Text -- Mark 16:1-6 (NET)

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then as they went into the tomb, they saw a young man dressed in a white robe sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. He has been raised! He is not here. Look, there is the place where they laid him.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 16:1

When the sabbath was past ( diagenomenou tou sabbatou ).

Genitive absolute, the sabbath having come in between, and now over. For this sense of the verb (common from Demosthenes on) See note on Act 25:13 and note on Act 27:9. It was therefore after sunset.

Robertson: Mar 16:1

Bought spices ( ēgorasan arōmata ).

As Nicodemus did on the day of the burial (Joh 19:40). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing (hina aleipsōsin ) of the body of Jesus with spices. They could buy them after sundown. Salome in the group again as in Mar 15:40. See Mat 28:1 for discussion of "late on the sabbath day"and the visit of the women to the tomb before sundown. They had returned from the tomb after the watching late Friday afternoon and had prepared spices (Luk 23:56). Now they secured a fresh supply.

Robertson: Mar 16:2

When the sun was risen ( anateilantos tou hēliou ).

Genitive absolute, aorist participle, though some manuscripts read anatellontos , present participle. Luk 24:1 has it "at early dawn"(orthrou batheos ) and Joh 20:1 "while it was yet dark."It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early"(lian prōi ), "when the sun was risen."Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by Luk 23:54 "and the sabbath drew on."The women rested on the sabbath (Luk 23:56). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days"is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day."We can readily understand "after three days"in the sense of "on the third day."It is impossible to understand "on the third day"to be "on the fourth day."See my Harmony of the Gospels , pp. 289-91.

Robertson: Mar 16:3

Who shall roll us away the stone? ( Tis apokulisei hēmin ton lithoṉ ).

Alone in Mark. The opposite of proskuliō in Mar 15:46. In Mar 15:4 rolled back (anekekulistai , perfect passive indicative) occurs also. Both verbs occur in Koiné writers and in the papyri. Clearly the women have no hope of the resurrection of Jesus for they were raising the problem (elegon , imperfect) as they walked along.

Robertson: Mar 16:4

Looking up they see ( anablepsasai theōrousin ).

With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present "behold."Their problem is solved for the stone lies rolled back before their very eyes. Luk 24:2 has the usual aorist "found."

Robertson: Mar 16:4

For ( gar ).

Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

Robertson: Mar 16:5

Entering into the tomb ( eiselthousai eis to mnēmeion ).

Told also by Luk 24:3, though not by Matthew.

Robertson: Mar 16:5

A young man ( neaniskon ).

An angel in Mat 28:5, two men in Luke 24. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Mat 28:2), probably at first. Mark here speaks of the young man sitting on the right side (kathēmenon en tois dexiois ) inside the tomb. Luke has the two men standing by them on the inside (Luk 24:4). Possibly different aspects and stages of the incident.

Robertson: Mar 16:5

Arrayed in a white robe ( peribeblēmenon stolēn leukēn ).

Perfect passive participle with the accusative case of the thing retained (verb of clothing). Luk 24:4 has "in dazzling apparel."

Robertson: Mar 16:5

They were amazed ( exethambēthēsan ).

They were utterly (ex in composition) amazed. Luk 24:5 has it "affrighted."Mat 28:3. tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (Joh 20:1-10).

Robertson: Mar 16:6

Be not amazed ( mē ekthambeisthe ).

The angel noted their amazement (Mar 16:5) and urges the cessation of it using this very word.

Robertson: Mar 16:6

The Nazarene ( ton Nazarēnon ).

Only in Mark, to identify "Jesus"to the women.

Robertson: Mar 16:6

The crucified one ( ton estaurōmenon ).

This also in Mat 28:5. This description of his shame has become his crown of glory, for Paul (Gal 6:14), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen (ēgerthē ). First aorist passive indicative, the simple fact. In 1Co 15:4 Paul uses the perfect passive indicative egēgertai to emphasize the permanent state that Jesus remains risen.

Robertson: Mar 16:6

Behold the place ( ide ho topos ).

Here ide is used as an interjection with no effect on the case (nominative). In Mat 28:6 idete is the verb with the accusative. See Robertson, Grammar , p. 302.

Vincent: Mar 16:2

At the rising of the sun ( ἀνατείλαντος τοῦ ἡλίου )

More correctly, as Rev., when the sun was risen.

Vincent: Mar 16:3

Peculiar to Mark.

Vincent: Mar 16:5

Affrighted

See Mar 9:15, and Introduction. Rev., better, amazed. It was wonder rather than fright.

Wesley: Mar 16:1

Mat 28:1; Luk 24:1; Joh 20:1.

Wesley: Mar 16:2

They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone was rolled away, Mat 28:1; Luk 24:1; Joh 20:1. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.

Wesley: Mar 16:3

This seems to have been the only difficulty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers there.

JFB: Mar 16:1

That is, at sunset of our Saturday.

JFB: Mar 16:1

(See on Luk 8:2).

JFB: Mar 16:1

James the Less (see Mar 15:40).

JFB: Mar 16:1

The mother of Zebedee's sons (compare Mar 15:40 with Mat 27:56).

JFB: Mar 16:1

The word is simply "bought." But our translators are perhaps right in rendering it here "had bought," since it would appear, from Luk 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on Joh 19:40.

JFB: Mar 16:2

(See on Mat 28:1).

JFB: Mar 16:2

Not quite literally, but "at earliest dawn"; according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day; having lain in the grave part of Friday, the whole of Saturday, and part of the following First day.

JFB: Mar 16:3

As they were approaching the sacred spot.

JFB: Mar 16:3

On reaching it they find their difficulty gone--the stone already rolled away by an unseen hand. And are there no others who, when advancing to duty in the face of appalling difficulties, find their stone also rolled away?

JFB: Mar 16:5

In Mat 28:2 he is called "the angel of the Lord"; but here he is described as he appeared to the eye, in the bloom of a life that knows no decay. In Matthew he is represented as sitting on the stone outside the sepulchre; but since even there he says, "Come, see the place where the Lord lay" (Mat 28:6), he seems, as ALFORD says, to have gone in with them from without; only awaiting their arrival to accompany them into the hallowed spot, and instruct them about it.

JFB: Mar 16:5

Having respect to the position in which His Lord had lain there. This trait is peculiar to Mark; but compare Luk 1:11.

JFB: Mar 16:5

On its length, see Isa 6:1; and on its whiteness, see on Mat 28:3.

and they were affrighted.

JFB: Mar 16:6

A stronger word than "Fear not" in Matthew (Mat 28:5).

JFB: Mar 16:6

"the Nazarene, the Crucified,"

JFB: Mar 16:6

(See on Luk 24:5-6).

JFB: Mar 16:6

(See on Mat 28:6).

Clarke: Mar 16:1

And anoint him - Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.

Clarke: Mar 16:2

Very early in the morning, - This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John

The following observations from Lightfoot will serve to illustrate this subject

"The distinction of the twilight among the rabbins was this: -

"I.    איילחא השחרא The hinde of the morning - the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect - על איילת השחר . See also Rev 22:16, I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre

"II.    משיכיר בי הכלת ללב When one may distinguish between purple color and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple color and white. R. Eliezer saith, Between purple color and green. Before this time was obscurum adhue caeptae lucis , the obscurity of the begun light, as Tacitus’ s expression is

"III.    משיארו המזרח When the east begins to lighten

"IV.    בנץ החמה Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, etc

"According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew’ s, Τῃ επιφωσκουσῃ, As it began to dawn. According to the second, John’ s, Πρωΐ σκοτιας ετι ουσης, Early in the morning when it was yet dark. To the third, Luke’ s, Ορθρου βαθεως, Very early in the morning. To the fourth, Mark’ s, Λιαν πρωΐ, Very early in the morning. And yet, Ανατειλαντος του ἡλιου, At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained; which being well considered, the reconciling them together is very easy."

Clarke: Mar 16:4

For it was very great - This clause should be read immediately after the third verse, according to D, three copies of the Itala, Syriac, Hier., and Eusebius. "Who shall roll us away the stone from the door of the sepulchre? for it was very great. And when they looked, they saw that the stone was rolled away."They knew that the stone was too heavy for them to roll away; and, unless they got access to the body, they could not apply the aromatics which they had brought to finish the embalming.

Clarke: Mar 16:6

Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, Mat 2:23; but as it was under this name that he was crucified, Joh 19:19, the angel here, and the apostles after, have given him the same name, Act 4:10, etc. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continuing to bear the name of the Nazarene, teaches us not to be too nice or scrupulous in fixing our own appellation. No matter what the name may be, as long as it implies no particular evil, and serves sufficiently to mark us out. Let us be contented to bear it, and thus carry about with us the reproach of Christ; always taking care to keep our garments unspotted from the world.

Calvin: Mar 16:1

Mar 16:1.And when the Sabbath was past The meaning is the same as in Matthew, In the evening, which began to dawn towards the first day of the Sabbaths, and in Luke, on the first day of the Sabbaths. For while we know that the Jews began to reckon their day from the commencement of the preceding night, everybody understands, that when the Sabbath was past, the women resolved among themselves to visit the sepulcher, so as to come there before the dawn of day. The two Evangelists give the name of the first day of the Sabbaths, to that which came first in order between two Sabbaths. Some of the Latin translators ³⁰² have rendered it one, and many have been led into this blunder through ignorance of the Hebrew language; for though ( אחד ) sometimes means one, and sometimes first, the Evangelists, as in many other passages, have followed the Hebrew idiom, and used the word μίαν, one. ³⁰³ But that no one may be led astray by the ambiguity, I have stated their meaning more clearly. As to the purchase of the spices, Luke’s narrative differs, in some respects, from the words of Mark; for Luke says that they returned into the city, and procured spices, and then rested one day, according to the commandment of the law before pursuing their journey. But Mark, in introducing into the same part of the narrative two different events, at—tends less accurately than Luke to the distinction of dates; for he blends with their setting out on the journey what had been previously done. In the substance of the fact they perfectly agree, that the women, after having observed the holy rest, left home during the darkness of the night, that they might reach the sepulcher about the break of day.

We ought also to recollect what I have formerly suggested, that the custom of anointing the dead, though it was common, among many heathen nations, was applied to a lawful use by the Jews alone, to whom it had been handed down by the Fathers, to confirm them in the faith of the resurrection. For without having this object in view, to embalm a dead body, which has no feeling, would be an idle and empty solace, as we know that the Egyptians bestowed great labor and anxiety on this point, without looking for any advantage. But by this sacred symbol, God represented to the Jews the image of life in death, to lead them to expect that out of putrefaction and dust they would one day acquire new vigor. Now as the resurrection of Christ, by its quickening vigor, penetrated every sepulcher, so as to breathe life into the dead, so it abolished those outward ceremonies. For himself, he needed not those aids, but they were owing to the ignorance of the women, who were not yet fully aware that he was free from corruption.

Calvin: Mar 16:3

3.And they said among themselves Mark alone expresses this doubt; but as the other Evangelists relate that the stone was rolled away by the angel, it may easily be inferred, that they remained in perplexity and doubt as to what they should do, until the entrance was opened up by the hand of God. But let us learn from this, that in consequence of having been carried away by their zeal, they came there without due consideration. They had seen a stone placed before the sepulcher, to hinder any one from entering. Why did not this occur to them, when they were at home and at leisure, but because they were seized with such fear and astonishment, that thought and recollection failed them? But as it is a holy zeal that blinds them, God does not charge them with this fault.

Defender: Mar 16:5

Mat 28:2 says the women encountered an "angel;" Luk 24:4 says there were "two men;" and Joh 20:12 says Mary Magdalene saw "two angels." Since angels often appear as men, there is no contradiction. The word "angel" in Greek is the same as "messenger," and God had sent two messengers (whether angels or men) to roll the stone from the tomb and greet the women."

TSK: Mar 16:1

when : Mar 15:42; Mat 28:1-10; Luk 23:54, Luk 23:56, Luk 24:1-12; Joh 19:31, Joh 20:1-10

Mary Magdalene : Mar 15:40,Mar 15:47; Luk 24:10; Joh 19:25

sweet : Mar 14:3, Mar 14:8; 2Ch 16:14; Joh 19:40

TSK: Mar 16:2

Mr. West supposes that the women made two different visits to the sepulchre, and, in consequence of that, two distinct reports to the disciples; that Mary Magdalene, with the other Mary and Salome, set out not only early, but very early in the morning, λιαν [Strong’ s G3029], πρωι [Strong’ s G4404], i.e., before the time appointed to meet Joanna and the other women there. (Luk 24:10). This interpretation, which is adopted by several eminent writers, is very probable, and reconciles the apparent discrepancy in the evangelists.

Mat 28:1; Luk 24:1; Joh 20:1

TSK: Mar 16:3

Who : Mar 15:46, Mar 15:47; Mat 27:60-66

TSK: Mar 16:4

they saw : Mat 28:2-4; Luk 24:2; Joh 20:1

TSK: Mar 16:5

entering : Luk 24:3; Joh 20:8

a young : This appears to have been a different angel from that mentioned by Matthew. The latter sat in the porch of the tomb, and had assumed a terrible appearance to overawe the guard. (Mat 28:1); but this appeared as a young man, within the sepulchre, in the inner apartment. The two angels spoken of by John (Joh 20:11) appeared some time after these; but whether they were the same or different cannot be ascertained; nor whether the angels which manifested themselves to the second party of women, recorded by Luke (Luk 24:4), were the same or different. Dan 10:5, Dan 10:6; Mat 28:3; Luk 24:4, Luk 24:5; Joh 20:11, Joh 20:12

and they : Mar 6:49, Mar 6:50; Dan 8:17, Dan 10:7-9, Dan 10:12; Luk 1:12, Luk 1:29, Luk 1:30

TSK: Mar 16:6

Be not : Mat 14:26, Mat 14:27, Mat 28:4, Mat 28:5; Rev 1:17, Rev 1:18

Ye seek : Psa 105:3, Psa 105:4; Pro 8:17

Jesus : Joh 19:19, Joh 19:20; Act 2:22, Act 2:23, Act 4:10, Act 10:38-40

he is risen : Mar 9:9, Mar 9:10, Mar 10:34; Psa 71:20; Mat 12:40, Mat 28:6, Mat 28:7; Luk 24:4-8, Luk 24:20-27, Luk 24:46; Joh 2:19-22; 1Co 15:3-7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 16:1-8

See this passage explained in the notes at Mat 28:1-8.

Mar 16:1

Sweet spices - "Aromatics."Substances used in embalming. The idea of sweetness is not, however, implied in the original. Many of the substances used for embalming were "bitter"- as, for example, myrrh - and none of them, perhaps, could properly be called "sweet."The word "spices"expresses all that there is in the original.

Anoint him - Embalm him, or apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again; and the fact that they did not "expect"he would rise, gives more strength to the evidence for his resurrection.

Mar 16:4

It was very great - These words belong to the third verse: "Who shall roll us away the stone from the door of the sepulchre?"for, the evangelist adds, it was very great.

Mar 16:5

Sitting on the right side - As they entered. The sepulchre was large enough to admit persons to go into it; not unlike, in that respect, our vaults.

Mar 16:7

Tell his disciples and Peter - It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonor on his profession of attachment to him. It would have been right if the Lord Jesus had from that moment cast him off and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Joh 13:1. As a proof that he forgave him and still loved him, he sent him this "special"message - the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "Tell his disciples and Peter,"that Peter was not still a disciple. The meaning is, "Tell his disciples, and especially Peter,"sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail Luk 22:32; and as the prayer of Jesus was "always"heard Joh 11:42, so it follows that Peter still retained faith sufficient to be a disciple, though he was suffered to fall into sin.

