Many years ago, someone gave me a copy of Josh McDowell’s The Resurrection Factor, which I read with great interest. I will never forget the impact that the reality of the resurrection had upon me. I don’t mean merely the historic, apologetic truth about the resurrection of Jesus. I mean rather the spiritual, emotional, and even volitional impact upon my life when the Spirit of God gave me assurance that Jesus Christ is alive!

Many churches greet one another with a responsive declaration of the resurrection. The service leader will declare, “He has risen,” and the congregation will respond, “He has risen indeed.” We often do that in our own church. The truth of the reality of the resurrection is a wonder to behold. But as our text for this study helps us to see, we need more than historical proof; we need revelation from God. We need God to illumine our hearts that Jesus has risen. In fact, the Christian life begins with the revelation of the reality of the resurrection. This brings to us reassurance concerning our relationship with the Lord and brings about a reverent response to him. It provides the power we need to live the Christian life. May the Lord graciously do all of this in our lives today as we study this passage where the resurrection is revealed.

The Record of the Resurrection

As we commence out study, I want to first explain the text from the standpoint of the record as we have it. This record is reliable and therefore we can be sure about the reality of the resurrection. It has been observed that this straightforward account—this warts-and-all record—provides veracity for the historicity of the resurrection. Let me explain.

Low Expectations

The low expectations and the utter unpreparedness of the women for what they will find “is sure proof of the veracity of the narrative” (Cole) . There is nothing contrived here. Consider:

When the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. And they were saying to one another, “Who will roll away the stone for us from the entrance of the tomb?” And looking up, they saw that the stone had been rolled back—it was very large. And entering the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed.

(Mark 16:1–5)

What They Expected

It was early morning after the Sabbath and the women, having “bought spices” (most likely in the evening after the Sabbath was past), came to the tomb, where they had seen Joseph lay the body. From their dialogue, they had also witnessed to the sealing of the tomb (v. 3) with a “very large” (literally, “mega big”) stone (v. 4). They intended to anoint his dead body.

This was the custom of the day. Though Jews, unlike the Egyptians, did not embalm, they perfumed corpses to ward off the smell of decomposition. Jars, which presumably held such perfumes, are still being discovered by archaeologists at tombs in Palestine. The actions of these women revealed their love for Jesus. Having followed him throughout his ministry in Galilee, having followed him to Jerusalem, and having materially ministered to his and the disciples’ needs (15:41; Luke 8:1–3), they were undying in their devotion to what they assumed was the end.

This, of course, is to be commended. As we have noted before, the disciples were absent. The inner circle of the three were nowhere to be found, but these three devoted women were present at each crucial stage of what Jesus predicted: his death, burial, and resurrection. They were truly gospel women.

Unbelieving Devotion

But it should also be noted that this loving devotion was coupled with lamentable unbelief.

These three women came to the tomb assuming that they would encounter the norm. It’s clear that they did not expect to find an empty tomb but rather the shrouded body of Jesus beginning to decompose. This is why they came to “anoint” his body with “spices.” What they would encounter was far different than what they expected.

As with Joseph of Arimathea, the faith of these three women was incomplete. It was not as full as it should have been. Despite Jesus predicting both his death and resurrection, they didn’t grasp this. They fully expected to find his dead body, not an empty tomb.

On the day of Pentecost, about fifty days later, Peter would quote Psalm 16, pointing the people of Israel to the Messianic prophecy that God would not leave the body of his Son to “see corruption” (Acts 2:22–35). The women clearly did not understand this. Rather they came with the “spices” in contradiction to what God had promised. “They have come to lay another wreath on the tomb, so to speak, not to witness a revelation or a resurrection” (Witherington). They assumed they would encounter Jesus’ body experiencing corruption. What they did not expect was a resurrection.

This was “unbelieving devotion.” They did not expect Jesus to have risen. “One of the most endearing things about this Gospel is that it does not spare the disciples from the searchlight of honesty. Sometimes it is possible to see some of the figures in the Gospel story as supermen and superwomen of faith, but Mark never allows us to indulge that illusion” (Witherington).

