, delivered from seven demons, as the first resurrection witness, revealing grace and reversal of shame.
Research Summary
- Meaning: After rising, Jesus appeared first to Mary Magdalene, a woman he had delivered from seven demons, making her the primary witness of the resurrection.
- Key words: 'Appeared' (ἐφάνη, aorist passive, 'was seen'), 'first' (πρῶτον, adverbial, 'firstly'), 'had cast out' (ἐκβεβλήκει, pluperfect, past action with ongoing result).
- Main debate: The authenticity of Mark's Longer Ending (16:9, 20) is disputed, but the historical tradition of Mary as first witness is widely accepted.
- Theological theme: The reversal of shame, the most unlikely person, a former demoniac and a woman, receives the highest honor of announcing the resurrection.
- Best use: Preaching on grace, the value of all people in God's kingdom, and the credibility of the resurrection witnesses even when they are culturally low-status.
Translation Comparison
BSB Berean Standard Bible 2020
Early on the first day of the week, after Jesus had risen, He appeared first to Mary Magdalene, from whom He had driven out seven demons.
WEB World English Bible 2000
Now 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.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
And 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;
Darby Darby Bible 1890
Now 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.
Douay-Rheims Douay-Rheims Bible 1899
But he rising early the first day of the week, appeared first to Mary Magdalen; out of whom he had cast seven devils.
Translations in other languages (10 available)
Mas como Jesús resucitó por la mañana, el primer día de la semana, apareció primeramente á María Magdalena, de la cual había echado siete demonios.
«E havendo ressuscitado pela manhã, no primeiro dia da semana, Jesus apareceu primeiramente a Maria Madalena, da qual havia expulsado sete demônios.
Jésus, étant ressuscité le matin du premier jour de la semaine, apparut d’ abord à Marie de Magdala, de laquelle il avait chassé sept démons.
Jesus aber, da er auferstanden war früh am ersten Tag der Woche, erschien er am ersten der Maria Magdalena, von welcher er sieben Teufel ausgetrieben hatte.
En als Jezus opgestaan was, des morgens vroeg, op den eersten dag der week, verscheen Hij eerst aan Maria Magdalena, uit welke Hij zeven duivelen uitgeworpen had.
Or Gesù, essendo risuscitato la mattina del primo giorno della settimana, apparve prima a Maria Maddalena, dalla quale avea cacciato sette demoni.
A Jezus, gdy zmartwychwstał raniuczko pierwszego dnia po sabacie, ukazał się naprzód Maryi Magdalenie, z której był wygnał siedm dyjabłów.
Воскреснув рано в первый день недели, Иисус явился сперва Марии Магдалине, из которой изгнал семь бесов.
在七日 的第一日 清早，耶穌復活了，就先 向抹大拉 的馬利亞 顯現。（耶穌從她身上 曾趕 出 七個 鬼。）
Now when he came back from the dead early on the first day of the week, he went first to Mary Magdalene, from whom he had sent out seven evil spirits.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 16:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree on the central claim of this verse: the risen Christ appeared first to Mary Magdalene, a woman he had previously delivered from seven demons. Cambridge Bible notes that this choice 'clearly made a strong impression on the early Church.' Gill's Exposition emphasizes the sheer grace at work: if Mary 'had been a very wicked person… it is an instance of abounding grace, that Christ should heap up favours on such an one.' Matthew Henry adds that she 'loved much,' and that 'the closer we cleave to Christ, the sooner we may expect to see him.'
The consensus holds that the resurrection itself is not in question, nor is Mary's role as primary witness. The textual controversy about Mark's Longer Ending (16:9, 20) is widely acknowledged, but the theological weight of Mary Magdalene receiving this honor remains undisputed. Even those who question the chapter's original ending treat the appearance to Mary as an authentic tradition preserved by John (20:11, 18).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Longer Ending as original Mark: Supported by its presence in the majority of Greek manuscripts and early versions, and by church fathers like Irenaeus who quote Mark 16:19.
- Longer Ending as later addition: Absent from the two oldest uncials (Vaticanus and Sinaiticus); stylistic differences from the rest of Mark; Eusebius and Jerome noted its questionable status.
- Content still historically reliable: Even those who see the passage as later addition affirm that the appearance to Mary Magdalene is independently confirmed by John 20:11-18 and Luke 24:10.