See this passage explained in the notes at Mat 28:1-8.

Tell his disciples and Peter - It is remarkable that Peter is singled out for special notice. It was proof of the kindness and mercy of the Lord Jesus. Peter, just before the death of Jesus, had denied him. He had brought dishonor on his profession of attachment to him. It would have been right if the Lord Jesus had from that moment cast him off and noticed him no more. But he loved him still. Having loved him once, he loved unto the end, Joh 13:1. As a proof that he forgave him and still loved him, he sent him this "special"message - the assurance that though he had denied him, and had done much to aggravate his sufferings, yet he had risen, and was still his Lord and Redeemer. We are not to infer, because the angel said, "Tell his disciples and Peter,"that Peter was not still a disciple. The meaning is, "Tell his disciples, and especially Peter,"sending to him a particular message. Peter was still a disciple. Before his fall, Jesus had prayed for him that his faith should not fail Luk 22:32; and as the prayer of Jesus was "always"heard Joh 11:42, so it follows that Peter still retained faith sufficient to be a disciple, though he was suffered to fall into sin.

Poole: Mar 16:1

Mar 15:1-8 Christ’ s resurrection is declared by angels to the

two Marys and Salome.

Mar 15:9-11 Christ himself appeareth to Mary Magdalene,

Mar 15:12,13 to two of his disciples going into the country,

Mar 15:14-18 and to the eleven; whom he commissions to preach

the gospel to all the world.

Mar 15:19,20 His ascension into heaven; the gospel is preached

every where, the Lord confirming the word with signs.

We are now come to the history of our Saviour’ s resurrection, his several appearances to and converse with his disciples, from the time of his rising from the dead unto the time of his ascension up into heaven, which was forty days. Of all the evangelists, St. John is most full in his relation of this part of the history of our Saviour, which we shall consider in order; for his two last chapters are wholly spent in this part of the history: in the mean time, as we did in our notes on Mat 28:1-20 take notice only of what Matthew hath upon that argument; so we shall, in the opening of this chapter of Mark, take notice only of what Mark hath not concurrent with, and completory of, what Matthew had before said (for what he hath of that nature, we shall refer the reader to our notes on Matthew). See Poole on "Mat 28:1" , and following verses to Mat 28:20 . And here we will also take in what Luke hath that tends to the fuller relation of any thing which Mark hath; not meddling with what John hath, but reserving that till we come to open the fuller account of this whole history, in the twentieth and twenty-first chapters of his Gospel.

Ver. 1,2. Matthew saith, as it began to dawn toward the first day of the week. John saith, they came early, when it was yet dark. Luke also saith, very early. But it is manifest from the history, that they came a second time, of which Mark may speak, passing over their first coming.

Poole: Mar 16:3-4

Ver. 3,4. These were their thoughts as they were coming. Concerning the guard which they had set by Pilate’ s permission at the importunity of the Jewish priests and rulers, it is probable (the day before being the Jewish sabbath, in the observation of which the Jews were very strict) they had not heard, so were not solicitious as to them; but they knew of the stone rolled to the mouth of the sepulchre: but they were in vain solicitous; when they came they found the stone rolled away, Christ was risen before.

Poole: Mar 16:5-8

Ver. 5-8. Both Luke and John mention two angels in the habit of young men. Matthew speaks of one sitting upon the stone. They might see him sitting upon the stone, and yet find him within also, the motions of angels are quick and undiscernible to our sense, or the stone might be rolled inward. That they were affrighted is no wonder, considering how apt we are to be frightened by any apparitions. Concerning what the angel said to these women, See Poole on "Mat 28:5" , and following verses to Mat 28:8 . They presently flee from the sepulchre amazed, saying nothing to any till they came into the city, where they tell it to the disciples.

Lightfoot: Mar 16:1

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.   

[That they might come and anoint him.] "What is that, that is allowed as to the living [on the sabbath day], but as to the dead it is not? It is anointing."

Lightfoot: Mar 16:2

And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.   

[And very early in the morning, etc.] the distinction of the twilight among the Rabbins was this:  

I. The hind [cerva] of the morning; the first appearance of light. "R. Chaija Rabba, and R. Simeon Ben Chalaphta, travelling together in a certain morning, in the valley of Arbel, saw the hind of the morning; that its light spread the sky. R. Chaija said, Such shall be the redemption of Israel. First, It goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase."  

It was at that time that Christ arose; namely, in the first morning; as may be gathered from the words of Matthew. And to this the title of the two-and-twentieth Psalm seems to have respect. See also Rev 22:16; "I am the bright and morning star." And now you may imagine the women went out of their houses towards the sepulchre.  

II. When one may distinguish between purple colour and white. "From what time do they recite their phylacterical prayers in the morning? From that time, that one may distinguish between purple colour and white. R. Eliezer saith, Between purple colour and green." Before this time was the obscurity of the begun light; as Tacitus' expression is.  

III. When the east begins to lighten.  

IV. Sunrise. "From the hind of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise," etc.  

According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, as it began to dawn. According to the second, John's, early in the morning, when it was yet dark. To the third, Luke's, very early in the morning. To the fourth, Mark's, very early in the morning; and yet at the rising of the sun.  

For the women came twice to the sepulchre, as John teacheth; by whom the other evangelists are to be explained: which being well considered, the reconciling them together is very easy.

Haydock: Mar 16:1

Saturday evening, after the sun was set, for the sabbath began and ended with the setting sun.

Haydock: Mar 16:2

St. Marks says very early, the sun being now risen, whereas St. John tells us that it was yet dark. But when St. Mark says the sun was risen, he means that it began, by its approach to the horizon, to enlighten the heavens, at which time there is still darkness remaining, (according to St. John) which decreases as light approaches the earth. (St. Augustine)

Haydock: Mar 16:5

St. Matthew says the angel was sitting on the stone, whilst St. Mark says that they saw him sitting on the right side of the sepulchre. This must not surprise us; for the angel which first appeared sitting upon the stone, might have been afterwards seen by him sitting on the right side of the sepulchre. (Theophylactus) ---

Perhaps the angel mentioned by St. Matthew is different from the one mentioned by St. Mark. Or it may be understood, that the women entering the monument, which may mean the enclosure of it, saw the angel sitting on the stone, which was placed on the right side of the sepulchre. (St. Augustine)

Gill: Mar 16:1

And when the sabbath was past,.... "In the end of it", as Matthew says, Mat 28:1; not "when it was the sabbath", as the Arabic version reads; for it was not lawful to buy spices, and anoint with on the sabbath day; See Gill on Mat 28:1.

Mary Magdalene, and Mary, the mother of James, and Salome; who was the wife of Zebedee, and the mother of the other James and John:

had bought sweet spices; or "brought", as the Vulgate Latin, and all the Oriental versions read; for though the women might have bought some on the preparation day, the day before the sabbath, the same evening that Christ was buried, Luk 23:56, yet, they might buy more for the same purpose, after the sabbath was over: for this there was a particular market at Jerusalem ^d; for we are a told, that

"there were there three markets, one by another; in the first of which were sold, all kinds of precious things, silks, and embroidered work; in the second, various kinds of fruits and herbs; and in the third, all kinds of spices.''

That they might come and anoint him; with those sweet spices, as was the manner of the Jews: hence we read ^e of, הבשמים של מתים, "the spices of the dead"; which were used to expel an ungrateful savour: this they did, out of affection to Christ, but seemed to have no faith in his resurrection, though he had told them of it, which they had forgot. The Vulgate Latin reads, "that they might anoint Jesus"; the Ethiopic version, "anoint his body": but the Arabic thus, "anoint the sepulchre"; his body being anointed before, and wound up by Joseph and Nicodemus; and therefore they came to strew the sepulchre with spices and ointments, and give it a sweet perfume. Though it seems most likely, that they came to anoint his body; for this was one of the things which was customary in Israel to do to dead men, as Maimonides ^f observes, סכין אותו במני בשמים, "they anoint him with various sorts of spices".

Gill: Mar 16:2

And very early in the morning, the first day of the week,.... See Gill on Mat 28:1.

They came to the sepulchre at the rising of the sun; of the sun of righteousness, as Mr. Mede observes; or rather, of the natural sun: for though it was dark when they set out, and when it dawned towards the first day, yet by that time that they all got to the sepulchre, the sun was rising; the Jews say ^g, that

"from the ascending of the morning, or break of day, until the sun rises, is an hour and a half.''

And so much time may very well be allowed the women, from their setting out, to their coming to the sepulchre. Moreover, they say ^h, that

"from the hind of the morning, to the time the east is enlightened, a man may walk four miles, and from the time that the east is enlightened, עד שתנץ החמה, "until the sun rises", four miles.''

But women must not be thought to walk so fast: let it be observed, that Christ, who is called the hind of the morning, Psa 22:1 (title, "Aijeleth Shahar"), and the morning star, Rev 22:16, rose at this time.

Gill: Mar 16:3

And they said among themselves,.... Either before they set out, or as they were going along:

who shall roll us away the stone from the door of the sepulchre? Which they saw was placed there by Joseph, or his orders: this was the only difficulty they had, that they were aware of; for they seem to know nothing of the sealing of the stone, and of the watch that was set to guard the sepulchre: things which were done on the sabbath day, on which they rested: for had they, in all likelihood they would never have attempted to have gone to it; the guard of soldiers would have been a sufficient discouragement: but all their concern was, how, and by whom, the stone should be rolled away, that lay at the door of the sepulchre; and perhaps their concern might be, not only on account of the largeness of the stone, as being too much for them to remove, but because such a stone defiled by touching it, according to the Jewish traditions ⁱ.

Gill: Mar 16:4

And when they looked,.... Towards the sepulchre, as they came near it:

they saw that the stone was rolled away; they perceived it lay at some distance from the door of the sepulchre, which doubtless was very grateful, and matter of rejoicing to them:

for it was very great; these words are to be read, in connection with the preceding verse; for they are not a reason, why when they looked towards the sepulchre, they saw the stone rolled, because it was a very large one, and so easily to be seen at a distance; but a reason why they were so thoughtful and concerned, who should roll it away for them, it being so big, that they could not think that they were able to do it themselves.

Gill: Mar 16:5

And entering into the sepulchre,.... For the sepulchres of the Jews were made so large, that persons might go into them: the rule for making them is this ^k;

"he that sells ground to his neighbour to make a burying place, or that receives of his neighbour to make a burying place, must make the inside of the cave four cubits by six, and open in it eight graves; three here, and three there, and two over against them: and the graves must be four cubits long, and seven high, and six broad. R. Simeon says, he must take the inside of the cave six cubits by eight, and open within thirteen graves: four here, and four there, and three over against them; and one on the right hand of the door, and one on the left; and he must make, חצר, "a court", at the mouth of the cave, six by six, according to the bier, and those that bury; and he must open in the midst of it two caves, one here and another there. R. Simeon says, four at the four sides; R. Simeon ben Gamaliel says, all is according to the nature of the rock.''

Now it was in the court that the women entered, where the bier was to be put down by the bearers; and where they could look into the sepulchre, and the several caves and graves in it, and what were in them. So Maimonides says ^l,

"they dig caves in the earth, and make a grave on, the side of the cave, and bury in; it.''

And there being a door into one of these caves, persons might enter in, and see where the graves were, and the bodies lay.

They saw a young man; an angel; as angels used to appear in the form of men: nor is this any contradiction to John's account, who says there were two angels, one at the head, and another at the feet, Joh 20:12; since Mark does not say there was no more than one; besides, John relates what Mary Magdalene saw, when alone, and Mark what all the women saw:

sitting on the right side; from whence we learn, on what side of the door of the sepulchre Christ was laid, according to the above description of one:

clothed long white garment: See Gill on Mat 28:3; which was as white as snow:

and they were affrighted; at the sight of him; not expecting such a vision, but to have seen, the body of their Lord.

Gill: Mar 16:6

And he saith unto them, be not affrighted,.... See Gill on Mat 28:5, Mat 28:6, where the same things, and almost in the same words, are said as here.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 16:1

¹ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

NET Notes: Mar 16:4

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Mar 16:5

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

NET Notes: Mar 16:6

¹ sn See the note on Crucify in 15:13.

² tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

Geneva Bible: Mar 16:4

And when they ^{( a )} looked, they saw that the stone was rolled away: for it was very great.

^{( a )} When they cast their eyes toward the sepulchre.

Geneva Bible: Mar 16:5

And entering into the ^{( b )} sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

^{( b )} Into the cave out of which the sepulchre was cut.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 16:1-20

1 An Angel declares the resurrection of Christ to three women.

9 Christ himself appears to Mary Magdalene;

12 to two going into the country;

14 then to the apostles;

15 whom he sends forth to preach the gospel;

19 and ascends into heaven.

Maclaren: Mar 16:1-13

The Incredulous Disciples

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salerno, had bought sweet spices, that they might come and anoint Him. 2. And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4. And when they looked, they saw that the stone was rolled away: for it was very great. 5. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: He is risen; He is not here: behold the place where they laid Him. 7. But go your way, tell His disciples and Peter that He goeth before you into Galilee: there shall ye see Him, as He said unto you. 8. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they anything to any man; for they were afraid. 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. 10. And she went and told them that had been with Him, as they mourned and wept. 11. And they, when they had heard that He was alive, and had been seen of her, believed not. 12. After that He appeared in another form unto two of them, as they walked, and went into the country. 13. And they went and told it unto the residue: neither believed they them.'--Mark 16:1-13.

IT is not my business here to discuss questions of harmonising or of criticism. I have only to deal with the narrative as it stands. Its peculiar character is very plain. The manner in which the first disciples learned the fact of the Resurrection, and the disbelief with which they received it, much rather than the Resurrection itself, come into view in this section. The disciples, and not the risen Lord, are shown us. There is nothing here of the earthquake, or of the descending angel, or of the terrified guard, or of our Lord's appearance to the women. The two appearances to Mary Magdalene and to the travellers to Emmaus, which, in the hands of John and Luke, are so pathetic and rich, are here mentioned with the utmost brevity, for the sake chiefly of insisting on the disbelief of the disciples who heard of them. Mark's theme is mainly what they thought of the testimony to the Resurrection.

I. He Shows Us, First, Bewildered Love And Sorrow.

We leave the question whether this group of women is the same as that of which Luke records that Joanna was one, as well as the other puzzle as to harmonising the notes of time in the Evangelists. May not the difference between the time of starting and that of arrival solve some of the difficulty? When all the notes are more or less vague, and refer to the time of transition from dark to day, when every moment partakes of both and may be differently described as belonging to either, is precision to be expected? In the whirl of agitation of that morning, would any one be at leisure to take much note of the exact minute? Are not these discrepancies' much more valuable as confirmation of the story than precise accord would have been? It is better to try to understand the feelings of that little band than to carp at such trifles.

Sorrow wakes early, and love is impatient to bring its tribute. So we can see these three women, leaving their abode as soon as the doleful grey of morning permitted, stealing through the silent streets, and reaching the rock-cut tomb while the sun was rising over Olivet. Where were Salome's ambitious hopes for her two sons now? Dead, and buried in the Master's grave. The completeness of the women's despair, as well as the faithfulness of their love, is witnessed by their purpose. They had come to anoint the body of Him to whom in life they had ministered. They had no thought of a resurrection, plainly as they had been told of it. The waves of sorrow had washed the remembrance of His assurances on that subject clean out of their minds.