Mark informs us that they came to the tomb “when the sun had risen” (v. 2), which is important, for it argues against those who say that perhaps they had come to the wrong tomb. But having witnessed the place of Jesus’ burial, the sunlight would guard them from such a mistake. This would prove to be a special Sunday. It was the Son’s day.

As they walked to the tomb, they were apparently concerned about access to the tomb. Having witnessed Joseph (and Nicodemus) closing the tomb, they wondered, “Who will roll away the stone for us from the entrance of the tomb?” (v. 3). In their haste to anoint his body, they had neglected this important detail. Perhaps they thought that the disciples might be there, or that Joseph and Nicodemus and perhaps their servants might be there. Again, this detail adds to the authenticity of the scene. These women did not expect Jesus to rise from the dead. We should also learn from this the resurrection means that our worries are unnecessary.

Rock ‘n Roll

As they arrived at the tomb, they were startled to discover that this “very large” stone “had been rolled back” (v. 4). They then entered the tomb (v. 5). This is significant. This indicates that they were not confused about the identity of the tomb. They knew it belonged to Joseph and that it was where the body had been laid. One would think that devoted disciples, who had attended to Jesus for three years (15:40–41), would immediately conclude, “He has risen as he said!” But those words would not come from their mouths, at least not immediately. Rather, those words would come from a heavenly messenger (Matthew 28:6).

Before we rebuke these ladies in our minds, we should examine our own lives. Are we not also guilty of low expectations? Like you and me, they were doing something noble, but their good deed was disconnected from God-honouring faith. So often we do good things—we attend church, we read the Bible and pray, we serve others—but we do so devoid of faith. We don’t expect God to bless our efforts in any significant way.

Though God promises that he will be our refuge, we don’t really expect this. Though God in his word has told us to expect that the gospel will advance and conquer, we don’t really expect that peoples will be converted. My wife and I were talking about this recently and concluded that, sadly, many Christians expect Satan and sin to be more powerful than the sovereign Saviour. Hence, we have low expectations concerning true spiritual and church growth.

Again, God has promised that he will provide for us and meet our needs, yet how often we find ourselves in a panic. What’s the problem? Like these wonderful women, and like the rather delinquent disciples, we have not listened well and the result is low expectations.

As we will see more clearly in a moment, even when they saw that the tomb was empty, the resurrection was not their first assumption. Rather than with great excitement and an aha moment, they were terrified. Other Gospel writers inform us that they thought someone had carried his body elsewhere. Even with physical evidence, they did not believe the words of Christ. Oh, how like me they were.

God’s word should ramp up our expectations. May God give us grace to believe him for the great things he has promised. But back to the tomb.

Supernatural Revelation

As they entered the tomb, “they saw a young man sitting on the right side, dressed in a white robe, and they were alarmed. And he said to them, ‘Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here. See the place where they laid him’” (vv. 5–6). For various reasons, some have concluded this was the same “young man” who had fled naked when Jesus was arrested at Gethsemane (14:51). From the mention of the white robe, and from parallel passages, it’s clear this was an angel. White clothing in the New Testament refers either to Jesus (see 9:3) or heavenly beings (see Revelation).

The word translated “alarmed” is a strong term, connoting full astonishment or sheer terror. It is “a mixture of shock and fear” (France) and is used only by Mark in the New Testament. He uses it to describe the response of the crowd upon Jesus’ return from his transfiguration on the mountain (9:15) as well as Jesus deep trouble as he prayed in Gethsemane (14:33). These women were terrified, as in the other uses, by revelation from God. All of the sudden, the ordinary became extraordinary.

The angel sought to calm them by telling them to not be terrified, and for good reason: “You seek Jesus of Nazareth, who was crucified. He has risen; he is not here.” Then to provide further evidence, he said, “See the place where they laid him.”

The “young man” descriptively identifies Jesus as being the Jesus “of Nazareth who was crucified” (v. 6). This both establishes his correct identity and points to his full humanity. Therefore, when the angel told them that he had risen, they would realise that, indeed, Jesus was the God-Man. Jesus was the Son of Man. He was Messiah, just as his life and teachings had pointed to.

The angel then invited them to be eyewitness that the body of Jesus had gone. Indeed, he had risen and was not there. As we will see, as helpful as it may have been for them to see an empty tomb, they needed more than that to truly believe. They needed God to reveal truth to them. Yes, the gospel is grounded in historical fact. But facts don’t necessarily lead to faith. Faith is a gift of God. Do you have it? How are you stewarding it?