What is clear: Jesus appeared to Mary Magdalene first after his resurrection, and her deliverance from seven demons underscores the grace of being chosen as the primary witness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Textual authenticity of Mark 16:9, 20 | The passage is part of the manuscript tradition, though early and important manuscripts do not include it; many Christians read it as Scripture. | Some traditions (Evangelical, Catholic) accept the Longer Ending as canonical; others (many scholars, some Protestant groups) view it as a later addition but still historically reliable in content. |
| Mary Magdalene as the first witness | All traditions agree that Mary Magdalene was among the first, if not the first, person to see the risen Jesus. | Whether Jesus appeared to his mother first is debated, commentators like Gill and Matthew Henry argue Scripture is silent on that, so the first recorded appearance is to Mary Magdalene. |
| Significance of the seven demons | It indicates severe demonic oppression and complete deliverance by Jesus; commentators connect it to grace and transformation. | Some interpret 'seven' literally as the number of demons; others see it as symbolizing total bondage (the number of completeness) that Christ reversed. |
| The sequence of resurrection appearances | The Gospels record multiple appearances, with Mary Magdalene receiving one of the earliest. | Harmonizing Mark 16:9 with Matthew 28:9, 10 (the other women) and John 20:11, 18 (Mary alone) produces different sequences; some see Mark as summarizing rather than contradicting. |
Historical & Cultural Context
First-century Judaism did not value women's testimony in legal or public settings. A woman's word carried less weight than a man's. Against this backdrop, Jesus' choice of Mary Magdalene as the first resurrection witness is culturally jarring. By appearing first to a woman, the risen Lord deliberately elevates someone whose testimony would have been dismissed in court. The Cambridge Bible observes that 'He was pleased to manifest Himself first after His resurrection not to the whole Apostolic company, but to a woman.'
The phrase 'first day of the week' (πρώτῃ σαββάτου) marks Sunday as the new day of worship for Christians, the day of resurrection. Vincent's Word Studies notes that Mark uses different phrasing here (πρώτῃ σαββάτου) than the earlier μιᾶς σαββάτων in verse 2, but the meaning is the same: the day after the Sabbath.
Mary Magdalene came from Magdala, a fishing town on the western shore of the Sea of Galilee. She had been delivered from seven demons (Luke 8:2), a detail that Mark repeats here but had not mentioned in his previous references to her (Mark 15:40, 47; 16:1). The number seven suggests complete oppression and total deliverance. According to Gill, this points to 'abounding grace', a past that made her the unlikely recipient of the highest honor.
The location was near the tomb, early in the morning while it was still dark (John 20:1). Mary had stayed behind after the other women left (Mark 16:8), weeping, and saw two angels before Jesus appeared (John 20:12). Her persistence in grief became the context for encountering the risen Lord.
Textual Notes
The consulted sources note that Mark 16:9, 20, including this verse, is absent from key early manuscripts such as Codex Vaticanus and Codex Sinaiticus. Adam Clarke mentions it 'is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others.' The Cambridge Bible refers readers to its introduction on the textual issue. However, the verse's content, the resurrection appearance to Mary Magdalene, is independently attested in John 20:14, 18 and is widely accepted as historical tradition. No major textual variants affect the wording of verse 9 itself beyond the preposition used for 'from whom' (παρ’ vs. ἀφ’ vs. ἐξ), which Vincent notes as stylistically unusual but theologically unchanged.
Reception History
The early church received this verse as a powerful witness to God's grace. John Chrysostom (4th century) preached on Mary Magdalene's honor, highlighting that Christ appeared first to a woman to overturn Eve's curse. Later, Gregory the Great identified Mary Magdalene with the sinful woman of Luke 7, a view that persisted in Western tradition until modern scholarship separated the figures. Protestant Reformers like Calvin emphasized that Christ chose the weak to confound the strong. In Catholic tradition, Mary Magdalene is honored as the 'Apostle to the Apostles,' a title dating to the 10th century, based on her role in announcing the resurrection to the disciples. Eastern Orthodox liturgy similarly celebrates her as the 'Equal-to-the-Apostles.' Across traditions, this verse has been a cornerstone for affirming the dignity of women in ministry and the reach of Christ's redeeming power.
Preaching This Verse
Three-point outline
- The Risen Lord chooses the unlikely witness. Jesus appeared first not to Peter or John, but to Mary Magdalene, a woman, and one with a tormented past. This upends human categories of worth.
- Complete deliverance meets greatest honor. The seven demons (a number of fullness) signify total bondage. Christ’s casting them out was total liberation. Now that same woman becomes the first herald of the resurrection.
- Grief becomes a meeting place for joy. Mary lingered at the tomb while others left. Her sorrow did not disqualify her; it positioned her to be the first to see the risen Christ.
Five-point outline
- The day that changed history: Early on the first day of the week, the new creation dawns.