Truth that is only half understood, however plainly spoken, is always forgotten when the time to apply it comes. We are told that the disbelief of the disciples in the Resurrection, after Christ's plain predictions of it, is psychologically impossible.' Such big words are imposing, but the objection is shallow. These disciples are not the only people who forgot in the hour of need the tiling which it most concerned them to remember, and let the clouds of sorrow hide starry promises which would have turned mourning into dancing, and night into day. Christ's sayings about His resurrection were not understood in their, as it appears to us, obvious meaning when spoken. No wonder, then, that they were not expected to be fulfilled in their obvious meaning when He was dead. We shall have a word to say presently about the value of the fact that there was no anticipation of resurrection on the part of the disciples. For the present it is enough to note how these three loving souls confess their hopelessness by their errand. Did they not know, too, that Joseph and Nicodemus had been beforehand with them in their labour of love? Apparently not. It might easily happen, in the confusion and dispersion, that no knowledge of this had reached them; or perhaps sorrow and agitation had driven it out of their memories; or perhaps they felt that, whether others had done the same before or no, they must do it too, not because the loved form needed it, but because their hearts needed to do it. It was the love which must serve, not calculation of necessity, which loaded their hands with costly spices. The living Christ was pleased with the odour of a sweet smell,' from the needless spices, meant to re-anoint the dead Christ, and accepted the purpose, though it came from ignorance and was never carried out, since its deepest root was love, genuine, though bewildered.

The same absence of calm practical common sense' is seen in the too late consideration, which never occurred to the three women till they were getting near the tomb, as to how to get into it. They do not seem to have heard of the guard; but they know that the stone is too heavy for them to move, and none of the men among the disciples had been taken into their confidence. Why did they not think of that before? what a want of foresight!' says the cool observer. How beautifully true to nature!' says a wiser judgment. To obey the impulse of love and sorrow without thinking, and then to be arrested on their road by a difficulty, which they might have thought of at first, but did not till they were close to it, is surely just what might have been expected of such mourners. Mark gives a graphic picture in that one word looking up,' and follows it with picturesque present tenses. They had been looking down or at each other in perplexity, when they lifted their eyes to the tomb, which was possibly on an eminence. What a flash of wonder would pass through their minds when they saw it open! What that might signify they would be eager to hurry to find out; but, at all events, their difficulty was at an end. When love to Christ is brought to a stand in its venturous enterprises by difficulties occurring for the first time to the mind, it is well to go close up to them; and it often happens that when we do, and look steadily at them, we see that they are rolled away, and the passage cleared which we feared was hopelessly barred.

II. The Calm Herald Of The Resurrection And The Amazed Hearers.

Apparently Mary Magdalene had turned back as soon as she saw the opened tomb, and hurried to tell that the body had been carried off, as she supposed. The guard had also probably fled before this; and so the other two women enter the vestibule, and there find the angel. Sometimes one angel, sometimes two, sometimes none, were visible there. The variation in their numbers in the various narratives is not to be regarded as an instance of discrepancy.' Many angels hovered round the spot where the greatest wonder of the universe was to be seen, eagerly desiring to look into that grave. The beholder's eye may have determined their visibility. Their number may have fluctuated. Mark does not use the word angel' at all, but leaves us to infer what manner of being he was who first proclaimed the Resurrection.

He tells of his youth, his attitude, and his attire. The angelic life is vigorous, progressive, buoyant, and alien from decay. Immortal youth belongs to them who excel in strength,' because they do his commandments.' That waiting minister shows us what the children of the Resurrection shall be, and so his presence as well as his speech expounds the blessed mystery of our life in the risen Lord. His serene attitude of sitting on the right side' is not only a vivid touch of description, but is significant of restfulness and fixed contemplation, as well as of the calmness of a higher life. That still watcher knows too much to be agitated; but the less he is moved, the more he adores. His quiet contrasts with and heightens the impression of the storm of conflicting feelings in the women's tremulous natures. His garments symbolise purity and repose. How sharply the difference between heaven and earth is given in the last words of Mark 15:5! They were amazed,' swept out of themselves in an ecstasy of bewilderment in which hope had no place. Terror, surprise, curiosity, wonder, blank incapacity to know what all this meant, made chaos in them.

The angel's words are a succession of short sentences, which have a certain dignity, and break up the astounding revelation he has to make into small pieces, which the women's bewildered minds can grasp. He calms their tumult of spirit. He shows them that he knows their errand. He adoringly names his Lord and theirs by the names recalling His manhood, His lowly home, and His ignominious death. He lingers on the thought, to him covering so profound a mystery of divine love, that his Lord had been born, had lived in the obscure village, and died on the Cross. Then, in one word, he proclaims the stupendous fact of His resurrection as His own act--He is risen.' This crown of all miracles, which brings life and immortality to light, and changes the whole outlook of humanity, which changes the Cross into victory, and without which Christianity is a dream and a ruin, is announced in a single word--the mightiest ever spoken save by Christ's own lips. It was fitting that angel lips should proclaim the Resurrection, as they did the Nativity, though in either' He taketh not hold of angels,' and they had but a secondary share in the blessings. Yet that empty grave opened to principalities and powers in heavenly places' a new unfolding of the manifold wisdom and love of God.

The angel--a true evangelist--does not linger on the wondrous intimation, but points to the vacant place, which would have been so drear but for his previous words, and bids them approach to verify his assurance, and with reverent wonder to gaze on the hallowed and now happy spot. A moment is granted for feeling to overflow, and certainty to be attained, and then the women are sent on their errand. Even the joy of that gaze is not to be selfishly prolonged, while others are sitting in sorrow for want of what they know. That is the law for all the Christian life. First make sure work of one's own possession of the truth, and then hasten to tell it to those who need it.

And Peter'--Mark alone gives us this. The other Evangelists might pass it by; but how could Peter ever forget the balm which that message of pardon and restoration brought to him, and how could Peter's mouthpiece leave it out? Is there anything in the Gospels more beautiful, or fuller of long-suffering and thoughtful love, than that message from the risen Saviour to the denier? And how delicate the love which, by calling him Peter, not Simon, reinstates him in his official position by anticipation, even though in the subsequent fun restoration scene by the lake he is thrice called Simon, before the complete effacement of the triple denial by the triple confession!

Galilee is named as the rendezvous, and the word employed, goeth before you,' is appropriate to the Shepherd in front of His flock. They had been scattered,' but are to be drawn together again. He is to precede' them there, thus lightly indicating the new form of their relations to Him, marked during the forty days by a distance which prepared for his final withdrawal. Galilee was the home of most of them, and had been the field of His most continuous labours. There would be many disciples there, who would gather to see their risen Lord (five hundred at once'); and there, rather than in Jerusalem which had slain Him, was it fitting that He should show Himself to His friends. The appearances in Jerusalem were all within a week (if we except the Ascension), and the connection in which Mark introduces them (if Mark 16:14 be his) seems to treat them as forced on Christ by the disciples' unbelief, rather than as His original intention. It looks as if He meant to show Himself in the city only to one or two, such as Mary, Peter, and some others, but to reserve His more public appearance for Galilee.

How did the women receive the message? Mark represents them as trembling in body and in an ecstasy in mind, and as hurrying away silent with terror. Matthew says that they were full of fear and great joy,' and went in haste to tell the disciples. In the whirl of feeling, there were opposites blended or succeeding one another; and the one Evangelist lays hold of one set, and the other of the other. It is as impossible to catalogue the swift emotions of such a moment as to separate and tabulate the hues of sunrise. The silence which Mark tells of can only refer to their demeanour as they fled.' His object is to bring out the very imperfect credence which, at the best, was given to the testimony that Christ was risen, and to paint the tumult of feeling in the breasts of its first recipients. His picture is taken from a different angle from Matthew's; but Matthew's contains the same elements, for he speaks of fear,' though he completes it by joy.'

III. The Incredulity Of The Disciples.

The two appearances to Mary Magdalene and the travellers to Emmaus are introduced mainly to record the unbelief of the disciples. A strange choice that was, of the woman who had been rescued from so low a debasement, to be first to see Him! But her former degradation was the measure of her love. Longing eyes, that have been washed clean by many a tear of penitent gratitude, are purged to see Jesus; and a yearning heart ever brings Him near. The unbelief of the story of the two from Emmaus seems to conflict with Luke's account, which tells that they were met by the news of Christ's appearance to Simon. But the two statements are not contradictory. If we remember the excitement and confusion of mind in which they were, we shall not wonder if belief and unbelief followed each other, like the flow and recoil of the waves. One moment they were on the crest of the billows, and saw land ahead; the next they were down in the trough, and saw only the melancholy surge. The very fact that Peter was believed, might make them disbelieve the travellers; for how could Jesus have been in Jerusalem and Emmaus at so nearly the same time?

However the two narratives be reconciled, it remains obvious that the first disciples did not believe the first witnesses of the Resurrection, and that their unbelief is an important fact. It bears very distinctly on the worth of their subsequent conviction. It has special bearing on the most modern form of disbelief in the Resurrection, which accounts for the belief of the first disciples on the ground that they expected Christ to rise, and that they then persuaded themselves, in all good faith, that He had risen.. That monstrous theory is vulnerable at all points, but one sufficient answer is --the disciples did not expect Christ to rise again, and were so far from it that they did not believe that He had risen when they were told it. Their original unbelief is a strong argument for the reliableness of their final faith. What raised them from the stupor of despair and incredulity? Only one answer is psychologically' reasonable: they at last believed because they saw. It is incredible that they were conscious deceivers; for such lives as they lived, and such a gospel as they preached, never came from liars. It is as incredible that they were unconsciously mistaken; for they were wholly unprepared for the Resurrection, and sturdily disbelieved all witnesses for it, till they saw with their own eyes, and had many infallible proofs.' Let us be thankful for their unbelief and its record, and let us seek to possess the blessing of those that have not seen, and yet have believed!'

Maclaren: Mar 16:5

Perpetual Youth

"And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment.'--Mark 16:5.

MANY great truths concerning Christ's death, and its worth to higher orders of being, are taught by the presence of that angel form, clad in the whiteness of his own God-given purity, sitting in restful contemplation in the dark house where the body of Jesus had lain. Which things the angels desire to look into.' Many precious lessons of consolation and hope, too, lie in the wonderful words which he spake from his Lord and theirs to the weeping waiting women. But to touch upon these ever so slightly would lead us too far from our more immediate purpose.

It strikes one as very remarkable that this superhuman being should be described as a young man.' Immortal youth, with all of buoyant energy and fresh power which that attribute suggests, belongs to those beings whom Scripture faintly shows as our elder brethren. No waste decays their strength, no change robs them of forces which have ceased to increase. For them there never comes a period when memory is more than hope. Age cannot wither them. As one of our modern mystics has said, hiding imaginative spiritualism under a crust of hard, dry matter-of-fact, In heaven the oldest angels are the youngest.'

What is true of them is true of God's children, who are accounted worthy to obtain that world and the resurrection from the dead,' for they are equal unto the angels.' For believing and loving souls, death too is a birth. All who pass through it to God, shall, in deeper meaning than lay in the words at first, return unto the days of their youth'; and when the end comes, and they are clothed with their house from heaven,' they shall stand by the throne, like him who sat in the sepulchre, clothed with lustrous light and radiant with unchanging youth.

Such a conception of the condition of the dead in Christ may be followed out in detail into many very elevating and strengthening thoughts. Let me attempt to set forth some of these now.

I. The Life Of The Faithful Dead Is Eternal Progress Towards Infinite Perfection.

For body and for spirit the life of earth is a definite whole, with distinct stages, which succeed each other in a well-marked order. There are youth, and maturity, and decay--the slow climbing to the narrow summit, a brief moment there in the streaming sunshine, and then a sure and gradual descent into the shadows beneath. The same equable and constant motion urges the orb of our lives from morning to noon, and from noon to evening. The glory of the dawning day, with its golden clouds and its dewy freshness, its new awakened hopes and its unworn vigour, climbs by silent, inevitable stages to the hot noon. But its ardours flame but for a moment; but for a moment does the sun poise itself on the meridian line, and the short shadow point to the pole. The inexorable revolution goes on, and in due time come the mists and dying purples of evening and the blackness of night. The same progress which brings April's perfumes burns them in the censer of the hot summer, and, buries summer beneath the falling leaves, and covers its grave with winter's snow.

Everything that growsHolds in perfection but a little moment.'

So the life of man, being under the law of growth, is, in all its parts, subject to the consequent necessity of decline. And very swiftly does the direction change from ascending to descending. At first, and for a little while, the motion of the dancing stream, which broadens as it runs, and bears us past fields each brighter and more enamelled with flowers than the one before it, is joyous; but the slow current becomes awful as we are swept along when we would fain moor and land--and to some of us it comes to be tragic and dreadful at last, as we sit helpless, and see the shore rush past and hear the roar of the falls in our ears, like some poor wretch caught in the glassy smoothness above Niagara, who has flung down the oars, and, clutching the gunwale with idle hands, sits effortless and breathless till the plunge comes. Many a despairing voice has prayed as the sands ran out, and joys fled, Sun, stand thou still on Gibeon; and thou, Moon, in the valley of Ajalon,' but in vain. Once the wish was answered; but, for all other fighters, the twelve hours of the day must suffice for victory and for joy. Time devours his own children. The morning hours come to us with full hands and give, the evening hours come with empty hands and take; so that at the last naked shall he return to go as he came.' Our earthly life runs through its successive stages, and for it, in body and mind, old age is the child of youth.

But the perfect life of the dead in Christ has but one phase, youth. It is growth without a limit and without decline. To say that they are ever young is the same thing as to say that their being never reaches its climax, that it is ever but entering on its glory; that is, as we have said, that the true conception of their life is that of eternal progress towards infinite perfection.

For what is the goal to which they tend? The likeness of God in Christ--all His wisdom, His love, His holiness. He is all theirs, and His whole perfection is to be transfused into their growing greatness. He is made unto them of God, wisdom, and righteousness, and salvation and redemption,' nor can they cease to grow till they have outgrown Jesus and exhausted God. On the one hand is infinite perfection, destined to be imparted to the redeemed spirit. On the other hand is a capability of indefinite assimilation to, by reception of, that infinite perfection. We have no reason to set bounds to the possible expansion of the human spirit. If only there be fitting circumstances and an adequate impulse, it may have an endless growth. Such circumstances and such impulse are given in the loving presence of Christ in glory. Therefore we look for an eternal life which shall never reach a point beyond which no advance is possible. The path of the just' in that higher state shineth more and more,' and never touches the zenith. Here we float upon a landlocked lake, and on every side soon reach the bounding land; but there we are on a shoreless ocean, and never hear any voice that says, Hitherto shalt thou come, and no farther.' Christ will be ever before us, the yet unattained end of our desires; Christ will be ever above us, fairer, wiser, holier, than we; after unsummed eternities of advance there will yet stretch before us a shining way that leads to Him. The language, which was often breathed by us on earth in tones of plaintive confession, will be spoken in heaven in gladness, Not as though I had attained, either were perfect, but I follow after.' The promise that was spoken by Him in regard to our mortality will be repeated by Him in respect to our celestial being, I am come that they might have life, and that they might have it more abundantly: And as this advance has no natural limit, either in regard to our Pattern or to ourselves, there will be no reverse direction to ensue. Here the one process has its two opposite parts; the same impulse carries up to the summit and forces down from it. But it is not so then. There growth will never merge into decay, nor exacting hours come to recall the gifts, which their free-handed sisters gave.

They who live in Christ, beyond the grave, begin with a relative perfection. They are thereby rendered capable of more complete Christ-likeness. The eye, by gazing into the day, becomes more recipient of more light; the spirit cleaves closer to a Christ more fully apprehended and more deeply loved; the whole being, like a plant reaching up to the sunlight, grows by its yearning towards the light, and by the light towards which it yearns--lifts a stronger stem and spreads a broader leaf, and opens into immortal flowers tinted by the sunlight with its own colours. This blessed and eternal growth towards Him whom we possess, to begin with, and never can exhaust, is the perpetual youth of God's redeemed.