Gracious Instruction

God not only sought to encourage these women through his revelation via an angel, but also gave a word of exhortation that should have encouraged them further: “But go, tell his disciples and Peter that he is going before you to Galilee. There you will see him” (v. 7).

These words are a fulfilment of Jesus words in 14:28: “But after I am raised up, I will go before you to Galilee.” You will remember that Jesus said this immediately after telling his disciples that they would be scattered at his arrest. Jesus was promising they would be regathered. After their miserable exile, they—the true Israel—would be regathered. And now the angel told the women to spread this good news of a gathering, for Jesus had risen! Yes, the disciples had failed, and Peter had terribly fallen in denying the Lord three times, yet these words were full of grace, mercy, and hope. They were a promise of restoration.

This is one reason we gather weekly: to be reassured and restored.

Doubtful Hesitation

“And they went out”—and did what? In the light of what had preceded, we would expect, “and told the disciples and Peter to get to Galilee.” Of course, they didn’t—at least, not immediately. Rather, we are told that “they fled from the tomb, for trembling and astonishment had seized them, and they said nothing to anyone.”

Note the emphasis upon their fear. Three words describe their emotional state. “Trembling” speaks of trauma. It used of one who is anxious about their ability to fulfil an obligation (Philippians 2:12) It can be translated “quaking with fear.” Astonishment refers to bewilderment. The word “fear” speaks of being alarmed and, often, of being in a state of paralysing awe. It is more often used with reference to the fear of God (Matthew 10:28). This is precisely how they responded, for they “said nothing to anyone.”

It is ironic that, in Mark, there are occasions when Jesus told people to not tell anyone what he had done but those people ignored his command and they spoke out to tell others. Now, when his disciples were specifically told to speak out, they remained silent!

The word translated “afraid” appears ten times in Mark (4:41; 5:15, 33; 6:20, 50; 9:32; 10:32; 11:18, 32; 12:12). It speaks of a fear that affects one’s behaviour. In most cases, it is coupled with a revelation of God’s power or presence. As we saw earlier, the revelation of God’s power was disturbing. Hence, they hesitated to carry out the message of the angel. Hesitated, I say, because, as the rest of the chapter indicates, and as the other Gospel writers concur, these women did eventually spread the word. But not immediately.

Inverted Values

As we conclude our explanation, we should notice that the resurrection accounts are such that they are clearly authentic. As Ferguson notes, “No one who wanted to fabricate a convincing account of the resurrection in first-century Palestine would have dreamed of doing it in this way.” It is so honest. Further, the witnesses of the empty tomb are women, and in those days, the testimony of women was not considered admissible in a Jewish court (though it was in a Roman court). I think there is a deep significance here.

The entire ministry of Jesus had pointed to the inverted values of the kingdom of God, and we see this here. Yes, the first will be last and the last will be first. Those marginalised by society are received and honoured by the King. Those, that is, who are loyal to him. God doesn’t judge like we do; he judges according to a heart that is committed to him (1 Samuel 16:7). As Edwards says, “Those whose testimony is discounted in human society are the first to be included in the divine society (1 Corinthians 1:26–28)!”

In summary, this is an honest account. It needs to be believed.

What did this book mean to the original audience? Fear, no doubt, was a reality they were facing in Rome when they received this Gospel—like contemporary Christians in Myanmar and North Korea. Christians in Nero’s Rome were in a very difficult predicament. They were loyal to Jesus Christ the King while Nero expected them to worship him as Lord. By choosing Christ over Caesar they ran the risk of suffering what Jesus did: crucifixion. They were facing the risk of dying for their faith. They face the real threat of an untimely unjust death and burial. Hence this Marcan sandwich. The original readers of Mark would find courage from the example of Joseph of Arimathea amid the darkness of, for some, the catacombs. They would find in this story resurrection hope when all surrounding them seemed so dark. And so can we.

As we conclude, we need to consider what the resurrection of Jesus should mean to us.