- First in the garden: Jesus appears first to Mary, echoing the first Adam and Eve in a garden, but now with redemption.
- The detail that matters: 'from whom he had cast out seven demons', Mark includes this after three earlier mentions of Mary without it. Why now? To magnify grace.
- The rejected witness becomes the sent witness: A woman whose testimony would be ignored in court is commissioned to announce the most important news in history.
- Unbelief meets the risen Lord: The disciples did not believe Mary (v.11). Her witness was doubted, but it was still true. Faith does not depend on others' acceptance.
Illustration hooks
- A recovering addict who now leads a recovery ministry, others see only the past, but God sees the new assignment.
- A child who stutters being chosen to read the Scripture in church, God chooses the unlikely to display His power.
- The first person you tell good news to is often the one who stayed with you in your hardest moment.
Questions your congregation is asking
- Why did Jesus appear to Mary first instead of his own mother or Peter?
- Does my past disqualify me from being used by God in significant ways?
- How do I handle it when others don't believe my testimony of what God has done?
Leading a Discussion
This verse confronts us with a surprising choice: the risen Christ entrusts the greatest news to a woman with a difficult past. As you discuss, consider how God's ways often cut against our expectations of who is qualified.
Discussion questions
- Read Mark 16:1, 8 first. What do the women experience at the tomb? How does verse 8 (they 'said nothing to anyone') set up the tension that Mary Magdalene breaks?
- Why do you think Mark mentions the seven demons specifically here, when he didn't in earlier references to Mary (Mark 15:40, 47; 16:1)?
- In first-century culture, a woman's testimony was often not accepted in court. What does Jesus' choice of a woman as first witness tell us about the kingdom of God?
- Compare this verse with John 20:11, 18. What does Mary's interaction with Jesus in John add to our understanding of this appearance?
- The disciples did not believe Mary's report (v.11). Have you ever had a time when sharing what God has done was met with skepticism? How did you respond?
- Mary had been delivered from seven demons. How does her past shape her gratitude and her role in the resurrection story? What does that say about how God uses our broken places?
- If Jesus appeared first to the most 'unlikely' person, what might that mean for how we view ourselves or others in our church community?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 27:56 | Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee. |
| Mark 15:40 | There were also women watching from afar, among whom were both Mary Magdalene and Mary the mother of James the less and of Joses, and Salome; |
| Mark 15:47 | Mary Magdalene and Mary the mother of Joses, saw where he was laid. |
| Luke 8:2 | and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; |
| Luke 24:10 | Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. |
| John 20:12 | and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain. |
| John 20:14 | When she had said this, she turned around and saw Jesus standing, and didn’t know that it was Jesus. |
| John 20:19 | When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the middle and said to them, “Peace be to you.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that verses 9 through the end of Mark's Gospel are missing in some ancient manuscripts, including Codex Vaticanus. He also draws a timeline from the different Gospel accounts, suggesting Mary Magdalene returned to the tomb alone and saw Jesus first, before he appeared to the group of women.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary stresses that Jesus deliberately appeared first to Mary Magdalene,
Geneva Bible Notes Reformed 1599
And when Iesus was risen againe, early the first day of the weeke, he appeared first to Marie Magdalene, out of whom he had cast seuen deuils:
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Mary Magdalene was the very first person to see Jesus after his resurrection, contrary to any tradition that his mother was. He sees this as a remarkable act of grace, since Jesus had driven seven demons out of her. This privilege, Gill argues, demonstrates how Christ lavishes favor on even the most burdened sinners.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes a difficulty harmonizing the timing of Mary Magdalene's visits to the tomb, but the striking point is whom Jesus chose to honor first. It was Mary Magdalene, a woman freed from seven demons, who first saw the risen Redeemer, not his own mother.
Lange's Commentary Reformed 1857
Lange stresses that the angelic message to the women failed because fear and joy paralyzed them, preventing them from delivering it. He sees a deliberate progression: neither angel voices, nor the women, nor the Emmaus disciples could overcome the disciples’ unbelief. Only Jesus appearing personally in their midst finally created a believing church. The mention of “and Peter” is a special, gracious token to the fallen apostle.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Mary Magdalene, once possessed by seven demons and forgiven much, was rewarded for her deep love by being the first to see the risen Christ. He also notes that the disciples, though mourning their loss sincerely, refused to believe her joyful report.
Vincent's Word Studies Evangelical 1887
Vincent notes two unusual features in Mark’s wording about Mary Magdalene. Mark uses a different Greek phrase for “the first day of the week” here than he does later in the chapter. The phrase “out of whom” is also exceptional, as Mark typically uses a different preposition when describing exorcism.