We ought not to think of those whom we have loved and lost as if they had gone, carrying with them declining powers, and still bearing the marks of this inevitable law of stagnation, and then of decay, under which they groaned here. Think of them rather as having, if they sleep in Jesus, reversed all this, as having carried with them, indeed, all the gifts of matured experience and ripened wisdom which the slow years bring, but likewise as having left behind all the weariness of accomplished aims, the monotony of a formed character, the rigidity of limbs that have ceased to grow. Think of them as receiving again from the hands of Christ much of which they were robbed by the lapse of years. Think of them as then crowned with loving-kindness and satisfied with good, so that their youth is renewed like the eagle's.' Think of them as again joyous, with the joy of beginning a career, which has no term but the sum of all perfection in the likeness of the infinite God. They rise like the song-bird, aspiring to the heavens, circling round, and ever higher, which singing still doth soar, and soaring ever singeth '--up and up through the steadfast blue to the sun! Even the youths shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord shall renew their strength.' They shall lose the marks of age as they grow in eternity, and they who have stood before the throne the longest shall be likest him who sat in the sepulchre young with immortal strength, radiant with unwithering beauty.

II. The Life Of The Faithful Dead Recovers And Retains The Best Characteristics Of Youth.

Each stage of our earthly course has its own peculiar characteristics, as each zone of the world has its own vegetation and animal life. And, for the most part, these characteristics cannot be anticipated in the preceding stage, nor prolonged into the succeeding. To some small extent they will bear transplanting, and he is nearest a perfect man who carries into each period of his life some trace of the special beauty of that which went before, making' the child the father of the man,' and carrying deep into old age the simple self forgetfulness of the child and the energy of the youth. But this can only be partially done by any effort; and even those whose happily constituted temperaments make it comparatively easy for them, do often carry the weakness rather than the strength of the earlier into the later epochs. It is easier to be always childish than to be always childlike. The immaturity and heedlessness of youth bear carriage better than the more precious vintages of that sunny land--its freshness of eye and heart, its openness of mind, its energy of hand. Even when these are in any measure retained--beautiful as they are in old age--they are but too apt to be associated with an absence of the excellences more proper to the later stages of life, and to involve a want of patient judgment, of sagacious discrimination, of rooted affections, of prudent, persistent action. Beautiful indeed it is when the grace of the child and the strength of the young man live on in the fathers, and when the last of life encloses all that was good in all that went before. But miserable it is, and quite as frequent a case, when grey hairs cover a childish brain, and an aged heart throbs with the feverish passion of youthful blood. So for this life it is difficult, and often not well, that youth should be prolonged into manhood and old age.

But the thought is none the less true, that the perfection of our being requires the reappearance and the continuance of all that was good in each successive stage of it in the past. The brightest aspects of youth will return to all who live in Jesus, beyond the grave, and will be theirs for ever. Such a consideration branches out into many happy anticipations, which we can but very cursorily touch on here.

For instance--Youth is the time for hope. The world then lies all before us, fair and untried. We have not learnt our own weakness by many failures, nor the dread possibilities that lie in every future. The past is too brief to occupy us long, and its furthest point too near to be clothed in the airy purple, which draws the eye and stirs the heart. We are conscious of increasing powers which crave for occupation. It seems impossible but that success and joy shall be ours. So we live for a little while in a golden haze; we look down from our peak upon the virgin forests of a new world, that roll away to the shining waters in the west, and then we plunge into their mazes to hew out a path for ourselves, to slay the wild beasts, and to find and conquer rich lands. But soon we discover what hard work the march is, and what monsters lurk in the leafy coverts, and what diseases hover among the marshes, and how short a distance ahead we can see, and how far off it is to the treasure-cities that we dreamed of; and if at last we gain some cleared spot whence we can look forward, our weary eyes are searching at most for a place to rest, and all our hopes have dwindled to hopes of safety and repose. The day brings too much toil to leave us leisure for much anticipation. The journey has had too many failures, too many wounds, too many of our comrades left to die in the forest glades, to allow of our expecting much. We plod on, sometimes ready to faint, sometimes with lighter hearts, but not any more winged by hope as in the golden prime,--unless indeed for those of us who have fixed our hopes on God, and so get through the march better, because, be it rough or smooth, long or short, He moves before us to guide, and all our ways lead to Him. But even for these there comes, before very long., a time when they are weary of hoping for much more here, and when the light of youth fades into common day. Be it so! They will get the faculty and the use of it back again in far nobler fashion, when death has taken them away from all that is transient, and faith" has through death given for their possession and their expectation, the certitudes of eternity. It will be worth while to look forward again, when we are again standing at the beginning of a life. It will be possible once more to hope, when disappointments are all past. A boundless future stretching before us, of which we know that it is all blessed, and that we shall reach all its blessedness, will give back to hearts that have long ceased to drink of the delusive cup which earthly hope offered to their lips, the joy of living in a present, made bright by the certain anticipation of a yet brighter future. Losing nothing by our constant progress, and certain to gain all which we foresee, we shall remember and be glad, we shall hope and be confident. With the past unsighed for, and the future sure,' we shall have that magic gift, which earth's disappointments dulled, quickened by the sure mercies of the heavens.

Again, youth has mostly a certain keenness of relish for life which vanishes only too soon. There are plenty of our young men and women too, of this day, no doubt, who are as blase and wearied before they are out of their teens as if they were fifty. So much the sadder for them, so much the worse for the social state which breeds such monsters. For monsters they are: there ought to be in youth a sense of fresh wonder undimmed by familiarity, the absence of satiety, a joy in joyful things because they are new as well as gladsome. The poignancy of these early delights cannot long survive. Custom stales them all, and wraps everything in its robe of ashen grey. We get used to what was once so fresh and wonderful, and do not care very much about anything any more. We smile pitying smiles--sadder than any tears--at boyish enthusiasm,' and sometimes plume ourselves on having come to years which bring the philosophic mind'; and all the while we know that we have lost a great gift, which here can never come back any more.

But what if that eager freshness of delight may yet be ours once again? What if the eternal youth of the heavens means, amongst other things, that there are pleasures which always satisfy but never cloy? What if, in perpetual advance, we find and keep for ever that ever new gladness, which here we vainly seek in perpetual distraction? What if constant new influxes of divine blessedness, and constant new visions of God, keep in constant exercise that sense of wonder, which makes so great a part of the power of youth? What if, after all that we have learned and all that we have received, we still have to say,' It doth not yet appear what we shall be'? Then, I think, in very profound and blessed sense, heaven would be perpetual youth.

I need not pause to speak of other characteristics of that period of life--such as its enthusiasm, its life by impulse rather than by reason, its buoyant energy and delight in action. All these gifts, so little cared for when possessed, so often misused, so irrevocably gone with a few brief years, so bitterly bewailed, will surely be found again, where God keeps all the treasures that He gives and we let fall. For transient enthusiasm, heaven will give us back a fervour of love like that of the seraphs, that have burned before His throne unconsumed and undecaying for unknown ages. For a life of instinctive impulse, we shall then receive a life in which impulse is ever parallel with the highest law, and, doing only what we would, we shall do only what we ought. For energy which wanes as the years wax, and delight in action which is soon worn down into mechanical routine of toil, there will be bestowed strength akin to His who fainteth not, neither is weary.' All of which maturity and old age robbed us is given back in nobler form. All the limitation and weakness which they brought, the coldness, the monotony, the torpor, the weariness, will drop away. But we shall keep all the precious things which they brought us. None of the calm wisdom, the ripened knowledge, the full-summed experience, the powers of service acquired in life's long apprenticeship, will be taken from us.

All will be changed indeed. All will be cleansed of the impurity which attaches to all. All will be accepted and crowned, not by reason of its goodness, but by reason of Christ's sacrifice, which is the channel of God's mercy. Though in themselves unworthy, and having nothing fit for the heavens, yet the souls that trust in Jesus, the Lord of Life, shall bear into their glory the characters which by His grace they wrought out here on earth, transfigured and perfected, but still the same. And to make up that full-summed completeness, will be given to them at once the perfection of all the various stages through which they passed on earth. The perfect man in the heavens will include the graces of childhood, the energies of youth, the steadfastness of manhood, the calmness of old age; as on some tropical trees, blooming in more fertile soil and quickened by a hotter sun than ours, you may see at once bud, blossom, and fruit--the expectancy of spring, and the maturing promise of summer, and the fulfilled fruition of autumn--hanging together on the unexhausted bough.

III. The Faithful Dead Shall Live In A Body That Cannot Grow Old.

Scripture assures us, I believe, that the dead in Christ are now in full, conscious enjoyment of His presence, and of all the blessedness that to dwell in Christ can bring to a spirit. All, then, which we have been saying applies to the present condition of those who sleep in Jesus. As concerning toil and trouble they take rest in sleep, as concerning contact with an outer world they slumber untroubled by its noise; but as concerning their communion with their Lord they, like us, whether we wake or sleep, live together with Him.' But we know too, from Scripture, that the dead in Christ wait for the resurrection of the body, without which they cannot be perfected, nor restored to full activity of outward life in connection with an external creation.

The lesson which we venture to draw from this text enforces the familiar teaching of Scripture as to that body of glory--that it cannot decay, nor grow old. In this respect, too, eternal youth may be ours. Here we have a bodily organisation which, like all other living bodies, goes through its appointed series of changes, wastes in effort, and so needs reparation by food and rest, dies in growing, and finally waxes old and dissolves. In such a house, a man cannot be ever young. The dim eye and shaking hand, the wrinkled face and thin grey hairs cannot but age the spirit, since they weaken its instruments.

If the redeemed of the Lord are to be always young in spirit, they must have a body which knows no weariness, which needs no repose, which has no necessity of dying impressed upon it. And such a body Scripture plainly tells us will belong to those who are Christ's, at His coming. Our present acquaintance with the conditions of life makes that great promise seem impossible to many learned men amongst us. And I know not that anything but acquaintance with the sure word of God and with a risen Lord will make that seeming impossibility again a great promise for us. If we believe it at all, I think we must believe it because the resurrection of Jesus Christ says so, and because the Scriptures put it into articulate words as the promise of His resurrection. Ye do err,' said Christ long ago, to those who denied a resurrection, not knowing the Scriptures nor the power of God.' Then knowledge of the Scriptures leads to belief in the resurrection of the dead, and the remembrance of our ignorance of the power of God disposes of all the doubts which are raised on the supposition that His present works are the pattern of His future ones, or the limits of His unexhausted energy.

We are content then to fall back on Scripture words, and to believe in the resurrection of the dead simply because it is, as we believe, told us from God.

For all who accept the message, this hope shines clear, of a building of God imperishable and solid, when contrasted with the tent in which we dwell here--of a body raised in incorruption,' clothed with immortality,' and so, as in many another phrase, declared to be exempt from decay, and therefore vigorous with unchanging youth. How that comes we cannot tell. Whether because that body of glory has no proclivity to mutation and decay, or whether the perpetual volition and power of God counteract such "tendency and give, as the Book of Revelation says,' to eat of the tree of life which is in the midst of the paradise of God '--matters not at all. The truth of the promise remains, though we have no means of knowing more than the fact, that we shall receive a body, fashioned like His who dieth no more. There shall be no weariness nor consequent need for repose--they rest not day nor night.' There shall be no faintness nor consequent craving for sustenance--they shall hunger no more neither thirst any more.' There shall be no disease' the inhabitant thereof shall no more say, I am sick,' neither can they die any more, for they are equal unto the angels.'

And if all this is true, that glorious and undecaying body will then be the equal and fit instrument of the perfected spirit, not, as it is now, the adequate instrument only of the natural life. The deepest emotions then will be capable of expression, nor as now, like some rushing tide, choke the floodgates through whose narrow aperture they try to press, and be all tossed into foam in the attempt. We shall then seem what we are, as we shall also be what we ought. All outward things will then be fully and clearly communicated to the spirit, for that glorious body will be a perfect instrument of knowledge. All that we desire to do we shall then do, nor be longer tortured with tremulous hands which can never draw the perfect circle that we plan, and stammering lips that will not obey the heart, and throbbing brain that will ache when we would have it clear. The ever-young spirit will have for true yoke fellow a body that cannot tire, nor grow old, nor die.

The aged saints of God shall rise then in youthful beauty. More than the long-vanished comeliness shall on that day rest on faces that were here haggard with anxiety, and pinched with penury and years. There will be no more palsied hands, no more scattered grey hairs, no more dim and horny eyes, no more stiffened muscles and slow throbbing hearts. It is sown in weakness, it is raised in power.' It is sown in decaying old age, it is raised in immortal youth. His servants shall stand in that day among the young-eyed cherubim,' and be like them for ever. So we may think of the dead in Christ.

But do not forget that Christian faith may largely do for us here what God's grace and power will do for us in heaven, and that even now we may possess much of this great gift of perpetual youth. If we live for Christ by faith in Him, then may we carry with us all our days the energy, the hope, the joy of the morning tide, and be children in evil while men in understanding. With unworn and fresh heart we may bring forth fruit in old age,' and have the crocus in the autumnal fields as well as in the spring-time of our lives. So blessed, we may pass to a peaceful end, because we hold His hand who makes the path smooth and the heart quiet. Trust yourselves, my brethren, to the immortal love and perfect work of the Divine Saviour, and by His dear might your days will advance by peaceful stages, whereof each gathers up and carries forward the blessings of all that went before, to a death which shall be a birth. Its chill waters will be as a fountain of youth from which you will rise, beautiful and strong, to begin an immortality of growing power. A Christian life on earth solves partly, a Christian life in heaven solves completely, the problem of perpetual youth. For those who die in His faith and fear,' better is the end than the beginning, and the day of one's death than the day of one's birth.' Christ keeps the good wine until the close of the feast.

Such is Thy banquet, dearest Lord;O give us grace, to castOur lot with Thine, to trust Thy word,And keep our best till last.'

The Angel In The Tomb

They saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. 6. And he saith unto them, Be not affrighted. Ye seek Jesus of Nazareth, which was crucified: He is risen; He is not here: behold the place where they laid Him,'--Mark 16:5-6.

EACH of the four Evangelists tells the story of the Resurrection from his own special point of view. None of them has any record of the actual fact, because no eye saw it. Before the earthquake and the angelic descent, before the stone was rolled away, while the guards perhaps slept, and before Love and Sorrow had awakened, Christ rose. And deep silence covers the event. But in treating of the subsequent portion of the narrative, each Evangelist stands at his own point of view. Mark has scarcely anything to say about our Lord's appearance after the Resurrection. His object seems mainly to be to describe rather the manner in which the report of the Resurrection affected the disciples, and so he makes prominent the bewildered astonishment of the women. If the latter part of this chapter be his, he passes by the appearance of our Lord to Mary Magdalene and to the two travellers to Emmaus with just a word for each--contrasting singularly with the lovely narrative of the former in John's Gospel and with the detailed account of the latter in Luke's. He emphasises the incredulity of the Twelve after receiving the reports, and in like manner he lays stress upon the unbelief and hardness of heart which the Lord rebuked.

So, then, this incident, the appearance of the angel, the portion of his message to the women which we have read, and the way in which the first testimony to the Resurrection affected its hearers, may suggest to us some thoughts which, though subsidiary to the main teaching of the Resurrection, may yet be important in their place.