The Reality of the Resurrection

I won’t belabour the point but it must be said that, as historical records go, there is every reason to believe that Jesus rose from the dead. When you consider how the message of the dead, buried, and risen Lord turned the ancient world “upside down” (Acts 17:6)—how it transformed the lives of the disciples—an easy way to counter it would have been to produce the corpse of Jesus. This could not be done because there was no corpse. Christ is risen, indeed!

The Revelation of the Resurrection

The record of Jesus’ empty tomb is accurate. But an empty tomb is not sufficient for one to believe in the resurrection. Divine revelation is necessary. And our text teaches this. Wessel helpfully writes, “There needed to be a word from God to interpret the meaning of the empty tomb, and the angel was God’s gracious provision.” Or listen to Lane, “As an historical event, the resurrection of Jesus cannot be explained by categories open to human understanding. The event of Jesus’ resurrection is open to understanding only through a word of revelation received in faith. The certainty of the resurrection rests solely upon the word of revelation.” Finally, Witherington observes, “The empty tomb and the oral witness are necessary, but by themselves are insufficient to create faith. A real encounter with the divine is required.”

Brothers and sisters, it is right to argue for the historicity of the empty tomb but, apart from the work of God in opening hearts, the resurrection will be merely a factor and not a life-transforming revelation.

As with the women, they came to believe that Jesus had risen from the dead by a divine revelation, not merely from verifiable proof. Facts alone, though vital, are insufficient for biblical faith. Being converted to Christ is not merely an intellectual matter, we need God to put it together for us. As here.

Of course, today Joseph’s tomb is as empty of Jesus as it was in that day. But apart from God revealing to the sinner that “he is risen!” a merely empty tomb will be explained away.

These verses help us to appreciate that, apart from God’s intervention and revelation, we will never overcome our low expectations. These verses undergird the biblical teaching that, apart from God’s gracious intervention and revelation, we will not grasp the truth of the gospel.

The revelation of the resurrection is mind-boggling and completely unbelievable apart from God’s intervention. It is also transformational. That is, once you have been confronted with the reality of the empty tomb—that is, once God confronts you with the empty tomb of Jesus Christ—you will be shaken to the core, in a good and godly way. It provides encouragement that God breaks into our history to do otherwise incomprehensible things.

The gospel is not a merely intellectually-embraced set of propositions. It is a life-altering, radically-transformational message. In other words, it is not merely an expositional truth but also an experiential truth. The gospel should bring us to the experience of astonishment. In fact, when I sense I am losing my astonishment with the gospel, I know that my walk with the Lord is languishing.

The resurrection of Jesus Christ cements the good news and is therefore mind-boggling, we might say. Mark wrote his Gospel because he wanted the church to be enthused with the gospel and equipped in and for it. Having provided evidence from the opening verse throughout the book concerning the identity of Jesus Christ as the Son of God, who is King, Mark concluded with the ultimate evidence: Jesus’ resurrection from the dead.

The revelation of the resurrection is always good news, but perhaps never more so than when suffering for the good news. As we have been reminded over and over, Mark wrote with a particular audience in mind: the persecuted church in Rome. The reality of the resurrection would provide them with the courage (15:43) to overcome their fears (16:6). This brings us to the next observation.

The Reassurance from the Resurrection

“The announcement of the angel is not one of deserved blame but a promise of gathering and going before them! God completes his plans for the church despite human failure” (Edwards). When the disciples “and Peter” heard these words, they must have been encouraged (though perhaps initially apprehensive). We know that Jesus did appear on numerous occasions to the disciples and, as far as we are aware, these were predominantly if not exclusively in Galilee. One of the fullest accounts is recorded in John 21. In that account Peter was restored as “chief” apostle.

But the point I want to make is that, as the church in Rome heard these words, they would have found great comfort in them. After all, there is little doubt that, amid their persecution, some would have behaved like these disciples, and some perhaps would have fallen as far as did Peter. Hearing these words would give them hope that the risen Lord will not give up on them. The resurrection proclaims many truths, and one of those is the promise of the Chief Shepherd restoring and gathering his people—yes, even his fallen and often failing people.

The resurrection of Jesus points us to the faithfulness of Jesus keeping his promises and also points us to his power to overcome any and everything that stands in the way of his purpose. This gives us hope when we fail, when we sin, when we think there is no hope of restoration, and when the opposition seems as strong as death and as weighty as a “mega large” stone.

