Sunday of the Myrrh-Bearing Women:
From Burial to Resurrection Witness

by Assoc. Professor Philip Kariatlis (Sub-Dean)

Two weeks after Easter—designated in the liturgical calendar as the Third Sunday of Pascha—the Orthodox Church commemorates one of the most theologically significant Gospel moments. The appointed reading (Mark 15:43–16:8) brings together two distinct yet intrinsically related events: the burial of Christ by Joseph of Arimathea and the discovery of the empty tomb by the myrrh-bearing women.

At first glance, these events may appear unrelated. The former centres on Joseph of Arimathea, a respected member of the Jewish council, who courageously approaches Pontius Pilate to request the body of Jesus and lays it in his own tomb. The latter focuses on the myrrh-bearing women—Mary Magdalene, Mary the mother of James, and Salome—who come to the tomb early on the third day to anoint Christ’s body, only to discover that it is empty.

A closer reading, however, reveals their profound unity. Together, these episodes constitute the very foundation of the apostolic proclamation. They articulate, in concise form, the core of the Christian confession: that Christ truly died and that He was truly raised. Without the burial, the resurrection could be called into question; without the empty tomb, the burial would remain the conclusion of the narrative. Taken together, they disclose the Paschal mystery in its fullness.

Joseph of Arimathea: Laying the Foundations of the Resurrection Proclamation

The first part of the Gospel pericope introduces Joseph of Arimathea. His significance is underscored by the fact that all four canonical Gospels attest to his actions. He is described as a noble and respected member of the council, one who was “looking for the kingdom of God” (Mk 15:43). His decision to approach Pilate and request the body of Jesus demonstrates considerable courage. Such an action was not without risk. To associate oneself publicly with an individual executed under Roman authority as a criminal could have serious personal and political consequences. Nevertheless, Joseph acts decisively, at a moment when others have withdrawn in fear.

Beyond its narrative detail, Joseph’s act carries significant theological weight. It establishes, unequivocally, the reality of Christ’s death. The Gospel leaves no ambiguity: Jesus truly died. This affirmation is indispensable, for the proclamation of the resurrection presupposes the reality of death. Without it, the resurrection would be rendered unintelligible. In this sense, Joseph of Arimathea may rightly be understood as laying the foundation for the resurrection proclamation. By ensuring the proper burial of Christ and by establishing the precise location of the tomb, he provides the necessary historical and theological context for what follows. The meaning of the empty tomb depends upon this prior certainty. Indeed, the Gospel carefully records that the myrrh-bearing women observed where Christ was laid (Mk 15:47). This detail, though easily overlooked, is of decisive importance. It establishes continuity between the burial and the subsequent discovery of the empty tomb, precluding any suggestion of confusion or misidentification. In this way, the burial narrative functions as a necessary prelude to the resurrection account.

The Myrrh-Bearing Women: The First Witnesses of the Resurrection

The second part of the Gospel shifts attention to the myrrh-bearing women. Their role is equally indispensable. If Joseph confirms the reality of Christ’s death, the women become the first witnesses of His resurrection. In the early hours of the morning, before sunrise, they make their way to the tomb with the intention of completing the burial rites by anointing Christ’s body with spices and perfumes. This act of devotion reflects both their fidelity and their love. Even in the face of apparent finality, they remain steadfast.

Particularly noteworthy is their perseverance in the face of practical obstacles. As they approach the tomb, they ask: “Who will roll away the stone for us from the entrance to the tomb?” (Mk 16:3). The stone, large and heavy, would have been beyond their capacity to move. Yet this does not deter them. Their actions reveal a faith that is not paralysed by difficulty but sustained by love. Upon arriving, they encounter an unexpected reality. The stone has already been rolled away. Entering the tomb, they do not find the body of Jesus but a young man clothed in white, who announces: “He has been raised; He is not here” (Mk 16:6). This moment marks a decisive turning point. The women are seized by both “terror and amazement” (Mk 16:8) as they confront the reality of the resurrection. Their grief is transformed into wonder; their confusion into revelation.

The fact that the first witnesses of the resurrection are women is itself of considerable significance. Within the cultural and legal framework of the time, the testimony of women was not regarded as authoritative. One might therefore expect that, had the accounts been constructed for apologetic purposes, male disciples would have been presented as the primary witnesses. Yet the Gospel tradition unanimously affirms that it was the myrrh-bearing women who first encountered the empty tomb and received the announcement of the resurrection. Far from diminishing the credibility of the narrative, this feature enhances it, suggesting a fidelity to historical memory rather than conformity to cultural expectations.

Moreover, the women are not only witnesses but also bearers of the message. They are instructed to go and announce the resurrection to the disciples: “He is going ahead of you to Galilee; there you will see him” (Mk 16:7). In this way, they become the first proclaimers of the resurrection, entrusted with the message that lies at the heart of the Christian faith.

Conclusion: From Burial to Resurrection and the Unity of the Paschal Mystery

Taken together, the actions of Joseph of Arimathea and the myrrh-bearing women reveal the full scope of the Paschal mystery. The burial confirms the reality of Christ’s death; the empty tomb attests to the reality of His resurrection. These events are not discrete or independent. They are intrinsically connected and mutually interpretive. Together, they articulate the fundamental confession of the Church: that Christ “died… was buried… and was raised on the third day” (cf. 1 Cor 15:3–4). Within the brief span of this Gospel passage, the entirety of the salvific message is encapsulated. Death does not constitute the final horizon of human existence. The tomb does not have the last word. Life, in Christ, has triumphed over death.

The Gospel reading for the Sunday of the Myrrh-Bearing Women therefore reveals the heart of the Christian proclamation through these two complementary witnesses. Joseph of Arimathea lays the foundation by affirming the reality of Christ’s death through His burial. The myrrh-bearing women complete the proclamation by witnessing the empty tomb and announcing the resurrection. The significance of this proclamation remains undiminished, inviting each generation to encounter the crucified and risen Christ and to participate in His death and the life that He has revealed, a life beyond the grave!

About the Author

Associate Professor Philip Kariatlis Sub-Dean of St Andrew's Greek Orthodox Theological College Associate Professor Philip Kariatlis is Academic Director and Associate Professor in Theology at St Andrew's. After taking an undergraduate degree in Theology from St Andrew's, he graduated from the University of Sydney with a degree in Arts, majoring in Modern Greek. He received a Master of Theology and a doctorate from the Sydney College of Divinity, where he studied under Professor Gerard Kelly. His doctorate was in the area of ecclesiology where he examined the notion of koinonia ... Read author's full bio here..

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