I. Note The First Witness To The Resurrection.

There are singular diversities in the four Gospels in their accounts of the angelic appearances, the number, occupation, and attitude of these superhuman persons; and contradictions may be spun, if one is so disposed, out of these varieties. But it is wiser to take another view of them, and to see in the varying reports, sometimes of one angel, sometimes of two, sometimes of one sitting outside the sepulchre, sometimes one within, sometimes none, either different moments of time or differences produced by the different spiritual condition of the beholders. Who can count the glancing wings of the white-winged flock of sea-birds as they sail and turn in the sunshine? Who can count the numbers of these bright-harnessed angels,' sometimes more, sometimes less, flickering and fluttering into and out of sight, which shone upon the vision of the weeping onlookers? We know too little about the laws of angelic appearances; we know too little about the relation in that high region between the seeing eye and the objects beheld to venture to say that there is contradiction where the narratives present variety. Enough for us to draw the lessons that are suggested by that quiet figure sitting there in the inner vestibule of the grave, the stone rolled away and the work done, gazing on the tomb where the Lord of men and angels had lain.

He was a youth. The oldest angels are the youngest,' says a great mystic. The angels excel in strength' because they' delight to do His commandments, hearkening unto the voice of His word.' The lapse of ages brings not age to them who wait on the Lord' in the higher ministries of heaven, and run unwearied, and walk unfainting, and when they are seen by men are radiant with immortal youth. He was clothed in a long white garment,' the sign at once of purity and of repose; and he was sitting in rapt contemplation and quiet adoration there, where the body of Jesus had lain.

But what had he to do with the joy of Resurrection? It delivered him from no fears, it brought to him no fresh assurance of a life which was always his. Wherefore was he there? Because that Cross strikes its power upwards as well as downwards; because He that had lain there is the Head of all creation, and the Lord of angels as well as of men; because that Resurrection following upon that Cross, unto the principalities and powers in heavenly places,' opened a new and wonderful door into the unsounded and unfathomed abyss of divine love; because into these things angels desire to look,' and, looking, are smitten with adoring wonder and flushed with the illumination of a new knowledge of what God is, and of what man is to God. The Resurrection of the Prince of Life was no mystery to the angel. To him the mystery was in His death. To us the death is not a mystery, but the Resurrection is. That gazing figure looks from the other side upon the grave which we contemplate from this side of the gulf of death; but the eyes of both orders of Being fix upon the same hallowed spot--they in adoring wonder that there a God should have lain; we in lowly thankfulness that thence a man should have risen.

Further, we see in that angel presence not only the indication that Christ is his King as well as ours, but also the mark of his and all his fellows' sympathetic participation in whatsoever is of so deep interest to humanity. There is a certain tone of friendship and oneness in his words. The trembling women were smitten into an ecstasy of bewildered fear (as one of the words, affrighted,' might more accurately be rendered), and his consolation to them, Be not affrighted, ye seek Jesus,' suggests that, in all the great sweep of the unseen universe, whatsoever beings may people that to us apparently waste and solitary space, howsoever many they may be, thick as the autumn leaves in Vallombrosa,' or as the motes that dance in the sunshine, they are all friends and allies and elder brethren of those who seek for Jesus with a loving heart. No creature that owns His sway can touch or injure or need terrify the soul that follows after Christ. All the servants of our King in heaven and earth are one,' and He sends forth His brightest and loftiest to be brethren and ministers to them who shall be heirs of salvation.' So we may pass through the darkest spaces of the universe and the loneliest valleys of the shadow of death, sure that whosoever may be there will be our friend if we are the friends of Christ.

II. So Much, Then, For The First Point That I Would Suggest Here.

Note, secondly, the triumphant light cast upon the cradle and the Cross.

There is something very remarkable, because for purposes of identification plainly unnecessary, in the minute particularity of the designation which the angel lips give to Jesus Christ. Jesus, the Nazarene, who was crucified.' Do you not catch a tone of wonder and a tone of triumph in this threefold particularising of the humanity, the lowly residence, and the ignominious death? All that lowliness, suffering, and shame are brought into comparison with the rising from the dead. That is to say, when we grasp the fact of a risen Christ, we look back upon all the story of His birth, His lowly life, His death of shame, and see a new meaning in it, and new reasons for triumph and for wonder. The cradle is illuminated by the grave, the Cross by the empty sepulchre. As at the beginning there is a supernatural entrance into life, so at the end there is a supernatural resumption of it. The birth corresponds with the resurrection, and both witness to the divinity. The lowly life culminates in the conquest over death; the Nazarene despised, rejected, dwelling in a place that was a byword, sharing all the modest lowliness and self-respecting poverty of the Galilean peasants, has conquered death. The Man that was crucified has conquered death. And the fact that He has risen explains and illuminates the fact that He died.

Brethren, let us lay this to heart, that unless we believe in the Resurrection of Jesus Christ, the saying He was crucified' is the saddest word that can be spoken about any of the great ones of the past. If Jesus Christ be lying in some nameless grave, then all the power of His death is gone, and He and it are nothing to me, or to you, or to any of our fellow-men, more than a thousand deaths of the mighty ones of old. But Easter day transfigures the gloom of the day of the Crucifixion, and the rising sun of its morning gilds and explains the Cross. Now it stands forth as the great redeeming power of the world, where my sins and yours and the whole world's have been expiated and done away. And now, instead of being ignominy, it is glory, and instead of being defeat it is victory, and instead of looking upon that death as the lowest point of the Master's humiliation, we may look upon it as He Himself did, as the highest point of His glorifying. For the Cross then becomes His great means of winning men to Himself, and the very throne of His power. On the historical fact of a Resurrection depend all the worth and meaning of the death of Christ. If He be not risen our preaching is vain, and your faith is also vain.' If Christ be not risen, ye are yet in your sins.' But if what this day commemorates be true, then upon all His earthly life is thrown a new light; and we first understand the Cross when we look upon the empty grave.

III. Again, Notice Here The Majestic Announcement Of The Great Fact, And Its Confirmation.

He is risen; He is not here.' The first preacher of the Resurrection was an angel, a true evangelist. His message is conveyed in these brief sentences, unconnected with each other, in token, not of abruptness and haste, but of solemnity. He is risen' is one word in the original--a sentence of one word, which announces the mightiest miracle that ever was wrought upon earth, a miracle which opens the door wide enough for all supernatural events recorded of Jesus Christ to find an entrance to the understanding and the reason.

He is risen.' The Resurrection of Jesus Christ is declared by angel lips to be His own act; not, indeed, as if He were acting separately from the Father, but still less as if in it He were merely passive. Think of that; a dead Christ raised Himself. That is the teaching of the Scripture. I do not dwell here, at this stage of my sermon, on the many issues that spring from such a conception, but this only I urge, Jesus Christ was the Lord of life; held life and death, His own and others', at His beck and will. His death was voluntary; He was not passive in it, but He died because He chose. His resurrection was His act; He rose because He willed. I have power to lay it down, I have power to take it again.' No one said to Him, I say unto Thee, arise!' The divine power of the Father's will did not work upon Him as from without to raise Him from the dead; but He, the embodiment of divinity, raised Himself, even though it is also true that He was raised from the dead by the glory of the Father. These two statements are not contradictory, but the former of them can only be predicated of Him; and it sets Him on a pedestal immeasurably above, and infinitely apart from, all those to whom life is communicated by a divine act. He Himself is the Life,' and it was not possible that Life should be holden of Death; therefore He burst its bonds, and, like the ancient Jewish hero, though in far nobler fashion, our Samson enters into the city which is a prison, and on His strong shoulders bears away the gates, that none may ever there be prisoners without hope.

Now, then, note the confirmation of this stupendous fact. He is risen; He is not here.' The grave was empty, and the trembling women were called upon to look and see for themselves that the body was not there. One remark is all that I wish to make about this matter--viz, this, all theories, ancient or modern, which deny the Resurrection, are shattered by this one question, What became of Jesus Christ's body? We take it as a plain historical fact, which the extremest scepticism has never ventured to deny, that the grave of Christ was empty. The trumped-up story of the guards sufficiently shows that, When the belief of a resurrection began to be spread abroad, what would have been easier for Pharisees and rulers than to have gone to the sepulchre and rolled back the stone, and said, Look there! there is your risen Man, lying mouldering, like all the rest of us.' They did not do it. Why? Because the grave was empty. Where was the body? They had it not, else they would have been glad to produce it. The disciples had it not, for if they had, you come back to the discredited and impossible theory that, having it, and knowing that they were telling lies, they got up the story of the Resurrection. Nobody believes that nowadays--nobody can believe it who looks at the results of the preaching of this, by hypothesis, falsehood. Men do not gather grapes of thorns, nor figs of thistles.' And whether the disciples were right or wrong, there can be no question in the mind of anybody who is not prepared to swallow impossibilities compared to which miracles are easy, that the first disciples heartily believed that Jesus Christ was risen from the dead. As I say, one confirmation of the belief lies in the empty grave, and this question may be put to anybody that says I do not believe in your Resurrection':--What became of the sacred body of Jesus Christ?'

Now, note the way in which the announcement of this tremendous fact was received. With blank bewilderment and terror on the part of these women, followed by incredulity on the part of the Apostles and of the other disciples. These things are on the surface of the narrative, and very important they are. They plainly tell us that the first hearers did not believe the testimony which they themselves call upon us to believe. And, that being the state of mind of the early disciples on the Resurrection day, what becomes of the modern theory, which seeks to explain the fact of the early belief in the Resurrection by saying, Oh, they had worked themselves into such a fever of expectation that Jesus Christ would rise from the dead that the wish was father to the thought, and they said that He did because they expected that He would'? No! they did not expect that He would; it was the very last thing that they expected. They had not in their minds the soil out of which such imaginations would grow. They were perfectly unprepared to believe it, and, as a matter of fact, they did not believe until they had seen. So I think that that one fact disposes of a great deal of pestilent and shallow talk in these days that tries to deny the Resurrection and to save the character of the men that witnessed it.

IV. And Now, Lastly, Note Here The Summons To Grateful Contemplation.

Behold the place where they laid Him.' To these women the call was simply one to come and see what would confirm the witness. But we may, perhaps, permissibly turn it to a wider purpose, and say that it summons us all to thankful, lowly, believing, glad contemplation of that empty grave as the basis of all our hopes. Look upon it and upon the Resurrection which it confirms to us as an historical fact. It sets the seal of the divine approval on Christ's work, and declares the divinity of His person and the all-sufficiency of His mighty sacrifice. Therefore let us, laden with our sins and seeking for reconciliation with God, and knowing how impossible it is for us to bring an atonement or a ransom for ourselves, look upon that grave and learn that Christ has offered the sacrifice which God has accepted, and with which He is well pleased.

Behold the place where they laid Him,' and, looking upon it, let us think of that Resurrection as a prophecy, with a bearing upon us and upon all the dear ones that have trod the common road into the great darkness. Christ has died, therefore they live; Christ lives, therefore we shall never die. His grave was in a garden--a garden indeed. The yearly miracle of the returning life re-orient out of dust,' typifies the mightier miracle which He works for all that trust in Him, when out of death He leads them into life. The graveyard has become' God's acre'; the garden in which the seed sown in weakness is to be raised in power, and sown corruptible is to be raised in incorruption.

Behold the place where they laid Him,' and in the empty grave read the mystery of the Resurrection as the pattern and the symbol of our higher life; that, like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.' Oh to partake more and more of that power of His Resurrection!

In Christ's empty grave is planted the true tree of life, which is in the midst of the "true" Paradise of God.' And we, if we truly trust and humbly love that Lord, shall partake of its fruits, and shall one day share the glories of His risen life in the heavens, even as we share the power of it here and now.

MHCC: Mar 16:1-8

Nicodemus brought a large quantity of spices, but these good women did not think that enough. The respect others show to Christ, should not hinder us from showing our respect. And those who are carried by holy zeal, to seek Christ diligently, will find the difficulties in their way speedily vanish. When we put ourselves to trouble and expense, from love to Christ, we shall be accepted, though our endeavours are not successful. The sight of the angel might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistake, proves a terror to us. He was crucified, but he is glorified. He is risen, he is not here, not dead, but alive again; hereafter you will see him, but you may here see the place where he was laid. Thus seasonable comforts will be sent to those that lament after the Lord Jesus. Peter is particularly named, Tell Peter; it will be most welcome to him, for he is in sorrow for sin. A sight of Christ will be very welcome to a true penitent, and a true penitent is very welcome to a sight of Christ. The men ran with all the haste they could to the disciples; but disquieting fears often hinder us from doing that service to Christ and to the souls of men, which, if faith and the joy of faith were strong, we might do.

Matthew Henry: Mar 16:1-8

Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here,

I. The affectionate visit which the good women that had attended Christ, now made it to his sepulchre - not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, Mar 16:1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, Joh 19:39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it.

II. The care they were in about the rolling away of the stone, and the superseding of that care (Mar 16:3, Mar 16:4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation.

III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him.

1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God.

2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us.

3. He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (Mar 16:6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) "Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified. "Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (1Co 2:2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; "The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him."He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Rev 1:18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Rev 5:6. (2.) "It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen. "

4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone.

(1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. "O, go quickly to them,"said the angel, "tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair."Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them.

(2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, "But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;"to obviate that, "Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee."Note, 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.

(3.) They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Mat 26:32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note, [1.] All the meetings between Christ and his disciples are of his own appointing. [2.] Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name. [3.] In all meetings between Christ and his disciples, he is the most forward. He goes before you.

IV. The account which the women did bring of this to the disciples (Mar 16:8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.

Barclay: Mar 16:1-8

There had not been time to render the last services to the body of Jesus. The Sabbath had intervened and the women who wished to anoint the body had not been able to do so. As early as possible after the Sabbath had passed, they set out to perform this sad task.

They were worried about one thing. Tombs had no doors. When the word door is mentioned it really means opening. In front of the opening was a groove, and in the groove ran a circular stone as big as a cart-wheel; and the women knew that it was quite beyond their strength to move a stone like that. But when they reached the tomb, the stone was rolled away, and inside was a messenger who gave them the unbelievable news that Jesus had risen from the dead.

One thing is certain--if Jesus had not risen from the dead, we would never have heard of him. The attitude of the women was that they had come to pay the last tribute to a dead body. The attitude of the disciples was that everything had finished in tragedy. By far the best proof of the Resurrection is the existence of the Christian church. Nothing else could have changed sad and despairing men and women into people radiant with joy and flaming with courage. The Resurrection is the central fact of the whole Christian faith. Because we believe in the Resurrection certain things follow.

(i) Jesus is not a figure in a book but a living presence. It is not enough to study the story of Jesus like the life of any other great historical figure. We may begin that way but we must end by meeting him.

(ii) Jesus is not a memory but a presence. The dearest memory fades. The Greeks had a word to describe time meaning time which wipes all things out. Long since, time would have wiped out the memory of Jesus unless he had been a living presence forever with us.

"And warm, sweet, tender, even yet

A present help is he;

And faith has still its Olivet,

And love its Galilee."

Jesus is not someone to discuss so much as someone to meet.

(iii) The Christian life is not the life of a man who knows about Jesus, but the life of a man who knows Jesus. There is all the difference in the world between knowing about a person and knowing a person. Most people know about Queen Elizabeth or the President of the United States but not so many know them. The greatest scholar in the world who knows everything about Jesus is less than the humblest Christian who knows him.

(iv) There is an endless quality about the Christian faith. It should never stand still. Because our Lord is a living Lord there are new wonders and new truths waiting to be discovered all the time.

But the most precious thing in this passage is in two words which are in no other gospel. "Go," said the messenger. "Tell his disciples and Peter." How that message must have cheered Peter's heart when he received it! He must have been tortured with the memory of his disloyalty, and suddenly there came a special message for him. It was characteristic of Jesus that he thought, not of the wrong Peter had done him but of the remorse he was undergoing. Jesus was far more eager to comfort the penitent sinner than to punish the sin. Someone has said, "The most precious thing about Jesus is the way in which he trusts us on the field of our defeat."