Galilee was a very significant meeting place, for it was where the ministry of Jesus began. It was where the discipleship of the Twelve began. Jesus called them in Galilee, and he would recommission them in Galilee. I think this remembrance and recapitulation, to borrow a phrase from Anselm, was an important aspect related to the regathering in Galilee. But I also believe that it highlights the rejection by Jesus of the spiritual condition of Jerusalem. As Matthew highlights, it was from a mountain in Galilee, not the mountain of Jerusalem, where Jesus will pronounce his worldwide commission and promise of worldwide dominion (Matthew 28:18–20). Truly, with the resurrection of Jesus, a new age has commenced. And we continue in that new era. It is called the new heaven and new earth.

Brother or sister, if you have fallen, take comfort that the risen Lord forgives and restores. As Matthew Henry encourages, “As angels rejoice in the conversion of sinners, so they do also in the consolation of saints. A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him.”

Verse 7 is full of promise and optimism. And this makes the next verse rather awkward. For the response to the women does not indicate they were emboldened. We are informed that these women left the empty tomb “afraid.” This brings us to our final observation.

The Response to the Resurrection

The response of the women (v. 8) provides evidence that this was a supernatural revelation. Their emotional response is instructive. “Trembling and astonishment” and being “afraid” is always the result of a close encounter—a “gospel encounter”—with God. Mark wanted his readers to grasp this. As France says, “fear in the presence of the supernatural is to be expected.”

As noted, astonishment and fear qualify the events of the life of Jesus throughout Mark. Hence the response of the women affirms Jesus as the Son of God. Those who encounter Jesus in the gospel will, at least initially, be moved to fear.

The gospel spiritually discerned (1 Corinthians 2:12ff) will be rather traumatic, for it will bring us face to face with holy God. A trite and sentimental approach to Christianity is the result of stressing God’s immanence to the neglect of his transcendence.

Sentimental songs such as “I Come to the Garden” are not helpful. They trivialise the transcendent otherness of God. This is why, when the congregation gathers, entertainment should be the furthest thing from our mind. The gathered church is in the presence of God in a most holy (different) way than any other gathering (see Hebrews 12:18–29). As the writer of that passage informs us, “Our God is as consuming fire.” Therefore being “afraid” is entirely appropriate, at least initially.

Think of the account in Isaiah 6 where the prophet was given a vision of the glorious Lord “high and lifted up.” How did Isaiah respond? He didn’t throw a party but fell on his face before God and confessed his sinfulness. Fear was his first response. And this should be our first response. Think of Paul’s instruction to the Corinthian church. He said that if we appropriately worship then unbelievers who visit the gathering will experience “the secrets of his heart … disclosed, and so, falling on his face, he will worship God and declare that God is really among you” (1 Corinthians 14:25).

Of course, this is not the only response to the presence of God, though it is the fundamental response. Isaiah’s fear was followed by the experience of forgiveness (vv. 6–7). Fear when confronted with holiness; forgiveness when confronted with mercy; and then service when comforted by such grace (Isaiah 6:8). Isaiah was keen to be sent once he experienced the grace of God. This is precisely the testimony of these women. It should be ours as well.

Perhaps we should confess that, too often, like the fool of Psalm 14, there is no fear of God before our eyes. Therefore, there is little fervency for the gospel in our lives. As we experience the reality of the resurrection, zeal to make this truth known will drive how we live (see Acts 4:33ff). “‘The gospel of Jesus the Messiah’ (1:1) is an event beyond human comprehension and therefore awesome and frightening” (Lane).

The resurrection is the factor that moves us to healthy fear, hopeful faith, and serving fervency. Or, as Ferguson so helpfully puts it, the nature of a true response to Jesus is “is to be moved with a sense of awe and wonder that the Son of God came among men, and lived and died and rose again for our salvation. That sense of awe is the beginning of a new life of fellowship with the risen Lord.”

As we come to the close of this study, how will you respond to the revelation of the risen King? What will you do with the testimony of the death, burial, and resurrection?

May God grace us with a continual revelation that moves us to respond with a godly fear, experiencing a gospel forgiveness, and a going forth with glad fervency.

AMEN