Constable: Mar 14:53--16:1

B. The Servant's endurance of suffering 14:53-15:47

Jesus' sufferings until now had been anticipatory. Now He began to experience pain resulting from His trials and crucifixion. As the faithful Servant of the Lord who came to do His Father's will, His sufferings continued to increase.

Jesus underwent two trials, a religious one before the Jewish leaders and a civil one before the Roman authorities. This was necessary because under Roman sovereignty the Sanhedrin did not have the authority to crucify. The Sanhedrin wanted Jesus to suffer crucifixion (John 18:31). Each trial had three parts.

Jesus' Religious Trial
Before Annas	John 18:12-14, 19-24
Before Caiaphas	Matt. 26:57-68; Mark 14:53-65; Luke 22:54, 63-65
Before the Sanhedrin	Matt. 27:1; Mark 15:1; Luke 22:66-71
Jesus' Civil Trial
Before Pilate	Matt. 27:2, 11-14; Mark 15:1-5; Luke 23:1-5; John 18:28-38
Before Herod Antipas	Luke 23:6-12
Before Pilate	Matt. 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39-19:16

Constable: Mar 16:1-20

VIII. The Servant's resurrection ch. 16

The resurrection of Jesus is the climax of Mark's Gospel as it is the high point of all the other Gospel accounts. Jesus vindicated His claims to being the divine Son of God, not simply a human messiah, by His resurrection from the dead.

Constable: Mar 16:1-8

A. The announcement of Jesus' resurrection 16:1-8 (cf. Matt. 28:1-8; Luke 24:1-8; John 20:1)

16:1 The Sabbath ended with sundown Saturday evening. The women did not come to the tomb until Sunday morning (v. 2, cf. Matt. 28:1). Why did Mark refer to the Sabbath at all? Probably he did so to clarify that Jesus had been in the tomb for some time.

The women Mark mentioned coming to the tomb were the same ones he said observed Jesus on the cross (15:40-41). Two of them had already visited Jesus' tomb late Friday afternoon (15:47). However there were several other women who accompanied them now (cf. Luke 24:10).

Women Who Visited the Tomb Easter Morning
Matthew 28:1	Mark 16:1	Luke 24:10	John 20:1
Mary Magdalene	Mary Magdalene	Mary Magdalene	Mary Magdalene
The other Mary =	Mary the mother of James	Mary the mother of James
	Salome
		Joanna
		others

They went to anoint Jesus' corpse with spices. The Jews did not practice embalming.⁴⁰⁶ These women simply wanted to honor Jesus by making His corpse as pleasant smelling as possible. Perhaps Mary of Bethany's example had encouraged them to make this sacrifice for Him (cf. 14:3-9). Obviously they did not understand that Jesus would rise from the dead.

"In the final scenes, in Jerusalem, the little people [i.e., the minor characters in Mark's story] exemplify especially the teaching about being servant of all.' Earlier, Jesus served others. Now in his time of need others serve him: Simon the leper receives him in his house; a woman anoints him with ointment worth a worker's annual salary; Simon Cyrenean takes up his cross; Joseph takes his body from the cross and buries him; and a group of women go to the tomb to anoint him after his death. These actions are acts of service done for Jesus by people who courageously sacrifice or risk something--money or arrest or reputation--to carry them out. . . .

"Thus, the little ones serve throughout as foils' for the disciples. . . .

". . . the little people actually fulfill the functions expected of disciples. Because the disciples of John had buried John's corpse, the reader expects the same of Jesus' disciples. Instead, the little people do what might have been expected of the disciples . . ."⁴⁰⁷

16:2-3 Mark dated their visit more precisely.⁴⁰⁸ Apparently the women left their homes before dawn and arrived at the tomb just after sunrise (Matt. 28:1; Luke 24:1; John 20:1). Their concern was the removal of the heavy stone that blocked their entrance into the tomb. They knew nothing about the sealing of the tomb and the posting of the guard there (Matt. 27:62-66).

16:4-5 Mark apparently included this story to impress the reader with the supernatural element represented by the angel. The women would have said to one another, "Who rolled the stone away? It must have been someone very strong." When they entered the antechamber of the tomb, they would have thought, "Who is this young man (Gr. neaniskos)? He must be very unusual." He appeared as a youth, but his strength and his unusual dress indicated that he was an angel (cf. 9:3).

"It may be suggested that the purpose of the angel's presence at the tomb was to be the link between the actual event of the Resurrection and the women. Human eyes were not permitted to see the event of the Resurrection itself. But the angels as the constant witnesses of God's action saw it. So the angel's word to the women, He is risen', is, as it were, the mirror in which men were allowed to see the reflection of this eschatological event."⁴⁰⁹

16:6 The angel first calmed the women's fears. They needed to stop being amazed since Jesus had predicted His resurrection and now it had happened. Then the angel explained where Jesus was. He was raised (Gr. passive tense, implying that God had raised Him)! The empty tomb testified to His resurrection. The same person who was crucified was now alive.

16:7 Peter especially needed this good news in view of his triple denial of Jesus and his consequent discouragement. Mark only recorded this special reference to Peter probably because it meant so much to Peter. Jesus still regarded Peter as one of His disciples in spite of his failure.

Jesus had predicted the scattering of His sheep and their regathering in Galilee (14:27-28). Galilee was the appropriate place to launch a worldwide mission to Gentiles as well as Jews. As He had called His disciples to be fishers of men in Galilee (1:17), now He would commission them to be shepherds of sheep there (John 21:15-19).

"The final scene points back to Galilee, back to the beginning of the story. The young man's message at the tomb with instructions for the disciples to go to Galilee suggests perhaps a fresh start for the disciples or for anyone in the future of the story world who chooses to follow Jesus. By implication, this fresh journey will result in the same complications and the same hostility met in Galilee by John and then by Jesus. Furthermore, Galilee points away from Jerusalem, the center of Judaism, toward gentile nations, where Jesus had said the good news was to be proclaimed before the end came."⁴¹⁰

However the disciples did not go immediately to Galilee. They needed further proof of Jesus' resurrection, which Jesus provided, before they went.

16:8 The women were so upset by what had happened that when they left the tomb they told no one what they had seen--at first. However, it was not long before they were spreading the news that Jesus was alive again (Matt. 28:8; Luke 24:9).

"The ending of Mark . . . punctures any self-confident superiority the reader might feel, for the ending turns irony back upon the reader. Throughout the story when Jesus commanded people to be quiet they talked anyway. But at the end when the young man commands the women to go tell the message--the crucial message--in an ironic reversal they are silent. The fear of the women dominates the ending of the story. At this point fear forces the reader to face once again the fear in his or her own situation. No matter how much the reader knows' or sees,' he or she still must make the hard choice in the end--whether to be silent like the women or to proclaim the good news in the face of persecution and possible death."⁴¹¹

College: Mar 16:1-20

MARK 16

P. THE RESURRECTION (16:1-8)

¹ When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus' body. ² Very early on the first day of the week, just after sunrise, they were on their way to the tomb ³ and they asked each other, " Who will roll the stone away from the entrance of the tomb?"

⁴ But when they looked up, they saw that the stone, which was very large, had been rolled away. ⁵ As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

⁶" Don't be alarmed," he said. " You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. ⁷ But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you.'"

⁸ Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid.

However one assesses the problem of the ending of Mark (16:9-20), the story of the resurrection completes the climax of the book. Jesus' death is followed by his triumph over death.

1-3. The visit of the three women was quite early on the first day of the week, not long after sunrise. Because of the sabbath and then the darkness after the sunset which began the first day of the week, this was the first opportunity they had to anoint Jesus' body for burial. Typically the body would be anointed with oil (by rubbing or pouring) and/or treated with spices. Oil and spices could be combined in a fragrant oil. That seems to be the case here since the verb " anoint" (ajleivfw, aleiphô) is used with reference to the spices.

The boulder or disc-shaped carved stone at the entrance to the tomb was large enough that the three women anticipated needing help to move it. Obviously, they did not anticipate it being moved already. In all of the Gospel accounts the disciples seem quite surprised by the resurrection, even though Jesus had repeatedly predicted it. They did not understand (cf. Mark 9:10, 31-32).

4-5. The large stone had been rolled back. So they entered the tomb to find a young man sitting on the right side. The young man's white robe suggests what Matt 27:2-3 specifies: he was an angel. The women apparently recognized him as such and they were alarmed.

6-7. The women's alarmed reaction and the initial reassurance of the angel are standard parts of angelic appearances (cf. Luke 1:12-13, 28-30; 2:9-10). The angel's message has two parts. First, he declares that Jesus has risen. They had seen not only the tomb, but " where he was laid" (15:47). Now the angel uses that awareness to show them that " the place where they laid him" is vacant.

The second part of the young man's message is a message to the disciples and to Peter. Peter is perhaps singled out because of his denials of Jesus. It was in the very context of Jesus' prediction concerning all of them deserting him and Peter denying him that he had said " after I am raised up, I will go before you to Galilee" (14:28). The message the women are to take to Peter and the others recalls that resurrection promise and assures them that they will see him in Galilee.

8. Although the ending of Mark's Gospel is uncertain (see the appendix on 16:9-20), there is some probability that he intended to end with this verse. If so, then the Gospel ends on the note of the women's overwhelming awe in response to their experience at the tomb. Every item in v. 8 underscores this point. The more literal translation of the NRSV accurately portrays the two sections of Mark's sentence and how each begins with an action that is then grounded in the women's sense of awe:

a) " So they went out and fled from the tomb, for terror and amazement had seized them; and

b) they said nothing to anyone, for they were afraid."

Three words described their emotional state: " terror," " amazement," and " afraid." Two actions demonstrate the same: they " fled from the tomb" and " they said nothing to anyone." Of course their silence was temporary. Of course they and others saw the risen Lord. The other Gospels enter into what happened next. But if Mark stopped here these events are all left to the implied future of the story. The point of vv. 1-8 might be paraphrased as follows: " He has risen! You will see him! How awesome!"

Q. POST-RESURRECTION APPEARANCES (16:9-20)

The text critical problem concerning these verses is discussed in the appendix. Although I am inclined to think that Mark ended his book at 16:8, the problem is difficult and divergent opinions ought to be respected. Furthermore, the material in vv. 9-20 is in harmony with the other Gospels and may be studied with profit. Therefore I have chosen to comment on these verses.

These verses emphasize two themes: faith and mission. The emphasis on faith can be seen in the following phrases: " they did not believe it" (v. 11), " they did not believe them either" (v. 13), " he rebuked them for their lack of faith and their stubborn refusal to believe" (v. 14), " whoever believes and is baptized will be saved, but whoever does not believe will be condemned" (v. 16), and " these signs will accompany those who believe" (v. 17). The theme of faith is also undergirded by the appearances of Jesus, the testimony of those who saw him, and the emphasis (in vv. 17-18 and 20) on confirmatory signs.

The emphasis on mission can be seen in the following phrases: " she went and told those who had been with him" (v. 10), " they returned and reported it to the rest" (v. 13), " go into all the world and preach the good news to all creation" (v. 15), and " then the disciples went out and preached everywhere" (v. 20).

These verses do form another fitting ending to the Gospel. They call the reader to believe the message and to proclaim it to others.

1. The Appearance to Mary Magdalene (16:9-11)

⁹ When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. ¹⁰ She went and told those who had been with him and who were mourning and weeping. ¹¹ When they heard that Jesus was alive and that she had seen him, they did not believe it.

Verse 9 reemphasizes that Jesus rose on the first day of the week. Mary Magdalene was first introduced in 15:40. This verse adds the observation that Jesus had exorcised seven demons from her. Luke 8:2 also refers to this exorcism, but none of the Gospels provide an account of the story. The main point in this paragraph is that Mary told the disciples she had seen Jesus alive, but they did not believe her. Appearances to Mary Magdalene are also found in Matt 28:9 (with others) and John 20:11-18.

2. The Appearance to Two Disciples (16:12-13)

¹² Afterward Jesus appeared in a different form to two of them while they were walking in the country. ¹³ These returned and reported it to the rest; but they did not believe them either.

This brief report is apparently the same story as Luke 24:13-35 tells in some detail about two disciples on the road to Emmaus. The point emphasized in these two brief verses is that the two disciples saw and reported that Jesus was alive, but the others did not believe.

3. The Appearance to and Commission of the Eleven

(16:14-18)

¹⁴ Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

¹⁵ He said to them," Go into all the world and preach the good news to all creation. ¹⁶ Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. ¹⁷ And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; ¹⁸ they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well."

14. The reason the number is now eleven is of course due to Judas' betrayal. This verse resonates with the two previous stories in which the disciples refused to believe the testimony of Mary Magdalene and then of the two unnamed disciples. It implicitly warns the reader not to follow " their lack of faith and their stubborn refusal to believe."

15-16. Jesus commissions the eleven to go into all the world and preach the gospel. At this point in the story the gospel must be the good news about Jesus Christ, especially the good news that he rose from the dead. This good news calls for a response. Those who hear it should believe it and be baptized. Those who do so will be saved. Those who do not believe (it goes without saying that unbelievers will not be baptized) will be condemned. Salvation and condemnation here presumably refer to eternity in heaven or hell.

17-18. The miracles Jesus speaks of in these verses are viewed as " signs" (shmei'a, sçmeia) acts which point beyond themselves to the truth of the message. The book of Acts provides examples of most of the signs that Jesus says would be performed by those who accepted the gospel. Healings, exorcisms, and tongue-speaking are frequent occurrences in Acts. On one occasion Paul was accidentally bitten by a poisonous snake, but the poison had no effect on him (Acts 28:3-6). The reference to drinking deadly poison presumably refers to occasions in which a disciple might be forced to drink poison as a form of execution for his or her faith, but would be protected by the Lord. Of course this is not a blanket promise of protection. The New Testament records examples both of miraculous protection (e.g., Acts 12:3-10) and of martyrdom (e.g., Acts 12:2).

4. The Ascension and the Disciples' Mission (16:19-20)

¹⁹ After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. ²⁰ Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

19. The phrase " Lord Jesus" is common in Acts and in Paul's writings. Otherwise, it occurs here, once in Luke (24:3), and twice in Revelation (22:20-21). Jesus ascended from the disciples to the right hand of God. The reference to " the right hand of God" echoes Ps 110:1 as in Mark 14:62 where Jesus told the Sanhedrin they would " see the Son of Man sitting at the right hand of the Mighty One."

20. The disciples did what Jesus told them to do. They " went out" (" Go into all the world" ) and " preached everywhere" (" and preach the good news to all creation" ). And the Lord fulfilled his promise concerning the confirmatory signs (cf. vv. 17-18).

APPENDIX

THE TEXT CRITICAL PROBLEM OF MARK 16:9-20

It is unfortunate that the ending of Mark is uncertain, but it is important not to overrate the significance of the problem. There is no doctrine or practice discussed in vv. 9-20 that is not taught elsewhere in the New Testament. The only religious practices which need 16:9-20 as their basis are snake handling and poison drinking. And these practices are, of course, erroneously based on v. 18, which is not recommending that Jesus' disciples deliberately pick up snakes or drink poison as religious ceremonies.

There are actually five different endings represented in the ancient manuscripts, versions, and church fathers:

1) After v. 8 one Old Latin manuscript provides what is called the " shorter ending" of Mark: " And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation" (NRSV).

2) After v. 8 several manuscripts and versions add this " shorter ending" plus the " longer ending," vv. 9-20.

3) One manuscript (Washingtonianus) contains the " longer ending," vv. 9-20, in an expanded version with a long addition between vv. 14 and 15: " And they excused themselves saying, 'This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits. Therefore reveal your righteousness now' - thus they spoke to Christ. And Christ replied to them, 'The term of years of Satan's power has been fulfilled, but other terrible things draw near. And for those who have sinned I was handed over to death, that they may return to the truth and sin no more, that they may inherit the spiritual and imperishable glory of righteousness that is in heaven.'"

4) The majority of witnesses conclude the book with vv. 9-20, although some of them provide a critical note or sign indicating an awareness that there was a problem with the ending after v. 8.

5) The two oldest and best manuscripts (Sinaiticus and Vaticanus), one late manuscript (304), several ancient versions, and some of the church fathers end the book after v. 8. In the time of Eusebius (early fourth century) and Jerome (late fourth, early fifth) " almost all" of the Greek manuscripts known to these church leaders ended at v. 8.

The first three alternatives can be immediately dismissed as poorly attested. The last two are the viable alternatives. The issue is whether vv. 9-20 were written by Mark or added to the text by a scribe who either composed them for this purpose or found them already existing and joined them to Mark.

In the twentieth century most New Testament text critics (those who study the ancient texts), commentators, and translators have concluded that Mark did not write vv. 9-20. The primary reasons for doubting that Mark penned vv. 9-20 are:

1) The best ancient manuscripts (Sinaiticus and Vaticanus) both omit vv. 9-20. Furthermore, Eusebius and Jerome indicate that most Greek manuscripts of the fourth and early fifth centuries did not have them.

2) Some of the words and grammatical features of vv. 9-20 differ from Mark's usual style. For example, although Mark uses the word kaiv ( kai , " and" ) to begin nearly sixty percent of his sentences, in vv. 9-20 only one sentence begins with kai (v. 15). (But such stylistic judgments are often highly subjective.)

Those who argue that Mark did write vv. 9-20 point out that all or at least some of these verses were known to Irenaeus and probably to Tatian in the late second century. Justin Martyr may have known the long ending at the middle of the second century. This information is important but in the opinion of most scholars it does not overthrow the evidence against the longer ending. As is also true for a number of textual problems in other New Testament books, both the shorter and longer readings existed by the late second century. We are still faced with the problem of deciding between them.

Another reason advanced in favor of Mark having written vv. 9-20 is the opinion that without them Mark does not have a proper ending. Even if that were true, it would not necessarily mean that vv. 9-20 are Mark's original ending. Gundry and others believe the original ending was lost. But most interpreters believe that vv. 1-8 are a proper ending. It was not necessary to end a Gospel by telling several stories of Jesus' post-resurrection appearances. It is clear that Mark believed he did appear. But perhaps he chose to end with the sense of awe created by the empty tomb.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 16:1-8

P A R T  E I G H T H.
OUR LORD'S RESURRECTION, APPEARANCES
AND ASCENSION. JUDÆA AND GALILEE.
TIME, FORTY DAYS. SPRING AD. 30.

CXXXIV.
ANGELS ANNOUNCE THE RESURRECTION TO
CERTAIN WOMEN. PETER AND JOHN
ENTER THE EMPTY TOMB.
(Joseph's Garden. Sunday, very early.)
^aMATT. XXVIII. 1-8; ^bMARK XVI. 1-8; ^cLUKE XXIV. 1-8, 12; ^dJOHN XX. 1-10.

   ^c1 But  ^a1 Now late on the sabbath day,  ^b1 And when the sabbath was past, con the first day of the week, {aas it began to dawn toward the first day of the week,} cat early dawn, dwhile it was yet dark, cometh {acame} ^dMary Magdalene early aand the other Mary bthe mother of James, and Salome, cunto the tomb, bringing {bbrought} cthe spices which they had prepared. [Luk 23:56.] ato see the sepulchre. bthat they might come and anoint him.  ^a2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.  3 His appearance was as lightning, and his raiment white as snow:  4 and for fear of him the watchers [the Roman soldiers on guard] did quake, and became as dead men. [The angel sat upon the stone that the Roman guards might make no attempt to reclose the tomb.]  ^b2 And very early on the first day of the week, they come to the tomb when the sun was risen.  3 And they were saying among themselves, Who shall roll us away the stone from the door of the tomb?  ^c2 And they found the stone rolled away from [739] the tomb.  ^b4 and looking up, they see {d [Mary Magdalene] seeth} bthat the stone is rolled back: {dtaken away from the tomb.} for it was exceeding great.  ^c3 And they bentering into the tomb, {centered in,} and found not the body of the Lord Jesus. [John mentions Mary Magdalene alone, though she came with the rest of the women. As she was the one who reported to John and Peter, he describes her actions, and makes no mention of the others.]  ^d2 She runneth therefore, 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 tomb, and we know not where they have laid him. [Though Mary came with the other women, she departed at once, while the others tarried, as the sequel shows. The narrative proceeds to tell what happened to the other women after Mary had departed.]  ^c4 And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel: bthey saw a young man sitting on the right side, arrayed in a white robe; and they were amazed.  ^c5 and as they were affrighted and bowed down their faces to the earth, they said unto them, {bhe athe angel} answered and said unto the women, Fear not ye; ^cBe not amazed: afor I know that ye seek Jesus, bthe Nazarene, who hath been crucified: ^cWhy seek ye the living among the dead?  6 He is not here, but {afor} he is risen, even as he said. cremember how he spake unto you when he was yet in Galilee,  7 saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again.  8 And they remembered his words [For the words referred to, see Mat 17:22, Mat 17:23. The angel continues his speech as follows], ^aCome, bbehold, the place where they laid him! asee the place where the Lord lay. [Here is a double wonder, that men should put the Son of God in a grave, and that he should consent to be put there.]  ^b7 But {^a7 And} go quickly, and tell his disciples, [740] band Peter, ^aHe is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: bas he said unto you. alo, I have told you. [The women were told to hasten, for the disciples were not to endure their sorrow a moment longer than was needful. Peter was mentioned by name that he might know that he was not cast off for his denial. The Lord appeared to some chosen few in Judæa, but the large body of his disciples were to see him in Galilee; see Psa 16:10, Isa 53:10, and many other passages set forth the resurrection of our Lord; his own words, too, had plainly foretold it, yet among the disciples it was so much beyond all expectation that the prophecies had no meaning until made clear by the event itself. Yet these are the men whom the Jews accused of inventing the story of a resurrection!]

[FFG 739-742]

Lapide: Mar 16:1-20

CHAPTER XVI.

 1 An angel declareth the resurrection of Christ to three women. 9 Christ himself appeareth to Mary Magdalene : 12 to two going into the country : 14 then to the apostles, 15 whom he sendeth forth to preach the gospel : 19 and ascendeth into heaven.

 Ver. 1 . And when the Sabbath was past : that is to say, at the beginning of the night before the Lord's day. "After a sad week comes the radiance of a happy day," says the Scholiast.

Mary of Jacob (Vulg.), i.e., Mary, the mother of James the Less and Jude, as the Arabic version gives it, and the wife of Cleopas.

And Salome : the wife of Zebedee, and mother of James and John.

That coming they might anoint Jesus. According to the custom of the Jews, says Theophylact; that the body might be preserved sweet. Spices are of a drying nature. They did not realise the dignity of Christ's Divinity, nor His resurrection. But they loved Him very tenderly, both as a man and a prophet, although now dead.

Ver. 6. Who was crucified : He is risen ; He is not here. "The angel is not ashamed of the cross," says Theophylact, "for in it is the salvation of men." The Interlinear says, "The cross's bitter root is gone; the flower of life with its fruits, which lay in death, has arisen in glory."

Go, tell His disciples. "The women are bid," says the Interlinear, "to announce it to the apostles, because as by a woman (Eve) death was announced, by a woman it might be told that life had risen again."

And Peter. "That him whom a woman had made deny, a woman might make confess," says Druthmar. The Scholiast in S. Jerome adds that "Peter was named especially because he counted himself unworthy of being a disciple, because he had thrice denied his Master." And S. Gregory ( Hom. 21, in Evang.) says, "If the angel had not named Peter, he would not have dared to come among the disciples. He is called, therefore, by name, that he might not despair."

Ver. 8. For a trembling (of body) and fear (of mind) had seized them. Theophylact says, "έκστασις, that is, stupor, at the sight of the angel had come on them." But this astonishment was mingled with intense joy. For they were astounded and were glad at the wonderful things which they heard, even that Jesus their beloved was risen from the dead.

For they were afraid. Not only because of the vision of angels, but also "on account of the Jews," says Euthymius, "lest they should appear to have themselves stolen away Jesus; lest they should kill them when they heard that they had proclaimed the resurrection of Jesus: as shortly afterwards the Jews placed Mary Magdalene, Martha, and Lazarus in a ship without oars or sail, and sent them to what would have been certain destruction had not God brought them in safety to Marseilles."

Ver. 9. Magdalene, out of whom He had cast seven devils. Mark adds this to show the power of repentance and love. With these was Magdalene the sinner so inflamed, that she deserved first to see Christ risen again, that from her sinners might learn not to despair, but vehemently to love; for so they shall surpass the Holy Innocents in grace and glory. So Bede, "Because where sin abounded, grace hath superabounded." Bede adds, "A woman was the beginner of transgression. A woman first tasted death, but in Magdalene woman first saw the resurrection, that woman might not bear the perpetual guilt of transgression among men." See what is said on Luk 8:2.

Ver. 12. He appeared in another shape : Arabic, garment, i.e., of a traveller, as they were going into the country: Arabic, to the village ; Gr. into the field, i.e., to a country-house at Emmaus. For, as S. Austin says ( Consens. Evang.), "under the name of country not only villages, but towns and boroughs outside the capital, which was the mother city of all, were wont to be called." These disciples, therefore, were going from Jerusalem into the country, that is, into the neighbouring small town of Emmaus. This place was made a famous city by the Romans, and called Nicopolis, as a monument of their victory in the capture of Jerusalem. This appearance of Christ is the same as that related by S. Luke (Luk 24:13), as is plain from the circumstances, which are the same in both cases. So commentators generally. Euthymius alone thinks they were different, because Mark adds that the Apostles did not believe them when they told them that Christ was risen, whilst Luke intimates the contrary, that they did believe. But the answer is easy, that some believed, but others did not believe.

Ver. 13. Neither did they believe them. This happened by the permission and providence of God. "For this their incredulity was not so much their weakness as it was to become our strength," says S. Gregory. "For the resurrection itself was made manifest to them by many proofs, when they doubted of it. And when we read and acknowledge these things, what else is it but to be confirmed by their doubting?"

Ver. 14. At length He appeared to the eleven as they were at table. The Vulgate has novissime, last of all : Gr. ύστεζον. This was the last appearance of Christ on the day of the resurrection, for S. Mark only relates those appearances which took place on that day. You may say, But if so, He did not appear to the Eleven, but to the Apostles, for S. Thomas was absent. Wherefore Maldonatus thinks that this appearance was that which took place on the Sunday after the resurrection, when Thomas was present. But I say that they are here called the Eleven, although Thomas was absent, because the college of the Apostles after the treachery of Judas was reduced to eleven. That is why they are here called the Eleven, although Thomas was absent. Thus the Decemvirs were called by that name when gathered together, although one or two might be absent.

They did not believe. S. Jerome ( lib. 2, cant. Pelag.) writes that in some Greek codices there is found added after these words as follows: "And they had content, saying, Substance is that world of iniquity which by means of evil spirits suffers not the true power of God to be apprehended: therefore now reveal Thy righteousness." But the Church has expunged all this, for it savours of the heresy of Manes and Montanus.

Ver. 15 . And He said unto them, Go ye into the whole world, and preach the Gospel to every creature. He said this not on Easter day, when He appeared to the Eleven as they sat at meat, but afterwards, when He showed Himself to them and others on a mountain of Galilee, as it is in S. Matt. xxviii. 16, &c. Or it may be that He committed this chief and peculiar office of preaching the Gospel to the Apostles more than once.

Go ye into the whole world, that is to say, not into Judæa only, as ye have done hitherto, but up and down in all directions throughout the world. For it does not seem probable that a few Apostles should have traversed and converted the whole world, especially because in America, lately discovered, no traces of the faith of Christ have been found.

Every creature, i.e., to all nations, as it is in Mat 28:19.

Ver. 16. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned. This saying of Christ is abused to support their heresies, 1st, by the Lutherans, to prove that faith alone without good works is sufficient to salvation. But I reply that the meaning of Christ, as Euthymius, Theophylact, and others have observed, is, he that believeth, &c., i.e., "he that, believing in Christ and receiving His baptism, has been washed from his sins, imbued with the grace of God, and sanctified, he shall be saved," understand, "if he die in that state, retaining the grace of God even unto death." But it is impossible for the baptized to continue in this state of grace if they do not those good works which the law of Christ commands. Also, in the name of faith, or faith and babtism, as the prime requisites, and which, at the beginning of the Church were chiefly to be inculcated upon the Gentiles, all other things consequent upon them must be understood, such as hope, charity, and good works, as I have shown at length in the introduction to S. Paul's Epistles.

2nd The Anabaptists infer from this saying of Christ that little children must not be baptized, because they cannot believe. But I answer, Christ is here speaking of adults. For only adults are able to believe, and all the preceding words apply to adults only. That little children ought to be baptized is plain from the perpetual tradition and practice of the Church, and from the words in S. John iii. 5, "Verily, verily, I say unto you, unless any one be born of water and the Holy Ghost, he cannot enter into the kingdom of God."

S. Augustine adds, and reiterates in various passages, that these words of Christ do refer to infants also in a measure, for as they sinned by the will of Adam, not their own, so likewise they believe by the faith of the Church, in their parents, or those who present them for baptism, not by their own.

3rd The Calvinists gather from these words of Christ that baptism is not necessary for salvation, but that faith only is sufficient, because of it alone, they say, Christ subjoins, But he that believeth not shall be condemned. I reply that under the word believe, i.e., faith, baptism must be understood, which is the sacrament of faith, as well as all the other things which spring from and follow faith, as I have just said. For Mark, studying brevity, left it to the reader to gather from what he had said immediately previous, that these must be understood, or shall not be baptized. For otherwise the antithesis would be imperfect. To complete it we must read as follows, He that believeth and is baptized shall be saved ; but he that believeth not, or is not baptized, shall be condemned, For that baptism is necessary for salvation is plain from the words of Christ in S. John iii. 5, already cited.

Ver. 18. They shall take up serpents. From the places which they infested, and as Euthymius says, "They, shall destroy them, or even take them up in their hands without harm," as S. Paul did the viper. Therefore the Arabic translates, They shall take up serpents in their hands.

And if they shall drink any deadly thing. They shall drink poison unharmed, as the Apostles and many Saints have done.

They shall lay their hands upon the sick, &c. Observe that these signs were necessary in the Primitive Church for proving and strengthening the faith of Christ. Wherefore at that time almost all believers wrought miracles, at least of certain kinds; as, for example, the expulsion of devils from energumens. This is plain from Justin's Dialogue against Trypho, Tertullian ( Apolog.), Lactantius, and others. Many also at that time received in baptism the gift of tongues. See Act 10:47, &c.

Mystically : S. Bernard ( Serm. de Ascens.) says, "The first work of faith which worketh by love is compunction of heart, by which, without doubt, devils are cast out when sins are rooted out of the heart. After that they who believe in Christ speak with new tongues when old things depart but of their mouth, and for the time to come they speak not with the old tongue of our first parents, who declined unto words of wickedness in making excuses for their sins. But when by compunction of the heart, and confession of the mouth, the former sins have been blotted out, in order that men may not backslide, and their latter end be worse than the beginning, it is needful that they take away serpents, that is, extinguish poisonous suggestions, &c. If they shall drink any deadly thing it shall not hurt them. This is, when they feel the stings of concupiscence, they shall not consent. They shall lay their hands upon the sick, and they shall recover. This is, they shall cover their evil affections by good works, and by this medicine they shall be healed."

Ver. 19 He was taken up into heaven. By His divinity communicating to His body the qualities of lightness and fleetness.

"O kingdom of eternal blessedness, where youth never groweth old, where beauty never waneth, nor love groweth cold, where health knows no sickness, where joy never decreaseth, where life hath no end" (S. Augustine, in Solil. c. 39).

 

END OF VOL. III

Commentary -- Other

Contradiction: Mar 16:1

81. Was Jesus' body wrapped in spices before burial in accordance with Jewish burial customs (John 19:39-40), or did the women come and administer the spices later (Mark 16:1)?

(Category: the texts are compatible with a little thought)

John 19:39,40 clearly states that Joseph and Nicodemus wrapped the body in 75 pounds of myrrh and aloes, along with strips of linen. We also know from the synoptic writers that the body was placed in a large shroud. There need be no contradiction here. The fact that the synoptics do not mention the spices during the burial does not mean that they were not used.

If Mark 16:1 is taken to mean that the women were hoping to do the whole burial process themselves, they would need the strips of linen as well, which are not mentioned. It is likely that they simply wished to perform their last act of devotion to their master by adding extra spices to those used by Joseph.

As Jesus died around the ninth hour (Mark 15:34-37), there would have been time (almost three hours) for Joseph and Nicodemus to perform the burial process quickly before the Sabbath began. We need not suppose that there was only time for them to wrap his body in a shroud and deposit it in the tomb.

82. Did the women buy the spices after (Mark 16:1) or before the Sabbath (Luke 23:55 to 24:1)?

(Category: the texts are compatible with a little thought)

Several details in the accounts of the resurrection suggest that there were in fact two groups of women on their way to the tomb, planning to meet each other there. See question 86 for more details of these two groups.

Now it becomes clear that Mary Magdalene and her group bought their spices after the Sabbath, as recorded by Mark 16:1. On the other hand, Joanna and her group bought their spices before the Sabbath, as recorded by Luke 23:56. It is significant that Joanna is mentioned only by Luke, thereby strengthening the proposition that it was her group mentioned by him in the resurrection account.

{ { 84. Did the women go to the tomb to anoint Jesus' body with spices (Mark 16:1; Luke 23:55-24:1), or to see the tomb (Matthew 28:1), or for no reason (John 20:1)?

(Category: the texts are compatible with a little thought)

This answer links in with number 81 above. We know that they went to the tomb in order to put further spices on Jesus' body, as Luke and Mark tell us. The fact that Matthew and John do not give a specific reason does not mean that there was not one. They were going to put on spices, whether or not the gospel authors all mention it. We would not expect every detail to be included in all the accounts, otherwise there would be no need for four of them!

Contradiction: Mar 16:2

83. Did the women visit the tomb "toward the dawn" (Matthew 28:1), or "When the sun had risen" (Mark 16:2)?

(Category: the texts are compatible with a little thought)

A brief look at the four passages concerned will clear up any misunderstanding.

o Matthew 28:1: 'At dawn...went to look at the tomb'.

o Mark 16:2 'Very early...just after sunrise, they were on their way to the tomb'.

o Luke 24:1: 'Very early in the morning...went to the tomb'.

o John 20:1: 'Early...while it was still dark...went to the tomb'.

Thus we see that the four accounts are easily compatible in this respect. It is not even necessary for this point to remember that there were two groups of women, as the harmony is quite simple. From Luke we understand that it was very early when the women set off for the tomb. From Matthew we see that the sun was just dawning, yet John makes it clear that it had not yet done so fully: The darkness was on its way out but had not yet gone. Mark's statement that the sun had risen comes later, when they were on their way. It is perfectly reasonable to assume that the sun had time to rise during their journey across Jerusalem.

Contradiction: Mar 16:4

85. When the women arrived at the tomb, was the stone "rolled back" (Mark 16:4), "rolled away" (Luke 24:2), "taken away" (John 20:1), or did they see an angel do it (Matthew 28:1-6)?

(Category: misread the text)

Matthew does not say that the women saw the angel roll the stone back. This accusation is indeed trivial. After documenting the women setting off for the tomb, Matthew relates the earthquake, which happened while they were still on their way. Verse 2 begins by saying, 'There was a violent earthquake', the Greek of which carries the sense of, 'now there had been a violent earthquake'. When the women speak to the angel in verse 5, we understand from Mark 16:5 that they had approached the tomb and gone inside, where he was sitting on the ledge where Jesus' body had been. Therefore, the answer to this question is that the stone was rolled away when they arrived: there is no contradiction.

Contradiction: Mar 16:5

86. In (Matthew 16:2; 28:7; Mark 16:5-6; Luke 24:4-5; 23), the women were told what happened to Jesus' body, while in (John 20:2) Mary was not told.

(Category: the texts are compatible with a little thought)

The angels told the women that Jesus had risen from the dead. Matthew, Mark and Luke are all clear on this. The apparent discrepancy regarding the number of angels is cleared up when we realize that there were two groups of women. Mary Magdalene and her group probably set out from the house of John Mark, where the Last Supper had been held. Joanna and some other unnamed women, on the other hand, probably set out from Herod's residence, in a different part of the city. Joanna was the wife of Cuza, the manager of Herod's household (Luke 8:3) and it is therefore highly probable that she and her companions set out from the royal residence.

With this in mind, it is clear that the first angel (who rolled away the stone and told Mary and Salome where Jesus was) had disappeared by the time Joanna and her companions arrived. When they got there (Luke 24:3-8), two angels appeared and told them the good news, after which they hurried off to tell the apostles. In Luke 24:10, all the women are mentioned together, as they all went to the apostles in the end.

We are now in a position to see why Mary Magdalene did not see the angels. John 20:1 tells us that Mary came to the tomb and we know from the other accounts that Salome and another Mary were with her. As soon as she saw the stone rolled away, she ran to tell the apostles, assuming that Jesus had been taken away. The other Mary and Salome, on the other hand, satisfied their curiosity by looking inside the tomb, where they found the angel who told them what had happened. So we see that the angels did inform the women, but that Mary Magdalene ran back before she had chance to meet them.

Contradiction: Mar 16:6

86. In (Matthew 16:2; 28:7; Mark 16:5-6; Luke 24:4-5; 23), the women were told what happened to Jesus' body, while in (John 20:2) Mary was not told.

(Category: the texts are compatible with a little thought)

The angels told the women that Jesus had risen from the dead. Matthew, Mark and Luke are all clear on this. The apparent discrepancy regarding the number of angels is cleared up when we realize that there were two groups of women. Mary Magdalene and her group probably set out from the house of John Mark, where the Last Supper had been held. Joanna and some other unnamed women, on the other hand, probably set out from Herod's residence, in a different part of the city. Joanna was the wife of Cuza, the manager of Herod's household (Luke 8:3) and it is therefore highly probable that she and her companions set out from the royal residence.

With this in mind, it is clear that the first angel (who rolled away the stone and told Mary and Salome where Jesus was) had disappeared by the time Joanna and her companions arrived. When they got there (Luke 24:3-8), two angels appeared and told them the good news, after which they hurried off to tell the apostles. In Luke 24:10, all the women are mentioned together, as they all went to the apostles in the end.

We are now in a position to see why Mary Magdalene did not see the angels. John 20:1 tells us that Mary came to the tomb and we know from the other accounts that Salome and another Mary were with her. As soon as she saw the stone rolled away, she ran to tell the apostles, assuming that Jesus had been taken away. The other Mary and Salome, on the other hand, satisfied their curiosity by looking inside the tomb, where they found the angel who told them what had happened. So we see that the angels did inform the women, but that Mary Magdalene ran back before she had chance to meet them.

Critics Ask: Mar 16:2

MARK 16:2 —Was Mary at the tomb before sunrise or after?

PROBLEM: Mark states that Mary was there “very early in the morning … when the sun had risen” (v. 2 ). But John says it was “early, while it was still dark” ( John 20:1 ).

SOLUTION: There are two general possibilities here. One possibility suggests that the phrase “when the sun had risen” ( Mark 16:2 ) merely denotes early dawn (cf. Ps. 104:22 ), when it was“still dark” ( John 20:1 ), relatively speaking.

Another view holds that Mary came alone at first when it was still dark before sunrise ( John 20:1 ), and then again later after sunrise, she returned with the other women ( Mark 16:1 ). In support of this is the fact that only Mary is mentioned in John, but Mary and the other women are named in Mark. Also, Luke ( 24:1 ) says it was “very early in the morning,” implying after sunrise, when the “women” [not just Mary] had come. Likewise, Matthew ( 28:1 ) speaks of it being “after the Sabbath, as the first day of the week began to dawn” that “Mary Magdalene and the other Mary came to see the tomb.” Only John mentions Mary being there alone “while it was still dark” ( John 20:1 ).   

Evidence: Mar 16:6

QUESTIONS & OBJECTIONS

" How many angels were at the tomb—one or two?"

The question has arisen simply because Matthew and Mark mention one angel, whereas Luke and John refer to two. There is no conflict if there were two angels but Matthew and Mark quote the one who was a spokesperson.

Introduction / Outline

Robertson: Mark (Book Introduction)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

JFB: Mark (Book Introduction)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Outline)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 16 (Chapter Introduction)

Overview

Mar 16:1, An Angel declares the resurrection of Christ to three women; Mar 16:9, Christ himself appears to Mary Magdalene; Mar 16:12, to two going into the country; Mar 16:14, then to the apostles; Mar 16:15, whom he sends forth to preach the gospel; Mar 16:19, and ascends into heaven.

Poole: Mark 16 (Chapter Introduction)

CHAPTER 16

MHCC: Mark (Book Introduction)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 16 (Chapter Introduction)

(Mar 16:1-8) Christ's resurrection made known the women.

(Mar 16:9-13) Christ appears to Mary Magdalene and other disciples.

(Mar 16:14-18) His commission to the apostles.

(Mar 16:19, Mar 16:20) Christ's ascension.

Matthew Henry: Mark (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 16 (Chapter Introduction)

In this chapter, we have a short account of the resurrection and ascension of the Lord Jesus: and the joys and triumphs which it furnished all believers with, will be very acceptable to those who sympathised and suffered with Christ in the foregoing chapters. Here is, I. Christ's resurrection notified by an angel to the women that came to the sepulchre to anoint him (Mar 16:1-8). II. His appearance to Mary Magdalene, and the account she gave of it to the disciples (Mar 16:9-11). III. His appearance to the two disciples, going to Emmaus, and the report they made of it to their brethren (Mar 16:12, Mar 16:13). IV. His appearance to the eleven with the commission he gave them to set up his kingdom in the world, and full instructions and credentials in order thereunto, (Mar 16:14-18). V. His ascension into heaven, the apostles' close application to their work, and God's owning of them in it (Mar 16:19, Mar 16:20).

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 16 (Chapter Introduction)

Tell Peter (Mar_16:1-8)

The Commission Of The Church (Mar_16:9-20)

Constable: Mark (Book Introduction)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Book Introduction)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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Anderson, Hugh. The Gospel of Mark. New Century Bible Commentary. Grand Rapids: Eerdmans, 1976.

Batey, Richard, A. Jesus and the Forgotten City: New Light on Sepphoris and the Urban World of Jesus. Grand Rapids: Baker, 1991.

Bauer, Walter, William F. Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature , 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. Baptism in the New Testament. London: MacMillan, 1962.

. Jesus and the Kingdom of God. Grand Rapids: Eerdmans, 1986.

Best, Ernest. Mark: The Gospel As Story. Edinburgh: T. & T. Clark, 1983.

Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. WUNT 2.40. Tübingen: J.C.B. Mohr, 1991.

Blomberg, Craig L. Interpreting the Parables. Downers Grove: InterVarsity, 1990.

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. Matthew. New American Commentary. Nashville: Broadman, 1992.

Bock, Darrell L. "Elijah and Elisha." DJG 203-206.

Bratcher, Robert G. and Eugene A. Nida. A Translator's Handbook on the Gospel of Mark. Leiden: E.J. Brill, 1961.

Brown, Raymond E. The Death of the Messiah. Anchor Bible Reference Library, 2 Volumes. New York: Doubleday, 1994.

Bruce, F.F. The Canon of Scripture. Downers Grove: InterVarsity, 1988.

Cargounis, C.C. "The Kingdom of God/Heaven." DJG 417-430.

Carson, Donald A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Carson, Donald A. "Matthew." In The Expositor's Bible Commentary. Ed. Frank E. Gaebelein. Vol. 8. Grand Rapids: Zondervan, 1984.

Cranfield, C.E.B. The Gospel according to Saint Mark. Cambridge Greek Testament Commentary. Cambridge, England: University Press, 1959.

Davids, Peter. Commentary on James. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1982.

Dodd, C.H. "The Kingdom of God Has Come." Expository Times 48 (1936-37): 138-142.

. The Parables of the Kingdom. London: Nisbet, 1935.

Farmer, William R. The Last Twelve Verses of Mark. SNTSMS 25. Cambridge: Cambridge University Press, 1974.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd edition. Grand Rapids: Eerdmans, 1993.

Fitzmyer, Joseph A. "The Aramaic Qorban Inscription from Jebel Hallet et-Turi and Mark 7:11/Matt. 15:5." Journal of Biblical Literature 78 (1959): 60-65.

. The Gospel According to Luke I-IX. Anchor Bible Commentary, Vol. 28A. Garden City, NY: Doubleday, 1981.

France, Richard T. Jesus and the Old Testament. Downers Grove: InterVarsity, 1971.

. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Geldenhuys, Norval G. Commentary of the Gospel of Luke. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1983.

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Guelich, Robert A. Mark 1:1-8:26. Word Biblical Commentary, Vol. 34A. Dallas: Word, 1989.

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. "Herodian Dynasty." DJG 317-326.

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Marcus, Joel. "The Jewish War and the Sitz im Leben of Mark." Journal of Biblical Literature 111 (1992): 443-446.

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. The Origins of New Testament Christology. Updated ed. Downers Grove: InterVarsity, 1990.

McGarvey, J.W. "Biblical Criticism." Christian Standard 32 (1896): 1367.

. The New Testament Commentary. Vol. 1: Matthew and Mark. Delight, AR: Gospel Light, 1875.

McIver, Robert K. "One Hundred-Fold Yield - Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8." New Testament Studies 40 (1994): 606-608.

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Metzger, Bruce M. A Textual Commentary on the Greek New Testament. Second Edition. Stuttgart: Wurttemberg Bible Society, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary, Vol. 49. Dallas: Word, 1988.

Roads, David and Donald Michie. Mark As Story. Philadelphia: Fortress, 1982.

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Sanders, E.P. Judaism: Practice and Belief, 63BCE-66CE. Philadelphia: Trinity Press International, 1992.

Schmidt, Thomas E. "Taxes." DJG 804-807.

Twelftree, G.H. "Blasphemy." DJG 75-77.

. "Demon, Devil, Satan." DJG 163-172.

. "Sanhedrin." DJG 728-732.

. "Scribes." DJG 732-735.

Westerholm, Stephen. "Pharisees." DJG 609-614.

Wilkins, Michael J. "Sinner." DJG 757-760.

Williamson, Lamar, Jr. Mark. Interpretation Commentary. Atlanta: John Knox, 1983.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV